A40722	----	Toleration not to be abused by the Independents by a lover of truth and peace. Fullwood, Francis, d. 1693. 1672 Approx. 39 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A40722 Wing F2518 ESTC R35474 15342574 ocm 15342574 103428 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40722) Transcribed from: (Early English Books Online ; image set 103428) Images scanned from microfilm: (Early English books, 1641-1700 ; 1188:45) Toleration not to be abused by the Independents by a lover of truth and peace. Fullwood, Francis, d. 1693. [2], 31 p. Printed for John Martyn and are to be sold by Abisha Brocas bookseller in Exeter, London : 1672. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Religious tolerance -- Church of England. Dissenters, Religious -- England. Schism. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2008-02 John Pas Sampled and proofread 2008-02 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion TOLERATION Not to be ABUSED By the Independents . By a Lover of Truth and Peace . LONDON , Printed for John Martyn , and are to be Sold by Abisha Brocas , Bookseller in Exeter , 1672. TOLERATION Not to be abused by the Independents . THE following Discourse shall consist of Four particulars . First , The lawfulness of Communicating with our Churches by the Confessions and Arguments of the Congregational Divines . 2. The same proved by demonstrating the Apostolical Churches more vitiated than Ours , from whom a Separation is made by the Independents ; and yet a Separation from those Primitive Churches , utterly discountenanced by the Apostles . 3. The same Proposition proved by demonstrating that we have not given them the like , or any just Cause , as the Church of Rome gave them and us . Which is the first particular to be proved . Secondly , I shall shew the sinfulness of erecting Altar against Altar , of gathering Churches out of Churches . Thirdly , That the Independents are averse in their Principles to Toleration as well as the Presbyterians , and so equally obliged not to abuse the present gracious Indulgence . Fourthly , I shall shew , that by His Majesties late Declaration the Church of England is still established as the Basis , and the bare suspension of the poenal Laws , doth indeed take off the Obligation , upon the account of wrath , that lay before upon Dissenters ; but does not cancel the Obligation of Conscience , by which the Independents , and all Indulged parties , are still to avoid all Causless and groundless Separations from this Best of Reformed Churches . First , The Lawfulness of Communicating with our Churches , by the Arguments and Concessions even of the Independents themselves . Our Parochial Churches are owned to have the Essentials of true Churches by all sober Congregational men : ( For there is the pure Word of GOD Preached , the true Sacraments Administred , and an implicite Covenant between Pastor and People in joyning together . ) All that is pleaded is Corruption and Defect in the outward Exercise and Administration of Church Order , and Discipline . Now that it is Lawful ( supposing , but not granting this bar lies against the Church of England ) to joyn with Churches so defective and corrupt , is not only acknowledged , but fully proved by Reverend Mr. Norton , of the Congregational way in his Answer to Apolsius ( as Dr. Stilling fleet in his Irenicum quotes it to the present purpose ) which I desire the Brethren to consider , whom it chiefly concerns , and to lay seriously to their hearts : and , without a reply to his Arguments , they cannot justifie their Separation from us . 1. A Believer may Lawfully joyn in Communion with such a Church , where he cannot enjoy all the Ordinancies of GOD , as in the Jewish Church , in our Saviour's time , which refused the Gospel of Christ , and the Baptisme of John , and yet our Saviour commands us to hear the Scribes and Pharisees ( sitting in Moses's Chair ; ) which hearing implies Conjunctionem Ecclesiae Judaicae , A joyning with the Jewish Church . So with Churches rejecting an Article of Faith ; as the Church of Corinth , the Doctrine of the Resurrection ; the Churches of Galatia rejecting the Doctrine of Justification by Faith : yet the Apostle no where requires , on that account , a Separation from them . 2. A Believer may Lawfully joyn in Communion with such a Church , in which some Corruption is tolerated in the Worship of GOD , without Reformation ; as the Offering upon High places , from Solomon to Hezekiah , in the Church of Judah ; the observation of Circumcision and the Law Ceremonial in the Churches of Galatia . 3. A Believer may Lawfully joyn himself in Communion with such a Church , in which such are admitted to Sacraments who give no evident signs of Grace , but seem to be Lovers of the World ; this he proves , because it is every mans Duty to Examine himself , and anothers sin hurts not me , and so is no argument against my Duty . And besides , by mens coming unworthily , Non polluitur Communio , licet minuitur Consolatio , The Communion is not defiled , though the comfort of it be diminished : This he proves also from the Church of Corinth , amongst whom were many scandalous that had not Repented , 2 Cor. 12. 20 , &c. and in the Church of the Jews , which lay under great Corruptions when Christ and His Apostles communicated with it . 4. Although a Believer joyns with such a Church , he is not therefore bound with the Guilt , nor defiled with the pollutions of others that Communicate . It is his Duty incumbent , and in doing his Duty , he contracts no Guilt upon himself . 5. A Believer which hath joyned himself to such a Church is not bound to withdraw and seperate under pain of Guilt if he does it not : for to be lawful to joyn , and unlawful to continue the Communion implies a contradiction ; for the first speaks it to be a Church , and the second to be no Church ; and so it is not Lawful to seperate from a Church true , as to Essentials ( and such the Independents own in their Apologetical Narration , our Parochial Churches ) though guilty of Corruptions ; for the ground of Communicating is its being a Church , not a corrupt or defective Church . And that men are not guilty by partaking with those that are guilty of Corruptions in a Church , appears from the Church of the Jews in the case of Ely's Sons , and the Christian Churches of Asia and Corinth ; where we read of many Corruptions by S. Paul reproved , but no Mandate to separate , which had certainly by the Holy Ghost been given , and S. Paul would not have omitted , had it been a sin to communicate while those Corruptions were in the Churches of Asia and Corinth . Thus far their own Reverend Norton . Now I desire these Congregational Leaders , who gather Churches out of our Churches , to reply to this Learned Divine of their own perswasion , or to consider what Answer is to be given to the searcher of all Hearts , for resisting that light of Conviction that shines in upon their Consciences . Again , not granting but supposing only ; that in this Church from which these separate , Church-Discipline were neglected , Worship defiled , Manners corrupted , or Tyranny exercised : suppose we grant all this , which we need not , this will not justifie a Separation from the Church of England . My reason is , because there were greater Corruptions in Doctrine , Discipline , and Worship ( and no Separations countenanced by the Apostles ) in the first Apostolical Christian Churches , then in Ours , or any other Reformed Churches , from whom a Separation is made in these times . As for instance ; to begin with Doctrine ; In what Church of ours is the Resurrection of the Dead denyed , an Article of that importance that all our Christianity , in effect , depends upon it ? It was denyed by many in the Church of Corinth . In what Churches of ours is the Doctrine of Justification by the Law , or any Doctrine so destructive of the Merit of Christ , generally maintained , as in the Galatian Churches ? Again , for Worship ; Do ours partake of the Lord's Table and the Table of Devils , as among the Corinthians ? Are our Ecclesiastical Assemblies so confused , that whosoever comes in must presently take us for Mad ? Do ours come to the Communion drunk , as at Corinth ? Then for Manners , and Life ; We acknowledge our selves heynous Offendors ( which , I suppose , those that call themselves the Saints , and separate from us Publicans ) do ( unless frantick ) confess true of themselves : But what then ? have we worse than Incest , Fornication , Covetousness , Malice , Contentions unrepented of , as is the Church of Corinth ? Or , biting and devouring one another , permitters of Idolaters , boasters of Gifts , as in the Church of Galatia ? As touching neglect of Discipline ; First in the Apostles own company , the Ministers that should exercise Discipline , they all sought there own , and none the things of J●sus Christ ; and the grossest Vices winked 〈…〉 mented , as we saw before in the Church of Corinth ; and should have been so still , had not the Apostle been Living , and exciting them to their Duty . Lastly , concerning Tyranny ; Ye see what Oppression the false Apostles used , 2 Cor. 11. 20. Ye suffer , saith the Apostle , if a man take of you , if a man bring you into bondage , if a man devour you , if a man exalt himself , &c. by which words he toucheth the Tyranny , though out of malice against the Apostle , willingly submitted to , by the Church of Corinth : and we know that Dyotrephes exercised his Government with such Insolency , that he cast out whom he would , admitted whom he would , opposed S. John himself ; yet no news of Separation . Now let these men consider , that separate from us , the Apostolical Church was a Virgin newly espoused to Christ , in the midst of the Heathen , under the Rod of Persecution , the great Apostle then living , and yet vitiated more then the Churches that these depart from ; and yet the then Separatists branded with the Characters of Schisme and Sedition by the Blessed Apostles . And here I desire the men of this way seriously to consider , that Separation being discountenanced , from Churches more vitiated than ours , by the Holy Apostles ; how these men , owning our Parochial Churches true as to Essentials , can ever justifie their Separation from us ? It would certainly be duly weighed by such as desire to appear tender Consciences , and so capable of a right in the present gracious Indulgence . That they do so acknowledge our Parochial Churches , their Apologetical Narration declares sufficiently in these following words ; We have alwaies profest ( and that in these times , wherein the Churches of England were most , either actually overspread with defilements , or in the greatest danger thereof ) that we both did , and would hold Communion with them , as true Churches of Christ ; and that our Parochial Churches were the very Body of Christ : which is in effect to approve and forsake at the same time , and gives occasion , too great , of applying a Sentence in S. Austin against Parmenian ( Lib. 1. cap. 8. against these Dissenters : ) Et adversum nos loquuntur , & nobiscum loquuntur , & cum eos obmutescere compellat veritas , silere non permittit iniquitas : They speak against us , and they speak for us ; and when Truth constrains them silence , their Iniquity will not let them hold their peace . There are three things that I would humbly offer to all sober men of the Congregational perswasion ; and I beseech them to consider them seriously , as from one that equally wisheth their Salvation with his own . 1. That they would cautiously distinguish between corruptions in Doctrine , and corruptions in the practice of a Church . 2. That they would Conscientiously distinguish between corruptions , whether in Doctrine or Practice , profest and avowed by a Church , and required as the absolute conditions of Communion from all its members ; and corruptions only crept in and meerly tolerated in a Church , and not any way required as the conditions of 3. To distinguish carefully between Non-communicating as to the abuses of a Church , and a positive and total Separation from a 〈◊〉 as it is a Church . These three ( the second 〈…〉 duly weighed and considered , would 〈…〉 a period to their Separation 〈…〉 of England ; or tend at least to 〈…〉 ening of the Breach too sadly occasioned , for want of a due reflection upon the Premisses aforesaid . Again , We of the Church of England have not given them the like , or any just cause of Separating , as the Church of Rome gave them and us : For where do we urge any Doctrines as Articles of Faith , which we offer not to a tryal by Scripture , and the Four first General Councils , which all Christians reverence ( and were Anciently honoured next to the Four Gospels : ) and if the Church should teach any other Propositions , she protests against their being Articles of Faith and of Necessity to Salvation , and for this reason imposeth not Her ●●●IX , Articles , as Articles of Faith , but of Peace and Communion : nor does the Church of England censure other Churches for their different Confessions , but allows them the liberty she her self takes , to establish more or less conditions of Communion , as the Governours of the Church shall deem most expedient for Vnity and Peace . She only requires of such as are admitted to any Office or Employment in the Church , to subscribe to her Articles as certain Theological Verityes not repugnant to GOD's Word , particularly culled out and selected to be taught , and maintained within her Communion , as highly conducive to the preservation of Truth , and prevention of Schisme . And for this reason She passes no other censure upon the Impugners of her Articles , then against the Impugners of Her Government , Liturgy , and Rites ; because all intended by her for the same end , The avoiding of all Disorders , and Confusions . But as for the absolute Articles of the Church of England , they were not of Her own Inventing , but such as She found established in the best Ages of the Church , nearest the Primitive and Apostolical simplicity : Here She fixeth the bounds of Her Faith , to prevent the danger of endless Additions , and Innovations . And because in smaller matters somewhat may escape the greatest caution and prudence , She hath reserved Just power to her self to reform what is really amiss , and finds so abused , that the use of them cannot stand with Piety and Holiness ; allowing the same Liberty to all her Sister Churches , and all Church Governours within the sphere of their respective Jurisdictions . This is the true state of the Reformation of this Church , as hath been apparently evidenced by her Regular Sons against all Opposers . Now let the Independents consider , whether this be not ( though a brief ) yet a True account of the Moderation and Prudence of this Church ; and then let them reflect at the same time upon the second especially , of the Three aforesaid Propositions : and upon the whole examine their Tender Consciences , whether it does not Justifie our Separation from the Romanists , and at the same time prove them guilty by departing from us . We both agree , that where any Church is guilty of Corruptions in Doctrine and practice , which it owns and requires as absolute conditions of Her Communion , there to Separate is no Schisme , but Lawful and Convenient . Let them make the Church of England appear thus guilty they are acquitted : If they cannot prove it as they have not done as yet ( and doubtless they have Zeal enough to set them forward , if it could be demonstrated ) what hinders their Return to the Church of England , unless the Conscience , which they call Tender , be sullen and obstinate ? Not to prove any thing that justifies a Separation against the Church which they forsake , and yet continue to keep up their Altars against it , is not so much allyed to tenderness of Conscience , as to hardness of Heart , uncapable of being reclaimed by the greatest and most generous condescensions in the World. So much of the First particular , The Lawfulness of Communicating with our Parochial Churches , from the Arguments and Concessions of the Independents themselves ; from the Primitive Apostolical Churches more vitiated than Ours , and yet all manner of Separation discountenanced by the Apostles , and we not having given the Independents any just cause as the Church of Rome gave them and us . That is the first Proposition I engaged to defend , The Lawfulness of communicating with our Churches . Secondly , I am to shew the sinfulness and danger of erecting Altar against Altar , and gathering Churches out of our Churches : The Sin is the sin of Schisme , severely branded by Ancient Fathers and Orthodox Councils ( as well as in the Apostolical Writings ) as the heighth of Pride and Wickedness . That the Independents are guilty of this Sin is clearly deducible from what I have said already ; From their own Arguments , and Concessions ; from the Instances of the Apostolical and Primitive Churches , more vitiated than Ours , yet Separation discountenanced by the Apostles ; and by a comparison between our withdrawing from Rome , and their Separation from us . These things already proved , speaks them Causlesly to Separate from us ; and that causless Separation speaks them Schismaticks . They themselves allow our Parochial Churches True , as to Essentials ; and , what if we suppose spots and pollutions , as to the outward Administration of Order and Discipline ; this , if we should grant them , onely infers a lawful desire and endeavour of Reformation , but it warrants no Schismatical Separation ; for no Corruptions in a Church can give occasion , or allowance of going out of it , but such as strike at the Foundation of Christian Doctrine and Worship ; which , setting Calumny and railing aside ( which we are not obliged to take for Reason and Argument ) they never yet attempted to prove against the Church of England , so far they are inexcusable before GOD , and so far from appearing Men of tender Consciences to the World. Where are those Corruptions in Doctrine or Practice , which the Church of England doth Impose upon her Members , as the absolute Conditions of Her Communion . Let them lay aside Wrath and Darkness , and give us a pregnant Demonstration ; or like Men of Candour and Ingenuity plead Guilty , and Return . Let them in short prove these two things : 1. That our Episcopal Ordination and Jurisdiction , Our mixt Communion , Our Rites of Order imposed , not out of any Necessity , but Vniformity and Peace , and some other things by them inveighed against , to be indeed Superstitious , and ( as they call them ) . Antichristian Abominations . When that difficult Task is over ( if it can be ever accomplished ) let them prove that we urge Disputable things , or known Errours with such severity , as the Church of Rome does Purgatory , Indulgences , Supererogation , and other notorious palbable Errours ; for which , justly condemned by the Reformed Churches . The very Cock of the Congregation is here nonplust ( the most daring of all their Vndertakers ) unless you will take Noise , and Clamour , and Confidence for Demonstrations . Thirdly , The Independents are equally Enemies to Toleration with the Presbyterians ; and from the same very Principles , and by consequence equally obliged not to use ( however not to abuse ) the Gracious Indulgence . Nothing in Conjunction with , or addition to , what is prescribed in the Word of GOD ( as to Worship , and Government ) is to be admitted or Tolerated . Upon this Principle the Independents in particular ( as well as Non-conformists in general , ) for so their greatest and most forward Champion tells us , They do , and will adhere to , and stand upon as to the Differences , between them and us . The plain meaning of which , applyed to the Church of England , is briefly this , That the Independent way of Worship , and Government , is only prescribed in the Word of GOD ; and Ours not , but repugnant : And by this Principle they exclude as well their Brethren that lent them the Principle , as well as the Inferiour Sectarists , and are at defiance with them , as well as the Church of England ; for Independency being only prescribed in the Word by this Principle . if they will adhere to it , no other way can be Indulged or admitted . With these Men ( as well as the Disciplinarians ) there is but One only true way of Worship and Government prescribed in the Word . Nothing , secondly , that is unlawful may be Tolerated by the Civil Magistrate ; and , nothing is lawful but what is prescribed in the Word ( and you may be confident , that is the Independent way of Worship and Government . ) These three things resolved , whence should Toleration proceed , or an Indulgence be expected from the Independents to differing perswasions , unless he playes fast and loose , and as he pleaseth , owns and renounceth the Jus divinum of Independency in the same Oracles . Every Sect ( the Independent especially ) allows no Worship , but their own way established in the Word . This is not only pleaded against the Church of England , but every Faction bandyes against every Faction for the Divine Right . The Presbyterian Discipline is the only Scepter of JESVS CHRIST for all Churches Government to the End of the World : He can neither Indulge himself , nor accept an Indulgence where other Parties are not excluded . The Independent allows only his own Way of Worship , and excludes all Dissenters from Worshipping GOD aright ; and from the beauty and purity of Gospel Ordinances ; which is a Principle Sir John Presbyter lent him : And how can an Indulgence hence proceed ? By this Principle the Presbyterian first assaulted the Church of England . By the same Principle the Congregational Hector takes Sir John to task , and beats him out of the field : By the same the Anabaptist attempted the Independent ; and all the under - Sects the Anabaptists : And so if they had crumbled into a thousand sub-divisions , still as every Sect gathers strength enough , he persecutes all Opposers . And , How should the Independent be more merciful than the Presbyterian , or any other Sect , whose Enmity to Toleration doth equally arise from the same common Principle of the Divine Right , only of their own way of Worship and Government , from which all the Sects are excluded , as well as the Church of England ? There is One only way of Worshipping GOD aright , and that way is the Independent way of Worship . Where is Toleration then ? It is excluded . By what Law ? By Divine Right : And so Every plant that my Father hath not planted must be rooted out ; and so only Independency is to be Tolerated , unless Kings and Princes who Rule for GOD , may Indulge men in an Open violation of the Law of GOD ? And if you look a little backwards , it may admit a Dispute , Whether the Scepter of JESUS CHRIST were more an Iron Rod under the Kirk , or the tender hearted Tryers ? It may indeed sometimes consist with Carnal prudence ( supposing the Independents to have power in their hands ) to connive at , and Indulge the Lesser Factions , the better to hold out the Flag of Defiance against the Royalists , and the Presbyterians their most considerable Competitors . Or they may ( as the Vsurpers tender-Conscien'd Army once did ) offer the taking away even the Poenal Laws from the very Papists , to collogue with Forraign Princes , and so have the greater security in their Villanous Designs against the King , and the Church ; but this is a State Juggle for the advancement of the Good Old Cause : But then as soon as the fear is over from abroad , then they spared nothing that Sacriledge could devour . And now , Can any Man , that looks back upon Independent mercy and forbearance , believe that Men of such Principles and practices ( who are now pleased that Episcopacy is established , and Poenal Laws removed from Papists , only because Indulged themselves ) would Tolerate either Popery or Episcopacy if they had Power in their hands , and not rather Lord it with the Insolence of Vsurpers ? Credat Judaeus Apella , non Ego . So that as a late Treatise demonstrates , the Presbyterian hath no cause of joy , because others are Indulged as well as himself ; whereas his Doctors , Elders , and Deacons are the perpetual Scepter of CHRIST to the end of the World for all Churches Government ; and therefore , Down with the Colours of the Dragon ; advance the Standard of CHRIST . The Independents have no cause of Joy , because the Church of England , and the Presbyterian Limb too , of the Antichristian Leviathan , are included , as well as the rest of the Parties among us : His Way being only laid down in the WORD , and all others repugnant to the Holy Scriptures . Yet they take the advantage , both out of a hatred to a third Party , the Church of England , and the next thing is to fight one with another for the Government : and then the only Scepter of Christ is the Conquerours worship ; the longest Sword is the Divine Right ; the Pike and Gun declare the Cause of GOD ; and infallible Artillery decides all the Controversies relating to the Gospel Truth . And thus the Presbyterian ( who thought to have erected his Discipline upon the sad Eclipse of the Church of England ) was powerfully baffled and confuted , by such Arguments as the Independent Man of War carryed in his Snapsack . Do not the Independents , when most cool and moderate , look upon all other Churches and People , as all Revolters from the purity and beauty of Gospel-Ordinances , introducers of Will-Worship and Superstition , instead of Disciples of the Lord JESVS ; not allowing any Dissenters the least share or degree of Wisdom , or Godliness ? And men of such Principles of this forehead and complexion , must needs carry tender bowels to Men of differing Perswasions . Certainly , unless where the rules and maximes of carnal Policy interpose and plead for mercy to Dissenters , their Clemency is the same with the Presbyterian , who first lent him the Principle , of not admitting any thing not expresly delivered in the Sacred Scriptures : by which Principle they are engaged in a War with one another , as well as against their common Antagonists . So that the Tables are now turned . It is not the Question , whether all Partyes may be Tolerated ; but , whether Independents only : for there is but One true way of Worship , and that is Theirs . Theirs only hath the Divinum Jus , and Princes may not Indulge Men in an open violation of Scripture Precepts , and Directions . And so every Sect is engaged to root out all the rest , as Enemies to the Scepter of the Lord JESVS . Fourthly , The Execution of the Poenal Laws being suspended , by the late Declaration in Favour of Dissenters , does only take off the Obligation , upon the account of Wrath , to Obedience ; but the Conscience is still obliged , to avoid all causless and groundless Separations from our Churches . This will be manifest enough to any one that seriously reads the Declaration it self , and a late Treatise , Toleration not to be Abused , which will extend as well to the Independents as the Presbyterians , whose aversion to Toleration is built upon the same common Principle , the Divine Right of their one onely way of Worship and Government , in the Sacred Oracles ; and so I refer them to that part of the Discourse before mentioned , That they are obliged ( as before the Declaration ) to avoid all groundless Separations . For the Church of England is , as before , established as the Basis , and so the Obligation of Conscience still Obligatory upon all the Indulged Parties to avoid Schismes , and all causless departure from us . The Obligation upon the account of Wrath is removed indeed ; but if they would appear tender Consciences to the World , the King's suspension of the Punishment should make them the more Obedient for Conscience sake ; and a Gracious Indulgence rather abate , than heighten their Opposition against the Church of England , still established . I shall now conclude all , by desiring them to consider , what they themselves acknowledge in the Declaration of the Faith and Order of the Congregational Churches , in Chap. 26. Of the Church , &c. The purest Churches under Heaven are subject both to Mixture and Error . And in their Institution of Churches ; Persons that are joyned in Church-fellowship , ought not lightly to withdraw themselves from the Communion of the Church , to which they are so joyned . To these two let them add the Four particulars in this Discourse mentioned : and upon the result of all consider , Whether Ambition and Pride , rather then a Conscientious tenderness keep not up their departure from , and opposition to the Church of England . I am not as this Publican , Come not near me , for I am holier then thou . An over-valluing of our own worth , and a Pharisaical contempt of others , is the usual rise of Schisme ; for only by Pride cometh Contention ; so the best of Kings and Preachers . Thus the Valentinians looked on themselves as the only spiritual Men. The Pharisees the only Separati , separate Persons . The Sadducees , Justi , the only Righteous . The Novatians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Puritans : And none Men of Knowledge but the Gnosticks , and the acute Tertullian , when Montanist . All others were Psysici , and he was come to his Nos spirituales . And if ( out of the abundance of the heart the mouth speaketh ) spiritual Pride is the original of your Schisme . For you only are GOD's Israel , his Elect and precious ones . You only have Communion with GOD in pure Ordinance ▪ All the World faln short of GOD's Truth , but your selves : And none is Orthodox out of the Pale of your own Church . Not only Pap●sts , Prelatists and Arminians , but even your dear Brethren , the Presbyterians , are Limbs of the Antichristian Leviathan . All revolted from the Lord JESUS , and to be treated as members of the Whore , whom the Saints hate , and shall make desolate and naked , eat her flesh , and drink her bloud . This is the Canting Dialect of your Independent Leaders . To Conclude . If it be not Ambition , but Conscience ; Let it so appear by your Charity to Dissenters , by a serious and impartial Enquiry into the Grounds upon which you separate from us , without prejudice or passion ; and do not so far Idolize a Sect , or an Opinion , as to prefer it before the Peace and Settlement of a Church , and Nation . FINIS . 
A43196	----	Healing queries for sick churches that is, some seasonable thing begun, whereby the present breaches in churches may be repaired, future rents and divisions prevented, and so all the Lords people have communion not in darknesse but light / published, by a friend to the virgin daughter of Zion. Friend to the virgin daughter of Zion. This text is an enriched version of the TCP digital transcription A43196 of text R12197 in the English Short Title Catalog (Wing H1303). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 26 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43196 Wing H1303 ESTC R12197 13016561 ocm 13016561 96550 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43196) Transcribed from: (Early English Books Online ; image set 96550) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:25) Healing queries for sick churches that is, some seasonable thing begun, whereby the present breaches in churches may be repaired, future rents and divisions prevented, and so all the Lords people have communion not in darknesse but light / published, by a friend to the virgin daughter of Zion. Friend to the virgin daughter of Zion. [4], 8 p. [s.n.], London : 1658. Reproduction of original in Huntington Library. eng Schism. Concord. A43196 R12197 (Wing H1303). civilwar no Healing queries for sick churches. That is, some seasonable thing begun, whereby the present breaches in churches may be repaired: future re Friend to the virgin daughter of Zion 1658 4887 7 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-12 TCP Assigned for keying and markup 2006-12 Aptara Keyed and coded from ProQuest page images 2007-01 Robyn Anspach Sampled and proofread 2007-01 Robyn Anspach Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion HEALING QVERIES FOR SICK CHVRCHES . That is , Some seasonable thing begun , whereby the Present Breaches in Churches may be Repaired : Future Rents and Divisions prevented ; and so all the Lords People have Communion not in darknesse but LIGHT . PUBLISHED , By a FRIEND to the Virgin Daughter of Zion . Jer. 8. 22. Is there no Balm in Gilead ? Is there no Physitian there ? Why then is not the health of the daughter of my people recovered ? London , Printed in the Year , 1658. To all the GATHERED CHVRCHES in England , Scotland and Ireland , PEACE with HOLINES be wished . Men , Fathers and Brethren , I May say in Jacobs words : Why do ye look one upon another ? Behold I have heard that there is Corn in Aegypt , Gen. 42. 12. Parents as they are deeply affected with their Childrens afflictions : so they are carefull to use what means they can for their recovery . It is very pious and Christian , for the divisions of Reuben there be great thoughts of heart . Indeed our eyes cannot weep enough for the breaches among brethren : yet this is but part of our duty . Get thee up ( saith God to Joshua ) wherefore lyest thou upon thy face ? Josh. 7. 10. Not blaming him for his mourning , but telling him there was more work to be done . There are three Reasons ( which I shall name ) why I have published these Queries . First , that they may be of some use to Pastours and Teachers of Churches : who are most concerned in seeking to heale the breaches among them . Now I do not see away more probable for healing , than to look into the Cause of their differences . As for example , when some Brethren are not satisfied about the place of TRIERS ; cannot comfortably joyn in communion with Souldiers : Nor with such as have civill Offices under the present Government : think it a PUBLIKC SCANDALL to Religion , that Church-members should be Jaylors and Judges of the Saints ; and shew no cause why they persecute them : Here it is the Ministers duty in a speciall manner to appear , where such offences are taken . And by sound Doctrine prove ( if he can ) that these scruples and questions do arise through the ignorance , and weaknes of the Brethren , and that they are offences taken , but not given . Secondly , Of some use to such Brethren as desire to keep themselves pure , and not be partakers of other mens sins : I hope without any further enlargment , those who know what it is not to defile their garments , God will inable them to make a fruitfull improvement of these Queries . Thirdly , Because I do intend to prosecute this subject about Churches a little further ; These Queries concern Churches already constituted : But I have something to publish for their sakes , who are not yet in Church fellowship . Lift up your eyes and look on the fields ; for they are white already to Harvest , Joh. 4. 35. Here I shall shew ( so far as may be hinted by Queries : ) first , what things are necessary that Saints agree upon as uniting principles : secondly , what things ( as differences ) may be born with : thirdly , what Opinions and practises are destructive to the peace and growth of Churches , which hereafter shall be constituted . Because of the house of Jehovah our God , I will seek good for thee , Psal. 122. 9. But in the queries one thing I forgot ; Whereas some Church Officers a while since took great liberty and boldness to write against the misdemeanour of the late King , and in their Sermons , had often that Text , Judg. 5. 23. Curse ye Meroh , &c. What is the reason that Doctrine is now laid aside ? I move this question , to the end that such who are herein concerned may vindicate themselves : For it is generally said , if that which they wrote and preacht against the King , had been done sincerely , and in the fear of God , they would now by Preaching and Writing , as earnestly perswade people to lcome forth to the help of the Lord against the mighty , as they did then . The close is thus , so that I may be any way usefull for the overthrowing of Iniquity , in Church and State , and the advancement of righteousness in both , I have my end : With me it is a very small thing to be judged of mans judgment : my judgment is with the Lord , and my work with my God . Healing Queries for sick Churches . Question I. WHether in a Church rightly constituted , every member is not alike under the power of Christ , given to the Church ; that is , whosoever breaks the known laws of Christ , ought to be admonished and dealt with according to Mat. 18. 15 , 16 , 17 , 〈◊〉 . 16. 17. 1 Thess. 3. 14. Levit. 19. 17. Gal. 5. 12. 1 Tim. 1. 20. Quest . II. Whether such Church Members as know any of their Brethren ( in the same fellowship with them ) walk disorderly to the dishonour of God , the scandal of Religion , and hardning wicked men in their sins ; do not wrap themselves in the sin and guilt of their Brethren ; yea , and are murderers before God , if they seek not to reclaim them , according to the Rules of the Gospel , Lev. 19. 17. with 1 Joh. 3. 15. Ezec. 3. 18. Jam. 5. 19. 20. Gal. 6. 1. Quest . III. If a Brother or Brethren sin openly , and the same is known to the whol Church , but the Church useth not the means and way , which Christ hath appointed for the humbling and recovering of such scandalous members : The question is , whether the whole Church be not leavened , and her holy things polluted ? yea , further , it may be queried by what Gospel promise such a People can expect the presence of Christ in the midst of them , so long as they remain thus rebellious against the Lord , and the whol lump leavened : 1 Tim. 5. 20. Hag. 2. 12 , 13 , &c. 1 Cor. 5. 6. Isa. 1. 11. to 17. Josh. 7. 12. Hab. 1. 13. Jer. 7. 8 , 9. Gen 35. 2 , 3 , 4. Amos 3. 3. Quest . IV. Whether Churches are to take Cognizance of the Sins mentioned by Paul in 2 Tim. 3. 2 , 3 , &c. and more particularly , whether it be their duty to enquire and judge , who are the Traitours and Covenant breakers , there foretold to be in the last dayes ; briefly , whether Churches , ( as Churches ) ought to judge the Actions of their members in civill things , that is , about the lawfulness of mens Callings , Places , Offices , Administrations , Maintenance ? suppose it be State Affairs , ( as they call it ) what hath the Church to do with her members in such a case ? 1 Cor. 6. 2. 1 Thes. 4 6. Phil. 4. 8. 1 Cor. 10. 32. 33. 2 Tim. 4. 5. Rev. 2. 2. Heb. 10. 24. Quest . V. Whether such Church members walk not scandalously and bring a publick dishonour to the Name of God , who joyn and act with the open Enemies of the Gospel against the Saints ; that is , persecute their Brethren , apprehend them , and cast them into prison , will be their Judges and Jaylors , and yet have no matter of Crime to lay to their charge ? If so , whether then it be not a great sin and shame to that Church , who keeps in her bosom any open persecutors of the Lords people , Psal. 50. 18. Obe . v. 11 , 12 , 13 , &c. Mat. 24. 48 , 49 , 50. Act. 9. 4 , 5 , Mat. 25. 39 , 40 43 , 45. Ps , 93. 5 1 Pet. 2. 12 Quest . VI . In case the greater number of a Church shall tolerate and allow apparent sin , in some members , and not deal with them for the same ? what is the duty of the other part ( howsoever the lesser ) knowing the walking of such members to be very scandalous and sinfull ( and yet born with by the greater number ) that they may keep themselves pure , and not be partakers of others mens sin . 2 Cor. 6. 17. 2 Tim. 3. 2. 3. 5. Hos. 11. 12. 1. Tim. 5. 22. Hos. 2. 2. Rev. 3. 4. Or thus , If known scandalous persons are in a Church , and the Church is dealt with for suffering the same ? whether that Church may lawfully be left and separated from , by Brethren ( many or few , yet so as the lesser number ) who have used all due means and wayes ( so far as their duty is ) to have the Church purged of such defilements ? but the Major part will not heare , but rather abets the sinners and justifies the wicked ? Again , if the greater number in such a case may be left , the question is whether as a true Church , or a company of Rebels , and the visible Church . State remain with the better part , though fewer in number , Rev. 2. 5. Jer. 7. 11 , 12. Mat. 21. 13 Eccles. 9. 18. 2 Chro. 15. 2. Prov. 17. 15. Jer. 28. 16. Quest . VII . Whether a Church lying under the guilt of much sin should not please God far more to execute justice and judgement , that is , purge out the old leaven , and destroy the accursed from among them , than to pray , preach , fast , break bread , &c. Yea more , so long as judgment is neglected , and nothing done against scandalous walkers ? where is there any promise that the Lord will accept of their sacrifices , as Prayer , Preaching , Fasting , &c. Prov. 21. 3. 1 Sam. 15. 22. &c. Isa. 1. 11 Hos. 6. 6. Mic. 6. 6 , 7 , 8. Isa. 33. 5. Mic. 3. 10 , 11 , 12. Jer. 7. 21. 23. Mat. 23. 23 , 24. Mat. 5. 23 , 2● . Rev. 2. 12. Jam. 4. 8. 1 Pet. 2. 1 , 2. Quest . VIII . Seeing it is well known how the Churches have been charged with Apostacy publickly to the world , and in them ( as it is asserted ) the second Apostacy is fulfilled , set down in 2 Tim. 3. 1 , 2 , &c. It is queried , why some thing is not published for their vindication ; Besides it is desired that they will declare , 1. What Apostacy that is of which Paul there speaks , 2. To what time it is to be applied , 3. How it doth appear that such Churches as are fallen in with the present Government , have not by it made that Apostacy . 4. What is meant by these words in the Text from such turn a side , 2 Pet. 3. 15. Josh. 22. 10 , 11. Tit. 1. 9. Act. 11. 2 , 3 , 4. &c. Quest . IX . Whether such Pastors and Teachers of Churches , as joyn with this present Government , and have much worldly advantage by it ; do not by their silence shew either great ingratitude to their Lord Protector , being as they say a nursing Father to them ( if they can justifie the Power and Government which he hath taken up : ) or otherwise , whether they give not just occasion unto People to think they cannot justifie him , by Law , Reason , Religion , &c. and so it is rather of coveteousness than Conscience , that they are faln in with him ; besides by their silence , whether they deal not the more unworthily with their Nursing father , ( if they can defend him ) considering they well know , how the most conscientious Christians in the Nation are altogether dissatisfied about the present Government . Prov. 27. 10. & 22. 1. Quest . X. Whereas that place Rom. 13. 1 , 2 , &c. is by our Brethren often brought against us ( as they know it was once the speciall objection of Royalists against them and us , ) Let every soule be subject to the higher powers , &c. Here we shall propose a few things , 1. If the higher powers must be submitted too , because they are ordained of God , and are Gods Ordnanceiv . whether it be not meant , so far as they are lawfully constituted , & do govern according to reason and just laws , preserve their peoples Liberties , Persons and Estates ; Again , when they prove Traitors to the Nation , and are the Devils Agents , whether they may not be severely punished for it . 2. Because these who resist lawfull authority and just commands receive to themselves condemnation ; it be not a non sequitur ; Ergo , Usurpers must be submitted too , and unjust commands obeyed . 3. Rulers must be obeyed , because they are not a terror to good works but to evill , v. 3. Whether this be a good consequence , when they are profest enemies to good works , and do evill continually with both hands ; therefore they must be obeyed . 4. Seeing the Magistrate is to be obeyed , because he bears not the sword in vain , he is the Minister of God , a revenger to execute wrath on him that doth evill , v. 4. Here the query may be , if he seek to ruin , spoil , and enslave the people , gives liberty to all manner of unrighteousnes , bears the sword not onely in vain , in reference to the publick good , but draws it forth upon those that are good , and because they are good , whither it be the intendment of this text , therefore he must be obeyed . 5. Whither that which is not the Ordinance of God , but rather of the Devill , and the meer sin , and presumption of men , is within the compasse of this Text . 6. Whether that which is no point or part of the Magistrates lawfull power ordained of God , but Diametrically repugnant to it , as Tyranny , Oppression , Violence , &c. is within the Verge of this Text , and to be obeyed for conscience fake . 7. Whether all the powers intended in the text , said to be ordained of God , are not circumscribed and bounded with certain rules of Law , Justice , and Honesty , within which they must contain themselves , and if they passe beyond those limits , they are none of Gods Ordinances ; Consider of it , take advise and speak your mindes . Judg. 19. 30. Prov. 22. 21. Quest . XI . Whereas one special cause of the present differences divisions , and rents in Churches , is this ; namely , That souldiers and others , who have places under the present Government ( being Church members ) are not called to an account as evill doers : The question is , whether it be not the duty of Churches , ( especially the Officers ) for the satisfaction of their offended Brethren , to give some reasons , that howsoever there is offence taken at Souldiers and other State Officers , yet they have the word of God to warrant their practise in holding communion with them , Isa. 8. 20. 2 Tim. 3. 16 , 17 Tit. 1. 9. 2 Tim. 2. 24 , 25. Acts 20 2● . 2 Cor. 1. ●4 . 1 Thess. 2. 7 , 8 , &c. Quest . XII . In like manner , where as it is well known that the place of Tryers . ( as it is commonly called ) hath given offence to many pretious Christians , and occasioned much trouble in some Churches , no lesse than division ; the query is , whether it be not the Duty of such TRIERS as are Church-members to prove ( if they can ) what they act in that particular business to be lawfull by the Word of God , 1 Cor. 10. 32 , 33. 1 Pet. 5. 2 , 3. 1 Cor. 8. 12 , 13. & 9. 22 , 23. 1 Thess. 5. 22. 1 Joh. 2. 10. Isa. 57. 14. 2 Cor. 8. 21 & 13. 7. Quest . XIII . Whereas in the dayes of the late King , many honest men for refusing to submit to an Arbitrary Power , and Illegall Taxes , and standing for the Rights and Liberties of the People , suffered very much in their Liberties and Estates , and were counted for it , Good Patriots to their Country : The question is , if in Churches there are some Persons , who shall promote an Arbitrary Power , and seek to destroy the civill Rights and Liberties of the People ? whether this be not a Scandall to Religion , and a matter which the Church is to take notice off , and to deal with such members as offenders , 1 Cor. 6. 8 , 9. 1 Tim. 1. 13. Job 24. 2. Psal. 50. 18. Deut. 19. 14. & 27 17. Prov. 22. 28. Phil. 4 8. 1 Thess , 4. 12. Quest . XIV . Whether in all Ages the Lord hath not had some glorious work proper to every Generation ; if so , what is the Work now , as most proper to the Saints of this Generation ; Acts 13. 36. 2 Tim. 3. 1. 5. Or thus , whether to bear witness to and for the glorious and visible Kingdome of Jesus Christ , and to hold forth a publick Testimony against the present Powers of the World , that they shall be all broken to pieces , and the Lord alone exalted as King of Saints and Nations ; be not now a Work more proper to the Churches and People of God than it was to Saints in former Ages ; Dan. 2. 44 & 7. 13 , 14. & 12. 8 , 9 , 10. Rev. 22. 10. Act. 1. 6 , 7. Isa. 35. 5. Quest . XV . Whereas Rev. 11. 16. There is mention made of the twenty foure Elders , but the foure living Creatures , are left out of the Text ; The question is , whether it may not probably be concluded from the place , ( comparing our present experience with it ) that neer or about the expiration of the Fourth Monarchy , when the Kingdoms of this world , are to become the kingdomes of our Lord and his Christ ; there will be a generall declining of Church-Officers from the work of that Generation , and the Brethren , ( not in Office ) more faithfull than their Pastors and Teachers , in holding forth a publick Testimony to the glorious Kingdom and and Reign of Christ , Psal. 8. 2. Isa. 26. 2. Jer. 50. 45. 1 Cor. 1. 26 , 27. Isa. 29. 9. 10 , 11 , 12. 18. & 43. 27. Rev. 12. 4. Joel 3. 15 , 16. Quest . XVI . Whereas the late divisions and rents in many Churches have risen from Souldiers and others , who have places under the present Government ; It be not necessary that all Churches ( as yet free from the occasion of such trouble ) do well consider what they do , before they admit Souldiers and others ( so much excepted against ) into Church Fellowship ? Again , for others who either intend to joyn to some Church already gathered , or to constitute themselves a Church ? Whether it do not likewise very much concern them to avoid that thing which others have been so much prejudiced by : As a wise man will not run his Ship upon that rock , on which he sees another Vessel is split before his eyes . Prov. 22. 3. Ezra 4. 1 , 2 , 3. 1 Cor. 5. 6. Quest . XVII . Whether Churches in such a day as this is , should not make diligent enquiry , what it is that hinders their glory and growth ? What it is that keeps the bad in , and the good out ? whence it is that they do not experience so much life , sweetnesse , and divine Presence in Church Ordinances as formerly they did ? Again , would they be conscientious , and sincere in searching for the cause ? then , whether it would not be found : First , Negligence in some Officers , who look more after the world than after the walking of their Flock , and seek to keep up state and pompe in their own Family , more than purity and holines in the house of God . Secondly , Arrogancy and Pride in some Members who being Statesmen , are like the Sons of Zerviah , too hard for the rest : For through fear some dare not speak to them of their scandalous walking ; others by gifts and preferment have their mouths stopt , though not their consciences , others care not for it , as if ( Caa●like ) they were not their brothers keeper , Thus though the wickednes of some Church members be like Gehazis leprosie upon the fore head of the Church ; and the world cryes shame on it ; yet the Church hath neither an ear to hear , nor an ey to see , Lam. 3. 40. Josh. 7. 5 , 6. 2 Cor. 7. 9 , 10 , 11. Ezec. 3. 4 , 5 , &c. Mat. 18 7. Quest . XVIII . Whether unfaithfulness among Churches in neglecting their Christian Duty each to other , that is , not admonishing one another of the great corruption , which they see crept into Churches ( especially the deceitfull walking of some Church-Officers , who were winked at , when they openly sought by LETTERS and other wayes to corrupt the Churches ) hath not ( by the just hand of God ) brought many troubles and divisions upon them : Again , if a Church be corrupted by suffering scandalous persons in it , what is the Duty of a Sister Church knowing the same to , be true ? And how far , and how long may a Church hold communion with any Church , which keeps scandalous persons in communion howsoever admonished of it . Quest . XIX . Whether the stop , that hath been put to the Lords work , and the good old Cause once famous in the three Nations , with what present oppression and persecution is amongst us : hath not been raised and continued in a speciall manner , by some Church-members ; And whether such Church members have not been more false to the Interest of Christ and his People , then any other people , and betrayed the most glorious Cause that ever was in the world . Jer. 11. 15. Quest . XX . Whether Pride and Covetousness ( so much condemned in holy Scripture ) are sins to be born with in Churches ? If not , what is the reason that few ( if any ) Church members , though never so apparently proud and Coveteous are called to an account for such sins . Besides , whether for Pride and Coveteousnesse , some WITHIN do not far exceed most WITHOVT ; Prov. 8. 13 Hos. 5. 5. 1 Joh. 2. 16. Isa. 2. 12. Mal. 3. 15. 2 Tim. 3. 2. Jam. 4. 6. Psal. 10. 3. 1 Cor. 6 10. Ephes 5. 5. Luk. 12. 15. Col 3. 5. Isa. 5● . 11. Ezec. 16. 48. 51. 1 Cor. 5. 4 Thou canst not bear them that do evill , Rev. 2. 2. Quest . XXI . Whereas the Name of God and Religion , lies under so much reproach everywhere , by reason of the Apostacy , Hypo - ●●●●hood of Professors ; for many hereby are hindred from joyning to Churches : Others hardned in errour and sin ; yea , many by this occasion are become Libertines , Blasphemers , Atheists , and what not ? Query is , How far it is the duty of Churches , publickly to appear in vindicating the great name of God , and wiping off that scandal and reproach which lies upon the truth & them too . Exo. 32. 32. Josh. 7. 9. & Psa. 122. 9. & 137. 5 , 6. Numb. 25. 13. Joh. 2. 17. Neh. 2. 3. Prov. 22. 1. Quest . XXII . That some Brethren at this time not holding forth a faithfull Testimony , against the corruptions crept into the Churches , and shewing the Churches their evill and sin : so far as their light and duty is : whether this be not one great cause , that the abuses and corruptions now in Churches are not reformed ? Further the Query is , In what souldanger that member is , who hath made a solemn Covenant before the Lord with his Brethren to practise all known Gospel order , Christian 〈◊〉 & duties , both to the Church and every individuall member , shall notwithstanding ( contrary to the light of his own conscience ) break that Covenant so solemnly made in the principall part of it . Prov. 14. 25. Ezek. 2. 7. Isa. 58. 1. Jer. 23. 22. Ephe. 17. 15 , 16 , 17 , 18. Rom. 1. 31. Psal. 15. 4. Rom. 21. 27. and 22. 15. 1 Joh. 3. 20. Ruth . 3. 18. Isa. 30. 9. and 63. 8. Quest . XXIII . Our last Query shall be ; first , Whether there be not good ground to think , when the Lord shall bring forth his judgements against the Nations of the world , he will begin at his own house ; Jer. 25. 18. 29. Eze. 9. 6. Amo. 3. 2. 1 Pet. 4. 17. Secondly , Whether the Lords controversie at this time against Churches , be not their neglect of judgement ? Isa. 59. 4. 9. 14 , 15. Thirdly , Whether there be any way ( following the Word of God ) for Churches to escape publique judgments , than to purge out unclean persons and things ? Josh. 7. 13. 26. 2 Sam. 21. 14. Rev. 2. 5. 16. J●●. 1. 15. FINIS . Notes, typically marginal, from the original text Notes for div A43196e-550 * Whereas Mr. William Bridge , preaching lately at the Charterhouse , May 23. 1658. Told his Hearers , That there is now a Generation work , a generation Truth , and generation Sins . Whether it be not the duty of all Pastors and Teachers , clearly to declare unto their people , when the proper Work , Truth & Sins are of this generation . Psal. 40. 10. Jer. 23. 28. Rom. 1. 18. 
A44133	----	An answer without a question, or, The late schismatical petition for a diabolicall toleration of seuerall religions expovnded being presented to the juncto at Westminster, August 16, 1646 by Colonel Pride and Lievtenant Colonel Goffe and others by the appointment of the Lord Fairfax their general : with some observations upon the mistery of their iniquity, and the juncto's answer thereunto / written by that reverend divine, Doctor Holdisworth ... Holdsworth, Richard, 1590-1649. This text is an enriched version of the TCP digital transcription A44133 of text R40997 in the English Short Title Catalog (Wing H2392). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 12 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A44133 Wing H2392 ESTC R40997 19569295 ocm 19569295 109111 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44133) Transcribed from: (Early English Books Online ; image set 109111) Images scanned from microfilm: (Early English books, 1641-1700 ; 1690:2) An answer without a question, or, The late schismatical petition for a diabolicall toleration of seuerall religions expovnded being presented to the juncto at Westminster, August 16, 1646 by Colonel Pride and Lievtenant Colonel Goffe and others by the appointment of the Lord Fairfax their general : with some observations upon the mistery of their iniquity, and the juncto's answer thereunto / written by that reverend divine, Doctor Holdisworth ... Holdsworth, Richard, 1590-1649. 8 p. [s.n.], London printed : 1649. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Pride, Thomas, d. 1658. Religious tolerance -- Church of England. Schism. Great Britain -- Church history -- 17th century. A44133 R40997 (Wing H2392). civilwar no An answer without a question: or, The late schismatical petition for a diabolicall toleration of seuerall religions expovnded. Being present Holdsworth, Richard 1649 2155 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-11 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Sarah Allison Sampled and proofread 2009-01 Sarah Allison Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion An ANSWER without a QUESTION : Or , THE LATE SCHISMATICAL PETITION For a Diabolicall TOLERATION OF Seuerall Religions EXPOVNDED . Being Presented to the Juncto at Westminster , August 16. 1646. BY Colonel Pride , and Lievtenant Colonel Goffe , and Others ; by the Appointment of the Lord Fairfax their General . With some OBSERVATIONS UPON The Mistery of their Iniquity ; and the Juncto's Answer thereto . Written by that Reverend Divine , Doctor Holdisworth , a little before his Death ; and by him desired to be brought to Publick view . London , Printed in the blessed yeer of the Admission of the Turkish Alcaron into this Kingdom , 1649. AN ANSVVER WITHOUT A QUESTION : OR , The Late Schismatical Petition Expounded . WHen I first lookt upon the simply prophane Title of that impious Petition which the two-horn'd Beast presented to the seven-headed Monster at Westminster , I could do no less then deride their simplicity , and condemn their insufferable Demand for a Diabolical TOLERATION : Certainly it was penned by that Pragmatical fellow , Colonel PRIDE the Devils Secretary , who being diserted by the other six deadly sins ( who are gone with Cromwel ) in a Melancholy , proceeding from a Cholerick rather then a suspicious Humour , wrote this presumptious and damnable Command , disguising it with the Hackney Roabes of a PETITION , and leading TOM indifferent by the Nose , let him see it through his fingers , who , poor fool ( being used to it ) according to his breeding , Signed it : But to speak truth , FAIRFAX that necessary evil was a fool , and PRIDE that nominal and natural Devil , proved himself a Knave : the one for not looking on it but with another mans Spectacles ; the other for Cheating him and the world by his Hypocritically humble PETITION , and pretended Spirit of Faith and Supplication : But he doth not only seek to Cheat men , but to mock God , he would put a trick upon his Divine Majesty , by fathering that upon him , which he never intended , as that the Victory ( if they had one ) was given by God to them in Ireland , as The fruit of that Faith & Supplication which God hath powred forth on the hearts of the people , to the bringing down the common Enemy , &c. when it is evident , that whatever they have done since these Wars , hath proceeded from our sins as the causa sine qua non , and not from their Righteousness : I confess they be Gods Servants , but no otherwise then Nebuchadnezzar was , to punish the Israelites , and then God will punish him : but how impudently they persevere in their prophane expressions ! taking the Lords Name in vain , by dissembling That they fight under his Banner , and that by the same power and presence that hath made bare his Arm in the late Victory , wickedly intimating that God fought for them and their Ioshuah at Dublin , they tender to this Conventicle their annexed Proposals as full of Heresie and Blasphemy as this exordium is of Hypocrisie . First they condemne those which sometimes they hold infallible , of a Crime , in making Ordinances of Parliament ( which indeed were the best that ever they made ) whereby many conscientious people are much molested , &c. meaning that by those Ordinances Sectaries & Hereticks , whom they term conscientious people , were hindered from dispersing their damnable Tenents : but see how they sport with God , engaging him in every business , That the Spirit of Christ flowing forth in his Servants for the declaring his Name in the Nation , may not be suppressed , but receive all due encouragement : What fair pretences these Impostures have ? such as would deceive the very Elect if it were possible : but their Actions are so contrary to their expressions , that any one may perceive they make heaven their Pander , earth their Bawdy-house , and the Devil their Servant , who hath endeavoured such a Toleration in many Kingdoms , but could never prevail till now he found how devoted the Whore of England was to him , he hath gotten what he lookt for , which makes him not doubt of good success : for having once sowed this seed , he shall ever after have a great Crop , besides he is in hope that these his Servants by his help , may bring other Countries to it in a yeer or two , which he in almost two thousand yeers could not do : But now to their second Proposal . Secondly , And because we are sensible , that through the subtilty of Sathan , &c. Surely the Devil gave them leave to abuse him , or else they durst not be so dis-obediently wicked as to speak against their own Father : but if they displease him in these , they please him in the following Lines : and make the worst of it , they do but break his head , and presently give him a Plaister far better then a Mountebancks Balsom , which comes in just as the Devil would have it , We therefore from our hearts do humbly declare , That it is not our meaning , that the Liberty before Desired by us should extend to the Toleration of Popery , Prelacy , the Book of Common-Prayer , &c. This Reconciles the Devil unto them , for now he finds that all their intentions , words , and actions , tend to the exaltation of his Kingdom : for although Popery be excluded , yet he is fully Recompenced in the abolishing of Prelacy and Uniformity : Besides , one Heresie is more profitable to him then a thousand Papistical Fopperies : For he will suddenly bring in as many Heresies as houses , and as many Opinions as there be people : to adde to the number , he hath got leave , that a servant of his , a Saint of the last edition , should translate that Academy of Heresies , the Turkish Alcoran , which in the dayes of Queen Elizabeth , King James , and King Charls of blessed Memory , was treason in any one to transport hither , much less Translate : and that it might be more vendible and acceptable , all the gross absurdities are left out , as a learned and holy man of this Kingdom hath observed . The Turkish Alcaron saith he is abroad , but that the Reader may not be abused , let him know , That all the most gross , absurd , ridiculous Blasphemies , and impossible Fictions which were wont to make that wicked volumn justly odious to the world , are left out in the English Translation ; for my part I know not how to Construe it , but as done in too much favour to the Mahumetan mis-religion : the pretence of the Error must be this , The English Translator follows the Version of a Frenchman , too much it seems Interested in the Turkish Court , for being employed from the French King as his Agent at Constantinople , was likewise re-employed by the Turk into France , and taking upon him to Translate this Worthy Work as he calls it , out of the Arabick , thought fit ( for what ends he knew best ) to take the best , and leave the worst : Know this Reader , and resolve that thou canst not enough hate that pack of Mahumetan Fopperies , which chiefly aime at the disparagement of thy Saviour , and the de-crying of the blessed Trinity . Thus far the Observator gives his Censure of the Alcaron : Now I will leave this to the impartial Reader to judge what a Medly of Religions we shall have ; Amsterdam must be beholding to us , as we have been formerly to them , for new Opinions : we shall be as much cryed up for Rarieties of Religion , as the French-men for Fashions ; as for the Socinians , Nistorians , Arrians , &c. they will look like old fashion Dublets : we must have the German Anabaptist , the Scottish Presbyter , and the English Independent , the Epitomy of Heresie . But now they stop up this gappe of Iniquity with some pretended spriggs of Righteousness : Viz. We further desire , That through your Care and Zeal , all open Acts of Prophaness , as Drunkenness , Swearing , Vncleanness , &c. be vigorously proceeded against and punisht in all Persons whatsoever . But this they do for their Profit and Recreation , and not out of any godly Principle , for by this , the encrease of the rich mens sins will be the augmentation of the Saints wealth ; and the misdemeanours of the Poor , will be the Recreation of the rich ; so that as heretofore they have prospered by the Devils help , by their own wickedness , they shall hereafter grow rich by the sins of the People . Now that they may seem to be as merciful as severe , they Desire that which the other dare not Deny , and with their accustomed prophaness thus go on , That upon the sence of this great Mercy lately received from God , your hearts will be moved to extend your favour so far as may stand with the safety of this present Government , to those who have formerly served you , &c. Still they reiterate Monkes Lie , the great Victory that the Annals of the Saints boasts of in IRELAND , and therefore as a Manifestation of their joy , they should set free the Spirit of Contradiction , Lilburn and his bastards the Levellers , which I wish they may do , that those Firebrands may burn up all the Blocks and Loggerheads of the Three Kingdoms : But I believe foolish Jack Presbyter may wait long enough for this day of Deliverance ; for they mean ( by those that have formerly served them ) none but the generation of Vipers the Levellers : but these drops of Mercy end in a showre of Cruelty , for after they have pleaded for their Brethren in Iniquity , they furiously Demand , That for the future , all Disturbers of the Publick Peace be vigorously proceeded against : This thundering sentence is like a Pedagogues menaces , you shall be whipt if you do so any more : But I dare swear , if Jack Lilburn and his Confederates once get loose , they will not fear to play Truant , and perhaps before Christmas wil shut their Masters out of the School , and vigorously proceed against them , as the Disturbers of the Publick peace : but now ( that they may be the better thought of by the Communalty ) they like Publick Persons Desire , That speedy Considerations may be had of those great Oppressions which the people of this Nation groan under by reason of the Multiplicity of unnecessary Laws , &c. This were a good Request if Cordial , especially if they would stand to the performance of it : For first , All those unnecessary waste Papers , Acts and Ordinances made by this Heretical Parliament , should be Re-called , and then these Catterpillers of the Kingdom ( which be the greatest Oppressors that ever people groaned under ) should be taken away . But now I come to the Junctoes Answer . The Officers after the reading of the same , were called in , and Master Speaker in the Name of the House gave them Thanks , and in particular for the Petition . They durst not do otherwise : I le undertake if they had demanded five of the most innocent in the House to be delivered to them to suffer Condign punishment , they should have them with all their hearts ; and therefore in such a thing as this is , they must needs consent ; for they would if they durst , long before this , have Voted not only diversity of Religions , but variety of Gods , and Plurality of Wives . Thus they combine with Hell to dis-enthrone The King of Heaven , as they have done their own : Nor ever will they quiet be , untill With Lucifer , they be flung down to Hell . FINIS . 
A43343	----	A brief enquiry into the true nature of schism: or a persuasive to Christian love and charity. Humbly submitted to better judgments; by M.H. Licensed Jan. 8. 1689/90 Henry, Matthew, 1662-1714. 1690 Approx. 40 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A43343 Wing H1474 ESTC R216726 99828448 99828448 32875 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43343) Transcribed from: (Early English Books Online ; image set 32875) Images scanned from microfilm: (Early English books, 1641-1700 ; 1866:13) A brief enquiry into the true nature of schism: or a persuasive to Christian love and charity. Humbly submitted to better judgments; by M.H. Licensed Jan. 8. 1689/90 Henry, Matthew, 1662-1714. [2], 34 p. printed for Tho. Parkhurst, at the Bible and Three Crowns, in Cheapside, near Mercers Chapel, London : 1690. M. H. = Matthew Henry. Reproduction of the original in the Christ College Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Schism -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Brief Enquiry Into the true Nature of SCHISM : Or a Persuasive to Christian Love and Charity . Humbly submitted to better Judgments ; By M. H. Psalm 120. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Peace . Licensed Jan. 8. 1689 / 90. LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns , in Cheapside , near Mercers Chapel . 1690. Concerning SCHISM . THere hath scarce been any one thing that hath been bandi'd to and fro in the Christian world with more Heat and Noise among the several Dividing Parties than the charge of Schism . This hath involv'd the disputing part of the Church in the most violent Engagements above 1200 years . Schism is so deform'd a Brat , that no body hath been willing to own it ; a Crime so very black , that each Party hath been studiously industrious to clear it self from the charge . To this Indictment all have pleaded Not Guilty , and we find none that have justified . But here 's the Misery , such notions of it have been entertain'd , that it hath been almost impossible to deny , without recriminating . And perhaps the most guilty have been most hot in charging others . Athaliah the greatest Traitor is most loud in crying , Treason , Treason . We are all agreed that Schism is an Arch-Rebel in Christ's Kingdom , but in sending out the Hue and Cry after it , the Difficulty is , how to describe it ; several Attempts have been made ; would it be in vain to try one more ? Waveing all Enquiries into the several Definitions and Descriptions which have been given of it , let us have recourse to the Law and to the Testimony , for whosoever speak in the things of God ( as they certainly do who speak of Sin and Duty ) if they speak not according to that Rule , it is because there is no Light in them . Therefore I only premise this one Postulatum , That nothing is to be accounted sin , but that which is made so by the Word of God : Tekel is to be written upon nothing but that which hath been carefully weigh'd in the Balances of the Sanctuary . In our Enquiry what is Sin , let these Books be open'd which must be open'd at the great day . If Sinners must be judg'd by those Books shortly , let sin be judg'd by them now , and let not any Man or Company of men in the world assume a power to declare that to be sin which the Sovereign Rector of the world hath not declared to be so lest in so doing they be found stepping into the Throne of God who is a Jealous God , and will not give this Branch of his Glory to another . Let us therefore see what the Scripture saith concerning Schism , not concerning the Evil of it , we are all convinced of that , but concerning the Nature and formalis ratio of it . The Old Testament will not help us so much in this enquiry as the New , for as to the binding of the Jews to worship only in one place , at Jerusalem , and to offer only upon that Altar , it was a Precept purely Ceremonial , and to us Christians is vacated by that Gospel rule which wills us to pray every where , and their Synagogues then ( not their Temple ) were the Patterns of Christian Assemblies . Only one Scripture occurs in the Old Testament , which perhaps will help-to rectify some mistake about Schism . It is the instance of Eldad and Medad who prophesi'd in the Camp , Numb . 11. 26 , &c. The case in short is this : Eldad and Medad were persons upon whom the Spirit rested , i. e. Who were by the extraordinary working of the Spirit endued with gifts equal to the rest of the seventy Elders , and were written , i. e. Had a call to the work , but they went not out unto the Tabernacle as the rest did , though God himself had appointed that they should , v. 16. And they prophesi'd in the Camp , i. e. Exercis'd their gifts in private among their Neighbours , in some common Tent. Upon what inducements they did this , doth not appear , but it is evident that it was their weakness and infirmity thus to separate from the rest of their Brethren . If any think they prophesied by a necessitating , and irresistible Impulse , they may remember , that the Spirit of the Prophets is subject to the Prophets , 1 Cor. 14. 32. Now if some of the Schismaticating Doctors that the Church hath known had but had the censuring of Eldad and Medad we should soon have had a Judgment given against them much more severe than would have been awarded to him that gather'd Sticks on the Sabbath day . And 't is confessed , all the circumstances consider'd it looks like a very great Irregularity , especially as an infringement of the Authority of Moses , which they that prophesi'd in the Tabernacle under his Presidency manifestly own'd and submitted to . Well , an Information was presently brought in against them , v. 27. Eldad and Medad Prophesie in the Camp , that is , to speak in the invidious language of the times there 's a Conventicle at such a place , and Eldad and Medad are holding forth at it . Joshua in his zeal for that which he fancy'd to be the Churches Unity , and out of a concern for the authority of Moses brings in a Bill to silence them , for as hot as he was he would not have them fin'd and laid in the Jail for this disorder neither ; only , My Lord Moses , forbid them ; not , compel them to come to the Tabernacle , if they be not satisfi'd to come , only for the future prohibit their Schismatical Preaching in the Camp. This seem'd a very good motion . But hold Joshua , thou knowest not what manner of Spirit thou art of . Discerning Moses sees him acted by a Spirit of envy , and doth not only deny , but severely reprove the motion , v. 29. Enviest thou for my sake ? Would God that all the Lords People were Prophets , provided the Lord will but put his Spirit upon them . He is so far from looking upon it as Schism , that he doth not only tolerate but encourage it . And O that all those who sit in Moses Chair , were but cloth'd with this Spirit of Moses . This Instance is full to shew that all is not Schism which even wise and good men are apt to think is so . But our special enquiry must be in the New Testament , and forasmuch as Words are the significations of things let us see what the Scripture means by this word , Schism . The Criticks observe , that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 8 times in the New Testament . 1. In a literal sense , for a rent in a Garment , Matth. 9. 16. Mark 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rent is made worse . In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd , Joh. 19. 24. Luk. 5. 36. As also of the rending of the Vail , Mat. 27. 41. the cleaving of the Rocks , Mat. 27. 51. the breaking of the Net , Joh. 21. 11. the cleaving of the Heavens , Mar. 1. 10. But this makes little to our purpose . 2. It is us'd figuratively for a Division ; and that twofold . 1. A Division in apprehension ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd , Joh. 7. 43. Joh. 9. 16. 10. 19. in which places it signifies the different thoughts and apprehensions that the people or their Rulers had concerning Christ some thinking well of him , others not . Some accusing him , others excusing him . In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd , Acts 23. 7. For the different sentiments the people had concerning Paul. Now this diversity of opinion , judgment or apprehension cannot be call'd or look't upon in its self a thing Criminal : inasmuch as there are many things which either because they are dark and obscure , and so not capable of Demonstration , or because they are trivial and of light moment , and so not worth a demonstration , it is no matter what opinion men are of concerning them . Only where the matter is weighty , and toucheth the Fundamentals of Christianity , there an error is Criminal , and if stubbornly persisted in , Heresie . But the evil of it lies not in the diversity , but in the erroneousness and danger of the opinion . I cannot believe that the greatest worshipers of the Diana of their own opinions , will be so sottish as to brand those for Schismaticks who in every punctilio of Opinion are not exactly of the same Standard with themselves . If there be any so strangely rigid , Let not my Soul come into their secret , for I despair to see even all the Saints of a mind in every thing till they come to Heaven . It doth therefore evidence too great a strangeness to the Spirit of the Gospel , to condemn all those who differ from us only in their apprehensions about little things . John's Disciples were hugely displeas'd because Christ's Disciples did not fast so often as they did , and quarrel'd with Christ himself about it , Mat. 9. 14. And the answer of the meek and holy Jesus is worthy remark , that he gives a good reason why his disciples did not fast , viz. Because the bridge groom , was yet with them . and yet doth not condemn John's Disciples that fasted oft , which teacheth us not to make our own Opinions and Practices ( like Procrustes's Bed ) the Standard by which to measure all other , and that in such cases we are to think it sufficient only to acquit our selves , first to our own consciences , and then if need be to the world , without condemning others who think and practise otherwise in such little things , and perhaps have as much reason for their Thoughts and Practises as we have for our's . 2. A Division in Affection ; and in this sense it is us'd three times in the first Epistle to the Corinthians , and no where else in all the New Testament . We must particularly examine each place , that thence we may be furnish't with a true notion of Schism ; and in plain terms the case is whether a diversity ( or if you will call it so , a separation ) of Communion be the formalis ratio of Schism . 1. I find the word , and with it no doubt the thing , 1 Cor. 1. 10. I beseech you brethren — that there be no divisions ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) no Schisms among you ; so reads the margin of our Bibles . Now to find out what this Schism is , let us enquire , 1. Into the Exegetical exhortations that accompany it . ( 1. ) That ye all speak the same thing ; viz. In the fundamental Doctrines of Christianity , for in little things it can never be made a duty to be of the same opinion , since it is morally impossible ; but ( as Estius seems to understand it ) not to break Christian Charity in your disputes about them . Observe , He doth not oblige us to think the same thing , but though your thoughts be divers , yet speak the same thing ; i. e. In your preaching and converse , speak of those things only wherein you are agreed , and for those things wherein you differ , do not fall out and fight about them , but love one another notwithstanding . ( 2. ) That ye be perfectly join'd together in the same mind and in the same Judgment . Which must be understood of a serious endeavour after it , for otherwise a perfect Conjunction must be reserv'd for a world of everlasting perfection . But the meaning of the Exhortation seems to be that all their little heats and animosities should be swallow'd up in an unanimous zeal for the great Gospel Truths wherein they were all agreed . 2. We must enquire into the Corinthians miscarriage which occasion'd this caution , which you have , v. 11 , 12. there were contentions among them , v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that Schisms and Contentions are one and the same thing , and t is worth nothing that Clemens Romanus in that famous Epistle of his to the Corinthians , still calls Schisms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentions . Now the contention was about their Ministers ; I am of Paul , saith one , I am of Apollos , saith another , &c. Now he that was of Apollos was as much a Schismatick as he that was of Paul , because they quarrel'd and fell out about so small and indifferent a matter . Observe , It was not so much being of Paul , and being of Apollos that made the Schism , for Paul and Apollos and Cephas were all their's , Chap. 3. 22. But saying , I am of Paul , that is , crying him up as the only man for them , so as to despise others . If one went to hear Paul , and another went to hear Apollos , that did not make a Schism , no nor if one communicated with Paul , and another with Apollos , for why might not each go where he could be most edify'd ? but the Schism was , that they sacrific'd Christian Love and Charity to this difference of Apprehension . This is evident in that those who said , I am of Christ , so as to despise and censure , and quarrel with them that said , I am of Paul &c. are reproved equally with the rest . Now the way of curing this Schism was not to silence Apollos and Cephas , that whether they would or no they might all be of Paul ; nay it is well worth the observing , that in the same Epistle we find Paul very earnest with Apollos to go to Corinth 16. 12. As touching Apollos , I greatly desir'd him to come to you . Which he would never have done if he had not prefer'd the common Interest of Soul's Salvation before his own credit . But the way to cure this was to convince them of the folly of their quarrels , how senseless and irrational they were , and to perswade them to lay aside their enmities and heart-burnings , and to love one another , and to walk hand in hand in the same way , though they traced different paths , which they might well do when the paths lay so very near together . By this instance it appears that narrow-spiritedness which confines Religion and the Church to our way and party , whatever it is , to the condemning of others that differ from us in little things is the great Schismaticating principle which hath been so much the bane of the Christian Church , hinc illae-lachrymae . 2. We find the word us'd , 1 Cor. 11. 18. I hear there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divisions among you . It is undeniably evident that it cannot be meant of any breach of Communion , for it is said expresly , v. 20. That they came together into one place , and that into the Church too , i. e. The place of meeting . But the Schisms were Quarrels and Contentions about some little things relating to the circumstances of publick Worship , and the quarrel seems to have been about the time of beginning their worship , especially when they were to joyn in the Lords Supper , or their Love-feasts , it see as they did not come exactly at the time , therefore the Apostle bids them tarry one for another , v. 33. Those that came early quarrel'd with those that came late , for coming no sooner , and those that came late quarrel'd with the other , for beginning before they came . Some quarrels of this kind were the Schisms here spoken of . 3. The word is us'd , 1 Cor. 12. 25. That there be no Schism in the Body . The Apostle is there carrying on a Metaphor betwixt the Natural Body , and the Church , and this clause clearly relates to the Natural Body , for he doth not come to the Reddition of the comparison till v. 27. Now what he means by the Schism in the body is plain from the Antithesis in the following words — but that the members should have the same care one for another , So that when the members care not one for another , when the Eye saith to the hand , I have no need of thee , v. 21. When there is not a sympathy and fellow-feeling among Christians v. 26. here 's Schism . That 's Schism which breaks or slackens the bond by which the members are knit together . Now that Bond is not an Act of Uniformity in point of Communion in the same Modes and Ceremonies , but true Love and Charity , in point of affection , 'T is Charity that is the bond of perfectness , Col. 3. 14. 'T is the Unity of the Spirit that is the bond of peace , Eph. 4. 3. And Schism is that which breaks this Bond. Now from all this laid together , I draw out this description of Schism , which according to my present apprehensions is the true Scripture notion of it . Schism is an uncharitable Distance , Division , or Alienation of Affections among those who are called Christians , and agree in the Fundamentals of Religion , occasion'd by their different apprehensions about little things . This is the Schism which the Scripture makes to be a sin , and by Scripture Rules it must be judged . Schism ( as indeed the Root of all other sin ) we see lies in the Heart and Affections : But the Tree is known by his fruits ; this bitter root bears Gall and Wormwood : Let us therefore take a short view of those practices , which according to this Description are Schismatical practices . 1. Judging , censuring , and condemning those that differ from us in little things is a Schismatical practice , as it evidenceth a great alienation , if not enmity of the Affections . Charity thinketh no evil , 1 Cor. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not reason evil , doth not study to make sins , but cover them ; and if they be made , yet not to make the worst of them ; it puts the best construction upon words and actions . Now to pass a censorious Judgment upon others , and to put the worst construction upon what they say and do , is certainly uncharitable , that is , Schismatical . It is a practice often condemn'd in holy Writ , Mat. 7. 1. Judge not , that ye be not judged : 't is construed a judging of the Law , Jam. 4. 11 , 12. 'T is especially condemn'd with reference to the present case , of different apprehensions about little things , in that famous Scripture , Rom. 14. 4 , 5 , &c. a Scripture , which if well studi'd and liv'd up to , would heal us all . Judging the Heart , is in my Eye , one of the most uncharitable species of Judging . Censuring the Principles and ends of an action , which are secret : charging those that differ from us with Hypocrisie , which is a heart-sin . If the shews be good , and the outside justifiable , when we conclude Hypocrisie is in the heart , we step into the Throne of God. 2. Laying a greater stress upon small matters of difference than they will bear , and widening the breach about them . As on the one hand , to censure all Prayers by a Form , or by this Form in particular , assuperstition , will-worship , formality , and the like : on the other hand , to censure all Extempore praying as babbling , caning , froth and noise , as if God had not accepted his own People in the one as well as in the other . The fastening of a Censure , and passing of a Judgment upon a whole party and way , if it be not very clear and well-grounded indeed , will be likely to split us upon the Rock of Schism and Uncharitableness . 3. Concluding hardly as to the spiritual state and condition of those that differ from us , excluding them out of the Church , and from Salvation , because they are not just of our mind in every punctilio . Witness that notion which excludes out of the Church , & consequently out of Heaven all those ( how orthodox and serious soever they are otherwise ) who are not in Prelatical Communion ; if no Diocesan Bishops , then no Ministers , no Sacraments , no Church , no Salvation . Which is certainly the most Schismatical notion that ever was broach'd in the Christian world . 4. Reproaching , reviling , and railing at those who differ from us in little things , is another Schismatical practice : fastning such nick-names upon them , and loading them with such reproaches as carry in them all the odium that malice can infuse into them ; dressing them up in Bears-Skins and then baiting them , doing what we can by calumnies , and misrepresentations to alienate the affections of others from them . 5. Making , consenting to , approving or executing of Penal Laws against those who differ from us in little things , to punish them for such difference in their Persons , Estates or Liberties is another uncharitable or Schismatical practice . This is contention with a witness — which aims at no less than the ruin of the person contended with in the dearest of his secular interests , to beat out his brains , because his head is not exactly of our size . 6. Separation from Communion with those that we have joyn'd our selves to , without cause ; give me leave to call it Separation for Separation sake , without any regard had to any thing amiss in the Church we separate from , or any thing better in that we joyn our selves to , this is an evidence of an uncharitable alienation of affection , and is consequently Schismatical . When we quite cast off Communion with our brethren , out of ambition , animosity ot their persons , affectation of Novelty and Singularity , or the like . This was manifestly the case of the Donatists , the infamous Schismaticks of the Primitive Church . Their Principles were , that the Church of Christ was to be found no where but in their Sect , and all other Churches were no Churches that true Baptism was not administred but among them , and a great many barbarous outrages they committed in the heat of their separation . 7. An affected strangeness or distance in Communion or Conversation from those who thus differ from us upon the account of such difference , avoiding converse and familiarity with them , carrying it strangely towards them , only because they do not wear the dividing name of our party . This evidenceth an uncharitable alienation of affection prevailing in the heart , and is consequently Schismatical . Many such like practices might easily be mention'd , if it were needful — but they are obvious enough , especially if we look into the Laws of Charity set down , 1 Cor. 13. 4 , 5 , 6 , 7. And remember that all transgression of those laws is uncharitableness , and when that is found in the things of Religion , it is Schism . The corollary from the whole is this , that whoever they be that allow themselves in these or the like practices and affections towards their brethren that differ from them in little things , whether they be Episcopal , Presbyterian , Independent or by what name or title soever they are self-dignify'd and distinguish't , they are so far Schismatical , inasmuch as they break the great Law of Christian Charity . Let us try what further Inference may be drawn from this Scripture notion of Schism . 1. If this be Schism , then it is not within the line of any Humane Power to make that separation to be Schismatical which was not so in itself . By the description given of Schism it doth appear to be a thing , malum in se , which was not so before , an attempt of that kind would sink with its own weight . And therefore it is well worthy observation , that when the Parliament made a Law against Conventicles , ( which are the great Schismatical Eye-sores ) they call'd it an Act to prevent and suppress Seditious Conventicles , knowing it to be within their line to declare a thing to be Sedition , but not Schismatical Conventicles , for that was a thing in which they could not concern themselves . 2. If this be Schism then the guilt of it is to be look't for in particular persons , and is not to be charg'd by whole sale upon parties of any denomination whatsoever , as among us at this day , in the prelatical party there are some Schismatical , and others not , and the same is to be said of the separating party , nay who is there that can say , I have made my heart clean , I am pure from this sin . Have we not all need to pray , From Envy , Hatred and Malice , and all uncharitableness ( which are the Ingredients of Schism ) Good Lord deliver us , both from the Guilt , and from the power of it ? It is not so much our differences themselves , as the mismanagement of our differences that is the bane of the Church burning up Christian love with the fire of our contentions . Whence come these Wars and Fightings ? come they not hence , even from our lusts ? Jam. 4. 1. And those that say they are perfectly free from these warfaring , Schismaticating lusts must give me leave to say , I doubt they deceive themselves , and the truth is not in them . 3. If this be Schism , then there may be Schism , where there 's no separation of Communion , that 's plain from the instance of the Corinthians who came together into one place and yet are blam'd for being Schismatical ; bringing people to one place will never cure a Schism , till they are brought to be of one accord . You may bind the Leopard and lay him down by the Lamb , and yet the enmity remain as great as ever , except there be an inward change . A quarrel about little things may likewise be Schismatical on one side , and yet not on 'tother ; Jeremiah was a man of strife and contention , Jer. 15. 10. i. e. A man striven and contended with , and yet no Schismatick , though ordinarily ( as it is commonly said of domestick differences ) there 's fault more or less on both sides . 4. If this be Schism then there may be Separation of Communion where there is no Schism . For thus we all agree that there may be difference of apprehension , and yet no Schism , provided it do not eat out Christian love , but be manag'd amicably , as betwixt the Arminians and Calvinists in the Church of England , and divers the like . Now if this difference of apprehension relate to Worship , or Communion , and the Modes or Terms thereof , these cannot but be a strong inclination to separate in whole or in part according as the difference of apprehension is , for do what we can as long as we are rational creatures the understanding will have the directing of the will. Now surely this separation , ( if we must call it so , or rather ) this variety and diversity of Worship and Communion may be manag'd without Schism , provided Christian Love and Charity be kept entire notwithstanding . For can any imagine that a difference of apprehension in regard of Worship and Discipline should be more Schismatical than difference of apprehension in Doctrine , since of the two Doctrinal Truths seem more Essential to Christianity . But to come a little closer . The meetings of the Dissenters ( though now blessed be God permitted and allow'd by the Law of the Land , yet ) are commonly charg'd with being Schismatical , the great out-cry is , that we leave the Church and the unthinking mobile who are so well taught as to know no other Churches but the publick places of worship , are easily induc'd to believe it , as if 't were Schism to worship God any where else , let the worship there be what it will. Those who will a low themselves the liberty of an unprejudic'd thought , cannot but see the difference so small , that as long as we believe the same Christian Faith , and agree in the same Protestant abhorrence of Papal Delusions , we may easily be look't upon as one and the same Church , as well as two several Parish Churches may , especially being united under the Care and Protection of one Protestant King , and members of the same Protestant Common wealth . Now 1. I do from the bottom of my Soul detest and abhor all Separation from the Parish Churches to Atheism , Irreligion , and Sensuality , Jude 19. Who separate themselves , sensual — who forsake the Church to go to the Ale-house or Tavern , or to their secular business , or to their slothfulness and laziness , to separate unto that shame , Hos. 9. 10. And if this separation had been more animadverted upon than it hath been of late , probably the cure of Schism would have been sooner effected thereby than by severities that have been us'd against Conscientious Separatists . 2. I do likewise abhor all Schismatical , that is , Uncharitable , Proud , Censorious , rigid separation , such separation as theirs who condemn the Parish Churches as no parts of the visible Church , who rail at the Ministers as Babylonish , and Antichristian ; this is a horrid breach of the Law of Christian Love , and that which every good heart cannot but rise at the thoughts of . And yet I cannot but say , and am satisfy'd in it , that there may be a lawful and justifiable separation ( though I would rather call it a diversity of Communion ) from the Parish Churches which I shall endeavour to clear in three cases . 1. If my own Conscience be not satisfy'd in the lawfulness of any terms of Communion impos'd , as far as I fall under that imposition , I may justify a separation from them , and a joyning with other Churches where I may be freed from that Imposition , provided that this be not done Schismatically , i. e. With heat and bitterness , and an alienation of Christian affection ; and I hope none that have the law of Christ written in their hearts will say that it is impossible truly to love those with whom I am not satisfy'd to joyn in all the Ordinances for the sake of some Ceremonies , with which after all my Study , Prayer , and Converse I cannot be satisfy'd So , if I be a Minister , and as such oblig'd to Preach the Gospel , yet kept out from the publick exercise of my Ministry by such Terms and Conditions , Oaths and Subscriptions as I judge sinful , in such a case surely it is lawful for me with Eldad and Medad to prophesy in the Camp , since in my Judgment the door of the Tabernacle is made straiter than my Master hath appointed it to be made . What should hinder but that as a Minister of Christ I may administer all the Ordinances according to Christs Institution to those who are willing to joyn with me , and put themselves under my Conduct ( such as it is ) in those administrations . If God have given though but one talent , it must be traded with , or else there will be an uncomfortable reckoning shortly , especially when we look abroad and consider how the apparent necessities of precious Souls call for our utmost diligence in our Masters work , and indeed there 's work enough for us all if God would give us hearts to be serious and unanimous in it . In this also 't is always provided , that my agency in a Ministerial Station be not made Schismatical by my Heat , Passion , and Bitterness , but that I live in true Love and Charity with those whom by reason of the Impositions I cannot salvâ conscientiâ joyn with in Communion . 2. Though I be satisfy'd in the lawfulness of the Terms of Communion requir'd , and so when purer administrations are not to be had may rather than live in the total want of the Ordinances comply with them , yet when I have an opportunity of enjoying those Ordinances in a way which I judge more pure and Scriptural , or which I think more lively and edifying , and more likely to attain the great end of all Ordinances , and that contribute more to my Comfort and Holiness , and Communion with God , in such a case I cannot see but that I may lawfully have recourse to such administrations though thereby I may seem to separate from another Church , wherein before I had joyn'd , and for which I still retain a very charitable opinion and affection . If the Magistrate should be so unreasonable as to impose upon me an unskilful Physician to be alone made use of in case of sickness , I might take him rather than none . But if there be another who I am sure hath more Skill and Will to help me , I think I should be accessary to the ruin of my health and life if I should not make use of him , notwithstanding such an Inhibition . And is not the life and health and salvation of my immortal Sonl dearer to me than any other concern ? Is not Communion with God the sweetest and most precious of all my delights ? Is it not the Life of my Soul , and the Crown of all my joys ? and are not those administrations most desirable in which I find my self most edifyed ? Must I then be such an enemy to my own comfort and happiness as to throw away all the opportunities which I might have of that kind only in a complement ? Amicus Socrates , Amicus Plato , sed magis amica veritas . The Bishops are my Friends , and the Ministers my Friends , and I have a true Love for them , but Charity begins at home , especially when my precious Soul more worth than all the world lyes at stake . This case is somewhat the clearer in those Parishes where the publick Ministers are either Ignorant , Profane or Malignant . 3. Nay , suppose I am so well satistisfy'd in Communion with the Parish Churches in all administrations , as not to desire better , or not to expect better in the Dissenters meetings , yet I cannot see what Schism , i. e. what breach of Christian Love and Charity there is in it for me to be present sometimes in the Congregations of the sober Dissenters , and to joyn with them who worship the same God , in the name of the same Mediator , read and preach the same Word , and live in hopes of the same Inheritance , and differ from me only in some little things which I think not worth contending for , scarce worth the mentioning , hereby to evidence my universal Love and Catholick Charity , and that I am not of narrow , Schismatical , dividing Principles , nor one that will Sacrifice Christian love to the petty trifling Fancies and Interests of a party . The sober Dissenters are such as I have reason to hope have Communion with God in what they do , and therefore why should not I now and then have Communion with them ? In every Nation be that fears God , and works righteousness , is accepted of him ; and why should he not be accepted of me , why may not I have fellowship with them that have fellowship with the Father and with his Son Jesus Christ ? 1 John. 1. 3. To fancy Schism , i. e. Uncharitable contention and a breach of Christian Love in this is very absurd . Obj. But hereby I encourage a Schism , and countenance them in their Separation from that which in my eye is lawful and good , and doth not give just cause for such a Separation . Answ. There must be grains of allowance for difference of apprehension : Different Capacities , Constitutions , and Inclinations , Custom and especially Education must be put into the scale , and while I walk according to the light which God hath given me , I must charitably believe that others do so too . Whether the Dissenters Meetings be as to the constitution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse of them ( looking upon them only as diversities of Communion ) Schismatical , hath been consider'd already , and found otherwise , by Scripture-Light . The common outcry is that it is the setting up of Altar against Altar , which is not so , for at the most it is but Altar by Altar , and though I have often read of one Body , and one Spirit , and one Hope , and one Lord , and one Faith , and one Baptism , and one God and Father , Eph. 4. 4 , 5 , 6. Yet I could never find a word in all the New Testament of one Altar , except Jesus Christ , Heb. 13. 10. The Altar that sanctifies every Gift , in whom we all centre . And if there be any of the Dissenters who are Schismatical , i. e. Contentious , Bitter , and Uncharitable in their Separation , let them bear their own burthen , but by my presence with them I encourage that in them no more than I do too much of a like Spirit in too many of those who are call'd the Church of England men , by my adherence to them . To conclude , By all this it is evident that Unity of Affection is the thing to be labour'd after more than Uniformity in Modes and Ceremonies . We have been long enough trying to root Schism out of the Church , vi & armi● , by Impositions , Fines and Penalties , choking our brethren because their Throats have not been so wide as ours . And it hath been found ineffectual , even in the judgment of our Great Sanhedrim , who have declar'd that giving ease to scrupulous consciences is the likeliest way to unite their Majesties Protestant Subjects in Interest and Affection ; what if we should now try another Method and turn the Stream of our endeavours into another Channel ? Hitherto we have been as it were striving which should hate one another most , what if we should now strive which should love one another best , and be most ready to do all Offices of true Charity and Kindness , and bury all our little Feuds and Animosities in that blessed grave of Christian Love and Charity ? What if we should every one of us of each party ( as we have been too often call'd ) set our selves by our Preaching to promote and propagate the Gospel of Peace , and by our prayers to prevail with God for a more plentiful pouring out of the Spirit of Peace , that the dividing names of Baalim may be taken out of our mouths , and that however it goes with Uniformity of Ceremony , we may keep the Vnity of the Spirit ; and then I doubt not but we should soon see our English Jerusalem Establish't a praise in the midst of the Earth . And yet I am afraid even Saints will be men , there will be remainders even of those corruptions which are the seed of Schism , in the best , till we all come to the perfect man. And that 's the comfort of my Soul that if we can but once get to Heaven we shall be for ever out of the noise and hurry of this quarrelsom , contentious , dividing world , and the Church Triumphant shall be no more Militant , but that happy World of Everlasting Light will be a World of Everlasting Love. FINIS . 
A34541	----	The point of church-unity and schism discuss'd by a nonconformist, with respect to the church-divisions in England. Corbet, John, 1620-1680. 1679 Approx. 94 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A34541 Wing C6260 ESTC R37663 16998970 ocm 16998970 105678 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34541) Transcribed from: (Early English Books Online ; image set 105678) Images scanned from microfilm: (Early English books, 1641-1700 ; 1612:26) The point of church-unity and schism discuss'd by a nonconformist, with respect to the church-divisions in England. Corbet, John, 1620-1680. [8], 67, [3] p. Printed for Thomas Parkhurst ..., London : 1679. Advertisements: [3] p. at end. Errata: p. [8] Imperfect: pages cropped and tightly bound with slight loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church -- Unity. Schism. Theology, Doctrinal. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Emma (Leeson) Huber Sampled and proofread 2004-09 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The point of CHURCH-UNITY AND SCHISM Discuss'd , BY A NONCONFORMIST With respect to the Church-Divisions IN ENGLAND . LONDON , Printed for Thomas Parkhurst , at the Bible and Three Crowns at the Lower end of Cheapside . 1679. THE CONTENTS . CHAP. I. Of the Church and its Polity . WHat the Church is both in its invisible and visible state . The state of the Church Catholick . The state of particular Churches , and their Pastors , Elders or Bishops . Of the partition of Churches by local bounds . Of the Interests of Bishops or Pastors in any assigned circuit of Ground . Of the association or combination of Churches . Of a National Church . Of the Interest of Civil Magistrates in the state of the Church . Of a Diocese and a Diocesan Bishop . Of exercising the Ministery without Subordination to a Diocesan Bishop . No human power may prejudice Christs Interest in his Ministers or People . All have a judgment of Discretion about their own acts . CHAP. II. Of true Church-Unity . The names of Unity and Schism should be rightly applied . True Church-Unity is the Unity of the Spirit ; what is included therein . True Unity is primarily of the Church in its mystical , secondarily in its visible state . Holy love is the Life and Soul of this Unity . Church-Unity considered in three points . 1. In the essentials and all weighty matters of Christian Faith and Life . 2. In the essentials and integrals of Church-state . 3. In the accidentals of Religion . The different value of these different points of Unity . The Rule of Unity is Gods Word . Of the Scriptures sufficiency as a Rule thereof . Of things left to human determination , with the Pastors and Magistrates Interest therein . The Rulers Wisdom in setling the right bounds of Unity . The burden of things unnecessary not to be laid on the Churches . Unity of external order is subservient to Faith and Holiness . CHAP. III. Of Schism truly so called . Schism is the violation of the Unity of the Spirit . Separation and Schism are not of equal extent . The violation of holy Love is the root of Schism . Schism lies primarily in a breach made upon the Unity of the Church as mystical , and secondarily as visible . The highest point of Schism against the Church as visible , is that which is about the essentials and weighty matters of Christian Faith and Life . How both Persons and Churches may be guilty of it . The next point of Schism is about the essentials and integrals of Church state . This may be either against the Catholick or a particular Church ; Instances of both kinds . The lowest point of Schism is about the accidentals of Religion . How any are guilty or not guilty in this point . A preposterous valuation made of the aforesaid different points , tends to Schism . The setting of other bounds of Unity , than Gods word allows , is to make a breach upon it . Terms of Unity may be allowed of God as to the Submitters , when they are not allowed as to the Imposers . The danger of acting against conscience rationally doubting . T is a false Unity that is set up to the hindrance of Faith and Holiness ; and not to adhere to it is no Schism but Duty ; Instances hereof . Of the right of drawing together into new Congregations on such occasion . What endeavour of Reformation is unlawfull to Subjects . A difference between inimical separation and amicable necessary Segregation . The objected inconveniences against the amicable Segregation answered . The import of the Text , Rom. 16. 17. opened . CHAP. IV. Of the Schisms that were in the more ancient times of the Church , and the different case of the Nonconformists in these times . Of the Donatists . Of the Novatians . Whether the case of the present Nonconformists be the same with the case of these or any others anciently reputed Schismaticks . The case of such Nonconformists , as be more remote from accomodation with the Established Order . The case of such of them , as be more disposed to accommodation . An Answer to objections against relaxing the terms of Conformity . Of diverse other remarkable Schisms in the ancient times ; and the Nonconformists case different from theirs . An appeal to Antiquity and to our Superiors . CHAP. V. Of making a right estimate of the guilt of Schism , and something more of the right way to Unity . The great abuse of the name Schism , and the bad consequence thereof . The degree of the Schism to be duely considered for making an equal judgment of the guilt thereof . Examples of Schismatical animosities in Worthies of ancient times . Charity in censuring thence inferred . True Unity is founded in true Holiness , and promoted by impartiality and equity towards all real Christians , and by the due exercise of true Church-Discipline , and by removing the snares of Division ; and as by the equity and charity of Superiors , so by the humility and due submission of Inferiors . A Question considered about the warrantableness of submission to things not in themselves unlawfull , but inexpedient . Errata . PAg. 2. lin . 2. r. regeneration , p. 12. l. 8. r. without , ib. l. 16. r. and in , p. 22. l. 6. r. due extent , p. 25. l. 14. r. account of accidental . p. 32. l. 16. r. injured Christians as are , p. 33. l. 25. r. Segregation , p. 42. l. 27. r. renouncing , p. 47. l. 21. r. deposed . The point of CHURCH-UNITY AND SCHISM Discuss'd . CHAP. I. Of the Church and its Polity . THe Church is a Spiritual Common-wealth , which according to its primary and invisible State is a Society of regenerate Persons , who are joyned to the Lord Christ their Head , and one to another as fellow Members by a mystical Union through the Holy Spirit , and are justified , Sanctified , and adopted to the inheritance of Eternal Life ; but according to its secondary and visible state , it is a Society of Persons professing Christianity or Regeration , and externally joyned to Christ , and to one another by the Symbals of that Profession , and made partakers of the external priviledges thereunto belonging . There is one Catholick Church , which according to the invisible Form , is the whole company of true Believers throughout the World ; and according to its visible Form , is the whole company of visible Believers throughout the World , or Believers according to human judgment . This Church hath one Head and Supream Lord , even Christ , and one Charter and System of Laws ; the Word of God and Members , that are free Denizons of the whole Society , and one Form of Admission or solemn Initiation for its Members , and one kind of Ministery and Ecclesiastical Power . This Church hath not the power of its own Fundamental Constitution , or of the Laws , and Officers , and Administrations intrinsecally belonging to it , but hath received all these from Christ its Head , King and Lawgiver , and is limited by him in them all . Nevertheless , it hath according to the capacity of its acting , that is , according to its several parts a power of making Secondary Laws or Canons , either to impress the Laws of Christ upon its Members , or to regulate circumstantials and accidentals in Religion , by determining things necessary in genere , not determined of Christ in specie . As the Scripture sets forth one Catholick Church , so also many particular Churches , as so many Political Societies distinct from each other , yet all compacted together as parts of that one ample Society , the Catholick Church . Each of these particular Churches have their proper Elder or Elders , Pastor or Pastors , having authority of teaching and ruling them in Christs name . An Ecclesiastical Order of Presbyters or Elders , that are not Bishops , is not found in holy Scripture . For all Presbyters or Elders , being of a sacred Order in the Gospel Church that are any where mentioned in Scripture , are therein set forth as Bishops truly and properly so called , and are no where set forth as less than Bishops . These Elders or Bishops are Personally to Superintend all their Flock , and there is no grant from Christ to discharge the same by Delegates or Substitutes . A distinction between Bishops and Presbyters , and a Superiority of the former over the latter , was after the Scripture times anciently and generally received in the Christian Church . Yet it was not a diversity of Orders or Offices essentially different , but of degrees in the same Office , the essential nature whereof is in both . The Bishop of the first Ages was a Bishop not of a multitude of Churches , but of one stated Ecclesiastical Society or single Church , whereof he was an immediate Pastor ; and he performed the work of a Bishop , or immediate Pastor towards them all in his own Person , and not by Delegates and Substitutes ; and he governed not alone , but in conjunction with the Presbyters of his Church , he being the President . Though several Cities in the same Kingdom have their different municipal Laws and Priviledges according to the diversity of their Charters , yet particular Churches have no Divine Laws and Priviledges diverse from each other , but the same in common to them all , because they have all the same Charter in specie from Christ. Therefore each of them have the same power of Government within themselves . And the qualifications requisite to make men Members or Ministers of the Universal Church , do according to Christs Law sufficiently qualifie them to be Members or Ministers of any particular Church , to which they have a due and orderly call . Local , presential Communion in Gods Ordinances , being a main end of erecting particular Churches , they should in all reason consist of Persons , who by their cohabitation in a vicinity are capable of such Communion , and there may not be a greater local distanc● of the Persons than can stand with it . A Bishops Church was anciently made up of the Christians of a City or Town , and the adjacent Villages , who might and did Personally meet together , both for Worship and Discipline . All Christians of the same local Precinct are most conveniently brought into one and the same stated Church , that ●here might be the greatest Union among them , and that the occasion of straggling and running into several Parties might be avoided . Yet this local part●●ion of Churches is not of absolute necessity a●d invariable , but if there be some insuperable impediment thereof , the partition must be made as the state of things will admit . No Bishop or Pastor can by Divine right or warrant , claim any assigned circuit of Ground as his propriety for Ecclesiastical Government , as a Prince claims certain Territories as his propriety for Civil Government ; so that no other Bishop or Pastor may without his Licence , do the work of the Ministery , in any case whatsoever within that Circuit . It is not the conjunction of a Bishop or Pastor with the generallity or the greater number of the People , that of it self declares the only rightfull Pastor or true Church within this or that Circuit . For many causes may require and justifie the being of other Churches therein . Seeing particular Churches are so many integral parts of the Catholick Church , and stand in need of each others help in things that concern them joyntly and severally , and they have all an influence on each other , the Law of Nature leads them to Associations or Combinations greater and lesser , according to their capacities . And the orderly state that is requisite in all Associations , doth naturally require some regular Subordination in the several parts thereof , either in way of proper authority or of mutual agreement . And the Associated Churches and particular Members therein , are naturally bound to maintain the orderly state of the whole Association , and to comply with the Rules thereof , when they are not repugnant to the Word of God. A Bishop or Pastor and the People adhering to him , are not declared to be the only true Church and Pastor within such a Precinct , by their conjunction with the largest Combination of Bishops or Pastors and their Churches . For the greater number of Bishops may in such manner err in their Constitutions , as to make rightly informed Persons uncapable of their Combination . A National Church is not a particular Church properly so called , but a Combination or Coagmentation of particular Churches , united under one Civil Supream , either Personal as in a Monarchy , or Collective as in a Republick . And the true notion thereof lies not in any Combination purely Ecclesiastical and Intrinsecal , but Civil and Extrinsecal , as of so many Churches that are collected under one that hath the Civil Supremacy over them . The National Church of England truly denotes all the Churches in England united under one Supream Civil Church-Governour , the Kings Majesty . Civil Magistrates as such , are no Constitutive parts of the Church . The Christian Church stood for several Centuries without the support of their authority . But Supream Magistrates have a Civil Supremacy in all Ecclesiastical matters , and a political , extrinsecal Episcopacy over all the Pastors of the Churches in their Dominions , and may compell them to the performance of their Duties , and punish them for negligence and mal-Administration ; and they may reform the Churches , when they stand in need of Reformation . The possession of the Tithes and Temples doth not of it self declare the true Pastor and Church , nor doth the Privation thereof declare no Pastor and no Church . For these are disposed of by the secular power , which of it self can neither make , nor make void a Pastor or Church . A Diocess is a collective body of many Parishes under the Government of one Diocesan . If the several Parishes be so many particular Churches , and if their proper and immediate Presbyters be of the same order with those which in Scripture are mentioned by that name , and were no other than Bishops or Pastors ; then a Diocess is not a particula● Church , but a Combination of Churches , an● the Diocesan is a Bishop of Bishops , or Governour over many Churches and their i●mediate Bishops . If the Parishes be not a knowledged to be Churches , nor their Presbyters to be realy Bishops or Pastors , but the Diocess be held to be the lowest Political Church , and the Diocesan to be a Bishop of the lowest rank , and the sole Bishop or Pastor of all the included Parishes ; I confess , I have no knowledge of the Divine right of such a Church or Bishop , or of any precept or precedent thereof in Scripture . For every particular Church mentioned in Scripture was but one distinct stated Society , having its own proper and immediate Bishop or Bishops , Elder or Elders , Pastor or Pastors , who did Personally and immediately Superintend over the whole Flock , which ordinarily held either at once together , or by turns Personal , present Communion with each other in Gods Worship . But a Diocess consists of several stated Societies , to wit , the Parishes which are Constituted severally of a proper and immediate Presbyter or Elder having cure of Souls , and commonly called a Rector , and the People which are his proper and immediate charge or cure . And the People of the Diocess do not live under the Personal and immediate oversight of their Diocesan , but under his Delegates and Substitutes . Nor do they ordinarily hold Personal present Communion with each other in Gods Worship , either at once together or by turns . Nevertheless , which way soever a Diocess be considered , I have nothing to object against submission to the Government of the Diocesan , as an Ecclesiastical Officer established by the Law of the Land under the Kings Supremacy . There is nothing in the nature of the Office of Presbyterate ( which according to the Scripture is a Pastoral Office ) that shews it ought to be exercised no otherwise than in Subordination to a Diocesan Bishop . Christ , who is the Author and only proper giver of all Spiritual Authority in the Church , hath not so limited the said Office , and men cannot by any act of theirs enlarge or lessen it as to its nature or essential state , or define it otherwise than it is stated of Christ in his word . No power Ecclesiastical or Civil can discharge any Minister of Christ from the exercise of his Ministery in those circumstances , wherein Christ commands him to exercise it , nor any Christians from those duties of Religion , to which the Command of Christ obligeth them . As the Magistrate is to judge what Laws touching Religion are fit for him to enact and execute , so the Ministers of Christ are to use a judgment of discretion about their own Pastoral acts ; and all Christians are to do the same about their own acts of Church-Communion . The too common abuse of the judgment of discretion cannot abrogate the right use thereof , it being so necessary that without it men cannot act as men , nor offer to God a reasonable Service . CHAP. II. Of true Church-Unity . WHen the names of Unity and Schism are by partiality and selfishness commonly and grosly abused and misapplied , the nature of the things to which those names do of right belong , ought to be diligently inquired into , and clearly and distinctly laid open . For a groundwork in this inquiry I fix upon two very noted texts of Scripture . The one is Eph. 4. 3. Indeavouring to keep the unity of the Spirit in the bond of Peace . The other is Rom. 16. 17. Mark them that cause Divisions and Offences contrary to the Doctrine that ye have learned , and avoid them . The former guides us to the knowledge of true Church-unity , and the latter shews us the true nature of Schism . By the former of these Texts , all Christians are obliged to maintain that Spiritual Unity , which they have one with another under Christ their Head , by the Holy Ghost in all due acts of holy Communion in Peace and Concord . Several important things are here to be taken notice of . 1. There is a Spiritual unity between all Christians in the form of one mystical Body , as there is a natural unity between all the members of the natural Body . The members being many are one body and members one of another . 2. This Unity is under Christ as the Head of it . What the head is to the natural Body , that is Christ and much more to his mystical Body the Church . 3. This Unity of Christians one with another under Christ , is by the Holy Ghost , and therefore called the Unity of the Spirit . The Spirit of Christ the Head , doth seize upon and reside in all the Faithfull , by which they become Christs mystical Body , and are joyned one to another as fellow-members . 4. This Unity of the Spirit among Christians is witnessed , maintained , and strengthened by their holy communion of Love and Peace one with another , but is darkened , weakened , and lessened by their uncharitable Dissentions . Hence it is evident that the Unity here commended , is primarily that of the Church in its internal and invisible State , or the Union and Communion of Saints , having in themselves the Spirit , and Life , and Power of Christianity . T is the unity of the Spirit we are charged to keep in the bond of Peace . But concord in any external order with a vital Union with Christ and holy Souls , his living members , is not the unity of the Spirit , which is to partake of the same new Nature and Divine Life . Secondarily , it is the Unity of the Church in its external and visible State , which is consequent and subservient to the internal , and stands in the profession and appearance of it , in the professed observation of the duties arising from it . Where there is not a credible Profession of Faith unfeigned and true Holiness , there is not so much as the external and visible Unity of the Spirit . Therefore a sensual Earthly generation of men , who are apparently lead by the Spirit of the World , and not by the Spirit that is of God , have little cause to glory in their adhering to an external Church order , whatsoever it be . Holy love , which is unselfed and impartial , is the Life and Soul of this unity , without which it is but a dead thing , as the Body without the Soul is dead . And this love is the bond of perfectness , that Cement , that holds altogether in this mystical Society . For this being seated in the several members , disposeth them to look , not to their own things , but also to the things of others , and not to the undue advancement of a Party , but to the common good of the whole Body . Whosoever wants this love , hath no vital Union with Christ and the Church , and no part in the Communion of Saints . The Church is much more ennobled , strengthened , and every way blessed by the Communion of holy love among all its living members , or real Christians , than by an outside uniformity in the minute circumstances , or accidental modes of Religion . By this love it is more beautifull and lovely in the eyes of all intelligent beholders , than by outward pomp and ornament , or any worldly splendor . The Unity of the Church as visible , whether Catholick or particular , may be cons●dered in a three-fold respect , or in three very different points . The first and chief point thereof , is in the essentials and all weighty matters of Christian Faith and Life . The second and next in account is in the essentials and integrals of Church state , that is , in the Christian Church-Worship , Ministery and Discipline , considered as of Christs institution , and abstracted from all things superadded by men . The third and lowest point is in those extrinsecal and accidental Forms and Orders of Religion , which are necessary in genere , but left in specie to human determination . Of these several points of Unity , there is to be a different valuation according to their different value . Our first and chief regard is due to the first and chief point , which respects Christian Faith and Life ; The next regard is due to that which is next in value , that which respects the very constitution or frame of a Church ; And regard is to be had of that also which respects the accidentals of Religion , yet in its due place and not before things of greater weight and worth . Things are of a very different nature and importance to the Churches good Estate ; and a greater or lesser stress must be laid upon Unity in them , as the things themselves are of greater or lesser moment . The Rule or Law of Church Unity is not the will of man , but the will of God. Whosoever keeps that Unity which hath Gods word for its Rule , keeps the Unity of the Spirit ; And whosoever boasts of a Unity that is not squared by this Rule , his boasting is but vain . An Hypothesis that nothing in the Service of God is lawfull , but what is expresly prescribed in Scripture , is by some falsly ascribed to a sort of men who earnestly contend for the Scriptures sufficiency , and perfection for the regulating of Divine Worship , and the whole state of Religion . God in his Word hath prescribed all those parts of his Worship , that are necessary to be performed to him . He hath likewise therein instituted those Officers that are to be the Administrators of his publick Worship in Church Assemblies , and hath defined the authority and duty of those Officers , and all the essentials and integrals of Church state . As for the circumstantials and accidentals belonging to all the things aforesaid , he hath laid down general Rules for the regulation thereof , the particulars being both needless and impossible to be enumerated and defined . In this point God hath declared his mind , Deut. 4. 2. Ye shall not add unto the word which I command you , neither shall ye diminish ought from it . Deut. 12. 32. What soever thing I command you , observe to do it , Thou shalt not add thereto nor diminish from it . The prohibition is not meerly of altering the Rule , Gods written Word by addition or diminution , but of doing more or less than the Rule required , as the precept is not of preserving the Rule , but of observing what is commanded in it . Such human institutions in Divine Worship , as be in meer subserviency to Divine institutions , for the necessary and convenient modifying and ordering thereof , are not properly additions to Gods commandments . For they are of things which are not of the same nature , end and use with the things which God hath commanded , but of meer circumstantials and accidentals belonging to those things . And these circumstantials are in genere necessary to the performance of Divine Institutions , and are generally commanded in the Word , though not in particular , but are to be determined in specie by those to whom the power of such determination belongs . They that assert and stand to this only Rule , provide best for the Unity of Religion , and the Peace of the Church . For they are ready to reject whatsoever they find contrary to this Rule , they are more easily kept within the bounds of acceptable Worship , and all warrantable obedience , they lay the greatest weight on things of the greatest worth and moment , they carefully regard all Divine institutions and whatsoever God hath commanded , and they maintain Love , and Peace , and mutual forbearance towards one another in the more inconsiderable diversities of Opinion and Practice . Those things that are left to human determination , the Pastors , Bishops or Elders , did anciently determine for their own particular Churches . And indeed it is very reasonable and naturally convenient , that they who are the Administrators of Divine institutions , and have the conduct of the People in Divine Worship , and know best what is most expedient for their own Society , should be intrusted with the determination of necessary circumstances within their own Sphere . But forasmuch as the Supream Magistrate is intrusted of God with the care of Religion within his Dominions , and hath a Civil Supremacy in Eclesiastical affairs , and a great concern in the orderly management of publick Assemblies , he is authorized of God to oversee the determinations and actings of Ecclesiastical Persons , and may assume to himself the determination of the aforesaid circumstantials for the honour of God , the Churches edification and the publick Peace , keeping within the general rules prescribed in Gods Word . For the maintaining of Church-Unity , that is according to Gods word , it is the part of Subjects to submit to what their Governours have determined , so far as their submission is allowable by the said rule ; and it is the part of Governours to consider well the warrantableness of their determinations . More especially their wisdom and care is much required in settling the right bounds of Unity . In this regard the terms of admission to the Communion and Ministery of the Church must be no other , than what the declared will of God hath made the terms of those privi●edges , and which will shut out none , whom God hath qualified for and called to the same . The setting of other boundaries , besides the iniquity thereof , will inevitably cause divisions . The Apostles , Elders and Brethren assembled at Jerusalem , Acts 15. 28. writing to the blieving Gentiles declare , It seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things . From which it is evidently inferred that the burden of things unnecessary ought not to be laid on the Churches . The things injoyned by that Assembly were antecedently to their Decree , either necessary in themselves or in their consequents according to the state of things in those times and places . And whatsoever is made the matter of a strict injunction , especially a condition of Church Communion and Priviledges , ought to have some kind of necessity in it antecedent to its imposition . Symbolical Rites or Ceremonies instituted by man to signifie Grace or Duty , are none of those things , which being necessary in general , are left to human determination for this or that kind thereof . They have no necessary Subserviency to Divine institutions , they are no parts of that necessary decency and order in Divine Worship , without which the Service would be undecent . And indeed they are not necessary to be instituted or rigidly urged in any time or place whatsoever . The being and well being of an● rightly constituted Church of Christ , ma● 〈◊〉 without them . St. Paul resolves upon the cases of using or refusing of meats , and the observance or non-observance of days , which God had neither commanded nor forbidden , and of eating of those meats which had been offered in Sacrifice to Idols , Rom. 14. and 1 Cor. 8. That no man put a stumbling block , or an occasion to fall in his Brothers way . The Command here given , extends to Pastors and Governours as well as to other Christians , and is to be observed in acts of Governments as well as in other acts . St. Paul was a Church Governour and of high authority , yet he would not use his own liberty in eating Flesh , much less would he impose in things unnecessary to make his Brother to offend . In the cases aforementioned , there was a greater appearance of reason for despising , censuring or offending others , than there can be for some impositions now in question among us , viz. on the one side a fear of partaking in Idolatry , or of eating meats that God had forbidden , or of neglecting days that God had commanded , as they thought ; on the other side a fear of being driven from the Christian Liberty , and of restoring the Ceremonial Law. Nevertheless , the Apostle gives a severe charge against censuring , despising or offending others of different Persuasions in those cases . And if it were a Sin to censure or despise one another , much more is it a Sin to shut out of the Communion or Ministery of the Church for such matters . The word of God , which is the Rule of Church-Unity , evidently shews that the unity of external order must always be Subservient to Faith and Holiness , and may be required no further than is consistent with the Churches Peace and Edification . The Churches true Interest lies in the increase of regenerate Christians , who are her true and living Members , and in their mutual love , peace and concord , in receiving one another upon those terms which Christ hath made the bond of this Union . The true Church Unity is comprized by the Apostle in these following Unities ; One Body , one Spirit , one Hope , One Lord , one Faith , one Baptism , one God. But there is nothing said of one ritual or set Form of Sacred Office , one policy or model of Rules and Orders , that are but circumstantial and accidental in a Church state and very various and alterable , while the Church abides the same . CHAP. III. Of Schism truly so called . HEre I lay down general positions abou● Schism without making application thereof ; Whether these positions be right or wrong Gods Word will shew ; and who are , or are not concerned in them , the state of things will shew . Schism is a violation of the Unity of the Spirit , or of that Church-Unity which is of Gods making or approving . This Definition I ground on the afore-cited Text , Mark them that cause Divisions and Offences contrary to the Doctrine that ye have learned . Separation and Schism are not of equal extent . There may be a Separation or Secession where there is no Schism . For Schism is always a Sin , but Separation may be a Duty , as the Separation of the Protestants from the Church of Rome . Moreover , there may be Schism where there is no Separation . The violation of Unity or the causing of Divisions may be not only by withdrawing , but by any causing of others to withdraw from the Communion of the Church , or by the undue casting or keeping of others out of the Church , or by making of any breaches in Religion contrary to the Unity of the Spirit . By looking back to the nature , and rule , and requisites of true Church-Unity , we shall understand the true nature and the several kinds ●nd degrees of Schism . As holy love is the life and Soul of Church-Unity , so that aversation and opposition which contrary to love , is that which animates the sin of Schism , and is as it were the heart root of it . Whosoever maintains love , and makes no breach therein , and whose dissenting or withdrawing from a Church is no other than what may stand with love in its extent , is no Schismatick . The Unity of the Spirit being primarily that of the Church as mystically , the breach thereof lies primarily in being destitute of the Spirit and Life Spiritual , much more in being opposite thereunto , under the shew of Christianity ; also in the languishing or lessening of Spiritual Life , especially of the acts of holy love . The Unity of the Spirit being secondarily , that of the Church as visible in its external state , and the first and chiefest point thereo● being in the essentials and weighty matters of Christian Faith and Life ; the highest violation thereof and the chiefest point of Schism lies in denying or enormously violating th● said essentials or weighty matters . And it directly a violation of the Unity of the Catholick Church , and not of particular Churches only . Not only particular Persons , but Churches , yea a large combination of Churches bearing the Christian name , may in their Doctrine , Worship and other avowed Practice , greatly violate the essentials , or very weighty matters of Christian Faith and Life , and be found guilty of the most enormous breach of Unity . It is no Schism to withdraw or depart from any the largest combination or collective body of Churches , ( though for their amplitude they presume to stile their combination the Catholick Church ) that maintain and avow any Doctrine or Practice , which directly , or by near and palpable consequence overthrows the said essentials . The next point of external Unity being about the essentials and integrals of Church state , the Sacraments and other publick Worship , the Ministery and Discipline of the Church considered as of Christs institution , the next chief point of Schism is the breach hereof . And this may be either against the Catholick , or a particular Church . Of such Schism against the state of the Catholick Church , there are these instances . 1. When any one part of professed Christians how numerous soever , combined by any other terms of Catholick Unity , than what Christ hath made , account themselves the only Catholick Church , excluding all Persons and Churches that are not of their combination . 2. When a false Catholick Unity is devised or contended for , viz. a devised Unity of Government for the Catholick Church un●er one terrene Head , personal or collective , ●●uming a proper governing power over all Christians upon the face of the whole Earth . 3. When there is an utter disowning of most of the true visible Churches in the World , as having no true Church state , no not the essentials thereof , and an utter breaking off from communion with them accordingly . Of Schism against a particular Church in point of its Church state , there be these instances . 1. The renouncing of a true Church as no Church , although it be much corrupted , much more if it be a purer Church , though somewhat faulty . 2. An utter refusing of all acts of communion with a true Church when we may have communion with it , either in whole or in part , without our personal sin of commission or omission . 3. The causing of any Divisions or Distempers in the state or frame of a true Church contrary to the Unity of the Spirit . But it is no Schism to disown a corrupt frame of Polity , supervenient to the essentials and integrals of Church state in any particular Church or combination of Churches , like a leprosie in the Body , that doth grosly deprave them , and in great part frustrate the ends of their constitution . The last and lowest point of external Unity lying in the accidental modes of Religion , and matters of meer order , extrinsick to 〈◊〉 essentials and integrals of Church-State , the violation thereof is the least and lowest point of Schism , I mean in it self considered , and not in such aggravating circumstances as it may be in . Those accidental Forms and Orders of Religion , which are necessary in genere but left in specie to human determination , are allowed of God , when they are determined according to prudence , and charity for Peace and Edification , and accordingly they are to be submitted to . Consequently it is one point of Schism to make a Division from or in a Church upon the accountal of accident Forms and Orders so determined according to Gods allowance . But if any of the accidentals be unlawfull , and the maintaining or practicing thereof be imposed upon us as the terms of our communion , it is no Schism but Duty to abstain from communion in that case . For explicitly and personally to own errors and corruptions even in smaller points is evil in it self , which must not be committed that good may come . In this case not he that withdraws , but he that imposes causeth the Division . And this holds of things sinfull either in themselves , or by just consequence . And herein he that is to act , is to discern and judge for his own practice , whether the things imposed be such . For Gods Law supposeth us rational creatures able to discern its meaning , and to apply it for the regulating of our own actions ; else the Law were given us in vain . Submission and reverence towards Superiors obligeth no man to resign his understanding to their determinations , or in compliance with them to violate his own conscience . Persons meek , humble , peaceable and throughly conscientious and of competent judgment , may not be able by their diligent and impartial search to see the lawfulness of things injoyned , and t is a hard case if they should thereupon be declared contumacious . Seeing there be several points of Unity , the valuation whereof is to be made according to their different value , mens judgment and estimation of Unity and Schism , is very preposterous , who lay the greatest stress on those points that are of least moment , and raise things of the lowest rank to the highest in their valuation , and set light by things of the greatest moment and highest value ; as indeed they do , who set light by soundness of Faith and holiness of Life , and consciencious observance of Divine institutions , where there is not also unanimity and uniformity in unscriptural Doctrines and human ceremonies . And they that make such an estimate of things , and deal with Ministers accordingly , do therein little advance the Unity of the Spirit , or indeavour to keep it in the bond of Peace . Seeing the word of God is the rule of Church Unity , a breach is made upon it , when other bounds thereof are set than this rule allows . An instance hereof is the devising of other terms of Church-communion , and Ministerial liberty , than God hath commanded , or allowed in his Word to be made the terms thereof ; Also any casting or keeping out of the Church or Ministery such as Gods Word doth not exclude from either , but signifies to be qualified and called thereunto . God doth not allow on the part of the Imposer such tearms of Church communion or Ministerial station , as are neither Scriptural nor necessary to Peace and Edification , nor are any part of that necessary order and decency , without which the Service of God would be undecent , nor are in any regard so necessary , but that they may be dispensed with for a greater benefit , and the avoiding of a greater mischief . And they are found guilty of Schism that urge such unscriptural and unnecessary things unto a breach in the Church . Such Imposers are not only an occasion of the breach that follows , but a culpable cause thereof , because they impose without and against Christs warrant , who will not have his Church to be burdened , nor the consciences of his Servants intangled with things unnecessary . Nevertheless , such unscriptural or unnecessary things , if they be not in themselves unlawfull nor of mischievous consequence , may be of Gods allowing as to the submitters . Thereupon they are guilty of Schism , who meerly for the sake of those unnecessary things yet lawfull as to their use , though wrongfully urged upon them , forsake the communion of the Church or their Ministerial station , where things are well settled as to the substantials of Religion , and the ends of Church order , and when they themselves are not required to justifie the imposing of such unnecessaries . Here I speak of contumacious refusers , who will rather make a breach than yield . But refusers out of conscience believing , or with appearance of reason suspecting the said lawfull things to be unlawfull , are either accquitted from Schism , or guilty but in a low degree , and much less culpable than the Imposers , who might well forbear to impose . Be it here noted that when Superiors sin in commanding a thing exempt from their authority , it may be the Subjects duty to observe the thing commanded . In this case the said observance is not an act of obedience , for that can arise only from the Rulers authority to command . But it is an act of prudence , equity and charity , and it is good and necessary for the ends sake , and in that regard t is an act of obedience , though not to the Earthly Ruler , yet to God who commands us to follow Peace and maintain Unity in all lawful● 〈◊〉 and means . In the judgment of the Apostle it is no slight matter to act against conscience rationally doubting , or suspecting a breach of Gods Law , Rom. 14. 5. Let every man be fully persuaded in his mind , v. 14. To him that esteemeth any thing to be unclean , to him it is unclean , ver . 23. He that doubteth , is damned if he eat , because he eateth not of Faith , for whatsoever is not of Faith is sin . The command of Rulers is no good security for acting against a rational doubting conscience . When I am in doubt touching the lawfulness of the thing injoyned , I have no certainty of being on the safer side , by complying with Rulers . For though in general obedience to Rulers be a certain Duty , yet in the particular doubted case , I cannot be certain that my compliance is right and warrantable obedience , and not a breach of Gods Law. Is it plain that I ought to obey the commands of Rulers in things that have Gods allowance ? so t is as plain that I ought not to obey their commands in things which God hath forbidden . Moreover , it is as plain that I ought not to act against my own conscience , which as being the discerner of the will of God concerning me , is of right the immediate director of my actions . Indeed my conscience cannot alter Gods Law , or make that which God hath made my duty to be not my duty , yet it will not suffer me to act in disconformity to its directions . Seeing the Unity of the Spirit is always in conjunction with Faith and Holiness , to which the Unity of external order is always to be subservient , it follows that when Unity of external order doth not tend to advance but hinder sound Faith and true Holiness , then a false Unity is set up , and the true Unity is abandoned , and divisions and offences are caused . And it is no Schism but a duty not to adhere to a Unity of external order so set and urged , as that it tends to the destruction or notable detriment of Faith and Holiness , which are the end of all Church Order . The means are good in reference to their end , and must never be used in a way destructive to it . Of the hinderance of the said ends , there be these following instances . Here laid down in general , without intendment of particular application to any Churches now in being , which are left to be tryed and judged by that rule by which all must stand or fall . 1. When a Church or Churches , a Congregation or Congregations have an establishment of external Polity , and an ordained Ministery , and a Form of Divine Worship , but are destitute of such Ministers as are qualified to feed the Flock , and are burdened with such as are altogether unfit to have the charge of Souls committed to them , who are either unable to teach , or teach corruptly , either teaching corrupt Doctrine , or abusing , mishandling and misapplying sound Doctrine , to encourage the Ungodly and discourage the Godly . 2. Where there are some Ministers able and apt to teach and duly qualified ; but their number is in no wise proportionable to the number of the People , and there be multitudes that cannot have the benefit of their Ministery , so that if they have no more placed among them than those few , they have in effect none . 3. Where sincere Christians , or credible Professors of Christianity are cast out of an established Church by wrong sentence , or are debarred from its communion by unlawfull terms injoyned them , or unnecessary terms which are to them unlawfull by real doubts of conscience , and which Christ hath not authorized Rulers to injoyn as terms of Church communion . 4. When Ministers , whom Christ hath furnished and called , are driven out of their publick station by unlawfull terms injoyned , or by terms unnecessary and to them unlawfull by real doubts of conscience , and which Christ hath not authorized Rulers to injoyn as terms of the publick Ministery . Upon the cases here mentioned , I inquire whether the said Ministers and People may not draw together into new congregations . Let it be considered whether the determinations of men may be a perpetual bar to true visible Christians , ( it may be to multitudes of them ) against the injoyment of those most important priviledges , to which God hath given them right . Yea , suppose their consciences were culpably weak in scrupling things imposed , yet they may suffer wrong by such an excess of punishment , as so great a deprivation . And Christ doth not reject them for such weaknesses . Let it be also considered , whether such injured as Christians are wrongfully excluded from Gods Ordinances , and such neglected Souls as are left destitute of the necessary means of Salvation , may lawfully be deserted by Christs Ministers . Should not the Stewards of the mysteries of God indeavour to supply what is lacking to such by reason of the rigourousness or negligence of others ? If it be said , we may not do evil that good may come , nor break the laws of Unity for such respects , the answer is , that this is not to do evil , but a good work and a necessary duty , and here is no breach of Unity that is of Gods making or allowing . The necessary means of saving Souls are incomparably more pretious than uniformity in external , accidental order , especially when t is unwarrantably injoyned , and attended with such evil consequents . If within any local bounds assigned for the Pastoral charge of any Ecclesiastick , the People be left destitude of competent provision for their Souls , it is no intrusion or breach of Unity if an other Pastor perform the work of the Ministery within those bounds . Subjects may not by coercive power reform the publick State and change the Laws , which is the work of the Supream Magistrate . But let it be considered whether they may not have their voluntary Assemblies for Gods Worship , when they are driven from the communion of the legal Churches by the imposition of ●nlawfull terms , or unnecessary terms appre●ended by them to be unlawfull . For in this ●ase they are forced either to hold such Assem●lies , or to abide perpetually without those ●piritual priviledges which are their due , and ●●e ordinary means of their Salvation . There is a great difference between inimi●l Separation , like Sedition in a Common-●ealth , and Secregation upon necessary causes ●ithout breach of charity . And among the ●ecessary causes this may be one , that all sober ●hristians , who for conscience sake cannot ●●bmit to the way of the Established Churches , ●ay be relieved ; and that none may be exposed for lack of that relief to be lead aside into the error of the wicked , as Heresie , Infidelity , or any other course of Impiety . Indeed here is some variation from the ordinarily regular bounding of Churches . But the partition of one Church from another by local bounds , is not of absolute necessity and invariable , but naturally eligible from the convenience thereof , when it may be had . But the state of some Christians may be such , as to compel them to vary from it . The scope hereof is not to set up Churches agains● Churches , but either occasional and temporary Assemblies , or at the most but dive●● Churches distinguished by their several place of assembling , or by diversity of external order , as the allowed Congregations of Foreigners in London , are distinguished from the Parish Churches . If any object the inconveniencies that ma● follow the permitting of Church Assemblies b● sides those of the Established Order , the a●swer is , That the wisdom and clemency Rulers in any Nation where this case may supposed can provide , that as few as may should stand in need of that permission , fixing the terms of Church communion a●● Ministerial liberty to such a latitude , as m●●● comprehend all the more moderate Dissente●● And after such comprehension , Christian ch●rity will plead , that all tolerable Dissenters ( that is , all who believe and live as Christians ) may be tolerated within such limits , as may stand with publick Peace and safety . That which is here proposed , may make for the relief of many thousand serious Christians without breach of the external order , which is necessary to be maintained , and is not set up to the hinderance of things more necessary . It is to be noted that the offenders expresly marked out by the Apostle in the Text , Rom. 16. 17. were ungodly men that opposed or perverted the Christian Doctrine , and being Sensualists and deceivers disturbed and polluted the Christian Societies , and seduced the simple into destructive error and practice . Wherefore the Text is ill applied to the rigorous condemnation of honest and peaceable men , that dissent only in some accidental or , ●nferior points of Religion , for which the Apostle forbids Christians to despise or judge one ●nother . Yet not only false Teachers , but all ●chismaticks are here condemned under this de●●ription , viz. those that cause Divisions and Offences . And though they be not direct op●osers of sound Doctrine , yet being Dividers 〈◊〉 Disturbers , they practice contrary to the ●octrine of Christ , which teacheth Unity , ●ove and Peace . But still it must be observed ●●at the reality of Schism lies not in being divided or disordered , but in causing the division or disturbance , or in a voluntary violation of or departing from true Church-Unity . They that cause Divisions are not excused from Schism by the support of Secular Power , nor are others convicted of it meerly by the want of that Support . The Magistrates power in Sacred things is accumulative , not destructive o● diminitive to the rights of Christs Ministers and People . It takes not from them any thing that Christ hath granted them , but gives them a better capacity to make use thereof . CHAP. IV. Of the Schisms that were in the mor● ancient times of the Church ; and th● different case of the Nonconformist● in these times . OF those parties which were anciently r●upted Schismaticks , as violating the Un●ty of the Church , yet not Hereticks , as d●nying any Fundamental point of the Chris●●an Faith , the Novatians and Donatists are the chiefest note . Forasmuch as both the● are looked upon as the greatest instances Schism , it may be requisite for me to consid●● the true state of their separation from the main body of the Christian Church , passing by accidental matters , and insisting on the merits of their cause according to their main Principles and Practices . As concerning the Donatists , the breach made by them had this rise . Donatus with ●is Complices vehemently opposed Cecilianus , who had been chosen Bishop of Carthage , in design to thrust him out of his Bishoprick . They accuse him of being ordained by one that had been a Proditor , and of having admitted into Ecclesiastical Office one that was guilty of the like fault . This Cause was by the Emperor Constantine's appointment heard before several Councils and many Judges . The Accusers still fail in their Proofs of the ●hings objected , Cecilianus is acquitted and confirmed in his Office. The Party of Donatus failing in their design , were carried in a boundless rage of opposition to a total , and ●rreclaimable Separation from all the Churches ●hat were not of their Faction , and became very numerous upon a pretence of shunning ●he contagion of the wicked in the Communion of the Sacraments . Their principles were , that the Church of Christ was no where ●o be found but among themselves in a corner of Africa ; also that true Baptism was not Administred but in their Sect. Likewise they proceeded to great tumult , and violence , and rapine . And a sort of them called Circumcelliones gloried in a furious kind of Martyrdom , partly by forcing others to kill them , and partly by killing themselves . The Novatians took their name and beginning from Novatus a Presbyter , first at Carthage , afterwards at Rome , who held that they who lapsed in times of Persecution unto the denying of Christ , were not to be readmitted unto the Communion of the Church , though they repented and submitted to the Ecclesiastical Discipline of Pennance . He separated from the Roman Church , and was made a Bishop by Bishops of his own judgment , in opposition to Cornelius Bishop of Rome Cyprian gives a very bad character of him , a● a turbulent , arrogant and avaritious Person But of what Spirit soever he was , his Judgment and Canon was received among many that were of stricter lives ; and he himself i● reported to have suffered death in the persecution under Valerian . At the Council of Nice , Acesius Bishop o● the Novatians being asked by Constantine whether he assented to the same Faith wit● the Council , and to the observation of Easte● as was there derceed , answered that he full assented to both . Then being again aske● by the Emperor , why he separated from th● Communion , he recited for himself things done in the Reign of Decius , and the exquisite observation of a certain severe Canon , that they who after Baptism had fallen into that kind of sin , which the Scripture calls a sin unto death , ought not to be partakers of the Divine mysteries ; but to be exhorted to repentance , and to expect the hope of remission not from the Priest but from God , who hath power to forgive . By this it appears that the Novatians did not deny the Salvability of the lapsed , or others that had fallen into a sin unto death , but only refused to admit them to Sacerdotal Absolution and Church-Communion . And thus they made a very unwarrantable separation , grounded upon an unjust rigor of very bad consequence . Nevertheless their error was no other , than what holy and good men might be ensnared ●n by the appearance of a greater detestation of ●in , and its tendency to prevent the lapse of Christians into Idolatry , and to make them more resolved for Martyrdom . And by as ●redible History as any we have of the an●ient times , they are reported to have had among them men eminently Pious , and some ●amous for Miracles . They unmovably ad●ered to the Homousian Faith , and for the maintenance of it together with the Orthodox , ●uffered dreadfull Persecutions . They had some Bishops remarkable for Wisdom an Godliness , and such as were consulted with by some of the chief of the Catholick Bishops , and that with good success for support of the Common Faith against the Arrians and such like Hereticks . Under a certain Persecution , wherein they were Companions of the self same suffering , it is said that the Catholicks and Novatians had Prayers together in the Novations Churches , and that in those time● they were almost united , if the Novations had not utterly refused that they might keep up their old institutes ; yet they bare such good will one to another , that they would die one for another . These and many other things of like nature are reported of them by Socrates , whom some indeed suspect to have been addicted to them , yet upon no other ground , but because he gives them their due upon evident proof . And besides what he hath reported , Sosomen thus testifies of them , L. 2. C. 30. That when other Sects expired , the Novatians because they had good men for the Leaders of their way , and because they defended the same Doctrine with the Catholick Church , were very numerous from the beginning , and so continued , and suffered not much dammage by Constantines Law for suppressing of Sects ; And Acesius their Bishop being much favoured by the Emperor , for the integrity of his life greatly advantaged his Church . Also L. 4. C. 19. He reports the great amity that was between them and the Catholicks in a time of common Persecution . Whether the case of the Dissenters from the Uniformity now required , be in point of Schism of the same or like reason with the above mentioned , or any other anciently reputed Schismaticks , is now to be considered . And it is the case of those that dissent not in the substance of Religion , but only in things pertaining to the Ecclesiastical Polity or external Order in the Church , that it here taken into consideration . Of these , some being persuaded of the necessity of their own Church-Order , desire to remain as they are in their severed Societies ; yet they do not nullify the legal Churches or Ministery , or the dispensation of the Word , Sacraments and Prayer therein performed . Others being satisfied in the constitution of Parochial Churches , and in the substance of the Established Form of Worship , would gladly embrace a freedom of Communicating and Administring therein , upon the removal of some bars that lie against them , and which they think may well be removed . Thereupon they seek an Accommodation and Union by a sufficient comprehensiveness in the publick constitution ; and withall a reasonable indulgence towards those Brethren , who for the straightness of their judgments cannot be comprehended . Neither Party of the Dissenters here described can be charged with any thing like the Donatistical fury before expressed . If Austin sought the suppression of that Sect by the secular power , in regard of the horrible outrages committed by them , it cannot reasonably be urged for a precedent ( as it hath been by some ) for the suppression of men Sober and Peaceable , and sound in the main points of Christian Faith and Life . Nor can either Party of us be charged with that intolerable presumption and arrogance of the Donatists , in confining the Flock of Christ to their own Party , or the disannulling and utter denouncing of all Churches besides their own . Nor is the ground of our dissatisfaction like theirs , which began in a quarrel against a particular Bishop , and was maintained by animosity against those that would not condemn him . It is well known that another manner of account is to be given of our Dissents . If it be objected , that those Dissenters whose principles bind them up to persevere in their severed Societies , seem in this respect to be as the Novatians , who would not admit a re-Union with the other Churches ; it may be answered for them , that reasons have been offered in the foregoing parts of this Discourse for indulgence to conscientious People , who are intangled by the narrowness of their principles touching Church-Order . Besides , they do not stand off upon so harsh and rigorous a point as the Novatians did , viz. The utter repelling of the lapsed , though penitent from the Communion of the Church . And they have ordinarily communion in the Word and Prayer with Congregations that are not of their Church way , and occasionally in the Sacrament with those Congregations , where they apprehend a care of the exercise of Discipline . Nor may they be judged so irreconcilable to the Established Order , but that the holy lives of those in the publick Ministery , and their lively Preaching , and a greater care of true and real Church-Discipline , might do much to their recovery . In the mean time , why may not these be upon as good terms under the present Government , as the Novatians were under the Government of their times ? Church History reports that they were cruelly Persecuted by the Arrian Emperours and Bishops , and that they had great indulgence under Orthodox Emperours , and with many Catholick Bishops and Patriarchs , whose prudent and moderate Government did best provide for the Peace of their Churches . But those Orthodox Bishops , who took from them their Churches and Estates , were chiefly either such as took to themselves a Secular Power , and ruled imperiously and with violence , or such as with their zeal had more of wrath and rashness than of meekness and prudence . This can be easily proved in the particular instances , if need were . But this is not the case of all Nonconformists . For part of them ( and upon good experiment made , they may be found the greater part ) do not seek to abide in a severed State , but desire a Union . It is well known they are as sensible of the evil of Schism , and as Studious of the Churches Peace and Concord , as any others . And though they have not the same latitude of judgment with others in some points , yet they have a right Catholick Spirit to promote the common Interest of Religion , and more especially the Protestant Reformation , and dread the weakning and shattering of it by needless Divisions , and are ready to go as far as conscience will allow in compliance with the injunctions of Rulers . But they are cast and kept out of the Established Order by the injunction of some terms , which in regard of their present judgment , they can not comply with , but under the guilt of so great a sin as dissembling in the matter of Religion . Touching Church-Government , they admit the Episcopacy that was of ancient Ecclesiastical custom in the time of Ignatius , yea , or of Cyprian . Bishop Usher's model of Government by Bishops and Arch-bishops with their Presbyters , was by some of them presented to the Kings Majesty for a ground-work of Accommodation . They acknowledge the Kings Ecclesiastical Supremacy according to the Oath in that case required . His Majesty in his gracious Declaration concerning Ecclesiastical Affairs , gives a Testimony concerning the Ministers that attended him in Holland , in these words , viz. To our great satisfaction and comfort , We found them Persons full of affection to Us , and of zeal to the Peace of Church and State , and neither Enemies ( as they had been given out to be ) to Episcopacy or Liturgy , but modestly to desire such alterations in either , as without shaking foundations might best allay the present Distempers . They are ready to engage that they will not disturb the Peace of the Church , nor indeavour any point of alteration in its Government by Rebellious Seditions , or any unlawfull ways . Those points of Conformity wherein they are dissatisfied , are but some accidentals of Religion and external modes , and the Declarations and Subscriptions importing an allowance of all and every thing contained in the Liturgy . And they think that these points are not so necessary in themselves or in their consequents , but they are very dispensable as the Wisdom of Governours shall see cause . If it be objected , that if any thing should be yielded to them , there would be no end of their cravings , that which I have to say is , That reasonable men will be satisfied with reasonable concessions ; and if Subjects know not what is fit for them to ask , Governours know what is fit for them to give . By granting the desired relaxation , the Church would not ( as some alledge ) be self-condemned , as confessing the unlawfulness of her injunctions , or as justifying the Opinions of the Dissenters . For it can signifie from her no more than either her indulgence to the weak , or her moderation in things less necessary and more controverted , which would not turn to her reproach , but to her greater justification . I have here nothing to say to them that object against any relaxation after that manner , as if they desired not our Conformity but our perpetual exclusion . Such may be answered in due season . And I have here nothing to do with those that argue against ●s from Politick considerations , respecting a particular Interest too narrow for an adequate foundation of Church-Peace and Christian-Concord . But my scope is to consider what may be done by the Higher Powers and Church Guides for the healing of breaches , according to the Wisdom which is from above , which is first pure , then peaceable , gentle and easie to be intreated , full of mercy and good fruits , without partiality and without hypocrisie . I have made particular observation of those too most remarkable Parties , which have been looked upon as the chief instances of Schism in the more ancient times . The other Schisms that I find of any remark in those times were raised , sometimes by Persons cast out of the Church for their Crimes , and thereupon drawing Disciples after them , as was that of Meletius a Bishop ●n Egypt , who was desposed for having sacrificed to Idols . Sometimes by offence unjust●y taken at some supposed faultiness in a Bishop , as was that of an Orthodox Party ●n Antioch , against another Meletius , an Orthodox and right worthy Bishop of that City , only because he was at first brought ●n by the Arrians ; sometimes by the exasperations of the People for injuries done to them or their Pastors , and outrages committed by their opposites , as was that of the Johannites at Constantinople upon the banishment of Chrysostom ; and somtimes by meer animosity and humor of discontentment , as was that of Lucifer a Bishop in Sardinia● who separated from Eusebius Bishop of Vercellis and others , because they disliked his rash act of Ordaining Paulinus to be Bishop of Antioch , as tending to perpetuate the Schism there begun . Touching all the said Parties , it may be observed that they did not plead that any Opinions or Forms were imposed on them to which their consciences did reluctate , no● did they desire others forbearance toward● them in such things as might bear too har● upon them ; but they themselves woul● not bear with others in that which they supposed faulty , but did rather choose wholly to abandon the Communion of the Churches and did not seek nor care for accomodatio● with them . But this is not the case of 〈◊〉 least a great part of the Dissenters of the● times . For they importune an accommodatio● with the Churches of the Established Orde● and for Peace sake , are willing to bear wit● the practice of others in that which themselves dislike or doubt of ; but they canno● obtain a Dispensation from others , in some things which are very dispensable points according to their judgment , but are forced to abide in a severed state , unless they will profess what they believe not , or practice what they allow not . Now because the judgment and practice of antiquity is much insisted on , I pray that it may be considered , whether in the Primitive , or ancient times of Christianity , men , yea , many hundreds of men duly qualified for the Ministery by sound Faith and good Life , as also by their Learning and Industry , and offering all reasonable security for their submissive and peaceable demeanure , were or would have been cast and kept out of the Church for their Nonconformity to some Opinions , Forms and Ceremonies , which at the best are but the accidentals of Religion , and of the truth or lawfulness whereof , the Dissenters were wholly dissatisfied , and which the Imposers judged to be but things in themselves indifferent . And I further pray that it may be considered , whether it be easier for the Nonconformists to be self-condemned in Conforming to some injunctions against their consciences , and in deserting the Ministery to which they are dedicated , than for Superiours either by some relaxation to make them capable of Conforming , or to bear with their peaceable exercise of the Ministery in a state of Nonconformity , while some of their injunctions confine them to that state . CHAP. V. Of making a right estimate of the guilt of Schism , and something more of taking the right way to Unity . THe confused noise about Schism , and the unjust imputation thereof , that is commonly made , hath greatly disordered the minds of many . Some have been thereby swaid to an absolute compliance with the most numerous or the most prevailing Parties . Others discerning the abuse of this name , but forgetting that there is something truly so called , have made light of the thing it self , which is indeed of a heinous nature . I have been engaged in this Disquisition by a deep sense of the evil of Schism , and an earnest care of keeping my self from the real guilt thereof , and what is here written , I willingly submit to a grave and just examination . Errare possum , Haereticus , Schismaticus esse nolo . I am liable to Errour as others are , but I am sure I am no wilfull Schismatick . It is commonly given to men to pass a severe judgment upon every dissent from their own Opinions and Orders . Whereupon , as that hath had the character of Schism stamped upon it , which is not such indeed ; so that which is Schism in a low and tolerable degree , hath been aggravated to the highest , and prosecuted against all rules of prudence and charity . To make an equal judgment of the guilt of Schism in Persons or Parties , the degree of the Schism is duly to be considered . Our Saviour teacheth that reviling language , contemptuous words and rash anger , are breaches of the Sixth Commandment , yet in degree of guilt , they are vastly different from the act of wilfull Murther . And indeed in the kind of delinquency here treated of , there are as great differences of degrees as of any other kind . The case of those that are necessitated to a non-compliance in some lawfull things by them held unlawfull , yet seeking union would gladly embrace a reasonable accomodation , is much different from theirs , who upon choice and wilfully sever themselves , because they love to be severed . In like manner the case of those who desire and seek the conformity of others , and would gladly have fellowship with them , yet through misguided zeal , are approvers of such unnecessary impositions as hinder the conforming of many , is much different from theirs , who designing the extrusion of others , contrive the intangling of them by needless rigors . Many other instances might be given to express the great disparity of cases in point of Schism , all which may teach us in the estimate that we are to make thereof , to put a difference between honest minds , that by mistake are drawn into Division , and those that out of their corrupt minds and evill designs do wilfully cause Division . In many things we offend all , and therefore it behoves us to consider one another , as subject to the like errours and passions . We should not judge too severely , as we would not be so judged . There be many examples of Schismatical animosities and perversnesses , into which in the ancient times such Persons have fallen , as were otherwise worthily esteemed in the Church . Cyril with the greater number of Bishops in the Ephesine Council , too rashly deposed John of Antioch , and his Party of Bishops upon a quarrel that arose between them . And John with his Adherents returning to Antioch , did more rashly depose Cyril and his Party , and yet both Parties were Orthodox , and in the issue joyned in the Condemnation of Nestorius . But the most remarkable instance in this kind , is the disorderly and injurious proceeding of so venerable a Person as Epiphanius , against so worthy a Person as Chrysostom , to which he was stirred up by the instigation of that incendiary Theophilus of Alexandria . The said Epiphanius goes to Constantinople , and in the Church without the City held a sacred Communion , and Ordained a Deacon ; and when he had entred the City , in a publick Church he read the Decree made by himself and some others in the condemnation of Origens Books , and excommunicated Dioscurus and his Brethren called the long Monks , worthy and Orthodox men persecuted by the Anthromorphites . And all this he did without and against the consent of Chrysostom the Bishop of the Place , and in contempt of him . I may further instance in the long continued division between Paulinus and Meletius , with their Parties at Antioch , though both of them were of the Nicene Faith ; likewise in the long continued Separation made from the Church of Constantinople , by the followers of Chrysostom after his banishment , because they were exasperated by the injuries done to their worthy Patriarch . These weaknesses in good men of old times , I observe not to dishonour them , but that we may be thereby warned to be more charitable and less censorious towards one another , in case of the like weaknesses and disorders , and to be sollicitous to maintain Peace , and to prevent discord among all those that are united in the substantials of Christian Faith and Practice , and for this end to be more carefull in avoiding unreasonable oppositions , unwarrantable impositions , and all causless exasperations . True Holiness is the basis of true Unity . For by it the Faithfull cleave to God , and one to another in him and for him , and are inclined to receive one another on those terms , on which God hath received them all . And by it they are turned from that dividing selfishness , which draws men into several or opposite ways according to their several or opposite ends . Let not a carnal wordly Interest in a Church state , be set up against Holiness and Unity . Let the increase and peace of the Church visible , be sought in order to the increase and peace of the mystical . Let no one Party be lifted up against the common Peace of sound Believers ; and let not any part of the legitimate Children of Christs Family be ejected or harassed upon the instigation of others , but let the Stewards in the Family carry it equally , and so gratifie one part in their desired Orders , that the other part be not oppressed . Let not them be still vexed , who would be glad of tolerable terms with their Brethren . In Church-Governours let the power of doing good be enlarged , and the power of doing hurt restrained , as much as will stand with the necessary ends of Government . Let the Discipline of the Church commend it self to the consciences of men . Let the edge of it be turned the right way and its vigor be put forth , not about little formalities but the great and weighty matters of Religion . Zeal in substantials and charitable forbearance in circumstantials , is the way to gain upon the hearts of those that understand the true ends of Church-government , and what it is to be Religious indeed . Let the occasions of stumbling and snares of division be taken out of the way , and let controverted unnecessaries be left at liberty . Discord will be inevitable , where the terms of concord remain a difficulty insuperable . The Conscientious that are willing to bid high for Peace , cannot resign their consciences to the wills of men , and humility and soberness doth not oblige them to act contrary to their own judgments out of reverence to their Superiors ; they cannot help themselves , but their Superiors may . T is the Spirit of Antichrist that is fierce and violent ; but the Spirit of Christ is dovelike , meek and harmless , and that Spirit inclines to deal tenderly with the consciences of Inferiours . Tenderness of conscience is not to be despised or exposed to scorn , because some may falsly pretend to it . The Head of the Church and Saviour of the Body is compassionate towards his Members , and he hath said , Whoso shall offend one of these little ones , that believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the Sea. As the way of unity lies much in the wisdom , equity and charity of Superiours , so in the humility and due submission of Inferiours , in their ready closing with what is commendable in the publick constitutions , in their bearing with what is tolerable , in making the best improvement of what is therein improvable for their own and others Edification , in a word , in denying no compliance , which piety towards God and charity towards men doth not forbid . Matters of publick injunction , which Inferiors stick at , may be considered by them either as in themselves unlawfull , or as inexpedient . Now it is not only or chiefly the inexpediency of things commanded , but the supposed unlawfulness of divers of those things that the Nonconformists generally stick at , whereof they are ready to render a particular account , when it will be admitted . Howbeit a question may arise about the warrantableness of submission to things not in themselves unlawfull but inexpedient , especially in respect of scandal , the solution whereof may be requisite for the clearing of our way in such things . Upon this question it may be noted , That in those cases , wherein there is no right of commanding , there is no due of obedience . Nevertheless , things unwarrantably commanded are sometimes warrantably observed , though not in obedience , yet in prudence , as to procure Peace , and to shew a readiness to all possible compliance with Superiors . Moreover , Rulers have no authority to command that , which in it self is not unlawfull , when Christian charity forbids to do it in the present circumstances by reason of evil consequents . For all authority is given for Edification and not for Destruction . Likewise our Christian liberty includes no Licence to do that act at the command of Rulers , the doing of which in regard of circumstances , is uncharitable . But here it must be considered , how far the law of charity doth extend in this case , and when it doth , or doth not forbid my observance of what the Ruler hath unwarrantably , because uncharitably commanded . True charity doth not wholly destroy Christian Liberty , though it regulates the use thereof ; and it doth not extend it so far one way as to destroy it self another way . If I am bound up from doing every indifferent thing , at which weak consciences will take offence , my liberty is turned into bondage , and I am left in thraldom to other mens endless Scrupulosities . This is I think a yoke which Christians are not fit nor able to bear . This bondage is greater and the burden lies heavier upon me , if by reason of others weakness , I must be bound up from observing an indifferent thing at the command of Rulers , and by them made the condition of my liberty for publick Service in the Church , when my conscience is fully satisfied that it is lawfull , and otherwise expedient for me to do it . As for the warrantableness of enjoyning , the Ruler must look to that . Are some displeased and grieved that I do it ? As many or more may be displeased and grieved if I do it not . Do some take occasion by my necessary use of a just liberty , to embolden themselves to sin ? My forbearing of it may be an occasion of sin to others , as their persisting in some troublesom Errour to their own and others Spiritual dammage , and in unwarrantable non-compliance with their Governours . And the loss of my liberty for publick Service consequent to such forbearance , must also be laid in the ballance . When both the using and forbearing of m● liberty is clogged with evil consequents , I kno● no safer way than duly to consider of what moment the consequents are on either side , and t● incline to that which hath the lesser evil . Here in the Wisdom of the prudent is to direct his wa● upon the impartial view of all circumstance which come under his prospect . And if goo● conscience and right reason , guided by the general Rules of Gods Word , lead me to make us● of my Christian liberty in compliance with m● Superiors , I must humbly and charitably apply my self to remove the offence , that some take by clearing the lawfulness and expediency o● my act to their judgments . But if that canno● be discerned by them , I am by my Christia● good behaviour to make it evident to thei● consciences , what in me lies , that what I do , 〈◊〉 do sincerely and faithfully , and that I am n● temporizer , man-pleaser and self-seeker . 〈◊〉 humbly conceive that that high saying of th● Apostle , If meat make my Brother to offend , 〈◊〉 will eat no Flesh while the World standeth doth admit such equitable interpretation , as th● circumstances of time , place , person , and th● whole state of things declares to be most reasonable . A humble representation of my own case touching the exercise of the Ministery . I Have been in the Ministery near fourty years , having been ordained Presbyter according to the Form of Ordination used in the Church of England . And being called to this Sacred Order , I hold my self ●ndispensibly obliged to the work thereof , as God enables me and gives me opportunity . The nature of the Office is signified in the Form of Words , by which I was solemnly set apart thereunto . viz. [ Receive the Holy Ghost , whose sins thou dost forgive , they are forgiven , and whose sins thou dost retain , ●hey are retained : And be thou a faithfull Dispenser of the Word of God and of his holy Sacraments , in the name of the Father , and of the Son , and of the Holy Ghost , Amen . ] The former part of these Words being used by ●our Saviour to his Apostles , in conferring upon them the Pastoral Authority , fully proves that the Office of a Presbyter is Pastoral , and of the same nature with that which was ordinary in the Apostles , and in which they had Successours . Likewise , this Church did then appoin● that at the ordering of Priests or Presbyters certain portions of Scripture should be read as belonging to their Office to instruct them in the nature of it , viz. That portion o● Act. 20. which relates St. Pauls sending to Ephesus , and calling for the Elders of the Congregation with his exhortation to them , To take heed to themselves and to all the Flock , over which the Holy Ghost had made them Overseers , to rule the Congregation of God. Or else 1 Tim. 3. which sets forth the Office and due qualification of a Bishop . And afterwards the Bishop spake to them that were to receive the Office of Priesthood , in this form of words , ( Ye have heard , brethren , as wel in your private examination , and in the exhortation and holy Lessons taken out of the Gospels and Writings of the Apostles , of what dignity , and how great importance this Office is whereto ye are called , that is to say the Messengers , the Watchmen , the PASTORS and Stewards of the Lord , to teach , to premonish , to feed , to provide for the Lords Family . I mention my Ordination according to the Episcopal Form , because it is of greatest esteem with them , to whom this Representation is more especially tendred . Nevertheless , I own the validity of Presbyterial Ordination , and judge that Ministers so Ordained , may make the same defence for exercising the Ministery , in the same case that is here represented . Christ is the Author and the only proper Giver of this Office ; and though he give it by the mediation of men , yet not by them as giving the Office , but as instruments of the designation , or of the solemn investiture of the Person to whom he gives it . As the King is the immediate Giver of the power of a Mayor in a Town Corporate , when he gives it by the Mediation of Electors and certain Officers , only as instruments of the designation , or of the solemn investiture of the Person . I am not conscious of disabling my self to the Sacred Ministrations , that belong to the Office of a Presbyter , by any Opinion or Practice , that may render me unfit for the same . Touching which matter , I humbly offer my self to the tryal of my Superiors to be made according to Gods Word . Nothing necessary to authorize me to those Ministrations is wanting that I know of . I am Christs Commissioned Officer ; and I do not find that he hath revoked the authority which I have received from him ; And without the warrant of his Law no man can take it from me . Nor do I find , that the nature of this Office , or the declared will of Christ requires , that it be exercised no otherwise , than in subordination to a Disocesan Bishop . That I do not exercise the Ministery under the regulation of the Bishop of the Diocess , and in other circumstances according to the present established Order , the cause is not in me , who am ready to submit thereunto ; but a bar is laid against me by the injunction of some terms in the lawfulness whereof I am not satisfied , whereof I am ready to give an account when it is required . I do not understand that I am under any Oath or Promise to exercise the Ministery , no otherwise than in subordination to the Bishop , or the Ordinary of the Place . The promise made at my Ordination to obey my Ordinary and other chief Ministers , to whom the government and charge over me is committed , concerns me only as a Presbyter , standing in relation to the Bishop or Ordinary , as one of the Clergy of the Diocess , or other peculiar Jurisdiction , in which relation I do not now stand , being cast out and made uncapable thereof . Moreover , in whatsoever capacity I now stand , the said Promise must be understood either limitedly or without limitation . If limitedly , as in things lawfull and honest , ( as I conceive it ought to be understood ) then I am not bound by it in the present case . For it is not lawfull nor honest for me to comply with the now injoyned Conformity against my conscience , or in case of such necessitated non-compliance , to desist from the Ministery that I have received in the Lord. If it be understood without limitation , ●t is a sinfull promise in the matter thereof , and ●hereupon void . Absolute and unlimited obedience to man may not be promised . Let ●t be considered also that the objected promise could not bind me to more than the Conformity then required . But since my Ordina●ion and Promise then made , the state of Con●ormity hath been much altered by the injunction of more , and to me harder terms than ●ormerly were injoyned . When I was Or●ained , I thought that the terms then requir●d were such as might be lawfully submitted to . But young men ( such as I then was ) may be ●asily drawn to subscribe to things publickly ●njoyned , and so become engaged , before they have well considered . The Ordainer or Ordainers , who designed me to this Office of Christs donation , and not ●heirs , could not by any act of theirs lessen it ●s to its nature or essential state . Nor can they ●erogate from Christs authority over me , and ●he obligation which he hath laid upon me , ●o discharge the Office with which he hath ●ntrusted me . That a necessity is laid upon me in my present state to preach the Gospel , I am fully perswaded , in regard of the necessities of Souls which cry aloud for all the help that can posibly be given by Christs Ministers , whethe● Conformists or Nonconformists . The necessary means of their Salvation is more valuable than meer external Order or Uniformity in things accidental . I receive the whole Doctrine of Faith an● Sacraments , according to the Articles of th● Church of England , and am ready to subscrib● the same . I have joyned , and still am ready to joyn with the legally established Churche in their publick Worship . The matter o● my sacred Ministrations hath been always consonant to the Doctrine of the Reforme● Churches , and particularly of the Church o● England . I meddle not with our present differences , but insist on the great and necessar● points of Christian Religion . I design not th● promoting of a severed Party , but of mee Christianity or Godliness . I am willing to comply with the will 〈◊〉 my Superiors as far as is possible with a saf● conscience , and to return to my Ministeri●● station in the Established Churches , may I b● but dispensed with in the injunctions , wit● which my conscience , till I be otherwise informed , forbids me to comply . In the whol● of my dissent from the said injunctions , I ca● not be charged with denying any thing essen●●al to Christian Faith and Life , or to the ●onstitution of a Church , or any of the weigh●er matters of Religion , or with being in any ●hing inconsistent with good Order and Go●ernment . My Case , as I have sincerely set it forth , I ●umbly represent to the Clemency of my Go●ernours , and to the charity , equity and candor ●f all Christs Ministers and People . I am sure design to follow after the things which make ●or Peace ; and I hope I am not mistaken in ●he way to it . J. C. FINIS . Books lately Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheap side . ONe Hundred of Select Sermon upon several occasions , by Tho. Horton , D. D. Sermons on the 4th . Psal. 42. Psal. 5● and 63. Psal. by Tho. Horton , D. D. A Compleat Martyrology , both of Fo raign and English Martyrs , with th● Lives of 26 Modern Divines , by Sam Clark. A Discourse of Actual Providence by John Collings , D. D. An Exposition on the 5 first Chapter of the Revelation of Jesus Christ , 〈◊〉 Charles Phelpes . A Discourse of Grace and Temptat●on , by Tho. Froysall . The Revival of Grace . Sacrament Reflections on the Death of Christ Testator . A Sacrifice and Curse , by John Hur● A Glimps of Eternity to Awaken Sinners and Comfort Saints , by Ab. Coley . Which is the Church , or an Answer to the Question , Where was your Church before Luther ? by Rich. Baxter . The Husbandmans Companion , or Meditations sutable for Farmers , in order to Spiritualize their Employment , by Edward Bury . Mr. Adams Exposition of the Assemb . Catechism , showing its Harmony with the Articles and Homilies of the Church of England . The present State of New-England , with the History of their Wars with the Indies . Popery an Enemy to Truth and Civil Government , by Jo. Sheldeck . Spelling Book for Children , by Tho. Lye. Principals of Christian Religion , with Practical Applications to each Head , by Tho. Gouge . Almost Christian , by Matth. Mead. Godly Mans Ark , by Edmund Calamy . Heaven and Hell on Earth in a good or bad Conscience , by Nath. Vincent . Little Catechism for Children , with short Histories , which may both please and profit them , by Nath. Vincent . Ark of the Covenant , with an Epistle prefixed by John Owen , D. D. This Author hath lately Published this Book Intituled , The Kingdom of God among men . A Tract of the sound state of Religion , or that Christianity which is described in the holy Scriptures , and of things that make for the security and increase thereof in the World , designing its more ample diffusion among Professed Christians of all sorts , and its surer propagation to future Ages . Printed for Tho. Parkhurst . 
A34335	----	The notion of schism stated according to the antients, and considered with reference to the non-conformists, and the pleas for schismaticks examined being animadversions upon the plea for the non-conformists : with reflections on that famous Tract of schism, written by Mr. Hales in two letters to a very worthy gentleman. Conold, Robert. 1676 Approx. 131 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A34335 Wing C5891 ESTC R11683 11998168 ocm 11998168 52132 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34335) Transcribed from: (Early English Books Online ; image set 52132) Images scanned from microfilm: (Early English books, 1641-1700 ; 559:2) The notion of schism stated according to the antients, and considered with reference to the non-conformists, and the pleas for schismaticks examined being animadversions upon the plea for the non-conformists : with reflections on that famous Tract of schism, written by Mr. Hales in two letters to a very worthy gentleman. Conold, Robert. [11], 97 p. Printed by R.W. for William Oliver and George Rose ... and are to be sold by them ..., and R. Chiswell ..., London : 1676. To the reader signed: R.C. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hales, John, 1584-1656. -- Tract concerning schisme and schismaticks. Schism. 2006-08 TCP Assigned for keying and markup 2006-08 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Imprimatur , G. Jane R. P. D. Henr. Episc . Lond. à sac . domesticis . May 17. 1676. THE NOTION OF SCHISM Stated according to the ANTIENTS , And considered with Reference to the NON-CONFORMISTS : And the PLEAS for SCHISMATICKS examined : Being Animadversions upon the Plea for the Non-Conformists . With Reflections on that Famous Tract of Schism , Written by M r. Hales . In Two Letters to a very Worthy Gentleman . LONDON , Printed by R. W. for William Oliver and George Rose Booksellers in Norwich , and are to be sold by them there , and Nath. Brooks at the Angel in Cornhill , and R. Chiswell at the Rose and Crown in St. Paul's Church-yard . 1676. TO THE READER . THE Plea for Non-conformists ( tending to vindicate them from Schism ) came to my hands long after its Edition , and then by accident too : But the Schism being still continued , I hope you will not think it too Late , or Impertinent to publish these Animadversions upon that Tract . Now , should I protest against all Vanity , and Popularity ; disavow all Interest , and Sinister designs : should I tell you in most Solemn , and Sacred protestations , that I have no other end in the publication of these Papers , but the Honour of God , and the Peace of his Church , yet it were still at your mercy to credit these Asseverations , or receive them as the usual pretensions of every Author . Therefore I resolve against the Impertinence of an Apologie , and leave you to the common liberty of Censure : If I meet with the fate of St. Paul , to pass through good as well as bad Report , I shall have Honour , and content enough . If thou art a sound , and sober member of the Church of England , I know thy Temper cannot be Sullen , or Ill-natur'd : it is thy Genius to be Candid , and Generous , and thy Religion makes thee Charitable : and therefore I am assured that thy Balms cannot break my Head : and if these Papers may in any measure contribute towards thy firmer settlement in the Communion of this Church , my principal End is then effected . If thou art a Dissenter from this established Church , but hast not lost that Christian Temper of Modesty , and Humility , read on , there is hope of thy recovery , that thou wilt not dye a Schismatick . But if thou art one who hast given up thy Name , and thy Reason too to the Leader of a Conventicle ; let me beseech thee to read no further : for this little Discourse will but provoke thy Passion . I have no Hope to prevail upon Pertinacious resolutions , I never yet cleansed a Leper , nor raised the Dead ▪ but if I had , I should notwithstanding Despond of ever perswading any Obstinate , or Passionate man : for it does not appear to me evident , in all the History of the Gospel , that our Lord ( among his many Mighty Works , and Miracles ) ever cured Perverseness . If thou art a Romish Recusant , let me intreat thee to Suffer thy Reason to recover its Liberty , and not alwayes be in Vassallage to those Roman Dictators . I know there are many of that Religion in this Nation , who are Gentlemen , of Complaisant Converse , and Ingenuous Education : but I wonder that ye ( who pretend so much Abhorrence of Fanaticism , and boast of Loyalty to your Prince , ) should yet degrade your selves to the same Level with the Basest Sectaries , and live in constant Rebellion to the Laws of your Natural Soveraign . There is great Reason that the Kings of England should ever have a peculiar Jealousie upon your Party : for though your Bodies , and Estates are Subjects of England , yet your Souls , or Religion are under the Empire of a Forreign Jurisdiction : and as long as ye continue so , there is no Reason in the world , that can give the Crown sufficient Security for your lasting Allegiance . As for those of your Religion , who live under the Laws of the Romish Dominions , I have great Charity for them , for they can plead submission to their own Superiours : and I am apt to believe that Plea may be very considerable , when they come to appear before the Prince of Peace , and the God of Order . But for you , whose Lot hath cast you under the Government of the Kingdom , and Catholick Church of England , and yet to Divide from their Jurisdiction , and subject your selves to the Canons of a Forreign Church , is not only a Disobedience against the Laws of this Church , and State , but a Violation of the Antient Canons of the Catholick Church ; and is so great a Disorder , and unreasonableness , that the Penalties inflicted for your Recusancy , are as Just , as they are Severe , and ye merit no Compassion . Indeed if your deserting the Romish , would put you out of the Catholick Church , I would never upon those hard terms perswade you into our Communion . Our Profession of Faith ye will acknowledge to be the antient Catholick , and Apostolick Creed : I know your principal Prejudice is against the Succession of our Bishops , and the Authority of our Priesthood : But let me beseech you to do so much Right to us , and so much Justice to your selves , as impartially to peruse Mr Mason's Vindication of the Ministry of the Church of England , and if his Transcript of those Acts , and Monuments of our Church will not satisfie you , let some of your subtilest Jesuits convict that Author of Falshood , or Imposture ; and I will acknowledge that we are no Catholick Church , and you no Schismaticks . There are many of your Religion , persons of great Honour , and Estates in this Kingdom , who may easily have the Advantage to view , and examine the Original Records of the Consecration of our English Bishops , in that great Crisis of our Reformation ; and methinks in so weighty a matter , where your Estates ( if not some raster Interest ) are highly concern'd , ye should be strictly inquisitive , and not so blindly acquiesce in a popular Mistake , and Jesuitical delusion . In the mean time I charge you with the guilt of Schism , in Dividing from the Church of England ; and if you think your selves injur'd by this Indictment , let any of your Romish Champions be the Doctor 's Second , and publish a Plea for your Vindication ; and though I am none of the Worthies of England , yet I will engage for a Reply . If any of you shall think fit to require it , I dare undertake to prove , that the Canons of the Romish Church , do no more oblige any Subject of England , than our Statute Laws do bind the Poles , or Moscovites : and that it is as great a Disorder and Impertinence , for the Bishop of Rome to excommunicate any of the people of England , as it were for the Lord Chief Justice of England , to outlaw Don Juan of Austria . And now , Reader , I leave you to enjoy your Humour , to be Candid , or Clamorous as your fancy inclines you . To be wounded with the Arrows of Bitter Words , is a very easie kind of Martyrdom , and say what you please , I am resolv'd to be unconcern'd , and subscribe my self , Your Christian Friend , R. C. Worthy Sir , I Not long since receiv'd from the hand of a Non-conforming Pastor ( by way of Answer to my impeaching him of Schism ) this Tract Intitul'd A Plea for the Non-conformists , tending to justifie them against the clamorous charge of Schism : by a Doctor of Divinity , whom the Dissenters call Dr. Owen . And whether I may attribute it , to the slighting or carelesness of our Clergie , I know not : but as yet I have neither seen or heard of an Answer to it . Sir , The true Friendship I have for you , and your abilities , which I am no stranger unto , prompts me to put this Plea into your handling , and beg your Animadversions upon it : Supposing the Doctor has much wandered from that Notion of Schism deliver'd down to us from the Primitive Fathers ; the sense of which Sacred Priests , I shall alwayes rather espouse in any point I find so clearly determin'd by them , than the crude and partial ( if not Enthusiastick ) Writings of some Moderns , whose heads seem rather flatus't with a prejudic'd Interest , than ballac'd with an Apostolick Sobriety . When I reflect upon this Intrigue of the present Dissenters from the Church of England , in confounding the Notion of Schism with that of Heresie , and by that jejune project would evade that Scandal of being Schismaticks ; a discrimination esteemed so odious and perilous among all good Catholicks in all Ages of the Christian Church ; I can fancy no other reason they can have than this , ( viz. ) lest their Proselytes and followers should be justly affrighted at the dangerous guilt of Schism and Separation ; and consult their return to that Fold which they have deserted , which is certainly their safest Interest . Another Stratagem , which has not been less useful for them than the former , is their contemning an Apostolical Succession of Priesthood ; and thereby lessening the hazard of a Schismatick condition in the opinion of the people : This unchristian humour they continually instill into the Populacy , and inforce it with this Anti-Apostolick Maxim , That there is no difference between a Priest and a Laick , but that the first reads the Prayers of the Church , and Preaches Morally , as they call it ; and the other is gifted with continual Revelations : for that , they must mean ; if any thing , by praying by the Spirit in their notion . I must confess I am as yet unconverted to these Opinions , and have an awful respect to your Sacred Order , and I could be as easily Proselyted to Atheism , as to think a Knipperdolling or an Hugh Peters were as true Priests of the Living God , as a Tertullian or a Chrysostom . Sir , As an obedient Son of the Church of England , and a Loyal Subject to my Soveraign , and so oblig'd to be very solicitous of the Welfare of Church and State , give me leave to sigh out some thoughts which have been and are afflictive to my Solitudes , and may detect , if not the causes , at least the encouragements of our Schisms . When I see the admir'd providence of our indulgent Prince ( so eminently expressed in his Royal Amnestie and Act of Oblivion ) for the obliterating all Animosities and Rancours ( which might still ferment in the hearts of men so Diametrically opposite , and who had espoused Cases as contradictory as best and worst , ) contemned and flouted by an undutiful and unchristian humour of persisting in the same stubborness wherewith they have check'd two Glorious Princes , and Mated a third ( God bless the fourth ) and wherewith they brought upon our Church and Kingdom , the late horrid and lamentable confusions ; Indignation prompts me to think , that Sincere Religion cannot reside in an ungrateful heart ; nor true Piety and Loyalty , where there are no Symptoms of their repentance . And let me appeal to common sense and reason , what a frightful face of Government there would appear in this Nation ; if all His Majesties evil-disposed Subjects should as boldly resolve to perpetrate all those Crimes prohibited by the Common and Statute Laws of this Realm , as the Dissenters do temerariously transgress , or fraudulently evade those Statutes relating to Conformity . When I see some of your Sacred Order fly at a Dignity , a Bishoprick , and when they have truss'd it , quarry and prune themselves upon it , and live as if a Diocess were only designed to Gorge and Aggrandize the Bishop , and he not concern'd to be a faithful Shepherd to his flock , but negligent , if not wholly careless in no small part of his Episcopal Function and Paternal charge ( witness the omission of that Solemn Office of Confirmation : ) nor obliged to moderate over , and inspect the manners of his inferiour Clergie , who are in Law but his Curates , and whose vices and disorders reflect a Blot upon himself , and a Scandal to the Church ; then I think , the longer time runs , its sand will be the fuller of dust , and I am ready to renounce my Philosphy , and believe that Gold may rust ; and we have too many Rosy-Crucians in Divinity to make their Remarques . When our Parochial Clergie shall out of good nature , tepidity or perjury omit , if not all , at least some part of the Divine Service , to curry their Males , and coaks their Females : when to please a weak Sister , the Cross after Baptism must not be used , and for a bribe the Sacrament shall be Administred to a sitting Bumkin , and the Priest shall civilly be from home , when a thing departed is to have the Burial of an Ass : when every Parish shall have a singular Directory , and every waxen Priest shall assume a Papism to dispense with Oath , Canons and Statutes , and the Diocesan shall be demurely compos'd into a posture of consent with closed eyes and folded arms , are we then like to be blest with one faith and one way ? When too many of our Nobility and Gentry shall assume that honour and glory to list themselves in , and be reputed Sons of our Church of England , but by their Profaneness , Debauchery and prodigious vice , live Antipodes to that holy Profession , and act below the dictates of uneducated nature ; then I think this must be influential upon the Manners of the Populacy , and create an inclination to Schism , if not an absolute contempt of Religion in them , who are commonly capable of no other direction in their Morals and Piety , than the vertuous examples of their Superiours . When too many of our Nobility and Gentry shall desert their antient Seats and Countrey Interests , to enjoy an urbane effeminacy , immerge in the gulfs of Luxury , and to enervate in the Venereal Laboratories of the Town , with the greater Security to their names , and less observation of the world ; this must be reputed no small cause of Schism in their Tenants and Dependents , who in many Lordships and places of the Nation want nothing more , than the antique Hospitality of England , and the Orthodox practice of their Landlords and Patrons , to secure them against the cantings of the Wolves , and to shame them into a conformable obedience : and were it seriously consider'd , how easie and natural the motion is from immorality and Atheism , to disloyalty and civile Apostasie , these Monsters would be proscrib'd the Courts of Princes , to learn humanity among flocks and herds . But when the Sacred Name of Jesus shall be mouth'd by the most vicious persons , to disguise an ugly , perhaps a treasonous design , and novi homines , men of yesterday , shall dare to trifle with that Scepter which dignified them , and problem the Right of their Prince in the face of his Throne ; when Englishmen shall Italianize and shoot those envenom'd arrows , their filthy Pasquils to wound their Prince in his reputation , which is the soul of his Throne : O , then I think , if it awakens not all the Sentinels of the Government , sure they are in their dead sleep or infatuated for destruction . When I consider the ill-boding circumstances attending the Church of England , her prodigious rents , her assiduous and impudent Adversaries , accompanied perhaps with too much Supinity in some of her most Principal members , and when it comes into my mind , that Miracles are ceased too , then each moment spur on my thoughts to expect ; when Religion ( now on tiptoes to be gone ) should turn her back upon us , and that the ultimate failure of the Faith is at hand , ready to be the Harbinger to the Catholick Doom . But , Sir , not to trouble your more Serene Meditations with such melancholy reflections , give me leave to Alarm you to Muster your notions , and by your Animadversions upon this Doctor , undeceive the deluded multitude in this weighty subject of Schism , the Dam of our Mischiefs , and which threaten the ruine of our Church , and with that the unhinging that excellent temper of Government which has been the envy of the Nations . SIR , I am yours , &c. W. C. Honoured Sir , THat Kingship and Episcopacy , have been the antient and continued Government of this Nation in State and Church , ever since our Primitive Christianity , is evident from undoubted Records : But the Gentlemen of our New English Interest , mock at the two old Grandsires , Monarchy and Hierarchy , and begin to hope that they are come to their decrepit Age , and not far from a Grave , and they are preparing for their funeral . It is now scandalous to be Loyal to our Prince , or Regular to the Church . You will be thought a mean-spirited Gentleman for expressing any regard to a Minister of Religion . And you have no way to redeem your Honour , but either to turn Atheist , or list your self a Member of the New Interest . And now Sir , can it be reconcil'd to Friendship , to ship your Friend , when the Clouds look black and threaten a Storm ? But since you are as kind to me as you are to your self ; and are pleas'd to embarque with me , I am resolv'd to adventure , and am prepar'd for Tempest , and that worst of Hurricanes , the madness of the People . I think it highly necessary to demonstrate our Non-conformists to be Schismaticks : for though meer State Interest may legitimate many severities against those Persons and Principles that are Antipodes to the establish'd Government ; yet if that were truth , which the Doctor pretends to prove , That the Sectaries of England were as much in the family of Jesus , or in the Communion of the Catholick Church , as the Church of England ; it would puzzle my Reason , to make a Substantial Apology for our Penal Laws . But if we can make it evident , that these men walk disorderly , and are Separatists from the Catholick Church , it will then appear , that our Laws are so far from Rigor or Persecution , that they are more charitable provisions , and only design'd to compell men to come in to that Society , where their Eternal Interest will be most rationally and manifestly secur'd . When I first open'd the Doctor' s Plea you sent me , mine eye chanc'd upon a very pleasant passage , to this effect , viz. That theGreek Church call the Church of Rome , Schismatick , and the Church of Rome return the Schismatick upon the Greek Church . The Church of England make the Romish Church the Schismatick , and the Church ofRome charge the Schism upon the Church ofEngland . — Again , The Church of England call her Dissenters Schismaticks , and the Dissenters think the Church to be Schismaticks from them ; and so we have call'd one another Schismaticks Round : and therefore Schism is but Vox & praeterea nihil , nothing but a meer noise and Nick-name , which every Party cast upon all them who are not of their Society . But let us try the Strength of this Argument , by translating it to another circulating word , and that is Infidelity . The Mahometan calls himself Musalman , which my Persic Dictionary assures me , signifies Faithful or Believer in God ; yet we Christians call the Mahometans Infidels ; and they call us Unbelievers . We call the Jews Infidels , and they return the same name upon us and the Mahometans too . Both Christian , Jew , and Mahomentan pronounce all Pagans to be Infidels , and ten to one , but they are as stout and peremptory as the rest of Mortals , and think all Mankind Infidels but themselves . Thus the whole World have call'd one another Infidels Round , and therefore Infidelity is but a meer empty noise , and there is no such thing in the World as a True Religion . I appeal to any sober Judgement , if there be not as much Logick in this , as there was in the other . I hope it will be an easie discovery , to find out the square of the Doctor 's Circle , and to fix the Notion of Schism upon a certain Basis . And therefore Sir , in obedience to your Request , I shall discuss that great Question , Whether the Non-conformists in England meeting together for the Worship of God in places distinct from the Parochial Churches , are not Schismaticks ? To this I shall answer in the Affirmative , and shall consider this Separation , First , With respect to the whole Catholick Church . Secondly , With relation to the Church of England . First , To be a Member of the Catholick Church , there is required a double Unity : First , An Unity of Faith , or Doctrine : a total separation from this , we grant to be Apostasie ; a disowning any one fundamental Article , makes a man a Heretick . But in this does not consist the formal notion of Schism . Secondly , There is requir'd an Unity of Order or Government , which St. Cyprian calls Unitas Ecclesiastica . Now a Separation from this Unity , hath the formality of Schism . And for a right understanding of this , I must look back to the first Origine of this Unity . The Holy Jesus , the great Author and Founder of our Religion , was sent of God , and all power in Heaven and Earth committed to him . Now before his Ascension , that he might not leave his Disciples to the end of the World , to be governed by every pretender to Revelation , which would have exposed his Kingdom upon Earth , to eternal confusions and impostures , he solemnly ordains and consecrates the Apostles his immediate Delegates upon earth . John 20. 22. As my Father sent me , even so send I you : by vertue of which Commission , the power of Ordaining , Governing and conferring Orders did rest only in the Apostles . They took care to continue this Succession , and therefore Timothy was by the Apostles ordain'd Bishop of Ephesus , and Titus of Crete , and both invested with power of Jurisdiction and conferring Orders , as is evident from St. Paul's Epistles directed to them : and though there were many Presbyters in the Dioceses of Ephesus and Crete , yet none had Authority to ordain Elders or Priests , but only Timothy and Titus . Linus by Apostolick Consecration succeeded the Apostles in the Chair of Rome . Symeon governed the Church of Jerusalem , or the Diocess of Palestine next after St. James . Anianus succeeded St. Mark in the Church of Alexandria . And this Succession was propagated with so much care and certainty , that Irenaeus tells us , He could name all the Successors of the Apostles in the several Apostolick Churches unto his dayes : Habemus annumerare eos , qui ab Apostolis instituti sunt Episcopi in Ecclesiis , & Successores eorum , usque ad nos . And this line of Apostolick Succession of Bishops hath continued through all Ages of the Church to our present times . So that he who is out of this line of Apostolick Succession , and exercises any Ministerial Office without the Commission of Episcopal Ordination , is but a Lay-Impostor , and a Schismatick from the Catholick Church . And all other Societies of Christian people , who totally withdraw themselves from the Government of their Bishops , who are the Apostles Successors , and from the Ministry of those Presbyters lawfully set over them by Episcopal Ordination and Institution , and cast themselves into any other Model of Government , are guilty of Schism . This was the formal Notion of Schism in the sense of the antient Church . Irenaeus Bishop of Lugdunum , who convers'd with Polycarpus the Disciple of St. John , may in reason be allowed to understand the Primitive and Apostolick Notion of Schism , better than our Doctor at the distance of sixteen hundred years . He in his Book Adversus Hereses , exhorts the Christian World to hearken only to those Priests , who were in the Communion of the Catholick Church ; and who those are , he there describes , Quapropter eis , qui in Ecclesia sunt Presbyteris obaudire oported iis , qui successionem habent ab Apostolis sicut ostendimus , qui cum Episcopatus successione charisma veritatis certum secundum placitum Patris accepêrunt — Reliquos vero qui absistunt à principali successione , & quocunque loco colliguntur , suspectos habere vel quasi Haereticos & malae sententiae , vel quasi scindentes & elatos , & sibi placentes , aut rursus ut Hypocritas quaestus gratia & vanae gloriae hoc operantes : Qui autem scindunt & separant unitatem Ecclesiae , eandem quam Hieroboam poenam percipiunt à Deo. Ignatius the second Bishop of Antioch in succession from St. Peter , in his Epistles ad Trallianos , ad Smyrnenses , and in those to the Philippians , Ephesians and Philadelphians , frequently charges them to keep themselves in the unity and communion of the Christian Church , by a regular obedience to the Bishops , and by communication with the Priests , who were set over them by the Authority of Episcopal Order : and to disobey those Bishops and their Presbyters , and to separate from them , is in those Epistles charg'd with Schism . Athanasius brands Ischyras for a Schismatick , and justifies the charge from this reason , that Ischyras did usurp a Ministerial Authority without a regular Ordination from the Bishops of the Catholick Church , and gathered to himself a distinct Congregation separate from the Jurisdiction of the Bishop of Alexandria , in whose Province he lived . St. Cyprian in his fortieth Epistle ad populum Carthaginensem de quinque Presbyteris Schismaticis , exhorts them to have no communion with those who had divided themselves from their Bishops ; for he tells them in that Epistle , That to be sine Episcopis , was to be extra Ecclesiam . And in his Book de Unitate , he gives us this notion of Schism , Contemptis Episcopis & derelictis Dei Sacerdotibus constituere aliud Altare , or Conventicula diversa constituere : That it was Schism to contemn and forsake the Bishops , and Priests of God , and to set up another Altar , or to settle distinct Conventicles . And this he accounts so foul a crime , that he tells us in the same discourse , Talis , etiamsi occisi in confessione fuerint , Macula ista nec sanguine abluitur , inexpiabilis & gravis culpa discordiae nec passione purgatur , That Martyrdom it self cannot expiate the guilt of Schisim . And when Maximus , Urbanus , Sydonius and Macarius return'd from the Novatian faction into the communion of the Church , they express it thus , Episcopo nostro pacem fecimus , they had reconcil'd themselves to the Bishop : and this was enough to assure St. Cyprian , they had renounc'd their Schism , and were restor'd to the Churches communion . I will end this with the assertion of St. Augustine , Radix Christianae societatis per sedes Apostolorum , & successiones Episcoporum , certâ per orbem propagatione diffunditur : i. e. the root or foundation of unity or communion in the Christian Church , is founded in the several Seats of the Apostles , and diffused through the Christian World , by the certain propagation or succession of Bishops . Therefore in the judgement of St. Augustine , all those persons , or societies that have divided themselves from the Bishops and Priests of the Apostolick succession , are but wild plants , and no branches of the Catholick stock . I could fill many Pages more with Testimonies of the same nature ; but such numerous Quotations would look like Pedantick impertinence : and I doubt not , but those Authorities I have already mentioned , will perswade you to believe , That a total separation from the Orders and Government of Bishops , was constantly adjudg'd to be Schism by the concurrent sentiments of the antient Church . And now Sir , having examined these Testimonies , I may proceed to sentence : That seeing the Teachers of our Non-conforming Congregations in England were never regularly Ordain'd to any Ministerial Function by the hands of the Bishops ( deriving their Authority from Apostolick succession ) and seeing their Leaders and their blind Proselytes have wholly withdrawn themselves , from the Conduct & Government of Episcopal Authority , I shall therefore adventure to pronounce them Schismaticks , not only from the Church of England , but from the whole Corporation of the Catholick Church . Therefore that which the Doctor so Magisterially asserts at the end of his seventeenth Page is no Axiom of Divinity ; for I have already prov'd , that a man may be Schismatick from the whole Catholick Church on earth without Heresie or Apostasie . The premises being considered , will furnish us with an Answer to that passionate Harangue , pag. 21. Do we not own Christ , his Gospel , the same points of faith , the same acts of Worship , where is the Separation then ? This St. Augustine tells us , was the same Plea of the Donatists , and might have been urged by the Novatians , and Schismatick Presbyters of Carthage , but it would not acquit them from Schism , nor will it vindicate our English Sectaries . Corah and his confederate Mutineers were neither Hereticks nor Apostates , but men of the same Creed with Moses and Aaron : their crime was the violating that subordination which God had appointed , and not submitting themselves to the Superiour Authority of the Priesthood . And Sir , it may be worth your observation , that this Plea of the Doctor , and that of the Hebrew Rebels have the same sense ; for just thus they plead , Numb . 16. 3. All the Congregation is holy , every one of them : that is , in the Doctor 's phrase , Do we not own Moses , his Laws , the same points of faith , the same acts of Worship ? But this plausible plea would not prevail , nor mitigate the provocation ; for God punished one Schism with another , The earth rent , and swallowed them up , and with open mouth taught the rest of the Church to keep Unity and Order , as well as the profession of a true Religion . Therefore the Answer is very easie to the Doctor 's ruffling Question ; Do we not own Christ , his Gospel , the same points of faith , the same acts of Worship , where is the separation then ? Why Sir , the separation is in dividing from the communion of all the Bishops and Episcopal Presbyters , who in a constant line succeeding the Apostles , have only a just and regular Authority to govern and guide the Christian Church . The Doctor in the beginning of pag. 34. tells us , That a controversie among them of the same communion is the chief , if not the only notion of Schism that the Scripture gives us . I confess , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schism in its general notion signifies any manner of separation or division ; and therefore I do acknowledge , that those dissentions that were within the bowels of the Apostolick and Catholick Church were called Schisms , both in the Scripture , and in the Writings of the antient Fathers : but this does not hinder , but that the same word may be used to signifie a separation from the Catholick Church ; for if a wound in the body may be called a Schism , sure Amputation or the cutting off from the body is the greatest rent and Schism in the World. For though there were indeed divisions in the Church of Corinth , where some were for Paul , and some for Apollos , and some for Cephas : this at the worst was but a faction or a breach of charity , but it was not properly Schism in the highest sense of the word ; for they still setled themselves under the Government and Ministry of the Apostles , or some Presbyters ordained by the hands of the Apostles . But those Conventicles that crept into houses , and formed Assemblies distinct from the communion of the Apostolick Church , those that heaped to themselves Teachers , which , as the phrase imports , were not set over them by Apostolick Order and Institution ; those that despised Dominion , and sake evil of those Dignities which did superintend the Government of the Church : These men St. Jude tell us , were those that did separate themselves , that is , were Schismaticks ; and just so are their Brethren the Sectaries of England . Before I proceed to the next enquiry that concerns the Schism from the Church of England , it will be necessary to state the right notion of the Catholick Church according to the sense of the antient Councils and Fathers . The Doctor and his Complices are for Comprehension , and give us a very wide notion of the Catholick Church ; for they will have all men that profess the name of Christ , though in some things Hereticks and Schismaticks too , yet to be included within the boundaries of the Catholick Church . But I observe , the Antients would not endure this Comprehension ; for they reckoned none to be in the communion of the Catholick Church , but those who confessed the common faith delivered to the Saints , and kept themselves under the Orders and Government of the Bishops , who were the Apostles Successors : and therefore oft-times in Councils and antient Epistles we find this Superscription , To the Catholick Church in Antioch , To the Catholick Church of Alexandria , To the Catholick Church of Rome , &c. this still being used in contradistinction from the Novatians , Arrians and Donatists , which the antient Church look'd upon as Schismaticks and extra Ecclesiam . Now having advanc'd thus far , the way is prepared for the second enquiry , Whether our Non-conformists are guilty of Schism from the Church of England ? And I doubt not but to prove the Affirmative . The Church of England adhere to that Creed which was delivered by the Apostles , professed by the antient Primitive Church , and confirm'd by the first four General Councils ; it hath preserv'd the Unity of Government by a succession of Bishops in the Apostolick line , as appears from the undoubted Archives and Records of England : Therefore we are secured that it is in the Unity of the Catholick Church , and a most excellent part of it . Now as our Christianity obliges us to be members of that body of Christ the Catholick Church : So the eternal reasons of Peace and Order bind us to communicate with that part of the Catholick Church , in which our lot hath plac'd us , except it can manifestly appear , that that part is so corrupted that we cannot communicate with it without evident hazard of our salvation . It were an unpardonable disorder , for a Native of England dwelling in London , to contemn the Laws of our Prince , and to govern himself by the Placaets of the United Provinces : and it were as great a confusion , for those who live within the Jurisdiction of the Church of England , to submit themselves to the Orders and Government of Rome or Geneva . Before the Papal Usurpation of Universal Monarchy , the Patriarchs of the Christian Church had their distinct Limits and Jurisdictions : The Patriarch of Constantinople had his peculiar Primacy or Regiment , and was not to intermeddle with the Province of Alexandria ; and so the Bishop of Rome had his peculiar Jurisdiction , and was allowed no inspection over Constantinople , Antioch or Alexandria ; and these distinct boundaries were fixed by a Canon of the Council of Nice , and because it con●utes both the Papal Supremacy and Puritanical Anarchy , I will give you the copy of that Canon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , Let the antient customs be in force ; Let the Bishop of Alexandria have the Jurisdiction of Aegypt , Libya and Pentapolis , as likewise the Bishop of Rome was accustomed to have in his Province , and so let the Churches of Antioch and other Provinces keep their peculiar priviledges . And so the Christians dwelling under these distinct Patriarchates were obliged to a respective obedience to their peculiar Provincial : and to divide themselves from their proper Patriarch or Bishop was accounted Schism in the antient Church . Timothy being constituted Bishop of all the Diocess of Ephesus , the Christians residing within that Precinct were obliged by the rules of Order to submit themselves to his peculiar inspection , and it had been Schism to have disobeyed him , or separated themselves from his Jurisdiction . St. Ambrose observed this decorum himself , as he tells us by St. Augustin , in an Epistle of his ad Januarium , Cum Romae sum jejuno Sabbato , cum hic sum non jejuno : and so St. Augustin counsels Januarius , Sic etiam tu ad quam forte Ecclesiam veneris , ejus morem serva ; which plainly concludes , that Christian peace and order requires , that we should conform to the Rites and Canons of that Church , in whose Jurisdiction we live . The five Presbyters of Carthage were by St. Cyprian sentenced for Schismaticks , because being within the Diocess of Carthage , and so under his inspection , they notwithstanding gathered to themselves Assemblies , and exercised Ministerial Offices without his Authority . And for the same reason Athanasius accused Ischyras of Schism , for modelling a Congregation in Mareoles without any subjection or dependance upon him the Bishop of Alexandria , unto whose Jurisdiction that Countrey belonged : for he shews us his Title in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. All the Presbyters of this Province have their peculiar Cures , or Parishes , but all the Churches of this Region are under the Jurisdiction of the Bishop of Alexandria . And the very same thing Epiphanius tells us in his second Book adversus Haereses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That there were several Parochial Churches , in which the Inhabitants might assemble with greater convenience ; and these Congregations were under the Ministery of peculiar Presbyters : but all these Presbyters and their respective Churches were governed by the Superintendence of the Arch-bishop of Alexandria : and this was the universal model of unity and order in all other Provinces of the Catholick Church . Now the Arch-bishops of Canterbury and York have as much Jurisdiction over the Christians in England , as Athanasius had over the Province of Alexandria , or St. Cyprian in the Diocess of Carthage : for beside the Right of Church-Government which their succession from the Apostles give them , they are impowr'd to exercise their Jurisdiction by the Laws of our Christian Prince : and therefore those Societies of Christians living under the Jurisdiction of the Arch-bishops and Bishops of England , and yet do separate from their communion and Government , are Schismaticks from the Church of England . To conclude this , if the Novatians and Donatists , if the five Presbyters of Carthage , if Ischyras in Alexandria were Schismaticks ; if from the Ascension of our Lord to his second Advent , there was , or can be a Schismatick ; then the Sectaries of England are Schismaticks , not only from the Church of England , but from the whole Catholick Church . Having thus stated the antient notion of Schism , and found it a henous impiety , though our Non-conformists sport with it as an Ecclesiastical Scarecrow ; I shall next do them the justice to examine the Doctors Plea , and see how well he vindicates them from the guilt of Schism . First , He denyes that there is any such creature as a National stated governing Church of England . If the Doctor means by all these rumbling Epithets of stated , National , governing , organical Church of England , that there is no such distinct organical Church in England , that is , a separate body from the Catholick Church , I am then of his opinion : But if he means , that the Bishops of England have no power of Government over the Christians in England , it is a very foul mistake , to speak in the modestest phrase : for I have already prov'd , that the Arch-bishops and Bishops have as much Jurisdiction in their respective Provinces and Dioceses of England , as any other Patriarchs and Bishops of the Catholick Church ever had in theirs : and if the Act of Uniformity be a Law , I am sure there is such an establish'd being as a National Church . In Pag. 30. his gravity drolls , and gives us a very merry Argument to prove that there is no such creature as a National Church of England : for , sayes he , Whoso will erect a stated National governing Church in England , must find us an Officer clothed with Authority to excommunicate from Michael ' s Mount in Cornwall , to Carlisle in Berwick . Now Sir , let this pass for a piece of wit , though it is as wide from reason , as Cornwall from Berwick . What though the Bishop of Antioch could not excommunicate from Antioch to Constantinople , and from thence to the borders of Persia , must there therefore be no governing Church in Greece ? and might the Christians in Antioch by that Logick separate themselves from the communion and jurisdiction of their proper Patriarchs without Schism ? If our Author could have prov'd , that there were any Provinces , or Natives of England , that were de jure exempt from the Canons of this Church , and the jurisdiction of the English Bishops , then there had been something of argument : But if the Doctor for contumacy and disorder should be excommunicated from Church of England in Berwick , I am sure without absolution , de jure he could not communicate with any Assembly of the Church in England , though he travail'd from Berwick to Carlisle , and from thence to Mount Michael in Cornwall : and this I fancy , does strongly conclude , That the Church of England is such a part of the Catholick Church , which hath a proper and peculiar jurisdiction over all the Christians in this Kingdom . Our Doctor , pag. 10. sect . 12. owns it as a confess'd principle , That every individual member of the Church Catholick visible is bound in duty both to God and his own soul , to joyn himself to some particular Society of Christians , with which he may enjoy all the Ordinances of God , so as may be for his souls advantage . Well then , why do they not communicate with the Church of England , where all the Ordinances of God are observ'd and solemniz'd with as much gravity and faithfulness as in any other part of the Catholick Church ? To this he answers pag. 11. That the business is so stated by the Act of Uniformity , that they cannot communicate with us without doing what they judge to be sinful . There is nothing can justly be called sinful , but what transgresses some manifest Law of God or Nature : and could the Doctor have prov'd , that any thing practised or enjoyn'd by the Church of England , did violate any of those Divine Rules , his Plea had been allowed , and his Party might vindicate their Non-conformity . But to Transgress a plain Law of God , to disobey the Orders of our Governours , and yet to give us no better reason for it , than to say , they fancy the things are sinful , is so far from excusing , that it aggravates the guilt . For , First , Their disobedience is an affront to their Governours , and then the doing this only upon the account of their own judgement or fancy , is an affront to God : for private conscience to usurp the Soveraignty of God , and to lay such Divine Obligations upon the soul and mind , which God never impos'd . The nature and guilt of this disobedience is exactly represented by the story of the young Prophet , 1 Kings 13. he was sent to prophesie against the Altar in Bethel ; now Jeroboam having cast off all the Priests and Levites of the Aaronical line , and erected a new model of Religion , therefore that the young Prophet might have no communion with so great a Schismatick , God charges him expresly , Vers . 9. to eat no bread , nor drink water in that place : now an old Prophet that dwelt in Bethel pretends a new Revelation , and that with such cunning delusion , as he prevailed with the young Prophet to go back and dine with him at Bethel ; but that entertainment cost him his life , Verse 24. The reason of this severity was very just and equitable ; for God had given him an express command not to eat in that place , and that charge was reveal'd to him by some such manifest way of Divine Revelation , that he was as much ascertain'd , it was the Word of the Lord , as he was assur'd of his own being : And therefore he was justly punish'd for disobeying a plain command , and hearkning to a pretended Revelation , which was not personally reveal'd to him , and of the truth of which he could not be so much secur'd , as he was of his former Vision . Thus obedience to Governours in general , is as manifest a Law of God as was ever given to the World , and we are in no particular to disobey them , except we can produce another Divine Law of equal evidence and Authority which prohibits our obedience in that particular ; or else I believe from the process of the former story , it is displeasing to God to transgress such a plain certain Law , without a manifest prohibition from Heaven , but only out of niceness of fancy or private judgement . And if the Church should part with all those things which Dissenters judge to be sinful , there could be neither Church nor Government : for we must throw off our Hoods and Surplice to gratifie the scrupulous Puritan ; we must strip our selves stark-naked to satisfie the Fanaticism of the Adamites ; nay , we must part not only with Rites and Ceremonies , but the whole Liturgie and Hierarchy of the Church , because some fancy them to be Anti-christian ; nay , the Creed is not secure , we must expunge the Article of Christs Divinity to humour the Socinians ; we must blot out the Propitiation of Christ , the Doctrine of the Trinity , and the Resurrection of the body , to gratifie the Quakers : and so we must not only deface the front and out-side of the Temple , but even raze it to the ground , because it does not please the eye of these men of Babel : nay , we must renounce our reason and our senses too to satisfie the Papists in the Doctrine of Transubstantiation , and so by this method , at length we must neither be men nor Christians . But let us put the case at the worst , and suppose what these men fancy , were really true ; That there were some things enjoyn'd by the Church , which were really sinful ; I confess this would be a difficult and unhappy circumstance , but yet it would not justifie a total separation , and the erecting of new modell'd Churches ; for I have prov'd before , that we are bound by the eternal reasons of Peace and Order to communicate with those Bishops , and that part of the Catholick Church under which we live : and if it should so happen , that some things evidently sinful were enjoyn'd by this Church , then we might remove into some other part of the Catholick Church , that were of a sounder constitution . But if we continued within the Jurisdiction of this Church , I think we should be oblig'd to communicate with it in Publick Confession of Faith , in Devotions and Sacraments , and as far as we could without manifest sin . We might with peace and patience enjoy a pure conscience in our own family , but it could never be lawful by any rule of Christianity to make a total separation , and to set up another form of Church-Government , in opposition to that under whose Jurisdiction we live . But Mr. H. in the Appendix hath discover'd a new Argument to vindicate the Non-conformists in upholding Conventicles distinct from the Assemblies of the Church of England : The summ of his new Invention amounts to thus much . That necessity is laid upon them by Divine Law to preach the Gospel ; as for their communion with our Churches , it is but an humane establishment : Now seeing they cannot preach in our Assemblies , the necessity of a Divine Law obliges them to teach in Conventicles . Now Sir , to encounter this Gigantick reason , we must enquire the truth of his first Postulatum , Whether any such necessity be laid upon these men to preach the Gospel ? Indeed I have met with a Geneva Divine , that stoutly believes , that necessity was laid upon Cain to be a Murderer , and upon Judas to be a Traytor : Now I confess , if this Divinity be true , they may be under the unavoidable fate of Schism and Rebellion , and then we ought to pity and excuse them , and lay the guilt in Heaven . But I will suppose Mr. H. to be too good and modest for to accuse God , to acquit himself . And the necessity he pretends , is founded in their call to the Ministry . Now Sir , there will be a necessity for us to enquire the truth of this Divine Call : for the Parliament were a very Jewish Sanhedrim to forbid these men to speak openly in the name of Jesus , if they were certainly sent of God. But I shall ask them the same Question concerning their Mission , that our Saviour asked the Jews concerning John's Baptism , Was it from Heaven , or of men ? If they shall say from men , then they must shew us their orders from the hands of the Bishops , the Apostles Successors , who only have Authority with Titus to ordain Elders or Priests in every City : If they say from Heaven , they must then bring us very serious credible Witnesses to assure us , that they were called by a voice from the clouds , as St. Paul was in his way to Damascus : And yet if this were done , we live in such a Sceptick Age , that men would not credit the Boast of Revelation without the credentials of a Miracle . And I confess I cannot blame the Christian World for this suspecting humour ; for so many impostures and delusions have been imposed upon the World by this pretence , that 't is prudence not to be too credulous . Now Sir , you may observe , that these fanciful Visions and Revelations have strangely swelled these men ; for they are no less in their own opinion , than the great Apostles of Christ , and therefore with St. Paul , they cry out , Necessity is laid upon us , and wo be unto us if we preach not the Gospel : that is , Sir , That the Kingdom of England are still Jews and Barbarians , and except these chief Apostles preach the Gospel , there is no hopes of their conversion from Gentilism or Judaism . Nay , pag. 5 , 6. he tells us , That there is such a necessity for these men to preach in Conventicles , that the everlasting welfare of thousands of mens souls depend upon it . Wo , wo to the King and Parliament , that should dare to stop the mouths of these men , upon whose breath depends the salvation of thousands of souls ! Why Sir , this is far more mischievous , than shutting up the Exchequer , breaking the East-India Company , or spoiling all the Trade of England . But Sir , I hope this dreadful Harangue will not fright you , for all is but noise and canting : for I dare assure you , the Execution of the Law will no way hinder the advancement of the Gospel , nor hazard one soul in England : for Christianity will be soberly preach'd in England , though all these men be silenc'd . And besides , I should think by the principles of Calvinism , that the salvation of souls were more fix'd and fatal , than to depend upon the silence or preaching of a few Non-conforming Ministers . You know Sir , the Decree of peremptory Election was dated long before that Reprobate Act of Uniformity , and therefore there is no fear of losing one of the elect , though these men be struck dumb : and as for the Reprobates , all the Oratory of Dr. O. and Mr. H. and the rest of those mighty men can never alter their sadder fate . And therefore I think I may conclude from their own Divinity , that there is no necessity laid upon them to preach the Gospel . Mr. H. solemnly propounds this weighty Question , Which will be most for the glory of God , either for the Non-conforming Teachers to preach the Gospel to their meetings , or to keep the Union of their Parish Churches ? To which Question there is a very easie Answer ; for no doubt , the God of order is more glorified by Unity , Peace and Obedience to our Governours , than by disorder and confusion . And therefore I shall conclude this by inverting the Argument : They may live in the communion of the Church , without the least hazard of their salvation ; and necessity is laid upon them to obey their Governours ; and wo be unto them if they preach the Gospel in Conventicles , and by walking disorderly , trouble the peace and order both of Church and State. But there is one Plea more for this Schism or Separation , ( call it which you please ) and that is cunningly insinuated in that famous definition of Schism by Mr. Hales cited pag. 17. Schism is an unnecessary separation from that part of the visible Church , of which we once were members . That their separation is unnecessary , let the Doctor himself judge , who pag. 9. tells us , they differ from us only in the insignificant fringes and laces of Forms and Ceremonies . Now I fancy , it were a very unnecessary and undutiful thing , for a Son to disown and desert his Mother , only because the fringe and lace of her garment did not please his eye . But the mysterie lyes in the last words of the distinction , A separation from that part of the Church , of which we once were members . Now Sir , there are vast numbers of persons in England who were never baptized by the Ministery of the Church of England , or had any communion with her , and then by the judgement of Mr. Hales cannot be charg'd with Schism or separation from her . But this is already answer'd , for I have prov'd , that they are bound in duty to live in communion with those Bishops and Priests , or that part of the Catholick Church , under which they reside : and if they never were in the communion of this Church , they have been the longer in disorder and disobedience , and that is a very ill method of excusing the crime . By this Sophistry Schism can only be the sin of the first generation : Novatus and his contemporaries that first departed from the communion of the Catholick Church , were indeed Schismaticks , but then those who were baptiz'd and educated by that faction , were never in the communion of the Catholick Church , and so by this argument were free from Schism , and so downwards from generation to generation . Now this looks like Magick , for it teaches us an art how to split the Church into a thousand pieces , and to continue this division for ever ; and yet in a little while there should be no dis-union : for it is only the adventure of the first Authors to break off from the Catholick Church , but then as many as they propagate to the end of the world are no Schismaticks , because they never had any personal communion . Now Sir , having asserted that the Unity of the Catholick Church consists not only in the unity of faith , but in a succession of Bishops and Priests , and a regular obedience to their inspection and conduct ; give me leave to reflect and consider what direful conclusions our Adversaries may draw from this notion . First , This will be accused of too much kindness to the Church of Rome : for they having continued their succession of Bishops from St. Peter , this will acquit them from Schism , and place them within the body of the Catholick Church . I hope Sir , it will not offend , if we be as kind to the Pope as we are to the Devil , and allow him his due : No doubt , the Church of Rome is in the communion of the Catholick Church , but yet this is no argument for any to desert the Church of England , and remove to that of Rome ; for our Apostolick Succession of Bishops is as authentick as theirs , and our Doctrine more Pure , Primitive and Catholick ; and therefore it is irrational for the Romish Church to accuse us of Schism : for whatever they can justly plead for their Unity , will equally establish ours with the Catholick Church . I cannot better represent the present State of the Catholick Church , than by an allusion to the Jewish Temple : The Church of England , we are able to prove , is the purest part of the Catholick Church , being most refined from error and superstition , and therefore that may be resembled to the Sanctum Sanctorum ; The Greek Church , though something defiled , yet still preserving the Apostolick faith and succession of Patriarchs and Presbyters , may be compar'd to the Middle Temple ; The Church of Rome , like the Outward á Court , is most profan'd with the Tables of the Money-changers , and defil'd by abominable superstitions ; but yet though it be filthy , it is a part of the building , and within the Area of the Temple : But for any to desert the Church of England , to communicate with that of Rome , is such a frantick humour as for a man to quit the neatest appartment , and exchange for the most sluttish room in the same house . Secondly , That which will raise the greatest clamour is , That by this notion I unchurch all the forreign Reform'd Churches , who have no Bishops of the Catholick line to govern them , and ordain their Ministers . To this I answer , That if any of the forreign Churches have continued a succession of Presbyters , who can derive their Origination from Episcopal Ordination , it something lessens their dis-union , and gives them a remote alliance to the Catholick Church ; yet this is but private charity , and will not justifie them from Schism by the Canons of the antient Church . But if any of them have a Ministry , which have no other Orders than their own Usurpation or popular Election , I know not how to acquit them from being Schismaticks from the Catholick Church . And why do not the States of Holland send their Professors from Leyden to London to receive Consecration from the hands of our English Bishops , and so engraft themselves again into the unity of the Catholick Church ? this they might easily do , without being oblig'd to any subscriptions to Papal power or innovations ; if their omission of this arise from a contempt and abhorrence of Episcopacy , I have no Apology for them , neither would I be in the communion of those Churches for all the Bank of their East-India Company . If any of the forreign Churches be under such unhappy circumstances , that they can justly plead a necessity for having no Bishops or Priests of the Apostolick Succession , I have great compassion for them , and question not but God accepts them : for I receive that as an indisputable Maxim , That where there is an inevitable necessity , there can be no guilt , though the fact it self be never so much irregular . But as for those Churches in general , I have St. Pauls Charity , Those that are without let God judge . Thirdly , Our squeamish ▪ Sectaries are offended at the Hierarchy of England , because it derives its succession from the Bishops of Rome . To which I have a double Answer . First , That I make not the Chair of Rome the sole Head , or Origine of this Catholick succession : for the Episcopal or Apostolick power of Government and Ordination was equally conferred upon all the Apostles by the general commission of our High Priest Jesus : and therefore a succession of Bishops and Priests from any of these Apostles , is enough to assert our unity with the Catholick Church . You know the twelve Apostles are made the twelve foundation-stones of the Christian Temple ; and that part of the Church which in a right line is built upon St. James , is as much in the unity and compact of the building , as that which stands upon St. Peter . Secondly , Let us grant it , that we claim our succession from the line of Rome , this will no way prejudice the Episcopacy of England : I hope it was no dishonour to the Holy Jesus , that there were some of his Genealogy that had no very good fame in the World ; it was sufficient , that by that line it was made evident our Lord sprung from Judah : and it is enough for the Bishops of England to make it evident , they sprung from the Apostles , and though some of their line were men of impious lives , or erroneous opinions , that no way lessened their power of propagation , nor invalidates the Authority of our succession . Thus I have consider'd Schism as a separation from the Bishops and Priests of the Apostolick line , and I see no reason to recant this notion . And therefore the Appendixer is vastly mistaken , pag. 9. when he tells us , That if the Parliament did legitimate their Meetings , there were an end of the Schism : for they might indeed by a Law of Toleration acquit them from all the Temporal penalties of a separation , but it would exceed all the Omnipotency of Parliaments to discharge them from the guilt of Schism : for they must first compel their Teachers to take Episcopal Orders , and bring in all the Conventicles into the communion of the Catholick Church , and place them under the Government of their proper Bishops , or else they would still be Schismaticks , non obstante Statuto . Before I conclude , I will consider some grand Absurdities that will follow from the denyal of this notion . First , The profound Fanaticks in England clamour against the whole Hierarchy , and will have the whole race of Arch-bishops and Bishops to be Anti-christian . Now Sir , I 'le appeal to your judgement , if this be not blasphemy ; for then all the holy Bishops that assembled in the first four General Councils , that did assert the truth of Christianity against Pagans , Jews and Hereticks , and those many Bishops of the antient Church that headed the noble Army of Martyrs , must be damn'd as limbs of Antichrist : Nay , I cannot see how to defend Timothy and Titus from being Anti-christian too ; and if these Propagators of the Christian Faith , were Anti-christian , where shall we enquire for Christianity ? Nay , this were a sure foundation for Atheism ; for how can it be reconcil'd to the Providence of a God , or the care of Jesus , that he should plant a Kingdom upon earth , with a promise of his presence and most careful providence , and yet to suffer his own Kingdom to be enslav'd under the usurpation of an Anti-christian yoke for sixteen hundred years together ? if this were true , too many wise men would conclude with the fool in the Psalmist , That there is no God. Secondly , If this succession of Bishops and Presbyters be not necessary to preserve our unity with the Catholick Church , then the Keys must be thrown away , and excommunication is but an idle impertinence : for if there be not a certain body or corporation of Christians known by a succession of power and Priesthood from the Apostles , how can it be known , when a person is cast out of the Church ? for if the Christian Church be like a Wilderness , where every family may pitch their Tent where they please , there is no use of Keyes to so wide a desert . Thirdly , if this succession be not necessary , how can any rational man be ever satisfied in the administration of Ministerial Offices , as Sacraments , and Absolution , when there is no certain rule in the world by which he can rationally be assured of the regular Authority of him that ministers . To conclude this , if this notion of unity be disown'd , then every Conventicle is a true Church ; and every man whom himself or the people fancy inspir'd must be receiv'd for a Prophet ; and God must lose one of his Titles , The God of Order ; and Confusion must be believ'd to be an Ordinance of Heaven . Before I conclude , give me leave to reverse the Doctor , and make his Front the Rear : ( Sir , the phrase may be allow'd , ) for if I mistake not , the Author has been a man of War , and understands very well the Martial Dialect . The Harangue with which the Doctor prefaces his Plea , may justly be inverted . It was doubtless one of the greatest infelicities that ever befell the whole body of people in these three Nations , that when in the year 1662. Religion was so happily setled in Faith , Worship and Government , according to the pattern of the antient Catholick Church in the first three Centuries , and though this Religion was ratified by the very hand of God , and the dry bones reviv'd by the Miracle of an unexpected Restitution , that yet there should be amongst us so many thousands of such perverse and sullen Tempers , as not to be perswaded into the Churches communion neither by Law , Reason , nor Miracle . I cannot discern the Doctors ingenuity in his second Section , where he originates the Act of Uniformity in the anger , ambition and covetousness of Church-men , and allows our Governours not one grain of Prudence or Piety in the composure of that Law. He first takes notice of the anger that rested in the bosom of Church-men , who had been sufferers . Methinks those men who had invaded the Rights and Revenues of the Loyal Clergy should have been content with the publick remission and charity of the Act of Indemnity , and not expect a Miracle that the Act of Oblivion should quite destroy the Church-mens memories : for these ploughers had ploughed such deep furrows upon the Churches back , that it was impossible such impressions should soon wear out . The Doves were driven from their nest , and their feathers of Gold pluck'd off by those ravening Vultures , and they were forc'd ( in the Psalmists language ) to lye among the pots . And yet after all this , they must not so much as reflect upon all those rapines , nor express any prudent caution against these Birds of prey , but they must presently be accused of having too much gall . His next charge is against the Zeal of Church-men to continue some Bishops the repute of Martyrs , who had suffer'd for the vigorous inforcing of some of the things now enjoyn'd . I observe , the Doctor very warily covers the Blood of Charles the First , but dares dip his fingers in that of the Bishops ; and yet I believe , the King as well as the Bishop is left out from his Martyrologie . Had the Bishops impos'd such Rites and Innovations as had been inconsistent with the reverence of Religion and the nature of Christianity ; had they urged such Observances which had never been practis'd in the Catholick Church , nor required by the Church of England : truly then the blood of Arch-bishop Laud should have no Rubrick in my Kalendar , for then he had suffered as an evil doer . But when those things required , were founded upon good reasons of Religion , the custom of the antient Church , and enjoyn'd by the just Authority of this Nation , I think the Arch-bishop who had the hard fate to fall in doing of his duty , may ( in a sober sense ) be said to suffer for righteousness sake , and be allowed the honour of some kind of Martyrdom . Sir , I do here declare my self an eternal enemy to that Religion , which can consecrate Sacriledge , hallow Rebellion , and sanctifie Rapine and Injustice . Nor will I ever have any communion with those men , who Canonize the most infamous Traytors and Murderers for Saints , and condemn the best King and Bishop in the World for Malefactors : I don't see , but by the Theorems of this Jewish Divinity , Barabbas might have been Sainted , and Christ recorded for an Impostor . The next accusation brought against Church-men , is their desire of filthy Lucre. I confess , covetousness is one of the greatest shames of humane Reason , and that it is a most absurd impertinence to see Spiritual men to fond upon the things of earth . But if that must be called a desire of filthy Lucre , when a man perhaps a little too passionately desires and enjoyes his own just Rights and Properties , then sure it was the foulest Lucre , for those men no invade the Revenues of the Church , to which they had no Title , neither by the Law of God , nor the Statutes of the Nation : Sure none but a Pharisee could have overseen so vast a beam in his own eye , and taken such great notice of a little spot in his Brothers . The Acts of Uniformity and that against Private Meetings , are describ'd as Severe and Tragick , as if they had been the Edicts of Nero or Dioclesian . I do believe , had the very same Laws been by the Roman Emperours imposed upon the Catholick Church in the first three hundred years , they would have made a Jubilee , and have been celebrated by the antient Christians with Hymns and Hallelujahs : The Sentiments of these men differ so much from the judgement of the antient Christians , as if they were not of the same Religion . And Sir , you may remember some Ordinances of Parliament that did more bloody execution , than all the Laws and Canons Royal of England . Sure you have not forgot , when Loyalty to our Prince , and faithfulness to the establish'd Religion was damn'd for Malignancy ; and the Loyal Nobility , Gentry and Clergy of England were condemn'd to Axes and Halters , Plunderings and Sequestrations , Prisons and Banishment . And yet all these Tragick Scenes must have a silken curtain drawn over them , and must be interpreted as expresses of holy zeal , and Rigour and Persecution charg'd only upon the Acts of Uniformity , and that against Conventicles . From pag. 3. to pag. 7. the Doctor labours to assert the great numbers of Non-conformists , and insinuates , that the prudence of our Governours could never have passed the Act of Uniformity , if they had not been mis-informed , that the numbers of Non-conformists were very inconsiderable . I confess , in State Logick number is a weighty argument , and in Politicks it must be thought imprudence , to disoblige a numerous party , who are able to affront their Governours , and cast away their cords from them ; Cum plurimi peccant impunes sunt : But whether the establishing parties and divisions by a Law , do consist with the Piety of a Christian Prince , I shall leave to your Judgement to enquire . But I see by the Doctor 's Maxims of Prudence , if the World run after the Beast , it is but the duty and wisdom of the Kings of the Earth to fall down and worship him : and if the Arrian faction be great and popular , it is Prudence in Constantius to Arrianize . It is worth observing , how these men to serve their Interest can quit their old impropriation of the little flock , and to make themselves formidable , will appear as the Syrians , that cover the Land. But this Popish Argument of Number , is never urg'd but upon design ; for it is confess'd , Multitude is no infallible argument of truth , for Anti-christ will out poll us . He complains , that there is a vast number of Atheistical livers , that seldom or never resort to Publick worship , and yet these escape the Indictments of Law & Censures of the Church ; but all the arrows are made ready against the servants of the Living God. Whether the Title of the Servants of God , which these men appropriate to themselves ; be not a Presumption , I shall leave to be examin'd by Omniscience : But I am sure , they are guilty of some actions of so bad a tincture , that may make the World justly suspect , they wear the Livery of another Master . But if there be a remisness of Government in England , or a connivance to Athe●istical Separatists , it is our complaint and lamentation as well as theirs . The Doctor in the same Section makes the number of the Atheists in England not inferiour to the Non-conformists : And then by the late insinuation their number will likewise plead for Toleration , and it will not be prudence to molest them . And where there are many Sectaries , it is no wonder there should be as many Atheists . You know Sir , it was remarqued by a very observing Gentleman , That there were more Atheists in the Seven Provinces , than in the rest of Christendom : ( we must now except England ) and he gives us this reason for his conjecture , That there were so many Religions , that there were great numbers of men that were of none at all . Sir , There are many impertinencies in that little Book , which I thought not worthy the examination , and which your Judgement will easily answer from the grounds of this discourse : Such is his branding Parish Churches for a Popish invention , which any sober man would rather have thought to have been the contrivance of Reason and convenience ; for we find this invention elder than the Pope ; for they were founded in the Province of Alexandria in the dayes of Athanasius , as Athanasius and Epiphanius inform us . Such another impertinence is his tedious Harangue about Separation from Parochial Organical Churches , which no way concern the constitution of the Catholick Church , or the Church of England : for though deserting our Parish Church in some circumstance may be a disorder , yet it is no Schism if we communicate with any other regular Assembly of the same communion . Athanasius does not accuse Ischyras of Schism , for separating from his Parochial Congregation and Priest , but for erecting a Conventicle , and dividing from the Bishop , and the whole Catholick Church in Alexandria . As for Mr. H's Discourse about the Obligation of Humane Laws , I shall refer him for an Answer to St. Paul and Bishop Sanderson ; and when they are answered , we must enquire further . I take no notice of the Railery against Ceremonies . The necessity of them in Publick Worship ▪ and the Authority of the Church in enjoyning them is substantially prov'd by Mr. Hooker , and lately by Mr. Falkner ; and if their Reasons will not prevail , I will not pretend to work a Miracle , or hope to open the eyes of them , who are resolv'd to be blind . Sir , I hope that these Papers will satisfie you , that these men are Schismaticks , and assure you that I am , Sir , Your faithful Friend and Servant , R. C. Honoured Sir , THere lately came to my hand the Works of Mr. Hales , Entituled Golden Remains . The most Sacred of these Reliques , is a little Tract of Schism , which you find celebrated by the High and Mighty Transproser , and applauded by your Doctor of Divinity , and is the fam'd Sanctuary of our dividing Parties . Therefore having some Months since presented you with my thoughts concerning Schism , I thought my self oblig'd to an impartial perusal of this Famous Tract , for fear I might through weakness of judgement have impos'd an error upon you and my self . I found the Remains of Mr. Hales prefac'd with so vast an Encomium of the Author , that I address'd my self to his Tract of Schism with a very awful reverence : resolving to submit to the clearest Reasons , and not to be asham'd to be convinc'd by a Person of that admir'd Acuteness . But having with the most strict intention consider'd that Discourse , I find my notion of Schism left untouch'd . But because our Non-conformists so oft Appeal to this Tractate , I resolv'd to consider how far it could serve their Interest , and justifie their Separation . First therefore he informs us , That there are two things which serve to compleat a Schism . 1. The choice of a Bishop in opposition to the former . 2. The erecting of a Church or Oratory for the dividing parties to meet in . Now I acknowledge this notion of Schism to be both Antient and Orthodox : Schism being consider'd as a breach of charity , or a dissolving of that Bond of Peace , which we are so often solemnly changed to preserve inviolate . And without a great and evident necessity , this Dividing must be very displeasing unto the Prince of Peace , who did command us to be One , even as He and the Father are One. Of this nature was the Schism of the Arrians , Miletians and Donatiss at their first dividing : They set up Altar against Altar , had Bishops of their own party , and their peculiar Oratories , and would have no communion with the Bishops or Assemblies of that standing part that alwayes called themselves the Catholick Church . The Church of England by the title of long prescription and the establishment of a Law , is the standing Church of this Nation , with which all the people of this Kingdom are bound to communicate ; But our Non-conformists have chosen to themselves Pastors in opposition to the Bishops and Priests of the Church of England , and have erected their distinct Congregations to confront our Church Assemblies , and therefore by Mr. Hales's definition they are guilty of compleat Schism . But Sir , it must be observ'd , that these men have run further than the Arrians , Miletians and Donatists did at their first dividing : for though they had so little charity , as for a matter of dispute , to divide from the communion of the other part of the Church , yet they had so much Prudence , as they preserv'd to themselves some Bishops and Priests who had receiv'd their Consecration and Orders from the Catholick Church ; and when their Bishops and Priesthood were worn out , the Factions expir'd ; for they were not arriv'd to such a height of Fanaticism , as to think themselves a Church without the Government and Priesthood of the Apostolick line . No , they were so sacred and curious in this , that I find the Arrians cavilling at the Ordination of Athanasius , as not being Catholick and Canonical ; just as the Papists objected against us the Naggs-head Consecration . And ( by the way ) that was the most weighty and considerable attempt that ever Rome made upon the Church of England : and could they clearly have invalidated and disannull'd our succession of Bishops and Priesthood , all the learning of England could not have prov'd us a Catholick Church . But this Cavil was with demonstration confuted by that elaborate Piece of Mr. Mason Arch-Deacon of Norfolk . Sir , I hope that the merit of this Digression will beg its own pardon . But to return to our English Sectaries according to Mr. Hales's notion , it would be indeed a very unhappy Schism in the Church of England , for the Bishop of Norwich and his Presbyters and Jurisdiction , to divide from the communion of the Archbishop of Canterbury , and to set up a Church of the East Angles divided from that of the West . But supposing this , there were yet left to us this satisfaction , that we were still under the Government and Ministry of that Bishop and Priesthood , of whose Consecration and Orders we were sufficiently assur'd ; and though this would be an unlucky Faction in the English Hierarchy , yet it would be no Schism from the Catholick Church . But our Separatists are run to a further distance ; for they have not set up Altar against Altar , or one Bishop in opposition to another , but have thrown off all the Bishops and Priests of the Apostolick Succession , and have erected a Synagogue against the Church ; and set up a Lay-Elder in opposition to the Bishop and Priest . And this is not only a disobedience against the Laws , and a Schism from the establish'd Church of England , but is a separation from the Catholick Church . And seeing our Sectaries have no Priesthood , I believe their Conventicles to be no more a Church , than a Club of Mechanicks in a Coffee-house . For though some of these Congregations may retain Imposition of hands as a mockery of Ordination , yet the imposing of Lay-hands have no more power to confer Priesthood , than I to have to constitute a Judge of Oyer and Terminer . Mr. Hales makes Schism and Sedition of a very resembling nature : He tells us , That Sedition is a Lay Schism , and Schism is an Ecclesiastical Sedition . Now , 't is true , it would be a great Sedition to set up a Prince of the Blood in opposition to our Soveraign , who by long and Legal Investiture hath been possessed of Regal Supremacy : But it would be Sedition of a deeper dye , to renounce all Allegiance to our Prince , and to cast off the whole Royal Line , and to set up a Forreigner , or one who had no alliance to the Royal Blood. Thus , if to set up one Bishop in opposition to another ( though both be of the same Apostolick succession ) if this be a Schism and a great disorder , then sure , for our Sectaries to cast off all the Bishops and Priests of the Catholick Church , and to set up such Teachers and Governours , who have no relation to the Sacerdotal Line , this must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outmost and most Schismatical separation from the Catholick Church . But Mr. Hales proceeds and gives us a distinction of Schism . There is a Schism , where only one part is the Schismatick , for where the occasion is necessary , there not he that separates , but he that is the cause of the Separation is the Schismatick . This shall be allowed to be Orthodox too : and when our Non-conformists can demonstrate , that it is necessary for them to separate from the Church of England , we will take off the Indictment , and absolve them from Schism . But they must prove this necessity from weightier Topicks than Fringe and Lace . They must make it evident , that they cannot communicate with us , without manifest dishonour to God , affront to Jesus and his holy Religion , and evident hazard of their salvation . But this can never be prov'd , but from the New Gospel of private Conscience , for I am sure the Church of England is so happily constituted , that there is no Law nor Canon in the four Evangelists , or in the Apostolick Acts or Epistles , that will justifie a separation from it , much less vote it to be necessary . Secondly , Our Author tells us , That there is a Schism in which both parties are the Schismaticks ; for where the occasion of Separation is unnecessary , neither side can be excused from the guilt of Schism . An instance of this he gives us in that great division between the Eastern and WesternChurches about the Observation of Easter . I confess I can make no Defence for the Churches of the East or West for that uncharitable division upon the account of a different Ceremony ; for sure the several parts of the Catholick Church might have enjoy'd their peculiar Rites and usages , and yet preserv'd an entire peace and universal communion . I am of St. Austin's mind , Totum hoc genus liberas habet observationes , nec Disciplina ulla est in his melior gravi prudentique Christiano , quam ut eo modo agat quo agere viderit Ecclesiam ad quamcunque forte devenerit . But how this Instance of the Paschal Schism should be improv'd to serve the Interest of our English Sectaries , I can no way discern . He that can from hence extract a Plea for our Non-conformists , must have greater skill in Theological Chymistry , than I dare pretend to . For though this unhappy controversie occasioned a breach of charity and communion , yet here was no departure from the Catholick Church on either side , nor any violation of Order and Government ; for the Christians of the East observ'd the Canons and Customs of the Eastern Church , and submitted themselves to the Government and Ministery of those Bishops and Priests , in whose Jurisdiction they liv'd , and so likewise in the West , vice versa . And would our Non-conformists learn but so much Order and Obedience , there were an end of the Schism . Thus I have consider'd the Theorems of our Admir'd Author , and I find no mischief in them ; but there are still behind such a Train of consequences , as ( in my opinion ) are of very evil insinuation , and do no way merit to be reckon'd among his Golden Remains . I cannot approve of his severe Censure upon the Antient Church , upon the account of the Paschal difference : for he interprets that Breach to be a just judgement of God , ( But then Sir , mark the Provocation ) because ( sayes he ) that through sloth and blind obedience , men examin'd not the things , which they were taught : but like Beasts of Burden patiently couch'd down , and indifferently underwent whatever their Superiours laid upon them . I abhorr the Barbarity of rifling Sepulchres , or disturbing the Ashes of the Dead . But I wish our ingenious Author had invented some kinder Emblems for the Antient Christians , than Ass and Camel. For though they were so humble and peaceable , as quietly to submit to the Orders of their Spiritual Governours , yet they were not so tame as to truckle to an Idol , though commanded to couch by Imperial Injunctions . I will never plead for a brutish inadvertency , or a blind and unchristian obedience to our Superiours . The Church provides by a Canon , that all Christians should once be Catechumeni , instructed in the plain Fundamentals of Faith and Piety ; and therefore it is not intended , that men should be impos'd upon in matters that concern their common salvation , and there is great reason , that in things of that moment men should be cautious and inquisitive . But I believe that Apostolick Canon , Let all things be done in Decency and Order , hath left a great scope to the wisdom of our Superiours , to order the publick Administrations of Religion . And in institutions of this nature ( the people being secured of all the pure necessaries to salvation ) I don't think they are oblig'd to any further examination , their greatest duty in this case is a quiet submission . The Gentile Christians of Antioch , knew themselves to be free'd from all Jewish or Levitical Observances , but yet when the Council at Jerusalem for prudential Reasons and considerations enjoyn'd them the Abstinence from Blood and things offered to Idols , we don't read , that they enquir'd any further , but quietly obeyed that Canon , and yet I hope those primitive Christians deserv'd a better name and character than Beasts of Burden in matters of this nature , I cannot yet discern the guilt or irreligion of a blind obedience . I could wish that all Christians would keep the common Faith , and practise the plain Rules of Christian Religion , and these things being preserv'd entire , I see no mischief if in other things we should leave our Superiours to govern , and submit even with blind obedience , and not trouble our selves and the World with nice and scrupulous examinations . Blind or unexamining obedience to our Superiours , with those limitations I have stated , would so much assure the peace and order of the Church , that if it were not a vertue , yet I am sure it would be a lesser crime , than Pride , Schism or obstinate disobedience . Our Author reflects again upon the Paschal Schism in these words , We may plainly see the danger of our Appeal to Antiquity for Resolution in controverted points of Faith , and how small Relief we are to expect from them ; for if the Direction of the chiefest Guides and Directors of the Church , did in a point so Trivial so mainly fail them , can we without the imputation of great Grossness and Folly , think so poor-spirited Persons competent Judges of the Questions now on foot between the Churches ? Pardon me , I know what temptation drew that note from me . Now Sir you may perceive that the Author was very sensible , that there was some such guilt in this passage , as would stand in need of pardon ; And therefore if you dare adventure the scandal of giving pardon to a man , after he is dead , you may remit this guilty passion of Mr. Hales : for my part , I have charity for him , because he tells us , that this expression was drawn from him , by some vehement Temptation . And you know , that a very great Apostle under a Temptation denyed the Son of God ; and if this Good man in such a Hurricane , Renounced all the Fathers of the Church , this should plead for our compassion . What that particular Temptation was that occasioned this Ecstasie , he was not pleas'd to acquaint us , and therefore I cannot determine , but give me leave to conjecture . I find Mr. Hales had the ill Destiny to be a member of the Belgick Synod , and he informs us in his Epistles , that it was sometimes his Province , to refute the Arguments of the Remonstrants , ( Hoste absente . ) Now perhaps , observing that those poor-spirited Antients , would not be press●d into the States service , but were all of a different opinion from that Synod , who knows but this unlucky contradiction , and his conversing too much with Dammannus , might put him into an unwary heat , and make him Reprobate all Antiquity . Our Church has so much Reverence for the Antients , as in her publick Articles to own the Authority of the first four General Councils , and King James himself would never impose upon us the Novel Decrees of Dort. I confess Sir , ever since I understood Greek , I have had the Grossness and Folly ( as Mr. H. interprets it ) to have more value for the Judgement of St. Cyril of Jerusalem , St. Gregory Nazianzen and St. Chrysostome , than for the opinion of Bogermanus , Sybrandus , Beza or Gomarus . I have been so silly as to think the Antient , Catholick Council of Nice ( that was but three Centuries remov'd from the Apostles ) did merit more Authority and esteem in the Christian Church , than that partial and Modern Assembly of Dort. And I cannot yet alter my Perswasion . But I would gladly quit my self from those ugly imputations of Grossness and Folly. I must therefore examine the Arguments of Mr. Hales , by which he invalidates the Authority of the Antients . First , He accuses them for Poor-spirited Persons . Indeed they never were so daring as to be so bold with the Attributes of God , as the Dutch Professors were in the Synod of Dort , or as Beza was in Geneva : but yet these poor-spirited men had the Resolution to be Martyrs for the Name of Jesus ; and that Sir , I should think , is a very divine and noble piece of Gallantry . Besides , some of them left to the World their Golden Remains , excellent Monuments of their Prety and Learning , as worthy as our Authors . Secondly , But his great Argument against Appealing to the Judgement of the Antients , is their indiscretion about that trivial matter of the observation of Easter . The Churches of the East and West , were not without some plausible reasons , for their different observance of that Festival , and though they will not amount to a substantial Apology for that Controversie , yet they will something help to lessen the vastness of the Indiscretion : for the Eastern Church had been taught by the Apostles , an innocent complyance to the Jews in those Quarters , that they might not scandal them by a sudden and total departure from all the Mosaical Rites and Observances ; and therefore the Christians in the East governed them by St. Pauls Rule of complaisance , to the Jews they so far became Jews , as to celebrate their Easter Festival , upon the fourteenth Month , when the Jews observ'd their Paschal . And though I confess , that Reason was out of force in two or three Centuries , yet Sir , you know , Custom has a Great Empire upon wiser creatures , than Beasts of Burden : and therefore it was no Prodigy of imprudence , nor any Divine Judgement , if they were so tenacious of an Antient custom , that had a very innocent and Apostolick Foundation . The Western Church being at a great distance from Palestine , was never oblig'd to that complyance to the Jews : But being left to their Christian Liberty , and assured by an infallible Oracle , That our Lord arose from the Dead upon the first day of the Week , therefore they judged it most apposite and rational , to celebrate the Anniversary Feast of the Resurrection , upon a Dies Dominicus . This appear'd so reasonable to that excellent Prince Constantine the Great , that with great Resolution he oppos'd the Jewish complyance of the Eastern Christians , and in his General Epistle concerning the Transactions of the Council of Nice , he disswades the Christian Church from that custom , Itaque nihil vobis commune sit cum infestissima Judaeorum Turba — Domini Percussoribus . And besides his Imperial Ratification of the Canon of Nice , he inforces a General Uniformity in the Observation of Easter , by a very plausible Reason , in the same Epistle . — Unam esse Catholicam suam Ecclesiam voluit , cujus tametsi partes in multis variisque sunt dispersae locis , uno tamen spiritus , hoc est , Divino Arbitrio fovetur . Consideret porro sanctitatis vestrae solertia , quam grave sit & indecorum , per eosdem Dies , alios quidem jejuniis intentos esse , alios verò vacare conviviis . All I design by this , is , to shew that there was so much Plausibility on each side , that there was something in the case more than Trifle , and not such monstrous Grossness and Folly as our Author represents . But grant this Controversie to be trivial , and the Antients indiscreet in the manage of it , yet I cannot discern the Logick of his conclusion , that therefore they are not to be appeal'd unto in any controversie of Religion . The sense of this Argument amounts to thus much , Because the wisest and most learned men , have sometimes their mistakes and indiscretions , therefore their Judgement is never to be regarded in any matter of moment . I fancy the World would find vast inconveniencies by such a consequence . Sir , I request you to lend me your Italian Boccaline , for the Conventions of Parnassus have now as much Authority as the four first General Councils , and sure there will not be so much Grossness and Folly , in Appealing to the Sentence of Apollo , as in consulting the Judgement of the poor-spirited Antients . Pray search the Rolls of Parnassus , that we may know whether Apollo have Recorded Bishop Jewel , and all the Champions of the Reformation for Fools and Asses ; for I observe they were all so impertinent ▪ as in the controversie with Rome to Appeal very often to the Judgement of the Antient Fathers . Learned Chamier in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for antiquity sake I have chosen the Hebrew Title ) disputing de usu Canonis , censures his Romish Adversaries , for declining the Judgement of the Antients in that Controversie , Dissimulant Adversarii hanc tantam Antiquorum Testimoniorum & copiam , & vehementiam : ut solent à solis Radiis oculos avertere , quibus lippitudo est incommoda ▪ There are two Cases in which we Appeal to the old Catholick Fathers . 1. In Controversies of Faith , or the great Doctrines of Christian Religion . 2. Concerning the Government , Custome and Discipline of the Antient Church . Now the great Dispute is , Whether we may appeal to their judgement in matters of Faith. And here I will freely trust you with my Sentiments . My Belief of the great Fundamentals and Doctrinals of Christianity is founded upon those Divine Oracles of the Holy Scriptures : But my Perswasion is much help'd and establish'd by the universal consent of the old Catholick Church in the same Articles . For I consider , that the Antients of the first four Centuries , liv'd very nigh the time of the first Promulgation of Christianity , when the Sense of the Apostolick Age , was yet fresh and early . And I am hugely confirm'd by observing , that the old Greek Fathers and Councils expounded the Creed just as we do : for sure they must in reason be suppos'd to understand the Idiom of their own Language , and therefore to interpret the Mysteries of the Gospel better than we , who are so many Ages remov'd from the first Revelation , and are but Forreigners to that Language in which the Gospel was writ . There is still a controversie on foot in the Churches ( to use the Phrase of our Author ) concerning the eternal Divinity of Jesus the Son of God , and the Resurrection of the Flesh is still called in Question . Now though my Belief of these two Articles , is primarily founded upon the Sacred Scriptures , yet that which makes up my Plerophorie , is the authority of the Antients . For though the Sacred Writings appear very express in those two Articles , yet I have seen all those Texts so cunningly evaded by the plausible interpretations of the Socinians , that I confess it is great satisfaction to me , that the antient Catholick Church did in General Councils maintain those Articles and expound the Holy Text in that sense which we receive . I was about to have concluded this with an old sentence of Vincentius Lyrinensis ; but I consider'd , that to prove the authority of the Antients , by an antient Author , would be false Logick , and a gross impertinence ; and I am very shye of those ill-looking imputations . Therefore I will end with the authority of the great Chamier , who was but a Modern Divine , and of the Reformed Gallican Church , and I hope our Appeal to him will be allowed . In the controversie De Scripturae interpretatione , he discourses of the several helps to a right interpretation of Scripture , and among the rest mentions the judgement of the Antients . Alter ordo , veterum est , atque eorum qui nostram aetatem praecesserunt . Horum labores nemo pius dubitat , Deum extare voluisse , ut qui viventes profuerunt Ecclesiae , mortus non sint inutiles . Juvat ergo : & valdè quidem juvat , sciscitari quid senserint olim boni Patres , tum de fidei Articulis , tum de singulorum Scripturae locorum interpretatione ; neque earum Testimonium parvi faciendum multò minus rejiciendum absque graevissimd Ratione , etsi non debeant fidei nostrae dominari . This learned man was under no temptation as our Author was , and therefore expresses his opinion of the Antients with much Reason and Reverence : and therefore if I have been guilty of Grossness and Folly in my appeal to Antiquity , you see Sir , I have very Learned Fools to bear me company . 2. Our next Appeal to Antiquity is in the Questions concerning the antient Government and Discipline of the Catholick Church . Methinks there should be no dispute concerning the Equity or Reasonableness of our Appeal in this case . For all Courts of Justice , in a Question concerning an antient custom or practice , do constantly pass sentence , according to the Testimonies of the most aged men . And though we should grant , that the antient Fathers were not wise enough to be Judges , yet sure their very antiquity makes them the most competent Witnesses of the Government and Practice of the Church , in the first Ages of Christianity . Sir , you see our House of Peers , when their Priviledges were questioned by the Commons , thought it the most rational Method to determine that controversie , by an Appeal to antient Presidents . And if our Protesting Lords would be as just to the Church , as they are to their own Court , and allow the antient Records of the Catholick Church to be as Sacred , as the old Rolls of Parliament , they would have oblig'd themselves never to alter Episcopal Government . For we can shew more numerous , and far more antient Monuments to prove the Primitive and continued Jurisdiction of Bishops , than their Lordships can produce , to assert their peculiar Prerogatives . But Sir , if you would more clearly understand this necessity or usefulness of appealing to the Antients , let me humbly offer this advice . I know your Temper is serious and contemplative , but I advise you upon this special occasion to compose your mind into an extraordinary Fixation ; and when you are retired , and your eyes shut , and your arms folded , Then think out of the World all Councils and Fathers , Fancy we had no more notice of the Judgement or Practice of the Antients , than Origen had of his State of Pre-existence ; Suppose this present Age of the Church to have no Monument of Christian Antiquity , but the Gospels and Epistles in Greek , and no skill in that Language , but what we learned from Pagan Orators , Poets and Philosophers : And at my next Visit pray acquaint me with the Result of your thoughts ; Whether in those considerations you did not fancy a strange Darkness upon the face of Christendome , and see a necessity of a New Revelation to interpret the Old. Our Author proceeds and tells us , He sees no Reason , why opinionum varietas & opinantium unitas should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why we might not differ in opinion , and yet communicate in Sacris . The honour of God and Religion have so much suffered by our Divisions , that I wish with St. Paul , Rom. 15. 6. That we might with one mind and with one mouth Glorifie God the Father of our Lord Jesus Christ . But since our controversies in Religion are so far multiplyed , that there is no hope the Christian World should ever unite in one judgement , without the force of a Miracle , yet it would be happy if all Christians would quietly enjoy their Differences of Opinion , and be so far of one mind , as to go up together to the Temple to pray and communicate with the Catholick Church in Sacris . The Church of England retains no Sacraments , but those which have the manifest Authority of Divine Institution . All the Prayers of this Church are immediately directed to the Eternal God : and all presented in the Name of Jesus . We Petition for nothing , but what the Religion of Jesus allows us to supplicate . And therefore I see no reason why all the People of this Nation , who are not Atheists and Anti-christian , should not communicate with us in those confessed Services of Prayers , Praises and Sacramentals . And this is all that is required by that Tyrannical Act of Uniformity . And therefore that great Popular Orator in his late Harangue to the House of Lords has imposed a Fallacy upon us , For he passionately complains against the Law , for devesting the People of their Properties , only because they cannot agree with Church-men in some uncertain Opinions of Religion . I hope it will not amount to Scandalum Magnatum to say , that this is meer Sophistry . For our Laws prosecute no man for difference of Opinion ; no , so far from this , that the very Act against Conventicles allows our Dissenters , not only their different Opinions , but the quiet use and enjoyment of their several Religions in their own Families ; nay , it granted them a further Favour and Liberty , that they might receive four or five more of the same dissenting Brotherhood , to make the exercise more full and satisfying . Here was nothing prohibited but noise and multitude . But they might notwithstanding that Law have peaceably enjoyed their different Opinions and Property too ( that great Fundamental of State Religion . ) The Church doth not put the souls of men upon the Rack , or command an exact consent to all her Publick Articles ; but indulges a difference of Opinion : it only provides for the Beauty , Order and Solemnity of Publick Worship , by enjoyning all the Christians of this Kingdom to communicate with us in those common Sacra , that all sober Christians acknowledge to be of universal obligation . But here your Doctor would Rejoyn , that it is as far from Cornwall to Berwick , as from Berwick to Cornwall , and demand a Reason , why we do not exercise as much charity to others , as we expect to our selves , or why we should not with as much Reason be obliged to communicate with their Assemblies , as to expect them to be present at ours ? For our Author was so kind to Dissenters , as he tells us , He sees no Reason why we should not mix with those divided Assemblies , where there was nothing done , but what True Piety and Devotion would brook . If I may credit my own conscience , I have a very serious love and veneration for all True Piety and Devotion . But I am resolved to have no communion with Conventicles , and will faithfully acquaint you with my Reasons for that Resolve . First , My ears are not fitted for the unintelligible Rapsodies of Enthusiastick Divinity . Nothing impresses upon me , but what my Reason and Judgement can give a sober account of . And I am sure , there are many Assemblies in England , called Religious Meetings , whose chiefest Devotions consist in nothing but Froth and Groans ( to borrow an odd phrase from our Author . ) Secondly , I will appeal from our Author , to Mr. Hales , who towards the end of this Tract gives us a very Orthodox Definition of a Conventicle . A Conventicle is a Congregation of Schismaticks , or all Meetings upon unnecessary separation , ( and concludes ) that it is not lawful , no not for Prayer , for Hearing , for Conference , or for any other Religious Office whatsoever , for the People to Assemble otherwise , than by Publick Order is allowed . Now since I can enjoy a communion with the Catholick Church , and all the advantages of Christianity , without going to a Conventicle ; I think it were neither Piety nor Devotion for me to communicate with those Congregations , which our Author grants to be unlawful Assemblies . Had I lived in the dayes of Dioclefian , I would have been a member of the Ecclesia Subterranea , and have assembled with the Catholick Christians in Caves and Grotto's , which necessity had consecrated into Holy Places ; But since it is my happy Lot to live in that Age and Kingdom , where Christianity may be confessed above ground , since a just Authority hath opened our Churches , seeing I may offer all the Publick Devotions that God requires , in those Solemn Places which the Law appoints ; Since I can at the same time be both Devout towards God , and Obedient to my Governours , I resolve I will have no communion with those Assemblies , which the Law of the Nation , and the Canons of the Church make irregular . Sir , I assure you , it adds some cheerfulness to my Publick Devotions , that I can at the same time , both give unto God , the things that are God's , and to Caesar , the things that are Caesar's . Thirdly , I resolve I will never be a member of our separate Congregations , because in them I cannot be assured of my compleat communion with the Catholick Church , or the advantages of a Regular Priesthood . I question not , but God may pardon without the Absolution of a Priest , and give a man possession of eternal life , without the seal or title of a Sacrament : but salvation is a matter of such vast importance , that I would never adventure it upon extraordinary Methods ▪ in concerns of Religion and everlasting interest , I love to enjoy all the security , that God hath given to mankind . In that great Schism of Israel , some of the most sober and considering Jews , were not satisfied with their communion in that new Church of Israel , though it was established by the Law of Jeroboam , but returned to worship at Jerusalem ; yet the Tribes of Israel retain'd the same Creed with those of Judah , and the Calves of Dan and Bethel were not design'd for Idols , but set up in imitation of the Cherubims in the Temple ; but these wise men were dissatisfied , because their Priests were not of the Aaronical Line , and had no other Consecration or Authority , but what was deriv'd from the Patents of Jeroboam , and they could not be assured , that God would accept their Oblations from the hands of those men , who had no Regular Priesthood . Now there is great Reason to believe , that there should be as much order in the Kingdom of Jesus , as there was in the Jewish Polity ; and therefore I am assur'd both by Reason and Sacred Oracles , that there is an Evangelical Priesthood , that hath succeeded that of Aaron ; That there is a peculiar Order of men , who have receiv'd this Priestly Authority , by a Regular Ordination from the Apostles Successors . And I esteem these men according to St. Paul's Injunction , as the Stewards of the manifold Mysteries of God , and the Ministers of Reconciliation : and therefore ( without an inevitable necessity ) I will never live without the advantage and satisfaction of their Ministerial Authority . St. Chrysostome in his Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , highly magnifies the Office and Authority of a Priest ; for speaking of that order of men , he tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That God hath invested the Priests with such Authority , as he never conferred upon Angels or Arch-Angels . For to which of the Angels did he say at any time , What ever ye bind on Earth , is bound in Heaven ; and whose sins , ye Remit , they are Remitted ? For as the Father gave Power to the Son to Remit sins , so the Son of God hath committed the same Power to his Ministers on Earth . I believe the Power of Absolution which was conferred upon the Christian Priesthood , by the Commission of our Lord , is not so large , as the Pope would extend it ; nor yet so inconsiderable as the Puritan fancies it . I believe our Saviour did not trifle , when he granted that Charter to the Apostles , but sure there is something in that Authority , that is solemn and momentous , and whatever it be , I resolve to enjoy the benefit of it . And therefore I declare , that I would sooner travel from London to Larissa , to communicate with the Greek Church , where I might be assured of Priestly Authority , than walk from Temple-Barr to Westminster , to joyn with a Lay-Conventicle . I know no Rule in the World , that can rationally assure me of Ministerial Authority , but a Sacerdotal succession from the Apostles . As for the Pretension of Inspiration , it is no more than Mahomet and Manes , and every Impostor have pretended . Their Argument from Gifts and Qualifications , weighs nothing with me . A Jew under the Mosaical Oeconomy , might have hired an Hebrew Butcher , who might have slain his Lamb or Goat , and have dress'd it , and laid it upon an Altar with as much art and exactness , as the eldest Priest in the Temple : but then it had been no Sacrifice , nor have ever been accepted of God , as a Legal Attonement : no , it was the Priests offering Sacrifice , that made them Peace-offerings ; it was the Priests sprinkling the blood upon the Altar of the Lord , and his burning the Fat , that was an essential Requisite to render the Oblation a sweet savour unto the Lord. Angels and Arch-Angels are Wise , Zealous and Holy Spirits , but all their excellencies do not make them Priests , though in another sense they are Ministring Spirits . To conclude this , since I can no way be rationally secured of my Relation to Christ , or of my participation of all the advantages of Christianity , but by a comm●nion with the Catholick Church and its Ministerial Authority , I do therefore assure you , that I have a greater value for my communion with the Priests and the Temple , than for that ador'd Diana of English Property . And if any unhappy circumstance should ever put me upon the experiment , I would desert this , to enjoy the other . Sir , if ever the Christian World become wise and sober , this very consideration would repair the Breaches of the Catholick Church , and prove the final Ruine of Fanatick Conventicles . Our Author passionately declaims against the Supremacy and Ambition of Bishops . I confess , Pride and Ambition are greatly inconsistent with the humble nature of Christianity , and are strange indecencies in Spiritual Governours : and I will never make an Apology for Vice and Disorder . But this ought not to be urged as a Reason for the extirpation of Episcopacy . Our Lord did not suspend nor degrade his Apostles , because there was a strife among them , who should be the greatest . Nor would it be just or charitable , to charge all Bishops with these evil imputations . I observe one famous Instance of Humility in the Chair of Rome , and that Sir , you know , is the most Principal Seat of Ambition . Gregory Bishop of Rome , who in the year of our Lord 596. sent Augustina into England to convert the Saxons , in his Epistle to Eulogius Bishop of Alexandria , disowns the ambitious Title of Universal Supremacy : Indicare quoque vestra Beatitudo studuit , jam se quibusdam non scribere superba vocabula , que ex vanitatis radice prodierunt , & mihi loquitur dicens : sicut jussistis , Quod verbunt jussionis peto à meo Auditu removere , qu●●scio quis sum , qui estis . Loco enim mihi Fratres estis , moribus Patres , non ergo jussi , sed quae utilia visa sunt , indicare curavi : — & ecce in praefatione Epistolae quam ad me ipsum qui prohibui direxistis , superbae Appellationes verbum , Universalem me Papam dicentis , imprimere curastis . Quod peto dulcissima mihi fanctitas vestra ultra non faciat : quia vobis subtrahitur quod alteri plus , quam ratio exigit , praebetur . And we must not look upon this Modesty , as the Poor spirited ▪ humour of this single Bishop , for he assures us in the same Epistle , that it was the constant humility of his Predecessors . — Recedant verba quae vanitatem inflant , & charitatem vulnerant , & quidem in Sancta Chalcedonensi Synodo atque post à subsequentibus Patribus hoc Decessoribus meis oblatum vestra sanctitas novit , sed tamen nullus eorum uti hoc unquam vocabulo voluit . But Sir , our Author not only protests against the Ambition , but the Authority of Bishops : for he tells us , They do but abuse themselves and others , that would perswade us , that Bishops by Christs institution , have any Superiority over other men , than that of Reverence . He grants , that there is a greater Reverence due to them , than to other men , but how this should become a duty , without supposing a just superiority to exact it , I cannot understand . I will not here ingage in the Controversie about the Divine Right of Episcopacy . But I am sure the Apostles had a Superiority over the Seventy Disciples by Christs Institution , and I am certain that the Antient Catholick Church did esteem Bishops as the Apostles Successors . The first we meet with in Ecclesiastical History that ever denyed the Superiority of Bishops , was Aenius a discontented Arian , and Epiphanius records him for a Heretick , and brands his Opinion as a Diabolical Delusion . Sir , there remains nothing more considerable in our Author , only the old Puritan Cavil against all Pomp and Gestures , Garments and Musick in Publick Worship . I confess , I dislike the gaudy Pageantry and numerous Ceremonies of the Ordo Romanus , and I as much abhorr the Rudeness of a Conventicle . Sir , I have neither mind nor leisure to examine the Scruples of nicer fancies , but I will propound these Queries , and reserve them for future consideration . 1. Whether the Governours of the Catholick Church have not as much Authority to make Institutions in matters indifferent , as the Apostles ? Whether the Womans Veil , or the Holy Kiss , were more Jure Divino , than the Surplice or Sign of the Cross ? 2. Whether a Pompous Superstition in Publick Worship , be not more pardonable , than a Rude Forlorness ? Or , whether a Sancy Rudeness will not sooner introduce Atheism , than the most Glorious Superstition ? 3. Whether the awful Adorations of the Jews , the Glory of the Tabernacle and the Temple , the Ornaments of the Priests , and the Musick , were Leviticall , or rather founded upon Moral Reasons ? 4. Whether a Publick Oratory or Church that is set apart for the more Solemn Worship of the Eternal God , may not without Superstition be as Glorious and Magnificent , as the Stadthouse in Holland ? ( except Imagery . ) Whether a Respect to God , will not as much justifie one , as a Relation to the States , will vindicate the other ? Sir , Whenever you please to command , I shall enquire for Resolution , in the mean I rest , Sir , Your Affectionate Friend and Servant , R. C. FINIS . Notes, typically marginal, from the original text Notes for div A34335-e2010 Lib. 3. adv . Haer. cap. 3. Lib. 4. cap. 43. ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epad Philadelph . And exhorting to obey the Bishops , and Priests he tells them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. Ep. ad Trall . Epist . 42. Pag. 34. Aug. Ep. 113. Tom. 1. p. 781. ad p. 802. Epiphan . adv . Haeres . Tom. 2. p. 727. Pag. 30. Page 10. Sect. 12. Pag. 11. Pag. 3 , 4 , 5 , 6. Pag. 4. Page 2. Page 2. Page 2. Page 4. Sect. 5. Page 9. Notes for div A34335-e6860 Page 2. Page 1. Epist . 118. Page 3. Niceph. l. 8. c. 25. Lang. Int. 〈◊〉 Tom. 1. Lib. 10. Cap. 5. Sect. 1. Tom. 1. lib. 16. cap. 5. sect . 5. What authority have we , for Infant Baptism , the Lords Day , the dispensing the Eucharist to Women , but the Authority and Practice of the Antients ? Lev. 17. 5 , 6. 
A41431	----	The sum of a conference had between two divines of the Church of England and two Catholic lay-gentlemen at the request and for the satisfaction of three persons of quality, August 8, 1671. Gooden, Peter, d. 1695. 1687 Approx. 77 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41431 Wing G1099 ESTC R34918 14908430 ocm 14908430 102856 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41431) Transcribed from: (Early English Books Online ; image set 102856) Images scanned from microfilm: (Early English books, 1641-1700 ; 1571:5) The sum of a conference had between two divines of the Church of England and two Catholic lay-gentlemen at the request and for the satisfaction of three persons of quality, August 8, 1671. Gooden, Peter, d. 1695. 40 p. Printed by Henry Hills ... for him and Matthew Turner, London : 1687. Attributed by Wing and NUC pre-1956 imprints to Gooden. "The two divines : Edward Stillingfleet and Gilbert Burnet. The two Catholic lay-gentlemen: Edward Coleman and Edward Meredith"--NUC pre-1956 imprints. Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Burnet, Gilbert, 1643-1715. Stillingfleet, Edward, 1635-1699. Schism. Reformation -- England. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Judith Siefring Sampled and proofread 2007-11 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Sum of a CONFERENCE Had between TWO DIVINES OF THE Church of England . And Two CATHOLIC LAY-GENTLEMEN . At the Request , and for the Satisfaction of Three Persons of Quality , August 8. 1671. Publisht with Allowance . LONDON , Printed by Henry Hills , Printer to the King 's Most Excellent Majesty , for His Houshold and Chappel , for him and Matthew Turner . 1687. THE PUBLISHER TO THE READER . SInce Printing of Conferences seems now in Vogue , I will venture to be in the new Mode ; I have so good an Example of it before me , that I hope no body will take it ill if I follow it . In the Year 1676. there happen'd a Conference about Points of Religion , between some Protestant Divines , and some Roman-Catholic Gentlemen , which after a long silence , has been now lately set out the second time , in a fine Dress , and with a long Preface : This gave me the Curiosity to seek further into those Matters , and meeting accidentally with a Copy of another Conference held in 1671. wherein some of the same Persons were concern'd , I thought good to present you with it . By it 's plain Expressions and unstudied Discourse , you may easily judge it to be the naked Truth of what was then spoken . Peruse it , and think seriously of it . The Sum of a Conference had between Two Divines of the Church of England , and Two Catholic Lay-Gentlemen , at the Request and for the Satisfaction of Three Persons of Quality , Aug. 8. 1671. THE Persons for whom the Conference was intended , desir'd the Subject might be Schism . Subject agreed . Drs. It is fit we presuppose some Principles before we enter into dispute . Cath. Content . Dr. 1. Schism is a wilful Separation from the Communion of the Church , without cause . Cath. Tho' we know very well there can be no cause of Schism , yet we will admit ( to come quickly to the Question ) your notion of Schism with these words without cause in your Definition of it . Dr. 2. Another Principle is , Men may without Crime separate from a Communion , in which they cannot continue without Sin. Cath. Agreed . Dr. 3. There are certain Laws antecedent to Communion , by which every particular person ought to judge what Communion he ought to be of , or forsake . Cath. We do admit , that there are external Motives antecedent to Communion , which do induce and oblige a particular person to choose the Communion of which he ought to be a Member , and to which he ought , being a Member , to submit in Faith and Government , of which every particular person may and ought to judge : But we do deny , that the interior Doctrins or general Practices of a Communion are subject to the Judgment of every particular Man ; so that every private person judging this or that Doctrin or Practice to be False , Heretical , or Idolatrous , ( tho' the Communion , of which he is a Member , judges it Catholic and Orthodox , ) has lawful cause to separate himself from that Communion , without being guilty of Criminal Schism ; for without this Distinction there could be no such thing as Schism in the World. Dr. You must prove us guilty of Criminal Schism . Cath. We will. In the year 1517 , you wilfully separated from the Communion of the Church , without cause ; Ergo you are Criminal Schismatics . Dr. I do deny that the Separation in the year , 1517 , do's concern us ; nor do we think our selves oblig'd to defend or justifie it ; we do only maintain , that the Church of England is not guilty of Criminal Schism . Cath. The same Argument presses the Church of England , as the Lutherans ; Let it be therefore put thus . In King Hen. the 8th . Ed. the 6th . or Queen Elizabeths Days ( date the Birth of your Church from what time you please ) you wilfully separated from the Communion of the Church without cause ; Ergo you , the Church of England , are guilty of Criminal Schism . Dr. I deny your Antecedent , we did not separate without cause . Cath. I prove it . If you had lawful cause , you can assign it ; but you cannot assign any lawful cause ; Ergo you did separate without cause . Dr. I will assign the cause , It was thus . In the — Year of Henry the 8th . the Parliament declared , That the Right of Reforming the Church of this Kingdom was in the King ; upon which the King did reform , and upon this Reformation the Pope did Excommunicate the King and Kingdom , which Excommunication was confirm'd by another Pope in Queen Elizabeths days ; so that the Pope by Excommunicating made the Schism , and not we by Reforming . Cath. The Declaration above mentioned , and the Reformation thereupon , were antecedent to the Excommunication ; so that you must prove that the Parliament had just Power and Authority to make that Declaration , and to Reform upon it , and that they did indeed Reform , and not spoil the Doctrin they undertook to mend ; for if it had not , all its Proceedings were unjust and criminal ; and Excommunication was but the just and proper Punishment for that Crime : And then sure it would be reckoned very strange , to say , That a lawful Authority punishing an Offender , is made guilty of the Crime it punishes , by inflicting that Punishment . Dr. The Parliament did not ascribe any new Power to the King ; but only declar'd that the same was in him , which all Ages appropriated to their Kings , and was allow'd by all ; And I can shew from time to time , that the Popes Authority has been refus'd , and his Legats forbid entrance into the Kingdom several times . Cath. I pray shew substantially ( if you can ) that the Church of England before the Reformation , did never at any time accept , or ( which is positive ) did at all times refuse the Pope all sort of Authority and Superiority over them ; else to quarrel sometimes with his Authority , or some part of it , or stop his Legats , might be just : For that it is possible for a Power which has lawful Authority , to challenge and demand some sort of Authority which is more than what is lawfully his ; and in such case the Inferiors may at least remonstrate to their Superiors , if not oppose them in such unlawful Demands ; and this might be the case between the Pope and the King of England at some particular time : At other times Inferiors might be stubborn and disobedient , and for a time deny that to their Superiors which is really due . Therefore to say , that the Kings of England did for a time oppose the Pope in some things , is not enough to prove the Declaration aforesaid ( which was universal , denying him all Authority whatsoever , ) to be no ascribing of new Power , but only a Declaration , that the same Power was in That King , which all Ages appropriated to their Kings , and was allow'd by all ; but the contrary , to what is now demanded to be prov'd ( and must be prov'd before that Declaration can excuse the Declarers from the guilt of causeless Separation , and consequently Criminal Schism , and consequently of deserving justly Excommunication ) is so evident , that I appeal to these present worthy persons , who are to judge in this point , whether this be not sufficiently manifest from the Histories which they themselves have read , and the general Confessions , which they themselves have met withal from very many even learned Protestants , That the Pope of Rome was at least Patriarch of the West , and , as such , had Patriarchal Authority , at least over the Church of England , and therefore was allow'd to be the proper Judge of Ecclesiastical Matters , the very day before the foresaid Declaration was made ; and therefore was the only proper Judge of the said Declaration , and the Authors of it , whether it were well and legally made : And this said Judge having judicially determin'd the said Declaration to be Schismatical , condemned it legally , and justly Excommunicated the Authors . Most certainly a Declaration made by every one , that pretends Power to make one , is not presently lawful , because it is pretended to be so . The late long Parliament pretended to declare , That the Supream Power of England was in the People , and that the said People might Judge and Depose the King whenever he misused that Power , which the People entrusted him withal ; and we know what followed upon it . I hope the Doctor will not justifie that Declaration , nor can he shew a disparity between this and the other , both being made by those , who were universally esteem'd , at the time they made them , Subjects and Inferiors to those against whose Authority they made them , in those very Points , concerning which they did then declare . Drs. The Pope was never content to be esteem'd barely the Patriarch of the West ; and there is great difference between the two Declarations , that in Hen. Eighth's time against the Pope , and that in King Charles the First 's time against his Majesty . Cath. It matters not now , whether the Pope were content or no to be barely esteem'd Patriarch of the West ; if he had reason to challenge more , that no ways justifies you ; Do you allow , that he was Patriarch ? If you do , answer the difficulty ; and say , how his Inferiors came by a Power to Depose him ; and as to the difference between the two Declarations , you must shew it us , before we believe there is any . Gentlemen to the Doctors . Sirs , we do not doubt , but that the Pope was allow'd some Authority in England before the Separation , we do not therefore desire to dispute that ; but supposing he had not , you separated your selves from the great Body of all Christians United before in one Communion , we desire to know what cause you could have for that . Drs. We had cause to separate , for that the Communion from which we separated , taught false Faith , and were guilty of Idolatry ; I instance particularly in their Doctrin of Transubstantiation , and their Adoring the Host . Cath. To the Company . Tho' you may be pleas'd to remember , that we did at first deny , that any particular person , ( and the same holds of particular Diocesses , Provinces , and Nations , all which United make but one Catholic Church , and therefore the biggest of them all to be consider'd only as a Member of the whole Body ) has Power to judge , and condemn the Doctrins and Practices of the whole Church as false or Idolatrous , when the Body against this Member says , that the said Doctrins or Practices are Orthodox and Catholic , so as to have lawful cause to separate from the said whole Communion , without being guilty of criminal Schism ; That what we said of a particular Person , holds to a Nation , or any Inferior Authority to a Superior , is evident , upon supposition , that God has requir'd and commanded , that his Church be one , which could not be , if a Secular Sovereign Power has Authority to break its Unity , upon pretence of judging any one of it's Doctrins or Practices false or Idolatrous : For if one may , another may ; and then Swisserland may have as many Religions and Communions , as Cantons , and the World as many Churches as Secular Sovereigns , tho' God has said he will have but One : And here in England the Bishops may as well wave the Arch-bishops Authority , private persons pretend to Judge and Censure the Bishops Power and Authority , or any one Man controul the Authority of his Pastor . Tho' this we deny'd at first , and might therefore well refuse to proceed , till the Doctors had prov'd , that a single Person might condemn a whole Church's Doctrin legally , or a lesser Authority , judge and censure a greater ; yet because perhaps this Method may have been propos'd by your selves , we are content to do any thing for your satisfaction : but then you must be pleas'd ( considering our Communion at the time of the Separation was infinitly greater than the Reformers , as Learned and as Holy , for ought any body knows , and in possession for many hundred years of the Doctrins and Practices now condemn'd by these Reformers ) to demand more clear and evident proofs against our Doctrins than we bring for them : for upon but equal proof , we that are forty to one ( and every whit as learned as the others , especially having receiv'd , what we profess , from our Fore-fathers , from Christs time , for ought any body knows ; for no body can say when what we hold and practise begun ) have no reason to submit to so much a less number , at the charge of so great a confusion , as must needs happen , and God's Command of Unity be broke into the bargain . You must therefore demand the most evident proofs that Nature can admit of , to prove those Doctrins of theirs , upon which they ground their Separation , or else it will be criminal Schism , and you must desert their Communion . If they attempt to prove it from Scripture , they must not bring obscure passages out of it , to oppose or interpret clear ones ; for that is not to explicate , but to confound ; not to draw Light and Truth out of Scripture , but to cast more Darkness upon it . Neither can an obscure and doubtful Title lawfully or reasonably cast any Body out of the possession of a belief , for which he has clear and evident ones to shew . They must therefore bring Texts that prove their Points in Terms ; for their interpretation is no more to be allow'd of than ours , and Scripture ought to be taken literally , where the literal sense does not imply a contradiction . Note . It may be reasonably suppos'd , that these undeniable Principles were the cause , why the Doctors ( as it will appear in all this Conference ) would never venture upon any citation of the Scripture to prove their Doctrin , for which they separated from the Roman Church , acknowledged then universally for the true Church , but were forc'd to fly to some obscure Sentences of the Fathers , even which will yet appear to make more for the Roman Church , than for the Reformers . Drs. All Scriptures ought not to be expounded literally , which do not imply a Contradiction in a literal sense : I am a Vine , ought not to be expounded literally , yet it implies no Contradiction , or at least no more than this , Christ is Bread. Cath. I am a Vine does imply a Contradiction , for Christ cannot be Christ and a Vine at the same time ; Christ is Bread , is also a Contradiction ; but where is that Proposition in Scripture ? or what Catholic in the World holds it ? We say , that which was Bread ceases to be Bread , and becomes the Body of Christ , which is no more a Contradiction than to say , that which was Water , ceases to be Water , and becomes Wine . Drs. That Text you build your Faith upon , This is my Body , implies a Contradiction ; for it must signifie , This Bread is my Body , which is as much a Contradiction , as Christ is a Vine , or Christ is Bread , which you have acknowledg'd already for a Contradiction ; or else it must be an identical enuntiation , and signifie , This my Body is my Body . Cath. This Bread is my Body , is a Contradiction , but cannot be meant in the Text ; for in all Languages ( but English ) where the word which signifies this is alter'd according to the different Gender the Antecedent is of , to which this word should relate , it is always put in the Neuter Gender , hoc in Latin , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , which it could not be , if it were to agree with Bread , or have relation to it , that being always Masculin , as panis in Latin , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek ; therefore to say , this Bread in the Latin or Greek Language , would be false Grammer ; and English , I suppose , has no reason to govern the other Languages , but they it , they being more and old , against one and new . Nor need it be , This Body is my Body ; the Particle this is a Pronoun demonstrative , signifying only some exterior Object undetermind'd , as to its Nature or Name , without some other additional Word , as this is a Horse , this is a Hat , are , I hope , proper Speeches , and therefore no Identical Enuntiations . This only supposes an Object existing and expos'd to Sense , and determin'd by the following word Hat or Horse , of what Nature and Quality it is . Besides , This is my Body , is an Efficient Proposition , and is the cause of the change , which is not wrought till the Proposition be compleated , and therefore this is not determin'd till the whole be pronounc'd . Drs. It is impossible it should be taken in your sense , for Transubstantiation cannot be without a Miracle ; and no Miracle can be without appearing so to Sense ; Nay , it would destroy all possibility of judging of any other Miracle , they being not to be discern'd but by Sense , which cannot be rely'd upon , if it may be deceiv'd in this . Cath. A Miracle may be , and yet not appear to Sense to be so , yet ought to be believ'd : For the hypostatical Union was never discern'd by Sense , yet is believ'd a true Miracle ; so that your first Proposition is false . To your second , I pray say , whether it be possible for God to make a thing appear to Sense to be , what it is not : Then supposing it possible , may not God discover to Man that he has made a thing to appear one thing , and to be another , as well as he has discover'd , that the Divinity was united to Christs Humanity , tho' no such thing appear'd ? If he may and do's , ought I to believe Gods Word against my own Senses , or my Senses against Gods Word ? Notwithstanding this , my Senses shall judge of a Miracle at all times , unless when God assures me upon his Word , that his Omnipotency has interpos'd between my Senses and their Natural Object . Drs. But we will shew you by the Fathers , and not of the first 300 years , but since , that your Doctrin was not held , neither in the Greek nor Latin Church . Cath. We do expect you should shew us by the Scripture and Fathers of all Ages , ( and do not care to be complemented or spar'd as to the first 300 years , if you have any Authority from those times , let us see them ) and very clearly , that your contrary Doctrin was held , else you cannot be justified or excused from Schism in your separation . Dr. It is sufficient to shew against you , that your Doctrin has not had that constant Succession you boast of : And that I will do by producing Instances plain and clear , that your Doctrin was not maintain'd in one certain Age since Christ . Cath. Tho' that can never justifie your separation , or make your Communion safe ; for if it were not safe to stay in the Roman Communion , because a Doctrin believ'd by them , was in one Age since Christs time , not believ'd , it can never be safe to abide in yours , where many Doctrins are now believ'd , which you acknowledge were not believ'd by the true Church for many Hundred years together : Yet let us hear your proofs . Dr. I will shew you a Homily us'd in the Saxon Church , from which you shall see how that Church and your Augustin agree in this Doctrin . Cath. At least 't is some kindness to grant Augustin to be ours , who Converted England above 1000 years ago . Narr . Truly the Homily we did never see before , nor never heard of it , nor do we know what credit it bears , nor can I remember the words exactly ; but in the first place the Doctor quoted , for he produc'd two , the sense was , that the Bread and Wine which the Priest Consecrated at Mass , was turn'd into the True Body and Blood of Christ ; which Text we pray'd the Doctor to read in English , which he did ; and after a little stumble at the word Missam , he told us , he car'd not tho' he render'd it Mass , which he did ; This very Quotation we urg'd against him ; but he told us this must be explain'd by another , in which he brought us the same , or like words again concerning the change , but at the end of the Sentence were these words in a distinct remarkable Character , not Corporally but Spiritually . Where , or by whom this Book was Printed , we could not learn , or what Authority it was of ; but it might very well be Authentick , for all that distinction , it being frequently us'd by Modern Catholics , who are not deny'd to hold the Doctrin of Transubstantiation ; They commonly say , that it is not chang'd Corporally , taking Corporally to signifie carnally ; as the Capharnaits understood our Blessed Lord , when he spoke of this Mystery ; but Spiritually , taking that to signfie , as St. Paul uses the word Spiritual , speaking of the Resurrection , where he says , it is sown a natural Body , it rises a Spiritual Body . there is a natural Body , and there is a Spiritual Body ; Now if this way of speaking be frequently us'd by those who are , notwithstanding such an expression , confess'd to hold Transubstantiation ; why must it signifie more evidently the contrary Doctrin in this Author , than it do's in others , especially when this Author delivers the Roman Doctrin in this point , in his other expressions , as evidently and plainly as can be , and cites the Mass as the Doctor confesses ? But he stood not much upon this Question , but laid his whole stress upon two others . Dr. I will prove now evidently , that your Doctrin was contradicted in the fifth Age , both by the Greek and Latin Church ; nay by a Pope of Rome himself : For Gelasius disputing against the Eutychians , who maintain'd , that the Human Nature of Christ was chang'd into the Divine Nature , so that there was but one nature in Christ ; confuted their Heresie , by shewing , that the Human Nature was no more chang'd into the Divine Nature , than Bread was chang'd into the Body of Christ ; that is , not at all ; for Gelasius has these express words : Certe Sacramenta , quae sumimus , corporis & sanguinis Christi , divina res est , propter quod & per eadem efficimur divinae consortes naturae ; & tamen esse non desinit substantia vel natura panis & vini ; & certe imago & similitudo corporis & sanguinis in actione mysteriorum celebrantur ; which is in English thus , Truly the Sacraments of the Body and Blood of Christ which we take , is a Divine thing , and by them we are made partakers of the Divine Nature ; and yet the Substance or Nature of Bread and Wine , do not cease to be ; and truly the Image and Similitude of the Body and Blood of Christ are celebrated in the action of the Mysteries : Where it is evident , that the substance of Bread and Wine , is not chang'd into the Body and Blood of Christ . Theodoret proves the same thing ; for he says , the Mystical Signs after Consecration do not recede from their Nature , but do remain in their former Substance , Figure and Form , and may be seen , and touch'd as before ; this evidently contradicts Transubstantiation . Cath. To the Company . We desire you to remember , that you must have clear proofs to justifie the Alteration , much clearer than those in possession can bring for the Doctrin they continue to hold , and which the others would Reform : Be pleas'd to consider these two Quotations here brought ( I suppose the clearest they have , if not all they have ) and if they do not appear clear against them , I am confident they will appear , either Non-sense or Contradictions , and far enough from being clearer for them , than any we can bring for our Doctrin ; which yet they ought to be , to excuse their Schism from being wilful and Criminal . We will examin Theodoret first . He writes against Eutyches ( as the Doctor has told you ) which he do's by way of Dialogue between Eranistes an Eutychian , and Orthodoxus , which is himself , in these words . Eranist . It happens luckily that you speak of the Divine Mysteries , for even from that very thing I will shew you , that the Body of our Lord is chang'd into another Nature ; answer me therefore to what I ask . Orthodox . I will answer . Eran. What do you call that Gift which is brought , before the Invocation of the Priest ? Orth. That which is made Nourishment of a certain Grain . Eran. How do we call the other Sign ? Orth. A Common Name , which signifies a kind of Drink . Eran. But after Consecration what do you call them ? Orth. The Body of Christ , and the Blood of Christ . Eran. And do you believe that you are made Partaker of the Body and Blood of Christ ? Orth. I do believe it . Eran. As therefore the Symbol of the Lord's Body and Blood are one thing before the Invocation of the Priest , and after the Invocation are chang'd and are made another thing : So the Body of our Lord after Assumption is chang'd into the Divine Substance . Orth. Thou art catch'd in the Net , which thou thy self hast woven : For the Mystical Signs after Consecration do not recede from their Nature , but do remain in their former Substance and Figure and Form , and may be touch'd as before ; but are understood to be what they are made , and are believ'd , and are Ador'd as being the same things which they are believ'd . Cath. I pray be pleas'd to ask the Doctor whether this whole Discourse now cited be not built and founded upon the Supposition of Transubstantiation . Drs. I do acknowledge the Argument is founded upon that Supposition ; but it is brought by an Heretic , an Eutychian , which is not much for the credit of your Doctrin . Cath. Yes , we account it much for the credit of our Doctrin , that you cannot name any Age , in which you are not forc'd to allow , that it was Profess'd . You say it was Profess'd in this Age only by Heretics : Make that out , if you can , more clear than I will the contrary ; I do assure you , your two Quotations will not do it , as I will shew you presently ; but the contrary seems evident , viz. That the Heretics did not differ from the Catholics in this Point : For Eutyches , who was Condemn'd at a General Council , for maintaining one Nature only in Christ , would certainly have been Condemn'd at the same time for holding Transubstantiation , had it been esteem'd an Error by that Age , especially so Absurd , Monstrous , and Idolatrous an one , as Doctor — calls it in his new Book ; but he was not Condemn'd , nor so much as Accus'd of Error in this Point , either by Council , or any particular Writer of those many , which have wrote against him , and yet you do acknowledge , that he and his Adherents held Transubstantiation : Besides , you confess that his Argument was against an Orthodox Catholic , founded upon this Supposition ; therefore most certainly he took it for granted , that the Catholics allow'd the Supposition ; for it would have been ridiculous to dispute upon a Supposition , which he knew his Adversary deny'd . I should account it absurd for me to argue against a Protestant upon supposition of Transubstantiation , which I know they deny ; and so it would have been in Eranist , if he had not known that his Adversary own'd that Doctrin ▪ which he made the Foundation of his Argument . Besides , Theodoret himself , an Orthodox Catholic , making this Discourse by way of Dialogue , would make himself ridiculous to frame it upon a Supposition which he deny'd . After all this , the place now cited , is so far from being so clear against us , as it ought to be to vanquish our standing Possession , that the Century-Writers of Magdeburg , who were great Enemies of Popery and Transubstantiation , do condemn Theodoret of that Doctrin from this very place , and do say he speaks dangerously of the Lords Supper , in saying , that after Consecration the Symbols of our Lords Body and Blood are changed and made another thing . And the words next after these , which you quote as such clear ones against our Doctrin , must either import Idolatry according to the aforesaid new Book , or Nonsense , if they do not imply the Actual Presence of Christs Person by Transubstantiation ; for he says , they ( the Mystical Signs ) are understood what they are made and believ'd , and are Ador'd as being the same things they are believ'd : So that the whole Sense is thus ; The Symbols of our Lord's Body and Bloud are one thing before , and another after Consecration ; yet they continue so in their Nature , Substance , Figure , and Form , as to be seen and touch'd as before ; but are understood to be what they are made by Consecration , and are Believ'd , and are Ador'd as being the same thing they are believ'd , i. e. notwithstanding they are chang'd , they appear to our Sense ( as to their Nature , Substance , &c. ) to be seen and touch'd as before : but are believ'd to be somewhat else , i. e. what they are made : And this Belief is not Chimerical or Imaginary , but the things are really what they are believ'd to be , and for that they are so , are Ador'd ; so that they must be really chang'd into Christ's Body , for else they could not be Ador'd without Idolatry : The very Words , as they lay , convinc'd the Magdeburgenses , that Theodoret held Transubstantiation ; and , I suppose , had not these two Words Nature and Substance been in the Quotation but only Figure and Form , we had never heard of it at this time . If therefore I shew you , that Nature and Substance are frequently taken to signifie that which is as consistent with our Exposition , and the Catholic meaning of Theodoret , as Figure and Form in this place are , I shall not only make it cease to be clear against us , but also shew that it will be clear for us . Nature and Substance do sometimes signifie what the Philosophers call properly Substance , as distingush'd from Accidents , i. e. Matter and Form. And thus taken it can be no Object of Sense , can neither be seen nor touch'd . Sometimes it signifies the Properties , natural Qualities , and Accidents with which those Substances are cloathed . Physicians frequently say , that they have the Substance of Herbs in their Medicins , when they have only the Vertue of those Herbs , and not all the Matter and Form : So we say of Meat , that it has but little Juice or Substance , when it has but little Vertue or good natural Qualities . The Fathers say , that the Substance of Man was deprav'd by Original Sin , i. e. the Inclinations and natural Affections : St. Paul says , that by Nature we are the Children of Wrath , that the Gentiles by Nature perform the Law : In all which Speeches , and a hundred other , Nature and Substance do not signifie strictly , as Philosophers use those Words , when they are oppos'd to Accidents , but Popularly and Vulgarly , and signifie no more than Properties , Conditions , Qualities , &c. Now supposing Theodoret to take Substance and Nature in this place , in the latter Sense , and to mean by them no more than the exterior Substance , or visible and sensible Qualities of Bread and Wine , the Text is evidently for us . And that the Father must take the Words in this popular Sense , is evident from the whole Discourse : For he says first , That before Consecration they are one thing , and after Consecration they are chang'd and made another thing : Now if they be chang'd and made another thing , the change must be either in the Interior or Exterior Substance ; but it is most plain , they are not chang'd in the Exterior Substance , for as to that , they remain visibly the same , and do not recede from their Nature , as Sense assures us ; Ergo , it must be in their Interior Substance , which is not liable to Sense ; and therefore , as the Father in this very place says , They are seen and touch'd as before , but are believ'd to be another thing , i. e. what they are made , and are ador'd as being what they are believ'd . The Doctor has told you in the late Book I mentioned , the danger of adoring any thing but God ; therefore , according to him , this Father must hold these Symbols he here speaks of , to be chang'd into the Body of our Lord , before they become the Object of Adoration , or else he must be guilty of Idolatry , in teaching that something besides God ought to be Ador'd , i. e. Worship'd with Divine Honor. As to the place quoted out of Gelasius , the same distinction above of the sense of the Words , Nature and Substance , solves that ; And that there must be such a distinction in the Words of this Father , is most evident ; for without that , he contradicts himself in the Words quoted ; for he has two Words five times in ten lines ; and if in all these Places they must signifie strictly , the Father talks Nonsense , and so , far enough from being a good Authority to justifie a Separation . But if the Words must be taken in divers Senses , and it not being evident which Sense is applicable to this or that place , then it is at least uncertain and dark , and consequently not fit ( as not being so clear as it should ) to justifie a Separation . But if the Place it self , from its own terms , disposes us to apply the strict Sense in this or that Part , and the popular Sense in this or that other , so as to countenance Transubstantiation , then this Quotation will be very far from doing them any Service . Now let us consider the Words : He says , By the Sacrament we are made Partakers of the Divine Nature , yet the Substance or Nature of Bread and Wine do not cease to be . If Nature must be taken strictly and philosophically in both places , then we are made Partakers of the Divine Nature strictly and philosophically , and not only effectually or virtually : then the Divine Nature must be actually there , and yet the Nature of Bread and Wine will not cease to be there ; so that this perhaps thus far might favour Lutheranism , but can no way help the Church of England : Then follow these words , And surely the Image and Similitude of the Body and Blood of Christ are celebrated in the Action of those Mysteries . We do own this Expression , and do acknowledge it is frequent amongst the Fathers to say , that the blessed Sacrament is a Figure of Christ's Passion , and that the Exterior Substances , which we see , are a Figure to us of the Interior Substance of Christ's Body and Blood , which we see not , but are to believe to be contain'd under those Species : Then he goes on and says , Therefore it appears evidently enough to us , that that is to be understood by us in our Lord Christ himself , which we profess in the Image of him , Observe , that Image is here us'd , as we said above , We celebrate and take them , and even as they pass into this , to wit , the Divine Substance , by the Power of the Holy Spirit , remaining notwithstanding in the Property of their Nature , &c. We spoke to the signification of the Word Nature above , speaking to the foregoing Words of this Father : Now let us consider the Word Substance , which the Protestants must have to signifie strictly and philosophically in the Words before , or else this Quotation proves nothing : But that being suppos'd , they must shew us , that it signifies otherways in these last Words , They pass into the Divine Substance , or else they must grant , that it signifies strictly here also ; and then it is Nonsense , for it amounts to thus much , The Elements of Bread and Wine pass into the Divine Substance strictly and philosophically , and we are made partakers of the Divine Nature strictly , &c. Yet the Substance and Nature of Bread and Wine do not cease to be strictly and philosophically . Can any Body understand this ? What does pass into the Divine Substance ? Nothing sure , if the Nature and Substance of Bread and Wine taken strictly and philosophically do remain : But the Internal Substance of Bread and Wine may well pass into the Divine Substance , and yet the Exterior Nature and Substance of Bread and Wine , signifying the Properties and Accidents of Bread and Wine , may well remain . And that this must be the Sense of the Father , is plain enough from his own words ; for he says absolutely , and without any limitation , That they pass into the Divine Substance , which must be meant of the Interior Substance of Bread and Wine , if any ; for 't is clear , the Exterior remains , and does not pass . But then again , he qualifies too the Nature , which he says remains , and calls it the Property of their Nature remaining : Which Expression does , as we think , clear the distinction , and determins to which side the strict , and to which the popular Sense ought to be apply'd : At least , we are sure there can be no clear Evidence from hence against us , which yet we must have before we can be remov'd from the long possession , which we have had of a Doctrin and Practice of such concern as this . Drs. The Exposition now given , cannot be possibly the Fathers meaning , for that that Sense would quite enervate the force of the Answer ; for the Answer must be proper to the Argument , which it is intended to Answer , and to the Point which the Argument was made use of to prove : Now the Point to be prov'd was the Doctrin of the Eutychians , viz. That the Human Nature of Christ was chang'd into the Divine ; to prove which , the Eutychians urg'd the change in the Sacrament , and from thence urg'd to the change of the Natures ; to which the Father answer'd , that there was no change in the Sacrament , nor no more change in the Natures , than there was in the other : This must needs be the meaning of the Father . Cath. The Exposition above given by us makes the Fathers words very much more a proper Answer to the Eutychians Argument , than they could be otherways ; for whereas he asserted an absolute and total Conversion of the Human Nature in Christ , into the Divine , so that it was wholly devour'd and swallow'd up by it , like a drop of Hony by the Sea ; and endeavor'd to illustrate it from the change of the Bread and Wine in the Sacrament into the Body and Blood of Christ , as a Point acknowledg'd by both Parties ; to this the Father answer'd , that the very Instance he gave was against himself ; for that after the change in the Sacrament , there were still two Natures remaining , viz. the Nature of Christs Body in the strict Sense , and the Nature of Bread as above Explicated , for the Natural Properties , in the popular Sense . And this being sufficient to retort the Eutychian's Argument upon himself , by shewing him there was not such a change in the Sacrament , as he vainly imagin'd in the Incarnation , it was all that was necessary for the Father's design in that place : For as for the Interior change , himself acknowledged it , as well as the Eutychian . Are these all the Authorities you have ? Dr. These are enough , for they are very plain . Cath. We will leave that to judgment : But withal , we hope the Company will remember , they must be much plainer than any we can bring for our selves : We therefore desire now to shew some for us . And because we will shew how truly the Doctor has asserted , That in an Age since the first 300 years , this Doctrin was generally contradicted , and the contrary Doctrin , viz. that of the Church of England , generally profess'd and taught ( for that he must be suppos'd to have design'd to prove , or else he do's nothing in Justification of his Separation ) and has pitch'd upon the fifth Century to make good his Assertion , we will insist particularly upon the Authority of Fathers of that very Century : And first , we desire him to consider , St. Austin , Tom. 8. in Psal . 98. Printed at Venice , An. 1584. Where he says , Exaltate Dominum Deum nostrum , & adorate Scabellum pedum ejus , quoniam sanctum est : Quid habemus adorare ? Scabellum pedum ejus ; sed videte Fratres , quid nos jubeat adorare . Alio loco Scriptura dicit , coelum mihi sedes est , terra autem scabellum pedum meorum . Ergo terram nos jubet adorare , quia alio loco dixit , quod sit scabellum Dei , & quomodo adorabimus terram , cum dicat aperte Scriptura , Dominum Deum tuum adorabis , & hic dicit , Adorate scabellum pedum ejus ? Exponens autem mihi quid sit scabellum pedum ejus , dicit , Terra autem scabellum pedum meorum : Anceps factus sum , timeo adorare terram , ne damnet me , qui fecit coelum & terram : Rursum timeo non adorare scabellum pedum Domini mei , quia Psalmus mihi dicit , Adorate scabellum pedum ejus . Quaero quid sit scabellum pedum ejus , & dicit mihi Scriptura , Terra scabellum pedum meorum . Fluctuans converto me ad Christum , quia ipsum quaero hic , & invenio quomodo sine impietate adoretur terra , sine impietate adoretur scabellum pedum ejus : Suscepit enim de terra terram , quia caro de terra est , & de carne Mariae carnem accepit ; & quiain ipsa carne hic ambulavit , & ipsam carnem nobis manducandam ad salutem dedit ; nemo autem illam carnem manducat , nisi prius adoraverit ; inventum est quomodo adoretur tale scabellum pedum Domini & non solum non peccemus adorando , sed peccenius non adorando . We desire the Doctor will be pleas'd to put this place of the Father into English , that the Company may judge of the Sense of it , especially at the latter end , which is chiefly to our purpose . Dr. I will , it is thus . Wavering I turn my self to Christ , because I seek him here , and I find how the Earth may be Ador'd without impiety ; without impiety his Foot-stool may be Ador'd ; For of Earth he took Earth , because Flesh is of Earth , and he took Flesh of the Flesh of the Virgin Mary ; and because he walked here in that Flesh , and gave that Flesh to us to Eat for our Salvation ; but no Man Eats that Flesh , unless he first Adores ; we have found out how such a Footstool of our Lord may be Ador'd , and not only not sin by Adoring , but we sin by not Adoring , This is the English of the words quoted , which makes nothing against us , for we in the Church of England , do always Adore when we do receive . Cath. What do you Adore when you receive ? Do you Adore that which you do receive ? If you do , then that which you receive is the Flesh of Christ , or you are Idolaters , as lately great pains has been taken to prove . If you do not Adore that which you receive , as the Object of your Adoration , but something else , then you will find that St. Austin is against you , for that he Ador'd the Footstool , that is , the Flesh i. e. that Flesh which is eaten ; for it were impossible to think , that the Father could be in that doubt and trouble which he expresses , about the Question , whether Christ were to be Ador'd or no ? He is concern'd about the Footstool , which he endeavors to make so plain , that he repeats the same thing over and over again , and tells his fear of Adoring or not Adoring : At length he says , By Footstool , ( because Earth is the Footstool ) is meant Christs Flesh , in which Flesh he walk'd here , which very Flesh he gave to us to Eat , which very Flesh no Man Eats , but he first Adores , what ? The Flesh of Christ sure : And if that Flesh he gave to Eat , be the same Flesh he took from our Blessed Lady , and in which he walk'd , as the Father says here most absolutely , then surely Flesh to be Eaten , is as much the Object of Adoration , as that he took and walked in , which I hope the Doctor will not deny , but was to be Ador'd . So that now , says the Father ( having just before spoken of the Flesh which Christ gave us to Eat , and which no Man Eats without first Adoring ) I have found out how such a Footstool ought to be Ador'd , and that we do not only not sin by Adoring , but we sin by not Adoring such a Footstool , to wit , Flesh , which was given us to Eat . Besides the Adoration the Doctor speaks of , may be given at any time , and before any thing , as well as Bread and Wine in the Sacrament ; for if it be only the person of Christ sitting in Heaven , which ought to be Ador'd , and is Ador'd when we are put in mind of him by such Instruments ; we might as well fall down and Adore the Person of Christ in Heaven , when we see an Image of him , because that puts us in mind of him ( which yet the above named Doctor says is Idolatry ) or take a piece of common Bread at ones House , remembring by it what Christ once did with Bread , fall down and Adore before that Bread. Nar. St. Ambrose , who was somewhat Elder than St. Austin , and his Master , has the Plainest Quotations to prove this Point that can possibly be , in his Book , De iis qui Mysteriis initiantur . Cap. 9. in his fourth Book , de Sacramentis , Cap. 4. & Cap. 5. which Books we desir'd ; but the Doctor being in his own House ( tho' he confess'd he had the Books ) he might chuse whether he would let us have them or no. And indeed for one reason or other we had them not , nor St. Chrysostom of the same Age , out of whom we would have shewn only his 83 d. Homily , upon the 26th . of St. Matthew , and his Sermon of the Eucharist in Encoeniis , to prove our Doctrin ; we would have shewn very many places from that Father ; but having not these Books , nor others we ask'd for , we were forc'd to quote some places without Book , as one out of St. Gregory Nyss . Orat. Catechet . Cap. 37. Verbo Dei Sanctificatum panem in Dei Verbi Corpus credo transmutari , &c. hoc autem fit virtute Benedictionis in illud transelement at â eorum quae apparent naturâ . I do believe the Bread Sanctified by the Word of God to be chang'd into the Body of God the Word , &c. but this is done by the Power of Consecration ( or blessing ) the nature of those things which appear being Transelementated into it . St. Cyril of Jerusalem we had , out of whom we desir'd the Doctor to read these following words in English . Cum igitur Christus ipse sic affirmet at que dicat de pane , HOC EST CORPUS MEUM ; Quis deinceps audeat dubitare ? Ac eodem quoque confirmante ac dicente , HIC EST SANGUIS MEUS , quis inquam , dubitet & dicat non esse illius sanguinem ? Aquam aliquando mutavit in Vinum , quod est Sanguini propinquum in Cana Galileae sola voluntate , & non erit dignus cui credamus , quod Vinum in Sanguinem transmutasset ? Si enim ad nuptias Corporeas invitatus stupendum miraculum operatus est , & non multo magis Corpus & Sanguinem suum Filiis sponsae dedisse illum confitebimur ? Quare , cum omni certitudine Corpus & Sanguinem Christi sumamus : Nam sub specie Panis datur tibi Corpus , & sub specie Vini datur Sanguis , ut sumpto Corpore & Sanguine Christi efficiaris ei comparticeps Corporis & Sanguinis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christopheri erimus , hoc est , Christum ferentes , cum ejus Corpus & Sanguinem in membra nostra receperimus , atque ita , ut beatus Petrus dicit , Divinae Naturae consortes efficiemur , &c. Hoc sciens , & pro certissimo habens Panem hunc , qui videtur à nobis non esse Panem , etiamsi gustus Panem esse sentiat , sed esse Corpus Christi , & Vinum quod à nobis conspicitur tametsi sensui gustus Vinum esse videatur , non tamen Vinum , sed Sanguinem esse Christi . Sir , if you please , I will spare you the trouble , and render them my self ; and pray tell the Company when I wrong the Text : The English then of these words , is thus : When therefore Christ himself affirms and says of Bread , THIS IS MY BODY ; Who afterwards will dare to doubt ? And the same also confirming and saying , THIS IS MY BLOOD ; Who , I say , may doubt and say , That it is not his Blood ? He once chang'd Water into Wine , which is next to Blood , in Cana of Galilee , by his only Will ; and shall he not be worthy that we believe him that he chang'd Wine into his Blood ? For if being invited to a corporal Wedding , he wrought so wonderful a Miracle , shall we not much more confess , that he gave his Body and Blood to the Sons of his own Spouse ? Wherefore let us take the Body and Blood of Christ with all assurance ; for under the Species ( or Appearance ) of Bread , the Body is given thee ; and under the Species of Wine , the Blood is given : so that the Body and Blood of Christ being taken , thou art made to him a Fellow-partaker of his Body and Blood. We are made Christophori , i. e. Bearers of Christ , when we take his Body and Blood into our Members . So as blessed St. Peter says , We are made Partakers of the Divine Nature , &c. Knowing this , and holding it for most certain , that the Bread which we see is not Bread , though our Tast judges it to be Bread , but the Body of Christ : And the Wine which we see , though it may appear Wine to our Sense of Tasting ; yet is not Wine , but the Blood of Christ . Doctor , Is this plain English , and is the Father faithfully Translated ? Drs. We do not deny , but the Fathers now cited , have the Words quoted in their Writings ; nor do we deny but that they are well enough English'd : but we do confess all they say ; for we of the Church of England do own and acknowledge a very great Change and Alteration in the Sacrament , and do not deny , but that the Fathers do frequently make mention of some wonderful Change ; but we do not undertake to determin Magisterially , and say what manner of Change this is , nor does our Church impose such a Determination , as a neccessary Condition of Communion with us , as the Church of Rome does ; and such a one as the Fathers contradict , as we have shewn out of Theodoret and Gelasius . And this very Father quoted here , viz. St. Cyril , calls it Bread and Wine , at the same time that he calls it the Body and Blood of Christ : For the first Words of his Quotation are , When Christ affirms of Bread , &c. You must shew that the Substance of Bread ceases . Cath. The Evidence you pretend to from Theodoret and Gelasius , we think we have spoke to sufficiently already . If the Fathers do mention some wonderful Change in the Sacrament , and the Protestants do agree with them in allowing that there is such a Change , but cannot say what a one it is , what cause have they to separate from a great Communion , even the whole visible Catholic Church upon Earth ; when , for ought they know , this Change which they grant , may be Transubstantiation , which they deny , and make the Cause of their Separation , as being false ? For they acknowledge they know not how it is chang'd , and in such Cases as this , I cannot imagine how they can attain a Negative Knowledge without a Positive , i. e. how they can be certain it is not Transubstantiation , when the whole Catholic Church said it was ; and not to be able to know Certainly what it is ; especially when to believe right of this Point , is an Article of Faith , conditional of Man's Salvation ; and therefore necessary to be believed in its true Sense ; especially when the Consequence of believing wrong will be Blasphemy or Idolatry in the Practice . For if Transelementation in St. Gregory , and Transmutation in St. Cyril , both which terms the Doctor owns and allows , should mean as much as Transubstantiation ; then are the Protestants guilty of Heresie , in believing the wrong side of a Proposition , which contains in it an Article of Faith ; and of Blasphemy in practice , in robbing God of his Honor , and using him like a Creature . Now what should make them think ( for know , I am sure they cannot ) that Transelementation signifies less than Transubstantiation ? For sure by Elements are meant Substances . Moreover , in all Changes , there must a Term from which , and a Term to which . In this Change I desire to know the Term from which , and to what it is chang'd : From Bread to Christ's Body , were an Answer intelligible , and agreeable to the Terms by which the Change is express'd : But to say from Common Bread to Sanctified Bread , is to talk very unintelligibly , and very unanswerably to the expression you use to this Change ; for this would not be at all wonderful . We see Churches and Church-yards thus chang'd every day , from Common to Consecrated or Sanctified Places , and yet we think it no Wonder , or account it no Miracle ; yet we should wonder to hear one say , after consecrating a Church or a Churchyard , it were Transelementated or chang'd wonderfully by the Word of God , as St. Gregory says ; or By the power of the holy Spirit , as Gelasius has it ; or By the Omnipotency of God , as St. Cyprian says , and many other Fathers in such like Expressions . You say , you do not determin the Change , &c. the more to blame you . For if it be necessary to Salvation , to believe right in this Point , i. e. to believe that the Object present to you after Consecration , is the Body of Christ , if it be so ; and to believe it it is not , if it be not so ; then ought you at least to determin whether it be so or no , and make a firm Assent to that your Determination a necessary Condition of Communion with you ( a firm and actual Belief of one of these two Propositions , It is really the Body of Christ , or it is not , being a necessary Condition of Mans Salvation . ) For sure you will hold , that that which is a necessary Condition of Salvation , ought to be made a necessary Condition of Communion ; therefore if you do not determin at least so far , as to say , It is , or it is not the Body of Christ , and require that this your Determination be believ'd as a Condition of Communion with you , you do by the first , i. e. not determining , leave all People in your Communion in a very great uncertainty , as to the Condition of their Salvation : For how can private persons have any kind of certainty in a disputed Point , without some judicial Determination of that dispute ? After which indeed , they may have Certainty , or Probability answerable to the Authority of the Determination , which will be infallible , if the Authority be infallible ; or only a Probability ; and that greater or less , according to the Degrees of Credit , which the Authority may challenge , if that Authority be but able to give a probable Determination . By the second , viz. not requiring the belief of your Determination , as a Condition of Communion , in case you do determin , you do consess that Heretics and Blasphemers , or Heretics and Idolaters , may be of your Communion , tho' professedly such , i. e. you do allow your Communion to them who observe not the Condition of their Salvation . For if determining it not to be the Body of Christ , you do not make the belief of this Determination , a Condition of Communion , you do allow those that believe contradictorily , ( i. e. that it is the Body Christ , and in consequence of that belief make it the formal Object of Adoration , ) to be of your Communion ; and yet if your Determination be true , these last , who believe and adore , as a aforesaid , are Idolaters , and do break thereby the Condition of their Salvation . Now I leave to the judgment of the Company , whether this undetermined Doctrin of yours be a lawful cause for you to separate from the Church you were once Members of , and was acknowledg'd the true Church , to believe you know not what your selves ; for I am sure you cannot determin what change it is . As to the Term Bread used by the Father , it can create no difficulty ; for when we said , as we did at first , that all Scripture was to be expounded Literally , if the literal Sense did not imply a Contradiction ; we did suppose that in case it did imply a Contradiction , it ought to be expounded otherwise . Instance was given in this , I am a Vine : What we suppos'd of the Scripture , must hold of all Speeches , if the literal Sense implies a Contradiction , they must be expounded otherwise . Now mark the Father , he says , Christ affirming of Bread , this is my Body , &c. This Bread is my Body is a Contradiction , therefore Bread or Body must not be taken Literally . At the latter end of this Quotation , the Father says , the Bread which we see is not Bread , but the Body of Christ ; there cannot be a plainer Contradiction than is , and is not ; therefore Bread the Subject in this Proposition , of which so palpable a Contradiction is predicated , must needs be under some other Signification besides it's Literal one , because this Predicate so peremptorily Negative , is not Bread , and so determin'd positively , but Christs Body , are so evident and plain , that they are not capable of being misconstrued , especially being Predicates , which always limit and determin the Subject . So that Bread is so call'd , because it once was Bread ( as Moses his Rod , tho' chang'd into a Serpent , was notwithstanding call'd a Rod , because it had been so ) and still appears to the Senses to be Bread , as the Father here tells us , with this Reduplication for fear of mistake , yet it is not Bread. I cannot use plainer words to explicate the Father , than his own . He that can make Protestantism out of these Texts , may expound Bellarmin and the Council of Trent , when they please , and make them Protestants too . As to your Demand , that we should shew that the Substance of Bread ceases ; I think you never need have it shewn plainer than in the words before you , which say , that that which seems Bread is not Bread ; I suppose by Substance of Bread , you mean the Being of Bread ; therefore the Being ceasing , the Substance must cease ; but the Being ceases according to this Text ; for that which was Bread is not Bread , therefore the Substance ceases , and there is a change , which you grant wonderful ; and what can this change be , but this Substance ceasing to be is chang'd into another Substance , which we call Transubstantiation ? And yet Because St. Cyprian lies here before us , I will shew you a Quotation out of him , where he says , that Bread is chang'd , not only in Effigie , or Similitude , but in Nature , being by the Omnipotent Power of God made Flesh . Dr. I wonder you should quote that place out of St. Cyprian , which is notoriously known to be none of his , for the Manuscript of that Work is now in Oxford Library , and bears the Name of another Author , some Hundred Years younger than St. Cyprian . Cath. But do you acknowledge that the words quoted out of this Work ( be it whose it will ) do signifie Transubstantiation ? Drs. We do not deny , but that many Authors of latter Ages have writ very odly of that Point , and we do think this , among the rest , one of them . Cath. This is the first time , that ever we heard of any such Manuscript of this work in Oxford ; and yet I have met with many Protestants that have made it their business to prove it none of St. Cyprians ; and 't is much that none of them should ever hear of this Manuscript and urge it , if it were so evidently known to be another Man's , and whose , and of what Age. But this I am sure , that Cocus , the famous Man for excepting against places brought by Catholics for their Doctrins , do's impugn this Book chiefly from Bellarmin's Confessions , who indeed do's say , that it may seem to be none of St. Cyprians ; but adds immediately after , that it was the work of some Learned Man of the same Age , as our Adversaries acknowledge , to which Cocus says nothing , and therefore may well be thought to allow it . Mr. Fulk against the Rhemish Testament , upon 1 Cor. cap. 7. fol. 282. says , the Author de Coena Domini , which is the Work now mentioned , was not in time much Inferior to Cyprian : And Erasmus ( a great Man with the Protestants ) in his Annotations annexed to St. Cyprians Works , Printed at Basil , 1558. fol. 287. affirmeth it to be the Work of some Learned Man of that Age ; so that taking Cocus his silence to what Bellarmin says , and Mr. Fulk and Erasmus their plain affirmations of the Age of this Work , to be worth any thing ; and taking this Doctors Confession , that the words in this Work are odd , as savoring of Transubstantiation , you have an Argument of Transubstantiation in St. Cyprians Age , or at least of a time not much inferior . Gentlem. to the Doctor . Sir , I have observ'd the Discourse as well as I could , and I find the great Point in Dispute , is , what the Fathers held a great while ago . As to the Doctrin in debate , you have brought places of both sides , which we must consider more at leisure ; but at present will you be pleas'd to Answer me a Question or two , which occur to me to ask ? Dr. With all my Heart . Gent. How long is it since Transubstantiation ( the word I mean ) has been Establish'd ? Dr. Ever since the Lateran Council , about 450 Years ago . Gent. Did the Church understand the word Transubstantiation , then to signifie any new Doctrin , or only to express the very self same Doctrin which they believ'd before ? Dr. We do believe that the word was not taken to signifie any thing but what was believ'd before . Gent. When did the Church begin to believe that Doctrin , which it seems it did believe at and before the Lateran Council , and thought then well express'd by the word Transubstantiation ? Dr. We confess we cannot tell , for great Errors arrive often from little beginnings and do grow up insensibly . Gent. How long was it after the Lateran Council before this Doctrin was complain'd of ? Dr. About three hundred years . Gent. How came we to discern this to be an Error three hundred years after , which our Forefathers held for a Truth three hundred years together in express Terms , and no body knows how much longer they held the same thing in other Terms ? Is it not much , an Error could be so general , and so long maintain'd without any Opposition or Notice taken of its Birth or Origin ? Dr. It was not so General , but that some oppos'd it , as the Waldenses ; but it is not strange that an Error should be general and long maintain'd ; for the Church of Rome says , that the Greek Church err'd generally and long , in teaching that the Holy Ghost proceeds not from the Son. Cath. But the Church of Rome never taught , that the whole Catholic Church err'd in teaching that Doctrin ; for though that part which is now call'd the Greek Church , be condemn'd for that Error , yet we know how and when it began , and who oppos'd it ; we know that very many of the Greeks never consented to it , but did then , and have always since continued in Communion with the Church of Rome ; so that that Error was so far from being general , that it was always oppos'd by the Latin Church , and great part of the Greeks too ; whereas no Body oppos'd Transubstantiation , but known Heretics , who began before the Lateran Council we speak of , and were condemn'd by it ; and were such as the Waldenses , ( a People , as I suppose , you would be loath to own for your Predecessors . ) And that all the World should , consent so quietly all at one time to adore that for God , which the day before was universally believ'd to be but a piece of Bread , and was us'd accordingly ; and no Man living in the World take notice when this was done , nor upon what occasion , or give it the least Opposition , is a Miracle ten times greater ( if there be any Degrees in Miracles ) than this , which you cannot believe for its difficulty , viz. Transubstantiation ; especially when we can shew in every Age , when any Opposition was made to this Doctrin , who they were that did it , and what became of them . Berengarius was above a hundred years before the Lateran Council ; yet we can shew that he was oppos'd by Bishops and Fathers of almost all Countries , as by Lanfranck of Canterbury , Durandus Troaernensis , Guitmundus , four Bishops of Rome , and by the Pastors of all Countries , how he recanted three times , and how he died . Joannes Scotus Erigena , who lived about two hundred years before , and had laid some Grounds for Berengarius his Error , was treated as an Innovator by Hincmarus and others , himself forced to retire out of France , and his Book not heard of again till two hundred years after ; and no Man living can tell us , when this absurd Doctrin ( as the Doctor calls it ) which has had such Success in the World , as to obtain Belief universally , for several hundred years , ever had any Beginning , or any considerable Opposition . For though the Word Transubstantiation was not commonly us'd before the Council of Lateran , it matters not , nor makes any new Belief , since it has always been the constant practice of the Church in the General Councils , when it did condemn Heretical Opinions , or decide any Point in debate , to expound the true Sense of Scripture , upon that very Point , by some very significant Word , to leave no occasion of Cavilling or Disputing upon its Decisions , declaring by an explicit Act and positive Definition , what was the true Sense of Soripture , and what implicitly all the whole Catholic Church did believe before , as it appears in several other Councils , as in that of Nice against the Arians , where the Word Consubstantial was found out to condemn their Heresie , they pretending that the Son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of like Substance to the Father , when the Council defin'd him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of the same Substance or Consubstantial . The same you may observe in the Council of Chalcedon , where Nestorius was condemn'd by the new distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gent. Supposing , Sir , that the Roman Doctrin in this Point be false , and their practice Idolatry , and yet both were Universal for several Ages together , which way can the Church of England pretend to good and lawful Ordination ? for they pretend to none , but what they receiv'd from Idolaters , i. e. the Church of Rome . Dr. Very well , for though they were Idol●ters , they might give good and lawful Ordinations , for the very Church of Rome holds , that mortal sin do's not hinder a Bishop or Priest from executing his Function . Cath. All Mortal Sins may not hinder a Bishop from executing his Function , or giving good and lawful Ordination , yet some may : For if a Bishop should become a Jew , ( and the same thing may be said if he becomes an Idolater ) you surely will not allow him to give good and lawful Christian Ordination : For that which destroys the Essence of a Church or a Christian , must needs disable those it falls upon , from giving legal Commissions at least , to others to govern the Church , or to administer the Sacraments of Christ . Drs. There are two sorts of Idolatry , one of the Heathens , and another ( if you will have it ) of the Church of Rome . Cath. We will have any thing that you will make evident ; but when you tell us of two sorts of Idolatries , I hope you do not mean Material and Formal Idolatry , the first of which , if purely such , is no Crime . We speak all along of Formal Idolatry , which you must accuse the Church of Rome of , or else , 〈◊〉 nothin● 〈◊〉 if you do , I pray shew how the natur● of formal 〈◊〉 becomes chang'd by its relation to Heathens , from what it is when it relates to a Papist . I doubt you mean by your two sorts of Idolatry , Idolatry which is Idolatry , and Idolatry which is not Idolatry , like the honest Preacher 〈◊〉 talk'd of three sorts of Seekers , one that sought and found , another who sought and did not find , and a third which neither sought nor found ; the first Idolatry 〈◊〉 belong to the Heathens ; and the second , the no Idolatry , to the Papists . And now we shall leave it to the Judgment of this worthy Company to consider , how clear and evident you have made it , that you had such just Cause to separate from the whole Church , as to excuse you from formal or Criminal Schism . FINIS . Notes, typically marginal, from the original text Notes for div A41431-e120 A Relation of a Conference , Apr. 3. 1676. Notes for div A41431-e210 Theod. Tom. 2. Dial. 2. pag. 236. Edit . Colon. 1617. Magd Cent. 5. cap. 4. de Inclinatione Doct. tit . de Coena Domini . Ibid. Dial. 2. pag. 234. St. Cyp. de C●en . Domini . 
A44476	----	A tract concerning schism and schismatiqves wherein is briefly discovered the originall causes of all schisme / written by a learned and judicious divine ; together with certain animadversions upon some passages thereof. Hales, John, 1584-1656. This text is an enriched version of the TCP digital transcription A44476 of text R2860 in the English Short Title Catalog (Wing H278). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 67 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A44476 Wing H278 ESTC R2860 12630457 ocm 12630457 64736 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44476) Transcribed from: (Early English Books Online ; image set 64736) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E143, no 22) A tract concerning schism and schismatiqves wherein is briefly discovered the originall causes of all schisme / written by a learned and judicious divine ; together with certain animadversions upon some passages thereof. Hales, John, 1584-1656. Page, William, 1590-1663. [2], 33 p. Printed by Leonard Lichfield for Edward Forrest, Oxford : 1642. "The Animadversions which are the raison d'être of this issue were, according to Wood, by Dr. William Page." Cf. Madan, Oxford books. Reproduction of original in Thomason Collection, British Library. eng Church of England -- History -- Sources. Heresy -- Early works to 1800. Schism -- Early works to 1800. A44476 R2860 (Wing H278). civilwar no A tract concerning schisme and schismatiques. Wherein, is briefly discovered the originall causes of all schisme. Written by a learned and j Hales, John 1642 12477 4 25 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-12 Ben Griffin Sampled and proofread 2004-12 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A TRACT CONCERNING SCHISME AND SCHISMATIQVES . WHEREIN , Is briefly discovered the originall causes of all Schisme . Written by a Learned and Judicious Divine . TOGETHER , With certain Animadversions upon some Passages thereof . OXFORD , Printed by LEONARD LICHFIELD for Edward Forrest . 1642. A TRACT CONCERNING SCHISME . HEresie and Schisme as they are commonly used , are two Theologicall scar crows , with which they , who uphold a party in Religion , vse to fright away such , as making enquiry into it , are ready to relinquish and oppose it , if it appeare either erronious or suspitious ; for as Plutarch reports of a Painter , who having unskilfully painted a Cock , chased away all Cocks and Hens , that so the imperfection of his Art might not appeare by comparison with Nature ; so men , willing for ends to admit of no fancy but their own , endeavour to hinder all enquiry into it , by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own , might not appeare : but howsoever in the common manage , Heresie and Schisme are but ridiculous tearmes , yet the things in themselves are of very considerable moment , the one offending against Truth , the other against Charity , and therefore both deadly , when they are not by imputation , but in deed . It is then a matter of no small importance , truely to descry the nature of them , that so they may feare who are guilty of them , and they on the contrary strengthen themselves , who , through the iniquity of men and times , are injuriously charged with them . Schisme ( for of Heresie we shall not now treat , except it be by accident , and that by occasion of a generall mistake , spread through all the writings of the Ancients , in which their names are familiarly confounded ) Schisme , I say , upon the very sound of the word imports division , Division is not but where Communion is or ought to be : now Communion is the strength and ground of all Society , whether Sacred or Civill ; whosoever therefore they be , that offend against this Common society and friendlinesse of men , if it be in civill occasions , are guilty of Sedition or Rebellion ; if it be by reason of Ecclesiasticall difference , they are guilty of Schisme : So that Schisme is an Ecclesiasticall sedition , as Sedition is a lay Schisme , yet the great benefit of Communion notwithstanding , in regard of divers distempers men are subject to , Dissention and Disunion are often necessary ; For when either false or uncertain Conclusions are obtruded for truth , and Acts either unlawfull , or ministring just scruple are required of us to be perform'd , in these cases , consent were conspiracy , and open contestation is not faction or Schisme , but due Christian animosity . For the opening therefore of the nature of Schisme , something must be added by way of difference , to distinguish it from necessary separation , and that is , that the cause upon which division is attempted , proceed not from Passion , or from Distemper , or from Ambition , or Avatice , or such other ends , as humane folly is apt to pursue , but from well weighed and necessary reasons , and that when all other means having been tryed , nothing will serve to save us from guilt of Conscience , but open separation ; so that Schisme , if we would define it , is nothing else but an unnecessary separation of Christians from that part of the visible Church , of which they were once members ; now as in mutinies and civill dissentions , there are two attendants in ordinary belonging unto them : one , the Choyse of an Elector or Guide , in place of the Generall or Ordinary Governor , to rule and guide , the other the appointing of some publique place , or Randevous , where publike meetings must be celebrated . So in Church dissentions and quarrells , two appurtenances there are , which serve to make Schisme compleat . First , in the choyce of a Bishop , in opposition to the former , ( a thing very frequent amongst the Ancients , and which many times was the cause and effect of Schisme . ) Secondly , the erecting of a new Church and Oratory , for the dividing parts to meet in publiquely . For till this be done , the Schisme is but yet in the wombe . In that late famous Controversy in Holland , De Pradestinatione & auxiliis , as long as the disagreeing parties went no farther then Disputes and Pen-Combats , the Schisme was all that while unhatched ; but as soon as one party swept an old Cloyster , and by a pretty Art suddenly made it a Church , by putting a new Pulpit in it , for the separating party there to meet ; now what before was a Controversy , became a formall Schisme . To know no more then this , if you take it to be true , had been enough to direct how you are to judge , and what to think of Schisme and Schismatiques , yet because of the Ancients , ( by whom many are more affrighted then hurt ) much is said and many fearefull doomes are pronounced in this case , we will descend a little to consider of Schisme , as it were by way of story , and that partly farther to open that , which we have said in generall by instancing in particulars , and partly to disabuse those , who reverencing Antiquity more then needs , have suffered themselves to be scared with imputation of Schisme above due measure , for what the Ancients speake by way of censure of Schisme in generall is most true , for they saw ( and it is no great matter to see so much ) that unadvised and open fancy to break the knot of union , betwixt man and man ( especially amongst Christians , upon whom above all other kind of men , the tye of love and communion doth most especially rest ) was a crime hardly pardonable , and that nothing absolves men from the guilt of it , but true and unpretended Conscience , yet when they came to pronounce of Schisme in particular , ( whether it was because of their own interest , or that they saw not the truth , or for what other cause God only doth know ) their judgements many times ( to speak most gently ) are justly to be suspected , which that you may see , we will range all Schisme into two rankes . First , there is a Schisme , in which only one party is the Schismatique : for where cause of Schisme is necessary , there not he that separates , but he that is the cause of separation is the Schismatique . Secondly , there is a Schisme in which both parties are the Schismatiques , for where the occasion of separation is unnecessary , neither side can be excused from guilt of Schisme . But you will aske , who shall be judge , what is necessary ? Indeed it is a question which hath been often made , but I think scarcely ever truly answered , not because it is a point of great depth or difficulty truly to assoyle it , but because the true solution of it , carries fire in the taile of it ( for it bringeth with it a piece of doctrine , which is seldome pleasing to Superiors ) To you for the present , this shall suffice , If so be you be animo defaecato , if you have cleared your selfe from froath and grownes , if neither sloath nor feare , nor ambition , nor any tempting spirit of that nature abuse you ( for these and such as these are the true impediments , why both that and other questions of the like danger are not truly answered ) if all this be , and yet you know not how to frame your resolution , and settle your selfe for that doubt ; I will say no more of you , then was said of Papias S. Iohns own schollar , your abilities are not so good as I presumed . ANIMADVERSION . THIS tract , I must confesse , is handsomly and acutely penned , and many things in it well worthy our observation . Yet because I greatly honour antiquity , and highly reverence the holy Fathers of the Church , I must crave pardon , if I deale plainly , and roundly with the Author thereof , who in some passages ( as I conceive ) doth two much neglect antiquity , and indeed all authority . For first , in that he saith , the Fathers generally mistake in confounding these names of Heresies and Schisme , they doe not mistake them , but commonly distinguish them , or it is no great matter if they doe , they are so neerly linked together , that they are seldome seperated , you shall hardly find any one guilty of Schisme , but he doth easily and very often fall into Heresie . Schisme , say you , is an unnecessary seperation of Christians from that part of the visible Church , of which they were once members . But as you will put the question afterwards , who shall be judge what is necessary ? and you are loath to assoile this question because the solution thereof carryeth fire in the taile of it , for it bringeth with it a peice of doctrine , seldome pleasing to superiors . Is this doctrine , let me aske you , good or bad ? If good , then it should , then I hope it will be pleasing to superiours ; If bad , then should it displease superiours and inferiours too . But the truth is , the doctrine is most pernicious to government , and therefore to all sorts of people , to wit , in plaine termes , it is this , that every one must judge for himself with this proviso , so he be animo defaecato , And I pray who shall judge of this ? Even your selfe also . So that if you be perswaded that you are animo defaecato , and if you thinke you have cleared your selfe from the froath and grownes of feare , sloath , and ambition , then it must needs be so , whereas the heart of man being deceitfull above all things , there is nothing more usuall then for a man to deceive himselfe , and think he is thus and thus , when he is nothing so . And seeing the best of us all have faces enough in us , why may not superiors have as few of these dreggs in them as inferiors , and so as well able , at the least , to judge a right , as they . And you may talke what you will of being clear from the froath of ambition , I know not what greater pride and ambition there can be then thus to pull downe all authority and jurisdiction , and erect a tribunall in euery mans brest ; And yet he that goeth about it , will think him selfe to be animo defaecato : And you may well say it carrieth fire in the taile of it . For thus to trample under foot all power and authority , by making every one his own judge , must needs raise a great combustion and a strange confusion in the world . Secondly , you cannot endure that they should be truly Hereticks and Schismaticks which were anciently so esteemed . For say you , men are more affrighted then hurt by the Auncients , and that many reverence antiquity more then need , and after tell us in plain tearmes , that when they came to pronounce of Schismes in particular , whether it were because of their own interests , or that they saw not the truth , or for what other cause God only doth know , their judgements many times to ( speak most gently ) are justly to be suspected . Where I will not goe about to defend all the particular tenents of every Father , for questionlesse , being men , they had their passions and perturbations as well as wee , so that take them singly , wee shall find in many of them such private conceits of their owne , which cannot be so well excused : Yet for all this , when all , or most of them agree together in any point , we are not to question or doubt of the truth of it , according to that ancient and hitherto well approved rule of Vincentius Lirinensis , Whatsoever all of them , or most of them , in one and the same sense shall plainly frequently and constantly deliver and confirme , let that be esteemed as a ratified , certaine , and undoubted truth . So then , though one or two of them may be mistaken , yet that all or the greatest part should agree together in a falsehood , I cannot easily believe . And therefore I cannot think that the current of the Fathers should thus be mistaken , and that they should generally account them for Hereticks and Schismaticks , which were not so indeed ; I shall not so much suspect their judgements , as his that thinks so . But all this I perceive is , that there might be some opinions favoured now , which were commonly condemned by them , as we shall see afterward . TRACT . But to goe on with what I intended , and from that that diverted me , that you may the better judge of the nature of Schismes by their occasions , you shall find that all Schismes have crept into the Church by one of these three waies , either upon matter of fact , or upon matter of opinion , or point of ambition : for the first , I call that matter of fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawfull ; so the first notable Schisme , of which we read in the Church , contained in it matter of fact , for it being upon error taken for necessary , that an Easter must be kept , and upon worse then error ( if I may so speak ) for it was no lesse then a point of Iudaisme forced upon the Church , upon worse then error , I say , thought further necessary that the ground of the time , for keeping of that Feast must be the rule left by Moses to the Iewes , there arose a stout Question , whether we were to celebrate with the Iewes on the fourteenth Moon , or the Sunday following ? This matter though most unnecessary , most vaine , yet caused as great a combustion as ever was in the Church , the West separating and refusing Communion with the East , for many years together : In this fantasticall hurry I cannot see but all the world were Schismatiques , neither can any thing excuse them from that imputation , excepting only this , that we charitably suppose that all parties did what they did out of Conseience , a thing which befell them through the ignorance of their guides , ( for I will not say through their malice ) and that through the just judgement of God . because through sloath and blind obedience men examined not the things which they were taught , but like beasts of burthen , patiently couched downe , and indifferently underwent whatsoever their Superiours laid upon them : by the way , by this we may plainly see the danger of our appeale to Antiquity , for resolution in controverted points of Faith , and how small reliefe we are to expect from thence ; for if the discretion of the chiefest Guides , & Directors of the Church , did in a point so triviall , so inconsiderable , so mainely faile them , as not to see the truth in a subject , wherein it is the greatest marvaile , how they could avoide the sight of it , can we without the imputation of great grossenesse and folly , think so poore spirited persons , competent Iudges of the questions now on foot betwixt the Churches ; pardon me , I know not what Temptation drew that note from me . ANIMADVERSION . Thirdly , about keeping of Easter , say you , anciently all the world were Schismaticks . A strange assertion , to lay such an heavy imputation upon all those auncient worthies . Had they been thus guilty , it had been the part of a dutifull sonne to have made some apology for them , and to have covered his Fathers nakednesse . But a farre greater crime it is , thus to accuse them without a cause . The best of it is , I shall not haue occasion here to excuse their error , but to defend their innocencie . For first , their difference is not about a point that concerneth Faith or Good manners , but only the outward discipline and government of the Church : about the keeping of a solemne feast . And that not , whether we should keep it or no , ( for all agreed well enough that it ought to be kept ) but about the time of keeping it , whether at this or that time , which is a matter of farre lesse moment . The occasion of this difference briefly was thus , St Peter and his successors at Rome kept Easter the Sunday after the foureteenth Moon . But S. Iames and many of his successors at Ierusalem , being all of them Ministers of the circumcision , the sooner to win their brethren the Iewes , condescended to keep their Easter , as the Iewes did , 14o Lunae . Which diversity of observation continued for the space of 200. years , neither Church censuring or condemning one another for it . Till at the length Victor Pope of Rome would needs take upon him to bring all those Easterne Churches to his custome , and excommunicate them for not yeelding , whereupon grew the Schisme . So that although at the first they kept Easter diversly for a long time together , yet so long as there was no breach of charity between them , there was no Schisme , by your own confession , who tell us , that Schisme offends against charity , as Heresy against truth . So then , whiles they were charitable one to another , all the world were so farre from being Schismaticks , that no part of it could be justly thus branded . The Schisme indeed began , when the Pope would needs rashly and unadvisedly excommunicate those Easterne Churches , with whom he had nothing to doe . But then was not the whole world , but only Victor and his partizans the Schismaticks according to you , who unjustly divided themselves from the other side , the East Churches continuing their old custome without any Schisme at all , yet some of them not forbearing to tell Victor of his unadvised and unjustifiable action . For shall we not allow to severall Churches ( especially when they have no dependency one upon another ) their severall rites and observations , but they must be all Schismatick for it ? You may as well call both these Churches Schismaticks for this also , because the one Church fasts on Saturday , the other fasts not ; the one administers the Eucharist in unleavened , the other in leavened bread . These and such like points concerne not the body of the Church , but her garments : now although her body must be but one , yet her garments are of divers colours . Nay , as one saith very well , diversitas rituum commendat unitatem fidei . The unity of faith doth more gloriously appeare amidst the diversity of ceremonies and rituall observations . I wonder if one of our refined spirits now a daies , who is animo defaecato , had lived in those times , what could he have done to avoid this Schisme ? how could he have chosen but be a Schismatick on one side or another ? I conceive how he should have escaped by you , to wit , to joyne with neither side by keeping no Easter at all : for with you it is an error to think that an Easter must be kept : which position being put in practise will prove the greatest Schime of all , thus to divide ones selfe from all the Christian world . For although these holy Fathers differed for a while amongst themselves about the time , yet they all agreed against you about the thing it selfe , and not only the Orthodoxe but the very Hereticks of those times kept an Easter . Not so much as the Novatians ( who called themselves Cathari the Puritans of the Primitive Church ) but an Easter they had , though they were very indifferent about the time of keeping it . And the whole Christian world ever since hath duely observed the keeping of Easter . But you take no notice of this , only your eare is to excuse those Fathers the best you can . And you can find but this one way to doe it , That we charitably suppose that all parties did what they did out of conscience , a thing which befell them through the ignorance of their guides , for I will not say through their malice , and that through the just judgement of God , because through sloath and blind obedience , men examined not the things which they were taught , but like beasts of burthen patiently couched downe , and indifferently underwent whatsoever their superiors laid upon them . Doe you call this an excusation , and not rather an heavy censure and accusation both of Priest and People in those purer times : For what a dishonour is this to the Pastors and Prelates then , that they who lived so neare the Apostles should be such ignorant guides ? Nay what a disparagement is it to the very Apostles themselves , that they should choose such ignorant guides , that could instruct the people no better . For some of these you speak of , certainly were the immediate successors of the Apostles themselves . They have been accounted hitherto men , not only of conscience but of learning , knowing and understanding , pious and devout men , in many of them the gift of doing miracles still remained . I cannot with patience speak against this imputation . But you are as bold with the people , by accusing them of sloath and blind obedience , and to be beasts of burthen , because they did not examine what they were taught . Whereas this good people had well learned , that they should not , they could not be wiser then their teachers ; and they had been newly taught from St Pauls own mouth , that they were to obey those that had the rule over them , and submit themselves . Which was not a blind but a wise discreet holy and dutifull obedience . But you it seems will teach the people another lesson , to wit , to guide their guides . And they are now apt enough to learne it . For they begin to practise it apace . But you inferre upon these weak premises . By this you may plainly see the danger of our appeale to antiquity for resolution in coutroversed points of faith , and how small reliefe we are to expect from thence ; For if the discretion of the chiefest guides of the Church , did in a point so triviall , so inconsiderable , so mainely faile them as not to see the truth , &c. But you build too large a structure upon such a sandy foundation . For here the discretion of the chiefest guides of the Church did not faile them , as you imagine : but they constantly kept their own severall customes in love and charity , and therefore without Schisme , till Victor would needs take too much upon him , whereas the whole businesse was afterwards setled in that famous Councell of Nice . So that here is no oversight of any truth , as I conceive , unlesse , as you intimate before , the truth is , they should have kept no Easter at all : and then as you say , it was most unnecessary and most vaine to strive about the time of keeping it . But such a truth as this , the Christian world hath not yet embraced , neither doe I know when it will . So that for ought yet appeares , ( unlesse you bring better reason against them ) we may take good directions from antiquity in the resolution of our moderne controversies : and we may for all this examine the question on foot , by the doctrine of those purer times , and Heroick spirits , although you are pleased to terme them poore spirited persons . Which to mee seemeth a very strange appellation , was S. Ambrose a poore spirited person , who durst excommunicate that great Emperour Theodosius , and forbid him to enter into the Church ? Was S. Chrisostome a poor spirited person , who did preach against Eudoxia the Empresse , and valiantly suffered banishment for it ? Was S. Athanasius either , a poor spirited person who durst stand out even against all the World , as it is storied of him , Athanasius against the world , and the world against Athanasius ? Or were any of those Fathers poor spirited persons , who did couragiously suffer martyrdome for the testimony of Christ ? Can you name any one author auncient or moderne , that hath so called or esteemed of them ? If not , then it is but thus with you . The Fathers are poor spirited persons , because I say so , who am animo defaecato . Neither are you yet constant to your selfe in this assertion , for although here you call them poor spirited persons , yet afterwards you doe in effect unsay it , where you so much approve of what Socrates observeth of them , that they were the great disturbers of the Christian world . Doe poore spirited persons use to make such hurly burlies ? Pardon me , say you , I know not what temptation drew this note from me . And if you would pardon me , I could give a great guesse at the temptation . I feare it is a temptation of pride and singularity , thus to trample upon those auncient worthies , the better to make way for some kind of novelty . And I would it were no worse then this , of not keeping Easter . TRACT . The next Schisme which had in it matter of fact , is that of the Donatist , who was perswaded ( at least pretended so ) that it was unlawfull to converse or communicate in holy duties with men stained with any notorious sinne , for howsoever , that Austen doe specifie only the Thurificati and Traditores and Libellatici , &c. as if he separated only from those , whom he found to be such , yet by necessary proportion , he must referre to all notorious sinners , upon this he taught that in all places , where good and bad were mixt together , there could be no Church by reason of Pollution , evaporating as it were from sinners , which blasted righteous persons , who conversed with them , and made all unclean on this ground , separating himselfe from all that he list to suspect , he gave out , that the Church was no where to be found but in him , and his Associates , as being the only men among whom wicked persons found no shelter , and by consequence the only cleare and unpolluted company , and therefore the only Church . Against this Saint Augustine laid downe this Conclusion , Vnitatem Ecclesiae per totum Mundum dispersae propter nonnullorum peccata non esse deserendam , which is indeed the whole summe of that Fathers disputation against the Donatists . Now in one part of this Controversy , one thing is very remarkable . The truth was there , where it was , by meer chance , and might have been on either side , the reason brought by either party notwithstanding , for though it were Defacto false , that pars Donati shut up in Africke was the only Othodox party , yet it might be true , notwithstanding any thing Saint Augustine brings to confute it ; and on the contrary , though it were de facto true , that the part of Christians dispersed over the whole Earth were Orthodox , yet it might have been false , notwithstanding any thing Saint Augustine brings to confirme it . For where , or amongst whom , or how many the Church shall be , or is , is a thing indifferent , it may be in any number more or lesse , it may be in any Place , Country or Nation , it may be in all , and for ought I know , it may be in none , without any prejudice to the definition of a Church , or the truth of the Gospell , North or South , many or few , dispersed in many places , or confined to one : None of these doe either prove or disprove a Church . Now this Schisme , and likewise that former , to a wise man that well understands the matter in Controversie , may afford perchance matter of pitty , to see men so strangely distracted upon fancy , but of doubt or trouble what to doe , it can yeeld none ; for though in this Schisme the Donatist be the Schismatick , and in the former , both parties be equally ingaged in the Schisme ; yet you may safely upon your occasions communicate with either , if so be you flatter neither in their Schisme : For why might not it be lawfull to goe to Church with the Donatist , or to celebrate Easter with the Quartodeciman , if occasion so require ? since neither Nature , nor Religion , nor Reason doth suggest any thing of moment to the contrary ? For in all publique meetings pretending holinesse , so there be nothing done , but what true Devotion and piety brooke ; why may not I be present in them , and use communication with them ; Nay , what if those to whom the execution of the publique service is committed , doe something either unseemly or suspitious , or peradventure unlawfull ? what if the garments they weare be censured , nay indeed be superstitious ? what if the gesture of adoration be used to the Altars , as now we have learn'd to speak ? what if the Homilist have preached , or delivered any doctrine of the truth , of the which we are not well perswaded ? a thing which very often falls out : yet for all this we may not separate , except we be constrained personally to beare a part in them our selves ; The Priests under Ely had so ill demeaned themselves about the daily sacrifice , that the Scripture tells us , they made them to stink , yet the People refused not to come to the Tabernacle , nor to bring their Sacrifice to the Priest , for in those Schismes which concerne fact , nothing can be a just cause of refusing of Communion , but only to require the execution of some unlawfull or suspected act ; for not only in reason , but in religion too , that maxime admits of no release , cautissimicuiusque Praeceptum quod dubitas ne feceris ; long it was ere the Church fell upōSchisme , upō this occasion , though of late it hath had very many , for until the second Councell of Nice , in which concileable , Superstition and Ignorance did conspire , I say , untill the Rout did set up Image-worship , there was not any remarkable Schisme upon just occasion of fact , all the rest of Schismes of that kinde were but wantons , this was truly serious ; in this the Schismaticall party was the Synod it selfe , and such as conspired with it ; for concerning the use of Images in sacris , First , it is acknowledged by all that it is a thing unnecessary . Secondly , it is by most suspected . Thirdly , it is by many held utterly unlawfull , can then the enjoyning of such a thing be ought else but abuse ? or can the refusall of Communion here be thought any other thing then duety ? Here or upon the like occasion to separate , may peradventure bring personall trouble or danger , ( against which it concernes any honest man , to have pectus bene Praeparatum ) further harme it cannot doe , so that in these cases you cannot be to seek what to think , or what you have to doe . ANIMADVERSION . Fourthly , you fall foule upon S. Austin in particular , who , I may boldly say , hath deserved as well of the Christian world as any one man since the Apostles times . And if this were my opinion alone , I should suspect it , but I appeale herein to the generall applause the learned have of him . The truth was , say you , on S. Austins side against the Donatist , but by meer chance . For the Donatist might have been the only Orthodoxe party , for any thing S. Austin brings to confute it , and the other party might not have been Orthodoxe , for any thing S. Austin brings to confirme it . Then which , what could have been spoken more derogatory to so famous , learned and renowned a Father ? As if his arguments were so slight and silly , both to defend himselfe and offend his adversary , that they are not worth the reading or regarding , but are as much , as if he had said nothing at all . Whereas it is well known and confessed , that although this good father was renowned for many things , yet his master peece doth appeare in his Polemicks , who , to the admiration of the World hitherto , is accounted to have acutely subtly , & soundly confuted all those Hereticks and Schismaticks he wrote against ; and therefore deservedly stiled Malleus haereticorum , the mauler of the hereticks . Now he must be esteemed a silly man , and to have said nothing against them . You should doe well , now you have thus accused him , to set downe and make it appeare unto the world , that his arguments both offensive and defensive against the Donatist , are so slight and weake as you would make us believe . There be some that will defend him , and maintaine that this Father hath proved against the Donatist by irrefragable arguments drawn out of Scripture , that the Church of Christ neither then was , nor ever shall be , drawn into such a narrow compasse , as you and they imagine . I would aske you this question . If S. Austin hath given you so little satisfaction against the Donatist , how doe you know , but that the Donatist may be defacto in the right , and S. Austin in the wrong ; for it seems by you , it was but hap hazard , which way it would goe . I would therefore willingly learne the way you take to discerne which of these two waies is the right , for it seems you have learnt nothing by S. Austin . But me thinks you goe a strange way to worke to say the Church may be in none , without any prejudice to the definition of the Church or the truth of the Gospell . I would willingly know how you define a Church , which shall consist of none , and whether this be not most derogatory to the truth of the Gospell , that Christ should have a Church which is in none , that is , as I conceive it , should have no Church at all . For although it pleaseth God to remove his Candlestick from one Country to another , and that his Church should be like the Moon , sometimes in the full , and sometimes in the waine ; yet that it should be utterly eclipsed , and quite vanish away , directly crosseth the prophesies of the old Testament , and the promises of the new . But you will pitty S. Austin and those Fathers before him , that were thus distracted upon fancy . And me thinks the greatest pitty of all is , that some of our wise men that so well now understand the matters in controversy , had not lived in their times , to have rectified them , and put these fancies out of their heads . But I know not , whether it be not the greatest fancy of all , to think our selves so wise , and them so phantasticall . But you easily resolve the doubt , and think it lawfull to goe to Church with the Donatist , or to celebrate Easter with the Quartodeciman , so you flatter neither in their Schisme , and there be nothing done but what true devotion and piety will brooks . But how can this be ? for your joyning with them in their custome and communion , must needs , if not flatter , yet much harten and encourage them in their Schisme . Besides you give a great scandall and offence to the Orthodox party , and make them justly so suspect , that because you thus joyne with them in their publique communion , that you favour , at the least dislike not , their private opinion . Thus then to scandalize your brethren , can never stand with true piety and devotion . TRACT . Come we then to consider a little of the second sort of Schisme , arising upon occasion of variety of opinion : It hath been the common disease of Christians from the beginning , not to content themselves , with that measure of Faith , which God and Scriptures have expresly afforded us , but out of a vaine desire to know more then is revealed , they have attempted to devise things , of which we have no light , neither from Reason nor Revelation , neither have they rested here , but upon pretence of Church authority ( which is none ) or Tradition ( which for the most part is but fained ) they have peremptorily concluded , and confidently imposed upon other a necessity of entertayning conclusions of that nature , & to strengthen themselves have broken out into divisions and factions , opposing man to man , Synod to Synod , till the peace of the Church vanished , without all possibiity of recall : hence arose those ancient , and many seperations amongst Christians , occasioned by Arianisme , Eutychianisme , Nestorianisme , Photinianisme , Sabellianisme , and many more both ancients , and in our owue time , all which indeed are but names of Schisme ; howsoever in the common language of the Fathers , they were called Heresies , for Heresie is an act of the will , not of the reason , and is indeed a lye and not a mistake , else how could that of Austen go for true , Errare possum , Hareticus esse nolo : indeed Manichanisme , Valentinianisme , Macedonianisme , Mahometisme , are truly and properly Herises : For wee know that the Authors of them received them not , but invented them themselves , and so knew what they taught to be a lye : but can any man avouch that Arius and Nestorius , and others that taught erroniously concerning the Trinity , and the person of our SAVIOUR , did maliciously invent what they taught , and not rather fall upon it by error and mistake ? till that be done , and upon good evidence , we will thinke no worse of all parties than needs we must , and take these Rents in the Church to be at the worst but Schismes , upon matter of opinion , in which case what we are to do , is not a point of any great depth of understanding to discover , if so be distemper and partiality do not intervene : I do not see that opinionum varictas & opinantium unitas , are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or that men of different opinions in Christian Religion , may not hold communion in Sacris , and both go to one Church , why may I not go ▪ If occasion require , to an Arian Church , so there be no Arianisme exprest in their Liturgy , and were Liturgies and publique formes of Service so framed , as that they admitted not of particular and private fancies , but contained onely such things , as in which all Christians do agree ; Schismes on opinion were utterly vanished : for consider of all the Liturgies that are and ever have beene , and remove from them whatsoever is scandalous to any party , and leave nothing but what all agree on , and the event shall be , that the publique Service and Honour of God shall no wayes suffer . Whereas to load our publique formes , with the private fancies upon which we differ , is the most soveraigne way to perpetuate Schisme unto the worlds end ; Prayer , Confession , Thanksgiving , Reading of Scriptures , Administration of Sacriments , in the plainest and the simplest manner , were matter enough to furnish out a sufficient Liturgy , though nothing either of private opinion , or of Church Pomp , of Garments , or prescribed Gestures , of Imagery , of musike , of matter concerning the Dead , of many superfluities which creep into the Church , under the name of Order , and Decency , did interpose it selfe . To charge Churches and Liturgies , with things unnecessary was first the beginning of all superstition , and when scruple of Conscience began to be made or pretended , there Schisme began to breake in ; if the speciall Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities , or not over-rigid either in reviving obsolete Customes , or imposing new , there would be farre lesse cause of Schisme or Superstition , and all the inconveniance likely to ensue , would be but this , they should in so doing yeeld a little to the imbecillity of their Inferiors , a thing which S. Paul would never haue refused to do ; meane while wheresoever false or suspected opinions are made a peice of Church Liturgy , he that seperates is not the Schismatique , for it is alike unlawfull to make profession of known or suspected falsehood , as to put in practise unlawfull or suspected actions . ANIMADVERSION . Fiftly , having trampled upon the Auncients , you come now to the Church , and levell that also with the ground . It hath been , say you , the common disease of Christians from the beginning , not to content themselves with that measure of faith which God and Scriptures have expressely afforded us , but out of a vaine desire to know more then is revealed , they have attempted to devise things of which we have no light from reason nor revelation . Neither have they rested here , but upon pretence of Church authority ( which is none ) or Tradition ( which for the most part is but fained . &c. I , hath the Church no authority ? did not our Saviour giue power to the Church to punish & excommunicate a notorious offendor ? when he saith , goe tell the Church , and if he heare not the Church , let him be to thee a heathen or a Publican . And did not his S. Paul give great power to the Church when he calleth it the Pillar and fortresse of truth . It were easy here to enlarge my selfe , and prove out of the Ancient Fathers did you not reject them , that they attributed great powre & authority to the Church . But the Church of England ( whose sonne suppose you are , and therefore cannot so well neglect her authority ) will tell you , that the Church hath powre to decree rites or ceremonyes , and authority in controversies of faith . But here you would cry up the authority of the Scriptures , that thereby you might decry the authority of the Church , whereas these two are not opposite , but subordinate one to another ; I meane the Church to the Scripture ; If therefore you will commend unto us the authority of Scripture , you must also uphold the authority of the Church , which is founded in Scripture , but if you nullify the authority of the Church , you must also neglect the authority of the Scripture , which giveth the Church such power . And let no man think the Roman Church will here break in upon mee , for by Church , I meane the truly auncient Catholick and Apostolicke Church , from which the Roman Church is farre enough . And as by Church , so I meane by Tradition , for where Tradition is fained , none are to esteem of it , but when it doth appeare unto us to be truly auncient Catholick and Apostolick , it is not a little to be regarded . Hereupon Vincentius would have us duplici modo munire fidem , to fortify our faith two manner of waies , primò , divinae legis authoritate , deinde Ecclesiae Catholicae traditione , first , by the authority of divine law , then by the tradition of the Catholick Church . Then he putteth that objection , which you here , and many others are used to make ; seeing that the canon of Scripture is perfect enough and more then enough sufficient in it selfe to all things , what need is there that wee should joyne unto it the authority of Ecclesiasticall exposition . Unto which me thinks he giveth a very satisfying answere , Because all doe not understand the holy Scriptures , by reason of the height thereof , in one and the same sense : but one interprets it one way , and another a severall way . So that there be as many minds and meanings about it , almost as there be men . For Novatus expounds it one way , Donatus another , Arius another , Pelagius another , &c. Therefore it is very needfull , by reason of so great and diverse errors , that the line of Propheticall and Apostolicall interpretation , be directed according to the rule of Ecclesiasticall and Catholick meaning . So that true and Catholick Tradition , is like unto a strong wall about the garden of holy Scripture , which keeps it from the incursion of Hereticks , or if they chance to get in , it is a soveraine antidote to preserve us from the poison they suck out of these sweet flowers . So that take the Church and Tradition in a right sense , there is much to be attributed to them , but I entend brevity . Only I cannot omit , how you would make us believe , that this authority of the Church hath caused those seperations which Arius , Nestorius , and other Hereticks have raised , when you say , hence arose those auncient and many separations amongst Christians . &c. Whereas indeed it was the authority of the Church and Catholick Fathers which hath quelled , confuted , and silenced all those Heresies , and Hereticks which it seems you have a mind to revive , for you will not have them called Heresies , but Schismes , for indeed , say you , they are but names of Schisme , howsoever in the common language of the Fathers they were called Heresies . But you must pardon those who thinke it safer and sounder to follow the common language of the Fathers , then your own private assertion . But you have a reason for it . For Heresie , say you , is an act of the will not of reason , whereas indeed it is both . For doth not the hereticke first fasten upon a false opinion , which is an act of the understanding and corrupted reason , and this is the materiall part of heresie . And then doth wilfully and stubbornely ▪ being convinced of it , maintaine the same , which is an act of the will and formalizeth heresie . And in this sense , not in yours , is that knowne speech of St. Austine true , errare possum , haereticus esse nolo , that is , I may erre and so fall into the materiall part of heresie , by apprehending and iudging that to be a good doctrine which is false and erroneous , but haereticus esse nolo , I will not be an hereticke , that is , I will not persist in this opinion , being lawfully convicted and condemned for it by the Church and governours thereof . For then I should be formally and properly an hereticke . For howsoever you slight and nullify the authority of the Church , yet in the primitive times when the Church was at unity , when there was not altare contra altare , it was then esteemed to be of great power and authority , which authority of that Church hath justly declared not only the Manichees , Valentinians and Marcionites , but also the Arians , Nestorians , and Pelagians to be hereticks . Howsoever you are willing to distinguish them , and make these latter scarce Schismaticks , for you will take these rents in the Church to be at the worst but Schismes . Then at the best it seemes they are not so much as Schismes . Yet I cannot be perswaded so ill of the former ; as to thinke they knew what they taught , was a lye , and so went directly against their owne consciences : nor yet so well of the latter to excuse them with you , from heresie , for I am yet to learne , that heresie is nothing els , but to know that a lye is taught , such kinde of wickednesse I shall rather terme open blasphemy then heresie , when men go against the light of their owne consciences . Sixtly , you chalke us out a way , wherein we may safely walke , not only with the Donatists , But with the Arian and all other hereticks . And that is to have Liturgies and publique formes of service so framed , as that they admitted not of particular and private fancyes , but contained onely such things , as in which all Christians do agree ; and then , Schismes on opinion were vtterly vanished , and thus , say you , I may go to an Arian Church . A pretty fancy indeede . But first I thinke you could not prevaile with the Arian party to frame their Creede so , as might not give offence to the orthodoxe side , for in all Liturgies they use to have a confession of their faith . And secondly , if you could prevaile with them , how could you perswade all our Churches , to put that clause out of our Creede . [ I believe in Christ the only begotten sonne of God , begotten of his father before all worlds , God of God , light of light , very God of very God , begotten , not made , being of one substance with the father by whome all things were made . ] which was a good illustration of our Creed joyned to it , and made a part of it by the fathers of the Nicene Councell against the Arians then , and will serve as a sufficient bulwarke against our Sosinians now : which Creed hath had the generall applause of the Christian Churches since , and hath the honour to be one of the Creeds of the Catholicke Church . You must prevaile with them likewise to blot out of Athanasius Creed ( which though it were made but by one man , yet by generall approbation is now also become the Creed of all our Churches , ) I say you must put out of it , these clauses . [ there is one person of the Father , another of the sonne , another of the Holy Ghost , but the Godhead of the Father & of the sonne and of the Holy Ghost is all one , the glory equall , the majesty coeternall , the Father eternall , the sonne eternall , and the Holy Ghost eternall : the Father is God , the sonne is God , and the Holy Ghost is God . ] All which do directly overthrow these heresies . And do not call these clauses , particular and private fancies , for they are part of the universall and publique faith of the Church , which all the East and West , all Popish and Reformed Churches doe unanimously professe and believe . It is not a time now to add , much lesse to detract , from our publique Confessions of faith . TRACT . The third thing I named for matter of Schisme was Ambition , I meane Episcopall Ambition , shewing it selfe especially in two heads , one concerning Pluralities of Bishops in the same Sea . Another concerning the superiority of Bishops in diverse Seas . Aristotle tels us that necessity causeth but small faults , but Avarice and Ambition were the mother of great Crimes ; Episcopall Ambition hath made this true , for no occasion hath produced more frequent , more continuous , more sanguineous Schismes , than this hath done ; the Seas of Alexandria , of Constantinople , of Antioch , and above all of Rome , doe abundantly shew thus much , and all Ecclesiasticall stories witnesse no lesse , of which the greatest part consists of factionating and tumultuating of great and potent Bishops . Socrates Apologizing for himselfe , that professing to write an Ecclesiasticall story , he did oft-times interlace the actions of secular Princes and other Civill businesse , tels us that he did this to refresh his reader , who otherwise were in danger to be cloyd by reading so much of the Acts of unquiet and unruly Bishops , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in which as a man may say , they made butter and cheese one of another , for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that I may shew you a cast of my old office and open you a mystery in Grammer , properly signifies to make butter and cheese , and because these are not made without much agitation of the milk , hence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by a borrowed and translated signification , signifies to do things with much agitation and tumult . But that I may a little consider of the two heads , I but now specified , the first I mentioned was the plurality of Bishops in one Sea . For the generall practise of the Church , since the beginning , at least since the originall of Episcopacy , as now it is , was never to admit at once more than one Bishop in one Sea , and so far in this point have they been carefull to preserve unity , that they would not have a Bishop in his Sea to have two Cathedrall Churches , which thing lately brought us a book out of France De monogamia Episcoporum , written by occasion of the Bishop of La●gres : who , I know not upon what fancy , could not be content with one Cathedrall Church in his Diocesse but would needs have two , which to the Author of that Work seeme , to be a kind of Spirituall Polygamy ; it fell out amongst the Ancients very often , sometimes upon occasion of difference in opinions , sometimes because of those who were interessed in the choice of Bishops ; that two and sometimes more were set up , and all parties striving to maintaine their owne Bishop , made themselves severall Churches , severall Congregations , each refusing to participate with others , & many times proceeding to mutuall excommunications ; that is that which Cyprian cals Erigere Altare contra Altare , to this doth he impute the originall of all Church disorders , and if you read him , you world thinke he thought no other Church tumult to be Schisme but this . This perchance may plead some excuse , for though in regard of Religion it selfe , it matters not whether there be one or more Bishops in one Diocesse , and sometimes two are knowne to have set at once ; for Epiphanius reckoning up the Bishops of Rome , makes Peter and Paul the first : and Saint Augustin acknowledgeth for a time he sate fellow Bishop with his predecessor , though he excused it , that he did so by being ignorant that the contrary had been decreed by the Councell of Nice , yet it being a thing very convenient for the peace of the Church to have it so , neither doth it any whit savour of vice or misdemeanor , their punishments sleeps not who unnecessarily and wantonly goe about to infring it . ANIMADVERSION . Seventhly , you come to Episcopall Ambition , then which you say none hath caused more frequent , more continuous , more sanguineous Schismes . It is very true indeed , we shall read of many uproares and much bloudshed about the election of some Bishops , for which you cannot so much accuse the Bishops as the factious , furious , and unruly multitude , who eagerly pursue their severall humors , and are violently carryed into extreames . And therefore for the cure of this mischiefe , the order and power of Bishops was not taken away , but the choice of them , you know , was taken from the giddy multitude and translated unto the nomination and election of temporall Princes . As for your story out of Socrates , you should have done well to have put downe the place , that your reader might have seene , you have urged it to your owne advantage . I shall set it downe plainly as I finde it in his proeme to his fift booke : where Socrates intending to write an ecclesiasticall history , and yet withall is willing to mingle amongst it temporall affaires , makes three apologies for it . First , saith he , that these warlike affaires might not be forgotten , but come unto posterity , for it seemes there were few or no historians in his time . The second excuse is ( which you alledge ) for variety sake , least the reader should be cloyed with perusing only Church affaires , which is no more then if a man writing a story of a common-wealth , should for variety and delight , intermixe here and there businesses of the Church . Not that the common-wealth was then more quiet then the Church , but there were full as many troubles and tumults in that as in this . Nay which may serve somewhat to excuse the unquietnesse of the Clergy , it was caused through the disturbance of the common-wealth . For that is Socrates his thirde and chiefest reason , because by setting downe the affaires of the temporall estate , we may knowe from whence these tumults amongst Bishops arose . For when , saith he , the common-wealth was thus tossed up and downe with troubles and seditions with factions and divisions : the estate of the Church and chiefest Church-men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as it were by a certaine kinde of Sympathy , could not chuse but be infected with the same disease . Besides , suppose some Bishops then were factious and ambitious , you should consider that this concerneth the persons of Bishops , not their calling , though I thinke you might have spared both . Now what a vulgar and illogicall way is this , through the sides of any mans person to wound his very calling . And had our great writer of Bishops lives been as carefull to lay together all that makes for them , as he hath been industrious to rake together all that makes against them , he might have made his volumes swell twise as bigg . TRACT . But that other head of Episcopall Ambition , concerning Supremacy of Bishops in divers Seas , one clayming Supremacy over another , as it hath been from time to time , a great trespasse against the Churches Peace , so it is now the finall ruine of it . The East & West through the fury of the two prime Bishops being irremediably separated without all hope of Reconcilement . And besides all this mischiefe , it is founded on a vice contrary to all Christian humility , without which no man shall see his SAVIOUR ; for they do but abuse themselues and others , that would perswade us , that Bishops by CHRISTS Institution haue any superiority over other men further then of Reverence , or that any Bishop is Superior to another further than Positive order agreed upon amongst Christians hath prescribed : for we have beleived him that hath told us that in IESVS CHRIST there is neither high nor low , and that in giving honour , every man should be ready to preferre another before himselfe , which saying cuts of all clayme certainly of superiority , by title of Christianity , except men thinke that these things were spoken only to poore and private men . Nature and Religion agree in this , that neither of them hath an hand in this heraldry of Secundum sub & supra , all this comes from Composition and agreement of men amongst themselves , wherefore this abuse of Christianity to make it Lacquey to Ambition , is a vice for which I have no extraordinary name of Ignominy , and an ordinary I will not give it , least you should take so transcendent a vice to be but triviall . Now concerning Schisme arising upon these heads , you cannot be for behaviour much to seek , for you may safely communicate with all parties as occasion shall call you , and the Schismatiques here are all those who are heads of the faction , together with all those who foment it : for private and indifferent persons , they may be spectators of these contentions as securely in regard of any perill of Conscience , ( for of danger in purse or person , I keepe no account ) as at a Cock fight where serpents fight , who cares who hath the better ? the best wish is that both may perish in the fight . And for conventicles , of the nature of which you desire to be informed , thus much in generall evidently appeares , that all meetings upon an unnecessary seperation are to be so stiled , so that in sense a Conventicle is nothing else but a Congregation of Schismatiques , yet Time hath taken leave sometimes to fix this name upon good and honest meetings , and that perchance not altogether without good reason , for with publique religious meetings thus it fares . First , it hath been at all times confessed necessary , that God requires not only inward and private devotion , when men either in their hearts and Closets or within their privaet walls , pray , prayse , confesse and acknowledg ; but he further requires all those things to be done in publique , by troupes and shoales of men , and from hence have proceeded publique Temples , Altars , formes of Service , appoynted times , and the like , which are required for open Assemblies , yet whilst men are truely pious , all meetings of men for mutuall help of piety & devotion wheresoever and by whomsoever celebrated , were permitted without exception . But when it was espyed that ill affected persons abused private meetings , whether Religious or Civill to evill ends ; Religiousnesse to crosse Impiety , as appeares in the Ethnick Elusinia , and Bacchanalia , and Christian meetings under the Pagan Princes , when for feare they durst not come together in open view , were charged with foule imputations , as by the report of Christians themselves plainely appeares , and Civill meetings many times , under pretence of friendly and neighbourly visites , sheltred treasonable attempts against Princes and Common-weales , Hence both Church and State joyned , and joyntly gave order for Formes , Times , Places of Publique meetings , whether for Religious or Civill ends , and all other meetings whatsoever , besides those of which both time and Place , are limited , they censured for Routs and Riots , and unlawfull Assemblies in the State , and in the Church , for Conventicles . So that it is not lawfull , no not for prayer , ●earing , for Conference , for any other Religious office whatsoever , for people to Assemble otherwise , then by publique order is allowed , neither may wee complaine of this in times of incorruption , for why should men desire to do that suspitiously in private which warrantably may be performed in publique . But in times of manifest Corruptions and persecutions , wherein Religious Assembling is dangerous , private meetings howsoever , besides publique order , are not only lawfull , but they are of necessity and duty , else how shall we excuse Meetings of Christians for publique Service , in time of danger and persecutions , and of our selues in Queene Maries dayes ? and how will those of the Romane Church amongst us , put off the imputation of Conventicling , who are knowne amongst us privately to assemble for Religious exercise against all established order , both in State and Church ? For indeed all pious Assemblies in times of persecution and corruption howsoever practised , are indeed or rather alone the lawfull Congregations , and Publique Assemblies though according to forme of Law , are indeed nothing else but Riots and Conventicles , if they be stayned with corruption and superstition . ANIMADVERSION . Eightly and lastly , you take away all superiority from Bishop's when you say , they doe but abuse themselves and others , that would perswade us , that Bishops by Christs institution have any superiority over other men , further then of reverence . Where ( although you intended onely to speake against the superiority of one Bishop over another ) yet you seeme to take away , not only all power of one Bishop over another , but of a Bishop over a Presbyter , yea of a Bishop over any other private man . I cannot here ( intending brevity ) enter upō the dispute about the power of one Bishop ouer another , or of the power of a Bishop over a Presbyter . The former of which is no doubt confirmed by a long continued Ecclesiasticall power , the latter by an Apostolicall . But that a Bishop should not have any superiority over an ordinary lay-man , seemes strange to mee . Certainely our Saviour intended some power and authority unto Peter and the rest of the Apostles , when he gave them the keyes and wisht them to open and shut , to binde and loose , whose successors Bishops are , and though some make question whether they succeede them as Bishops , yet none doubt but they succeede them as Pastors of the Church , and thus have they power over lay-men . S. Paul wills Timothy to command and teach , 1. Tim. 4. 11. and in another place willeth others to obey those who had the oversight of them , Heb. 13. 17. Now where there is commanding on the one side and obeying on the other , there must needs be superiority . But I could not have imagined this had been your meaning , but for your proofes which followe . For we have believed him that hath told us , that in Christ Iesus there is neither high nor low , and that in giving honour every man should be ready to preferre another before himselfe , which saying cuts of all claime certainly of superiority , by title of Christianity , except men thinke that these things were spoken only to poore and private men . Where , you consider not , that you run into an Anabaptisticall humor , and take away all superiority in the common-wealth , as well as in the Church , and entrench upon the Scepter of the King as well as upon the Miter of the Bishop . But your proofes are easily satisfied . For the first , though we finde not those very words in Scripture , yet I suppose you aime at that place wherein it is said , Wee are all one in Christ Iesus , Gal. 3. 28. where the true meaning of the place is , that as wee are Christians we are all one , that is , wee have all equally , and alike beene partakers of Christ by baptisme , as he saith , vers. 27. as many of you as have beene baptized into Christ , have put on Christ . So that as members of Christ we are all one , & all make but one body of Christ . Yet as amongst the naturall members of our bodies , so amongst the mysticall members of Christ , though they be all one as members , being compared with the head : yet being compared one with another , S. Paul tels us , there are more honourable and lesse honourable members , 1. Cor. 12. 23. Your other place , that we should in giving honour preferre one another , teacheth humility , but taketh not away superiority . But you go on and tell us , that nature and religion agree in this , that neither of them hath an hand in this heraldry of Secundum sub & supra : whereas in it they both joyne hand in hand . Nature acknowledgeth this heraldry , that shee may avoyd ataxie and confusion : And religion also , for did not our Lord and Master acknowledge a Caesar , and commanded us to give unto him that which belonged unto him , to wit , obedience & subjection . And doth not his Apostle S. Paul command that every soule should be subject to the higher power . Rom. 13. 1. where you see this heraldry of sub & supra , is put downe in expresse tearmes : and pray let us observe the Apostles reason why wee should thus be subject to the higher powers , for , saith he , there is no power but of God , & the powers that be are ordained of God . How heare I then , that all this comes from composition and agreement of men amongst themselves . But I spare to prosecute this doctrine any further , least I should discover in it a very transcendent crime . FINIS . Notes, typically marginal, from the original text Notes for div A44476e-100 Lib. ad Her. cap. 39. Artic. 20. Cap. 1. & 2. 
A38827	----	A winding-sheet for the schism of England contriv'd for to inform the ignorant, resolve the wavering, and confirm the well principled Roman Catholick. By J. E. missioner. Everard, John, missioner. 1687 Approx. 141 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A38827 Wing E3534A ESTC R218229 99829840 99829840 34285 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38827) Transcribed from: (Early English Books Online ; image set 34285) Images scanned from microfilm: (Early English books, 1641-1700 ; 2028:5) A winding-sheet for the schism of England contriv'd for to inform the ignorant, resolve the wavering, and confirm the well principled Roman Catholick. By J. E. missioner. Everard, John, missioner. [24], 96, [16] p. [s.n.], Printed at Dublin : permissu Superiorum, 1687. Dedication signed: John Everard. Final three leaves contain verses; "A divine poem disswasive from shism" has caption title. Reproduction of the original in the Trinity College Library, Dublin. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Early works to 1800. Church of England -- Controversial literature -- Early works to 1800. Schism -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-04 Mona Logarbo Sampled and proofread 2003-04 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A WINDING-SHEET FOR THE SCHISM OF ENGLAND , Contriv'd for to inform the ignorant , resolve the wavering , and confirm the well principled Roman Catholick . By I. E. Missioner . Narraverunt iniqui fabulationes , sed non ut lex tua — Spal . 5. Veritas non erubescit nisi obscondi — Tertull. contra Valent. — Printed at Dublin , Permissu superiorum , 1687. TO THE KINGS Most Excellent MAJESTY . WHEN I contemplate the many Miracles of Divine Providence that led your most Serene Majesty by the hand through so many wonderful changes and imminent dangers to the Throne of your Royal Ancestors , maugre all the contrivements of Hell , and Plots of Horror and Impiety , sure all signalize you as pre-ordain'd by the Almighty for a great work of Ages , viz. To rescue the Virgin Spouse of Christ the Roman Catholick Church from the Jaws of the Dragon , it 's your rare Valour , and Piety , that must give the fatal blow to the many headed Hydra of this Schism-abounding Age , this heavenly work shall eternize your glorious Name and Memory at the Rising and Setting Sun even beyond the tracts of time , and manifest you to be among all earthly Kings the most meek , clement , valorous , most wise , merciful , and the most tender hearted truely Christian Prince , who hath Learning to understand , Wisdom to discern , and Powerful Authority to command and commend that Faith be observ'd in your Kingdoms , which is most conformable to the Scripture , most consonant to the Doctrine of the Primitive Church : and most warranted from the express priviledges , advantages , and promisses given by the Sacred mouth of ever glorious Jesus . — O great IAMES , in you signally is now verified that receiv'd Maxime , A fortibus fortes , a piis generantur pii , from a confluence of the most transcendently august blood of the best Kings of Europe , and from your great Grand-Father , and great Grand-Mother ; the ever blessed Queen Mary of Scotland , mark : Sanguis Martyrum semen Ecclesiae . Lo , their blood running in your most Sacred Veins , inflames your dread Majesty to most sublimely religious undertakings specially when in you is to a prodigy seen such a Spring of Valour and pious Zeal for to promote , vigorously , yet mildly , the Glory of the Almighty so as that no Posterity will keep it silent but blazon it throughout the whole World to your eternal Glory . For can any think that the all-bountiful God has imported all those stupendious Gifts in vain to you ? No undoubtedly , they are destin'd to glorious actings , for to fill the World with wonders of your happy Reign , in drawing after you to Christs holy Faith the hearts and obstinate Wills of your Subjects — Therefore may it please your most Sacred MAJESTY , this small Tract of Divine Faith confidently flies to be shelt'red under the Wings of the gracious Patronage of your most Serene MAJESTY , now by the Grace and Providence of God , Defender of the Faith — And now the most invincible HERO , the only Glory , moving Soul , and the most Tutelar Angel of Great Brittain , Y'our Prince whose Valour and Conduct is such , As none can praise , nor yet admire too much . In you all 's great , great in all Magnificence , Your graces and gifts excells all Excellence , You by grant of Liberty quite allays The Schisms of our late sore aflicting days , Now each of your Subjects to Faith may tread That way which safest him to Bliss may lead . Reign long great Prince , sure your course shall hold Though ten hundred thousands Whigs cross you should , Whose mad , vain , damn'd contrivings can't hide The woful stings of their dark inner side . They like guilty blind buzzards of the night Shrink from the clement terrour of thy might . Lo , Christ's Faith you maintain and that in sight Of all the World , in all the World's despight , In glorious Iesus you always confide Who sure for your all safety shall provide . God on whom all sublunary things depend Bless your designs , and you from all harm defend . Sweet Iesus grant , that upon Sea and Land All things prove prosperous you take in hand . May all the blessings my wishes can invent Prolong your days , and fill them with content . Therefore let us all your Subjects lift up our eyes , hands , and hearts to God on high , and let us earnestly beseech him mercifully to bless our dread Sovereign Queen MARY , with a most holy sweet Princely Graff , a rising from so august , high , and gloa Stock ; and this for the full comfort and succour of great Brittain , to the end , that ne'r any other hand than Stuarts , should sway the Scepter of this Land , to this Prayer let all true Subjects say , Amen , Amen . May it please your Majesty This is the daily Prayer of your most eternally devoted Servant . John Everard . Vive Iacobe diu dux optime , maxime princeps Te divina tegat dextera , prosper abi . TO HIS GRACE THE Duke of ORMOND . May it please your Grace , AS my well-intended and honest endeavors were never yet wanting to serve your Grace , not only ( by God's heavenly Inspiration ) in saving your precious life some years past , but even now also , by the direction of the same Divine Spirit , am endeavouring to prove instrumental in the saving your more precious Soul , that immortal Soul which is to survive either in the bosom of Glory , or in the flames of the Damn'd , to all Eternity . This small unpolish'd Tract , contriv'd by me for that purpose , I present your Grace ; the whole scope whereof may ( I hope ) be not unfitly applied to your present state , in matter of true Soul-saving Faith. — My Lord , it 's notoriously apparent that your moral Principles were all along for Monarchy , or Kingly Government ; all your life being eminently employed in real Loyalty through very many vicisitudes of Fortune , and trials of Constancy : First , having sacrificed your Estate and Ease , slighting all Cromwell's tempting offers , by a voluntary banishing your self after your Sovereign into Flanders ; Secondly , in gallantly exposing your life , in coming and remaining in London some fifteen days incognito , striving wisely and warily to pave the way for the Restauration and happy Re-inthroning of King Charles II. of Ever-glorious Memory , Dr. Huet and others being put to death for entertaining your Grace . Add to this , how you being last of all Lord Lieutenant in Ireland , you proved most Loyal , Wise , and Watchful , always striving to defend vigorously the Prerogatives of the Crown , to render Sedition odious , to undeceive the people of those Shams , Cheats , and Frauds that were palm'd upon them ; to purge away all venemous humours and distempers which the hellish Faction were always infecting the Subjects with : You exposed their wild Artifices to the derision and detestation of the World , preserving that Kingdom from fained and false Plots tending to destroy the Peace and Tranquillity of the Land , and involve it in Anarchy and Confusion . Such was the indefatigable Labour and Vigilance of your Grace to put a stop ( through your wise Government and prudent Counsels ) to the restless endeavours of the publick Enemies of Kingly Government . I should not forget , my Lord , your great Vigilance in relieving ( even in the dead of Winter , and to the hazarding your life ) with extraordinary speed the City of Waterford , when besieged eighteen days by the Vsurper Cromwell , he having assured all his Adherents that that City was most extremely his . These , my Lord , your Heroick Vndertakings to promote Loyalty , the same Loyalty which now stands the top and most visible of your Grace's most Illustrious Titles and Characters , which rendred you all along a great Favourite of our late deceased Sovereign , and makes you now most dear unto his present Majesty King JAMES the Second . — These , I say , are so notoriously known , both at home and abroad , that even base Envy and Detraction have but rendred them to be the more acknowledged , and most illustriously conspicuous . These , my Lord , not common actings , are patterns of your unbounded Merits ; these Heroick Efforts , Vndertakings , and brave never-to-be-forgotten Performances , proceeded sure from that your Noble Genius , or natural propension to Monarchy , in detestation of Democracy and Anarchy . Now , my Lord , you are to apply that your clear Eagle-ey'd Iudgment and great Wisdom in owning and honouring that great Monarchy which Christ established here on Earth , governed by one Visible Head , the Vniversal Pastor , Vicegerent of Christ , and Successor to St. Peter , to whom he gave special warrant to govern his Flock . And it 's an undoubted truth , my Lord , that the Interest and Conservation of Kingly Government is twisted with true , ancient , Christian Religion , that it seems animated with one and the same Soul ; for , like to Hippocrates's Twins , they smile and weep together , and live and die together : For even as Rebellion is the bane of Civil Kingdoms , and Peace and Concord the preservation of them , even so Schism is the utter ruine of the Church of Christ , Peace , Vnity , Vniformity , the special gift of God therein , and in the true Church above all Kingdoms or Common-wealths , because it 's in all points a glorious conspicuous Monarchy , tending every way to Vnity , there being but one God , one Christ , one Flock , one Pastor , one Hope , one Faith , one Body , one Head , as the Apostle assures us . To this heavenly Monarchy , my Lord , you are invited ; all Sects , or false new-fangled Churches , cannot pretend to be a Monarchy , having no Head , nor united Body , but a confused Chaos . I am confident that your Grace is a Master of more solid reason than to ground your Faith upon an uncertain Foundation , or to pin the Salvation of your Soul on the bare sleeves of any Sect whose Guides are failable and fallible in all mens Opinions , when you may enquire and find out a secure Infallible Guide , leading to that Eternity of Glory you were created for . The great reason , my Lord , the great motive that excited Dr. Vane , Dr. Cressey , Dr. King Bishop of London , the Bishop of Glocester , with very many more , to separate from the Protestant blind Sect , was because they found no safe , secure , certain , human infallible , unerring , warrantable Iudge , to interpret Scriptures , and define questions of Faith without errour , with any promise and privilege from Christ , among the Protestants . And consider , my Lord , that it 's very probable that the last Verdict and Sentence of the forlorn Protestant Sect is already written in Heaven , that it must soon yield , and fall to nothing , as all other damn'd Heresies have done : for it 's but folly to pretend to secure by human arts that which God is resolved to destroy . Are you , peradventure , afraid or asham'd that Sectaries will blame you of inconstancy , in changing , or removing to the Roman Communion ? Sure we Mortals have above bruit Beasts the Resurrection of our Bodies ; we have above Devils to repent , reclaim , and flie from sin , especially that most heinous sin of Schism and Heresie : for Sectae non possi debunt Regnum Dei , Galat. 5. So as that you must want constancy only to sin : Sapientis est mutare consilium ; nullus pudor est ad meliora convertie . — Sure it was no blemish to St. Paul to turn to Christ from a Persecutor ; it was no shame to Constantine the Great , of a Heathen to become a Roman Catholick , Converted and Baptized by Pope Sylvester ; and it was no blemish to Louis I. King of France , to be drawn to Christ's Faith by a Woman : Then what shame can it be to your Grace , to forsake Schism , and come to the true Mother-Church , the which King James I. of Blessed Memory did acknowledge in open Parliament to be the only Mother-Church of all Churches ? I hope , my Lord , you are none of those who say to God , Job 21. Depart from us , we will not have the knowledge of thy ways . I hope you are none of those which abhor to hear good Inspirations , flie and detest good Company and Books , lest by such occasions they might be touched in conscience , and so be converted and saved . I hope you are none of those most unfortunate hard-hearted men whereof the Prophet ( Isa. 28. ) speaketh , We have strucken a league with Death , and made a bargain with Hell it self ; which is in effect as much as if they had said , Trouble us not , molest us not with thy persuasions , spend not thy words and labour in vain ; talk to others who are not yet settled , let them take Heaven that will , we for our parts are resolved , we are at a point , we have made a league that must be kept , we have made a bargain that must be performed , yea , though it be with Hell and Death everlasting . O what a wonderful fury and obduration of an unrelenting heart is this ! My Lord , when men are byass'd or prepossess'd , they lie open to be imposed upon to the belief of a down-right Lye , or to the disbelief of a manifest demonstration of an infallible Truth , and so to be mis-led to a plausible Errour . The great reason why there are few in comparison who now-adays come to a right understanding , and a well-grounded persuasion in matters of Faith , is , because they are not many who make a due enquiry with sincerity and unbyassed disposition : sure such who wilfully remain under the power of the false Principles which were instill'd in them in their Education , or who blindly following failable and fallible Guides , whose persons they have in admiration and veneration , resolving never to trouble themselves with a free and impartial use of their own Iudgment concerning those Doctrines which they have in their own Opinion wisely and safely ( as they imagine ) taken upon trust , led away by lofty conceits and opinion of their own Reason and Capacity , will not suffer them to attempt any sincere ingenuous Examination of such things as imply a possibility of being deceived in points of Faith ; whence it comes to pass , that they weigh only what is offered in favour of their own side , and make it the great end of their search not to follow what shall appear to be true upon enquiry , but rather to be confirmed in their present erroneous Persuasion : it 's no wonder then that such as do enquire thus , are rather hardned in Errour , than convinced of the Truth . — I say then , that it is at once disingenuous , dangerous , and silly , to entertain such blind thoughts . I pray God these motives may have a strong influence upon you , by the assistance of God's Grace , which is never wanting to those that are not wanting to themselves , and imprint in your Soul the Character of Truth , that you may conquer all oppositions of Vnderstanding or Will , which may bar your ready Obedience thereunto . First , divest your mind of all prepossess'd Opinions and worldly respects in favour of any Sect , or in dislike of the true ancient Church , so as truly having deposed all obstinate prepossessions of your Iudgment , you 'll be easily persuaded that the Roman Church is the true Church , wherein only is Salvation to be had : Pursue this Quest , my Lord , suffer not your self to be mis-led by the seducing of flattering blind Guides , or Obstinacy ; Adjourn not this Quest ; Say not , as Felix said to St. Paul , Acts 24.25 . When I have a convenient season I will call for thee : The World expects your happy Return to the Glorious Liberty of the Sons of God. Alexander the Great , my Lord , being asked if he would run at the Olympick Games , said , I could be content so I might run with Kings . Begin then to exercise a Virtuous Ambition , in running after Kings at the Olympick Game for an Eternity of never-ending Glory in the Roman Communion ; in so doing you may know that you run with two and twenty brave Kings of England that were Saints ; you run with King Charles II. ( whose dear Favourite you have been ) who by the quick-sighted piercing eye of his natural Iudgment said in his Speech , That Christ can have but one Church , and that the same is the Roman Catholick Church ; and that Christ left his Power to it , even to forgive sins . He desired to know , How came that Church to lose that Power , and by what Authority men separated themselves from it ? His Majesty answers saying , That it was , that particular men raised Schism for their own advantage . — Here , my Lord , you see the King leaves the heavy guilt of SCHISM at the door of the Protestant Sect. You run with our most Sacred Leige and Sovereign King JAMES II. ( whom God preserve for many many happy years ) whose Motto is , Let Life and Three Kingdoms lie at stake , Before I damn my Soul , or true Faith forsake . Run with King James I. of ever Renowned Memory , who did acknowledge in open Parliament , That the Roman Catholick Church is the only Mother-Church of all Churches , See Stow , pag. 840. Run finally , ( my Lord ) with all the present Kings in Christendom , excep those of Swedeland and Denmark , who reign in that Cold , Cloudy , and Sin-darkned Northern Corner of the World , where Heresie is entertained by a company of dull stupid people , that will not penetrate . Run , I pray , with the best part of Mankind in all Ages , with the wisest Heads of the World , for unfeigned Holiness and Learning . Run along with these irradiant Pole-Stars , and you cannot go astray : and it 's an undoubted truth , that the Life , Example , and Heroick Actions of a Prince , have usually a greater sway upon the minds of his Subjects , than his Laws ; for the Example of a King is a living Law , which secretly over-rules mens minds , and bends them to a compliance with it . None can deny this , but those who have their Iudgments swallowed up by prejudice , and whose blind passions have over-run their reason . — Listen therefore to the Voice of Heaven , Apoca. 18.24 . Go out of her , my people , that ye be not partakers of her sins , and that ye receive not of her plagues . Schism , my Lord , and damn'd Heresie , ( to which you pertinaciously adhere ) are most grievous Plagues , from it redeem your precious Soul from forfeiture , that has been this long time mortgaged to Death ; for Sectae non possi debunt Regnum Dei ; and non est prudentia , nec concilium contra Dominum ; and Sapientis est mutare concilium . Make it , my Lord , your daily Prayer to God to settle you in the right . This said , my very good Lord , begin to put on ( in the Name of Ever-glorious Iesus ) a Noble Resolution to shake off those Chains and Bonds of that Monstrous Tyrant Schism , which detains you in slavery : let the scales of blind misguided Zeal fall from your eyes , that you may see to find out a most secure Vnerring Guide in your Iourney towards a happy Eternity . — I beseech the Father of Lights and Mercy to illuminate your Vnderstanding with Beams of his Saving Grace , that you may learn , embrace , and practise the Faith of Christ , which shall be the daily Prayer of me , who intreats your Grace to bestow one Grace , which is , to permit me to bear all my Life-time the Title of your humble Chaplain ; being always Your most obsequious and faithful Servant , I. E. He may be won that longest does resist ; To pray for your Return I 'll ne'r desist . I 'll ne'r despair of any , whil'st I see A fruitless Tree may next year fruitful be . A WINDING-SHEET FOR THE Schism of England . CHAP. I. THe ALMIGHTY , as a most Divine Architect , rais'd the Fabrick of his Church in this World as a medium to Salvation ; a Man for not hearing this Church is term'd in St. Matth. 18.18 . a Publican or Heathen ; Protestants segregating themselves , and not hearing this Church , are in a most lamentable state . Sure a natural unity and connection of the Parts among themselves , and to the Head , is necessary for the conservation of the natural Body : Christ promised that there should be Unity in his Church ; St. Iohn 10.16 . They shall be made one Fold and one Pastor . This Unity is most requisite in God's Church ; St. Iohn 17.11 . Christ prayed , that his Disciples should be one . And again , 1. Cor. 1.10 . I beseech you that you all speak one and the same thing , and that there be no Schism among you , but that you be perfect in one judgment . Protestants denies , and flyes from this Unity , being divided and subdivided ; Christ praying : Sure his Prayer took effect ; his People , his Flock , and Congregation , being still one in the bonds of Peace . The pretended Reformation have no Unity , differing in most essential Points for Salvation , therefore no true Church ; the Roman Catholick Church , and no other , stands firm and infallible against all the tempests of Apostacy , Heresie , and Schism , and this by her Unity and Uniformity : Sure by confession of Protestants , the Roman Church was once the true Church according to St. Paul , Rom. 1.8 . First , I thank my Lord through Iesus Christ , that your Faith is spoken of throughout the whole World. And again , v. 7. To all that be in Rome beloved of God , call'd to the Saints , Grace to you , and Peace . Now I say , having it once , how could they but retain the same Faith still infallibly ? For no general Council even ever yet condemned her of Error , none of the holy Fathers ever wrote against her , and by no authority was she to this day reproved of Schism ; for she left no Church or Company ever yet , she went not forth from any Body or Congregation ; how could she ? being infallible in her self , 1 Tim. 3.15 . she being the House of God , which is the Church of the Living God , the Pillar and Firmament of Truth ; if not , why should any be esteemed a Heathen and Publican for not hearing her ? Add to this , Christ being the Head of the Church , the Holy Ghost the Soul thereof guiding and directing in all truth , the Church could not err , unless you 'l make Christ and his Spirit an Impostor , and a Lyer , which is down-right Blasphemy , seeing that he prophesied , That the Gates of Hell shall not prevail against her , viz. Error , Falshood , Schism , or Heresie ; hence I infer by good illation , that any Congregation of People despising Christ , forsaking his Church , and remaining out of it , pertinaciously is guilty absolutely of Apostasie and Schism , see St. Luke 10.16 . He that heareth you heareth me , and he that despiseth you despiseth me , &c. Lo the misery of Protestants ! who are likewise really guilty of Heresie , in adhering to so many false opinions and errors of Faith contrary to the generally approved Doctrine of the Church of Christ , from which they wilfully and blindly divided themselves , breaking of Communion with the ancient , one Holy-Catholick Apostolick Roman Church : And sure that Church , to which Apostacy , Schism , and Heresy , doth agree , is a false and erroneous Church ; and this is the Church of the pretended Reformation . The Power of glorious Jesus our Redeemer did marvelously shine in the Empire of his Church , which his heavenly Father did put into his hands to build it , raise it , cement it with his Sacred Blood , to illuminate it with his Light , nourish it with his Body , to make Laws in it , establish Sacraments as conveyances of Divine Graces , to eternize a most dread and propitiatory Sacrifice , to create Pastors and Priests , invisibly to rule it by a visible Head , a Power never to be shaken even to the Gates of Hell ; to exercise a Jurisdiction over Souls , to bind them , unloose them , pardon Sins , and change Hearts ; and you may know , that this ever blessed Jesus having the source of all power in him , did in Divine Providence distribute the same , his Divine Power , to Popes and Kings , constituting the one for Spiritual Government leading to eternal Glory , the other for the Temporal ; and it is his will and pleasure we honour the Character of that his Divine Authority , both in the one and the other , and not to argue , controul or impugn , upon idle whimsical Phantasies those heavenly Powers . And it is most evident , that in all times before Heresie began , there has been rendred to Popes Vicegerents of Christ , and lawful Successors to St. Peter , the Honour they deserved as such , and as the sovereign universal visible Pastors under Heaven ; see the Council of Calcedon , in Epist. ad Leonam Papam , where the Pope is called , Caput omnium Episcoporum & totius Christi Ecclesiae . Also we confess and acknowledge our Sovereign Liege-Lord and most gra-King IAMES the Second , true and absolute Monarch of these his three Kingdoms , singularly honouring and obeying him , and with most true , cordial , faithful , loyal affection , loving him as an animated real Portraiture of the greatness of the Divine Majesty ; and sure there is no Science more noble , nor more advantageous , than to honour and obey these two Powers ; neither can there be any true lasting Felicity , but in the accomplishment of the Will of the Almighty , the Sovereign Master and Ruler of all . On the contrary , it is observed in the History of many Ages , that dire Vengeance and Wounds from Heaven have fallen signally upon those who have disobeyed these two Powers , for the Wind blowing from blasphemous and seditious Mouths , returned on their own Heads , since it is fit such Impiety and horrid Iniquity should first kill it self with its own Poyson : What the Soul is to the Body , the same is true Religion to a Kingdom ; the Body without a Soul signifies nothing ; even so a Kingdom , without true Religion , is disjoynted , confused , and comes to ruin ; whereas Divine Religion in it self is the Basis and Foundation of all Moral Virtues , the ground and support of all just pious Laws , the cement that strongly combine all human Society , and is the very life of upright impartial Justice , and constant Honesty : Finally , true supernatural Religion is the golden Chain that unites God to Man , and Man to his Duty to God , and brings down the rich Blessings to poor mortal Sinners on Earth . O what a glorious and most happy Kingdom is that , where are to be seen , as in a clear optick Glass , these two most heavenly Objects , the King 's most excellent Majesty prostrate on bended knees , paying with ravishing Devotion the humble religious Homage of Heart , Hands , and Knees , to the Divine Majesty of Almighty God! As a Member and obedient Child of the visible Church of Christ , honouring a visible sepreme head Vicar of Christ , and Successor to St. Peter , as Universal Pastor of all Pastors . And it is a most undoubted truth , that Kings are not made by the invention of active , ambitious , or politick Wits , as blind Enthusiasts Dreams ; neither are they Creatures of the People's making , or the Product of a giddy Multitude , as the Independents , with many other seditious blind persons , maintains ; but they are grounded on the very Law of Nature in high paternal Authority coequal with the World , they are founded on the pure Law of right Reason , which gives a Dignity and Authority to the First-born over all his Brethren , so as Kings are rooted in the Original Laws of Nations , as Cicero , lib. 3. de legib . testifies ; Omnes antiquae Gentes Regibus paruerunt , All the ancient Nations in the World were ruled and governed by Kings : They are confirmed by God's unerring Law , who instituted Kingly Government over his own chosen People , Deut. 17.15 . and gave express command for David to be anointed King of Israel , 1 Sam. 16.1 . Finally , Kings are prophetically promised as a very great Blessing to his Church ; Isa. 49.23 . Kings shall be thy Nursing Fathers , and Queens shall be thy Nursing Mothers . And Plato , that Seraphick Philosopher , calls Kingly Government the most Divine Government . Herodotus , who is stiled , Pater Historiarum , The first Historian among the Heathens , calls it , The most ancient Government . Aristotle , the most rational of all Philosophers , stiles it , The most excellent Government , for Monarchical . Government is the meer imitation of the Government of Heaven , which is by one God ; 't is the restitution of the Primitive Government in this World , which was by one King , and it is the meer reflection of the admirable Government of Nature , which rules the many Members of the Body by one Soul. Daily experience proves that Ship to be best guided which is steered by one Pylot , tho' trimm'd by many Saylors ; that Army sure is best ordered which is commanded by one General , tho' assisted by many inferiour Officers ; Ergo , that Nation is more happy and best governed by one King ▪ tho' advised by divers prudent and religious Counsellors . And even Nature gives us a Hieroglyphick hereof in the Bees , whose sweet Commonwealth is ordered by one King : See Georg. lib. 4. Quemadmodum mirantur & omnes circumstant fremitu denso stipantque frequentes ; They all follow and obey , like little nimble Courtiers their little King , &c. All this considered , will not a good Judgment see , that to go about to oppose any of these two Powers , is to do that which St. Austin said , To suffer ones self to run into a folly , which hasten'd into the height of Insolency and Madness , and in the end find nothing but an Ocean of Disturbances , and unavoidable Perdition and Ruin. God bless King IAMES , our most gracious Pole-Star , no sooner His Royal Brother King Charles the Second , of ever glorious Memory , died , but he publickly went to hear Mass , confiding in the mercy of ever blessed Jesus , who for him doubtless will all Safety and Prosperity provide . O Prodigie never to be duly pondered , for which he is through all the World praised and admired ! Magna est Veritas & praevalet . We must not meddle with things Sacred , but with due reverence ; we must not confound the true Churches Spiritual Authority , with the Regal , Civil , and Temporal , both being distinct in Office , and severally given and appointed by the Almighty ; they are like the two Arms of his Divine Power employed by him , and distributed to their several Uses , the one exercising the meer Spiritual and Persuasive Power , the other the Corporal and Coercive Power ; the one holding the Pastoral-directing and Soul-corrective Staff , the other swaying the Royal and All-subjecting Scepter ; the one unsheathing the Spiritual Sword , cutting off by Authority Disobedient , Schismatical , or Heretical Sinners from the communion of the faithful Flock , and from eternal Life ; the other brandishing the Kingly Sword , cutting off the Lives of the Offenders of established just Laws ; and even as God holds this World in his hands that the vast Sea and firm Land may not mix together , but observe their just bounds , lest they should come to another Chaos ; So he will not have those two sovereign distinct Dignities be blinded into one , least Confusion , and inevitable Ruine should follow . Sure since King Henry the Eighth revolted from the Monarchical Spiritual Power of Christ's Church , nothing to this day followed but confusion , misery , disasters , in this brave Kingdom of England , by degrees ascending to height of unheard-of Iniquity and Tyranny , as to cut off the best of Kings Charles the First ; assuredly those miscreant Hell-hounds that murdered him would not stick to murder even Divinity : This is the woful Catastrophe of disjoyning the Spiritual , from Kingly and Monarchical Government . Now I must say this much of the Roman Catholick Church , that , according to St. Paul , Rom. 1. was , and is yet , and will continue , in perpetuum , famous for Faith , Religion , Sacrifice , and Sacraments , throughout the Universe , for the sound of her Doctrine hath been heard every where , and her Fame to the utmost Parts of the World , so as it is the same to say Roman , as Catholick or Vniversal ; whereas there , where the Roman Eagles Wings did never spread , the Roman Faith did , reaching down to all Ages , and spreading over all Kingdoms ; for who can view Christianity in its extent , but must consider how all Kingdoms and Nations were by Roman Emissaries converted to the true ancient Faith of Iesus , we need not make any further Enquiries , but embrace and walk confidently in those plain Paths in which Fools cannot err , following the foot-steps of the true Flock and the heavenly good Pastor , where alone Sanctity , Verity , and all Virtues , inerrability , infallibility , and perpetuity , are found ; for when , where , or how she ever err'd or fail'd , no Authentick Author have yet related , no faithful candid Writer recorded ; nor have any of those watchful Luminaries and Sentinels , whom God hath placed in his Church , ever given the least alarm of Innovations gotten into the same , only Schismaticks and Hereticks combining , conspiring , and reviling , and in vain . CHAP. II. Of the CHURCH . THe Church of Christ is one Society or Company of Men link'd and combin'd together in one and the same profession of Christian Faith , Religion , Sacrifice , and use of Sacraments under lawful Pastors , and under one supreme visible Head Pastor , or conservator of Peace , Union , and Verity : This is a true notion or definition of the Church established by Christ , and propagated by the blessed Apostles ; here the true nature , essence , and constitution of a Church is manifested , and doth truly distinguish it from all Hereticks and Schismaticks vain Pretences whatsoever , for they are apparently excluded from Christ's Church , and she appears glorious without spot , wrinkle , or any such thing ; she is described in holy Writ by the Emblems of a City , orderly govern'd by one chief supreme Governour , or of an Army govern'd by that Military Discipline , that requires subjection to one Generalissimo , the King had placed over it ; of the Body , each Member in due subjection to its visible Head on Earth , and the Pope in point of Government , rul'd by his invisible Head in the highest Heaven . Hence it followeth by order of good consequence , that Divine Faith and Belief ( wherein consisteth as well the ground and foundation of our eternal welfare , as also the Fruit and entire Utility of Christ's coming into this World ) is to be had in the Church , made plain by the Prophet Esay 45. he foreshewed the wonderful Providence of God , in providing for Christians so manifest a way of Direction for their Faith and Religion , as that the most simple and unlearned Man in the World should not be able ( but out of wilfulness ) to go astray therein , his words directed to the Gentiles are these : Take comfort , and fear not ; behold your God shall come and save you , then shall the Eyes of the Blind be opened , and the Ears of the Deaf shall be restored , and there shall be a Path and way , and it shall be called , The holy way ; and it shall be to you a direct way , as Fools shall not be able to err therein . Sure the plain and direct way mentioned by Esay , wherein no simple or ignorant Men can err , is the general Body of Christ's visible Church upon Earth , planted by his Apostles throughout all Nations and Countries , and continuing by Succession unto the World's end ; in which Church , who remaineth and believeth all things taught therein , cannot at all fall into any Error of Faith ; for that this Church is guided by Christ's Spirit , and therefore in no ways subject , or within the compass of Error : For which cause , St. Paul , ultimo , calls it , The Pillar and Firmament of Truth . And the same Church is so conspicuous and evidently manifest , that it is more easie to find it out , than it is to see the Sun or Moon when it shineth brightest at Noon , or to behold the greatest Hill or Mountain in the World ; and for more declaration of this , it 's to be noted , That in the time from Christ's ascension , until the 13 th year of Nero's Region , who first of the Roman Emperours began open Persecution against Christians , and put to death St. Peter and St. Paul : In this time ( I say ) of Toleration under the Roman Empire , ( which continued the space of 36 years ) the blessed Apostles and Disciples had preached one uniform Gospel and Faith throughout all the World , as may appear by their Acts recorded , and by the peculiar Testimony of St. Paul to the Romans , Rom. 1. which thing being most miraculously done by the Divine Power and Virtue of Christ , Bishops , Pastors , and Governours , being ordained in every Country and Church , for guiding and directing the same by themselves and their Successors in perpetuum ; this I say , being once brought to pass , then the blessed Apostles , for preventing of new false Doctrines that might afterward arise , most earnestly exhorted , and with all vehemency called upon the people to stand fast in the Doctrine , Documents and Traditions then received , to hold firmly the Faith and Doctrine already delivered as a Depositum or Treasure committed to them , to be safely kept till the last day . And above all other things , they forewarned them to beware of new fangled Teachers , whom they called Hereticks , who should break from the Unity of the Universal Body already made and knit together , and should devise new Glosses , Expositions , and Interpretations of Scripture , bringing in new Sences , Doctrines , Opinions , and damnable Divisions , to the utter renting of Christ's Church , Kingdom , City , already builded , and all this to the perdition of infinite Souls . Hence it is , that St. Paul , Tim. 1. pronounceth peremptorily of a contentious and heretical Man , that he is damned by the testimony of his own Judgment or Conscience ; for that he abandoned the common , direct , publick way , which all Men might see , devising particular Paths and pernicious Turnings to himself ; and the ancient Fathers of the Primitive Church disputing against the same kind of People , defended always , that their Error was of Malice and wilful Blindness , and not at all of Ignorance ; for they will not behold the plain , direct , sure , safe , unerring , and infallible way among Christians , wherein no man can err , tho' never so simple , but only of blind , wilful , and obstinate malice : Yet by promises of Christ himself in the Gospel we are absolutely ascertained , that the same visible Congegation , Body , Common-wealth , Church , Kingdom , and Government , which was established by Christ , and propagated by the blessed Apostles , shall endure and continue by Succession of Followers in perpetuum , and that no new Teacher of later Doctrines dissenting from the first , shall ever prevail against it ; albeit divers Errors and Heresies have sprung up , and made great blustering and disturbance for a time , yet have they been repress'd and condemn'd by the same Church , and her visible Pastors and Doctors in the end . For Example-sake , in the first Age there arose up certain seditious fellows among the Iews , as Simon Magus , Nicolaus , Cerinthus , Ebion , Meander , &c. that were Hereticks ; against these , stood in defence St. Peter , who broke the Neck and Black Art of Simon Magus , even by his Prayer : And after him , St. Martialis , St. Dionysius Areopagita , St. Ignatius , Policarpus , and others . In the second Age rose up Basilides , Cerdon , Marchion , Valentinus , Tacianus , Apelles , Montanus , and divers others ; against these stood in battel Iustin Martyr , Dionysius Bishop of Corinth , St. Ireneus , Clemens Alexandrinus , Tertullian , with many others , their equals : And so all along downward from Age to Age unto cursed Luther's days , whatsoever Heresie , or new false Opinions hath been raised contrary to the general consent of Christ's universal Church , it hath been check'd , controul'd , silenc'd , and condemn'd by vigilant Pastors and Doctors , chief Governours of the same Body , by general Assemblies and Councils gathered from time to time , as occasion serv'd , in all Parts of the World : Whereby it 's evidently most manifest , that he who relieth upon this general consent of Christ's Church , and the judgment thereof , cannot err in matters of Belief , but walketh in that sure , secure , and infallible Path , wherein 't is said in Isaiah 35.8 . That a very Fool cannot go amiss . Hence one may be persuaded of the Churches perspicuity and infallibility in her Traditions and Doctrines through God's Divine Providence , which did and will always preserve it from corruption , having a warrant for it out of Scripture , Isa. 59.21 . My Spirit which is upon thee , and the words which I have put into thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy Seed , nor out of the mouth of thy Seed's Seed , from henceforth for ever . And St. Austin said , Ep. 118. That to dispute against a living multitude of the whole Church , is insolent madness . And to say , she may err through ignorance , wilfulness , or negligence , is most absurd and blasphemous , she having Christ for her Head , and the holy Ghost for her Guide and Spirit , who was sent by our Saviour to teach it all Truth ; wherefore to tax that heavenly Government with errors in Faith , is either to tax the holy Ghost with them , or to blaspheme against Christ our blessed Redeemer , by saying , He has not kept his word and promise , in sending the holy Ghost to teach his Church all truth for ever . King IAMES , in a publick Speech made in his Parliament , acknowledged the Church of Rome to be our Mother-Church , saying , I acknowledge the Church of Rome to be our Mother-Church : This you may find in Stow , pag. 840. Sure the Sacred Blood of his glorious Mother Queen Mary , the ever blessed Martyr , ran in the Veins of this her Royal Son King Iames , who would do wonderful things in favour of the Roman Catholick Church , if it were not for the black contriving of the Gun-powder Plot by the Matchevilian Policy of crooked Cicil , only for to hinder King Iames from favouring the Church of Christ ; Sanguis mantirum semen Ecclesiae . See Osburn . Sure there is no other certain Testimony to any prudent considering Man , no firm Ground or Motive to believe , that the Primitive Church received her Doctrine from the blessed Apostles , these from Christ , Christ from God the Father ; nor any way to bring it down from those times to these our days , but only the Tradition of the Church from hand to hand . For we may observe three properties of the Doctrine of Divine Faith to be true , to be revealed of God , to be preached and delivered by the Apostles . The highest ground by which a Man is perswaded that his Faith is true , is the Authority of God speaking and revealing it ; the highest proof by which a Man is assured that his Faith is revealed , is the Authority of Christ , and his blessed Apostles , who delivered the same as descending from God ; but the highest ground that moveth a Man to believe , that his Faith was preached by the blessed Apostles , is the perpetual constant Tradition of the Church succeeding the blessed Apostles unto this day , assuring him so much according to the saying of Tertul. depraes . c. 21. & 37. who made his Ladder of Belief thus : What I believe I received from the present Church , the present from the Primitive , the Primitive from the blessed Apostles , these from Christ , Christ from God , and God , the prime supreme Fountain of Verity , from no other Fountain different from his infallible Knowledge : So as we must cleave to the present Church firmly , believing the constant Tradition thereof successively . So as if any have taught contrary points of Faith than what is revealed , the Catholick Church hath condemned them for Hereticks ; which is a sufficient proof , that until such heretical Spirits , some one or more Traditions of the Church , were universally believed : As for Example ; The Doctrine of Christ's consubstantiality , or being of the same substance with the Father , no Man of reason will deny , but that it was generally believed in the Church before the days of the Arch-heretick Arrius , and that the Council of Nice condemning him , was a sufficient proof , that the Doctrine he opposed was the Universal Tradition of the Church , by force and vertue whereof he was overthrown , and not by Scripture only . The various ridiculous attempts of Protestants had hitherto no better success than Achelous had in fighting with Hercules , who took upon him several shapes , hoping in one or other to overcome him , but was by Hercules beaten through all his shapes , and forced at last to take his own proper shape , and yield : Even so Protestants fighting against Roman Catholicks are daily by them beaten thro' all their changes , forms , shifts , and inventions , through which they wander , yet are forced at last to take their true form of Protestancy , which is obstinately to deny , and even protest against manifest Truth , against general Councils , holy Fathers , and consent of all Nations . But I do heartily pray , that it would please God to bring them to the true ancient heavenly form which they ought to have , which is , of Roman Catholick , and not perpetually roul like the blinded Sodomites , wander and grope in the darkness of uncertainty and instabibity , until eternal Torments seize upon them . One great egregious fraud you may observe amongst the Canonical Protestants , viz. That when they dispute against Roman Catholicks , they have recourse to the Scripture , and will be tryed by that only ; but when they dispute against Puritans , and other Sectaries , who can deal with them at their own Weapon , the Scripture only , then they have their recourse to the Fathers , and the old Tradition of the Church , just using the very same Arguments against Sectaries that Catholicks do against them ; particularly in the baptising of Infants , against the Anabaptists ; and the keeping of the first day of the week holy , against the Sabbatarians who would have Saturday , for either of which there is not any command in Scripture . And shall Tradition serve them in those cases , and not in others ? And this shift is such a one as St. Augustin , Psal. 80. witnesses , to be common to Foxes , and now to Hereticks ; for even as the Foxes have two holes , to save themselves by one , when they are driven from the other ; so Hereticks ( whom the Scripture figured out by Foxes , Cant. 2.15 . ) have a double passage to save themselves , by the one when they are assaulted by the other ; so that he that will catch them , must set his Nets before both issues , and besiege both passages : As ever yet to this day , the excellent Writers among Catholicks have done , and have left them neither Tradition nor Scripture , whereby to escape Confusion , and the shame of Schism and Heresie ; for it is but folly to pretend to secure by human crafty Arts that which God is resolved to destroy . AN APPENDIX . PRotestants corrupts Scripture in their Translations most shamefully , wickedly and impiously , for to make good and justifie their Schism : To make Catholicks Idolaters , they in the year 1562. corrupted the Scripture , 2. Cor. 6. How agreeth the Temple of God with Idols ! They translated and printed in the English Bible , How agreeth the Temple of God with Images ! The same wickedness they practise in 1. Cor. 5. If any that is called a Brother be a Fornicator , Covetous , or server of Idols ; they printed in the year 1562. Or a worshipper of Images . It were too tedious a business to specifie all their false and absurd Translations , by which they brought the word of God to be ridiculous to the world . Priest , in their Language , is Elder ; Church , Synagogue ; holy Ghost , holy Wind ; Soul , Carcass ; Christ , Anointed ; Lord , Baal ; Eucharist , Thanksgiving ; Baptism , Washing ; Hell , Grave ; Devil , Slanderer ; Beelzebub , Lord of a Fly ; Angels , Messengers : So that an exhortation to Devotion in the Protestant Scripture-Language , will move Men more to Laughter than to Piety ; whereas in the Catholick Translation and Phrase , it moves to compunction . Suppose a Catholick Priest should exhort the People thus : I who am a Priest , placed in the Church by the holy Ghost for the feeding of your Souls , do denounce to you in the name of Christ our Lord , That unless you come to the Eucharist with more Devotion , and perform better your Promises made to God in Baptism , ye shall be condemned Body and Soul to Hell , and your Portion shall be with the Devil , I say , with Beelzebub and his Angels : Sure this Exhortation in the Protestant Language of Scripture goes very absurdly . Let us suppose , that a young spruse Protestant Minister should step up to the Pulpit , and repeat the Priests Exhortation in his own corrupt Phrase , thus : I that am your Elder , placed in the Synagogue by the holy Wind , for the feeding of your Carcasses , do denounce unto you in the name of the Anointed , our Baal , that unless you come to the holy Thanksgiving with more Devotion , and perform better your Promises made to God in washing , ye shall be condemned Body and Carcass to the Grave , and your Portion shall be with the Slanderers , I say , with the Lord of a Fly , and his Messengers . How therefore can any Man of reason and judgment joyn in Communion with such impious Sectaries that thus corrupts the holy Word of God , for to keep Souls in Schism , Heresie , and Damnation : Away , away ! Fie , fie on such hellish Practises ! The main thing Protestants deny , is the Antiquity of the Doctrine of the Roman Church , saying most impudently , That the Primitive Fathers taught the Protestant Doctrine , and not that which the Roman Church now-adays teacheth , which is found to be most false by the examination of Particulars . Let us take a view of the Roman Doctrines as they were held in S. Augustine's days , and the four first General Councils which were held between the year 315 , and 457 , to which four Councils Protestants give much honour , and subscribe to their Decrees : Sure in those times the Church believed in the true and real Presence of the eating with the Mouth the Body of Christ in the Eucharist , as Zuinglius , the Prince of the Sacramentarians , acknowledge , in these words : From the time of St. Augustin , the opinion of Corporal Flesh had really got the mastery ; St. Aug. lib. de vera & falsa Religione cap. de Eucharistia : And was adored with outward Gestures as the true Body of Christ ; in Concil . Ephes. in Epist. and Nestor . in Concil . Nicaen . c. 14. To give prime Honour , and supreme , to St. Peter , Bishop of the first See , as Universal Pastor and Vicegerent of Christ ; Concil . Nicaen . c. 15. Concil . Chalced. Act. 4. & 16. constit . c. 5. To pray to Saints , that they may intercede for us ; in Concil . Chalced. Act. 11. Prayers for the Dead offered publickly and privately in St. Augustin's time ; August . de cura pro mortuis . In those days the Church held the Fast of Forty days of Lent as Apostolical Tradition ; St. Hier. ad Marcel . Ep. 54. Fridays likewise Confession and priestly Absolution ; St. August . Homil. 49. saith , The Keys given to the Church is to some purpose sure : We must not frustrate the words of Christ. So St. Basil , Tertullian , St. Clement , &c. And thus of all other Points in Controversy we may find Reason , Authority , Practice , and uninterrupted Custom in all Ages , as Napier in his Treatise on the Revelations , pag. 145. confesseth , saying ; After 300 years , the Emperour Constantine subdued all Christian Churches to Pope Silvester , from which time , till these our days , the Pope and his Clergy hath possess'd the outward and visible Church ; Protestants employment being not at all to convert Heathens , but to pervert those already converted ; Tertul. praescr . c. 42. And we may find in the Writings of Roman Catholick Authors , Orthodox Fathers , that the Doctrine now held by Protestants , were condemned as Heretical in those Persons that then held them . For Example : The Protestant hold , that the Church may err ; so did the Donatists who were condemned by St. Augustin . Potestants deny unwritten Tradition , and urge Scripture only ; so did the Arrians , and were condemned by St. Augustin and Epiphanius . Protestants teach , that Priests may marry ; so did Vigilantius , and condemned by St. Hierom , contr . Vigilant . c. 1. Protestants deny Prayers for the Dead , so did Arrius , condemned by St. August . haer . 53. and St. Epiphan . haer . 75. Protestants deny invocation of Saints ; so did Vigilantius , for which he was condemned by St. Hierom , contra Vigilant . c. 3. Protestants deny the Real Presence ; so did the Capernaits , and Berengarius , who reclaimed and did Penance . Protestants deny confession of Sins to a Priest ; so the Novatian Hereticks did , reproved and condemned by St. Ambros. lib. de penitent . c. 7. So did the Montanists , condemned by St. Hierom , Epist. ad Marcel . 54. I leave off an addition of many other Points , which makes really the new-moulded Protestant Sect appear but a meer frippery or hodge-podge of old condemned Heresies . Hence you may understand , that the Doctrine of the Roman Church is this day , as it was 1600 years ago , still one , Holy , Catholick , Apostolick , and Unchang'd ; grounded on such a solid unshaken Foundation , that it is never to be brought down by the Gates of Hell , i. e. Heresie , Schism , Apostacy , Wranglings , foolish Fopperies , Lyings , Railings , &c. Now Sir , if you are sufficiently toss'd and wearied out with variety of Disputes , and desire to put an end to them now , follow the guide and direction of the Roman Catholick Church in Faith , Religion , Sacraments , Sacrifice , and Doctrine ; all which are derived from Christ himself to his blessed Apostles , from the Apostles down to us , and is to continue in the same heavenly Channel of Succession unto the end of the World : Which Roman Catholick Church hath obtain'd supreme Authority from the Apostolick See , by a wonderous succession of Bishops , by the judgment of the People , by the gravity and authority of Councils ; and lastly , by the Majesty of Miracles : And not to submit to this Divine Authority , sure is the height of Impiety , and precipitant Arrogancy , and not to Dotages of particular idle Intruders . Now as Rebellion is the bane of Civil Government in Kingdoms , and Peace and Concord the preservation of the same ; so is Schism , Division , and diversity of Faith , the ruin and calamity of the Church ; and Unity , Peace , and Uniformity , the special Blessing of God therein , and in the Church above all Commonwealths , because it is in all points a Monarchy tending every way to Unity , there being but one God , one Christ , one Church , one Faith , one Hope , one Head , one Body , one Baptism . Christ's Church is a Society of those that God hath called to Salvation , by the profession of the true Faith , Religion , dread Sacrifice , the sincere Administration of Sacraments , and the adherence to a lawful Pastor , as Head ; which Description is so fitted and proportioned to the Church , that it resembles the Nest of the Halcyon , which according to Plutarch is of such a just and exact size for the measure of her Body , that it can serve no other Bird , either greater or lesser . Since Christianity is a Doctrine of Faith , a Doctrine whereof all Men are capable of ; and since the high virtue of Faith is in the humility of our Understanding , and the merit thereof in the ready obedience to embrace it ; what madness it is for any Man to tire out his Soul , to wast away his Spirits in tracing out all the thorny Paths of the main Controversies of these our backsliding days , wherein to err is easie and dangerous , what through the malice of Authors abusing him , what through Sophistry beguiling him , what through blind Passion and Prejudice transporting him ; and not rather betake himself to the right way of Truth , whereunto Christ , Reason , Nature , and Experience , do all give witness ; and that is , to associate himself to that Church established by Christ , whereunto the custody of a heavenly and supernatural Truth hath been from Heaven it self committed , to weigh and find out discreetly which is the true Church , to receive it chearfully and discreetly without doubt or discussion , whatsoever it delivers , without any farther inquisition ; she having the warrant , that he that hears her , hears Christ ; and whosoever hears her not , hath no better place with God than a Publican and Pagan : And what folly is it now to receive Scriptures upon the credit of her Authority , and not to receive the interpretation of them upon her Authority and Credit also ? Sure if God should not always protect his Church from Error , and yet peremptorily commanding Men upon pain of Damnation to obey her always , then had he made very slender provision for the Salvation of Mankind ; which conceit concerning God would render us very ungratefully impious . These Considerations or Motives may very easily perswade Persons of Reason and Piety to embrace and maintain that which they know to be the Religion of their Fore-fathers , before her Adversaries had a Name , her Doctrine having had a very long continuance ; which cannot easily be supposed , in the present possessors , to be a Design , since they have received it down from so many Ages ; and it is not likely that all Ages should have the same purposes , or that the same Doctrine should serve the several different ends of divers Ages , relying upon the Grounds ; to wit , that Truth is more ancient than Falshood , and that God would not for so many Ages forsake his Church , and leave her in Error , Schism , or Novelty . Again ; Let us consider the exceeding Beauty and Splendor of her Churches , her solemn Service , stateliness and magnificence of her Hierarchy , the Name of Catholick which she claims as her own due , and to concern no other Sect of Hereticks ; the wondrous continual Succession of her Popes , of an honourable and most certain Line of 250 Popes , Successors of St. Peter ; both Tyrants , Traytors , Pagans , apostate Hereticks , in vain wresting , raging , combining , conspiring , and undermining it : Let us reflect , that beside the Roman Church , and such others as are united with it , you will find all other Churches to have failed , and have an end or decay long since , or their beginning of late . The Roman Church was founded by the Prince of the Apostles , with a Promise to him from Christ , that Hell Gates should never prevail against it , Mat. 16.18 . And that himself would be assistant to it to the consummation of the World. All the lawful general Councils that ever were in the World have approved and honoured it , condemning its Adversaries . God so miraculously hath blessed it from above , that very many famous , learned , wise , and godly Doctors in all Ages , have enriched it with their Writings , Legions of Saints with their rare Holiness and Virtues , Millions of Martyrs with their Blood , many Millions of Virgins with purity of Soul and Body have sanctified and embellished it : And even at this day of unjust Rebellions , Apostacy and cursed Schism of her revolted Children , she stretcheth out her Arms to the utmost corners of the world , daily and newly embracing whole Nations into her Bosom . Mark how that in all Sects opposite are found inward Dissensions , Contrarieties , change of Opinions , uncertainty of Resolutions in matters of Faith , rebelling against Governours , and daily confusion of Order ; whereas contrariwise in the Roman Church there is Unity , Uniformity undivided , and Resolutions unaltered , a most heavenly Order ; all with admirable Harmony , and undefective Correspondence , bending the same one way to the effecting of one and the same work : Wherefore let no Man doubt to submit himself and judgment to this glorious Spouse of Jesus Christ , reverently obeying her in all things ; whose Authority every Man may safely follow and rely upon , she being so happy in being instrumental in converting all Nations from Infidelity by unfeigned Miracles , and , among many other things , the Names of Hereticks and Schismaticks which she fathers upon all those that disagree and revolt from her Bosom . This brings me to mind that saying of St. Hierom , lib. 1. c. 14. contra Iovinian , concerning St. Peter's Primacy : Amongst the twelve Apostles one was chosen , that a Head being constituted and appointed , all occasion of Schism might be taken away . Melanghton holds , that the Primacy is most necessary for the retaining and preserving of Unity , and adhering to the Roman Catholick See. Seeing therefore , that Controversies in Religion in these our times are grown in number so many , and in matters so intricate , that few have time and leisure , fewer strength of Understanding to examine them , it remains for Men desirous of satisfaction in things of such consequence , diligently to search out which Church hath divine revealed Faith in it , and the same to embrace , follow , and practise . St. Paul says , That Faith is the substance of things to be hoped for , and an argument or demonstration of things not appearing to us . I wonder that St. Paul calls Faith a Substance , when it is but an Accident ; we must understand St. Paul thus : Even as the Substance is the foundation & stress of the Accidents , as of Quantity , Quality , Relation , &c. all cleaving and adhering to their substance , so as if those accidents become separated from their substance , then the substance will be reduc'd to a punctum indivisibile ; even so Divine Faith , if it be not whole and entire , believing all and every Article and Principle revealed , preached , and handed down from Christ and his Apostles ; then Faith will be no Divine Faith , but is become a folly , phantasm , and illusion ; it must be a Faith animated with Charity , Piety , Obedience , &c. that will avail for Salvation . For suppose you believe the Incarnation , Resurrection , Ascension of Christ , with all other Mysteries belonging to his Divinity and Humanity , and not to believe the Real Presence , Auricular Confession , Purgatory , &c. you have no Faith for Salvation : As if but one Wheel of your Pocket Watch be broken , nay if but one Tooth of it be broken , your Watch serves for nothing ; so one Article of Faith denied , destroys Faith. Sure he that admitted a leak in his Ship , drowns it ; and he that divides Faith , believing some Points , and denying other Points , comes to have no Faith at all ; for all that comes from one and the same Divine Authority , ought to be believed with like equality , reverence , and submission : Doing otherwise , is to suffer ones self to run headlong into real blindness , which hasten'd to the height of Insolency and Madness ; and to have nothing so assured as incertainty , nothing so undoubted as the loss of true Faith transform'd into a real Schism , the headlong descent of a horrible Precipice , to never ending scorching Flames . CHAP. III. Appendix to the former Chapter . THe Almighty God independent and immense in his Extent , eternal in his Duration , infinite in his Perfections , glorious in his Mercies , and mysterious in the wonderous communication and dispensation of his Favours , Mercies , and Graces to Man , above all sublunary Creatures ; for the Apostate Angels are lost without Redemption , and the punishment their insolent Pride hath merited , doth pursue them without relaxation , term , or pity ; it is Man therefore who must be plac'd and substituted in the empty Seats of Angels . O Mercy ! never to be duly ponder'd ! Lo God the fountain , cause , and origin of the Universe , drew Man out of Dirt and Morter , as the Master-piece and prime Substance of all his Operations ; it was Man that deserved the last wonderous touches of his omnipotent Hands ; so , as Plato cryes out , calling Man the Miracle of all visible Miracles , it 's certain , that of all Encomiums given to Man , the most noble , august , and transcendent , is , that he is created to the Image of God as a character of his Divine Nature : Herehence God's Goodness requires Homages , his Majesty all Worship and Acknowledgments , and Affections of all Hearts . Now we are to consider , that God , when he created Man , did not assign him to remain in the state of pure Nature , but did out of his goodness confer on him original Righteousness and Grace , and after did endow him with supernatural Means , which may bring him to the supernatural end he was created for , viz. The vision , fruition , and possession of Heavenly Glory for all Eternity . Now a supernatural End must require a supernatural Means , whereas by no natural helps we can arrive to be compleatly happy in the next Life , then of all supernatural Means or Gifts , the ground and stress of all the rest , is Divine , unerring revealed Faith. Now the Master and Author of that Doctrine we must believe , the Instructor of the Actions we must perform , and the promiser and performer of the final Happiness we may hope for is God himself , who cannot deceive or be deceiv'd , he being the prime Verity . Via veritas & vita . — So as Faith is not grounded upon our weak natural Judgment or Ratiocination , but upon obedience to the Church . Faith is a gift of God , a supernatural Quality infused by God into our Souls , by which we firmly believe all things revealed to us ; Without Faith , its impossible to please God , Heb. 11.6 . And , He that believed not , shall be damned ; Mark ult . v. 16. So as every one ought to know that there is a sovereign and blessed end , viz. Eternal Glory ; then every one ought to love and heartily wish to attain to the same , and earnestly seek out for those means and helps prescrib'd and ordain'd by God for the compassing it . Then in the first place we must find out Divine Faith , which partly proceeds from God as the source and Author thereof , as Prima veritas : And altho' those things we believe by Faith cannot be known by evident Demonstration , yet because they are taught us by supernatural means , we are more certain of their truth than of all other things , because those things are deliver'd over to us by a more certainly infallible Teacher , the Spirit of Truth , the Holy Ghost : Therefore enter I pray into a serious consideration of the End , for which you and all were created , viz. The Glory of God , and your eternal Happiness ; and for the knowledge of the means to attain thereunto , you may find by the consent of all Christians , this cannot be gotten by clear and evident sight , nor by human Discourse founded on the Principles of Reason , nor by reliance upon Authority meerly human , but only by Faith grounded on the Word of God , revealing to Men things that are otherwise , only known to his infinite Wisdom . Now God sure revealed all these things to Jesus Christ , and he to his blessed Apostles , as he saith , Iohn 15.15 . All things which I have heard from my Father , I have made known to you : This partly by word of mouth , but principally by the immediate teaching of the Holy Ghost ; to the end , that they should deliver them after to Mankind , to be received , believed , and obeyed over the whole World in perpetuum , as it is said , Matth. 28.19 . Go teach all Nations . Sure they did accordingly preach to all Nations , as it 's said by St. Mark 16.20 . They going forth , did preach every where ; and so planted an universal Christian Company , charging them to keep inviolable , and to deliver to their Posterity what they have received from them as the first Messengers of the Gospel , as St. Paul said to Timothy , 2 Tim. 2.2 . The things that thou hast heard of many Witnesses , the same commit thou to faithful Men , who may instruct others . Now tho' the blessed Apostles and their Hearers be departed out of this Life , yet still there remains a means now in the World , by which all men may assuredly know what the Apostles preached , and the Primitive Church received of them , seeing the Church to the end must be built on the Apostles , and believe nothing as matter of Faith beside that which was delivered of them , as St. Paul said , Ephes. 2.20 . Are built on the foundation of the Apostles and Prophets , Iesus Christ being the chief Corner Stone . Scripture is a Light only to the Faithful , because known from the Church's Tradition to be from the Apostles , by the Apostles Authority confirmed by Miracles to be of God , by God's supreme Verity , who cannot deceive nor be deceived , to be the truth : So Scripture is a Light which must be shewed by a Superiour Light , before it become light . The Church therefore must guide us to know the truth of Scripture , as St. Austin said , Contra Epist. fundamenti , c. 5. I would not believe the Gospel it self , unless the Authority of the Church Catholick did move me . The Word that is written tells us , that all is not written ; as St. Paul , 2. Thes. 2.15 . exhorts us to keep both the written and unwritten , saying , Stand fast and keep Traditions which you have learned by word , or by our Epistle . It is manifest , that the first Church of God from the Creation until Moses , which was about 2000 years , had no Word of God but what was unwritten ; which we call Tradition from hand to hand . And we do not read that the Apostles were sent to write , but to preach : And S. Iohn denies , that he had expressed in Writing all that he had to say , saying , Having more things to write to you , I would not by Paper or Ink , for I hope that I shall be with you and speak mouth to mouth , that your Ioy may be full : By which it is evident , that the blessed Apostles , beside their Writings , did preach other things which were wanting to their faith . And it 's manifest , that what the Apostles did write , was but accidental , and upon particular occasions . See Hooker . Eccles. Pol. Lib. 1. Sect. 15. P. 87. For instance ; the Epistles of St. Peter , Iames , Iohn , and Iude , were written against certain Hereticks , who misunderstanding St. Paul , did teach that Faith only without Works sufficed to Salvation : See St. Aug. de fide & operib . c. 14. And St. Iohn did not preach his Gospel till his last Age ( which was very long ) without writing , and took occasion to write ( as St. Ierom , de Scriptor . Eccles. affirms ) by reason of the Heresie of Ebionites then broke out . The like may be shewed of the rest . And take what is worth observation : That all Epistles were written to such persons only as were already converted to the Christian Faith , therefore were written not so much to instruct , as to confirm ; this Zuinglius also confesseth , Tom. 2. lib. de Eccl. fol. 43. By all which its evident , that the Apostles and Evangelists did write their Books not by Command of Christ , but upon some accidental occasion moving them thereunto ; and very many were saved before any Scripture , and that only by Tradition , which was before Scripture ; for the invention of Printing was not in the World till about 230 years ago , and the Bibles that were written being but few , by reason of the great labour of writing them ; and those that were written , not purchaseable but by few , because of their great price ; nor legible but by very few , because they were not printed , but written by hand ; and sure God by his Providence did and will always preserve his Church from extinction and corruption , having warrant for it out of Scripture , and no warrant for the preservation of the Text , the Church being a thing more easily known than Scripture , and consisting of a living Multitude , can express it self more plainly by the Mouth and Tradition of the Church ; Tradition being plain and easie Doctrine concerning the common , capital , and practical Articles of Christianity ; but Scripture , full of high , mysterious , and hidden sences , furnished with variety of Parables , Examples , Histories , Revelations , Figures , Allegories , so as it cannot be proved directly to be the word of God but by Tradition . The Christians of the Primitive Age , on pain of Damnation , held nothing of Faith , but what they received from Christ and his blessed Apostles ; for Moral and Apostolical Tradition without written Scripture , or written Books , was the means of planting and conserving Christian Religion ; see St. Paul , Galat. 21.8 . Altho' we or an Angel from Heaven preach to you , besides that which we have preached to you , he be Anathema . And again , 2 Thes. 15. Therefore Brethren stand ye fast , and hold ye the Traditions which ye have learned , whether by Word or by our Epistle . Sure Apostolical Tradition is the sure Guide by which we may infallibly be assur'd what Doctrin for Salvation Christ and his blessed Apostles left many years before any thing was written or printed . CHAP. IV. The Scripture of Protestants decry'd . FIrst , I say , that all Sectaries , tho' never so many , and opposite one to another , have ever risen , and have still pretended to Scripture ; nay , the Devil urged his Temptation with a scriptum est , Matth. 4. And so many frequently deprave the Scriptures to their own perdition , 2 Pet. 3. I decline not Scripture , but allow , admit , and embrace it , as containing that irrefragable Doctrine , which eminent Persons in the Church of God penn'd , even a thousand years before Printing was invented : Scripture is a good Instrument to draw Men from Paganism to Chistianity , but not Protestants to the Catholick Faith. When the Christian explicit Articles of Faith prepared and delivered to us by our Primitive Pastors , according as they had received them from Christ ( the prime Inventor ) were rashly annull'd , taken away , and rejected by Sectaries ; and the Bible put into all hands , for to search and find out by our own skill the Results and Principles of Religion implicitly couch'd in the Bible ; is not this extream Madness and Tyranny to Souls ? Is it not a tyrannous Cheat , and an Abuse hardly to be parallell'd , to put Men to seek for a thing with a fore-imprinted prejudice of that they go about to find , and seek for Faith with a prejudice against Faith ? With such-like prejudice do the English People read the Bible , being afore-hand advised by their Reformers fully to believe that the Catholick Mass is abomination ; the Real Presence , a late invention ; the Merit of Good Works , a Dream ; fasting and mortification of sensual Appetites , folly and madness ; the indifferency of Man's Free Will to Good or Evil , an Error ; the making a Vow , a Chimera ; restitution or satisfaction of Injuries done , a prejudicial Mistake ; all Expiation of our Sins , an inexpiable Crime ; honour to blessed Saints , Idolatry ; Sacrifice , Altars , and the whole Priesthood of Christ , Prophaneness ; the conscionable practice of Sobriety , Justice , and Piety , necessary to Eternal Life , detestable Popery ; for God's sake , what good can accrew to the drooping Soul of an Heretick by reading of Scripture with these Prejudices , these Diabolical Anticipations , these Antichristian Preconceptions , these meer Obstructions to all Faith , Grace , and Salvation ? Yet thus forewarn'd and prepossess'd , all Sectaries read the Scripture , no sound or solid Fruit arising thence to their Souls but hardness of Heart , Pride , Schism , sencelesness of God's Judgments , desperateness in all Sin and Injustice : Sure the Scripture do little or no good , but as it is presented by the Church , and received with her Interpretation , and practised in her Bosom . The Ark of God , so long as it was upheld by the Priests , comforted and sanctified them ; but look'd into , or touch'd by others , destroy'd them ; nor was it to them an Ark of Salvation , but an Offence , and occasion of Fall : Therefore it was a heavenly Caution that which we received by a Voice from Heaven , Act. 10. Things that God hath sanctified , do not make common . We see Scripture takes up Figures , Allegories , Parables , &c. wherein are inclosed Truths of a differing strain to what the Letter relates , which will cause an obscurity almost invincible , even to Church-men , singularly assisted , and inspired . It is therefore but madness to undertake Labour and Hazard for naught . The Law and Government of the Messias differs from the Law of Moses in this , That one was committed to Paper , but the Doctrine of Jesus should be written in the Heart and Entrails of his Church : He is a God that writes on the Paper of the Heart unto Eternity indelible Tenets . The Law of Christ is written not with Ink , but with the Spirit of the Living God ; not in Tables of Stone , but in fleshly Tables of the Heart , promising to animate the Body of his Church with his own Spirit , which should lead them into all Truth ; so as in very truth , Scripture of the New Testament was drawn by the Rule of our traditional Doctrine , and explicit Faith , and not our explicit Faith gathered out of them ; neither was ever any General Council called together to teach the Church her Doctrine , but upon the rising of Heresies judging by the Rule of Tradition , declared against Heretical Innovations : Here I infer how they are bereaved of Human Understanding , that do not see palpably , that a pretended Church which begun by breach of Promises to God , by Sacrileges and Impurities of Apostates , by general Revolt against Kings , against Divine and Human Laws , by the filth and ordure of the Carrion and caitive Flesh , by the dissolution of good Manners , by Blood , Furies , and Confusion , could not come and take its source from the Divine Spirit ; yet they boldly say , they find Scripture of their side . Ah lamentable Illusion ! To whom did the Scripture send them , but to the Priests and lawful Pastors ? What said the Scripture unto them , but that they ought to keep the Traditions , and obey Prelates ? That they must not trust to their own judgment , but captivate it in matters of Faith ; and that it was better to believe with holy Simplicity , than question with a proud Curiosity : And it 's observable , how the poor deluded People in England , after using their Bible now above a hundred years , how they have a Church without Apostolical Preachers ; these without Character , Mission , Priesthood , or Divine Jurisdiction , Sheep without true Pastors , faithful without Churches , Christians without Sacraments , Temples without Altars , Altars without Sacrifices , Religion without form or fashion , a Law without Obedience , a Faith without Works and Grace ; yet they all peruse Scripture , and all is , but that they overthrow themselves by these Scripture ways , by which they seek to establish themselves ; for if we ought not to believe any thing but that which is written , in what place of their Bible will they find , that the revealed , positive , and affirmative Principles of our Church must be denied and abrogated ? In what place will they shew , that these words , Hoc est Corpus meum , must be understood figuratively , not really ? In what place will they find , that Sunday must be kept holy , and not Saturday ? Where will they find , that there are but two Sacraments ? Where , that Children who cannot yet believe , or answer for themselves , are to be Baptized ? &c. And so many other things of this nature , which makes us sufficiently understand , they ruine themselves by their own Hands and Weapon , the Bible , which they force and wrest , to fit it to their depraved purposes . Alas poor deluded Pretenders ! To whom do you trust your Souls for Salvation , your Honours and Lives , having blindly rejected the old Belief and Truths of your Fore-fathers upon a bare pretext of Scripture , cast and moulded on the heads of changeable Men ? Let us therefore follow and embrace the Generality , the Antiquity , and common Consent ; let 's hold what is held every where , and always , and by all , so it be authorised by the Divine Law , and the Catholick Church's Tradition . Let us now see what the Ministers of Protestantism oppose against so many infallible Proofs , to cover their want of Antiquity , Mission , Succession , Miracles , Sanctity , Judgment , and Reason ? They cease not to buzz out every where a false pretext of Scripture 〈…〉 ich verily is the greatest illusion that can be imaginable ; for these pitiful ones seeing themselves batter'd on every side from the beginning of Reformation , know well in their consciences that the Scripture is against them ; yet say they , to mock at the faith of Mankind , and lead Souls to Atheism , We must avoid the decision of a Power lively and lawful , we must only take colour from the holy Text , we will make it say what we list , we will maintain nothing is to be believed but what is written , we will disguise it with glosses and consequences to catch these who seem to have reason and wit. Behold the only means to colour their pretences ! Who are endued with sufficient and solid Judgment , cannot but consider and discover how deceitful , weak , and ruinous , their Foundation is . Now behold the powerful and invincible Reasons , which made St. Austin resolve upon the Religion we profess : Many great Reasons ( said he ) with much reason keep me in the obedience of the Catholick Church , the consent of People and Nation 〈…〉 hold me , the Authority of the same 〈…〉 , which is risen up by Miracles , m 〈…〉 ed with Hope , augmented by Charity , established by its Antiquity , the succession of Bishops holds me therein ; which begins in the Seat and Authority of St. Peter , to whom God recommended the Care of his Flock , is maintained to this day . Lastly , the name Catholick holds me to it , adding Contra Epist. Manichaei , He would not believe the Gospel it self , if he were not convinced by the Authority of the Church . What can be more clear ? Yet tho' the Scripture doth so straitly recommend unto us in the practise of Humility ( the seat of Grace ) not to make our selves over-wise , or able , Rom. 12. Not to rest upon our own proper Judgment or Prudence , Prov. 35. To hearken to our Fore-fathers , to obey Pastors who have lawful Succession , to work out our Salvation in fear and trembling . What may a Man think of a Protestant Sect which authorizeth a peculiar Spirit , which hath ever been the Seminary of all Schisms and Disorders in Church and State , which without distinction puts the Scripture into all hands to judge of Points of Faith : Verily , from hence it is an admirable thing , to behold how the petty Spirits of silly Artificers , Mechanicks , and even simple Women busie themselves with their Bible , and to what degree of Pride they come , when abused by some imaginary Text of Scripture , they are puffed up with their own poor Ability , flattering themselves ( deluded Souls ) by some Text not rightly understood , with assurance of Salvation and Predestination in the greatest Exorbitancies , and neglects of Life : What Pride more irregular than this , to see Men not content with the Religion practised in England's three Conversions , doing all they can to deifie their own Opinions ? What Pharisee ever came near this height of Pride ? Yet the Bible they daily read and use . Verily I plainly see , they must hereafter live in Re-union ; it is the Spirit of God that commands it , and will effect it in due time . Whereas now a days Shism and Faction has evidently prevailed over Unity , Pride over humble Submission to reveal'd Truth , and ill stubborn Nature over real Truth . CHAP. V. Plain Testamonies of holy Scripture both Old and New , for the Church's Infallibility . WE read that the Jewish Synagogue had a Supream Court of Judicature to end all arising difficult controversies from whence there was no Appeal , because God promised that the Judge there , should shew them the Sentence and threatned Death , to those who should do presumptiously , and not harken to the Priest or Judge , Deut. 17.8 . nay , Christ himself commanded the people even in his time to do as they said , who sate in Moses Chair , but not to do as they did , Matth. 23.3 . So that till the spirit of God forsook the Synagogue it was to be obeyed , and by consequence was secured from giving a false Sentence in necessaries to Salvation . And can we imagine that God would leave his Spouse , his Church , without this so great a priviledge , to whom a Covenant with better promises hath been given , Heb. 8. The Prophesies that speak of the Churches , the New Law tells us , that there shall be in those daies a way of Holiness , that the way-faring Men , tho' Fools , shall not Err therein , Isa. 35.8 . Furthermore the Prophesies tells , that God had made a Covenant with his Church , that his Spirit shall be upon her , and his words which he had put into her mouth shall not depart out of her mouth , nor out of the mouth of her Seed , nor out of the mouth of her Seed's Seed for ever saith the Lord , Isa. 59.20.21 . Therefore no Errors , Read besides the 60. Chapter of Isa. Say , that all Nations that will not serve Her shall perish , she will Suck the Breasts of Kings , that her Sun shall not go down , nor her Moon withdraw it self , but the Lord shall be to her an everlasting light , sure ; this is to secure her from teaching false Doctrine , or falling into Idolatry ; the most abhorred of all Vices . From the New-Testament , Christ promises that he will Build his Church upon a Rock , and that the Gates of Hell ( which the Fathers interpret Error and Heresie ) shall not prevail against it , Matth. 16.18 . That he will be with her Pastors and Preachers , even to the end of the World , Amen . Matth. 28.20 . That he will send them another Comforter , the spirit of Truth to abide with them for ever , Iohn 14.16 . To teach them all things and to bring all that he has taught them , to their remembrance ver . 26. And that he shall guide them in all truth . chap. 16. v. 15. Moreover he has laid an Injunction upon all persons to hear his Church under the severe Sentence of being look'd upon as Heathens and Publicans : Matth. 18.17 . Christ told his Disciples and their Successors , that who heard them heard him , Luke 10.16 . he commanded to teach all Nations , and told them , that they who believed should be saved , and that they who believed not should be damn'd , Math. 28.19 . Mark 16.15 . O Soveraign and Heavenly Promises , Priviledges , and Graces of the true Catholick Roman Churches Infallibility . Add to this how the Apostles tell us , that the Chuch of the living God is the Pillar and ground of truth , 1 Tim 3.15 . Sure we may securely rely upon her , and they assure us that Christ gave his Son , Apostles , Prophets , Evangelists , Pastors and Teachers for the perfection of the Saints ; that henceforth we may be no more Children tossed to and fro , &c. Eph. 4. Are not these plain and wondrous texts of Scripture , and cannot you see clearly an infallible assistance promised to the directing and guiding men , that they should not be carried about with every wind of false Doctrine by the slght and wiles of men , and cunning craftiness , whereby some lie in wait for to deceive : No other Congregation under the Sun , but the Roman Catholick Church can stand up or pretend to these great Priviledges , it follows that Protestants are as they aver , fallible ; saying so , they tell all the World an Infallible truth , and thereupon we may be infallibly assured that they always are failable and fallible . And hence it follows , whilst Protestants themselve declare they are fallible , they can no ways pretend to be the infallible Church of Christ : For if the Word of God should have the first place , and serve as a basis , for the perpetuating of a Church infallible , ( as it is most reasonable ) I incessantly challenge Ministers to shew but one only Text of Scripture express , formal , and irreprovable , contrary to the Articles of the Roman Catholick Church ; sure this they could never yet perform , for hitherto they have produc'd nothing but Semblances , Stories , Lyes and Railings , for to delude weak inferior Judgments of the giddy Multitude , being unable to make them good before considering and learned understanding Men : And if a lawful Succession , sacred Mission , Character and real Consecration of true Pastors be required , which is absolutely necessary for the establishment of an Ecclesiastical Hierarchy ; the Roman Church can shew , that from the Apostles hitherward , our Popes and other inferior Pastors , do all to this day successively follow one another , above two hundred and thirty Popes — Magna est veritas & prevalet . If the Authority of Councils be requisite , which are the Sinews , Mouths and living Oracles of Religion ; in the Revolution of sixteen Ages , all Councils will be found , call'd for to confirm the Roman Church , & confute and condemn her Adversaries . If the Interpretations of Holy Doctors ( who have been the Lights of their times , Instruments of the Holy Ghost , and Secretaries of the Divinity ) they all with one accord and consent , speak for the Roman Church , condemning loudly the Errors and Schism of new Sects . If Miracles , which were wrought in all Ages , and in the sight of all Mankind , with so much approbation , that they have evicted Confession , even from the most Incredulous , and Reverence from the most Stupid , Millions and unfeigned Miracles , were and are daily wrought in confirmation of the verity of the Roman Catholick Religion . So as that there is not a Country wherein the Roman Catholick Religion is profess'd , which doth not produce Testimonies so prudently and evidently credible of true Super-natural Miracles , that to deny them , were to destroy all Humane Faith. Did not Simon Magus impiously boast , by the Spirit of his private Fancy , that he would do wonders , as St. Peter did ? who provok'd by the said Simon Magus , did prove that he had the Spirit of God , by raising a Child from Death , which the other , with all his Black Magick Art , could not do ; yet boldly challenging St. Peter , to fly from the Capitol to Mount Aventin ; while he was doing so , by the Prayer of St. Peter , loe he came tumbling down , and brake his Leg , whereof he died soon after . Even so that false Apostle Calvin , for the credit of his new Damn'd Doctrine , he would fain make a shew to the People of doing a Miracle , hir'd one that was Sick , to counterfeit himself Dead , who when Calvin should speak certain words , was to arise , as it were , from the Dead , but he not stirring , was found dead indeed . Withall , mark how that the Son of Calvin being bitten by a Mad Dog , his Father not being able to cure him , sent him to St. Hubert in Arden , where the Body of that Saint is kept with Veneration , and frequent Miracles wrought thereby , where he was perfectly made whole ; whereupon abjur'd his Fathers Sect , became a Roman Catholick , and lived and died so . Yet Protestants object , its strange themselves never see any Miracle , being so desirous , and miracles so frequent as we pretend . Herod was also very desirous to see a Miracle , but his curiosity excluded him from that favour : Men who believe nothing but what they see , deserve not to see Miracles , because they are obstinate . Yet there are few Protestants , who do not see Miracles ; what greater Miracle , than that all Catholicks turn not Protestants ? If the continual Victory over natural and vehement Inclinations doth require a Miracle of super-natural Grace , we are as naturally and vehemently inclined to their Religion , as we are to our own Liberties and Pleasures : What greater Miracle , than that Roman Catholick sober and learned Men , should be perswaded , that their Senses are deceived in the Sacrament of the Altar , and that they should suffer death for the Mystery of Transubstantiation ? There must be effects of super-natural Grace , and not of Ignorance , or Obstinacy , which cannot be laid to our charge , seeing we submit our Judgments to every definition of the Roman Church , and our very Adversaries know we are learned Men. Sanctity of Life , is a super-natural sign and effect of Grace , and of the true Church . This Sanctity is evident in the Roman Church . Not to speak of Antonies , Hilarions , or Stillitas , let 's draw nearer our times , and consider the Lives of St. Bernard , St. Dominick , St. Francis , St. Vincent Ferrer , St. Francis of Paula , St. Charles Barromeus , St. Teresa , St. Francis Xaverius , St. Anthony of Padua , and many more , who were known Roman Catholicks , professing the same Tenets , and Obedience to the Pope , which we now maintain against pretended Reformation . And not to speak only of the Dead , let any indifferent Person consider , how in all Vocations of both Clergy and Laity , we have many Persons eminent in Virtue , far above that degree of morality . Let our English Protestant be pleased to weigh with himself , whether young Ladies , of as great Quality , Fortunes , and Gifts of Nature , as England doth afford , could forsake their native Country , Kindred , and Friends , contemn all pleasures of the World and themselves , by embracing a religious , poor , and penitent Life , in perpetual Inclosure , submitting their wills to the Obedience and Humour of a Woman : could this , I say , be performed by so many , so continually , and with so great alacrity and content of mind , without a miraculous and super-natural Grace of the Almighty ? In my judgment it is a greater Miracle , that such Persons should resolve by a voluntary Banishment , to dye to their Country , and Friends , and to the whole World , by a Religious Profession , and to bury themselves alive in a Cloyster ; than if they had restored Life to others , and banish'd death from Graves and Monuments . 7. Now after that our Protestant Gentleman hath considered our Catholick Monasteries , let him examine , whether in his own Church there hath been , or now is , any thing resembling so much Religion , and super-natural Virtue , as that which amongst us is not admired ( though admirable ) because so ordinary . This kind of Life is as far from Protestants Practice and Doctrine , as it is from natural Inclination . Yet I have heard , that Master Laud of Canterbury , was once inclined to erect some Protestant Nunneries in England . I believe it would occasion as great stirs as his Reformation did in England , because nothing is more opposite to the Tenets of the reformed Gospel , and first Reformers , than to make Vows of Poverty , Chastity , and Obedience . Protestancy begun , and is founded upon the dissolving of Monasteries and Religious Vows , and is not compatible with their observance , if things must be carried on by the same means that acquired them a being . 8. The Conversion of Nations to Christianity , is not only a sign of the true Church , but also the end of its Institution . This is so proper to the Roman Catholick , even at this present , that none who heard the names of America , Angola , China , Monomotappa , India , or Iaponia , can be ignorant of our pious endeavours , and miraculous success , in preaching the Gospel to so remote Nations , where nothing that is coveted in this World , could be aimed at , or expected by our Apostolical Preachers . I will not say any more concerning the Signs of the true Church , these being sufficient to convince any Person that desires to be saved , that out of the Roman Church there is no Salvation , seeing it alone hath supernatural and visible Signs , whereby God doth declare sufficiently , that it is an infallible guide , to inform men of his Mysteries , and direct them in the way he hath prescribed for his Divine Service , commanding all men to hear and obey it , as they would hear and obey God himself . Now let us see what Luther the Apostate Apostle of Protestants says , Velit nolit , in praise of the Infallibility of the Roman Catholick , in his Book against the Anabaptists , who in hatred of the Pope of Rome , did reject Infant Baptism : Nos , We confess , sub papatu plurimum esse boni Christiani , imo omne bonum Christianismum , atque illinc ad nos devenisse ; quippe fatemur in papatu veram Scripturam Sacram esse , verum Baptismum , verum Sacramentum Altaris , veras claves ad remissionem peccatorum , verum praedicandi officium , verum Catechismum ut sunt articuli fidei decem praecepta , &c. Dico insuper sub papatu esse veram Christianitatem imo verum nucleum Christianitatis esse — O magna est veritas & praevalet . Mark what Calvin says , Instit. c. 10. § . 17. That St. Bernard was a godly and pious Writer . Adding , Et certe Papista fuit Bernardus , & nemo est Pius sine vera fide salutem & veritatem ab inimicis habemus . Mark lastly what Melancthon , one of the first Followers of Luther , said to his dying Mother , whom he perverted from the old Religion to his new one : Mother , send for a Priest , confess your sins before you die . Illa securior haec plausibilior via ad salutem . She did so , and died in the Communion of the old Roman Catholick Faith , in which she was born and bred . This you will find in Florimundus de Ortu Haeresis , lib. 1. cap. 9. What can be said more of the advantage of the Roman Catholick Church , than what her mortal Enemies proclaim to the World for to undeceive men , and guide them to the secure Ark of Sanctification and Salvation ? Now to deny this Infallibility so evidently demonstrated , is the great crime Protestant pretended Reformers are charged with ; in this Infallibility is founded all the Power of Christ's Church , obliging to believe the inviolableness of her Government , the unjustifiableness of any Schism , the firm security that Faith is certain , and whatever in the Church is Sacred . But Protestants never clear themselves from Schism , upon any other grounds , that those , which if admitted , would prove all Malefactors in the World innocent , and make it lawful , nay an obligation in conscience , to dissolve the whole Fabrick of the Worlds Government , whereas the very posture of a Fallibility of Faith , first lays , and in time hatches the Cockatrice Eggs of Anarchy and Atheism . What Man ever arrived to that height of mistake , as to endeavour to manifest his Innocency by the voluntary confession of a crime , which implies the objected sin of Schism ? Now Protestants are accused of Schism , they lay for the ground of their excuse , that they acknowledge not Christs Churches Infallibility , which is charged on them , to be both Schism and Heresie , and as the very sink of Infidelity . Sure they clearing themselves by denying the Infallibility of the Church , does the self-same as if some Male-contented Subject , having first out-lawed himself , by denying the Laws , and rejecting the Government of the Land , and afterwards this man becoming obnoxious to those Laws , by Robbing or Murthering , should endeavour to plead not Guilty , by alledging , that though indeed the Subjects , who accept the Laws , and allow the Government of England , are liable to punishment , if they offend against them . Yet , I ( quoth he ) who suppose this Government Tyrannical , and the Laws unjust , especially having a perswasion , and thinking in my Conscience they are so , cannot be obliged to obey them , and therefore I must not be accounted a Factious Man , nor liable to punishment if I break them . Pray what will become of this Malefactor ? Sure Protestants will clear him , in favorem Schismatis : But I am perswaded , wiser Judgments will think him more highly deserving the Gallows , for refusing subjection to the install'd Government ; then it is manifest , that Protestants do more deeply merit Excommunication , for denying and rejecting Church-Government and her Infallibility . CHAP. V. A Paraenetical Admonition to the People of England . PRotestants regard the antient Faith of Christ , whose Purity Ministers seek to blacken , by insufferable Injuries , Lyes , Invectives and Calumnies of the deepest Dye . They full well knowing , that its Purity cannot be attacqu'd with solid evident Reasons , nor Arguments , they found out by experience , that their Arguments to prove their new fangled false Doctrine , makes but slight Impression in the Peoples minds : And they daily see , that when they but faithfully represent the Sentiments and real Doctrine of the Catholick Church , they can neither justifie their Fatal Separation , nor excuse the Extravagancies and Impudencies of their first Reformers ; they finding it impossible by these means , to maintain the ground of their cursed Schism , they have a recourse to a most unjust , pernicious and hellish Artifice , viz. to impute to the Roman Catholick Church , an infinite number of gross Errors , representing them under the hideous Idea , of a Society professing most impious Doctrine ; thus no wonder that Peoples minds , under their conduct , should be alienated , as to feel Horror and Detestation of her Doctrine , so as their breach has been all along grounded upon Lyes , Calumnies and False Suppositions . Not being able to alledge in the behalf of their Schism , any thing that can bear weight , assuredly such disingenuous proceedings cannot but bring a deserv'd disrepute shame and confusion on the Protestant decaying Sect , even from the sober understanding men among them . And it is observable , that Incredulity is an immortal Disease , which hath reign'd from the beginning of the World , and which shall never end , but with the Worlds Dissolution . Dreams , Lyes , Illusions and Falshood are easily believ'd , because they insinuate themselves into the Hearts of men by Charms , but glorious Truth , which can never bely her self , hath much ado to make her self entertain'd and understood , yet we must know that there are many things unknown to us , wherein God doth exercise our Faith , but not satisfie our vain curiosity . It is said , that heretofore in Smyrna , a City in Greece , there was a false Mirror kept in the Temple , which did represent the most beautiful Faces with notable Deformity , and on the contrary , gave to ugly and mis-shapen a Lustre , of borrow'd and wholly imaginary beauty : It is most notorious , that the Protestant Ministers , in the false Glass of their Preachings , and lying printed Panphlets , represents the glorious Church of Christ the Spouse of Heaven ever Holy , as a Monster composed of Idolatry and Abomination , as the Horrid Beast , Whore of Babylon , &c. and on the contrary , a Protestant Sect , which begun by a revolt from all Obedience to lawful Superiors , and by an infinite number of Exorbitances , Sacriledge , and unparallel'd Cruelties , is forsooth represented as celestial , holy and beautiful ; and it is to be wondered to see even Dr. Stillingfleet , that Hircules and prime Advocate for Schism , and who undertakes like a Goliah , to defie the whole Hoast of Israel , in the false Glass of his Roman Idolatry , p. 8. Velit nolit , represents the Roman Catholick Church , as Idolatrous and Superstitious , and yet makes it out clearly , that she is the true Church , to whose Communion the purest of all Christians are bound to joyn , and that those who in any time did not joyn with it , acted against their Christianity , and must be counted as Schismaticks . Now , noble Sirs , you are intreated seriously to reflect and bear in mind that heavenly Virtue , of ready and true filial Obedience to lawfully authorized Superiors , as Guides of your Souls in this Valley of Misery , and sink of Death : this Virtue is of the first magnitude , and deserves all imaginable Encomiums ; Opposita juxta se posita magis clucescunt , said the most excellent Philosopher : contraries are their best Illustrations : Now Schism is Disobedience , and a most horrid Vice , considered in her own ugly shape , being carnality it self , so as there is not any crime so hainous as Schism , not Sacriledge , Idolatry , Paracide , nor worshipping the Devil , it 's an Abridgement of all the most damnable inexcusable , unexpiable Vices imaginable , it being impossible to receive such an injury or provocation from Church-Governours , as may make a Separation excusable ; for according to St. Austin , it is impossible that there should be any just cause for any to separate from the Catholick Roman Church . Sirs , such expressions as these cannot but strongly incite any understanding unbyass'd man , whom a tender care of Eternity invites to seek satisfaction in this Point , and seriously to consider , that the Decision of no one Controversie is more neerly concerning Salvation , than this , being the hinge on which the Ocean of particular Disputes and Controversies do hang. This said , let us see what Dr. Stillingfleet asserts in his Roman Idolatry , p. 8. That a Christian , by Virtue of his being so , is bound to joyn in some Church or Congregations of Christians , and that those who in any time did not joyn with it , acted against their Christianity , by virtue of which , they were bound to do it ; he adds that a Christian by being so , is bound to joyn in Communion of some Church , and to chuse the Communion of the purest ; from this his Doctrine , any understanding man must gather that he and his Protestant-pretended Church are guilty of Schism , for separating themselves , and remaining from joyning with the Communion of the Roman Catholick Church , notwithstanding the said Stillingfleet , strains all his Wits to palliate Schism , painting their idle Reformation to advantage , and not at all in its true colours , proclaiming often Roman Catholicks Idolators , superstitious , &c. which is the chief Rope whereupon he dances the Antick and triumphs ; O tempora , o mores ! himself and his Proselites being in Schism over head and ears . What then I pray , are Protestants the better for all the Sermons they hear , and Sacraments they receive ? Living in the cursed state of Schism ? for sure before Luther there was a glorious Church ; by the confession even of Adversaries , this must be the Roman , whose Communion was necessary to Salvation . Therefore the Church of England , separating , and remaining obstinately from joining in Communion with It , must be Schismaticks , and something more to boot ; and it 's notoriously evident , that the Roman Church hath the strongest warrantable promises , prerogatives , and motives , even given to it by the sacred mouth of glorious Jesus ; then sure she could not err , then sure she could not need any idle pretended Reformation . So as that all Stilling fleet 's blind preaching of Reformation is vain , his Faith is vain , his Sacraments vain , all his super-structures of daily printing lying new Books , and scurrilous Pamphlets , but all vain , and by consequence himself no better than a sorry Schismatick : So as any unbyass'd understanding man may plainly see , all those Arrows which Dr. Still . shoots against Roman Catholicks fall directly on his own head ; Muta fiant labia dolosa , quia narraverunt iniqui fabulationes , sed non ut lex tua . His Objection is , That Rome was an Harlot , Superstitious , the horned Beast , &c. It 's true that St. Ierome and other holy Fathers avers the same with reason ; but it was so called then when Rome was Gentile , infected with Errours , vain Superstitions of all Nations , blaspheming God , adoring Stocks and Stones , and shedding , in hatred of Christian Religion , the Blood of Saints . But after that Rome gave her name to Christ , she can no more be stiled the Whore of Babylon , but a glorious City , faithful City , replenished with all Grace and Righteousness , which by receiving and confessing the Faith and Religion of Christ , purely wip'd and wash'd off all Impurity , all Blasphemies , and superstitious Observances ; from that time it 's become the Tabernacle of God in the Sun , true Pillar and Ground of Faith ; no blemish , spot , or wrinkle doth she carry . When , I pray , is any able to say he saw her brave Sun go down , or her fair Moon withdraw ? she always being a perpetual Excellence of a spotless Light and Irradiancy . From this City of the Sun Decrees of pure Faith are daily call'd for , a pure Fountain from whence to the universal world streams of heavenly Truths , Doctrines , and Sanctity daily flow . This is the most triumphant Tribunal of Christ , whence the real Conviction and Condemnation of Heresies , Sects , and Errours do proceed ; the Oracle of Christians , by which , and in which alone , infallibly all arising doubts about true saving Faith are resolved . It 's the sublime and invincible Seat of glorious Peter , wherein to this day doth reign , and invisibly as President resides Christ , never forsaking the same . This is the holy Land , consecrated by the Sacred Blood of the Apostles , in which 72 Popes are Saints , so many our B. Saviour's Disciples were . O glorious triumphant Hierarchy ! O Queen ! O invincible and ever-blessed Kingdom of Christ ! O flourishing , potent , and brave resplendent City ! O Army embattell'd in a heavenly martial order ! where Christians must stand always upon their guard , with weapon in hand , fighting here , to be crowned in Heaven ; labouring here , to rest there ; sowing of tears here , to reap joys there ; in a storm here , to be in a calm there ; and therefore our Roman Catholick Church is called Militant here , but Triumphant there , both which are correlatives . I said it is a well-ordered Army set in Battel-array , in which the King and Chief in Command is Christ , his Under-Vicegerent , Vicar-General , Universal Pastor , is the Pope ; his Colonels , the Archbishops , Bishops , Prelates , and Pastors ; his Captains and Engineers are all Under-Priests of all Estates ; his Trumpetters are the Evangelical Preachers ; his Souldiers , all stout Christian Catholicks : This heavenly Army is furnished with all the Sacraments ; Matrimony peopleth the Army with men , Baptism presseth and enrolleth them , Confirmation armeth and strengtheneth them , the most Blessed Eucharist provideth the Camp with Ammunition-bread and heavenly Victuals . O brave Church of Christ , ever Glorious ! founded on a Rock , and this was Christ , who said , Matth. 7.25 , 26. The Rain fell , the Floods came , the Wind blew , and rushed upon the house , and it fell not , for it was founded on a Rock ; But the pretended Reformation established by Law on the 20 th . of May , 1549 ? And was it not quite abolished on the 26 th , of November , 1644 , by the like failing Authority ? Assuredly it could expect but the fate of the Fool 's House , It fell , for being built upon the sandy foundations of humane Invention , and black Arts. This sure happened by God's sweetly-chastising Mercy , that by weighing their fatal dissolution , and the causes of it , they may retrieve their wanderings , and at length recollect their scattered and distracted Members into the ever firmly united Body of the One Catholick Roman Church . This made Mr. Hooker , that prudent Protestant-writer , affirm , That the Protestant Church was not likely to continue more than fourscore years , lib. 5. num . 79. Nor could he judge otherwise , seeing it bears evidently the Principles of corruption and mutability in its very constitution , viz. the materia prima of a meer secular Basis : ; the first Governours of it being none of those to whom Christ promised his continual assistance to the Worlds end . Forsake then , and leave ( Sirs ) that fleeting and unbodied shadow of Shism , return and unite your selves to the Catholick Church , be not wandring Brethren , dry and sapless ; now seeing that as the Elements never rest contentedly but in their Centre , so you 'll find no rest but in the bosom of the true Church , which is the proper place of every Christian , to which I invite the brave Nobles of England , to begin to open their Eyes and consider that it 's very strange how that in a manner all the Nobility of England fell from their old Religion establish'd by unfeigned Miracles , and readily embraced a pretended Reformation . Sure it was not for Conscience sake , some fell for liberty , some for flattery , some for ambition , and some for sordid lucre of Church-Lands . I ask whether Henry the Eighth or the Nobles that fell with him found any fault or exception against the Sacraments , Divine Service , or the other holy Rites of the Church ? Not at all , then , their woful fall must proceed from their perverse wills , which they made their Law : hinc lacrymae . Sure this dismal change in King and Peers , was the sad in-let of all the Wars , Confusion and Calamities in Church and State that hapned ever since in this brave Kingdome this general defection from God ( against Conscience ) of the Nobility , may plead in some measure a plausible excuse , their being excited and provok'd thereunto by the example of their passionate King who hath strong influence on his Subjects , according to the Poet Claudian Regis ad exemplum totus componitur Orbis . Mobile mutatur una cum principe vulgus . Scilicet in vulgus manant exempla Regentum : Sure we may perceive a just judgment inflicted on the Nobility of England after their revolt , pray what 's become of all that manly Courage , Prowess , Gallantry and Valour , that made them still renowned in all Countreys of the whole World ? All now degenerated into a shameful effeminacy , debauch'd cowardice and inconstancy . Sure a touch of blindness and madness possessed them and whetted their high Spirits on to such impious actings as to yield to Injustice , Sacriledge , Schism and Heresie ; how came they ( I say ) to be so stupified as to forget the great Zeal and courage of their Christian Ancestors ? Who for some small temporal Concern or Priviledge have often bid defiance to their Prince , yet in King Henry the Eighth's time the Nobility prov'd Cowards , their Spirits low and base in the Cause of God and his old Religion , so as very few withstood the Innovation and Usurpation of Henry the Eighth's , hinc illae lachrimae , think you , could the Nobility ( in whose hands and power it lay to impede the innovations and unparrellell'd Sacriledge of their King ) expect to escape the Vengeance of God , who is a jealous God revenging the Crimes of Parents upon their Posterity even to the fourth Generation , yet the floud-gate of of Gods mercy is still open to all Sinners who with a contrite heart shall lay hold on Jesus Christ by Conversion from Schism to his Faith found only in the Roman Catholick Church . Fair warning take , O brave Nobility , sound a retreat , fight not any longer against Heaven , call to mind the dishonour you have done to glorious Jesus , trampling on his precious blood by your Sacrilegious contempt of his Sacred Religion and Sacraments : Know that non est concilium , nec Sapientia contra Deum , leave off to be embroil'd any longer in that most pernicious quarrel of Henry the Eighth's unjustly undertaken . — Vna manus vobis vulnus opemque feret . Sure your will gave you the deadly wound of Schism and Heresie , the same must sure heal you ; by perusing this small Treatise with Gods assistance it may convince your understanding , and reduce your perverse will to obedience . Begin therefore to reclaim , its high time for you to return to God who bindeth Nobles in Fetters of Iron , and who alone can en-noble the meanest , and laugh to scorn the proud that presume on Nobility in contempt of the Almighty , for he is noble that in Vertue shines , ill Life and Manners are degenerate Signs , Earth's Nobles in Heaven's Court unknown Heaven not Gentry but the just doth own , should you in power and strength excell all other men . — Plenty of Massie Gold and Silver , what then ? Injoy'd you Fortune's Wheel to raise thee to the Skie . Well ordered Servants that in Duty would outvie all others , what then ? All 's but Folly and distress , but God alone to serve is true Glory to possess . The want of a serious consideration hereof brought England to the Stage of Confusion , Disorder , Schism , and Sacriledge , pray did not your Schism occasion a grievious Civil War which continued for three years ? soon after a gloomy horrible Comet appear'd in the Air which did usher a most raging Plague , soon after Fire and dreadful Flames from Heaven , all but warnings and merciful invitations for to bring England to true obedience and re-union to the ancient , reveal'd and Soul-saving Faith of Christ : yet all proved ineffective : What ? A fiery Comet in the Van ? What , a frightful Plague in the main Body ? What , devouring Flames as horrid Executioners of Gods vengeance in the Rear , and yet no moving at all towards the fear of God irritated , notwithstanding all such prodigious Judgments and Visitatious sent from a hand more then humane , all did but harden the people of Londons hearts in Schism and Heresie : But now in a most happy hour . Lo our great Royal Iames , now displays his white Flag Clemency and Mercy to his Subjects assuring the World ( out of his Princely Mature Wisdome , and Experience ) that Liberty of Conscience in England cannot but mainly conduce as an Inlet for the reducing of all his Loyal Subjects from Dire Schism , and Heresie , to the one true Catholick Apostolick and Roman Church of Christ , ut fiat unum ovile , & unus pastor ovium . For his most Sacred Majesty by his well ordered Zeal and Dei-form intention labours to promote vigorously the common good , Spiritual and Temporal of his Subjects as he , like a most good , just , clement , and puissant Prince holds himself bound . O brave England do but seriously consider how the World cannot chose but discern you , ever since your Revolt , overcast with blindness and disingenuity , your Nobles and Gentry , become altogether most inconstant , unsteady , wavering and still dissatisfied with any Government , Monarchical or Anarchical ; even as when a Bone is out of joynt , the Patient can never be free from his pain till it be not only set , but set right again : So England , it is not only out of joynt , but even broken in pieces suffering inexpressible miseries , changes , and calamities both in Church and State , yet even to this day it feels no ease at all , because none have had it in hand to cure its distempers , but such as instead of healing its wound , have inflam'd its maladies and woful distractions . O brave Nobility of England joyn with your great Prince : according to that Axiom , per quascunque causas conponitur res , per easdem dissolvetur . Henry the Eighth began the dance in bringing in Schism , the Nobility followed him . Now great King Iames begins to chace away Schism & introduce union , peace , & prosperity , follow him a brave Pole Star , Take this Fable to our purpose , upon a time the Frogs petition'd Iupiter to grant them a King , he condescended , and tumbled among them a Log , after they had leap'd a while both on it and about it , and finding it to be insensible they once more petition'd for a King active and stirring ; whereupon he sent them a Crane which fell immediately a pecking up . The Moral hereof plainly shews , that nothing can give any lasting satisfaction to the desire of change to the people of England , for whether the Governour be a Frog or a Crane , passive or active , clement , or cruel , gracious or grievous , they disrelish all , unwilling to obey any , such are their Principles , so as that they leave no stone unmoved to unsettle or alter any Government , chosing to be enslaved by a bad rather then endure constantly a good one , and all this because they are blind and mad , out of all order for want of faith . I could not forbear letting fall some tears beholding such a Mockery of Heaven and Sacriligious Villany performed on St. Patriarks day last , in contempt of that Apostle of Ireland who by the Sign of the Cross wrought many Miracles , whereof one is most notorious , viz. That he chased away from that Kingdom all venomous Creatures even to this very day . Any considering man may plainly see how that Schism revealed its own turpitud , and betray'd it self to the full , on the 17 of September last : it 's sure then the semblance painted with Hypocrisie and Forgery was pull'd away , then it 's Vizard and adulterated colours were quite taken away , so as Schism discovered is a face unmasked , then sure by Schism ( the Origine of our holy Reformation ) the work was done to the full ; when all the grounds of Christian Religion then were quite pull'd down , Root and Branch ; pray what are all our Protestant Reformations , but the taking away the antient Principles of Faith without any positive institution , still proceeding by degrees from Schism , to Reformation , from this to Infidelity and Blasphemy , until of the whole Fabrick of Divine Faith there is not left one stone upon another . The Sign of the Cross only as a distinctive character between Christian and Pagan left , was on St. Patriarks day last , villified and exposed to the scorn and laughter of the giddy crowds of Protestants at London , when Bulls with Crosses in their Horns , Bears and Dogs with Crosses in their Foreheads were seen marching through the Protestant Streets of London , and none did appear with any touch of Zeal or Religion to reprove , check , or punish such a villanous devillism , o tempora , o mores ! What! To see the holy Cross pull'd from Churches , Altars , from the Crown of our Sovereign , and even from Baptism , then most prophanely translated to the heads of Bears , Bulls , and Dogs ; Sure such Heathenish practices suits better with Turks and Moors : now then , what other can the Permitters , Promoters , Applauders , and Abettors , of such prophane ridiculing of the prime Mystery of Christianity expect , then a heavy judgment from Heaven . Is this the fruit of all the plausible Sermons in Protestant Churches on every Sunday ? Is this the end of Schism and its deformation , now it 's come to the height of shame ? O plentiful Reformation , O Zealous , O Blessed , O Sober , O Godly , Protestant thorough Reformation : Now the work is done , non plus ultra . Who sees not how Schism produced Reformation , a disorder establish'd by humane Law which bred this confusion ; thus Protestant Preachers teaching their Proselites to hate Popery they have put them upon the over-acting the work ; so , as to leave their Religion a gasping : O London put on black and warning take . FINIS . TO THE Most Puissant , and most Renown'd JAMES the SECOND KING Of England , Scotland , France , and Ireland , Defender of the Faith , Long and Prosperous Reign is Wished and Prayed for . OUR bright Orient Star , King IAMES , long may shine . With True Faith's Rays , most Powerful and Divine ; Whom the Lustre of Glorious Greatness Crown'd : May God his Foes Convert , or them Confound . Whom all Admire , whom all almost Adore , Who to his Subjects doth now all good restore . Who for Valour , Wisdom , Piety , and Stature . Is a wond'rous Master-piece of Nature . His Deliverances from Plots a Miracle , His rare Judgements , Royal word an Oracle . He out-brav'd all Perils , his Prowess met , A calm Spirit amidst main Storms he kept . In Heaven's Annals , his Royal Acts are Enroll'd , His Heroick Feats are still in Flanders told : In Spain and France his pure conduct is Renown'd , And now through the World doth his Vertue sound . Ne'r since the Grecians call'd this World their own , Or Romans theirs , was greater Valour known Than his , if yet new Worlds to Conquer Were , Sure Brave IAMES were the fitter Conquerer . His Valour , and Conduct surpassing far , Great Champions , that were Thunderbolts of VVar , Bravest example of most Heroick worth , That ever yet this later Age brought forth ; VVhat Tongue or Pen is able to express , His matchless Gifts , Graces , and high minds Hapiness . — Therefore , Can Royal IAMES fear the VVhigs , those Scare-Crows then ? Those Bugbear VVretches , the meer shades of Men ? — NO , NO , for He wants no Arms to fit him for the Field , His Prayers are his Sword , True old Faith his Shield . He in sweet Jesus by true Faith confides : Mark ; Christ all safety still for him provides . VVhigs when they list may for VVar and Storms call , They with loud Thunder shall in fury fall : In vain they Plot , Contrive , Conspire , Combine , They 'll fail by God , of their most damn'd design : For if by Sedition they his Power contemn , For him Christ will dire Vengeance fling on them . For God's Transcendent Providence still bear sway , Which Plots against Kings doth with sorrow pay . Lo ! VVhen the Rare Arabian Bird doth burn , Her Beauties are not lost , but doth return , For when her Body 's laid on sweet Flames to Death , Out of her Cindars a new Bird takes Breath . From blest Queen Mary's Ashes , and Royal Blood , Y'our Sovereign Leige a Lovely Flower did bud : For your Deiform Zeal for True Old Faith doth show , That her Blood in your Sacred Veins do flow . Lo God printed in your Pure Serene Face , Mild Majesty , Royal Terrour , dreadful Grace . Live long , unpeer'd great Prince , I Prayers amain Will daily offer for your most Happy Reign , And humbly beg of God's Eternal bounty , That Peace , Union , One Religion , Plenty Of all Blessings , from his most Potent Hand Be pour'd down upon this thy British Land ; And on Christ's ( in thy Kingdoms ) Faithful Flock , Built on St. Peters Rome , and St. Peters Rock . Reign long great Phaenix now 'mongst Earthly Kings , Still prosper , Great IAMES , for VVits pure managings . Now you appear with mild , and sweet fervour , 'Gainst forlorn Sects , Lies , Schism , and all Errour ; Y'own St. Ambrose , Hierom , and St. Austin , Before Mad Luther , Beza , and blind Calvin . Your Majesty hates the new Sin-sick Tricks , Of deluded deluding Schismaticks ; Who to new fangled Faiths are so affected , That by them Christs Faith is quite rejected : Whose curs'd Spawn adventur'd t' expose to Sale The best of Kings , their Faith , their Souls , and all ; Who , to Rent his Church daily do devise , And God's pure Spouse , still Harlot like despise , Lying Pamphlets , Pulpits their black Art do try , To stop True Faith's most Triumphant Victory . In vain they Plot , Contrive , Conspire , Combine , They 'll fail by Gods power of their damn'd Design . — Therefore Let blind VVhigs stoop to serve at Royal IAMES's Feet , Where Valour , VVisdom , Mercy and Justice meet . Sure non can frown at King IAMES his gentleness , But those that have an apparent Guiltiness ; Or such as at length to foul Death must run , As Monmouth aiming at the Crown have done . God bless our KING , defend him from his Foes , Ill Fate befall those that will him oppose . VVe bless his Birth-Day , and the Ground he tread , — FOR His Zeal for True Faith through all VVorld is spread . Christ bless King IAMES , Queen MARY , and then Let all True , Real , Loyal Subjects say Amen . On their Seat their Seed may ever Flourish , VVhich may in One Truth Three Kingdoms Nourish . God grant that never any other Hand Then Royal Stuarts , sway the Scepter of this Land. May it please Your Most Sacred Majesty , this is the daily Humble Prayer of J. E. one of Your Majesties most devoted Subjects , Who For shew of his True , Real , Loyal Affection , Plain Lines and Life offers to Your High Protection . Perge age , prosper abi , Rex Vince JACOBE Secunde Hostes Armipotens Religione , Fide. A Divine Poem Disswasive from Shism . IN this vast World none full content can find , For tho , one may be rich indeed yet his mind Is empty still , for still he covets more , And is amidst his main heaps of riches , poor . Lo , the Spherick figure cannot suffice Equally to fill what is triangle wise Lay one upon another , and you 'll see , Always some corner will unfurnish'd be When the Almighty made man's Soul , the same Triangular by high Providence did frame To represent his matchless self , and be The image of one God in persons three , Ordaining man to love , fear , obey , and serve God alone , who always doth reward reserve . For , here beneath sure nothing can be found In this low Orb that 's Spherical and round Can satisfie Man's Soul ; nor can man rest In Creatures , who is ord'red to be blest By Gods sweet fruition , who to him gave The sublime being , and essence , which he have Good Sir , Slight not eternal goods and with much pain , For blind Schism ev'rlasting torments gain . Renounce thy right t'Heaven and purchas Hell , Chosing in dungeon , fire , and chains to dwell Don't forsake Christ ways safe , true , and immense , Pursuing lying , false doctrine to please thy Sence Which will debase thy nature , and the fruit Will be to leave thee level with the bruit . What will enoble you and truly raise Are Visions of those beams which God displays From his reconciled sweet face shall make Your Soul of his bles'd nature to partake Nought Sir can here be offer'd to thy eye That can the glory of Heaven outvie . Nought here beneath of comfort doth so thrive As when God pure hearts doth with grace revive Gods light must guide thee , how grace must be us'd Mercies proves judgment when they are abus'd . Schism breeds blindness and beats reason back Forgets shames blush , and doth honour wrack . By faith we know immortal Souls to be And that for Souls there 's an Eternity Become what will of all the rest you have Pray , Sir , mind still thou hast a Soul to save . A Soul , your only Soul which when you die Is either sav'd or damn'd eternally . This only thought will dark Schism controul , Saying , avant damn'd Sect I must save my soul , Thus retreat , now convert thy self and next Give joy to Angels , Church and Friends perplex't . Turn , Sir , live by true Faith e're you die Making provision for eternity . Is your precious soul's glorious future state Not worth caring for ? Wilt thou inhumane be Unto thy self ? O wretched cruelty ! If you will curs'd Heresie close pursue , Turning your self from Christ , I bid you adieu : By cautions warnings , and sad remors ▪ You 'll feel the hazard of that thy woful course . How in the paths of sad Schism you do stray And to Satanick wiles become a prey — In Christ's most divine face with scorn you spit , Finding but pains of that your darkn'd wit. What 's that most perverse Sect to which you 'r gon But from Christs Church a revolted Squadron ? Turn then to your Mother who as a guide Sure means to Heaven will for you provide . What Angel from God came to you to tell That errours are in Christ pure Faith and Gospel ? Sanctity of life , none could e're have seen In any who a Protestant have been . You 'll say your Sect hath Scripture on her side . Such vain conceit none can but fools abide . Know you not ! That Hereticks and Devils Us'd Scripture , to cloke their damn'd black evils ; To fly from Christ , and his pure Faith , what worse ? To strengthen Schism deserves a double curse Remember , Sir , that your poor soul has cost A price too great by Heresie to be lost . Then , Sir , with-draw your self from Apostar's place And with speed listen to the call of Grace — Lo , true faiths day-spring shining from on high Will relieve you that in deaths shade do lie . And will direct thy wandring thoughts aright Out of dark Schism to saith's pure light . Look , Sir , to 't awake shake off those cruel bands Of dismal Heresie , and proud commands Of the Devils powers , return and cry Then like the Dove to Christs blessed arms fly , Where Mercy 's ready still to comfort all That yields obedience to God's gracious Call , Pray , Sir , don't resist , but without delay Close in with glorious Jesus's voice this day . Know , Sir , that it's truth which alway bare date That true repentance never comes too late Be wise , beware , for he that will not take Example now , sure must example make Relent , reclaim , don't in Schism pleasure take , Least you fall in flames of that fiery lake . The scorching pile whereof is kindled by The breath of an incens'd great Majesty . O woful state ! Those torments who can tell Which with consuming fire for ever dwell . Still fill'd with lamentations , mournings , woes With floods of wrath that from dire vengeance flows . Lord , who 'l be so mad as for empty toys Lose for ever , pure substantial joys : Sure it 's but stark madness now to reject Those counsels which to faith doth thee direct . How oft you have extinguish'd that clear light Offer'd by friends to guide thy soul aright Sure there 's a war that gives your mind no rest Your judgment tells thee old faith's waies are best . Gold , jewels , honour , high promotion , wealth Revenues , soveraignity , pleasures , and health . What are all these vain transient things without true faith , souls to damnation brings . Your Conscience checks you that you don't obey Shewing you the danger of your blind delay . What you should do you know not , this you find That strong convictions still assaults thy mind . Till conscience with Gods help will interpose And by strong grace your dark Schism overthrows . O good , Sir , don't for dark Schism lose that place Where Saints and Angels still beholds the face Of God's eternal glory and do sing Joyful Hailelujah's to their King of Kings . Come , Sir , and tread those paths that will thee bring Unto a glorious everlasting spring , And on a most rich Throne thou shalt sit down , And there for ever wear a triumphant Crown Thy Soul 's immortal , Sir , look what can agree To it's nature , sure that must satiate thee , Nothing but the blest fountain God that will Suit with thy soul , and thy poor spirit fill . All worldly pleasures thou injoyest to day To morrow will take wings and fly away . Though true faiths happy ways may seem to be A thorny , rough , unpleasant path to thee : Yet try it , Sir , for what at first seems hard , Will prove to thee sure welcome afterward . For when thy heart is enlarg'd with love Unto those glorious things that are above Then wilt thou run these ways with great delight And wild Schism ways with all thy soul will slight . Turn then , and believe , thy conquest shall be sure If thou in Christ's faith till the end endure , Ask those who follow th' old faith they 'll say They feed on hidden Manna in their way . By acts of faith and love they now possess — They feel strong sweetness which they can't express Oft men of Note thro' pride are prompt to stray Thinking themselves too great for virtues way No truth , no faith in that Sect you profess Which can your drooping soul with grace refresh . No fast , nor maceration of the flesh Of pomp , lust , and vain pleasure , full excess . No Priest , no Mass , no moving sacred thing That sighs from hearts , or tears from eies may wring . Oh , Sir , return to Christ in whom from pain Unalter d joys , unmix'd delights you 'l gain To him the only object of thy love Let thy poor panting heart and will , now move For to true faith 's old ways thou ought`st to groan And so work for eternal bliss alone . May Christ dissolve your Schism and pull down All those that do oppose Christs tripple Crown In holy wars the Pope still triumphs alone And when Schism's disarm'd , he then extends his Throne Christ's Gospel steers to union and true love , And by conviction on hearts doth move . I. E. FINIS . 
A44394	----	Four tracts by the ever memorable Mr. John Hales of Eaton College. Viz. I. Of the Sacrament of the Lord's Supper. II. Of the power of the keyes. III. Of schism and schismaticks. IV. Missellanies. Hales, John, 1584-1656. 1677 Approx. 114 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A44394 Wing H268A ESTC R223741 99834026 99834026 38505 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44394) Transcribed from: (Early English Books Online ; image set 38505) Images scanned from microfilm: (Early English books, 1641-1700 ; 1833:20 or 2392:5) Four tracts by the ever memorable Mr. John Hales of Eaton College. Viz. I. Of the Sacrament of the Lord's Supper. II. Of the power of the keyes. III. Of schism and schismaticks. IV. Missellanies. Hales, John, 1584-1656. 64 p. [s.n.], London : printed in the year. 1677. Reproductions of the original at the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper -- Early works to 1800. Schism -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Jonathan Blaney Sampled and proofread 2006-03 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion FOUR TRACTS , By the ever memorable Mr. JOHN HALES Of Eaton College . VIZ. I. Of the Sacrament of the Lord's Supper . II. Of the Power of the Keyes . III. Of Schism and Schismaticks . IV. Missellanies . LONDON : Printed in the Year . 1677. A TRACT ON THE SACRAMENT OF THE Lord's Supper . Kind SIR , IN perusal of your Letters together with the Schedule inclosed , no Circumstance did so much move me as this , that so ordinary Points as are discuss'd there , and that in a bare and ordinary manner , should amuse either your self or any Man else , that pretends to ordinary Knowledge in Controversies in Christian Religion . For the Points therein discuss'd are no other than the subject of every common Pamphlet , and sufficiently known ( that I may so say ) in every Barber's Shop . Yet because you require my Opinion of matters there in question , I willingly afford it you , though I fear I shall more amuse you with telling you the Truth , than the Disputants there did , by abusing you with Error . For the plain and necessary ( though perhaps unwelcome ) Truth is , That in the greater part of the Dispute , both Parties much mistook themselves , and that fell out which is in the common Proverb sc , Whilst the one milks the Ram , the other holds under the Sieve , That you may see this Truth with your Eyes , I divide your whole Dispute into two Heads ; the one concerning the Eucharist , the other concerning the Churches mistaking it self about fundamentals . For the first it consisteth of two parts ; of a Proposition , and of a Reply : The Proposition expresses ( at least he that made it intended it so to do , though he mistakes ) the Doctrine of the reformed Churches , concerning the presence of Christ in the Eucharist . The Reply doth the like for the Church of Rome in the same Argument . Now that you may see how indifferently I walk , I will open the mistakes of both Parties , that so the truth of the thing it self ( being unclouded of Errors ) may the more clearly shine forth . The first mistake common to both is , That they ground themselves much upon the words of Consecration , as they are called , and suppose , That upon the pronouncing of those words , something befalls that action , which otherwise would not ; and that without those words the action were lame . Sir , I must confess my ignorance unto you . I find no ground for the necessity of this doing . Our Saviour instituting that Holy Ceremony , commands us to do what he did , but leaves us no Precept of saying any words ; neither will it be made appear , that either the blessed Apostles , or Primitive Christians had any such Custom : Nay the contrary will be made probably to appear out of some of the ancientest Writings of the Churches Ceremonials . Our Saviour indeed used the Word , but it was to express what his meaning was ; had he barely acted the thing , without expressing himself by some such Form of Words , we could never have known what it was he did . But what necessity as there now of so doing ? for when the Congregation is met together , to the breaking of Bread and Prayer , and see Bread and Wine upon the Communion-Table , is there any Man can doubt of the meaning of it , although the Canon be not read ? It was the farther solemnizing , and beautifying that holy action which brought the Canon in ; and not an opinion of adding any thing to the substance of the action . For that the words were used by our Saviour to work any thing upon the Bread and Wine , can never out of Scripture or Reason be deduced ; and beyond these two , I have no ground for my Religion , neither in Substance nor in Ceremony . The main Foundation that upholds the necessity of this form of action now in use , is Church-Custom and Church-Error . Now for that Topick place of Church-Custom , it is generally too much abused : For whereas naturally the necessity of the thing ought to give warrant to the practice of the Church , I know not by what device matters are turned about , and the customary practice of the Church is alledged to prove the necessity of the thing ; as if things had received their Original from the Church-Authority , and not as the truth is , from an higher Hand . As for the Church's Error , on which I told you this Form of action is founded , it consists in the uncautelous taking up an unsound ungrounded conclusion of the Fathers , for a religious Maxim. St. Ambrose , I trow , was he that said it , and posterity hath too generally applauded it , Accedat verbum ad elementum , & fiat Sacramentum . By which they would perswade us , against all experience , That to make up a Sacrament , there must be something said and something done ; whereas indeed to the perfection of a Sacrament , or holy Mystery ( for both these are one ) it is sufficient that one thing be done whereby another is signified , though nothing be said at all . When Tarquinius was walking in his Garden , a Messenger came and asked him , what he would have done unto the Town of Gabii , then newly taken ? He answered nothing , but with his Wand struck off the tops of the highest Poppies ; and the Messenger understanding his meaning , cut off the Heads of the chief of the City . Had this been done in Sacris , it had been forthwith truly a Sacrament , or holy Mystery . Cùm in omnibus Scientiis voces significent res , hoc habet proprium Theologia , quòd ipsae res significatae per voces etiam significent aliquid , saith Aquinas ; and upon the second signification are all Spiritual and mystical senses founded : So that in Sacris , a Mystery or Sacrament is then acted , when one thing is done and another is signified , as it is in the Holy Communion , though nothing be said at all . The ancient Sacrifices of the Jews , whether weekly , monthly , or yearly , their Passover , their sitting in Booths , &c. These were all Sacraments , yet we find not any sacred forms of words , used by the Priests or People in the execution of them . To sum up that which we have to say in this Point , the calling upon the words of consecration in the Eucharist , is too weakly founded to be made argumentative ; for the action is perfect whether those words be used or forborn : And in truth to speak my opinion , I see no great harm could ensue , were they quite omitted . Certainly thus much good would follow , That some part ( though not a little one ) of the superstition that adheres to that action , by reason of an ungrounded conceit of the necessity and force of the words in it , would forthwith pill off and fall away : I would not have you understand me so , as if I would prescribe for , or desire the disuse of the words ; only two things I would commend to you , First , That the use of the Canon is a thing indifferent . And , Secondly , That in this knack of making Sacraments , Christians have taken a greater Liberty than they can well justify : First in forging Sacraments , more than God ( for ought doth or can appear ) did ever intend : And Secondly , in adding to the Sacraments instituted of God many formalities , and ceremonial circumstances upon no warrant but their own ; which circumstances by long use , begat in the minds of Men a conceit , That they were essential parts of that to which indeed they were but appendant ; and that only by the device of some who practised a power in the Church more than was convenient . Thus much for the first common mistake . The Second is worse than it ; You see that both Parties agree in the acknowledgement of the real presence of the Body of Christ in the Eucharist , though they differ in the manner of his Presence , and application of himself to the receiver ; though the Protestant Disputant seems to have gone a little beyond his Leader : Had he express'd himself in the point of Bread and Wine , what became of it , whether it remain'd in its proper nature yea or no , I could the better have fathom'd him : Now these words of his , That the Bread and Wine after consecration are truly and really the Body of Christ , howsoever they are suppled and allayed ; with that clause , not after a carnal but after a spiritual manner , yet still remain too crude and raw , and betray the speaker for a Lutheran at least , if not for a favourer of the Church of Rome ; for as for that Phrase , of a spiritual manner , which seems to give season and moderation to his conclusion , it can yield him but small relief : For first , To say the flesh of Christ is in the Bread , but not after a carnal manner , is but the same nonsense , which the Divines of Rome put upon us on the like occasion , when telling us , That the Blood of Christ is really sacrificed , and shed in the Sacrament , they add by way of Gloss , that it is done incruentè , unbloodily ; by the like Analogy they may tell us , if they please , That the body of Christ is there incorporated unbodily , Flesh not carnally may pass the Press jointly the next Edition of the Book of Bulls . Again , in another respect , That clause , of a spiritual manner doth your Protestant Disputer but little service , if any at all ; for the Catholick Disputant contriving with himself how to seat the Body of God in the Eucharist , as may be most for his ease , tells us , That he is there as Spirits and glorified Bodies ( which St. Paul calls spiritual ) are in the places they possess ; so then , the one tells you the Body of Christ is there really , but spiritually ; the other , That he is there really , but as a Spirit in a place , and what now , I pray you , is the difference between them ? By the way , in the passage you may see what account to make of your Catholick Disputer . Aristotle , and with him common sense , tells us thus much , That he that compares two Bodies together , must know them both ; Doth this Gentleman know any thing concerning the site and locality of Spirits , and Bodies glorified ? if he doth , let him do us the courtesy as to shew us , at what price he purchased that degree of knowledge , that so we may try our Credit , and see if we can buy it at the same rate ; Tertius è Coelo cecidit Cato ? Is he like a second Paul , lately descended out of the third Heavens , and there hath made us the discovery ? for by what other means he could attain to that knowledge , my dulness cannot suggest . But if he doth not know ( as indeed he neither doth nor can , for there is no means left to make discovery that way ) then with what congruity can he tell us , That the Body of Christ is in the Bread , as Spirits , and glorified Bodies are in their places , if he know not what manner of location and site , Spirits and glorified Bodies have ? I shall not need to prompt your discretion thus far , as that you ought not to make dainties of such fruitless and desperate Disputers ; who , as the Apostle notes , thrust themselves into things they have not seen , and upon a false shew of knowledge , abuse easie Hearers , and of things they know not , adventure to speak they know not what . To return then , and consider a little more of this second mistake common to both your Disputants , I will deal as favourably as I can with your Protestant Disputer ; for though I think he mistakes himself ( for I know no Protestant that teacheth , that the common Bread , after the word spoken is really made the Body of Christ ) yet he might well take occasion thus to err out of some Protestant Writings : For generally the reformed Divines do falsly report that Holy Action , whether you regard the Essence or Use thereof . For first , if in regard of the Essence , some Protestants , and that of chief note , stick not to say , That the words of Consecration are not a meer Trope , and from hence it must needs follow , that in some sense they must needs be taken literally , which is enough to plead authority for the Gentleman's Error . But that which they preach concerning a real presence and participation of Christ's Body in the Sacrament ; they expound not by a supposal that the Bread becomes God's Body , but that togegether with the Sacramental Elements , there is conveyed into the Soul of the worthy Receiver , the very Body and Blood of God ; but after a secret , ineffable , and wonderfull manner . From hence , as I take it , have proceeded these crude speeches of the Learned of the Reformed Parts , some dead some living , wherein they take upon them to assure the Divines of Rome , That we acknowledge a Real Presence as well as they ; but for the manner how , con , or trans , or sub , or in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we play the Secpticks , and determine not . This conceit , besides the falshood of it , is a meer novelty , neither is it to be found in the Books of any of the Ancients , till Martin Bucer rose . He out of an unseasonable bashfulness , and fear to seem to recede too far from the Church of Rome , taught to the purpose now related , concerning the Doctrine of Christ's Presence in the Sacrament ; and from him it descended into the Writings of Calvin and Beza , whose Authority have well-near spread it over the face of the Reformed Churches . This is an Error which , as I said , touches the Essence of that holy Action ; but there are many now which touch the end and use of it , which are practised by the Reformed Parts ; for out of an extravagant fancy they have of it , they abuse it to many ends of which we may think the first Instituter ( save that he was God , and knew all things ) never thought of : For we make it an Arbitrator of Civil businesses ; and imploy it in ending Controversies ; and for Confirmation of what we say or do , we commonly promise to take the Sacrament upon it ; we teach , That it confirms our Faith in Christ , whereas indeed the receiving of it is a sign of Faith confirmed , and Men come to it to testifie that they do believe , not to procure that they may believe : For if a Man doubt of the truth of Christianity , think you that his scruples would be removed upon the receiving of the Sacrament ? I would it were so ; we should not have so many doubting Christians , who yet receive the Sacrament oft enough : We teach it to be Viaticum morientium , whereby we abuse many distressed Consciences , and sick Bodies , who seek for comfort there , and finding it not , conclude from thence ( I speak what I know ) some defect in their Faith. The participation of the Sacrament to sick and weak Persons , what unseemly events hath it occasioned , the vomiting up of the Elements anon , upon the receipt of them ; the resurging the Wine into the Cup , before the Minister could remove his hand to the interruption of the action ? Now all these Mistakes and Errors have risen upon some ungrounded and fond practices , crept long since ( God knows how ) into the Church , and as yet not sufficiently purged out . I will be bold to inform you what it is , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the main fundamental fallacy , whence all these abuses have sprung . There hath been a fancy of long subsistance in the Churches , That in the Communion there is something given besides Bread and Wine , of which the Numerality given , Men have not yet agreed : Some say it is the Body of God into which the Bread is transubstantiated ; Some say it is the same Body with which the Bread is consubstantiated ; Some ▪ that the Bread remaining what it was , there passes with it to the Soul the real Body of God , in a secret unknown manner ; Some that a further degree of Faith is supplied us ; Others , that some degree of God's grace , whatsoever it be , is exhibited , which otherwise would be wanting : All which variety of conceits must needs fall out , as having no other ground , but conjecture weakly founded . To settle you therefore in your Judgment , both of the thing it self , and of the true use of it , I will commend to your consideration these few Propositions . First , In the Communion , there is nothing given but Bread , and Wine . Secondly , The Bread and Wine are signs indeed , but not of any thing there exhibited , but of somewhat given long since , even of Christ given for us upon the Cross sixteen hundred years ago , and more . Thirdly , Jesus Christ is eaten at the Communion-Table in no sense , neither Spiritually , by virtue of any thing done there , nor really ; neither Metaphorically , nor Literally . Indeed that which is eaten ( I mean the Bread ) is called Christ by a Metaphor ; but it is eaten truly and properly . Fourthly , The Spiritual eating of Christ is common to all places , as well as the Lord's Table . Last of all , The Uses and Ends of the Lord's Supper can be no more than such as are mentioned in the Scriptures , and they are but two . First , The commemoration of the Death and Passion of the Son of God , specified by himself at the Institution of the Ceremony . Secondly , To testify our Union with Christ , and Communion one with another ; which end St. Paul hath taught us . In these few Conclusions the whole Doctrine and Use of the Lord's Supper is fully set down ; and whoso leadeth you beyond this , doth but abuse you . Quicquid ultra quaeritur , non intelligitur . The proof of these Propositions would require more than the Limits of a Letter will admit of ; and I see my self already to have exceeded these Bounds . I will therefore pass away to consider the second part of your Letter . In this second Part , I would you had pleased to have done as in the first you did , That is , not only set down the Proposition of the Catholick , but some Answer of the Protestant , by which we might have discovered his Judgment ; I might perchance have used the same Liberty as I have done before , namely discovered the mistakes of both Parties ; for I suspect that as there they did , so here they would have given me cause enough . Now I content my self barely to speak to the Question . The Question is , Whether the Church may Err in Fundamentals ? By the Church I will not trifle as your Catholick doth , and mean only the Protestant Party , as he professeth he doth only the Roman Faction . But I shall understand all Factions in Christianity , All that entitle themselves to Christ , wheresoever dispersed all the World over . First , I Answer , That every Christian may err that will : for if Men might not err wilfully , then there could be no Heresie ; Heresie being nothing else but wilful Error : For if we account mistakes , befallen us through humane Frailties to be Heresies then it will follow , That every Man since the Apostles time was an Heretick ; for never yet was there any Christian , the Apostles only excepted , who did not in something concerning the Christian Faith mistake himself , either by addition or omission , or misinterpretation of something . An evident sign of this Truth you may see in this ; by the Providence of God , the Writings of many learned Christians from the Spring of Christianity , have been left unto posterity ; and amongst all those , scarcely any is to be found who is not confess'd on all hands to have mistaken some things , and those mistakes for the most part stand upon Record by some who purposely observed them . Neither let this ( I beseech you ) beget in you a conceit , as if I meant to disgrace those whose Labours have been and are of infinite benefit in the Church . For if Aristotle , and Aphrodiseus , and Galen , and the rest of those Excellent Men whom God had indued with extraordinary portions of natural Knowledge , have with all thankful and ingenuous Men throughout all Generations retained their Credit entire , notwithstanding it is acknowledged that they have all of them in many things , swerved from the Truth ; Then , why should not Christians express the same ingenuity to those who have laboured before us in the Exposition of the Christian Faith , and highly esteem them for their Works sake , their many infirmities notwithstanding ? You will say , that for private Persons it is confess'd they may and daily do err ; but can Christians err by whole Shoals , by Armies meeting for the defence of the Truth in Synods and Councils , especially General , which are countenanced by the great Fable of all the World , the Bishop of Rome ? I answer , To say that Councils may not err , though private Persons may , at first sight is a merry speech ; as if a Man should say , That every single Soldier indeed may run away , but a whole Army cannot , especially having Hannibal for their Captain ; and since it is confess'd , That all single Persons not only may , but do err , it will prove a very hard matter , to gather out of these a multitude , of whom being gathered together , we may be secured they cannot err . I must for mine own part confess , That Councils , and Synods not only may and have erred , but considering the means how they are managed , it were a great marvel if they did not err : For what Men are they of whom those great Meetings do consist ? are they the best , the most learned , the most vertuous , the most likely to walk uprightly ? No , the greatest , the most ambitious , and many times Men , neither of Judgment , nor Learning ; such are they of whom these Bodies do consist : And are these Men in common equity likely to determine for Truth ? Qui ut in vita , sic in causis , spes quoque improbas alunt , as Quintilian speaks . Again , when such Persons are thus met , their way to procede to conclusion , is not by weight of Reason but by multitude of Votes and Suffrages ; as if it were a maxim in nature , That the greater part must needs be better ; whereas our common experience shews , That , Nunquam it a benè agitur cum rebus humanis ut plures sint meliores . It was never heard in any profession , That Conclusion of Truth went , by plurality of Voices , the Christian profession only excepted ; and I have often mused how it comes to pass , That the way which in all other Sciences is not able to warrant the poorest Conclusion , should be thought sufficient to give authority to Conclusions in Divinity , the Supreme Empress of Sciences . But I see what it is that is usually pleaded , and with your leave I will a little consider of it . If it be given out , That Christian meetings have such an assistance of God , and his blessed Spirit , that let their Persons be what they will , they may assure themselves against all possibility of mistaking ; and this is that they say , which to this way of ending Controversies , which in all other Sciences is so contemptible , gives a determining to Theolgical Disputes of so great Authority . And this Musick of the Spirit , it is so pleasing , that it has taken the Reformed Party too ; for with them likewise all things at lengh end in this Spirit ; but with this difference , that those of Rome confine the Spirit to the Bishops and Counsels of Rome , but the Protestant enlargeth this working of the Spirit , and makes it the Director of private meditations . I should doubtless do great injury to the goodness of God , if I should deny the sufficient assistance of God to the whole World , to preserve them both from sin in their Actions , and damnable errors in their opinions ; much more should I do it , if I denied it to the Church of God ; but this assistance of God may very well be , and yet Men may fall into sin and errors . St. Paul preaching to the Gentiles , tells them , That God was with them in so palpable a manner , that even by the groping they might have found him ; yet both he and we know what the Gentiles did . Christ hath promised his perpetual assistance to his Church ; but hath he left any Prophecy , that the Church should perpetually adhere to him ? if any Man think he hath , it is his part to inform us , where this Prophecy is to be found . That matters may go well with Men , two things must concur , the assistance of God to Men , and the adherence of Men to God ; if either of these be deficient , there will be a little good done : Now the first of these is never deficient , but the second is very often ; so that the Promise of Christ's perpetual presence made unto the Church , infers not at all any presumption of Infabillity . As for that term of Spirit , which is so much taken up ; to open the danger that lurks under it , we must a little distinguish upon the Word . This term [ Spirit of God , ] either it signifies the third Person in the blessed Trinity , or else the wonderful power of Miracles , of Tongues , of Healing , &c. which was given to the Apostles , and other of the Primitive Christians , at the first preaching of the Gospel , but both these meanings are strangers to our purpose . The Spirit of God , as it concerns the Question here in hand , signifies either something within us , or something without us : Without us , it signifies the written Word , recorded in the Books of the Prophets , Apostles , and Evangelists , which are metonymically called the Spirit because the Holy Ghost spake those things by their mouths when they lived , and now speaks us by their pens when they are dead . If you please to receive it , this alone is left as Christ's Vicar in his absence , to give us directions both in our actions and opinions ; he that tells you of another Spirit in the Church , to direct you in your way , may as well tell you a tale of a Puck , or a walking Spirit in the Church-Yard . But that this Spirit speaking without us may be beneficial to us , oportet aliquid intus esse , there must be something within us which also we call the Spirit ; and this is twofold : For either it signifies a secret Illapse , or supernatural Influence of God , upon the hearts of Men , by which he is supposed inwardly , to incline , inform , and direct Men in their ways , and wills , and to preserve them from sin and Mistake ; or else it signifies that in us , which is opposed against the flesh , and which denominates us spiritual Men , and by which we are said to walk according to the Spirit ; that which St. Paul means , when he tells us , The Flesh lusteth against the Spirit , and the Spirit against the Flesh , ( Rom. 7. ) so that we may not do what we list . Now of these two , the former it is , which the Church seems to appeal unto in determining Controversies by way of Counsel : But to this I have little to say . First , Because I know not whether there be any such thing yea , or no. Secondly , Because experience shews , That the pretence of the Spirit in this sense is very dangerous , as being next at hand to give countenance to imposture and abuse : which is a thing sufficiently seen , and acknowledged both by the Papist and Protestant Party ; as it appears by this , that though both pretend unto it , yet both upbraid each other with the pretence of it . But the Spirit in the second sense , is that I contend for ; and this is nothing but the Reason illuminated by Revelation out of the written Word . For when the Mind and Spirit humbly conform and submit to the written Will of God , then you are properly said to have the Spirit of God , and to walk according to the Spirit , not according to the Flesh . This alone is that Spirit which preserves us from straying from the Truth : For he indeed that hath the Spirit , errs not at all , or if he do , it is with as little hazard and danger as may be ; which is the highest point of Infallibility , which either private Persons or Churches can arrive unto . Yet would I not have you to conceive , That I deny that at this day the Holy Ghost communicates himself to any , in this secret and supernatural manner , as in foregoing times He had been wont to do ; indeed my own many uncleannesses are sufficient reasons to hinder that good Spirit to participate himself unto me , after that manner . The Holy Ghost was pleased to come down like a Dove ; Veniunt ad candida tecta Columbae , Accipict nullas sordida Turris Aves . Now it is no reason to conclude the Holy Ghost imparts himself in this manner to none , because he hath not done that favour unto me . But thus much will I say , that the benefit of that sacred Influence is confined to those happy Souls in whom it is , and cannot extend it self to the Church in publick : And if any Catholick except against you for saying so , warrant your self and me out of Aquinas , whose words are these , Innititur fidei natura revelationi Apostolis & Prophetis factae , qui Canonicos Libros scripserunt , non autem Revelationi , siqua fuit , aliis Doctoribus factae . It being granted then , that Churches can err , it remains then , in the second place , to consider how far they may err ; I answer for Churches as I did before for private Persons , Churches may err in Fundamentals if they list , for they may be heretical ; for Churches may be wicked , they may be Idolaters , and why then not heretical ? Is Heresy a more dangerous thing than Idolatry ? For whereas it is pleaded , that Churches cannot fall into Heresie , because of that promise of our Saviour , That the Gates of Hell shall not prevail against the Church , is but out of mistake of the meaning of that place ; and indeed I have often mused how so plain a place could so long and so generally be misconstrued : To secure you therefore , that you be not abused with these words hereafter , ( for they are often quoted to prove the Church's Infallibility ) I shall endeavour to give you the natural meaning of them , For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gates of Hell , is an Hebraism ; for in the Hebrew Expression , the Gates of a thing signifies the thing it self , as the gates of Sion , Sion it self , and by the same proportion the gates of Hell signifies Hell it self : Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English Hell , as in no place of Scripture it signifies Heresie , so very frequently in Scripture it signifies Death , or rather the state of the dead , and indifferently aplied to good and bad : Let us then take the Word in that meaning , for what greater means can we have to warrant the signification of a Scripture-word , than the general meaning of it in Scripture ? So that when our Saviour spake these words , he made no promise to the Church of persevering in the Truth , but to those that did persevere in the Truth , he made a promise of Victory against Death and hell : And what he there says , sounds to no other purpose , but this , That those who shall continue his , although they dye , yet Death shall not have the Dominion over them ; but the time shall come , that the bands of Death shall be broken ; and as Christ is risen , so shall they that are his rise again to Immortality : For any help therefore that this Text affords , Churches may err in Fundamentals . But to speak the Truth , I much wonder , not only how any Churches , but how any private Man , that is careful to know and follow the Truth , can err in Fundamentals : For since it is most certain , That the Scripture contains at least the Fundamental Parts of Christian Faith , how is it possible , that any Man , that is careful to study and believe the Scripture , should be ignorant of any necessary part of his Faith ? Now whether the Chucrh of Rome err in Fundamentals , yea or no ? To answer this , I must crave leave to use this Distinction ; To err in Fundamentals , is either to be ignorant of , or deny something to be Fundamental , that is ; or to entertain something for Fundamental , which is not . In the first sense , the Church of Rome , entertaining the Scriptures as she doth , cannot possibly be ignorant of any principal part of Christian Faith ; all her error is , in entertaining in her self , and obtruding upon others , a multitude of things for Fundamentals , which no way concern our Faith at all : Now how dangerous it is thus to do , except I know whether she did this willingly or wittingly , yea or no , is not easy to define : If willingly she doth it ; it is certainly high and damnable presumption , if ignorantly , I know not what mercies God hath in store for them that sin , not out of malicious wickedness . Now concerning the merriment newly started ; I mean the requiring of a Catalogue of Fundamentals , I need no answer no more , but what Abraham tells the rich Man in Hell , Habent Mosen & Prophetas , They have Moses , and the Prophets , the Apostles , and the Evangelists , let them seek them there ; for if they find them not there , in vain shall they seek them in all the World besides . But yet come a little nearer to the Particulars , If the Church of Rome would needs know what is Fundamental , in our conceit , and what not ; the Answer , as far as my self in Person am concerned in the Business , shall be no other than this ; Let her observe what Points they are , wherein we agree with her , and let her think , if she please , that we account of them as Fundamentals , especially if they be in the Scriptures ; and on the other hand , let her mark in what Points we refuse Communion with her , and let her assure her self , we esteem those as no Fundamentals . If she desire a List and Catalogue made of all those , she is at leisure enough , for ought I know , to do it her self . Last of all , Concerning the imputation of Rebellion and Schism against Church-Authority , with which your Catholick Disputant meant to affright you ; all that is but meerly Powder without Shot , and can never hurt you : For since it hath been sufficiently evidenced unto us , That the Church of Rome hath adulterated the Truth of God , by mixing with it sundry Inventions of her own ; it was the Conscience of our duty to God , that made us to separate : For where the Truth of God doth once suffer , there Union is Conspiracy , Authority is but Tyranny , and Churches are but Routs : And suppose we , that we mistook , and made our Separation upon Error , the Church of Rome being right in all her Ways , though we think otherwise ; yet could not this much prejudice us : For it is Schism upon wilfulness that brings danger with it , Schism upon mistake , and Schism upon just occasion , hath in it self little hurt , if any at all . SIR , I Return you more than I thought , or you expected ; yet less than the Argument requir'd , If you shall favour me so much as carefully to read what I have carefully written , you shall find ( at least in those points you occasioned me to touch upon ) sufficient ground to plant your self strongly against all Discourse of the Romish Corner-creepers , which they use for the Seducing of unstable Souls . Be it much or little that I have done , I require no other reward than the continuance of your good Affection to . Your SERVANT , whom you know . A TRACT Concerning the Power of the KEYS . AND Auricular Confession . IN opening the Point concerning the Doctrine of the Keys of the Kingdom of Heaven , I will follow those Lines , that Tract , which your self hath been pleased to set me . Yet first , ere I come to your particulars , I will discover , as far as generality will give me leave , what it is which we intend , when we use this phrase of Speech . At the first appearance , it is plain , the form of words is not Proper , but Metaphorical . Now some Truth there is in that which you learnt in the Books of your Minority , from your Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and indeed could we but once agree what it is which that Metaphor doth intimate , the greatest part of the Dispute were at an end . The Natural way to discover this , is to see what the Use of Keys , properly taken , is ; and after that , what means they are , which in our endeavours to attain to the Kingdom of Heaven , have something proportionable to the Use of Keys : and this being once discovered , there can remain no Question , What are the Keys ? Now nothing is more known , than that the only Use of Keys is to open and Shut , to admit us Unto , or exclude us from the possession of what we seek . Now since the Kingdom of Heaven is compared to a House , from which all the Sons of Adam , by Nature are excluded ; whatsoever then it is that gives us way , that removes all Obstacles which hinder us from entrance of that House , that certainly must be understood by the Name of Keys . Now all these means , or whatsoever else it is which doth further us towards the possessing our selves of Eternal Life , they were all laid down in the Gospel of our Lord Jesus Christ , committed by him fully and first of all to the dispensation of the blessed Apostles , to be reported by them , or their means , all the World over . So that I think I may safely lay thus much for the first ground of the Question betwixt your self and me , Clavis Regni Caelorum sunt Doctrina Evangelii . Now since Keys are nothing without some Hand to manage them , we must in the second place discover into whose Hands they are committed . And for this purpose , first of all , It must not be denied that principally and properly , ( I might well enough add only , if I listed , but that I spare you ) the Hand of God it is , that manages and applies these Keys : For of God and Christ it is written , He hath the Keys , he opens , and no Man shuts ; he shuts , and no Man opens . Yet since it hath pleased God to use the Ministery of Men , to the saving of Men , and bringing them into the Kingdom of Heaven ; In a secondary sense , the Keys of that Kingdom are said to be put into the hands of Men. In as much as it hath pleased the Wisdom of God , not to use these Keys , at least as far as concerns the beneficial and opening part , some act of Man not first premised ; for since that Faith in Jesus Christ is the sum of the Doctrine of the Gospel , and Faith cometh not but by hearing , and hearing cometh not but by preaching , and preaching is the act of Men alone , ( for God employs not Angels in that behalf , ) It appears that this Preaching , or manifestation of the Doctrine of the Gospel not performed , the Keys must needs be unprofitable . By the manifestation of the Gospel of God , I mean not only the labour of the lip , in expounding , praying , reproving , or the like , but the administration of Sacraments , the acting ( if any thing beyond this is to be acted ) whatsoever the manifestation of the Gospel requireth . So that I think I may set down for a second Ground towards the settling of the Point in question , thus much , That the managing or application of the Keys , so far forth as Men are intrusted with them , is , The Manifestation of the Doctrine of the Gospel . Thus far have we opened in general the Substance of the Keys , and the Use of them . I come now to your Queries . First , You ask of the quality of the Apostles receiving this Power , Whether they had it as Judges Authoritativè , or as Messengers , Declarativè only to propound , or denounce ? You manifest your self for the former , and Reasons you bring , such as they be . Your Reasons I shall consider in their place , but I must first tell you that you ask amiss ; for your question is concerning the whole Power of the Keys , but you answer only of a part , that is , of Sacramental Absolution only , as if all the Power of the Keys resided there . So that here you use the Fallacy plurium Interrogationum ; and I might well grant you , That indeed that part were Judicativè but yet contend that all the rest were only Declarativè . To reduce you therefore I must do with you as Physicians in some cases deal with their Patients ; ere I can come to purge the humour you are sick of , I must a little prepare you . The power of the Keys , is express'd by the Learned in three yokes , or pairs of Words . 1. To remit , and to retain . 2. To loose , and to bind . 3. To open , and to shut . On the one side to remit , to loose , to open , which is the one half of the power , agree in one , and signify the same thing ; so do the other three , to retain , to bind , to shut , which contain the other half . To your Question then , Whether the power of the Keys be declarative only ? I answer first : For this latter part or half , it is meerly declarative , neither can it be otherwise ; which that you may see with your eyes , I must request you to observe , That all shutting of the Kingdom of Heaven , is either common to all , or casual , befalling only some . The common Exclusion is that state of Nature , wherein we all are involved , as we spring from the first Adam ; The second Exclusion is that which befals Christians relapsing into sin . The first shutting was at the fall , and was then Prefigured unto us , by the barring up of the way unto the Tree of Life . What active , what Judiciary part can any Minister of the Gospel have here ? all that the Apostles could do here , was but to open to Men this their misery , a thing before the death of our Saviour , either very sparingly , or not at all revealed . Of this therefore you must needs quit your hands , and so you must of the other , I mean exclusion upon casualty and relapse . For when a Man converted to Christianity falleth eftsoon into some mortal sin , doth the Gate of Heaven stand open to him , till he fall upon some curst Priest , that used his Key to shut it ? There are in the World a kind of deceitful Locks with sliding Bolts , I have seen my self and others much deceived by them , when the doors have fallen at our heels , and lockt us out , when we intended no such thing . Sir , Heaven-door hath a sliding-Lock ; upon occasion of mortal sin , it will shut without any use of a Key . Perchance I do nor well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the sober meaning of what I have spoken merrily , is but this , That either you must make the Ministery of the Gospel only Declarative , or else it will follow that every impenitent Relapser , that hath the good fortune to escape the Priests being privy to his Sin , is like to find Heaven open at the last . So then it is apparent , That notwithstanding your heaping up of Interrogatories , and your pressing of Ligaveritis & vos , and telling me what I never knew , that Solvere and Ligare be Actives ; yet in this part of our Power , all your Activity is lost , and there remains nothing for you but to report upon good evidence , what you find done by your betters to your hand . Half your Jurisdiction then is fallen , and if I had no other Medium but this ; I might with good probability conclude against you for the other part . For if the one half made in the same Form , in the like phrase and garb of speech , yet enforceth no more but Declaration and Denouncing : then why should you think the other half , ( which in likelyhood is homogeneal to the former ) to be more ? Nay , there is far more natural Equity that you should be here only Declarative than in the other . Politicians tell us , That it is Wisdom for Princes , who desire to gain the love of their Subjects , to administer themselves all Favours and Graces , but to leave action of Justice and Harshness to be performed by others . Sir , No Prince can be so ambitious of the Love of his Subjects , as God is of the Love of Mankind : why then should I think him so ill a Politician , as to make himself the administrator of the Rough , Unpleasing , Love-killing Offices , of Binding , Shutting , Retaining ; and then pass over to the Priest , the dispensation of the Fair , Well-spoken , Ingratiating Offices of Remitting , Loosing , and Opening ? But I will leave this kind of Topick and Dialectical arguing , because you are a pretender to convincing Reasons : I will directly enter even upon that part of your power of Opening , and Remitting , being the other part of your Territory , and by main strength , take all activity from you there too . Give me leave to ask you one Question , you may very well favour me so far , for you have asked me very many . The Conversion of a Sinner , is it an act of the Keys , yea or no ? By your Principles it is not ; for you make the power of the Keys to be judiciary , and therefore the Conversion of an Infidel pertains not to them : The Church of Rome will help you with a Medium to make this Argument good . Do we not judge those that are within ? for those that are without , God shall judge , saith Paul : Whence she infers , That a converted Infidel , not yet admitted to the Church , is a Stranger to the Judiciary Power of the Keys ; but being once admitted into the Church , he is now become the Church's Subject , and so fit matter for the Priest to work on upon his next Relapse . What think you of this Reason ? Do you take it to be good ? Take heed ; or else it will give you a deadly stripe . For the Conversion of an Infidel , out of question is a most proper act of the Keys . For since , the opening of the Kingdom of Heaven , is confess'd to belong unto the Keys ; and Heaven which was shut against the Infidel in time of his Infidelity , upon his Conversion is acknowledged to be opened unto him ; certainly whoever converted him , used the Keys ; or else he must pretend to have either a Pick-lock , or the Herb Lunaria , which , they say , makes Locks fall off from Doors , and the Fetters from Horses heels . If then the Conversion of a Sinner be an act of the Keys , and by the Argument of the Church of Rome it be not judiciary , it follows then , That all Acts of the Keys are not Judiciary ; and if not Judiciary , then Declarative only . For betwixt these two I know no mean. But because to dispute against a Man out of his own Principles , which perchance are false ( for this oft we know falls out , that by the power of Syllogisms , Men may and do draw True Conclusions from False Premises ) because , I say , thus to do , in the judgment of Aristotle , leaves a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I am willing not only to perswade you , but to better you : I will draw the little which remains to be said in this Point from other Places . First , In all the Apostles practice in Converting Jews and Gentiles , find you any thing like unto the act of any Judiciary Power ? They neither did , nor could use any such thing . That they did not , appears by Philip , who having Catechized the Eunuch , and finding him desirous of Baptism , immediately upon profession of his Faith , admitted him into the Church . That they neither did nor could , appears by Peter and the rest of the Apostles in the Acts , who could never in the space of an afternoon , being none but themselves , have converted three thousand Souls , had they taken any such way , as you seem to misfancy . Again , imagine with your self all circumstances you can , which are of force to make a power judiciary , apply them all to the practice of the Apostles , in the Conversion of Infidels , and if you find any one of them agree to that action , let me be challenged upon it , and be thought to have abused you with a Fallacy . To conclude then , since your Ligaveritis , which is the one half of your pretended Jurisdiction , pretends to nothing above Declarative : And since your Solveritis , in so great an act as is the Conversion of Infidels , lays claim to no more , what act of the power of the Keys is it , wherein we may conceive hope of finding any thing active or judiciary ? I see what you will say , There yet remains a part , you think , wherein you have hope to speed , and that is the reconciling of relapsing Christians : As you fancy that in every sinning Christian , there is a duty binding him to repair , and lay his sin open to the Minister of the Gospel , and him a power to consider of the sins of such as repair unto him , to weigh particulars , to consider circumstances , and occasions , and according to true Judgment , either upon penance imposed to absolve sin , ( which you call remitting of the sin ) or to with-hold him for a time , from participation of holy duties with Catholick Christians , which you call retaining of sins , supposing that God doth the like in Heaven , as it is written , What you bind in Earth , is bound in Heaven , and what you loose in Earth , is loosed in Heaven . Now the Rock on which you labour to found so extravagant a Conceit , is no other than the Words which I have quoted out of Scripture ; you press earnestly the Ligaveritis & vos , all which can yield you small relief ; for if they help you not at all in those weighty parts of the Power of the Keys , which but now were laid before you ; by what Analogy can you expect they should afford you any assistance here ? As is Ligare , so is Solvere ; as is the Conversion of an Infidel , so is the reconciling of a relapsing Christian , for any thing you can make appear : Either all is Declarative , which is very possible , and in many cases necessary , or all Judicative , which in some cases is impossible , and in none necessary ; so that to fit the Scripture to your Fancy , you are constrained to distract and rend it without any Warrant at all . But you have found out in the Text a stronger Argument against the declarative Power , I contend for : You espie an Insufflavit , a great , a solemn , and unwonted Ceremony , undoubtedly concluding some greater matter than a poor power declarative : What ? did our serious Master thus spend his breath to no purpose , and like a Hocus Pocus with so much shew act us a solemn nothing ? I pray whose words are these ? I should have thought them to have been Porphyry's , or Julian's , ( but that I know your hand ) for you subscribed not your name to your letters : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They are the Words of your Pindarus , upon an occasion not much unlike unto this . Sir , you have no Skill to judge , or set a price upon so divine an act : He lost not his breath , when he spent his Insuflavit ; he opened their wits , that they might understand the Scripture ▪ he revealed to them the Mysteries of Jesus Christ , dying and rising again for the World's salvation , the greatest news that ever was reported in the World , and till then concealed ; He commanded them to be the first bringers of this good News , and that they might the more undauntedly perform their Charge , he endowed them with Infallibility , with infinite Constancy and Fortitude , with Power of working such Wonders as none could do unless God were with them . Appello Conscientiam tuam : Were those things such nothings , that they deserve to be thus jeered ? But that befalls you which befalls the Stares that dwell in the Steeple , who fear not the Bells , because they hear them every day . These wonderful Benefits of God have every day founded in your ears , and frequency of them hath taught you to forget your Reverence to them . Yet all this Insufflavit , this Ceremony , was for no other end but to further a Declarative power : Their undaunted Fortitude , their power of Miracling , their Infallibility did but add countenance and strength to their Declarative Power , by which they went up and down the World , to manifest the good tidings of Salvation . So that even these which served thus to set off the Gospel , were nothing else but means of the better manifestation of it ; therefore may they very well pass , if not amongst the Keys , yet amongst the necessary Wards . Whereas your Fancy of an active or judicative Power in the Priest , concurring with God in reconciling relapsing Christians , is neither one nor other , but is indeed like unto the work of some deceitful Smith , who the better to countenance and grace his works , adds to his Key superfluous and idle Wards , which in the opening of the Lock , are of no use at all . To your second Query , Whether the Keys were confined to the Apostles only ? The Answer is in no case hard to give , it may perchance in some case be dangerous ; for there is a Generation of Men in the World ( the Clergy they call them ) who impropriate the Keys unto themselves , and would be very angry to understand , that others from themselves should claim a right unto them . To your Question then , no doubt but originally none received the Keys from the Mouth of our Saviour , but the Apostles only ; none did , nor ever could manage them with that authority and splendour as the Apostles did , who were above all most amply furnis hed with all things fitting so great a work . For whereas you seem to intimate that the preaching Mission was communicated to others , as the seventy two Disciples , as well as the Apostles ; you do but mistake your self , if you conceive that the Keys of the Gospel were any way committed to them ; for concerning the Mysteries of Jesus Christ , and him crucified for the sins of the World ( wherein indeed the opening of the Kingdom of Heaven did consist ) they received it not , they knew it not . To be the prime Reporters of this , was an honour imparted only to the Apostles : Yet were they not so imparted , as that they should be confined to them . Every one that heard and received the Light of the saving Doctrine from them , so far forth as he had understanding in the ways of Life , had now the Keys of the Kingdom of Heaven committed to his power , both for his own and others use . Every own , of what state or condition soever , that hath any occasion offered him , to serve another in the ways of Life , Clergy , or Lay , male or female , whatever he be , hath these Keys , not only for himself , but for the benefit of others . For if natural Goodness teach every Man , Lumen de Lumine , Erranti comiter monstrare viam , &c. Then how much more doth Christian Goodness require of every one , to his ability to be a Light to those who sit in darkness , and direct their steps , who most dangerously mistake their way ? To Save a Soul , every Man is a Priest . To whom I pray you , is , that said in Leviticus , Thou shalt not see thy Brother sin , but thou shalt reprove , and save thy Brother ? And if the Law binds a Man , when he saw his enemies Cattel to stray , to put them into their way ; How much more doth it oblige him to do the like for the Man himself ? See you not how the whole World conspires with me in the same opinion ? Doth not every Father teach his Son , every Master his Servant , every Man his Friend . How many of the Laity in this age , and from time to time , in all ages , have by writing for the publick good , propagated the Gospel of Christ , as if some secret instinct of nature had put into Mens minds thus to do . I shame to dwell so long upon so plain a Theme , yet because I feel your pulse , and perceive what it is that troubles you , I must say something to an Objection , which I know you make . You conceive that forthwith upon this which I have said , must needs follow some great Confusion of estates , and degrees , the Laity will straitway get up into our Pulpits , we shall lose our credit , and the adoration which the simple sort do yield us is in danger to be lost . Sir , Fear you not , the sufficient and able of the Clergy , will reap no discountenance , but honour by this : For he that knows how to do well himself , will most willingly approve what is well done by another . It is extreme poverty of mind to ground your Reputation upon another Man's Ignorance , and to secure your self , you do well , because you perceive perchance , that none can judge how ill you do . Be not angry then to see others joyn with you in part of your Charge . I would all the Lord's People did Preach , and that every Man did think himself , bound to discharge a part of the Common Good : and make account that the Care of other Mens Souls concerned him as well as of his own . When the Apostles took order to ordain some , upon whom the publick burden of Preaching the Gospel should lie , it was not their purpose to impropriate the thing to those Persons alone ; but knowing that what was left to the care of all , was commonly worst lookt unto , in wise and most Christian Care , they designed some whose duty it should be to wait upon the Gospel alone , the better to preserve the Profession to the World's end : It hath been the wisdom of those , who have taken care of the propagation of Arts , and Sciences , not only to appoint means , that multitudes should study and make profession privately , but that some should be constituted publick Professors to teach è Cathedra , that so all might know to whom to repair , in the doubts incident to their faculties , and this hath been thought a sovereign way to preserve Sciences . Sir , we are the publick Professors of Christianity , we speak è Cathedra , which none can do , but such as are ordained . Let the private profession and practice of Christianity improve it self never so much , yet the honour of the Publick Professor , so he deserves his place , can never impair . It grieves me to stand so long upon so plain , so unwelcome a Lesson , I will ease my self and you , and reflect upon your third Query . In the third place , you require to know , What necessity , or what convenience there is of Confession ? You mean , I think , that confession , which is as foolishly as commonly called Sacramental , for it hath nothing of a Sacrament in it . Did I know your mind a little more in particular , what form of Confession you speak of , whether as it is used in the Church of Rome , or in some refined Guise , as it seems some would , who have of late called for it in the Church of England , I should speak peradventure more appositely to what you desire . But you have proposed Confession only in generality , my answer shall be in like manner . And ▪ First of all , Confession of sins is a thing , not only convenient , but unavoidably necessary to Salvation , without which none shall ever see God. And thus far I suppose all Christians do agree . The main Difference is in the manner of practising it , the Question being , What Parties are to be interessed in it ? Natural Equity informeth us , That unto every Party , justly offended , Satisfaction some way or other is due . The first Party wronged in every offence , is God against whose Honour , and express Command every sin is committed . To him therefore in the first place , Satisfaction is due by submission and acknowledgment , since there remains no other way of composition with God. But there are some sins committed against God , some committed against God and Men. In the former , it is sufficient if we pacifie God alone ; in the latter , our Neighbour , against whom we have trespass'd , must receive Satisfaction for the wrong done him , at least , if it be in the power of the Trespasser . Your Primer of Sarum will tell you , That not to make restitution , if you be able , and not to pardon , unavoidably excludes from the Kingdom of Heaven . Now might the Doctrine of Confession and acknowledgement in case of Offence given , have been permitted to run fair and clear , as it descends from God , and good reason , the first Fountains of it . There needed no more to be said in this argument , than I already told you . But I know not what intempestive foolish Ambition hath troubled the stream , and it hath pass'd now for a long time ( till the Reformation altered it ) for a general Doctrine in the Church , That in all kind of sins , whether against God , or our Neighbour , there can be no reconciliation betwixt the Parties offending and offended , but by interposition of a Priest , a thing utterly besides all reason and common sense that you should open your private imperfections to one whom they concern not , ( for it is granted , that all Parties concerned in an Offence , must have reason at the hands of the Offender ) and who can no ways help you : For he that is conscious of his sin , ( and without trouble of Conscience I think none would ever repair to his Confessor ) knows very well , That there is no sin so great , but upon submission , God both can and will pardon it ; and none so small , but pardon for it must be sought , or else he hath been ill catechized . And more than this , what can any Priest tell him : * Your Pliny , somewhere tells you , That he that is stricken by a Scorpion , if he go immediately , and whisper it into the ear of an Ass , shall find himself immediately eased : That Sin is a Scorpion , and bites deadly , I have always believed , but that to cure the bite of it , was a Sovereign Remedy to whisper it into the Ear of an [ ] a Priest , I do as well believe as I do that of Pliny . The Patrons of this Fancy for defect of reason and common congruity , are fain to betake themselves to Scripture ; and the mischief is , there is there no direct Text for it , and therefore they are constrained to help themselves with a meer conjectural consequence : For since it is taken for certain , that there is a Power to Remit and to retain sins , how shall they who have this Power given them , know how fit it is to Remit or to retain a sin , except they know the sin , and know it they cannot , but by Confession . For answer to this , First , We have found and proved , That the Words of Scripture must receive such a sense , as from whence no such Consequence can be inferred . Secondly ; we have indeavoured to prove , That the Dispensation or Application of the Keys of the Kingdom of Heaven , ( being nothing else , but the duty of saving of Souls ) is a Duty , which pro Occasione oblatâ , lies upon every Christian : Which if it be true , ( as in good faith I think it , ) and the Clergy perceive it , I think they would never go about to urge that Text , although we should yield it them in their own meaning . For they must needs see , That it follows , that you may as well make your Muletter , ( if you have one ) your Confessor , as your Parish-Priest . Tell me in good earnest , if you can , out of what good intent can this desire to know another Man's sin , which concerns you not , proceed ? Is it to teach him that it is a sin ? He knew that , or else he had never repaired to you , to confess it : Is it to tell him , that he is to repent , to restore , to pray , to give alms , &c. All this he knew , or else he hath had his breeding under an evil Clergy . Yea , but how shall the Physician cure the Disease , if he know it not ? Suppose all Diseases had one Remedy ( as all Spiritual have ) and what matters it if the Patient be sick , to know whether it be an Ague , or Meazles , or Pleurifie , since one Potion cures them all ? Yea , but if he know not the particulars , how shall he judge of the Quantity of the Doses ? For the same Disease upon sundry circumstances may require Majus or Minus in the Physick . This is the poorest scruple of a thousand ; for in the Regiment of Patients spiritually sick there can be but one mistake , that is , if you give too little : Be sure you give enough , and teach your Patients to think no sin to be little , ( which in Men spiritually sick is Error saluberrimus ) and you can never err : For natural Physick is only Physick ; but spiritual Physick is both Physick and Diet , and may be indifferently administred both to the sick and the sound ; Repentance perchance only excepted , of which upon occasion , assure your self can hardly take too much . What reason now can you give me , why you should desire to dive into any Man's Breast , & scire Secreta Domûs ? Except it be that which follows in the next Verse , indè teneri , as I must confess , I suspect it is . The truth is , some mistaken Customs of the ancient Church , the craft and power of the Clergy , the simplicity and ignorance of the Laity , these begat the Tragelaphus , of which we now speak . It may be you take the practice of the ancient Church , and the Point of Excomunication , to make somewhat for you : When those Cards shall come to be play'd ( though that of Church-custom is not greatly material , which way soever it looks ) I believe you will not find the Game you look for . Indeed I was once minded to have considered something of that : But I think you look for a Letter , not for a Book , and I perceive my self already to have gone beyond the compass of a Letter . Another Parley therefore , if you please , shall put an end to those and other Scruples , if any do arise . And for the present give , I pray you , a little respite unto . Yours , J. H. From my Study , this 8 Day of March. 1637. A TRACT Concerning SCHISM . Heresie and Schism as they are in common use , are two Theological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or scare-crows , which they , who uphold a Party in Religion , use to fright away such , as making inquiry into it , are ready to relinquish and oppose it , if it appear either erroneous or suspicious . For as Plutarch reports of a Painter who having unskilfully painted a Cock , chased away all Cocks and Hens , that so the imperfection of Art might not appear by comparison with Nature ; so Men willing for ends to admit of no fancy but their own , endeavour to hinder an inquiry into it by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own might not appear . But howsoever in the common manage , Heresie and Schism are but ridiculous Terms , yet the things in themselves are of very considerable moment , the one offending against Truth , the other against Charity , and therefore both deadly , where they are not by imputation , but in deed . It is then a matter of no small importance , truly to descry the nature of them , that so they may fear , who are guilty of them , and they on the contrary strengthen themselves , who through the iniquity of Men and times , are injuriously charged with them . Schism ( for of Heresie we shall not now treat , except it be by accident , and that by occasion of a general mistake spread throughout all the writings of the Ancients , in which their names are familiarly confounded ) Schism , I say , upon the very sound of the word , imports Division ; Division is not , but where Communion is or ought to be . Now Communion is the strength and ground of all Society , whether Sacred or Civil : Whosoever therefore they be , that offend against this common Society and Friendliness of Men , and cause separation and breach among them : If it be in civil occasions , are guilty of Sedition or Rebellion ; if it be by occasion of Ecclesiastical difference , they are guilty of Schism : So that Schism is an Ecclesiastical Sedition , as Sedition is a Lay-Schism . Yet the great benefit of Communion notwithstanding , in regard of divers distempers Men are subject to , Dissension and Disunion are often necessary : For when either false or uncertain Conclusions are obtruded for Truth , and Acts either unlawful , or ministring just scruple , are required of us to be perform'd ; in these cases , Consent were conspiracy , and open Contestation is not Faction or Schism , but due Christian Animosity . For the further opening therefore of the nature of Schism , something must be added by way of difference to distinguish it from necessary Separation , and that is , that the causes upon which Division is attempted , proceed not from Passion , or Distemper , or from Ambition , or Avarice , or such other Ends , as humane folly is apt to pursue ; but from well weighed and necessary Reasons , and that , when all other means having been tryed , nothing will serve to save us from guilt of Conscience , but open Separation . So that Schism , if we would define it is nothing else but an unnecessary Separation of Christians from that part of the visible Church , of which they were once Members . Now as in Mutinies and Civil Dissensions , there are two Attendants in ordinary belonging unto them ; one the choice of one Elector or Guide in place of the General , or ordinary Governour , to rule and guide ; the other the appointing of some publick place or Rendezvous , where publick Meetings must be celebrated : So in Church-Dissensions and Quarrels , two Appurtenances there are , which serve to make a Schism compleat . First , The choice of a Bishop in opposition to the former , ( a thing very frequent amongst the Ancients , and which many times was both the cause and effect of Schism . ) Secondly , The erecting of a new Church and Oratory , for the Dividing-party to meet in publickly . For till this be done , the Schism is but yet in the Womb. In that late famous Controversy in Holland , De Praedestinatione , & Auxiliis , as long as the disagreeing Parties went no further than Disputes and Pen-combats , the Schism was all that while unhatched ; but as soon as one Party swept an old Cloyster and by a pretty Art suddenly made it a Church , by putting a new pulpit in it , for the separating Party there to meet ; now , what before was a Controversy , became a formal Schism . To know no more than this , if you take it to be true , had been enough to direct how you are to judge , and what to think of Schism and Shismaticks ; yet because in the Ancients , ( by whom many Men are more affrighted than hurt ) much is said , and many fearful Dooms are pronounced in this case ; will we descend a little to consider of Schisms , as it were by way of Story , and that partly further to open that which we have said in general , by instancing in particulars ; and partly to disabuse those who reverencing Antiquity more than needs , have suffered themselves to be scared with imputation of Schism , above due measure ; for what the Ancients spake by way of censure of Schism in general , is most true ; for they saw ( and it is no great matter to see so much ) that unadvisedly , and upon fancy to break the knot of Union betwixt Man and Man ( especially amongst Christians , upon whom above all other kind of Men , the tye of Love and Communion doth most especially rest ) was a Crime hardly pardonable , and that nothing Absolves a Man from the guilt of it , but true and unpretended Conscience ; yet when they came to pronounce of Schisms in particular ( whether it were because of their own interests , or that they saw not the Truth , or for what other cause God only doth know ) their Judgments many times ( to speak most gently ) are justly to be suspected : Which that you may see , we will range all Schism into two ranks . For there is a Schism , in which only one Party is the Schismatick ; for where cause of Schism is necessary , there not he that separates , but he that occasions the separation is the Schismatick . Secondly , There is a Schism , wherein both Parties are the Schismaticks : For where the occasion of separation is unnecessary , neither side can be excused from the guilt of Schism . But you will ask , Who shall be the Judge what is necessary ? Indeed that is a Question , which hath been often made , but I think scarcely ever truly answered ; not because it is a Point of great depth or difficulty truly to assoil it , but because the true solution carries fire in the tail of it . For it bringeth with it a piece of Doctrine which is seldom pleasing to Superiours . To you for the present this shall suffice . If so be you be Animo defoecato , if you have cleared your self from froath and grounds ; if neither sloth , nor fears , nor ambition nor any tempting Spirits of that nature abuse you ( for these and such as these are the true Impediments , why both that , and other Questions of the like danger are not truly answered ) if all this be and yet you see not how to frame your resolution , and settle your self for that doubt ; I will say no more of you than was said of Papias , St. John's own Scholar , you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your abilities are not so good as I presumed . But to go on with what I intended , and from which that interloping Question diverted me ; that you may the better judge of the nature of Schisms by their occasions ; you shall find that all Schisms have crept into the Church by one of these three ways ; either upon matter of Fact , or matter of Opinion , or point of Ambition . For the first ; I call that matter of Fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawful : So the first notable Schism , of which we read in the Church , contained in it matter of fact ; for it being upon Error taken for necessary , that an Easter must be kept ; and upon worse than Error , if I may so speak ( for it was no less than a point of Judaism , forced upon the Church , ) upon worse than Error , I say , thought further necessary , that the ground for the time of our keeping that Feast , must be the rule left by Moses to the Jews ; there arose a stout Question , Whether we were to celebrate with the Jews , on the 14th Moon , or the Sunday following ? This matter , though most unnecessary , most vain , yet caused as great a Combustion , as ever was in the Church ; the West separating and refusing Communion with the East , for many years together . In this fantastical Hurry , I cannot see but all the World were Schismaticks : neither can any thing excuse them from that imputation ; excepting only this , that we charitably suppose that all Parties out of Conscience did what they did . A thing which befel them through the ignorance of their Guides ; ( for I will not say their malice ) and that through the just judgment of God ; because through sloth and blind obedience , Men examined not the things which they were taught , but like Beasts of Burden patiently couched down , and indifferently underwent whatsoever their Superiours laid upon them . By the way ; by this you may plainly see the danger of our appeal unto Antiquity , for resolution in controverted points of Faith , and how small relief we are to expect from thence . For if the discretion of the chiefest Guides and Directors of the Church , did in a Point so trivial , so inconsiderable , so mainly fail them , as not to see the Truth in a Subject , wherein it is the greatest Marvel how they could avoid the sight of it ; can we without imputation of extreme grosness and folly , think so poor-spirited Persons , competent Judges of the Questions now on foot betwixt the Churches ? Pardon me ; I know not what Temptation drew that Note from me . The next Schism , which had in it matter of fact , is that of the Donatist : who was perswaded ( at least so he pretended ) that it was unlawful to converse or communicate in holy Duties with Men stained with any notorious Sin. ( For howsoever Austin and others do specify only the Thurificati & Traditores , and Libellatici , and the like , as if he separated only from those , whom he found to be such ; yet by necessary proportion , he must refer to all notorious Sinners ) Upon this he taught , that in all places where good and bad were mixt together , there could be no Church , by reason of Pollution , evaporating as it were from Sinners , which blasted righteous Persons who conversed with them , and made all unclean . On this ground separating himself from all whom he list to suspect , he gave out , that the Church was no where to be found but in him and his Associates , as being the only Men among whom wicked Persons found no shelter ; and by consequence , the only clean and unpolluted Company , and therefore the only Church . Against this Saint Augustine laid down this Conclusion , Unitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam ; which is indeed , the whole sum of that Father's Disputation against the Donatist . Now in one part of this Controversie betwixt St. Augustine and the Donatist , there is one thing is very remarkable . The Truth was there where it was by meer chance , and might have been on either side , any Reasons brought by either Party notwithstanding . For though it were de facto false , that pars Donati , shut up in Africk , was the only Orthodox Party , yet it might have been true , notwithstanding any thing St. Augustine brings to confute it ; and on the contrary , though it were de facto true , that the part of Christians dispersed over the Earth were Orthodox ; yet it might have been false notwithstanding any thing St. Augustine brings to confirm it . For where , or amongst whom or amongst how many the Church shall be , or is , is a thing indifferent ; it may be in any Number more or less , it may be in any Place , Country , or Nation ; it may be in All , and ( for ought I know ) it may be in none , without any prejudice to the definition of the Church , or the Truth of the Gospel . North or South , many or few , dispersed in many places , or confined to one ; none of these either prove or disprove a Church . Now this Schism , and likewise the former , to a wise Man that well understands the matter in Controversie ; may afford perchance matter of pity , to see Men so strangely distracted upon fancy ; but of doubt or trouble what to do , it can yield none . For though in this Schism the Donatist be the Schismatick , and in the former both Parties be equally engaged in the Schism ; yet you may safely upon your occasions communicate with either , so be you flatter neither in their Schism : For why might it not be lawful to go to Church with the Donatist , or to celebrate Easter with the Quartodeciman , if occasion so require ? since neither Nature nor Religion , nor Reason doth suggest any thing to the contrary : For in all publick Meetings pretending Holiness , so there be nothing done , but what true Devotion and Piety brook , why may not I be present in them , and use communication with them ? Nay , what if those to whose care the execution of the publick Service is committed , do something either unseemly or suspicious , or peradventure unlawful ? what if the garments they wear be censured as , nay indeed be superstitious ? what if the Gesture of adoration be used at the Altar , as now we have learned to speak ? What if the Homilist or Preacher deliver any Doctrine of the truth of which we are not well perswaded ; ( a thing which very often falls out ) yet for all this we may not separate , except we be constrained personally to bear a part in them our selves . The Priests under Eli had so ill demeaned themselves about the daily Sacrifice , that the Scripture tells us , they made it to stink , yet the People refused not to come to the Tabernacle , nor to bring their Sacrifice to the Priest . For in these Schisms , which concern Fact , nothing can be a just cause of refusal of Communion , but only to require the execution of some unlawful or suspected act : For not only in Reason , but in Religion too , that Maxim admits of no release , Cautissimi cujusque Praeceptum quod dubitas , ne feceris . Long it was ere the Church fell upon Schism upon this occasion , though of late it hath had very many ; for until the second Council of Nice , ( in which concilable Superstition and Ignorance did conspire ) I say , untill that Rout did set up Image-worship , there was not any remarkable Schism , upon just occasion of Fact : All the rest of Schisms of that kind were but Wantonness , this was truly serious . In this the Schismatical Party was the Synod it self , and such as conspired with it . For concerning the use of Images in Sacris , First , It is ackowledged by all , That it is not a thing necessary : Secondly , It is by most suspected : Thirdly it is by many held utterly unlawful . Can then the enjoyning of the practice of such a thing be ought else but abuse ? Or can the refusal of Communion here , be thought any other thing than duty ? Here , or upon the like occasion , to separate , may peradventure bring personal trouble and danger , ( against which it concerns every honest Man to have Pectus benè praeparatum ) further harm it cannot do . So that in these cases , you cannot be to seek what to think , or what you have to do . Come we then to consider a little of the second sort of Schism , arising upon occasion of variety of opinion . It hath been the common disease of Christians from the beginning , not to content themselves with that measure of Faith , which God and Scriptures have expresly afforded us ; but out of a vain desire to know more than is revealed , they have attempted to discuss things , of which we can have no light , neither from Reason nor Revelation ; neither have they rested here , but upon pretence of Church-authority , which is none , or Tradition , which for the most part is but figment ; they have peremptorily concluded , and confidently imposed upon others , a necessity of entertaining Conclusions of that nature ; and to strengthen themselves , have broken out into Divisions and Factions , opposing Man to Man , Synod to Synod , till the Peace of the Church vanished , without all possibility of recall . Hence arose those ancient and many separations amongst Christians , occasioned by Arrianism , Eutychianism , Nestorianism , Photinianism , Sabellianism , and many more both ancient and in our time ; all which indeed are but names of Schism ; howsoever in the common Language of the Fathers , they were called Heresies . For Heresie is an act of the Will , not of Reason ; and is indeed a Lye , not a mistake : Else how could that known speech of Austine go for true , Errare possum , Haereticus esse nolo . Indeed Manichaeism , Valentianism , Marcionism , Mahometanism , are truly and properly Heresies ; For we know that the Authors of them received them not , but minted them themselves , and so knew that which they taught to be a Lye. But can any Man avouch that Arrius and Nostorius , and others that taught erroneously concerning the Trinity , or the Person of our Saviour , did maliciously invent what they taught , and not rather fall upon it by erorr and mistake ? Till that be done , and that upon good Evidence , we will think no worse of all Parties than needs we must , and take these Rents in the Church to be at the worst but Schisms upon matter of Opinion . In which case what we are to do , is not a point of any great depth of understanding to discover , so be Distemper and Partiality do not intervene . I do not yet see , that Opinionum Varietas , & Opinontium Unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that Men of different opininions in Christian Religion , may not hold communion in Sacris , and both go to one Church . Why may I not go , if occasion require , to and Arrian Church , so there be no Arrianism exprest in their Liturgy ? And were Liturgies and publick Forms of Service so framed , as that they admitted not of particular and private fancies , but contained only such things , as in which all Christians do agree , Schisms on Opinion were utterly vanished . For consider of all the Liturgies that are or ever have been , and remove from them whatsoever is scandalous to any Party , and leave nothing but what all agree on , and the event shall be , that the Publick Service and Honour of God shall no ways suffer : Whereas to load our Publick Forms with the Private Fancies upon which we differ , is the most sovereign way to perpetuate Schism unto the Worlds end . Prayer , Confession , Thanksgiving , Reading of Scriptures , Exposition of Scripture , Administration of Sacraments in the plainest and simplest manner , were matter enough to furnish out a sufficient Liturgy , though nothing either of private Opinion , or of Church Pomp , of Garments , of prescribed Gestures , of Imagery , of Musick , of matter concerning the Dead , of many superfluities , which creep into the Churches under the name of Order and Decency , did interpose it self . For to charge Churches Liturgies with things unnecessary , was the first beginning of all superstition , and when scruples of Conscience began to be made or pretended , then Schisms began to break in . If the spiritual Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities , and not over rigid either in reviving obsolete Customs , or imposing new , there were far less danger of Schism or Superstition ; and all the inconvenience were likely to ensue , would be but this , they should in so doing , yield a little to the imbecilities of Inferiors , a thing which St. Paul would never have refused to do . Mean while , wheresoever false or suspected Opinions are made a piece of the Church Liturgy , he that seperates is not the Schismatick ; For it is alike unlawful to make profession of known or suspected falshoods , as to put in practice unlawful or suspect actions . The third thing I noted for matter of Schism was Ambition , I mean Episcopal Ambition , shewing it self especially in two heads ; one concerning Plurality of Bishops in the same See , another the Superiority of Bishops in divers Sees . Aristotle tells us , that Necessity causeth but small faults , but Avarice and Ambition were the Mothers of great Crimes ; Episcopal Ambition hath made this true : For no Occasion hath produced more frequent , more continuing , more sanguinary Schisms , than this hath done . The Sees of Alexandria , of Constantinople , of Antioch , and above all of Rome , do abundantly shew thus much , and our Ecclesiastical Stories witness no less , of which the greatest part consists in the factionating and tumultuating of great and potent Bishops . Socrates Apologizing for himself , that professing to write an Ecclesiastical Story , he did oft-times interlace the actions of secular Princes and other civil businesses ; tells us , That he did thus to refresh his Reader , who otherwise were in danger to be cloy'd by reading so much of the Acts of unquiet and unruly Bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which as a Man might say , they made Butter and Cheese one of another ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that I may shew you a cast out of my old Office , and open you a Mystery in Grammer ) properly signifieth to make Butter and Cheese : Now because these are not made without much agitation of the Milk , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a borrowed and translated signification , signifies to do things with much agitation and tumult . But that I may a little consider of the two Heads which I but now specified ; The first I mentioned was the Plurality of Bishops in one See. For the general practice of the Church from the beginning , at least since the original of Episcopacy , as now it is , was never to admit at once more than one Bishop in one See ; And so far in this point have they been careful to preserve Unity , that they would not suffer a Bishop in his See to have two Cathedral Churches , which thing lately brought us a Book out of France , De Monogamia Episcoporum , written by occasion of the Bishop of Langres , who , I know not upon what fancy , could not be content with one Cathedral Church in his Diocess , but would needs have two , which to the Author of that work seems to be a kind of spiritual Polygamy . It fell out amongst the Ancients very often ; sometimes upon occasion of difference in Opinion , sometimes because of difference amongst those who were interessed in the choice of Bishops , that two Bishops and sometimes more were set up , and all Parties striving to maintain their own Bishop , made themselves several Churches , several Congregations , each refusing to participate with others , and many times proceeding to mutual Excommunication . This is that which Cyprian calls Erigere Altare contra Altare : to this doth he impute the Original of all Church disorders ; and if you read him , you would think he thought no other Church-Tumult to be a Schism but this . This perchance might plead some excuse ; For though in regard of Religion it self , it matters not whether there be one or more Bishops in the same Diocess , and sometimes two are known to have sat at once ( for Epiphanius reckoning up the Bishops of Rome , makes Peter and Paul the first : and St. Austin acknowledgeth , that for a time he sat fellow Bishop with his Predecessor , though he excuseth it , that he did so by being ignorant that the contrary had been decreed by the Council of Nice , ) yet it being a thing very convenient for the Peace of the Church to have it so ; neither doth it any way savour of Vice or Misdemeanor ; their Punishment sleeps not , who unnecessarily and wantonly go about to infringe it . But that other Head of Episcopal Ambition , concerning Supremacy of Bishops in divers Sees , one claiming Superority over another , as it hath been from time to time , a great Trespasser against the Churches Peace , so it is now the final Ruin of it . The East and the West , through the fury of the two prime Bishops , being irremediably separated without all hope of Reconcilement . And besides all this mischief , it is founded in a vice contrary to all Christian humility , without which no Man shall see his Saviour ; For they do but abuse themselves and others , that would perswade us , that Bishops , by Christ's Institution , have any Superiority over other Men , further than of Reverence ; or that any Bishop is Superiour to another , further than positive order agreed upon amongst Christians , hath prescribed . For we have believed him that hath told us , That in Jesus Christ there is neither high nor low ; and that in giving honour , every Man should be ready to prefer another before himself ; which sayings cut of all claim most certainly to Superiority , by title of Christianity ; except Men can think that these things were spoken only to poor and private Men. Nature and Religion agree in this , that neither of them hath a hand in this Heraldry of secundum sub & supra ; all this comes from Composition and Agreement of Men among themselves . Wherefore this abuse of Christianity , to make it Lacquey to Ambition , is a vice for which I have no extraordinary name of Ignominy , and an ordinary I will not give it , least you should take so transcendent a vice to be but trivial . Now concerning Schism arising upon these Heads , you cannot be for behaviour much to seek ; for you may safely communicate with all Parties as Occasion shall call you , and the Schismaticks here are all those who are heads of the Faction , together with all those who foment it : for private and indifferent Persons , they may be Spectators of these contentions as securely in regard of any peril of Conscience ( for of danger in Purse or Person , I keep no account ) as at a Cock fight . Where Serpents fight , who cares who hath the better ? The best Wish is , that both may perish in the fight . Now for Conventicles , of the nature of which you desire to be informed , thus much in general . It evidently appears , that all Meetings upon unnecessary Occasions of Separation are to be stiled , so that in this sense , a Conventicle is nothing else but a Congregation of Schismaticks ; Yet Time hath taken leave sometimes to fix this Name upon good and honest Meetings , and that perchance not altogether without good reason ; For with publick Religious Meetings thus it fares : First , it hath been at all times confessed necessary , that God requires not only inward and private Devotion , when Men either in their Hearts and Closets , or within their private walls , pray , praise , confess and acknowledge ; but he further requires all those things to be done in Publick , by troops and shoals of Men , and from hence have proceeded publick Temples , Altars , Forms of Service , appointed Times , and the like , which are required for open Assemblies ; yet whilst Men were truly pious , all Meetings of Men for mutual help of Piety and Devotion , wheresoever and by whomsoever celebrated , were permitted without exception . But when it was espied that ill affected Persons abus'd private Meetings , whether Religious or Civil , to evil ends , Religiousness to gross , impiety , ( as appears in the Ethnick Eleusmia , and Baecchanalia ; and Christian Meetings under the Pagan Princes , when for fear they durst not come together in open view , were charged with foul imputations , as by the report of Christians themselves plainly appears ; and Civil Meetings many times under pretence of friendly and neighbourly Visits , sheltered treasonable Attempts Against Princes and Commonweals : ) Hence both Church and State joyned , and jointly gave order for Forms , Times , Places of Publick Concourse , whether for Religious or Civil Ends ; and all other Meetings whatsoever , besides those of which both Time and Place were limited , they censured for Routs and Riots , and unlawful Assemblies in the State , and in the Church for Conventicles . So that it is not lawful , no not for Prayer , for Hearing , for Conference , for any other Religious Office whatsoever , for people to assemble otherwise , than by Publick Order is allowed . Neither may we complain of this in Times of Incorruption , for why should Men desire to do that suspiciously in private which warrantably may be performed in publick ? But in Times of manifest Corruptions and Persecutions , wherein Religious Assembling is dangerous , private Meetings , howsoever besides publick Order , are not only lawful , but they are of Necessity and Duty ; else how shall we excuse the Meetings of Christians for publick Service , in time of danger and persecutions , and of our selves in Queen Maries days ? And how will those of the Roman Church amongst us , put off the imputation of Conventicling , who are known amongst us privately to assemble for Religious Exercise against all established Order , both in State and Church ? For indeed all pious Assemblies in times of persecution and corruptions howsoever practised , are indeed , or rather alone the lawful Congregations ; and publick Assemblies , though according to form of Law , are indeed nothing else but Riots and Conventicles , if they be stained with Corruption , and Superstition . MISCELLANIES . How to know the Church . MArks and Notes to know the Church there are none , except we will make True Profession , which is the Form and Essence of the Church to be a Mark. And as there are none , so is it not necessary there should be . For to what purpose should they serve ? That I might go seek and find out some Company to mark . This is no way necessary . For glorious Things are in the Scriptures spoken of the Church : not that I should run up and down the World to find the Persons of the Professors ; but that I should make my self of it . This I do by taking upon me the Profession of Christianity , and submitting my self to the Rules of Belief , and Practice , delivered in the Gospel , though besides my self , I knew no other Professor in the World. If this were not the Authors end in proposal of the Title , it is but a meer Vanity . To the Description of the Church . The Church , as it imports a visible Company in Earth , is nothing else but the Company of Professors of Christanity , wheresoever disperst in the Earth . To define it thus by Monarchy , under one visible Head , is of novelty crept up , since Men began to change the spiritual Kingdom of Christ to secular Pride and Tyranny , and a thing never heard of , either in the Scriptures , or in the Writings of the Ancients . Government , whether by one or many , or howsoever , if it be one of the Churches contingent Attributes , it is all ; certainly it is no necessary Property , much less comes it into the Definition and Essence of it . I mean outward Government ; for as for inward Government , by which Christ reigns in the Hearts of his Elect , and vindicates them from spiritual Enemies , I have no occasion to speak , neither see I any reference to it in all your Authors Animadversions . How Christ is the Head of the Church . From the Worlds beginning , till the last hour of it , the Church is essentially one and the same , howsoever perchance in Garment , and outward Ceremony , it admits of Difference . And as it was from the beginning of the World , so was it Christian ; there being no other difference betwixt the Fathers before Christ and us , but this , As we believe in Christ that is Come , so they believed in Christ that was to Come . Jesus Christ yesterday , and to day , and the same for ever . Reference unto Christ is the very Essence of the Church , and there neither is , nor ever was any Church but Christ's ; and therefore the Church , amongst the Jews was properly and truly Christian , quoad rem , as we are . Now as this Church at all times is Christ's Body , so is Christ the Head of it . For it is as impossible for the Church , as for the Body , to be without its Head ; it is not therefore as your Author dreams . Christ came not to found a New Church , or to profess a Visible Headship of it . That Relation to this Church , which we express when we call him the Head of it , is one and the same , from the Beginning to all Eternity , neither receives it any alteration in this respect , because the Person in whom this Relation , is founded , is sometimes Visible , sometimes not . 'T is true indeed , the Head of the Church sometimes became Visible , but this is but contingent and by Concomitancy . For Christ the second Person in the Trinity , becoming Man to Redeem this Church , and manifest the way of Truth unto it ; It so fell out that the Head of the Church became Visible . Of this Visibility he left no Successor , no Doctrine , no Use , as being a thing meerly accidental : I ask , Had the Church before Christ any Visible Head ? if it had , then was not Christ the first , as here our Teacher tells us ; If it had none , why then should the Church more require a Visible Head , than it did from the Beginning . To speak the Truth at once . All these Questions , concerning the Notes , the Visibility , the Government of the Church , if we look upon the Substance and Nature of the Church , they are meerly Idle and Impertinent : If upon the End , why Learned Men do handle them , it is nothing else but Faction . Of Peter's Ministerial Headship of the Church . In your Author's Paragraphs concerning the visible Encrease , or Succession of the Church , there is no Difference betwixt us . As for the Proofs of Peters Ministerial Headship , this first concerning his being the Rock of the Church , that cannot prove-it ; For Peter was the Rock then ; when our Saviour spake , but then could he not be the visible Head , for Christ himself then was living , and by our Teachers Doctrine , supplied that room himself . Peter therefore howsoever , or in what sense soever he were the Rock , yet could he not be the visible Head , except we will grant the Church to have had two visible Heads at once . Secondly , The Keys of Heaven committed to Peter , and Command to feed his Sheep , import no more , than that common Duty laid upon all the Disciples , To teach all Nations ; for this Duty in several respects , is exprest by several Metaphors . Teaching , as it signifies the opening of the way to Life , so is it called by the name of Keys ; but as it signifies the Strengthning of the Soul of Man by the Word , which is the Souls spiritual Food , so is it called Feeding . Thus much is seen by the Defenders of the Church of Rome , and therefore they fly for refuge to a Circumstance : It is observed , that our Saviour delivered this Doctrine to Peter alone ( as indeed sometimes he did ) in this it is supposed that some great Mystery rests : For why should our Saviour thus single out Peter , and commend a common Duty to him , if there were not something extraordinary in it , which concerned him above the rest ? This they interpret a Pre-eminence that Peter had in his Business of Teaching , which they say is a Primacy and Head-ship ; inforcing thus much , that all the rest were to depend from Him , and from Him receive what they were to preach . For Answer , Grant me there were some great Mystery in it , yet whence is it proved , that this is that Mystery ? For if our Saviour did not manifest it , then might there be a thousand Causes , which Mans Conjecture may easily miss : It is great boldness , out of Causes concealed , to pick so great Consequences , and to found Matters of so great weight upon meer Conjectures . Thirdly , The Prayer for Confirmation of Peters Faith , whence it came , the Course of the Story set down in the Text doth shew , It was our Saviours Prevision of Peters danger to relapse , which danger he had certainly run into , had not our Saviour extraordinarily prayed for confirmation of his Faith. And the Precept of confirming his Brethren , is but that charitable Office , which is exacted at every Christians hand , that when himself had escaped so great a Wrack , to be careful in warning and reclaiming others whom common frailty drives into the like Distress . These Circumstances , that Peter is first named amongst the Disciples , that he made the first Sermon , and the like , are two weak Grounds to build the Soveraignty over the World upon ; and that he spake Ananias and Sapphira dead , argues spiritual Power , but not temporal . But that Peter called the first Council in the Acts , is a Circumstance beyond the Text ; for concerning the calling of the Council there is no word , all that is said is but this , that the Disciples and Elders met , no Syllable of Peters calling them together . That Peter was 25 Years Bishop of Rome , is not to be proved out of Antiquity , before St. Hierom , who shuffled it into Eusebius's Chronicle , there being no such thing extant in his Story . Yea , that he was Bishop at all ( as now the name of Bishop is taken ) may be very questionable : For the Ancients that reckon up the Bishops of Rome until their times , as Eusebius , and before him Tertullian , and before them both Iraeneus , never account Peter as Bishop of that See : And Epiphanius tells us , that Peter and Paul were both Bishops of Rome at once ; by which it is plain he took the Title of Bishop in another sense than now it is used : For now , and so for a long time upward , two Bishops can no more possess one See , than two Hedge-Sparrows dwell in one Bush . St. Peters time was a little too early for Bishops to rise . Answer to the Bishop of Romes Practice of Supremacy . To the first , That so many of the Bishops of Rome were Martyrs , What makes that to the purpose ? Is Martyrdom an Argument of the Supremacy ? To the second , That Victor indeavoured to excommunicate the Asiatick Bishops , is true ; but withal it is as true , that he was withstood for his Labour : For the Bishops of Asia themselves did sharply reprove him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Words of Eusebius ; and Iraeneus wrote against him for it . To the third , That the first four Councils were called by the Popes , is an open Falshood , for in the two first , the Bishops of Rome are not so much as mentioned , save only as persons cited . In the two last they are mentioned only as Petitioners to the Emperour . There are extant the Stories of Eusebius , Socrates , Ruffinus , Theodoret , Sozomenus , the Acts of the Councils themselves , at least some of them , the Writings and Epistles of Leo Bishop of Rome . In all these there is not one word of the Pope farther than a Supplicant , and the whole calling of the Bishops together is attributed to the Emperour . Take for Example but the last of them Leo , Bishop of Rome , was desirous that some things done in a meeting of Divines at Ephesus , should be disannulled ; for this he becomes a Suitor to Theodosius the junior , to have a General Council , but could never procure it of him . After his death he continues his suit to Marcianus Successor to Theodosius , who granted his request ; But whereas Leo had requested the Council might be held in Italy , the Emperour would not hear him ; nay which is more , the Pope upon good reason , had besought the Emperour to put off the day design'd for the holding of the Council , but the Emperour would not hear him . So that Leo could do nothing , neither for the calling the Council , nor for the Place nor for the Time. And all this appears by Leo's own Epistles . If the Popes could do so little well near 500 years after Christ , how little could they do before , when their horns were not yet so long . The Plea of the Protestants concerning the Corruption of the Church of Rome , which by them is confessed sometimes to have been pure , is no more prejudicial to Christs Promise to his Church , that the Gaits of Hell shall not prevail against her , than the known corruption of the Churches in Asia in St. John's time , or of other Churches after . The Close of all is a Demonstration . A Word unfortunately used by your Author , to bewray his Logick : For indeed a Reason drawn from so poor and empty a sign , falls many bows wide of demonstrative Proof . First , it is false that all the rest of Patriarchal Sees are extinct . The See of Constantinopel yet stands , and shews her Succession of Bishops from St. Andrew , till this day , as well as the Church of Rome can from St. Peter . The See of Alexandria yet subsists and the Bishop of that place calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Judge of the World , ( as my self have seen in some of his Letters ) a Title to which he hath as good Right , as the Bishop of Rome hath to be the Worlds Sovereign . If any reply they are poor , in misery , in persecution and affliction : this can make no difference , since with Christ there is neither rich nor poor , but a new Creature . And again , their case now is as good as was the Bishops of Rome , under the Ethnick Emperors ; for their Lot then was no other than those Bishops is now . But grant that it had lasted longest , what then ? Some of them must needs have consisted longer than the other , except we would suppose that they should have fallen all together . Peradventure the reason of her so long lasting is no other , but that which the Cyclops gives Ulysses in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ulysses should be eaten last of all . However it be , this Vant seems but like that of the wicked Servant in the Gospel , tardat Dominus venire , and we doubt not but a day of the Lord shall overtake him who now eats and drinks , and revels with the World , and beats his fellow Servants . FINIS . Notes, typically marginal, from the original text Notes for div A44394-e1480 * Plin. Nat. Hist . l. 28. c. 10. 
A50415	----	A sermon against schisme, or, The seperations of these times preacht in the church of Wattlington in Oxford-shire, with some interruption, September 11, 1652 : at a publick dispute held there between Jasper Mayne, D.D. and one ----- ... Mayne, Jasper, 1604-1672. This text is an enriched version of the TCP digital transcription A50415 of text R32061 in the English Short Title Catalog (Wing M1475). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 64 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50415 Wing M1475 ESTC R32061 12308726 ocm 12308726 59326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50415) Transcribed from: (Early English Books Online ; image set 59326) Images scanned from microfilm: (Early English books, 1641-1700 ; 1016:3) A sermon against schisme, or, The seperations of these times preacht in the church of Wattlington in Oxford-shire, with some interruption, September 11, 1652 : at a publick dispute held there between Jasper Mayne, D.D. and one ----- ... Mayne, Jasper, 1604-1672. [2], 22 p. Printed for R. Royston ..., London : 1652. Reproduction of original in the Cambridge University Library. eng Schism -- Sermons. Sermons, English -- 17th century. A50415 R32061 (Wing M1475). civilwar no A sermon against schisme: or, The seperations of these times. Preacht in the church of Wattlington in Oxford-shire, with some interruption, Mayne, Jasper 1652 10960 37 25 0 0 0 0 57 D The rate of 57 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-04 Mona Logarbo Sampled and proofread 2003-04 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SERMON AGAINST SCHISME : OR , The SEPERATIONS of these TIMES . Preacht in the Church of Wattlington in Oxford-shire , with some Interruption , September 11. 1652. At a publick dispute held there , Between JASPER MAYNE , D.D. And one — MAT. 13.47 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . LONDON , Printed for R. ROYSTON , at the Angel in Ivie-lane , 1652. THE PREFACE . IF you please to turne to the 19. Chapter of the Acts of the Apostles , and to read from the 24. to the 33. verse of that Chapter , there is there mention made of a great Assembly , and concurse of people ; Who upon the Instigation of one Demetrius , a Silver-Smith , were confusedly drawne together into a publick Theater . And when they were met there , the Confusion was so great , that the Theater for the time , was quite changed into a Babel ; there was a perfect Division of speech , and Tongues among them , scarce any two spoke the same Language ; For some cryed out one Thing , and some cryed out Another , as you may read at the 32. v. of that Chap. Rudenesse , Clamour , Tumult , Noyse , was all that issued from them . Nay 't was a Meeting so confused , so wholly void of Reason , that the greatest part knew not why they were come together , as you may read in the end , and close of that verse . And hence 't is , that when Saint Paul would have ingaged himselfe among them , and would have preacht to them to convert and turne them from their Errour , 'T is said at the 31. verse of that Chapter , That some of the chief of Asia , who were his Friends , sent to him , and desired him , that he would not adventure himselfe among such a rude , Tempestuous rout of people . And now , if you desire to know why I have sayd this to you , 't is to let you see , First , That this hath partly been my case , I have been sent , nay spoken to , by some persons of Quality and Honour , not to ingage my selfe among such a mixt Multitude as this ; where my Affronts may be great , but my successe , and Harvest small : And to speak truth to you , if I had been left to the peaceablenesse of my owne quiet Temper , ( which never did delight in stormes , nor to dispute with Fire . ) If the fierce , and eager Importunity of some who have provokt me , had not drawn me from my Iudgement , I should have followed their Advice , this Meeting had not beene . Nay , I should have lookt upon my Appearance here , as a Distemper , like to theirs , who have provokt and called me hither . For my coole and wiser Thoughts have still suggested to me , that to dispute of Truth with those who doe not understand it , is such a piece of Madnesse , as if I should dispute of Colours with a Blind man , of Musicke with a Deafe , or of the Sent of Flowers with One borne without a Smell . Next , therefore , having so farre departed from my Reason , as to submit to a Dispute in this great publick Meeting , lest it should prove such a confused Meeting , as I described to you before ; A Meeting where my Logick must fight Duels with Men made of Rudenesse , Tumult , Noyse ; Or lest it should prove a Meeting where Men who can speak nought but English , shall yet speak divers Tongues ; And where some shall cry out one Thing , and some shall cry another , I have made it my humble suit to some persons of Honour here present , that by their presence they will free the place from all such wild Confusions . And that , if I must dispute , I may dispute with civill men , and not undergoe Saint Paul's misfortune , who fought with Beast's at Ephesus . Thirdly , lest this Meeting should prove like the confused Meeting , which I mention'd to you before , in one particular more ; That is , lest the greatest part of you should not know why you are this day come together . Before I enter upon a full pursuit , or handling of this Text , it will be needfull that I tell you the occasion of this Meeting , which that I may the better doe , I shall desire you to beleeve , that 't is not a Meeting of my projection or Contrivance . I appeare not here to raise a Faction , or to draw a party after me , nor to adde to the Rents of the Countrey , which are too wide already . Nor am I come hither to revenge my selfe in the Pulpit , or to speake ill of those who have most lewdly railed at me . Let them wallow themselves , as much as they please , in their owne grosse filth , and mire ; let them , if they please , be those raging Waves of the Sea , which Saint Iude speakes of , which are alwayes foming out their owne shame , when they have steept their Tongues in Gall , and spewd forth all their Venome , They shall not make me change my Opinion ; which is , that to cast dirt for dirt , or to returne Ill-Language for Ill-Language , is a cou●se so unreasonable , as if two Men should fight a Duell , and chuse a Dunghill for their weapon . As therefore , I am not come hither to shew my selfe Malitious , so I am not come hither to gaine Applause , or Reputation by this Meeting . No thirst of Fame , no affection of Victorie hath drawne me from my Study to steppe into this Pulpit . I understand my owne Infirmities too well to be so selfe-conceited . Or if my Abilities were farre greater then they are , yet I have alwayes lookt on Fame thus got , to be so slight a Thing , as if a Man should feed on Ayre , or make a meale of shaddows . Not to hold you therefore any longer in suspense , if you , who know it not already , desire to know the true o●casion of this Meeting , 't is briefely this ; I have for some yeares ( even with Teares in my eyes ) seen one of the saddest curses of the Scripture fulfill'd upon this Nation : With a bleeding Heart I speake it , I have seene , not onely three Kingdoms , but our Cityes , Towns , and Villages , nay even our private Familyes divided against themselves . I have seene the Father differing in opinion from the Sonne , and I have seene the Sonne differing in opinion from the Father . I have seene the Mother broken from the Daughter , and I have seen the Daughter divided from the Mother . Nay , our very Marriage-Beds have not scapt the curse of Separation . Like Iacob and Esau issuing from the same wombe , I have seene two Twins of Separation rise from between the same Curtains . I have seen the Wedlock knot quite untyed in Religion ; I have seene the Husband in opposition to the Wife ▪ goe to one , and I have seene the Wife in opposition to her Husband , for many years together , goe to another Congregation . In a Word ( my Brethren , ) the Church of Christ among us , which was once as Seamelesse as his Coate , is now so rent by Schismes , so torne by Separations , that 't is become like the Coate of Ioseph which you reade of in the 37. Chapter of Genesis , at the 3. verse , scarce one piece is colourd like another ; And I pray God it prove not like the Coat of Ioseph in one particular more ; I pray God the Weaker be not sold by his Brethren , and his Coate be not once more dyed red , once more imbrued in Bloud . This , you will say , is very sad , and yet this is not all ; That which extremely adde to the Misery of our Rents , and Separations , is , that the wisest cannot hope they will ere be peeced , or reconciled . For the persons who thus Separate , are so far from beleeving themselves to be in an Errour , that they strongly thinke all Others erre who seperate not too ; They thinke themselves bound in Conscience to doe as they doe . Nay , zealous Arguments are urged , and Texts of Scripture quoted , to prove that 't is a damning sinne not to goe on in Separation . The Churches where their Neighbours met ere now contemned , and Scorned : Nay , I have with mine owne Ears heard a Dining Room , a Chamber , a Meeting under Trees ; Nay , I have heard a Hog-stye , a B●rne , called places more sanctified then they . In a word , one of the great Reasons which they urge , why they thus forsake our Churches , and make divided Congregations , is , because ( They say ) the people which assemble there are so wicked , so prophane , that they turne Gods House of prayer into a den of Theeves . To keep this infection from spreading in my Parish , and to keepe this piece of Leaven from souring the whole Lumpe ; And withall to satisfie one , whom I looke upon as a well-meaning , though a seduced , and erring person , who hath ingaged her selfe by promise , that if I can take the mist from her Eyes , and cleerly let her see her Errour , she will returne back to the Church , from which she hath for some yeares gone astray ; and being invited to doe this in a way of Christian challenge , which hath raised a great expectation in the Countrey , I have taken up the Gauntlet , and here present my selfe before you ; and before I enter the Lists , to let you all see the Justice of the Cause which I here stand to defend , I have chosen this Text for my shield ; where He , who wrote this Epistle to the Hebrews sayes , Let us consider one another to provoke one another to love and to Good works , not forsaking the Assembling of our selve● together , as the manner of some is . The Division . IN which words , the only poynt which I shall insist upon , as the fittest , and most seasonable to be preacht to this divided Congregation , shall be the point of Schisme ; or , in plaine English , Separation , as 't is exprest to us in these Words , Let us not forsake the Assembling of our selves together , as the manner of some is . In the pursuit and handling of which words , I will proceed by these two plaine and easie steps . First , I will prove to you , by Arguments , which have a sun-beame for their parent , That the Rent or Separation which is now made in the Church , is a very grievous sinne : Indeed , a sinne so grievous , that I scarce know whether Christians can be guilty of a greater . Next , I will Examine and answer their Arguments , and Texts of Scripture ; who doe perswade themselves and others that their separation is no sinne ; Nay , that would be a grievous sinne not to separate as they doe . In the meane time I beseech you to lend me a quiet and favourable Attention , whilest I begin with the first of th●se parts , and that shall be to prove to you , that the separations of our Times , are great and grievous sinnes . Among the other Characters and Descriptions which have been made of us Men , we have been called , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That is , a Creature borne and made , and created for Society . Towards the preservation and maintenance wherof God at the Beginning , ordered his Creation of us so , that whereas other Creatures take their Originall and Birth from a Diversitie of parents . He made us Men to spring from one , undivided , single payre . One Adam , and one Eve were the two joyn'd parents of Mankinde . And the Reason of this was , That there might not onely be among us one common Kinred and Alliance , but that we might hold a firme , and constant League and Friendship with each other too . And hence 't is we see , that without any other Teacher but their owne Naturall Instinct , Men in all Ages have avoided seperation , by gathering themselves into formed Bodyes of Cittyes , Towns and Commonwealths . Neighbourhood , Society , mutuall help , and Conversation , being one of the great Ends for which God made us Men . And upon this Ground it hath been disputed , whether a Hermit , or Monastic man , breake not the Law of Nature , because he separates himselfe from the company of Men ? And 't is clearly stated by some great Casuists , That if he seperate from others for no End but separation , if he retire himselfe into a Cave or Wildernesse , or Desart , ( as some of the Ancient Hermits did ) not for Devotion , but out of a hatred , or distaste of the rest of Mankinde ; In that particular he cannot well be called a Man , but some wilder Creature , made to dwell in Caves , Desarts , Forrests , Dens . As then , the Law of Nature doth require us to preserve society and Friendship , so the Law of Christ hath tyed , and woven this knot much faster . We are all of Kinne by Nature , but we are all Brethren as Christians : Men allyed to one another by one common Hope , one common Faith , one common Saviour , one common God , and Lord , and Father of us all . And upon this Ground , when one Christian shall divide or forsake the society of Another , unlesse it be upon a just principle of Conscience , and to avoid a sinne , the Scripture calls it not barely Separation , but Separation which is Schisme . That is , such a Separation as is a Gospel-sinne ● . Which , that you may the more clearly understand , give me leave to aske you in truth what is Schisme ? Why the best Definition of it that was ever yet given is this , That Schisme is nothing else , but a separation of Christians from that part of the Visible Church , of which they were once Members , upon meere fancyed , slight , unnecessary Grounds . In which Definition of Schisme , three things doe offer themselves to your serious observation , to make it formall Schisme , or a signe of Separation . First it must be a separation of Christians from some part of the Visible Church , of which they were once Members ; That is , ( according to the Definition , a visible Church as it concerns this present purpose ) it must be a Deniall of Communion with that Congregation of Christians , with whom they were once united under a rightly-constituted Pastor . Next , they who thus separate , must betake themselves to some other Teacher , whom , in opposition to the former , they chuse to be their Guide , and so make themselves his Followers . Thirdly , they must erect a New Assembly , or place of Congregation , as a New Church distinct from that from which they doe divide . Lastly , This choyce of a New Guide , and Separation from the Old , this Erection of a New Church , and Division from the former must be upon slight unnecessary Grounds ; For if the Cause , or Ground of their Separation be needlesse , vaine , unnecessary , if it spring more out of Humour , Pride , desi●e of change , or Hatred of their Brethren , then out of any Christian love to keepe themselves from sinnes ; 'T is in the Scripture-Language Schisme , That is , a sinne of Separation . Or if you will heare me expresse my self in the language of a very learned Man ( who hath contrived a clue to lead us through this Labyrinth ) This breach of Communion , This separation from a Church rightly constituted ; This choyce of a New Guide , New Teacher , New Instructer . Lastly , This setting up of a New Congregation , or place of private Meetings , is the same sinne in Religion ▪ which Sedition , or Rebellion is in the Commonwealth or State . For upon a right examination of the matter 't will be found , That Schisme is a Religious , or Ecclesiasticall Sedition , as Sedition in the State is a civill , Lay-schisme . Which two sinnes , though they appeare to the World in diverse shapes , the one with a Sword , the other with a Bible in his Hand ; yet they both agree in this , that they both disturbe the publick peace . The one of the State , where men are tyed by Laws as Men ; The other of the Church , where men should be tyed by Love as Christians . To let you yet farther see , what a grievous sinne this sinne of Schisme or Separation is ; If the time would give me leave , I might here rayse the Schoolemen , Antient Fathers , and Generall Councells from the dead , and make them preach to you from this Pulpit against the sinne of Separation . I might tell you , that in the purest Times of the Church , a Schismatick , and Hereticke were lookt upon as Twinnes ; The one as an Enemy to the Faith , the other to Communion . But because in our darke Times , learning is so grown out of date , that to quote an Ancient Father , is thought a piece of Superstition ; And to cite a Generall Councell is to speake words to our New Gifted men unknowne , I will say nothing of this sinne , but what the Scripture sayes before me . First , then , I shall desire you to heare what S. Paul sayes in this case , in the last Chapter of his Epistle to the Romans at the 17. verse . Turne to the place , and marke it well I beseech you . Now I beseech you , brethren , sayes he there , Marke them which cause Divisions , and offences , contrary to the Doctrine which ye have learned , and avoid them : That is , in other words , Separate your selves from them . And then he gives you a Character , and Description of those Separaters at the 18. verse of that Chapter ; And sayes , For they that are such , serve not our Lord Iesus Christ , but their owne Belly . And by good words and faire speeches deceive the Hearts of the simple . In which words , Foure things are so exactly drawn to life , as makes them a perfect Prophecye , or rather picture of our Times ▪ The first is , that there were some in S. Pauls dayes , who caused Divisions in the Church ; Men , who in a way of Schisme , and Separation , made themselves the Heads and Leaders of divided Congregations . Next , The Ground upon which they built their Separation ; 't was not upon any just , true , lawfull , Scripture-Ground . For the Text sayes , 'T was contrary to the Doctrine which the Apostles taught , and preacht . But the true cause , or Ground , why they thus caused Separations , was meerly self-Interest ; And that they might gaine by their Divisions . Nay , 't was such a poore , base , unworthy selfe-Interest , that 't is there said , they did it in compliance to their Belly . The third thing which will deserve your observation , is , the cunning Art they used to draw the weake to be their Followers . 'T is there sayd , that by good Words and faire Speeches , they deceived the Hearts of the simple , especially the simple of the weaker sex . And who these were , S. Paul , in other words , but to the same purpose tells you , in the 3. Chapter of his second Epistle to Timothy at the 5 , 6 , 7. verses of that Chapter . Where speaking of such Coseners , he sayes , they had a Forme of Godlinesse , an outward seeming Holynesse to deceive and cosen by ; And that under this Forme of Godlynesse they crept into Houses , and there led Captive silly Women , loaden with sinnes , and drawne away with divers Lusts. Women so unable to distinguish Right from Wrong , that they were alwayes learning , and never able to come to the Knowledge of the Truth . And certainly , my Brethren , 't is no new thing under the sunne , to see the weaker sexe misled by holy Formes , and Shews . 'T is no new thing , I say , under the Sunne , for a man that makes long prayers , to eat up a Widdows House ; Or for a cunning Angler to catch the sillyer sort , with a hooke bayted with Religion . 'T was so in our Saviours time , and 't was so in S. Pauls . And whether their demure lookes , their precise carriage , their long prayers , their good words and fayre speeches , be not the Hooke , and snare , by which weake people are caught now ; whether the feasting of , their Bellyes , or the making Gayne of Godlinesse ; Or whether the Itch and pride of being the Leaders of a Faction ; Or whether the vaine Ambition of being thought more holy or more gifted than the rest , be not the true end of those , who doe now cause Separations , I will not rashly censure , but I have some reason to suspect ▪ But this is not all . The fourth , and last thing , which most deserves your observation , is , that Separation in that place is such a Scripture-sinne , that S. Paul commands us to separate from those , who doe thus cause Separations . Heare the place , I pray , once more repeated to you , I beseech you , Brethren , sayes he , Marke them who cause Divisions among you , and avoid them . That is , as I said before , Separate your selves from them . If they , who upon no just cause doe Separate , must be Separated from , I hope you 'l all confesse that Separation is a sinne . And what sinne thinke you is this sinne of Separation ? Why , I know some of you will thinke it strange if I should say , 't is a sinne of the Flesh . And yet S. Paul sayes , that 't is a sinne of the Flesh , in the 3. Chapter of his first Epistle to the Corinthians . Marke I beseech you what he sayes in that place . Are ye not carnall ? sayes he there . For whereas there are among you Envyings , and Strifes , and Divisions ; Are ye not carnall , and walke as men ? Sayes He at the 3. verse . Againe , when one saith , I am Paul ; And when another saith , I am of Apollos ; Are ye not carnall ? sayes he at the 4. v. of that Chapter . If to divide and separate from the Followers of S. Paul , and to make themselves the Followers , and Disciples of Apollos ; or if by way of Separation to make themselves the markes of severall Churches , to which Apostles were the Guides , were a sinne of Carnality ; ( as S. Paul sayes it was ) what shall we say of some people of our Times ? who instead of severall Apostles to divide themselves by , doe chuse to themselves Guides so meane , so unlearned , so liable to Errour , that they perfectly make between them the picture of Mistakes : The Blinde leading the Blinde , and both fallen into a Ditch ? 'T is not now , as 't was then . When some said , we are of Paul , and when others said , we are of Cephas , and when others said , we are of Apollos ; Others , we are of Christ . Though to make the Names of Christ , or Paul , or Cephas , names of Fiction , was a sinne . But we are faln on Times so made of Separation , that people doe divide themselves by Teachers , whose second Trade is Teaching . Teachers so obscure , so bred to manuall Occupations ; Teachers so sprung up from the basest of the people . Lastly , Teachers , so accustomed to the Trewell , Forge , and Anvill , that I almost blush to name them in the Pulpit . 'T is not now sa●d , we are of Paul , And we are of Apollos ; But we are of Wat Tyler ; We are of Iacke Cade ; We are of Alexander the Coporsmith ; We are of Tom the Mason ; and we are of Dicke the Gelder . And whether to Divide and Separate under such vulgar Names as These , be no a sinne of the Flesh , I leave to every one of you , who have read S. Paul , to judge . And here , now , if Time were not a Winged Thing , or if it would but stay my leisure , I might lay before you many other places of the Scripture , which clearly doe demonstrate that Separation is a sinne . For though , like the Ghost of Samuel , which you read of in the Scripture , it usually appeare cloathed in the Mantle of a Prophet , though it were Holinesse in the Tongue , And precisenesse in the Face ; yet to let you see what an Apple of Sodome it is ; How it lookes with a Virgin check without , and is nought but Rottennesse within , I shall once more desire y●u to heare what S. Paul sayes of it , In the 5. Chapter of the Galatians at the 19. and 20. verses of that chapter , Where he once more reckons it among the sinnes of the Flesh . As for Example , The Works of the Flesh are manifest , sayes he , which are these ▪ Adulterie , Fornication , Vncleannesse , Lasciviousnesse , Idolatrie , Witchcraft , Hatred , Variance , Emulation , Wrath , Strife , Seditions , Haeresies , sayes our English ▪ Translation . But the words in the Originall Greek , ( which are the true Word of God ) will beare it thus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That is , Divisions , Sects , Envyings , Murthers , Drunkennesse , Revellings , and such like . Of the which I tell you before , sayes he , As I have told you in Times past , Th●t They which doe such Things shall not Inherit the Kingdome of God . Where you see Seditions , Sects , and Schismes , as well as Adulterie , and Murther , are there listed by S. Paul among those works of the Flesh , which doe shut men out of Heaven , and exclude them from salvation . Many such like places of the Scripture I might lay before you . But I will content my selfe with one Argument more ; which shall not onely prove to you , That Separation is a sinne ; But one of the Greatest sinnes , of which Christians can be guilty . To make this cleare to you , and beyond all Dispute , or Question . That which I will say to you ( and mark it well ) is this . 'T is a Rule in Divinity , ( and t is a Rule infallible ) That those sinnes are the Greatest , which are most contrary , and doe most oppose the greatest Christian vertues . Now the Three Great Christian vertues which doe make and constitute a Christian , are set downe by S. Paul , in the 13. chapter of his first Epistle to the Corinthians , at the last verse , where he sayes , Now abideth Faith , Hope , and Charity ; But the Greatest of these is Charity . Thus , then , stands the case . Distrust in Gods promises , or an unbeliefe in his power , is a very great sinne . For 't is a sinne which doth oppose and quite cut off the wings of Hope . Haeresie , or the strife , and obstinate Defence , and persisting in a knowne Errour , is a farre greater sinne . For 't is a sinne against Faith , a sinne which strives to draw a Cloud about the Beames of Truth . But if it be true what S. Paul sayes , ( as most certainly it is ) If it be true that Charity is greater then either Faith , or Hope , Then 't will follow by Good Logick and all the Consequence of Reason ; That that sinne which doth untie , and break the Bond of peace ; That sinne which destroyes Christian Friendship , and Communion ; Lastly , That sinne which rends , and teares the Cords of Charity asunder , is a farre greater sinne then unbeliefe or Haeresie . And the sin which doth all this is the sin of Separation . First 't is a greater sinne in it selfe , and the very formality of the sinne . As being the worst Extreme to the best , and greatest vertue , Namely , The vertue of Love ; By which Christ would have his Followers distinguisht from the rest of Mankinds . For by this shall all men know , sayes he , that you are my Disciples , if yee love one another . As you may read in the 13. chapter of Iohn at the 35. verse . And agreeable to this is that which is delivered here in this Text , where the Authour of this Epistle to the Hebrewes sayes , Let us consider one another to provoke one another to Love . And not forsake the Assembling of our selves together , as the manner of some is . And as Schisme , or Separation upon a slight , or needlesse Ground is in it selfe one of the greatest sinnes ; So t is one of the greatest sinnes too , in its dangerous Effects . Besides the Hatred , Envy , Strife , which it begets among Men of divided Interests , and Mindes , T is many times the Coale which sets whole States and Common-wealths on fire . It pretends , indeed , very much to the Spirit , And at first cloaths it selfe in the Dresse of Humility and Meekn●sse ; But they who have written the Chronicles of the Church can tell you , That those pretences to the Spirit have no sooner gathered strength , but they have proceeded to bloudy Battells , and pitcht fields . Where the Meeke persons have throwne aside their Bibles ; and have changed the Sword of the Spirit into the Sword of Warre . The proceedings of the Donatists in Affricke , and of the Iohn-of Leyden-Men at Munster are two sad Examples of the truth of what I say . The Grounds of Separation examined . BUt here , perhaps , will some of you , who heare me this day , say , What 's all this to us ? In saying this which you have hitherto said , like those who wrote Romances , you have but created an Adversary out of your own fancy , and then foyl'd him ; or like the man in Aristotle who drove his shaddow before him , you first frame a man of Ayre , and then cry he flyes from you . But if this be to conquer , one of our Gifted Men who is at all no Scholler , can as well triumph over men of Ayre , and shaddowes , as your selfe . To let you see , therefore , that I am one of those , who desire not to fight Duels with naked unarmed Men , nor to meet any in the Field , before we have agreed upon the just length of our Weapons : If your patience will hold out so long , who come disinterested hither , This second part of this Sermon shall be spent in the pursuit of that , which Master Deane of Christ-church just now very seasonably noted as a Defect in our present way of Arguing , and Dispute , which was , that the Grounds were not examined upon which the present Separations of these Times , do build themselves . These Grounds , therefore , I shall now in the next place call to some reckoning and Account , And in the doing of this , I will hang up a payre of Scales before you , you shall see their Arguments placed in One Scale , and my Answers in the Other : And because no Moderatour sits in the Chayre to judge ( which was a thing foreseen by me , but could not well be compast ) I shall make you the Iudges who heare me this day . And because the Rudenesse , and Ill-language of those who have disturbed me in this Pulpit , hath made me stand before you here like a man arraigned for Errour , I will freely cast my selfe upon God , and you the Countrey . Thus , then , I shall proceede . Here ( as I said before ) may some of the Separating party , say to me , How doth the former part of your Sermon concern us ? We separate , 't is true , But not on those false Grounds which you have all this while described . We grant , indeed , That if we broke Communion with you out of Faction , or Selfe-Interest , or Pride , or desire of Gaine , or meere Love of Separation , you might well call us Schismaticks ; and we should well deserve that Name . But the Ground on which we separate from you , is , because you are not fit to be Assembled with , you are sinners ; wicked , lewd , profane , notorious sinners . The places where you meet breathe nothing but Infection . Your Teachers preach false Doctrine ; and your people practise Lyes . In a word , we cannot with the safety of our Conscience frequent your Congregations . Since to appeare there would be an enterprize as dangerous , as if we should make Visits to a Pest-house ▪ and there hope to scape the Plague . This you will say ( good people ) is very hard language . And How , thinke you , do they prove it ? why , as they thinke by two cleare places of the Scripture , which no man can oppose ▪ and not make Warre with Heaven . Two places of Scripture , I say , have beene produced , and quoted to me , like Sampson and Achilles , with Invincible Lances in their Hands . Places which doe not onely allow , but command a separation ; Nay , they command it so fully , that if they should not separate , or forsake our Congregations , they say they should sinne greatly , and disobey the Scripture . And what are these two places ? The fi●st you shall finde set downe in the 5. last verses of the 6. Chapter , of the second Epistle of S. Paul to the Corinthians , where the words run thus . Be ye not unequally yokt together with unbeleevers . For what Fellowship hath Righteousnesse with unrighteousnesse ? And what Communion hath Light with Darknesse ? And what Concord hath Christ with Belial ? Or what part hath he that believeth with an Infidell ? And what agreement hath the Temple of God with Idolls ? For ye are the Temple of the living God ; * As God hath said , I will dwell in them , and walke in them ; And I will be their God , and they shall be my people . Wherefore come out from among them , and be ye seperate , * saith the Lord , and touch not the uncleane thing , and I will receive you . This is their first great place , which they urge for separation . Will you now heare their second ? That you shall finde set downe in the 4. first verses of the 18. Chapter of the Revelations . Where the words run thus , After these things , sayes S. Iohn there , I saw another Angel come downe from Heaven , having great power ; and the Earth was lightned with his Glory . And he cryed mightily , with a strong voice , saying , Babylon the Great is fallen , is fallen , and is become the Habitation of Divells , and the hold of every foule Spirit ; And the Cage of every unclean , and hatefull Bird . For all Nations have drunke of the wine of the wrath of her Fornications ; And the Kings of the Earth have committed Fornication with her . And the Merchants of the Earth are waxed rich , through the Abundance of her Delicacyes . And I heard Another voyce from heaven , ( sayes he ) saying ; Come out of her my people , that yee be not partakers of her sinnes , and that yee receive not of her plagues . These two places of Scripture ( if you will heare me expresse my selfe in the thred-bare Language of the Times ) They say , doe hold Forth themselves soe clearely , that I may sooner quench the sunne than finde an Answer to them . Nay , to deale freely with you , these two places , and these only are a piece of the Challenge which hath occasioned this Dispute . For I am promised by Her , whom I here come to undeceive , that if I can answer these two places , she wil be my Convert ; And will separate from these who doe now make separations . I take her at her word , and doe thus contrive , and shape my Answers ; Marke them I beseech you . As for the first place in the 6. Chapter of the second Epistle to the Corinthians ; you are to understand , that when S. Paul wrote that Epistle , The City of Corinth was not wholly converted to the Faith , but was divided in Religions , some were yet Heathens , and sacrificed to 〈◊〉 : Others did imbrace the Gospell , and gave up their Names to Christ . N●verthelesse , th●y were not so divided in Religions , but that dwelling together in the same City , certaine Neighbourly Civillities , and Acts of kindnesse past between them . As for Example , when a Heathen or Vnbeleever offerd a sacrifice to his Idol , 't was usuall , for old Acquaintance sake , to invite his Christian Friends to be Guests to his sacrifice ; And to eate of his meate which was offered to his Idol , As you may read , 1 Cor. 10.27 , 28. And the place where the sacrifice was eaten , and where the Feast was made , was , for the most part in the Temple of the Idol , As you may read , 1 Cor. 8.10 . Now , this mingling of Religions ; This meeting of Christians with Heathens , at a Heathen Feast ; Nay , at a Feast where the Meat was first offerd to an Idol , Nay in that Idol was offered to the Devils , as you may reade , 1 Cor. 10.20 . Nay , this meeting of Christians with Heathens at an Idol sacrifice , and their eating with them of that sacrifice in the very Temple of the Idol , was a thing so dangerous , so apt to call weake Christians back againe to their former Idolatry , That Saint Paul thought it high time to say , Be not thus unequally jokt with unbeleevers . In which expression he doth cast an eye upon that Law of God , which you may read set downe in the 22 Chapter of Deuteronomye , at the 9 , 10 , 11. verses of that Chapter . Where God sayes , Thou shalt not sow thy Vineyard with diverse seeds ; Nor shalt thou plough thy field with an Oxe , and an Asse yokt together ; Nor shalt thou weare a Garment of divers sorts , Namely , of Linnen , and Woollen woven together in one piece . To the Mysticall meaning of which Law , S. Paul here alludes , when he sayes , Be not unequally yokt with Vnbeleevers . For a Christian mingling with a Heathen , in a Heathen Congregation : Nay , a Christian mingling with a Heathen in the Temple of an Idol , was a more disproportion'd sight , then to see an Oxe yokt with an Asse in the same Plough ; Or th●n to see Corn sown with Grapes in the same Field ; Or then to see Wool mixt with Linnen in the same Garment . In a Word , the Idolatry of the Heathens was so inconsistent with the Religion of the Christians , that S. Paul proceeds , and sayes , that they might as well reconcile Light to Darkn●sse , or contrive a League betweene Christ and Belial ; Or tye a Marriage knot between Righteousnesse and sinne , as make it hold in fitnesse ; That Christians who are the Temples of God , and of his holy Spirit , should meer , and eate , and beare a part in the Idol Temples of the Heathens . And these Infidels , these Heathens , who did not believe in Christ ; These Corinthians unconverted , These Worshippers of Idols , who strived to draw the Christians back to their former Superstitions , were they from whom S. Paul bids his New Converts separate themselves . Come out from among them , and be ye separate , sayes he , at the 17. verse of that Chapter . O , ( in the Language of the place ) Come out from among them , and be ye separate , saith the Lord , and touch not the uncleane thing , and I will receive you . Which words are but a string struck by the Prophet * Esay first , and spoken by him , of the separation of the Iewes , from the then Idolatryes of the Heathens . And that this is the true Interpretation of this place , will appeare to any who shall compare , what S. Paul here sayes , with that which he sayes , in the 10. Chapter of his first Epistle to the Co●inthians , from the 19. to the 30. verse of that Chapter . This then , being so , Let me aske the zealous persons , who thus delight in Separation , are They from whom they separate such Infidells , such Heathens , such Worshippers of Idols , as S. Paul doth here describe ? Doe they see any Gods of Gold , erected in our Temples ? Or doe they see any Images of Silver adored , and sacrificed to by our Congregations ? Doe any of us make prayer ▪ to a stocke ? Or doe any of us burne Incense to a Stone ? Nay , l●t them ( if they please ) examine us by their private-meeting . Catechisme . Doe we not confesse the same God that they doe ? Doe we not beleeve in the same Iesus Christ ? Do we preach another Gospel ? Or hope to be saved by any other Name but His ? Are not our Congregations built on the Scripture-Rock ? Is not Christ our Corner Stone , and his Apostles our Foundation ? Doe we not agree with them in all things , but where they differ from the Scripture ? As for Example , we doe maintaine , and say , that separation is a sinne . They doe maintaine and say , That 't is a Christian Duty ; We urge that Text which sayes , One Lord , One Faith , One Baptisme ; They urge no Text , which sayes , Men must be twice Baptised . We say , that if a Child of God doe breake Gods Laws , a Child of God sinnes . Some of them say that God beholds no sinne in his Children . Lastly , we say of the Scripture , as † S. Peter said of S. Pauls Epistles ; That there be some things in seem , very hard to be understood , which they who are unlearned w●●st to their owne Destruction . They say unlearned Gifted Me are the best Expounders of the Scripture ; What they meane by Gifted Men I will not here examine . But that which I will say is this , because We differ in Opinions to divide themselves from us ; Nay to apply such a reproachfull place of Scripture to us , as makes us no better then Infidels , and Heathens , and Worshippers of Idols , is to revile us with the Word of God , and to Libell us with Scripture . Would They take it well , if we should apply to Them that place which sayes ; Woe to you , yee Hypocrites , yee Blind Leaders of the Blind ; you who strayne at Gnats , and yet securely swallow Camels ? Would They take it well , if we should quote a place of Scripture , and make it call Them whited Sepulchers ; which showe fayre and beautifull without , and hold nought but stinke , and Rottennesse within ? Againe , would They take it well if we should apply to them , that place which speakes of Men , who have a Forme of Godlinesse , but deny the power thereof ? Men , who like the old Pharisees , with a long prayer in their Mouth , creep into Houses , and there leade Captive silly Women ? Lastly , would They take it well if we should apply that place to Them , which sayes ; That as Iannes , and Iambres withstood Moses , so doe these men resi●t the Truth ? Men of corrupt Mindes ; Reprobate concerning the Faith ? ( as 't is in the Greek , and the Margin of your Bibles ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Men purblinde , voide of Iudgement concerning the true knowledge of the Faith ? If they would not take it well , why doe they not observe the Rule of Equity , and Iustice , which is , To doe to us , but as They would have us doe to them ? But here perhaps , will some of you who heare me this day , say ; We doe not separate from you , because you are out-right unbeleevers , Pagans , Infidels , or Heathens ; But because you weare the Names of Christians , and yet live the Lives of Heathens . Though you doe not worship Idols , yet there is Covetousnesse among you , which S. Paul calls † Idolatry . And though you d●●●●●fesse Christ , yet you walke disorderly ; And doe commit 〈◊〉 sinnes which they who denyed Christ did . Though we see no Gods of Gold nor Silver in your Temples , yet if we came there , we might see a Congregation of such people as S. Paul in other places bids us Separate from . As for Example , turne to the 3. Chapter of his second Epistle to the Thessalonians , and the 6 verse . Doth he not there command us In the name of the Lord Iesus to withdraw our selves from every Brother , who walkes disorderly , and not according to the Traditions which he taught ? Or if this place be not cleare enough , turne to the 5. Chapter of the first Epistle of S. Paul to the Corinthians , and to the 11. verse , Doth he not there say , that if Any man that is called a Brother , be a Fornicatour , or Covetous , or an Idolater , or a Rayler , or a Drunkard , or an Extortioner , with such a one we are not to keep Company , No , not to eat ? I grant , indeed , S. Paul sayes so , and doe think it very fit that S. Paul should be obeyed . But how doth this prove that they are to forsake our Congregations ? That there are such men among us , as S. Paul doth there describe , is a Truth too cleare to be denyed . But are our whole Congregations composed of such men ? Are all Drunkards ? Are all Fornicatours ? Are all Raylers ? Are all Extortioners ? Are all , both Priests and People so like one another , that when they meete they make not a Church . Assembly , but a Congregation of such sinners ? Or are they onely some ? And they , perhaps , the lesser part who are guilty of those sinnes ? Nay suppose they should be farre the greater part , who are guilty of these sinnes ; yet you know out * Saviour Christ compares the Church to a Field sowne with good seed ; But then he tells us too . That to the Worlds end , among the good seed there shall still grow Weeds , and Tares . Againe , in the 13. chapter of S. Mathew at the 47. and 48. verses of that Chapter , he compares the Kingdome of God here in this World , to a Net cast into the Sea , which inclosed Fishes of all sorts , Bad as well as Good . And what the meaning of this draught of mingled Fishes is , I shall desire you to read at the 49. and 50. verses of that chapter , where he sayes ; That at the End of the world , and not till then , the Angles shall go forth , and shall separate the wicked from among the Iust : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sayes the Originall Greek , They shall separate the wicked fro the midst of the Iust , which clearely doth prove to us , That till this fi●all Separation , in the Church of God here on earth , there will alwayes be a mixture : To divide or separate , therefore , from the whole Congregation , because some wicked men are in it , is a course so unreasonable , as if they should refuse a Field of Corne because there grew some weeds , or should renounce a Field of Wheat because it beares some Tares . Besides , I would faine know , how farre they will extend the meaning of that Text , where S. Paul sayes , That they are not to eat with a Brother , who is a Drunkard , or Adulterer , or Rayler , or Extortioner . Will they extend it to all sorts of persons who are such ? If they will , Then if a Woman have a Drunkard to her Husband , she must separate from him because he is a Drunkard , if she doe not , every time she eats with him , she disobeyes S. Paul ; and in every meals she makes with him she commits a Scripture sinne . By the same reason also , If the Sonne have a Drunkard to his Father , he must remove Tables , and not dyet with his Father . And so there will be one Division more then those the Scripture speakes of : For that onely tells us that the time shall come when the Sonne shall be divided from the Father , and the Mother from the Daughter . But if this Interpretation be true , the Wife must divide and break her selfe from her distemper'd Husband too . Nay give me leave to goe one step farther yet . If the sinnes of a part be a just sufficient Ground to separate from the whole , Why doe not they who separate , divide and fall assu●d●r ? For here let me ask them , and let me ask without offence ; Are they all so Innocent , so pure , so free , so voyd of sinne , that there is not one disorderly Brother among them ? Is their place of private Meetings so much the New Ierusalem , That no Drunkard , no Adulterer , nor Rayler enters there ? I wish there did not , my Brethren . We Ministers should not then so oft be called Dumb Doggs , Idol shepheards , Limbs of Antichrist , Baals Priests , by Tongues , wich if S. Iames say true , are set on fire of Hell . If then , it be not the meaning of S. Paul in that place , that we should separate from all because some of those All are wicked , upon what other just Ground doe they break Communion with us ? Is it because we preach in Churches ? They are Gods House of prayer . Made his by the Piety , and Devotion of our Fathers , who if they lived now would hardly call them Saints , who preferre a Barne , nay a Hog-stye before a consecrated Temple . Or is it because there is Haeresie or Superstition mixt with our once Common Forme of prayer ? If there had been , you see that scandall is removed . Or doe we persecute , or force , or drive them from our Congregations ? We are so farre from that , that you see , they are ready to require that our publick Congregations , should stoope , and bow the Knee to their private Meetings . What other secret reason t is which thus divides them from us , I can by no meanes think , unlesse it be wrapt up in the Mystery and cloud of the 18. chap. of the Revelations , which is their other strong Herculean place of Scripture , which hath been urged to me to make good their Separation . From which dark place of Scripture when I have removed the veyle and Curtaine , I will put a period , and conclusion to this Sermon . T is there said , that S. Iohn heard an Angel proclaime aloud , and say , Babylon the Great is fallen , is fallen ; and is becometh Habitation of Divels , the Hold of every uncleane Spirit , and a Cage of every uncleane , and hatefull Bird ; As you may read at the 2. verse of that chapter . T is farther said , That he heard another voice from heaven , saying , Come out of her my people , that yee be not partakers of her sinnes , and that ye receive not of her plagues . As you may read at the 4. verse of that chapter , where by Babylon fallen , they understand the Church of England fal●e . By the Habitation of Divels , the Hold of foule Spirits , and Cage of uncleane Birds . They understand our Parish Churches , and Congregations which meet there ; which , they say , are so much a Cage of uncleane Birds , places so corrupt , so full of wickednesse , and sinne , that God , by his Spirit , as it were , by a voice from the Clouds , hath said unto them , Come out of them , my people , divide your selves from them , lest ye be partakers of this sinnes , and go sharers in their plagues . This is , or must be that Interpretation of that place ; or else 't will no way serve to uphold their Separation . If , I say , by the Habitation of Divells , and Cage of uncleane Birds be not meant our Church Assemblyes , from which they doe divide , they doe but build a House of straw , and choose the sand for a Foundation . I am sure I have been told that this was the very Interpretation which the Gentleman gave of this place ▪ who just now disputed with me , at a dispute which not long since he had with Mr. Gibson of Chinner . But now will you heare my censure of this wilde Interpretation ? Take it then , thus . Among the severall Expounders of the Revelation , I once met with one , who when he came to interpret the Seven Angels , which blew the Seven Trumpets . He said that by one of those Angels was meant Luther , by another Queen Elizabeth . And when he came to give the meaning of the Locusts which ascended from the Bottomelesse pit , with Crowns on their Heads , by the Locusts , He understood Schollers of the Vniversitie ; And by the Crownes on their Heads , He understood Square Caps . Methinkes , these kinde of people deale just so with this place of the Revelation . They see strange visions in it which S. Iohn never saw ; Namely , th●y see Babylon in our Churches , and uncleane Birds in our Assemblyes . Nay , though the Divels being Spirits are too invisible to be seen , yet , by the benefit of a New-light , they can see sights which no other Eyes can see without being present in the place to which soul Spirits do resort , ( as if they had borrowed one of Galilaeo's Glasses ) they can see Divels take Notes at our Sermons . But whether in short-Hand , or at length , S. Iohn hath not revealed . Pardon me , I beseech you , you who are of the more grave and nobler sort , that I am thus pleasant in the pulpit ; I am compelled to be so when I meet with people who deale with the Scripture , as men of melancholly Fancyes use to deale with the Clouds . For as I have knowne some Hypocondriack men , who have faigned to themselves flying Horses , winged Troops , and Ships sayling in the Aire ; Nay , as I have knowne some , who , like the Melancholly man , who thought himselfe a urinall , have thought they have seene two Armyes in the Skie ; and have mistaken Clouds , and Meteors for Soldiers , Trumpets , Drums , and Cannons ; So I do not wonder that our Gifted , thinking people should so mistake the Revelation as they doe ; or that they should see Monsters in the Scripture Clouds . Where the Scripture is most cleare , they hardly understand it ; How then should they finde out the Key to such da●ke prophecies as this ? But here may some man say to me , if they mistake this place , what 's your Interpretation of it ? Why , my Interpretation is the very same which S. Iohn Himselfe delivers , Rev. 14.8 . Where the Angel expresseth himself in the very same words . And sayes , Babylon is fallen , is fallen ; That great City which made all Nations drinke of the Wine of the Wrath of her Abominations . And what was that Great City ? Why the City built on seven Hills ; As 't is described in another place of the Revelation . That Great City which was the Queen of Nations ; Namely , the City of Rome , when 't was the seat of Heathen Emperours . Lastly , that Great City , which gave Laws to all the World , to worship her False Gods , and to partake of her Idolatryes . And this was that Great City , which S. Iohn calls Babylon ; either , because speaking of the Fall and Ruine of it , He thought it not safe to call it Rome , or by its right and proper Name ; Lest , if he had done so , he might draw persecution on the Christians . Or els , Because as Babylon was the Head City of the Persian Monarchy , so Rome was then the Head City of the Roman . In a word , this is that Great City , which was then the great Court of Idolatry ▪ the Queen of Superstitions ; And therefore , justly called by the Angel which spoke to S. Iohn , The Habitation of Divels , and Cage of uncleane Birds . And from this Babylon , this Rome , the then City of confusion , the Angel of God bid the Christians of those Times to come forth , and separate themselves ; lest they should be partakers of her sins , and go sharers in her plagues . But to say as they do , that the Church of England is that Babylon the great ; or that our Parish Congregations from which they do divide themselves , are the Habitation of Divels , the Hold of foule spirits , and Cage of unclean Birds here mentioned in this chap. is such a piece of Ignorance , as well as zealous slander , that they will never be able to prove it , till they can make the Capitol of Rome stand in our London streets , or till they can make the River Tiber run , where now our Thames doth ; or till they can change the Countries in our Mapps , and make the Mid-land Sea flow on our English shore . And farther then this I will not trespasse on your patience ; or inlarge my selfe to prove to you that Separation is a Sin . THE END . Notes, typically marginal, from the original text Notes for div A50415e-170 Jude 13. * Levit. 26.11 . * Esay 52.11 . * Esay 52.11 . † 2 Pet. 3.16 , † Col. 3.5 . * Mat. 13. Jam. 3.6 . 
A52277	----	The unreasonableness of a separation from the new bishops, or, A treatise out of ecclesiastical history shewing that although a bishop was unjustly deprived, neither he nor the church ever made a separation, if the successor was not a heretick / translated out of an ancient Greek manuscript in the publick library at Oxford, by Humfrey Hody ... Anglicani novi schismatis redargutio. English. 1691 Approx. 46 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A52277 Wing N1076 ESTC R18833 12171540 ocm 12171540 55409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52277) Transcribed from: (Early English Books Online ; image set 55409) Images scanned from microfilm: (Early English books, 1641-1700 ; 430:14) The unreasonableness of a separation from the new bishops, or, A treatise out of ecclesiastical history shewing that although a bishop was unjustly deprived, neither he nor the church ever made a separation, if the successor was not a heretick / translated out of an ancient Greek manuscript in the publick library at Oxford, by Humfrey Hody ... Anglicani novi schismatis redargutio. English. Nicephorus Callistus Xanthopulus, ca. 1256-ca. 1335. Hody, Humphrey, 1659-1707. [10], 26 p. Printed by J. Heptinstall for Henry Mortlock ..., London : 1691. The text of the original was published by Hody with the title Anglicani novi schismatis redargutio, and ascribed by him and Wing to Nicephorus Callistus Xanthopulus. Written by an unknown author who lived about 1237. Cf. BM. Published by Hody to illustrate his disapproval of the position taken up by the nonjuring bishops. Cf. DNB. Abstract of the treatise: p. 23-26. Reproduction of original in Huntington Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church history -- Middle Ages, 600-1500. Nonjurors -- Early works to 1800. Schism -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE UNREASONABLENESS OF A SEPARATION From the New Bishops : OR , A TREATISE OUT OF Ecclesiastical History . SHEWING , That although a Bishop was unjustly deprived , neither He nor the Church ever made a Separation ; if the Successor was not a Heretick . Translated out of an ancient Greek Manuscript in the Publick Library at Oxford , by Humfrey Hody , B.D. Fellow of Wadham College . LONDON , Printed by I. Heptinstall , for Henry Mortlock , at the Phoenix in S. Paul's Church-yeard , MDCXCI . Viro Summo , Sapientissimo , Sanctissimóque , R. R. in Christo Patri ac Domino D no JOHANNI , Divinâ Providentiâ Archiepiscopo Cantuariensi , Totius Angliae Primati & Metropolitano , ANTISTITI verè ORTHODOXO , Tractatum hunc contra Schisma , Sincerissimo affectu , Animóque Pacis ac Tranquillitatis Ecclesiae cupientissimo , è tenebris suis jam editum , Reverentiâ maximâ , quâque per est humilitate , Dicat consecrátque HVMFREDVS HODIVS . THE PREFACE . THE Greek Manuscript , from which this Treatise is translated , is in that part of the Publick Library at Oxon , that is called the Baroccian ; the CXLII d in number , according to the order those Books are set in at present ; where it may be seen by any , that either out of Curiosity may desire satisfaction ; or have any Suspicion , that the whole may be an Imposture , or any part of it an Interpolation . For as for the exactness and fidelity that has been used in this English Interpretation , we appeal to the Original Greek ; which is now in the Press , and will speedily be published with a Latin Version . 'T is very likely that this at Oxford is the only Copy of this Book now remaining in the World. And that it should be preserved till our Times , and yet hitherto be overlooked ; and at this very Juncture be taken notice of , and so opportunely brought to light , seems to be more than a fortuitous Hit ; it appears to have something of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a singular Providence in it . God grant , it may have that good effect upon those unsatisfied persons of the Church of England ; which so many examples and authorities of Antiquity ( that Antiquity , which they profess to imitate , and pretend to allege ) may give us reason to expect . Surely no uncharitable aspersions of Time-serving , courting Preferment , or the like , that might be cast upon any that should write now in this Cause , can take place against this Author , so remote from the present Age and Controversie . 'T is pity we cannot know , whom we are obliged to for this Excellent Tract . There 's no Name prefixt before it ; nor any Characters in it , that may lead us to a probable conjecture about the Author . But for his Age , without question he lived CCCC Years ago : Seeing that the last History he produces , is in the XII Century ; and the latest Author he cites , was in the beginning of the XIII . And as to his Authority and Credit , though we need be less concerned about that , because he relates every thing from the Testimonies of others ; and much more than is here said , may be easily made out from approved and authentick Historians : yet He himself appears to have been no inconsiderable person , and , I believe , no less than a Bishop . That this Treatise was a Sermon , may be manifestly discover'd from two passages in the 18 * and 19 pages ; where he addresses himself to his Auditor , and not his Reader . And the bulk of it is agreeable to a Greek Homily . And that the Author lived under the Jurisdiction of the See of Constantinople , will be granted without difficulty ; because he has confined himself to the Histories in the Succession of those Patriarchs , and from his own words , page 22. That from five Constantinopolitan Bishops the Ordinations of all the Clergy were conveyed down to his time . The occasion of composing our MS. seems to have been this . A Patriarch of Constantinople ( right or wrong ) was deposed , and another preferr'd to the See. Vpon this some Friends and Dependants of the Deprived began to make a Party , and stir up the people to a Schism : giving out , That the former was still their genuine and Canonical Bishop ; that it was sinfull to have Communion with the New one ; and that all his Ordinations would be invalid . Whereupon our Author , probably one of the Bishops that assisted at the New Patriarch's Consecration ( forty or fifty were often present on such occasions ) one that had a tender concern for the Peace of the Church , and was apprehensive of the sin and danger of such a Separation , made this Historical Discourse to the People , as 't is credible , in the Cathedral Church of Sophia ; wherein he has included all the memorable and parallel examples , that had happen'd to that See within the space of near a thousand years . He allows those Advocates for a Separation all that they would have ; he puts the case with all the advantage on that side . Admit , that the deposed Bishop was unjustly deprived ; suppose , that the New one was uncanonically promoted : even in these circumstances , if he was not a Heretick , neither the People nor the ejected Patriarch himself ever refused Communion with him ; the sufficience of his Ordinations was never question'd by any Council ; there was no Precedent for Schism upon those accounts in all the History of the Church ; the Concord and Tranquillity and Prosperity of the Whole were of more consideration in those Ages , than private Interest or hidden Resentment , or the more tempting Pleasure of being Head of a Party . God forbid , that the Case thus stated by our Author should be thought parallel to that of our New Bishops ; or that this Book should be now publish'd , as if they needed that kind of defence . But we propose and recommend our Treatise as an Argumentation a fortiori . If in the cases of Unjust Deprivation and Uncanonical Succession a Separation is without Example in Ecclesiastical Story ; how inexcusable will they be , that shall make Faction and Schism , where neither of those hard circumstances can be found ? As to the Exception of S. Chrysostom's Case ; which , it seems , could not be comprehended in so short a Discourse , and was put off therefore by our Author to a particular Disquisition ; which , if ever it was publish'd , is either lost or yet undiscover'd : We must confess there was something singular in the misfortune of that great and popular Man. The Western Churches did a long time refuse Communion with some Bishops ; that out of envy and malignity , by sinister interpretations and the falsest calumnies , deprived Him of the See , and the Church of one of the best Prelates it ever had : Those men they justly detested , as the actors and contrivers of a good Patriarch's ruin : for the * Emperor ( the Civil Power ) was blameless in a manner , and but passive in the business . Thus it was in the West at a distance , in which case the renouncing Communion was only , as it were , a breaking off a Correspondence . But how were matters carried nearer home ? 'T is well known , that most of the Eastern Bishops , though they * would not be accessory to that unjust Deprivation , however were not so far transported as to make a Schism in the Church . But then the Populace of Constantinople , they were so enraged at it , that they not only forsook , but ( like Recusants , or a Rabble ? ) set fire to the Church , which took hold also of the † Parliament House , and laid it in ashes . But as that case is quite foreign to this of our New Bishops ; so was the Separation no less contrary to the Spirit of S. Chrysostom . That Good Man ( as a Bishop that was then present , has related it ) when he saw he must be deposed , advised and charged the Bishops his Friends more than once ; * That as they loved Christ , none of them should leave his Church upon his account : † That they must keep Communion with his Deposers , and not rend and divide the Church . And he injoyn'd some Devout Women , that attended there , That * as they hoped to obtain mercy from God , they should pay the same Service and Good-will to his Successor by a fair Election , that they had done to himself : † FOR THE CHURCH COULD NOT BE WITHOUT A BISHOP . How could he , if he had now been alive , have more clearly and expresly given his opinion in our Case . If a man , otherwise never so worthy , will acknowledge no duty to the Civil Magistrate , which protects him ; if he shall refuse to act in his Function ; if he will not be the Bishop , somebody else must be : For the Church cannot be without a Bishop . This is not being deprived , but relinquishing ; and a Successor does not invade , but is placed in the Chair by the united Efficacy of Canons , Law , and Necessity . 'T is supposed the Reader knows , that for several Ages the Greek Churches have erroneously maintain'd , That Adoration is to be paid to the Images of our Saviour ; and therefore needs not be offended at one or two passages in this Treatise , to which it is now time to dismiss him . Imprimatur . Georgius Royse , R. R. in Christo P. ac D no , D no Johanni , Archiepisc . Cantuar. à Sacr. Domest . July 6th . 1691. ERRATA . PAg. 13. l. 10. read He 's constrain'd by . P. 19. l. 13. read , Syncellus or . P. ibid. l. 16. read Nicolaus . P. 21. Marg. l. 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A TREATISE Out of Ecclesiastical Histories , concerning such as at several times have been promoted to the Patriar●hal See contrary to the Canons , the rightfull Patriarchs being depos'd and yet living . Amongst whom we may observe , that not one of those that were unjustly depos'd , did ever separate himself from the Communion of the Church upon the account of his being depos'd ; provided that he , that was uncanonically promoted after him , was Orthodox . Excepting onely the Case of Chrysostome , which requires a particular Consideration . THE great John Chrysostome , a most holy and excellent person , living within the Jurisdiction of the Antiochian See , was ordain'd Deacon by Meletius Patriarch of Antioch . This Meletius having formerly been made Bishop of Sebastia by the Arians , and afterwards translated to the Throne of Antioch by the Suffrages both of the Arians and Orthodox , Eustathius [ late Bishop of Sebastia ] being yet in banishment , was nevertheless because of his Orthodoxy both accepted by and beneficial to the Church . Even the great Basil was ordain'd Deacon by the said Meletius . Now Chrysostome being call'd from Antioch , and seated upon the Throne of Constantinople , was afterwards unjustly depos'd , and thrust out of the City : and after him there was consecrated Arsacius , the Brother of Nectarius , who was Patriarch there before Chrysostome . * He held the Patriarchate 14 months , and , as cannot but be supposed , ordain'd Presbyters , Bishops , and Deacons ; none of whom were rejected by the Church . After his death the Blessed Atticus was consecrated , Chrysostome , being yet alive and in exile . He raised a Persecution against those that adher'd to Chrysostome : and possessing the Patriarchate 20 years , was approved by the Church , both he himself , and those that he had ordain'd ; no one being troubled or called in question upon the account of his Ordination . These things are deliver'd in the History of Socrates . * From Atticus , Sisinnius , [ who succeeded him ] deriv'd his Ordination ; and by Sisinnius Proclus was consecrated Bishop of Cyzicus . Now if you would be certain that Atticus was own'd and receiv'd by the Church ; the divine Celestine , Bishop of Rome , is a witness of that matter , who in an Epistle to Nestorius , praises and owns both Atticus himself , and Sisinnius , who was Patriarch after him ; and ranks them as Patriarchs after Chrysostome . After Sisinnius , Nestorius was plac'd in the Throne . And the Third General Council did not narrowly examine into the promotions of those Patriarchs , or * about their Ordinations : but only deposing the Heretick Nestorius , it receiv'd and own'd all those that had been made Priests or Bishops by Arsacius , Atticus , and Sisinnius , and even by Nestorius too , provided that they profess'd the Orthodox Faith , and confess'd the Blessed Virgin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Mother of God. After the Council , Maximian was consecrated Patriarch by such as had receiv'd their Ordinations from the aforesaid four Patriarchs . After him the Bl. Proclus , who deriv'd his Ordination from the same Hands , was advanc'd to that Dignity . These things are related in the History of Zonaras . Now the Bl. Proclus , and not only he , but likewise Maximian before him , and Atticus , and Sisinnius , were receiv'd into Communion by S. Cyril . After Proclus , by the same succession of Ordination , Flavianus obtain'd the Patriarchate . See now the Succession . * They that depos'd Chrysostome consecrated Arsacius ; the same , together with Arsacius , consecrated Atticus ; Arsacius and Atticus , Sisinnius ; and Sisinnius , Proclus ; who , as I said , held Church-communion with S. Cyril . Observe moreover , that Severianus Bishop of Gabala , and Acacius Bishop of Berrhea , who were the chief Authours of all the Calamities that befell Chrysostome , being afterwards * call'd in question by Pope Innonocent , were neither depos'd nor reprehended by him ; the Pope leaving their punishment to God. The Bl. Flavianus having condemn'd and depriv'd the Heretick Eutyches , the Emperour Theodosius commanded Dioscorus Patriarch of Alexandria to inspect and examine again into the matters between them . Dioscorus thereupon having call'd a Council at Ephesus ; the second of that place , judg'd , condemn'd , depos'd and murder'd the B. Flavianus , contrary to all Ecclesiastical order ; absolving Eutyches , and consecrating Anatolius in Flavianus's room . You see that Anatolius was consecrated contrary to the Canons , seeing it was by Dioscorus , a Murderer and a Heretick , that espous'd the Cause and the Heresie of Eutyches . But observe further : Juvenalis Bishop of Jerusalem , Basil Bishop of Seleucia , * Photius Bishop of Isauria in Epirus , Eustathius Bishop of Berytus , Thalassius Bishop of Cesarea in Cappadocia , and , in a word , all that whole Council concurr'd and acted with Dioscorus in the unjust ejectment of Flavianus , and the unlawfull Ordination of Anatolius in his place . Yet none of them were rejected in the Fourth General Council of Chalcedon , only Eutyches and Dioscorus , that persisted in their Heresie . For that Holy Synod concerned not it self about the Ordinations of uncanonical and illegal Patriarchs , but onely requir'd of every one the profession of the Orthodox Faith. Now that Anatolius was promoted against the Canons , Pope Leo attests ; writing thus concerning him to the Emperour Marcian : That therefore he would make no inquiry about Anatolius 's Consecration , because he profess'd the Orthodox Belief . These things are written in the Acts of the Second Council concerning Flavianus . In the Reign of the Emperour Anastasius , when the Heresie of the Acephali was rife , the Emperour himself became addicted to it , and expell'd out of the City three Patriarchs ; because they refus'd to embrace his false Opinion , and anathematize the Fourth General Council , and communicate with Severus : the first , * Euthymius ; the second , Macedonius , who succeeded him ; ( unlawfully indeed , but because he was an assertour of the Catholick Belief , he was not rejected by the Church , neither did Euthymius himself recede from his Communion ) and the third , Timotheus ; who himself likewise was unlawfully promoted in the room of Macedonius : who yet was not rejected by Macedonius , because he was a maintainer of the true Faith. Nay , even the great Elias Bp. of Jerusalem , embrac'd the Communion of all these three Patriarchs , when all were alive together ; being troubled indeed at the ejectment of him in possession , but receiving the Successour also , because of his Orthodox Faith. The same Emperour Anastasius deposed and banished the said B. Elias from the See of Jerusalem , because he would not come over to his Heretical Opinion , and constituted John in his place : whom , because he publickly preach'd the Orthodox Belief . contrary to the Emperour's Expectation , Elias in no wise rejected , but continued in Communion with him . And Theodosius and Sabas , those Reverend Fathers , the Heads and Chief of all the Monks of the Holy City , visiting and relieving Elias in his exile , both lov'd him and communicated with him , as an injur'd Patriarch ; and yet they communicated with John too , ( that sate then in the Throne of Jerusalem , ) as their Patriarch . And therefore the Names both of John and Elias were written in the sacred Diptychs of Jerusalem , in these words : May the memory of Elias and John be everlasting . These things are written in the * Life of the holy and great Sabas . In the days of Athanasius the Great , Maximus the Confessour was Patriarch of Jerusalem . Now when a Synod was called at Tyre by the Emperour Constantine , to consider of the matters relating to Athanasius ; and laying false things to his charge had * condemned and deposed him ; Athanasius flies to Maximus at Jerusalem . Maximus thereupon calls a private Synod , and repeals what was done by the Synod of Tyre against Athanasius , and restores him to his See , and establishes likewise the Doctrine of the Homoousion . Upon that the * Bishop of Cesarea in Palestine unjustly ejects Maximus , and sets up Cyril in his room , one that was then the chief of the Arian Party ; but afterwards becoming a Convert to the Homoousion ( or Orthodox Faith , ) he was willingly receiv'd and allowed as Patriarch by the Church ; and was stiled , The great , and , The holy Cyrill . And observe that even Maximus himself did not withdraw from Cyrill's Communion ; therefore both were acknowledged as Saints [ ( that is , had their Names in the Diptychs of the Church ) ] as both Assertours of the same Faith. These things are deliver'd in the Life of the great Athanasius . In the Emperour Justinian's Reign , Eutychius of Amasia , being constituted Patriarch of Constantinople , a Man holy and belov'd of God , was unjustly depos'd and expell'd the City , and John was preferr'd to the See. But Eutychius did not upon that account separate himself from the Communion of John ; and both therefore were receiv'd by the Church . In the same Emperour's time , Athimus Bp. of Trebisond was translated to the See of Constantinople . He being discover'd to be an Heretick , was depos'd by Pope Agapetus ; who set up in his place the most holy Menas : But his Ordinations were allowed of , as valid . Afterwards , when the Heresie of the Monothelites spread it self , and four Patriarchs successively , * Sergius , Pyrhus , Paul and another , were of that Sect ; and as it must needs be suppos'd , ordain'd and consecrated many : Not one so ordain'd or consecrated , provided he relinquished and anathematiz'd his Heresie , was rejected by the Church ; but all were receiv'd by the sixth General Council , and by George , Patriarch of Constantinople . The Emperour Justinian , surnam'd Rhinotmetus , coming the second time to the Throne , depos'd and banish'd unjustly the most holy Patriarch Callinicus , and plac't Cyrus a Recluse of Amastris in the See. Now observe , that Callinicus did not separate himself from the Church and from Cyrus , upon the account of his unjust deprivation : and that Cyrus , together with those he had ordain'd , were received by the Church . Artemius , otherwise nam'd Anastasius , being advanc'd to the Imperial Throne , * upon the death of the Patriarch of Constantinople , constituted in his place the most holy Germanus Bp. of Cyzicus . Then Leo Isaurus obtaining the Empire , and furiously raging against the Sacred Images , banishes the holy Germanus , and places Anastasius in his Throne . Fifty six years after , the sixth General Council was call'd , which Tarasius was President of , who had been consecrated Patriarch before the Council was appointed ; but whether by Bishops that were for or against Images , is uncertain . And all that opposed the Adoration of Images , upon renouncing their Heresie , were received by that Council . Now in the time of this holy Tarasius there happen'd that which follows . Constantine , then Emperour , after he had put away his * lawfull Wife , and shut her up in a Nunnery , against her will , espoused * another , that had her self been a Nun ; and so became , according to the express Declaration of the Gospel , a manifest Adulterer . Upon this the Patriarch Tarasius refusing to officiate in so unlawfull a Marriage , Joseph , * the Steward of the Church , was so hardy as to perform the Office , and render'd himself thereby obnoxious to deprivation . The Patriarch attempting to deprive him , was deterred by the Emperour , who declared that , if Joseph was ejected , he would set up the Heresie of the Iconomachi again ; which forc'd the Patriarch to receive him , though much against his will. But the Bl. Theodorus , Abbot of the Monastery of Studium , withdrew himself from the Communion both of Church and Emperour too : from the Emperour , as being Adulterer ; from the Church ; because it received Joseph , the Confirmer of that adulterous Match : And upon that account , he suffer'd a thousand Injuries from the Emperour . After this , Constantine had his eyes put out ; and his Mother Irene took the Government upon her : She recalls the Bl. Theodorus , commends both him and Tarasius ; the former , for his prudence in his care for the Church ; and the latter , for his exact observance of Discipline . Then the Patriarch ejects Joseph , the cause of all this Schism ; and he and Theodorus are at unity again . After this , Irene is depos'd , and Nicephorus the * Treasurer usurps the Throne , and Tarasius dies , and the holy Patriarch Nicephorus succeeds him : He constrains the Emperour to receive Joseph again , whom Tarasius had deprived . Upon which Theodorus a second time withdraws from the Church . A while after , that Emperour and his Son Stauracius dying , Michael Curopalates gets the Sceptre ; and the Patriarch Nicephorus taking hold of that opportunity deprives Joseph again , and so he and Theodorus are reconciled . But those opprobrious invectives , that Theodorus during his banishment had used against the holy Tarasius and Nicephorus , were by no means approv'd of by the Church , * as proceeding from littleness of mind . For the holy Methodius , in his Epistle to the Monks of Studium , has these words ; If your Bl. Abbot had not retracted what he spoke against the holy Tarasius and Nicephorus , he should not have been Fellow-minister with us ; we would not have receiv'd him into our Communion . These things are found in the second Book of the holy Nicon , in one of the Epistles of Methodius . The same holy Methodius , in his last Testament , which he made at his death , makes this Ordinance concerning the Monks of Studium that refused to join in Communion with the Catholick Church ; If they repent and come over to the Catholick Church , and renounce their Schism , let them be receiv'd as barely Christians , but by no means be advanc'd to the Priesthood . Thus * in the Volume of Councils , which is read in the Church , as every body knows , all those things that were spoken and written against the holy Patriarchs , Tarasius and Nicephorus , are made an Anathema . And moreover , concerning the same Affair of ( Theodorus ) Studites , this also is written , That the holy Theodorus did not do well in separating himself from the Communion of the Catholick Church , and the holy Patriarchs , Tarasius and Nicephorus ; * for they were then the Church . For if we cannot withdraw our selves from the Communion of any ordinary Priest * , without the sin of Heresie ; how much less may we separate from the Communion of such holy , orthodox Patriarchs , the Luminaries of the World ? And although the holy Theodorus , now with God , was so far hurried away , as to make this Schism ; yet afterwards he relinquisht it , and set himself right again , as the holy Methodius manifests in the foresaid Epistle . And the saying of the Prophet David was fulfilled in this holy Man , Though he fall , he shall not be utterly cast down ; for the Lord upholdeth him with his hand . After this , during the Reigns of Leo Armenius , Michael Traulus , and his Son Theophilus , successively for the space of twenty six Years , there was not one orthodox Patriarch ; but all were of the Sect of the Iconomachi , and maintained the Opinion of the Emperours . But after the death of Theophilus , his Wife the blessed Theodora , together with a Synod , plac'd the holy Methodius in the See ; who was suceeded by the great Ignatius . * Then Michael reigning with his Mother Theodora , was , together with her , corrupted , and was therefore sharply reprov'd by the holy Ignatius , and excluded the Communion of the Church : Caesar therefore , being able to doe what he pleas'd by his Imperial power , depos'd and banish'd Ignatius , and establish'd Photius in his stead . After this came Basilius Macedo to the Crown , and he presently deposes Photius , and reestablishes Ignatius ; but after the death of Ignatius , he again restores Photius . Which indeed is a thing to be wonder'd at . For if Photius was depos'd as an Adulterer and Usurper of the Throne , how comes he again to be promoted as innocent ? But be it as it will , the Church however receives and acknowledges and honours them both , because Orthodox : and thus she says ( in her Diptychs ) May the memory of Ignatius , Photius , Stephanus , and Antonius , the most holy Patriarchs , be everlasting : and whatsoever is spoken against Ignatius , and Photius , and Stephanus , and Antonius , the most holy Patriarchs , is an Anathema . Now let the Hearer observe again , that even the holy Ignatius did not , because he was unjustly thrust out of the See , either recede from the Communion of Photius , or perswade the People to do so . For this is the scope and design of all the Histories that are here produced , To shew , that not one of all those Patriarchs , that were unjustly and uncanonically thrust out of their proper Sees , did ever withdraw himself from the Communion of his Successor , or perswade the People to separate from the Church ; but that both they and the People continued in Communion , if so be their Successors were Orthodox . After this , Leo , the Son of Basilius , being possess'd of the Imperial Sceptre , depriv'd that orthodox Patriarch whom he found in the See , and promoted Stephanus , his own Brother , in his room ; one that was sound indeed in the Faith , but nevertheless was made Patriarch contrary to the Canons . But no Schism was made in the Church upon that account . For Stephanus likewise was own'd and receiv'd by her . So that thus she speaks ( in her Diptychs ) May the memory of Ignatius , Photius and Stephanus , the most holy Patriarchs , be everlasting . The same Emperor Leo , surnamed the Philosopher , ejected the most rightfull Patriarch Nicolaus , a Man renowned for his Orthodoxy , out of the See ; because he refused to consent to his fourth Marriage ; and oppos'd him earnestly in his design of making it lawfull to marry the fourth time ; * and yet to continue in government , though in his room he advanc'd Euthymius , who was Syncellus's or Nicolaus's Assessor . Here observe again , that the Patriarch Nocolaus did not separate himself from the Catholick Church or from Euthymius , nor teach the People to do so ; and that undoubtedly because Euthymius was orthodox . Nay , when after the decease of the Emperor Leo , his Brother Alexander , that succeeded him , deposed Euthymius , and replaced Nicolaus , who was yet living , in the See , yet the Ordinations of Euthymius were not rejected , seeing that they were orthodox , and by an orthodox Patriarch . These things are written in the History of Zonaras . The Emperor Manuel very wrongfully ejected Cosmas Atticus the Patriarch , a Man full of Piety and Goodness , and advanc'd another to his See. But Cosmas , though highly resenting this injustice , did not however either himself break off from the Communion of the Church , or incite the People to such a Schism . But he made this denunciation ; That the Empress should never have any male Issue ; which accordingly came to pass ; for the Emp. Alexius was born of the second Wife Mary , that that was descended from the Latins . Upon this imprecation of Cosmas , * Contostephanus of Scio , one of the By-standers , out of zeal for the Empress , pressed toward him , to strike him , but was stopt by some body . Let him alone , says Cosmas , for he himself suddenly shall have a stroke from a stone ; which accordingly came to pass . For not long after Contostephanus was kill'd with the blow of a Stone in the War at Corcyra . This is in the History of Choniates . The Emperor Isaacius Angelus finding Basilius Camaterus in the Patriarchal Chair , deposed him without any just cause , and promoted Nicetas , * the Chaplain of the Church to the See. A year after , he deposes him too , upon pretence of his simplicity and old age , and promotes Leontius , protesting that the Blessed Virgin ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) appear'd to him , and bid him prefer Leontius , who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that occasion . Soon after not liking this Leontius neither , he again averrs the Blessed Virgin had appear'd to him , and bid him depose him too ; which accordingly he does , and sets up Dositheus Bishop of Jerusalem in his room . This giving general dissatisfaction , Dositheus also is ejected , and * another put in his place . So in the space of nine years , that Isaacius reign'd he made five Patriarchs successively : By whom , as must needs be suppos'd , there were many persons ordain'd . And from them the whole order of the Priesthood and all the Church is brought down to our days . And 't is a matter of admiration , that in the reign of that Emperor , five Patriarchs succeeding one another , and all alive together , should not separate from one anothers Communion ; because one was put in and another was put out , purely at the Emperor's pleasure . To conclude all in a word ; One thing only was required by the Church , that the new Bishop should profess the same ( Orthodox ) Faith with the other that was depos'd ; but as for other Complaints and Accusations , that ever and anon were made upon such Promotions , except it were Heresie , she never made any strict examination into them . AN ABSTRACT OF This TREATISE : Being an Account , in short , of such Patriarchs as at several times have been unjustly depos'd by the Emperors , yet did not separate themselves from the Communion of their unlawfull Successors , nor perswade the People to do so , because the Successors were Orthodox . IN Arcadius's Reign the great Chrysostom was unjustly depos'd : his Successors were Arsacius , and the divine Atticus . In Theodosius Junior's time the holy Flavianus was depos'd by the Heretick Dioscorus : his Successor was Anatolius . In Anastasius's Reign , * Euthymius was depos'd : his Successor was Macedonius ; and his , Timotheus . In the same Reign Elias , Bishop of Jerusalem , was depos'd : his Successor was John. In the Reign of Constantine the Great , Maximius , Bishop of Jerusalem , was depos'd by the Bishop of Cesarea in Palestine : his Successor was Cyrill . In the Reign of Justinian , Eutychius of Amasia , Patriarch of C. P. was depos'd : his Successor was John. In the same Reign , Anthimus , once Bishop of Trebisond , then Patriarch of C. P. was depos'd : his Successor was the most holy Menas . In the Reign of Justinianus Rhinotmetus , Callinicus was depos'd : his Successor was Cyrus , a Recluse of Amastris . In the Reign of Michael , the Son of Theophilus , the great Ignatius was depos'd : his Successour was Photius . In the Reign of Basilius Macedo , Photius , the Successor of Ignatius , was depos'd : he was succeeded by the foresaid Ignatius ; and Ignatius again by him . In the Reign of Leo the Philosopher , Photius was again depos'd , upon some false accusations which the Emperor brought against him : his Successor was Stephanus the Emperor's Brother . Under the same Emperor * Nicolaus the Mystical ( Philosopher ) was depos'd : his Successor was Euthymius the Syncellus . In the Reign of Alexander the Brother of Leo , Euthymius the Successor of Nicolaus was depos'd , and Nicolaus again restor'd . In the Emperor Manuel's Reign , Cosmas Atticus was depos'd , and succeeded by Theodosius . In the Reign of Isaacius Angelus , Basilius Camaterus was depos'd , and succeeded by the Chaplain Nicetas Mundanes . Under the same Emperor Nicetas was depos'd , and succeeded by Leontius Theotocites . In the same Reign , Leontius Theotocites was depos'd , and succeeded by Dositheus B. of Jerusalem . In the same Reign , Dositheus likewise was depos'd , and succeeded by Georgius Xiphilinus . FINIS . Notes, typically marginal, from the original text Notes for div A52277-e260 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pallad . p. 80. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. C. 5. L. 34. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. VI. 8. * Pallad . vita Chrys. p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † p. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Pall. p. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A52277-e1210 * Add. * This Arsacius , because of his Brother Nectarius's Jealousie towards him , had formerly sworn , that he would never accept of the See of Constantinople . So the MS. which in this place is written erroneously . * The words of the MS. are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in an uncommon acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be thus translated . Now they that had been ordain'd by Atticus , ordain'd Sisinnius . For that Sisinnius , when Atticus died , the 10th of October , was only a Presbyter , and was consecrated Patriarch the 28th of February following ; appears from Socrat. lib. VII . c. 26. See the Gr. and Lat. Edition . * MS. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. or those that were ordain'd by them , as before . * MS. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which may be thus translated . They that deposed Chrysostome , consecrated Arsacius ; the same , and those consecrated by Arsacius , Atticus ; those by Arsacius and Atticus , Sisinnius ; and those by Sisinnius , Proclus . * Or , Discovered to Pope Innocent , MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * MS. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a mistake of the writer , and must be thus corrected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Basil Bp. of Seleucia in Isauria , and Photius Bp. of Tyre See the Gr. & Lat. Edit . * So the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An errour of the Writer , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as all Historians call him . * Written by Cyril of Scythopolis , c. 56 , 57 , &c. Cotelerii Ecclesiae Graecae Monum . Tom. 111. * Ms. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. had condemned him when he was absent : or , had condemned him for not making his Appearance . * Acacius . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is corrupted , the true reading being , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Sergius , Pyrrhus , Paul & Peter . See the Gr. and Lat. Edition . * So indeed the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Bishop of Constantinople being dead : allowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which I do not remember to have read ) to be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this being not true in matter of fact , ( Zonaras Tom. 2. p. 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I believe the Author might write thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. ejecting the present Patriarch out of the See. * Maria. * Theodote . MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. One that was a Nun too . Theophanes and Zonaras call her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lady of the Bed-chamber . * Ms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Which was the highest Ecclesiastical Office under the Patriarch . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * So indeed the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps our Author might use an innovated word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that those contumelious Aspersions proceeded from the bitterness and vexation of his mind , occasioned by his great sufferings . So Demosth. Orat. in Midiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Or even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may admit of that interpretation : seeing that S. Chrysostom seems to use it for quarrels and discontents between Husband and Wife , 17. Hom. ad 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Take which word you please , we may be certain that this is our Author's meaning . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. in the Synodicon of the Church . By which is peculiarly understood that Decree that was made against the Iconomachi by the Synod at Constantinople under Michael and Theodora , A.D. 842. appointed to be read in the Greek Churches every year upon the first Sunday in Lent. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which may be thus interpreted ; If we may not separate from the Communion of any ordinary Priest , except it be for Heresie . Agreeably to the first and last Paragraphs of this Tract . Psal. 37. 24. The MS. has here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * This whole Paragraph is thus in the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where , as such mistakes are too frequent in ancient MSS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that the passage must be read thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Caesar in those ages was not a proper name , but the Title of one of the highest Dignities of the Empire . Zonaras , Tom. 2. p. 161. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is said by Leo Grammaticus and Cedrenus , &c. So that this passage ought to be translated thus ; In the reign of Michael , Bardas the Caesar was sharply reproved and excommunicated by Ignatius , because he lived incestuously with his Daughter in Law. The Caesar having all the power in his hands , and leading the King's facility and ' dissoluteness whither he pleased , gets Ignatius to be ejected , and Photius set up in his place . All Historians mention , that Michael minded nothing but his pleasure , leaving all serious affairs to Bardas , his chief Minister of State. * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is ; and to enact a general Allowance of it for the future : or perhaps thus , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring his Son after him into the Administration of the Government . The Case was this , Leo had buried three Wives without any Issue that lived ; but had a natural Son Constantine by one Zoe , his Concubine . Being willing therefore that an heir of his body should succeed him , he marries this Zoe , to legitimate the bastard Son. But the fourth Marriage had been declared by the Canons to be downright Fornication . Leo therefore endeavoured to have those Canons superseded by a new Law , that should permit the fourth Marriage : Which the Patriarch Nicephorus endeavour'd to obstruct , and forfeited his Dignity for it . Or , it may be our Authour wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to publish and promulgate it for the future . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which probably is an Abbreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and must be thus translated , When one Stephanus , surnamed Contostephanus , that stood by . So Nic. Choniates , pag. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cinnamus , p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The second Ecclesiastical Office under the Patriarch , next to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned p. 12. of this Tract . * Georgius Xiphilinus . Notes for div A52277-e6370 * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before . * MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be interpreted Nicolaus , one of the Privy-Council . 
A42125	----	An answer to some queries concerning schism, toleration, &c. in a letter to a friend ... Gandy, Henry, 1649-1734. 1700 Approx. 169 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42125 Wing G197 ESTC R8150 13104344 ocm 13104344 97457 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42125) Transcribed from: (Early English Books Online ; image set 97457) Images scanned from microfilm: (Early English books, 1641-1700 ; 418:3) An answer to some queries concerning schism, toleration, &c. in a letter to a friend ... Gandy, Henry, 1649-1734. [3], 57 p. [s.n.], London : 1700. The thirteen lines following the title consist of quotations from Epistle to the brethren / Thomas Long, and Mischief of separation / Edward Stillingfleet. Written by H. Gandy. Cf. BM. Errata: p. 57. Reproduction of original in Bodleian Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Schism -- Early works to 1800. 2007-01 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 John Latta Sampled and proofread 2007-04 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ANSWER TO SOME QUERIES , CONCERNING SCHISM , TOLERATION , &c. IN A LETTER To a Friend . It was not long since , that the Sins of Rebellion and Sacrilege were so Successful , that they did not only cast off their old Names , but commenc'd Vertues ; and it was dangerous to discourse , whether there were such Sins or no : Prosperous Wickedness has never wanted its Apologists , who know how to call Evil Good , and Good Evil. The case is almost the same , concerning the Sin of Schism and Separation . Long 's Epist . to the Brethren , before the Character of a Separatist . An Vniversal Toleration is that Trojan Horse , which brings in our Enemies without being seen , and which after a long Seige , they hope to bring in at last , under the pretence of setting our Gates wide enough open to let in all our Friends . Still . Misch . of Separation . p. 58. I beseech you , Brethren , mark them who cause Divisions and Offences , contrary to the Doctrine , which ye have learned , and avoid them . Rom. 16. 17. London , Printed in the Year MDCC . AN ANSWER TO SOME QUERIES , CONCERNING SCHISM , TOLERATION , &c. In a LETTER to a Friend . SIR , I Receiv'd your Letter with some Queries , but I cannot imagine what made you pitch upon me ( when you are acquainted with so many Learned men ) to Answer ' em . But to let you see how willing I am to give you the best Satisfaction that I can , I have here sent you the Opinions of some of our most Celebrated Episcopal Divines , that out of them you may frame Answers to all your Queries ; And if you are not Satisfied with what I have Collected out of 'em , you may have recourse to their Books your self . If you say that the Authors I have quoted are but Private men . and their Writings of no Authority ; I must Answer , that most of their Books have past an Imprimatur , or , which by some is look'd upon as Tantamont , The Approbation of the London Divines . If you say further That their Practices have in some Cases contradicted their Principles , I must say , that that is nothing to me , Let them look to that . If their Principles be Sound and Orthodox that 's all that I desire , let them Answer for their Practices . As for the Preliminary Questions , I have likewise taken the Answers to them out of the same Writers , as you 'll find upon the perusal . The first Question that you propose is this , What is meant by the Church ? But before a distinct Answer can be given , you must know that the word Church has various significations ; Sometimes 't is taken for the Place where people Assemble , and sometimes for the People assembled ; Sometimes for the Whole Church including the Church Triumphant which is in Heaven , as well as the Church Militant , or the Visible Church here on Earth ; Sometimes for the Catholick Church Representative , or a General Council ; Sometimes for the Catholick Church Diffusive or the Whole Body of Christians ; Sometimes for the Church Vniversal ; Sometimes for a Particular Church , &c. Q. What is meant by the Church in General or the Catholick Church ? A. The Church [ Ecclesia ] among Christians in the largest use of the word , is the whole Multitude of Believers joyn'd together in One Body , or Society under One Head , Jesus Christ . Or , The Catholick Church is the Whole Church of Christ spread abroad thro' the whole World. Or , The Vniversal Church is the Company of Christians Knit together , by the Profession of the same Faith , and the Communion of the same Sacraments , under the Government of Lawful Pastors . By Catholick Church , is meant the whole number of Christians in all Ages and Places , admitted into the Church by Baptism , and gather'd into Particular Churches under their respective Pastors , and Bishops , United to one another , and to Christ their Head , by the Profession of one Faith or Religion . Q. What is meant by a Particular Church ? A. By a Particular Church is meant a Number of Men professing Christianity , form'd into a Society under Lawful Governours , and govern'd by such Laws , and Rules , as are not different from but Agreable to the Laws of the Catholick Church . Q. What is meant by a National Church ? A. The whole Body of Christians in a Nation consisting of the Pastors , and People , agreeing in that Faith , Government , and Worship , which are Establisht by the Law of the Realm . Q. What is meant by a Representative National Church ? A. The Representative Church of a Nation , is the Bishops and Presbyters of the Church meeting together , according to the Laws of the Realm , to consult and advise about Matters of Religion . Q. What is meant by the Church of England ? A. The Church of England is a Society of People , which in this Nation are united under the same Profession of Faith , the same Laws of Government , and Rules of Divine worship . Or , By the Church of England , I understand that Body of Men , who , as to Church Affairs , are united together , under the same Principal Church Officers , the Bishops , Priests and Deacons ; and Communicate with them , and with one another , in all Religious Offices , according to the Liturgy , and Orders of our Church , Profess the Christian Faith according to the Ancient Creeds , and the 39 Articles , and are govern'd according to the Canons and Laws of this Church . Or , The Church of England is a Community consisting of profess'd Christians , united in the same Government , Doctrin , and Worship according to the 39 Articles and Homilies ; Her Liturgy , Canons and Laws , and divided into Parochial Assemblies , for the more Convenient worshipping of God. Q. What is meant by a Diocesan Church ? A. The Notion of a Church ( by the ancient Canons ) was the same with that of a Diocess , or such a number of Christians as were under the Inspection of a Bishop . Or , A Church is the Body of Christians contain'd in a City , and the Territory of it , for the Government of such a one the respective Authority of the Apostles , convey'd by the Overt Act of their Ordination , was visibly vested in a Bishop ; in a number of Presbyters , for his advice and assistance : and in Deacons attending upon them , and upon the executing their Orders . Q. What is meant by a Parochial Church ? A. A Parochial Church is a Company of Christians united under the care of a Pastor , in subordination to the Bishop of the Diocess . Q. Wherein consists the Unity of the Church ? A. Ecclesiastical Unity consists in preserving all those Relations , wherein each member of the whole Church of Christ is concern'd one towards another ; and this Unity is either of Subordination or Equality . Q. Wherein consists the Vnity of Subordination ? A. The Unity of those Members that are Subordinate one to the other consists , in the constant due subjection and Obedience of all Inferiors to their Lawful Superiors ; and in due exercise of Authority in the Superiors towards all committed to their Charge . Heb. 13. 17. 1 Pet. 5. 2. Q. Wherein consists the Vnity of Equality , or fellow Members ? A. Unity of fellow Brethren consists in the preformance of all Mutual duties of Justice and Charity towards one another . Q. What is meant by Communion ? A. Communion superadds nothing to Unity but the Relation of external Association , whether by Assembling for the worship of God in the same place , where the matter is capable of it , or whether by Letters Communicatory by which we maintain external Communion with those who are far distant from us . Or , Communion with a Church is joyning with a Church as a member of that Church . Q. What destroys the Unity of the Church ? A. Schism . Q. What is Schism ? A. Schism is a Division in or from a Church . Or , Schism is a Voluntary dividing or a Separating , or receding of any Member from the Unity of the Body , i. e. the Church of Christ . Or , Schism is a Causeless Separation from a true Church . Q. What is meant by Schism from the Church of England ? A. Schism from the Church of England is a sinful dividing from , or dissolving our Union and Communion with her , in her Governours , Members , Worship or Assemblies . This is the least we can mean by Schism from the Church of England , and is called Separation Negative ; which is made Positive and more formally such , when those that have separated , set up their Altars against Hers , and erect other Congregations in Opposition to Hers. Q. What is meant by Negative Separation or Schism ? A. Negative Schism is when men do peaceably and quietly withdraw their Communion from the Church , in part or in whole , to enjoy their Consciences in a private way . Q. What is meant by Positive Separation ? A. Positive Separation is when persons , thus withdrawn , do gather into a Distinct and Opposite Body , setting up a Church against a Church , to worship God in a separated way themselves ; which St. Austin calls setting up Altar against Altar . Q. What is a Schismatick ? A. A Schismatick is he that divides himself from the Church of God , he that goes out , or withdraws , or recedes of his own accord . Q. What is an Excommunicate person ? A. An ▪ Excommunicate person is one that is cut off or separated , and cast out of the Church by the Governours of the Church . From the Definitions , I think these Conclusions or Propositions will naturally follow . viz. 1. That the Christian Church is a Society . 2. That the Church is but one Body , ' tho it consists of many particular Churches and Diocesses as Members of it . 3. That the Church is govern'd by one Supreme Head. 4. That the Supreme Head of the Church is Christ . 5. That under this Supreme Head there have been always subordinate Governors . 6. That those Subordinate Governors were first the Apostles , constituted immediately by Christ himself , over the whole Church , and after them the Bishops , as Successors to them , in particular Churches or Diocesses . 7. That all Bishops in their several Districts or Diocesses have full power , as to Spirituals , over the whole Flock . 8. That all the Members of the Church , within such Districts , owe subjection to their Lawful Bishops , as to those Commission'd by Christ . 9. That as Christ did ordain the Apostles , and the Apostles Bishops , for the Government of the Church ; so the Bishops have ever since ordain'd Priests , and Deacons , to take care of , and instruct the Church in subordination to them . 10. That all Christians are oblig'd to become Members of some particular Church , where the Sacraments are administred , and Communion enjoy'd under the Authority of some Canonical Bishop , or in Communion with some Priest , owning and submitting to some Bishop of the Catholick Church . 11. That all those , who break the Vnity of the Church by actual Separation from the Communion of their Lawful Bishop , and fellow Christians , are Schismaticks . 12. That all those , that are united to , and in Communion with Canonical Bishops , and adhere to the Doctrin and worship establisht in the Church of England , as contain'd in the 39 Articles , Homilies , Liturgy , Canons and Laws , are the true Church of England , and their Assemblies are true Churches . 13. That all those who separate themselves , as Schismaticks , and all those that are Separated , as Excommunicate persons , by the Governors of the Church , are out of the Communion of the Church . Q. Is all Separation Schismatical ? A. Tho' Schism be always a Sin , yet there may be such Circumstances which may make a Separation not to be a Schism . That you may know when Separation is Schismatical and when not , you must understand that there are three great Bonds of Communion , viz. Faith , Worship and Government ; and whosoever shall separate from any Church , whereof he is a member in any of these , he or they so doing cannot be acquitted from the guilt of Schism , unless the Corruption in some one , or more of these be so great as to render the Communion sinful to him who knows it . Q. What is meant by the first Bond , Faith ? A. If a Church hold the Catholick Faith , ( tho' her Members may differ in some controverted Points ) pure and undefil'd , and impose no new Articles of Faith , as terms of her Communion , 't is Schism to break Communion with that Church ; but if she does impose new Articles of Faith , a Separation from such a Church is not only justifiable , but a Duty . Q. What is meant by the second Bond , Worship ? A. If a Church have a pure Worship , as to its substance , tho' cloath'd with some accidental Modes , Rites and Ceremonies , to Separate from such a Church is downright Schism , and the reason is , because all Ceremonies and Modes of Worship , being in their own nature Indifferent , cannot by being impos'd become sinful , and if not sinful , can never justify a Separation . But if on the other side , the Worship be polluted by Idolatry , or profane and immoral mixtures , or any other way be made such , as that the Members of the Church cannot Communicate without sin ; Separation from such a Church is not only warrantable , but absolutely necessary , and the Schism must lie at the door of the Imposers . Q. What is meant by the third Bond , Government ? A. If the Church of which we are Members , be governed by Lawful and Canonical Bishops , and they act according to the Rules of the Catholick Church , then to separate from them is a damnable Sin , and a pernicious Schism ; 'T is a denying of Christ himself , who appointed them to rule the Church in his stead : But if they are , either not Lawful Bishops , but Intruders , or not Orthodox but Heritical , then they that Separate are not only not Schismaticks , but the true Church , and they that cause the Separation the Schismaticks . To confirm what is said , I have subjoyned some few Testimonies , by which it will plainly appear . 1st , That , tho' Seperation he sometimes a duty , yet if the Faith be sound , and the Worship pure and uncorrupt , Separation is sinful . 2ly , That Separation from the Communion of Lawful and Canonical Bishops , is Schismatical . 1st . That ( tho' Separation be sometimes a duty , yet ) if the Faith be sound , and the Worship pure and uncorrupt , Separation is sinful . Violation of the Unity of the Church , where there is no sufficient reason to justifie it , is a sin as much as Murder is , and is as plainly forbidden . My Judgment being , that a causeless breaking the peace of the Church we live in , is really as great and as dangerous a sin as Murder ; and in some cases aggravated beyond it . To Separate , where no sinful terms of Communion are impos'd , is a causeless Separation . Separation is unwarrantable , if Communion with the Church may be without Sin. Renouncing Communion , or denying to Communicate with any Church , upon any dislike , or for any cause , except sin , is properly Separation and Schism : it is not actually not communicating with a True Chruch , but renouncing Communion , that we think makes the Schismatick . Schism is directly a Breach of Unity ; as that is a Breach of Charity . Refusing to Communicate with a true Church , when I have opportunity , especially my own Church , is a plain breach of both , whatever my reason be , short of Sin. There may be an Actual Criminous separation of Churches , which formerly did joyn in one and the same Communion ; and yet the separaters be Innocent , and the persons from whom the Separation is made be Nocent and Guilty of Schism ; because they gave just Cause of Separation from them : it is not the separation but the Cause that makes the Schism . Wherever — there is no necessity of Separating , there the Church has a Right to Communion , which to withold from her is Schism , or else there is no such thing as Schism in the World. A part of the Catholick Church may have so many errors and corruptions mix'd with it , as may make it necessary to Salvation to leave it . There are three Cases wherein the Scripture allows of Separation . 1st , In Case of Idolatrous worship . 2ly . In Case of false Doctrine impos'd instead of true . 3ly . In Case men make things indifferent necessary to Salvation , and divide the Church upon that account . I do not charge those with Separation , who under Idolatrous or Arian Princes , did keep up the exercise of true Religion against the will of the Magistrate . There are many false Teachers , that transform themselves into Angels of Light — But if they teach any thing for Doctrine contrary to the word of God , any Doctrine that tends to Impiety , Disobedience or Divisions , it is our duty to reject and withhold Communion from them . It is beyond question that there may be such Corruptions in Doctrines , and such Idolatrous practices requir'd in Worship , as may justifie a Separation . The Divines of the Church of England , first prov'd that the Communion of the Romish Church , was not Pure and Apostolical , and thence justifi'd the Separation of the Church of England from it , as necessary , &c. And on the Contrary , They have prov'd that the Communion of the Church of England is Pure and Apostolical , and thence condemn the Separation of the Dissenters from it , as Needless . God only bids me obey the Church in such Cases as are not defin'd by the Law of God ; but doth not give the Church leave to Command any thing contrary to God's Law , nor oblige me to attend to it , or Obey it , if it should so Command . We do still hold and teach , that the Condition of our Communion [ with the Church of Rome ] was made sinful , by professing False Doctrine , Believing Lyes , and joyning in Idolatrous Worship ; and so it was unlawful and intolerable ; and they who practise such things themselves , and would impose them on others , are actually in Separation from the true Church . Schism indeed we do say is a Damning Sin , but there may be Divisions , where there is not always the guilt and formality of Schism , &c. The principal Acts of Christian Communion , consist in Christian Worship ; and , if any Church have so corrupted Divine Worship , that a good Christian must not joyn in it , we must of necessity abstain from their Communion . No Church can oblige a man to believe what is False , or do what is Vnlawful ; and rather than do either he must forsake the Communion of that Church . If you ask , by what Authority we Separate ? [ from the R. C. ] I answer by the same Authority , which makes it Unlawful for us to Profess what we do not believe , and to Practise what we believe God has forbidden . Neither abroad nor at home can we purchase Unity of Communion at so dear a rate , as to break God's Commandments for it . We do Unanimously acknowledge , that if this Church makes the Profession of false Doctrine , or the breaking of God's Commandments a condition of her Communion , They that upon this account Separate from her Communion , are before God clear of the guilt of Schism , in so doing . When it is a Sin to Communicate , it is not a Sin to Separate . Separation from a true Church is sometimes Lawful , if one cannot remain in its Communion without Communicating in her Sins . Suppose a particular Church , tho' Lawfully Constituted and Establisht under Lawful Governours , should make the Terms of her Communion such as Her Neighbour Churches , could not without Sin and Danger , hold Communion with her ; would Separation in this case be adjudg'd a Schism ? Or would it not rather be lookt upon as their Duty and Interest to withdraw from her ? If Schism be consider'd as a Separation from the Communion of some particular Church , then 't is imply'd , that possibly there may be such cause given as may justifie the Separation ; and if so , then the guilt of Schism will lie at the door of the Church which gives such cause , and not at his or theirs who Separate there from — No cause can justifie a Separation save only this , when a Church makes the Terms of her Communion such as cannot be comply'd withal without Sin. And in this Case me thinks it is very plain , that it cannot be Sin to Separate , when it is Sin to Communicate , for no Laws of Men can abrogate or dissolve the obligation of the express Laws of God. When we cannot obey our Spiritual Rulers , without disobeying the express Laws of Christ , the reason of our Communion with such a Church ceaseth , because it does not answer , ( nay contradicts ) the end of Christian Society , which is to have fellowship with the Father and his Son Jesus Christ . 1 Jo. 1. 3. If any Patriarch , Prelate , Church or Churches shall enjoyn Sinfull Duties to their Subjects — it is very Lawful for their Subjects to disobey them , and for strangers to separate from them . As in the Case of Usurpation , the owning of the Lawful King is a Voluntary Act , but if an Usurper threatens to banish him , if de does not abjure him ; upon whom must the blame be laid , upon the Mans voluntary Act , or the Usurpers Voluntary Imposing such a Penalty on those who do nothing but what is Just ? — The making such Terms of Communion is a voluntary Act too , and being a thing Vnreasonable and Vnjust , it leaves the blame on the Imposers . I held it better to seem undevout , and to hear no mens Prayers , than to be forc'd , or seem to comply with those Petitions , to which the Heart cannot consent , nor the Tongue say Amen , without contradicting a mans own Understanding , or belying his own Soul. I had rather be condemn'd to the Wo of Vae Soli , then to that of Vae Vobis Hypocritis , by seeming to pray what I do not approve . If any Bp. Metropolitan or Patriarch , with open face asserts manifest Heresy , or false Doctrin , which hath been so declar'd by approv'd Councils , the disowning all Communion with him , and subjection to him , even before a Council , is commended by some Canons , as a practice which deserves Honour . And it must be so , where subjection must include Embracing Corruptions . Secondly , That Separation from the Communion of Lawful and Canonical Bishops is Schismatical . It is the Law of the Gospel and the constant Profession of the Christian Church , that all Persons , as well Clergy as Lay-men , must live in Obedience and Communion with their own Bishops , as long as they profess the Catholick Faith , and uphold such a publick Worship , wherein it is Lawful to joyn , and in the right performance whereof , we may obtain Salvation . The crime of Schism does manifestly lie upon those who refuse Obedience , to their Lawful Bishops in all just Commands . Not only the Greek , Abyssine , Russian , Churches , but the Protestant Churches , do all with one consent , condemn them for Schismaticks , which separate from the Lawful Pastors of any True Church ( — ) and set up Churches against Churches , and Communion against Communion , &c. It is undoubted , that it has been the constant Doctrin of the Greek , Eastern , Northern and Southern Churches , as well as Roman in all Ages , that Christians ought to be in subjection to their Respective Bishops ; and he was held cut off from the Catholick Church , that did separate from his Lawful Bishop , or was Excommunicated by him ; and no other Church could receive him , till Repentance and Reconciliation to his Own Bishop , and 't is the same at this very day . I reckon my self bound to obey the Commands of my Lawful Governors , both in Church and State , not only for Peace and Order sake , but for the sake of God , who hath Commanded me so to do , and am willing to forego my own Rights often , and deny my own Profit , rather than disobey , or oppose a Command of my Lawful Governours , where I can obey without Sin — God only bids me obey the Church , in such cases as are not defin'd by the Law of God ; but doth not give the Church leave to command any thing contrary to God's Law , nor oblige me to attend to it , or obey it , if it should so command . Schism implies the casting off a Lawful Jurisdiction to which we were oblig'd to yield Subjection and Obedience . Government and Discipline is necessary to preserve any Society , and therefore obedience to Ecclesiastical Governors is a Necessary term of Church Communion ; and let a man be never so sound and Orthodox in Faith and Worship , if he be of a restless and turbulent Spirit and disobedient to his Governors , and their orders and Constitutions , he deserves to be flung out of the Church Communion , if he do's not Separate himself , and will be Damn'd for't too without Repentance . Communion with the Bishop is Essential to the Notion and Unity of an Episcopal Church . Those only Communicate with their Bishop , who submit to his Pastoral Authority , and partake with him in all Religious Offices , and those who do not , according to the notion of the Catholick Church , are Schismaticks , and therefore not of the same Church with him . When men consent to be Christ's Disciples , they consent to submit to that Authority Christ has instituted in his Church . It has been the constant practice of the Apostles , and all succeeding Ages , to set Bishops and Pastors over particular Churches and to confine their Care and Inspection to them . Episcopacy has been the Establisht Government of the Church of England , ever since the Reformation ; and for any Christians to Separate from their Bishops , was always accounted Schism in the Christian Church , unless there were some very necessary reaons to justifie such a Separation . There is no other way of submitting our selves to the Authority of Christ , but by a regular subjection to the Discipline and Government of the Church . I know no way of Judging whether any Man be in Communion with Christ , but by his Communion with the Church . There is no visible Communion with God and Christ , but by a visible Communion with the Church . Subjection to Christ requires subjection to that Authority which Christ has set in his Church , as well as Obedience to his other Laws . 'T is plain we disown Christs Authority when we reject those who Act by his Authority . An obstinate refusal to obey the Imposition of Lawful Bishops and Pastors makes Men Schismaticks . Whosoever is a Member of any particular Church , and refuses all due Obedience to the Pastors and Governors thereof , doth thereby contract the guilt of Schism . — As it is Heresy , to depart from the Faith which they [ The Apostles ] Preached ; so is it Schism to depart from the Authority which they left in the Church till the Worlds end . Whoever by virtue of any Authority under Heaven , shall Usurp Ecclesiastical Power , shall Usurp the Succession of the Apostles , and take it from them that Rightfully stand possest of it , upon pretence of Governing the Church by such Laws , as he is really perswaded , but falsely , to be commanded the Church by our Lord and his Apostles , this whosoever shall do , or be accessary to , is guilty of Schism . Suppose a Prosperous Usurper in this Kingdom had gain'd a considerable interest in it , and challeng'd a Title to the whole , and therefore requir'd of all the Kings Subjects within his power , to own him to be Rightful King : Upon this many of them are forc'd to withdraw , because they will not own his Title : Is this an Act of Rebellion and not rather of true . Loyalty ? Schism in the Church is like Rebellion in the State. There are some things immediately necessary to the Salvation of particular Christians , whether concerning Faith or Good Manners ; and there are other things necessary to the publick Order and Peace of the Church , that by it Christians may be edify'd in all matters of the first kind . The denying any point of the first kind , may , for distinction sake , be call'd Heresie , when a man is resolute and obstinate in it : But in the other kind , it is not false opinion that makes a man a Schismatick , till he agree to destroy the Unity of the Church for it . It can scarce fall out indeed , that any man proceed to destroy the Unity of the Church without some false opinion in Christianity : Yet it is not the opinion , but the Destroying of a true , or erecting of a false Power in the Church that makes Schism . Whatever discouragments the Clergy have found , they still Preach up , and perswade Loyalty to the King ; and by the Doctrine of Passive Obedience to Temporal Authority , keep People from Rebellion , notwithstanding they have been so often jeer'd and abus'd with it : But yet out of modesty seldom insist on the Obedience that is due to the Church and Ecclesiastical Authority , tho' there is as much obedience due to Her , as even to the Church of Rome from her members . As the Faith which we have in the Principles of Christianity , is the foundation of all Christian Graces in the Soul , and the inner dispensation of Eternal life ; so is Episcopacy the Foundation of all visible Union and Government in the Ecclesiastical Body , insomuch that were there no one Bishop left in the world , the Integrity at least , if not the very Essence of the Church would be destroy'd . The summ of what has been cited upon this Query amounts to this , viz. 1st , That if any Church makes the terms of Her Communion sinful , by framing new Articles of Faith , or by imposing false Doctrines for true ; or by corrupting Divine Worship by Wicked , Idolatrous or Blasphemous Prayers , then she is Schismatical , and those that Separate from her truly Catholick : But if she imposes no false Doctrines , nor no new Articles of Faith , and enjoyns nothing in the service of God , but what is innocent , decent , and tending to Edification , then those that Separate from her are a Schismatical , and she a Catholick Church . 2ly , If any Church disobey the Lawful Commands of their Spiritual Governors , or throw off their Rightful and Canonical Bishops , and Communicate with the Vsurpers and Intruders into their Sees , they are Schismaticks . 3ly , If any wholly reject Episcopacy , they destroy the very Foundation of Christian Vnity . Q. Suppose there be more Bishops than one in a Diocess , with which of them must the People Communicate ? A. Almost all Heresies and Schisms , that have distracted the Church , have been no other than so many Defections of the discontented part of the Clergy , and the more Pragmatical part of the Layety from their Rightful Bishop . Non aliunde Haereses obortae sunt , aut nata sunt Schismata quam inde quod Sacerdoti non obtemperatur ; Schisms and Heresies spring from no other cause than Disobedience to the Bishop : Inde Haereses obortae sunt , dum Episcopus qui unus est , Contemnitur : All the disturbance of the Church is purely for want of observing that Precept of the Apostle ; Obey them that have the rule over you , and submit your selves , for they watch for your Souls , as they that must give account : i. e. Obey those that are Rightfully over you , and submit to them , not choosing your selves new Teachers , and running after your own fancy : which Ignatius seems to paraphrase , as he is cited by Antiochus . Let the People assemble where the Bishop is present ; the Sheep ought not to go wandring whither they please , but as the Shepherd leads them . The People ought to follow the Directions of their Bishop , and conclude what he orders to be most pleasing to God. No City , how great soever , had more than one Bishop : This is so well known that it would be great impertinence to go about to prove it by Instances — and besides , the Bishops of most Cities if not all , had a considerable Territory belonging to their Jurisdiction , which was commonly the Country lying round about their City . In great Cities , there was one chief Ecclesiastical Governor called Bishop , to which all both Priests and People were subject and 't was Schism and no Communion , to do any thing without his Allowance and Direction . It was an inviolable Rule among them , [ the Africans ] that there was to be but one Bishop in a City , tho' the City were never so large , or the Christians never so many . One of the greatest and most pernicious Schisms that ever happen'd , might have been prevented , if they had yielded to more Bishops than one in a City ; and that was the Schism of the Donatists — The Novatian Schism began at Rome upon the like occasion . To set up one Bishop against another is to set up Altar against Altar , as that Phrase is commonly us'd in St. Cyprian and St. Austin . Our Author [ Mr. Hales ] proves the Donatists in two lines to be compleat Schismaticks . 1st , For choosing a Bishop in Opposition to a former . 2ly , For erecting new places for the dividing party to meet in publickly . He [ Mr. Hales ] says truly that all Meetings upon unnecessary occasions of Separation are to be stil'd Conventicles , so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks , and he had before determin'd them to be Schismaticks that do choose a Bishop in Opposition to the former , and that do erect a New Church and Oratory for the dividing party to meet in publickly . The Laws and Customs of all Churches do condemn it for Schismatical , for a man to come into another Ministers charge , &c. The summ of what is cited on this Query is this , that there ought to be but one Bishop in a Diocess or City , that they that set up a Bishop in opposition to the Rightful Bishop , and make separate Meetings , setting up Altar against Altar are Schismaticks ; and therefore those that would avoid the guilt of Schism must constantly Communicate , with the First and Rightful Bishop , but never with the Intruder , or his Adherents . Q. Are the People that Communicate with Schismatical Bishops and Presbyters guilty of Schism ? A. A Schismatick is an impious Son , which , having contemn'd the Bishops and forsaken the Priests of God , dares constitute another Altar . The Schismaticks are they , that having left their Bishop , set up for themselves abroad another false Bishop , and all their Adherents are involv'd in the same guilt , who joyn with the Schismaticks against their Bishops . — An essential part of our Communion with our Bishop is to live in Communion only of those Presbyters , who live in Communion of their Bishop , that is , who officiate by his Authority , and are subject to his Directions and Orders . This was a standing rule in Ignatius his time , as is evident from his Epistles , that Presbyters must do nothing in the Church but by the Bishop's consent or order , and those who do , are Schismaticks , and those people who adhere to them in it , partake in the guilt of their Schism , &c. 'T is notorious in all the Histories and Canons of the Church , that never any more than One Bishop at a time was allowed in any of those great Cities [ Jerusalem , Alexandria , &c. ] ( — ) And if a Schismatick did sometimes creep in , as the Novatians and Donatists did in troublesome times , they were always condemn'd by the Church , which did constantly maintain There ought to be but One Bishop in a City or Diocess , and all Priests and Lay Persons ought to be govern'd by him . To assemble and celebrate the Eucharist , besides the Bishop's appointment , was then [ in St. Ignatius his time ] the due mark of a Schismatick . If the Church unites upon Schismatical Principles , whatever the Bishop does in pursuance of such Principles is the Act of the Church ; and if the Bishops be Schismaticks , the Church is so too . The Church is by St. Cyprian defin'd to be a People united to their own Bishop , and a Flock adhering to their own Pastor , whence you may know , the Bishop always to be in the Church , and the Church to go along with the Bishop ; if therefore the Bishop be a Schismatick , so must all the Flock that Communicate with him . If any Presbyter , contemning his own Bishop , shall make a Separate Congregation , and erect another Altar , his own Bishop not being condemn'd of any Irreligion or Injustice , let him be depos'd , as one that is Ambitious , and a Tyrannical person , and in like manner , all that Adhere to him ; and let the Lay People be Excommunicated , after the Bishops third Admonition . He who submits to , or complies with the manager of a Schism , in his prosecution thereof , doth involve himself in the same crime . Q. If a Bishop , or other Clergy man , be guilty of any Offence , by whom is he to be Try'd and Punish'd ? A. Touching the Depriving or Degrading of Bishops , Presbyters and Deacons , the ancient Canon requires the Concurrence and consent of 3 Bishops for the Censuring and Depriving of a Deacon ; of 6 for the Depriving of a Presbyter ; and of 12 for the Censuring , Judging and Deposing of a Bishop . If a Bishop be Convicted of Heresy or Schism , or some great Wickedness and Injustice , his Colleagues ( that is ) Bishops may Depose him , and forbid his People to Communicate with him , and Ordain another in his stead . For one particular Primate or Metropolitan to censure any Bishop by himself , or to be uncapable of censure in his own Provincial Synods , hath no Precedent in the primest and purest Antiquity . The Canon Apostolical ( 33 ) directing , That every Bishop of every Nation give deference to him , that is Chief among them , and to esteem him as their Head , and to do nothing extraordinary without his Cognisance , but every one only to do those things which are expedient to his own Diocess , and to the Country under him . And so neither must the Capital Bishop do any thing without the consent of them all , for thus there will be an Vnanimity , and God will be glorify'd thro' the Lord in the Holy Spirit . Bishops had over their Presbyters and People , Supreme Power under Christ , as to Church affairs , and Accountable only to Christ , and to a Council of their fellow Bishops , often Meeting and Consulting together for the good of the whole . A Bishop of the Church of England , by all the Law in the Christian Church in all ages , and by the particular Law of this Land , in case of offence , is to be Try'd by his Metropolitan and Suffragans . The Bishop of London's Council urged in behalf of the Bishop , for not suspending Dr. S. without a Legal process . That absolute Suspension supposes a proof of the Crime , &c. and That where there is an absolute Suspension , there ought to be Citation , Form of Proceeding , Judgment and Decree ; and that to Act otherwise is contrary to the Laws of God , of Nature ; of all Nations in all Ages , and was never known in the World. My Lord , I Always have , and shall count it my duty to obey the K. in whatever he Commands me , &c. But in this , I humbly conceive , I am oblig'd to proceed according to Law ; and therefore 't is impossible for me , to comply ; because , tho' His Majesty Commands me only to Execute His Pleasure , yet in the capacity I am to do it , I must Act as a Judge ; and your Lordship knows no Judge Condemns any Man before he have knowledge of his Cause , and have cited the Party — From him that will never be Vnfaithful to the K. &c. To suspend is a Judicial Act , which cannot be done without hearing the Cause . When the King commands a Judge , he commands him to Act as a Judge . The Ecclesiastical Commissioners would not declare the Bishop of London suspended , till he had been fully heard . The Prince of Orange in his Declaration , represents the proceedings against the Bishop of London , as one of the great Grievances he came to redress ; The Commissioners ( says he ) suspended the Bishop of London , only because he refus'd to obey an Order that was sent to him to suspend a worthy Divine ; without so much as Citing him before him to make his own Defence , or observing the Common forms of Process . The substance of what is said in answer to this Query is , 1. That a Clergyman cannot be regularly depriv'd but by Bishops . 2. That a Clergyman cannot be suspended but by a Legal Process . 3. That a Bishop cannot be try'd or depriv'd but by his Collegues , that is , Bishops . 4. That those that are depriv'd , without a Hearing , or by Incompetent Judges , cannot be so properly said to be Depriv'd as violently Thrust from their Places ; and therefore it will follow , 5. That a Bishop being not Regularly Depriv'd , is , to all intents and purposes , the Canonical Bishop of his See , and a Priest the True and Lawful Pastor of his Flock ; and the people consequently owe obedience to Them , and cannot forsake their Communion without incurring the guilt of Schism . Q. Were not the Protestants in Q. Mary's days guilty of Schism , in making Separate Meetings under the then Depriv'd Bishops ? A. I willingly grant that in times of manifest Corruptions and Persecutions , such as the Roman and Marian were , Private Meetings are Lawful and Necessary Duties ; because if men do forbid what God has Commanded , it is better to obey God than Man. 'T is plain that the Schism is on the side of the Papists , who upon pretence of Papal Authority , did withdraw themselves from the Communion of their own Bishops , [ after an Universal agreement and concurrence in the Communion , of the Church of England for ten or eleven years together ] and make a formal division in the Church , which was before united in Peace and Truth . The Popish Bishops , that were set aside in Q. Elizabeth's Reign , did possess the places of Lawful Bishops , yet living , or United themselves to such as did possess them , therefore they were Schismatical , and no Lawful Bishops of the Church of England . For as soon as these Lawful Bishops were turn'd out , others were put into their places , and not only so , but contrary to all rule and orderly Government in the Church . For the most certain fundamental Constitution of the Church in all Ages ; and the constant Order of all Societies ( which is always tacitly suppos'd , tho' not formally observ'd ) is That while Particular Churches keep to the Faith and Vnity of the Catholick Church , as ours had done , all things ought to be managed by the Arch-Bishop and Bishops of the Province , and so by the Chief Governors and main Body of the Society , or else things cannot regularly be done . 'T is confess'd that 14 or 15 Bishops were turn'd out , or went away in Q. Elizabeth's days , but according to our Author 's own Argument , they were Schismaticks and no Lawful Bishops , because they came into the places of Lawful Bishops , while they were alive , or else were Ordain'd by , and Communicated with such Schismaticks . I add they Vsurp'd their places by turning out the Metropolitans , and Major part of the Bishops of each Province , and so could have no Lawful Authority , or Jurisdiction . The true Right and Authority of the Church was in those Lawful Bishops , that were made in K. Edward's days , and that was the True Church of England which did adhere to their Constitutions . They [ Q. Mary's Bps. ] were no Lawful Bishops , because they either did Schismatically invade the places of the Lawful Bishops , or else were willingly Consecrated , and did joyn in Communion with those Schismatical Bishops : When the Queen [ Eliz. ] therefore did set them aside , she did but dispossess men , who had no just Right , and remove those by her Civil Authority , who had no Power , but what they had by Force , and the Secular Constitution . All else but Thirlby , were ordain'd by , or Communicated with them during their Schism and Usurpation , and therefore neither the Ordainers , nor Ordained had any Right or Jurisdiction in the Church of England . That which is Essential , and the Authority and Power to execute the sacred office of a Bishop , or Priest in their respective Charges , is deriv'd from the Bishops of the Province ; and after great violence and disorder , from as many , or the major part of them , which survive . Every Bishop and Priest orderly constituted in his place , do's act by the Power and appointment of the Catholick Church , and they contemn the Catholick Church , that desert and disturb them in the performance of their Office. Hence we may understand our Saviours meaning , when he says , If he neglects to hear the Church , let him be unto thee as an Heathen man , and a Publican : which in the first place do's require us to hear our own particular Parish Priest , and Bishop , whilst they are constituted , and live in the Unity of the Church , but principally it does oblige us to hearken to the Catholick Church . So that if our own Pastors turn Hereticks , or set themselves up by undue means , and not according to the Order of the Church , they are not to be hearkned to , but we must according to our Saviour's Command , Hear the Church , and not those Pastors that will not themselves Hear and Obey the Church . The Popes Usurp'd Authority , and his Prohibition of joyning with our English Bishops , made the first Schism , and is the hindrance to keep them from now joyning in Communion with us . For the first 10 years of Q. Elizabeth , the Papists did Communicate with us , till the Bull of Pope Pius IV. An. 1569 / 70. tho' our Reformation was then fully setled . So that they are bound to answer it , why they joyn not still in Communion with us . We can say , the Pope never had any setled and quiet Possession , and exercise of Power here , at least for any considerable time together , as is at large evident from what Mr. Prynn and others have Collected ; and all our Statutes of Provisors , and Premunire's do show how little hold here the Pope was by our Government allow'd , or own'd to have . And tho' many did Appeal to Rome , it was against Law ; and therefore that gives the Pope no more Right here , than many Peoples being Traiterous , and paying Homage to an Usurper , doth annul the Right and Title of the Lawful Prince . The Church of England Bishops are guilty of no Schism , from the Church of Rome ; their order is undoubted , and their Succession uninterrupted , and so their Title and Authority is as firm and unquestionable as any upon earth ; and they must be Schismaticks before God and the Catholick Church , that do not submit to them , and joyn in their Communion in all Lawful things . If we look over the ancient Canons of the Church , we shall find two things very plain in them . 1 That the Notion of a Church was the same with that of a Diocess ; or such a Number of Christians as were under the Inspection of a Bishop . Or , 2ly . That those Presbyters who rejected the Authority of their Bishop or affected Separate Meetings , where no fault could be found with the Doctrine of a Church , were condemn'd of Schism . So the followers of Eustathius Sebastenus , who withdrew from the publick Congregations on pretence of greater Sanctity and Purity , in Paphlagonia , were condemn'd by the Council at Gangrae ; So were those who Separated from their Bishops , tho' otherwise never so Orthodox , by the Council at Constantinople , and the Council at Carthage ; wherein before S. Cyprian had so justly Complain'd of the Schism of Felicissimus and his Brethren , who , on pretence of some disorders in the Church of Carthage , had withdrawn to the Mountains ; and there laid the foundation of the Novatian Schism . But when false Doctrine was imposed on Churches , as by the Arian Bishops at Antioch , then the people were excused in their Separation ; So at Rome when Felix was made Bishop ; and at Sirmium when Photinus publish'd his Heresie ; but I do not remember one instance in Antiquity , wherein Separation from Orthodox Bishops and setting up Meetings without their Authority and against their consent was acquitted from the Sin of Schism . The substance of what is contain'd in the Answer to this Query amounts to this , viz. 1. That K. Edward's Bishops were True and Canonical Bishops . And the Popish Bishops in Q. Mary's days Intruders . 2. That those that adhered to K. Edward's Bishops in Queen Mary's days , altho' depriv'd , were the True Church , and Consequently those that forsook their Communion were the Schismaticks . Q. Whether a Particular Church , ( suppose the Roman ) being Schismatical , yet keeping possession of all the Churches , may be said to Separate ? A. Yes . For Private Meetings , in such a case , commence Churches , and the Churches become Conventicles , according to the Definition given of a Conventicle above . viz. That a Conventicle is nothing else but a Congregation of Schismaticks . If Rome has , by the many Additions , &c. err'd , she may be said to have left , and gone from , or be separated from that First , Holy , Catholick and Apostolick Church , without making an open Schism or Schismatical Separation . — So far then as any Church now in being shall depart from the Doctrine of the Ancient , Catholick Church , and profess great and many errors , and broach new Doctrines , unknown to the Primitive Churches , and lay mighty stresses upon them , so as to make them necessary for Communion here , and to Salvation hereafter , such a Church may be said to Depart or Separate it self , from that Ancient , One , Holy , Catholick and Apostolick Church . It is true , That they who first desert and forsake the Communion of their Christian Brethren , are Schismaticks ; but there is a Moral Defection , as well as a Local . In a word , he that forsakes the Assemblies of Catholick Christians is a Schismatick , not he that goes not to a Church : for where-ever Christians , tho' in a Den or Cave of the Earth , worship God , in the Unity of the Church , there is the Church of God. Q. Are the Dissenters Schismaticks ? A. Yes doubtless , For they not only set up separate Meetings in opposition to Bishops , but renounce all Episcopal Authority , and Usurp the Power of Ordination , which did always belong to the Order of Bishops . As for the Government of the Church , we are assur'd partly from Scripture , and partly from the Earliest Antiquity , That the Order of Bishops and Metropolitans , rests upon Apostolical Institution . Both Timothy and Titus , in the judgment of the most Learned Presbyterians , were Superiour to the rest of the Clergy , within their Districts , at least in Jurisdiction , if not Order . — The Bishop presided over a City , and the adjacent Villages and Territories ; where a Temporal Magistrate was likewise plac'd . As the Metropolis of every Province had its Proconsul in the State , so it had its Archbishop or Metropolitan in the Church . And when the Government of Patriarchs prevail'd , it was form'd after the same Model , either in Imitation of the Vicars or Lieutenants that presided over a Diocess , composed of several Provinces ; or at least in Imitation of the Praetorian Prefects that had several Dioceses under their Jurisdiction . All those that set up Altar against Altar , and hold Separate Congregations contrary to the Law of this Church , are to be held as Schismaticks , and were condemn'd for such by the ancient General and Particular Councils , and all the Catholick Fathers and Martyrs , and thought not sit to be receiv'd into Christian Communion , or accounted lively members of the Catholick Church . As 't is a high crime to Affront a Judge duly Commissionated , so it is no less than Rebellion for an able Lawyer , without a Commission , to assume to himself the Office and Authority of a Judge . And why it should be in Temporal Judges , and not in Spiritual appointed by God , as the Bishops are in the opinion of this Lord Chief Justice , [ Hales ] I cannot see ; I am sure 't was ever thought so by all sober Christians , till our unhappy Rebellion nurs'd People up in Schism and Disobedience . Were it [ Episcopacy ] but an Human Ordinance of yesterday , establish'd by due course of right , let me be bold to say , that if Aerius withdrew his Submission to it , he must come within Epiphanius's list of Hereticks : not understanding an Heretick in St. Augustin's sense , to be none but he that will not believe some point of Doctrine necessary , as the means of Salvation , to be believ'd : but , according to the latitude of the Word , taking all to be Hereticks that make Sects , and Assemble themselves a part besides the Church of God Lawfully Settled . As for Episcopal Ordination that was accounted as necessary , in the primitive Church , to the making a Bishop , Priest or Deacon , as Baptism to make a Christian : And unless the Dissenters can produce a better , that is , a more ancient Charter than the Bishops have , which I am sure they can never do , the sole power of Ordination must be still in them , and those that pretend to it must be Vsurpers , and Consequently Schismaticks . Dr. Sherlock says , but by what Authority I know not , That the Church of England does not deny , but that in case of Necessity , the Ordinations of Presbyters may be Valid . — But he says , with respect to the Dissenters , that the case of Schism is a different thing — and I believe , says he , Our Author himself will not say that Schismatical Presbyters may take this power , or that their Ordinations are valid , if they do . And this is the Case between us and the Dissenters : They ordain in a Schism ; and tho' necessity may make an irregular Act valid , yet Schism will not . The Novatians were Episcopal and so were the Donatists ( says Mr. Baxter ) and yet how have they been judged of for their Schism I need not tell : They are very much to blame that say the Presbyterians or Independents troubled the Primitive Church : It was impossible for them to be troublesome before they were at all : It seems all the Sects and Schisms of that time thought they had no right to pretend to be a Church , unless they had Bishops : But these Anti-Episcopal Separatists were reserv'd , it seems , for the last times , as the severest Curse , and Judgment that could befall the Church . Those Episcopal Schismaticks indeed divided the Church , but These quite Dissolve it . It has been the Tradition and Doctrine of the Christian Church in all Ages , even from the Apostles time to this very day , that no Ordinations are valid or ought to be made , but by Bishops , to whom the greatest Authority of governing the Church is committed . I admire this [ Episcopal ] Government and Institution , because under it I am in no doubt of the Validity of the Ordinations of our Ministers , Or of the Validity of the Sacraments by them Administred : For we have our Orders by a continu'd Succession from the Ancients , and so from the Apostles , which is the only ordinary way , that I know of , for a Man to be Commissionated to act in Christ's Name . I suppose no man will deny that all Ordinations in Schism , are Meer Nullities , tho' made by persons rightly Ordain'd , because against the Unity of the Church . We believe with St. Jerom , that the power of Ordaining belongs only to the Bishop , and your [ Dissenters ] Ordinations made by Presbyters are all Void and Null ; and , till you can prove the Contrary , we take you for no more but a parcel of Lay-intruders into those holy Functions to which you have no right , ( those of you only excepted who have been Episcopally Ordain'd . ) In the first place , I must put him in mind , That as no Man is to meddle with the Sacred Offices ( Except he be called of God ) no Man to preach except he be sent : So no Man is to call or send as from God , but he that is authoriz'd by him for that purpose . Neither can I see any Reason , why a Man may not as well be a Minister of Jesus Christ , without any Mission at all , as by the Mission of those persons who never were sent themselves . I believe there never was any case of Absolute Necessity for Lay-Ordinations ; but if possibly such should happen as the Gentleman mentions , [ of a Company of Lay-men being cast upon an Island , or remaining in some Country , when their Pastors are all kill'd , or turn'd Hereticks ] I am apt to believe that Bishops and Ministers duly ordain'd might be had from other Countries , and if not , methinks it would be reasonable and fit , that we should first see what God would do in such Cases , before we presume to do any thing of our selves , for which we have no Scripture warrant . Basil is so resolute upon his prerogative , that he will not endure they [ Chorepiscopi ] should ordain as much as the Inferiour Clergy , as Deacons , Sub-deacons , Readers , and several others , which the Church of that time reckon'd among the Clergy , without his consent ; and if they do , let them know ( says he ) That whosoever is admitted without our Consent , shall be reputed but a Lay-man : What would he have said if they had pretended to ordain Presbyters or Bishops in opposition to them ? The Bishops of the Church of England desire no more than St. Basil assum'd , That none should be reputed Priests or Deacons that were ordain'd in their Dioceses without their Consent , and that by simple Presbyters , who were never Chorepiscopi , or had any Character to distinguish them from other Presbyters . Therefore the Case ought not to be reckon'd so hard , as it is Commonly represented by the more moderate Nonconformists , who pretend this point of Re-ordination the only Bar that keeps them out of the Church , since there was never any other Church , not any in Ancient times would have received them upon any other terms : And they must have remain'd Nonconformists under Basil , Athanasius and all the Ancient Bishops , whose names are , and always have been had in Veneration with all Christians ; not one of these would have ever been perswaded to own a Pastor that his Presbyters had ordain'd in opposition to him , nay hardly could they have been prevail'd with to admit such as any other Bishop should ordain within their Diocess ; So extream punctilious they were in this matter ; and there is hardly any one thing that caus'd so frequent and dangerous contentions between them as the point of Ordination . Q. May Orders given in a Schism be made afterwards valid ? A. Tho , as was said above , all Ordinations in Schism are meer Nullities , and tho made by persons rightly Ordain'd , yet we find such Ordinations made valid , by the meer decree of the Church , without Ordaining a new , as the Meletians in Egypt , by the Council of Nice , in Epiphanius and the Church Histories ; and as Pope Melchiades , much commended for it by St. Austin , offer'd , to receive all the Donatists in their own ranks , besides divers others that might be produc'd . The only reason why some things , tho they be ill done , yet are to stand good , is , because the power that doth them extends to them , but is ill us'd . So when the power is Usurp'd , as in all Schism , or when that is done , which the Law makes void , it can be to no effect . Therefore when the Act of Schism is made valid , it is manifest , that the Order of Bishop and Presbyter , is conferr'd in point of Right , by the meer consent of the Church , which by the precedent Ordination was Conferr'd only in point of Fact , being a meer Nullity in point of Right . — It hath been often practis'd by the Church , to receive , not only Schismaticks , but even Hereticks also , ( that is , Such as had receiv'd orders of those , that parted from the Church , upon an Error of Faith ) in their respective Orders . But always upon Condition of Renouncing the Cause of their Division ; whereupon they were to receive the Blessing of the Church , by prayer with Imposition of hands . The reason was because neither is Baptism in Schism effectual to Salvation , nor Ordination in Schism effectual to Grace , by Ministry of any Office in Schism . But being Renounc'd , there remains no cause , why their Ministry should not be effectual to their People ; Their Baptism and their Ministry to their own Salvation ; supposing it sincerely renounc'd . Therefore the reason why they who are Ordain'd by Presbyters cannot be receiv'd in their respective Orders , is peremptory ; Because the Schism , Consisting in ordaining against Authority , cannot be renounc'd , unless the Ordination be voided . For so long as the Ministry may be Usurp'd upon such Ordination , so long is the Schism on foot . I can see no reason why the line of Ordination may not pass thro a Schismatical Church ; for altho by Schism people are out of the Church , and while they Continue so , cannot enjoy the benefit either of Ordination or Sacraments ; yet to say , that both are absolutely destroy'd , and Nullifi'd ; so that a Schismatick loses the Chracters , and can neither be a Christian nor a Bishop ( i e ) not the subject of Apostolical power , till he be again Baptiz'd and Ordain'd , is an Assertion beyond all that I could ever yet meet with . The Meletians were Schismaticks , and yet those ordain'd by Meletius were receiv'd into places where others dyed &c. I think that Orders and Regularity of Episcopal Succession will suffice to make them Lawful Bishops , who for corrupting the Doctrin of the Church ; shall not be allow'd to be Good ones . Q. Whether Toleration will excuse from Schism ? A. An Act of Parliament would deliver the Dissenters from Temporal Punishments , and might deliver them from the Sin of Disobedience to Civil Governours ; But the guilt of Schism will remain still , unless he [ Mr. H. ] thinks the Donatists were not Schismaticks , when Julian the Apostate with an uniting design , granted a General Toleration . So that this project may secure the Estates , but cannot secure the Souls of Dissenters ; Schism will damn men , tho they should get it establisht by Act of Parliament . There is nothing more or less in a Toleration , than a Suspensiou of the Penal part of the Law , This is all that it Can do , and perhaps more than it ought . For I believe there ought to be no such thing as a Toleration , and that 't is more than either the Church or State can Rightfully grant . We do not derive the Grounds of Obligation to Ecclesiastick Communion from the Authority of the Civil Law , ( tho' that must be allow'd to add a considerable weight to the Obligation ) but also , and chiefly from that of the Divine Law ; which I conceive to be as positive and express in requiring Unity and Conformity of Worship , as in requiring any Religious Worship at all . No License given , no Toleration granted , no Exemption from Temporal Penalties in case of Separation allow'd by men , is sufficient to excuse from the guilt of Schism those that Separate from the True Christian Church , whereof they were Members , or to render their Schism no sin . Human Lawgivers may give leave to their Subjects to be of any Religion , or to be of no Religion ; but if they do , they can't make it Lawful in it self , either to be Atheists or to profess a false Religion , or to forsake the Communion of the True Church ; for to believe a God and to worship publickly , and to worship him in the Assemblies of the Faithful , are Duties that are laid upon us by a higher than any humane Authority ; and therefore no humane Authority can discharge us from them . The Law can take away and discharge us from no Obligation , but that which its self laid on us ; so that all the meaning of the largest and most unlimited Toleration that the Law can grant , is no more than this viz , a Declaration that Men shall not be liable to any Temporal Mulcts or Penalties , or be any ways punish'd by the Civil Power , upon the account of any Differences in Religion , or for being of no Religion at all ; but if antecedently to the establishment of any Church by the Civil Power , and if antecedently to the enacting any Penal Laws to oblige men to hold its Communion , it was Schism to separate without cause , from that Christian Church , whereof we were Members , and such Schismatical Separation was a Sin before God , then so it will be still , notwithstanding any License or Toleration that can be granted by the Secular Power . Toleration is not only a means to encourage those that are already engag'd in Schism , to continue so , but by experience is found the most effectual way to multiply new Swarms of Schismaticks &c. When a particular Church enjoys a Civil Establishment , it receives , as it were , a new Authority ; in as much as it becomes a Civil Right or Property : So that unless its Constitution is Materially vicious and sinful , it s a high piece of Injustice to destroy or infringe any of its Establish'd Rights or Immunities . But yet since the Magistrate is only the Guardian , not the Founder of a National Church , ( its Original Authority resting on certain positive Laws and Sanctions enjoyn'd by a Power Superior to that of the Magistrate , even that of God Himself ) wherever a Church in any Province or Nation , professeth the True Religion by an Orthodox Faith , and a pure worship under Lawful Church Governours and Pastors , that is the True National Church , in opposition to all Dissenting Sects and Parties ; tho' it wants the Authority of a Civil Establishment . It is indisputably evident that the Christian Church is one Society , or Body of Men united to CHRIST , and each other in certain External , as well as Internal and Spiritual Bonds of Union . It s certain one great design of Christianity , is Vnity ; or to range all the Parts and Members of the Church of CHRIST into an Holy Building : and therefore if the Magistrate is Constituted a Guardian of the True Religion , all his offices of Succour and Protection must be directed to this end ; I mean the Bonds of Catholick Vnity , throughout his whole Dominions . Without this , the Great ends , and Proposals of so pure and holy a Religion , cannot be accomplisht ; and therefore whatever Indulgences or Exemptions the Christian Magistrate may rightfully grant to Erroneous Judgments , or Consciences , acted with simplicity and a pious Disposition ; he cannot upon the Laws and Oeconomy of the Gospel , or any Authority deriv'd to him from thence rightfully give a Positive establishment , within the Districts of the same Government , to two Opposite Communions or Altars of worship ; especially when one of them is founded in a Revolt , from a Pure and Orthodox National Church . This is the very reverse to a Protector and Defender of the True Religion . So great a Sin did the Ancient Fathers account Schism , before the happy Union of the Church and Empire , when the Meetings of the Schismaticks were as much Tolerated by the State , as the Meetings of the Catholicks ; and upon the same principle Donatism and Arianism were accounted as damnable sins every jot , under the Reigns of those Emperours , who granted Toleration to them , as under the Reigns of those who made Laws against them . Nay all the Laws which Constantius and Valens made in favour of Arianism , and for the Establishment of it , did not alter its damnable nature in the judgment of the Catholicks ; neither indeed is the obliquity of Schism alterable by Humane Laws and Constitutions , as being a Transgression of a Divine Positive Law , which God hath made for the preservation of the Body Politick of his Church , to which Schism is as destructive in its Nature , as Rebellion is to the State. Q. Whether Persecution or Force will Excuse from Schism ? A. If the Church of England be a truely Catholick Church , as the Divines of all Reformed Churches abroad will tell them [ the Dissenters ] She is , then they must be guilty of Schism , which is a Separation without a just Cause from the Church , as a Church , without any regard to the State. For Schism or Separation , without a just Cause , is a pure Spiritual Crime , and was reckon'd a Damnable sin , before the Church Christian was united to the Empire , as also in those unhappy Intervals of Persecution , when the Church and Empire were disunited again . For Example , it was a damnable sin when St. Paul charg'd the Ephesians to keep the Unity of the Spirit &c. It was a damnable Sin when he told the Corinthians , That they were all Baptiz'd by one Spirit into one Body , and that , as the Natural Body was made one by the Union of many Members in it , so also was the Body , meaning the Body Politick of Christ . It was a damnable Sin , when St. Ignatius taught the Churches , that nothing should be done without the leave of ●●e Bishop , or in opposition to him , and that , that was only a valid Eucharist which was administred by him , or by one licens'd and appointed by him . And that Makers of Schism could not inherit the Kingdom of God. It was a damnable sin , when St. Cyprian call'd private Meetings , in Opposition to the publick Conventicles of the Devil ; and said that private Altars were no Altars ; and that if a Schismatick should die for Christ , he could be no Martyr , nor have any right to the Crown of Martyrdom ; for which he alledges the words of the Apostles , Tho I give my Body to be burnt , and have not Charity , it profits Nothing &c. When great Exigencies force men to do any thing which otherwise they would not do , they are said to do it unwillingly , and to act against their Judgments and Inclinations ; and particularly when for fear of ruining and Exterminating Penalties , which humanly speaking , are intolerable , men conform to any Religion , which otherwise they would disown ; tho as to outward Conformity and Communion , they are of it , yet they are not for it in their hearts . I Confess men ought to endure any thing , rather than to conform to any Religion , which they believe to be false , or subscribe to any Confession , which they believe not to be true , but yet we see the Frailty of humane Nature is such , that extream severity will make them comply , against their Wills with a Religion they certainly know , and firmly believe to be false . No humane Law can make that Lawful , which God has forbidden ; nor that Vnlawful which he has Commanded . No Church in the World can lay an obligation upon a Man to be dishonest , that is , to profess one thing and do another ; which is Dissimulation and Hypocrisie . And no Church can oblige a Man to believe what is False , or do what is Vnlawful ; rather than do either he must forsake the Communion of that Church . Touching the Worship of God , since the Divine Establishment of the publick Christian Service , is contain'd in the Gospel , no Authority upon earth hath any right to prohibit this . And those Christians , who rightly Worship God , in the true Catholick Communion , according to the Apostolical and Primitive Church , have a right to hold such Assemblies for the Christian Worship , as appear useful for the Churches good , tho this should be against the Interdict of the Civil Power . Seeing Church Communion is a Duty laid upon us by God ; it plainly follows , That no Humane Authority can release us from our Obligation to it . Sometimes Persecution it self is the most prolifick Soil for the True Religion to shoot forth and flourish in : Christianity had not only its first Foundation in it , but we are assur'd , received great Increases from it . The primitive Christians frequented the service of God , when they were in danger of the Laws , because , that which the Laws forbad , was their Assemblies . The main point of that Charter which makes the Church a Society is the Right of Assembling , and holding such Assemblies , without warrant , against all Law of the world that forbids it . The Christian indeed is obnoxious to the power of the Prince , but Christianity is without the reach of his Sword. Passive Obedience is our principle , and if this renders the Legal Establishment of our Religion more obnoxious to the pleasure of the Civil Magistrate , yet it better secures our Common Christianity . The Head of every State is so absolute ; over the Persons that make the Church , that the Independent power thereof , in Church matters , will enable it to do nothing against , but suffer all things from the Sovereign . And yet , so absolute , and depending on God alone , [ is the Church ] in Church Matters , that if a Sovereign , professing Christianity should not only forbid the profession of that Faith , or the exercise of those Ordinances , which God has requir'd to be serv'd with , but even the Exercise of that Ecclesiastical Power , which shall be necessary to preserve the Unity of the Church , it must needs be necessary , for those that are trusted with the Power of the Church , not only to Disobey the Commands of the Sovereign , but to use that Power , which their Quality , in the Society of the Church , gives them , to provide for the Subsistance thereof , without the Assistance of Secular Powers . A thing manifestly suppos'd by all the Bishops of the Ancient Church , in all those actions , wherein they refus'd to obey their Emperours , seduc'd by Hereticks , and to suffer their Churches to be regulated by them , to the prejudice of Christianity : Particularly in that memorable refusal of Athanasius of Alexandria , and Alexander of Constantinople , to admit the Heretick Arius to Communion , at the instant command of Constantine the Great . Which most Christian action whosoever justifies not , besides the appearance of favour to such an Heresy , he will lay the Church open to the same ruin , whensoever the Sovereign power is seduc'd by the like . And such a difference falling out , so that , to particular persons , it cannot be clear , who is in the Right , it will be requisit for Christians , in a doubtful Case , at their utmost perils , to adhere to the Guides of the Church , against their Lawful Sovereign , tho to ●o other Effect , than to suffer for the exercise of Christianity , and the maintenance of the Society of the Church in Unity . If it be here objected that this seems to strike at the Kings Supremacy &c. It may be answer'd that , Min. Tho Kings and Princes are not properly Officers and Governors a distinct , Church , as a Church , it being not a Civil or Secular , but of Christ's Spiritual Society ; yet to them is to be given the external management of this Society , a power to settle its outward Policy , and to be the Moderators and Governors of it : Upon this account the Great Constantine stil'd himself a Civil Bishop , as being chiefly concern'd in the guidance and direction of the outward affairs of the Church . The Bishops and Pastors of the Church have their Ordination and decree their Commission from an higher Power , even Christ ; but they Act and Exercise it under the Protection of the Supream Magistrate . Our Writers divide Ecclesiastical Jurisdiction into Internal , the inward Government which is in the Court of Conscience ; or External , that which is practis'd in Exteriour Courts ; That proceeds by Spiritual Censures ; This by force and Corporal punishments ; That is appropriated to the Clergy and incommunicable to the Secular power ; This is Originally inherent in the Civil Supream , and from him deriv'd to Ecclesiastical Governors . Ecclesiastical Jurisdiction , when said to be annex'd to the Crown , ought to be understood in the latter sense . We of this Church depend upon the King and Parliament for the Legal Establishment of our Religion , but not for the Truth of it ; the former is changeable , because men are so , but the latter is not so , because God changeth not . To destroy the Legal Establishment of a Religion is one thing , and to destroy the Religion is another , for all the Sacredness , that humane Law can give to a Religion is a Legal Sacredness , and no more , or if you please a Legal Establishment . The Church of England thinks no Acts which are Purely Spiritual want the Kings Concurrence ; her Sacraments and her Censures she esteems valid Independently on all humane Authority . Her Charter she derives immediately from Christ . &c. The King is our Supreme Governor under God , but we know of no Supreme Governor that is to be obey'd absolutely , without any limitation whatsoever , but God himself . The Kings supremacy in Ecclesiastical matters doth not imply the power of the Keys , which the King has not . By the Supremacy we do not attribute to the King the power of the Keys , or Ecclesiastical Censures . We never gave our Kings the power of the Keys or any part of either the Key of Order , or the Key of Jurisdiction , purely Spiritual . Tho the Church is not endow'd with any Coactive Power , by Divine Right , yet by Divine Right , and by Patent from God it is endow'd with a power of holding Assemblies for the Common service of God , before any Grant of the Powers of the World , and against any Interdict of them , if so it fall out . The State is indow'd with no Ecclesiastical Right , tho it hath great Right in Ecclesiastical Matters . As no State stands by the Gospel , so , no Right , settled by the Gospel , can belong to any State , or Person as a Member of any State. The Church subsisted 300 years before any State profess'd Christianity , whatsoever Rights it used , during that time , manifestly it ought therefore still to use and enjoy . The whole Right of Secular Powers in Ecclesiastical Matters is not Destructive but Cumulative , that is , That it is not able to defeat or Abolish any part of that Power , which by the Constitution of the Church is settl'd upon Ecclesiastical Persons , but stands oblig'd to the Maintenance and Protection of it . The Power , by which the King Visits and Reforms , is not Spiritual , but Political ; That a Power is not given him to Declare Errors , but to Repress them ; That the Determination of Heresie is by Act of Parliament limited to the Authority of Scriptures , four first General Councils , and Assent of the Clergy i● Convocation ; That the King hath not all the Power given him which by any manner of Spiritual Authority may be Lawfully exercised ( for he has not the Power of the Keys ) but a Power given him to reform all Heresies by Civil Authority , which the Church can do by her Spiritual . That it is impossible it should be prov'd that this Power of visiting and Reforming is a necessary Invasion of the Office of Spiritual Pastors , because when the Prince doth it by them , Commanding them to do the work , and exacting of them a discharge of their Duty , he doth this without Usurping their Office , and yet doth it by a Power , distinct from and Independent on their's . And Lastly , that the Prince is oblig'd to take care that all Acts of Reforming be Executed by their Proper Ministers , because else he transgresses the Power prescrib'd in this Statute [ 25. Hen. 8. ] So to reform Errors as may be most to the pleasure of Almighty God. The Clergy did indeed [ in Hen. 8 time ] bind themselves not to Promulge and Execute any Canons without the Kings leave ; but the Execution , of which they abridge themselves , is such as has Influence on the Civil Rights of the Subject , and therefore necessarily requir'd the Concurrence of the Supreme Civil Power . It is confest that the extream of Raising the Ecclesiastical Power too high , in the times of Popery , had now produc'd another of Depressing it too much . But this was the Infelicity of the Clergy , not their Crime . It is certain that before the Empire was Christian , the Church was govern'd by its proper officers , as a Society distinct from the State , and Independent on it . Who ever did account it Schism in the Gospel sense , and as the word is now used amongst Christians , to disobey the unjust Commands of the Civil Magistrate ? Were Christ and his Apostles Schismaticks ? Were all the Primitive Christians Schismaticks till Constantine's time ? Nay , were there not Schismaticks all that while the Church was a Society that had Laws and Government contrary to the Laws of the Secular Princes ? For does not St. Paul tell the Corinthians that there were Schisms among them , and do we not find the Novatians accounted Schismaticks , and many others long before Constantine's time ? Nay moreover , were not the Arians Schismaticks under the Reign of Constantius and Valens , tho they had the Edicts of the Emperour to favour them , which were then of as good Authority as our Acts of Parliament are now with us ? Or if we should ever have a Popish Parliament , that should command us to go to Mass , and abolish our present Constitutions , should we be Schismaticks for not obeying them ? I hope not , there 's no such matter — Christ has Pastors and Teachers in his Church , and has promis'd to be with them to the end of the World , and commanded all good Christians to obey them — The Church did subsist before the Magistrates favour'd it , and may continue again , tho Kings and Parliaments should leave of to protect it . We only are the Poor , Tame , Dispirited , Drowsy Body , that are in love with our Fetters , and this is the only Scandalous part of our Passive Obedience , to be not only Silent , but Content with an Oc — n of our P — rs which are not Forfeited , nor forfeitable to any Worldly Power whatsoever . The Sovereign Power of the Church consisting in the Sword of Excommunication , upon which the Society thereof is founded , it is Necessarily manifest , that this power is not lost to the Church , nor Forfeit to the State that Professeth Christianity , and undertakes the Protection of the Church . For the Church and Civil Societies must needs remain Distinct Bodies , when the Church is ingrafted into the State , and the same Christian Members of both , in regard of the Relations , Rights and Obligations , which is the same Persons , remain Distinct , according to the Distinct Societies , and Qualities of several Persons in the same . Therefore ; as no Christian , as a Christian , can challenge any Temporal Right , by his Christianity , which , the State , wherein he is call'd to be a Christian , gives him not : So on the other side , no Man , by his Rank in any State , is invested with any Power , proceeding from the foundation of the Church , as it is the Church . So far as Excommunication concerns barely the Society of the Church , any Person , Capable of Sovereign Power is liable to it , upon the same terms as other Christians are , because , coming into the Communion of the Church , upon the same Condition as other Christians , the failing of this Condition , must needs render the Effect void . But , if we consider , either the Temporal force , by which it comes to Effect , or the Temporal Penalties , which attend on it , to These , which cannot proceed , but by the will of the Sovereign , it is not possible that he should be liable . Princes , as well as any other Persons , must Submit themselves to the Power of the Keys , in the Undertaking the Rules of Repentance , so far as they are needful for procuring the favour of God , and obtaining the benefit of the Keys by Absolution . The Pastoral Office of the Guides of the Church , doth extend it self even to Kings , with respect to the conduct of their Souls ; but yet this doth not exempt them from being under the Regal Sovereignty . The Habitual Jurisdiction of Bishops flows , we confess , from their Ordination ; but the Actual Exercise thereof in publick Courts after a Coercive manner , is from the gracious Concessions of Sovereign Princes . As for Causes purely Ecclesiastical , the Bishop being Supreme in his own Diocess , there can be no Original Right of appeal from him , for there is no appeal from the Supreme : He has a free power in the Government of his own Diocess , and must render an account of his Actions to Christ , who is the supreme Lord of the Church as St. Cyprian tells us . While the Clergy Faithfully discharge their office , the Prince ought to Protect them ; and if for this they suffer , no doubt but they are Martyrs . When the Civil Power will not own the Church , The Ecclesiastical Governors , by their own Authority , may establish necessary Rules for Order , as in the Primitive times . Bishop Taylor tells us from Fulgentius , that when Frazamund King of Bisac in Africa , had made an Edict under pain of Death , that no more Bishops should be Consecrated , designing by that device to have the Catholick Faith rooted out of his Dominions ; the Bishops of the Province , no way affrighted at the Edict , met together and Consecrated as many as were wanting , considering that those who were worthy of a Mitre , need not fear to do their Duty , when by so doing they are sure to receive a Crown of Martyrdom . If any such [ Heretical or Infidel ] Prince should design to dissolve our Succession , we have a Canonical right to preserve our Orders , and can but suffer Penalties , which may Oppress , but not Null or Vacate the Validity of our Ordination . No Temporal Christian Powers have any Authority in themselves to Vsurp , Extinguish , Pervert , Alter or Retard , but only to Inspect and Assist the regular operations of the Powers Hierarchical within its own bounds . So that whatsoever Offices thereof are Fundamental to the Catholick Faith , Charity , Union and Government of the Universal and each particular Church , and were receiv'd and practised for such in all Ages before the Empire became Christian , are not to be violated by any Acts of State. For if such violations were accounted Persecutions in Heathen Emperours and Princes , what can they be accounted in Christian ones ? Of these Fundamental Rights therefore I shall subjoyn some Momentous particulars ▪ 1. It was a Primitive and Fundamental Power and Duty of Bishops to convene in Synods without restriction . 2ly . All Ecclesiastical Rights are so Spiritual , that they cannot be by Allowance and Approbation of God or his Church vested in any one in form of a Temporal Right , but only on this Condition , that the parties intrusted with them , continue in the Unity of the Catholick Church , and their own Provincial Bishops , as Prelates of it , having immediate care of their Souls . What Princes have no Rightful Authority to do , that they may irresistibly do upon an uncontroulable Domination and Impunity . Upon which , when they presume to repress our Rights and Liberties , if it be in matters Necessary , they are to be disobeyed in Fact , and submitted to as to their Legal Processes without resistance . The Church is Subject to all Common-Wealths , where it is maintain'd , in Temporal matters : In those which concern the Soul , whom shall we think our Lord leaveth her in charge with , but those whom he trusteth with the Keys of his House ? Our Church acknowledges the King to be Supreme in all Causes , and over all Persons Ecclesiastical . viz. that no Quality in the Church , nor Cause of the Church exempts a Subject from the Secular Laws , and the Sword of Justice ; which may be very true , as it undoubtedly is , yet all manner of Obedience in Religious matters shall not presently become due to the King. For when Sovereigns require the Subjects to do things contrary to Religion , if their Subjects give but one manner of Obedience to their Laws , which goes with us under the Name of Passive Obedience , it saves at once their Acknowledgment of the Sovereigns Supremacy over them , and of Gods Supremacy over all . So that we are not oblig'd by our Oath to become Calvinists , &c. nor , in a word , to be of the King's Religion , but to submit to his Authority , let his Religion be what it will , &c. If by [ the Parliaments ] changing the Church of England , you mean , that Parliaments can make the Religion , profess'd by the Church of England , to become a false Religion , when their Inclinations are once vary'd from us , then I tell you , that the Church of England is not changeable by English Parliaments , nor by all the Powers of the Earth : for this matter is fix'd to their hands , and can never be unfixt to the end of the World. No Ordinance of Secular State can deprive our Church of its essential Rights given us from God , but only lay Temporal Punishments on us , for the use of them , without their permission . Which if it be absolutely necessary for us at any time to do in Opposition to the State , Our Ecclesiastical Acts are not Null , but valid to all effects Purely Ecclesiastical , and we can but suffer , and despise the Penalty . The Romanists triumph that we have no Power to meet in Convocation without Royal Licence , nor at Liberty when there , to dispute one Question without the Kings Allowance , nor are our Conclusions valid without the King's Ratification , whether Catholick , Heretick , Heathen , Turk or Jew , on pain , of hampering by Praemunire's , &c. But here it is to be remember'd , that these are Impositions of the State , for which the Church is not bound to advocate if they are Persecutions : but if men would be just , they would pass the most favourable interpretations on publick Sanctions , and herein conclude , that these Statutes were intended ; not for Persecution , but for Caution only against those extravagancies , which the Church had abus'd its freedom to , the Kings always graciously promising us , on request , opportunity , to Convene , and discuss our Matters , as to us shall seem Convenient , that we might have no cause to think that their Laws are intended for Persecution . And for the Kings Ratification it is justly necessary , not meerly to an Ecclesiastical effect , but that our Censures , for breach of these Canons , may be seconded upon the Contumacious by the Writ De Excommunicato Capiendo , &c. It being no reason that the King should be the Churches Hackney without any consent of his own . — But if any Prince should Pervert these advantages to a Persecution , we must then do our duty , and fear no Sufferings . We hold our Benefices by humane Right , our Offices of Priests and Bishops by Divine Right and Humane Right . But put the case we did hold our Bishopricks only by Humane Right , is it one of your cases of Conscience , that a Sovereign Prince may justly take away from his Subjects any thing , which they hold by Humane Right ? If one man take from another , that which he holds justly by the Law of Man , he is a Thief and a Robber by the Law of God. The substance of what has been said upon these two last Queries amounts to this , 1. That Toleration may excuse a Schismatick from the Penalty , but not from the guilt of Schism . 2. That Communicating with Schismaticks , because Tolerated , makes the crime less dangerous , but not less sinful . 3. That , tho' Persecution or extreme Severity in Governours may make some men thro' humane frailty , to comply with a Schismatical Church , yet that will not excuse them from Schism in the sight of God ; because they ought to obey God rather than Man. 4. That , tho' the Prince be Supreme in Ecclesiastical Causes , yet he cannot alter Religion at his pleasure , or injoyn a Sinful Worship ; and if he do's 't is no Sin , but a duty to disobey him . 5. The Bishops and Governors of the Church in such a case , are bound to defend the Rights of the Church against him , as the Primitive Christians did against the Heathen Emperours . 6. That all , even Kings , are liable to Church Censures . Q. Whether a Prince , being Excommunicated by the Church , may be Resisted , Depos'd , or Murder'd by his Subjects . A. It is contrary to the nature of Excommunication , tho' in the highest degree , that any person , and especially a Sovereign Prince , should thereby lose those Temporal Rights which are not founded in their relation to the Church . Indeed in Christian Kingdoms there are ordinarily some Temporal Penalties , and abatement of Legal Privileges inflicted upon the persons Excommunicate : But this is not the natural Effect of that sentence , but is added thereto by the Civil Government and Sovereignty , under which such persons do live . And therefore no such thing can take place with respect to Sovereign Princes , who have no Temporal Superiour to annex this as a Penalty . Sovereign Princes are not liable to the Sentence of Excommunication , in the same manner with Christian Subjects . — A Sovereign is capable of losing and forfeiting his relation to the Society of the Christian Church , as well as other persons ; because as Mr. Thorndike ( Rt. of the Ch. Ch. 4. p. 236. ) observes he , as well as others , comes into the Communion of the Church , upon the terms and conditions of Christianity ; and a failure in the condition must make the effect void — The effect of Excommunication is such , that it sometimes prohibits Converse among private persons ; except in such Relations , as do not depend upon the Society of the Church , and therefore remain intire , notwithstanding the Separation , from that Society ; as of Parents and Children , Husband and Wife , Master and Servant . And upon this Account , no Subject can , by virtue of Excommunication , be prohibited Converse with and discharge of all Duty and Respect to his Sovereign ; because this is that which he owes him by the bond of Allegiance , and the Laws of Nature , Humane Society , and Civil Polity . As for the Objection , That Excommunicate Persons are not to be convers'd with , by St. Paul's Rule , it is answer'd by all Divines , That it ceaseth , in such Relations ( for example of Parents and Children ) as more Ancient than the Society of the Church , which it therefore presupposeth : and so is to cease , in things necessary to Civil Society ) which Christianity , as it presupposeth , so it enforceth , and not overthroweth . The Church of England always Declar'd against , absolutely Condemn'd , and utterly Detested , Abhorr'd and Abjur'd , that Damnable Doctrine and Position , as Impious and HERETICAL , That Princes who are Excommunicated by the Pope [ or any other Bishop ] may be Deposed or Murdered by their Subjects , or any other whatsoever . Not only those Assertions which directly contradict the Articles of our Creed , but those also which Oppose the Necessary Rules and Precepts of a Holy life , which are a Considerable part of the Christian Faith and Doctrine have generally been esteem'd HERETICAL Doctrines in the Church of God. In the Council of Constance That Assertion , That an ill Governing Prince may Lawfully or Meritoriously be kill'd , by his Subject or Vassal , was condemn'd as erroneous in Faith and Manners , and rejected as HERETICAL . Those who in Communion with the Church of England , embrace that True Christian Doctrine , which was taught in the Primitive and Apostolical Church , are as far from being concern'd in the crime and guilt of Heresy , as Loyal Subjects are from being Chargeable with Rebellion . Among all the HERESIES this Age has spawn'd , there is not one more contrary to the whole design of Religion , and more destructive of Mankind , than that Bloody Opinion of Defending Religion by Arms , and forcible Resistance upon the Colour of preserving Religion . The Wisdom of this Policy is Earthly , Sensual and Devilish , Savouring of a Carnal , Vnmortifi'd and Vnpatient Mind that cannot bear the Cross , nor Trust the Providence of GOD. Have we some that deny the Kings Supremacy , and hold it lawful to Depose and Murder Kings ? We owe these Tenets and Practices to the Church of Rome . A Protestant Rebel ( said the Blessed Martyr K. Ch. 1st ) in the same degree of Rebellion with a Papist , hath far more to answer , as having more light , and it being more expressly against the Religion he professeth , whereof it hath hitherto been a Maxim ( tho it be now taken for Apocryphal Doctrin ) not to take up Arms against their Prince upon any Pretence whatsoever . Our Law-givers piously declare , That , By the Murder of our late Dread Sovereign , the Protestant Religion hath receiv'd the greatest Wound and Reproach , and the People of England the most insupportable shame that was possible for the Enemies of God and the King to bring upon us . 12. Car. 2. c. 30. I do humbly offer to your Lordships deliberate thoughts these following Considerations concerning the Points of Resistance . First that the Christian Religion doth plainly forbid the Resistance of Authority . 2ly . That tho our Religion be Establisht by Law , ( which your Lordship urges as a difference between our Case , and that of the Primitive Christians ) yet in the same Law which establisheth our Religion it is declar'd , That it is not Lawful upon any pretence whatsoever to take up Arms , &c. Besides that there is a particular Law declaring the Power of the Militia to be solely in the King. And that ties the hands of Subjects , tho the Law of Nature and the general Rules of Scripture had left us at liberty ; which I believe they do not , because the Government and Peace of Human Society could not well subsist upon these Terms . 3ly Your Lordships opinion is contrary to the Declar'd Doctrine of all Protestant Churches , and tho some particular Persons have taught otherwise , yet they have been contradicted herein and condemn'd for it , by the Generality of Protestants , and I beg your Lordship to consider how it will agree with an avow'd asserting of the Protestant Religion , to go contrary to the General Doctrine of Protestants &c. It is so notorious , that it needs not proof , that our rigid Sectaries have held it Lawful , not only not to Obey wicked Kings ( whom they call wicked ) but also to resist them , to take Arms against them , to have no further regard to them than if they were the most simple subjects within their Realms , to Excommunicate them , to Depose them , to Vn-king them , to take their Crowns and Thrones from them , and to Banish or Imprison them : For according to Buchanan and his whole Tribe , the Band being broken between the People and the King , he loseth all his Power and Authority which he had by Compact from the people . This is Jesuitism with a witness , or else we have been Vnjust in Charging this Doctrine upon the Jesuits . That the Authority of Supreme Lawful Magistrates is Divine is , and ever hath been , the plain and honest Doctrine of the Church of England . And I should have wonder'd how any wise man should not see it in the Homily against Rebellion , but that I do consider , that that Homily is a Looking-glass , wherein those , who have been Traytors , cannot but see their own guilt and Deformity , and therefore do not care to look at all into it . He that lifts up his hand against the Lord 's Anointed strikes at the Face of God himself . Our Church doth not only teach [ Non-Resistance ] as her own Doctrine ; but which is more effectual , as the Doctrine of Christ , and his Apostles and of the Primitive Church . If there can be no clear way of reconciling the Terrour menac'd by St. Greg. Nazianzen's Father , Bp. of Nazianzum against Julian's Captain of Archers , sent to rob and overthrow the Church of Nazianzum with the Rules of Christian Patience , yet perhaps there may be to reconcile it with Loyalty ; for Julian was a Rebel against his Emperour Constantius — So having forfeited all Right of Succession to Constantius by Rebellion , and not being elected by the Lawful Army of Constantius , he was no other than as Oliver Cromwell had been in England , if all the Royal Family and Relations had been extinct . So that if it were not done like a Martyr , calmly to permit the Wolf to raven as he hoped , yet it was no opposition to any Lawful Prince , or His Commissioner , but an Vsurper and his Elf : And for any thing I know , prudential and Venial , if no more than so , if not also laudable . And on this ground the Solemn Liturgies us'd openly against him , and the Commendations bestow'd on him that Kill'd him , tho one of his own Army , may be justifi'd , not upon the Account meerly of persecuting Christianity , had he been a Lawful Prince , but for that he was an Vsurper only of the Empire , no Lawful Emperour according to the Rules of Imperial Election . &c. a Meer Oliver Cromwell and Tyrannical Intruder &c. The substance of what is said in answer to this Query is this , 1. That Christian Princes , tho they are liable to Church Censures , yet they are not to Temporal Penalties , as Deposition , Exile , Death . 2. That the Doctrine of Resisting and Deposing Lawful Princes , upon pretence of Excommunication , or any other pretence whatsoever , is Damnable and Heretical , contrary to the Laws of this Realm , and contrary to the Doctrine , not only of our Church , and all Protestants , but of Christ and his Apostles , and the Primitive Christians . 3. That the Crown [ in Hereditary and Successive Monarchies ] descending from Fathers to Children , whether Males or Females , is not liable to be Disposed , Alienated , or Sold ; nor doth it depend on any Election , or Choice of the People . 4. That Monarchy hath at least as good a Title to all its Powers , Rights , and Privileges , as any of its Subjects can have to their Honours , Properties and Estates , and if Subjects lose no Temporal Rights by Excommunication , certainly Princes ought not . Q. Whether the People are not oblig'd to Communicate with the Establish'd Church , if Superiour in Number to any other Communion , and more firmly United ? A. If the Establish'd Religion be Corrupt in Doctrine and Worship , as in Popish Countries , or Schismatical , as in some Protestant Kingdoms and States , they ought not to Communicate with them , tho' their Numbers be never so great , and they never so closely United . For if it be sinful to Communicate with a false , or Schismatical Church ( as it certainly is ) its being establisht can never make it no Sin. It is not the great Number of Church Members in any Diocess , Province or Patriarchate , but the Cause and Nature of the Communion that makes a True Church . — As I observ'd before , it is not the Number of Communicants , but the Cause or Soundness of Communion that makes a true Church ▪ and therefore were there both for Kind and Number , ten times as many more Opposite Sects and Communions , as there are in this Nation , and Bishops at the Heads of them all , yet upon Supposition that the Church of England is sound and Apostolical in Doctrine Worship , and Discipline , that small number , adhering to her Communion , must be the True Church . Nay if all the Bishops of England , but One , should fall away from the Church of England , that One Bishop , and the flock adhering to him , would be the True Church of England , and as True and Catholick a Church , as if there were not one Dissenter in the Land. Truth is to be follow'd with a Few , if there are but Few the follow it ; but thou shalt not follow a Multitude to do evil . Truth is the same and changeth not , whether they be Few or Many that profess it ; and our Religion stands not in a Multitude of Pretenders , but in a Holy Doctrine and a Holy Practice , whic● all ought to follow , even when the most do not . He who denies that the Major part of the Guides of the Jewish Church err'd , must also deny Christ , since by such Church Authority he was rejected . He who will determine the Prince to Judge alwaies with the Majority of Church Guides obligeth him in Elijah's time to establish Baalism ; and at other times Calf-Worship . If truth be alwaies on the side of the greatest Number , which was the True Church in Abraham's time , when he was of a Religion by himself ? Was it in his small family , or amongst the Idolatrous Nations , that dwelt round about him ; or which was the True Church in all that long tract of time from Moses to our Saviour ? was it not Confin'd to a very small spot of Land , even when it was at its largest extent ? And that again Contracted to a much less compass in Elijah's time , when there were not in ten of the Tribes of Israel , above 7000 men who had not bow'd the Knee to the Image of BAAL . 1 Kings . 19. 18. Again if that be alwaies the True Church , which is the Largest , time was when the Arian Hereticks were the true Christian Church , and the Orthodox Professors of Christianity ( who were but a very few in Number in Comparison with them ) were Consequently miserably deluded , and rank Hereticks . In the Text we are told , that many of our Lord's Disciples ( probably not fewer than 5000 ) went away from him at once , and ( as far as appears by the History ) there were only 12 that remain'd with him , a very small number in comparison with the great Multitude that went away ; and yet there can be no doubt , but that these were the True Church , and that they which went away were Schismaticks . Multitude may render a Sect Formidable , but 't is but a poor Argument of Right . Suppose we were by much the Fewer : So hath the Church of God often been , without any the least prejudice of the Truth of their Religion . What think we of the Church in Abraham's Time , which for ought we know was confin'd to one family , and one small Kingdom , that of Melchisedeck King of Salem ? What think we of it in Moses's Time , when it was confin'd to one People wandering in a Wilderness ? What of it in Elijah's Time , when besides the Two Tribes that worshiped in Jerusalem , there were in the other Ten but Seven Thousand that had not bow'd the Knee to Baal ? What in our Saviour's Time , when the whole Church consisted of Twelve Apostles , and Seventy Disciples , and some few followers besides ? How would Bellarmin have despis'd this little Flock , because it wanted one or two of his goodliest Marks of the True Church , Vniversality , and Splendor ? And what think we of the Christian Church in the Height of Arianism and Pelagianism , when a great part of Christendom was over-run with these Errors , and the Number of the Orthodox was inconsiderable in comparison of Hereticks ? But what need I urge these instances ? As if the truth of Religion were to be estimated and carry'd by the Major Vote ; which , as it can be an Argument to none but Fools , So I dare say no Honest and Wise man ever made use of it &c. The Revolt [ to Donatism ] in all parts of Africa , was so general that the Catholick Communions look'd more like Conventicles , than the Catholick Church . It is not bare Vnion , but the things in which a Church is united , that must truly recommend and justifie it to the Christian world , and prove it to be the Church of God. I believe there never was a more perfect Union and Agreement in the Church of Rome [ or in any other Church ] than among the Israelites which worshiped the Golden Calf ; nevertheless it was no Schism to divide from them , because they United in a Sin. Their Vnion was their Crime . The Corahites were as firmly United under Corah , as the True Church was under Moses and Aaron — The ten Tribes were as firmly united at Bethel , as the two were at Hierusalem ; they had Number , as well as Vnion , to plead , but , notwithstanding both their Number and Union , they were but a great Schism , because they united in Innovations , contrary to the will of God. There hath been at several times as strict an Union among Hereticks and Schismaticks , as among the Catholicks . The Novatians in particular were remarkable for their Concord , Unity and Unanimity . So were the Arians generally all of one Communion , and very Unanimous against the Homousian Doctrine , and yet they were but a great prevailing Schism when they were at the highest , and had almost gain'd the whole Christian World. From these examples 't is plain that in passing Judgment upon Churches we are not to look at the Vnion , so much as the Cause in which they are united . We are to Consider if their Doctrine and Discipline be Apostolical , and their Terms of Communion truly Catholick , and if they be so , then their Union in them is Holy and Laudable , and such as makes them the true Churches of God. A Concurrence of these things is the genuine Badge of a truly Catholick and Apostolical Church . The worst Fraternities have sometimes the firmest Union ; as we of this Nation very well remember the Time , when those of the Great Rebellion boasted , that God had united the Hearts of his People in his Cause , as one Man ; nevertheless those pretended People of God , whose Hearts and Hands were so United , that we could not break their Bonds of Union asunder , were no better than a Band of Rebels , and their Cause downright Rebellion against God , and the best of Princes , tho they acted in it as if they had been all inform'd with one Common Soul. The like hath often happen'd in Ecclesiastical Societies : The Samaritans , who had neither Sadduces nor Phraisees , nor Essens nor Herodians , nor Cabalists nor Carraites among them , for that reason had a firmer Union among themselves , than the Church of the Jews had , and yet they were not the True Church . So among the Ancient Christians , The Novatians liv'd in perfect Peace and Unity among themselves , when there were many Feuds and Contentions among the Catholicks : which shews that bare Vnity is not a good Test whereby to try Churches . The Sum of what is said upon this Query is , That 't is Soundness in Doctrine , Discipline and Worship that makes a True Church , and not Number and Vnion . Q. Whether a well-meaning Christian may not now and then , or Occasionally Communicate with a Schismatical Church ? A. We must not give countenance to the Church Assemblies [ of Schismaticks ] by our presence among them , if we can avoid it . Now if there be but one Catholick Church all the World over , then every Separation is a Schism on one side or other ; for where there are two Separate Churches , one , if not both , must be Schismatical , because there is but one Church : And if the Unity of this Church consists in one Communion , which exacts a joynt discharge of all the Duties of a Church-relation , in Hearing , and Praying , and Receiving the Lord's Supper , &c. together , then to forsake the Church and meet in private Conventicles , in Distinct and Opposite Communions , for Religious Worship , is Separation ; and when it is Causeless , is a Schism . You cannot be in Communion with two Churches which are in a State of Separation from each other — for to be in Communion with a Church is to be a Member of it , and to be a Member of two Separate and Opposite Churches , is to be as contrary to our selves , as those Separate Churches are to each other . Wherever there are distinct and Separate Communions and Churches , which do not own Church-membership with each other , but , tho they live in the same place , yet divide into several distinct Congregations , under different Governors and Opposite Orders and Rules , there is certainly a Schism on one side or other : where there are two distinct and opposite Communions , one of them must be Schismatical , because there ought to be but One. To assert that there are more True Churches than one ( how large or narrow soever the bounds of it be , which were not very large in the first Institution of a Church , and may be reduc'd again to a narrow Compass , by a general Apostacy ) is to justify Schism by a Law ; for then there may be Distinct Churches , and Distinct Opposite Communions without Schism , which is the most Schismatical Principle in the World , if Christ have but One Church and One Body . It is impossible to joyn in Communion with such men without Judging and Censuring those whom I believe , in those very Acts of Worship , in which I joyn with them , to be either Superstitious or profane , and therefore tho' such men should worship in the same Church , or Religious Assemblies , yet they do not worship in One Communion . It is hard to understand , if occasional Communion be Lawful , that constant Communion should not be a Duty . Q. Whether Salvation may be had out of the Church ? A. It is Universally agreed that there is no Salvation to be had out of the Catholick Church . Infidels , Jews , Turks , &c. that never were in the Church ; Hereticks that have forsaken or Corrupted the Faith , that was once deliver'd to the Saints ; Schismaticks that have divided themselves ; and Excommunicate Persons that are Cut off from the Communion of the Church , without Reconciliation , cannot be sav'd . For most certain is that Rule of St. Cyprian and St. Austin , He shall not have God to be his Father , that will not have the Church to be his Mother . We cannot run our Spiritual Race unless we be in the Church , for there is no Prize , no Crown to run for out of it . And therefore those who lose , as well as those who win the prize must be in the Church and Members of it . Catholick Communion is our Union in one Body , and Communicating in this one Body is the exercise of Catholick Communion , which those who do not , if there be not a just and necessary Cause for it , are Schismaticks for all that , whatever their Faith and Worship be ; and Schism is a Damning Sin. To disobey our Governors , the Bishops and Pastors of the Church , &c. hath been ever in the Church of God accounted Schism , and that Schism Damnable . We [ Church of England and Rome ] are thus far agreed , that Schism and Heresy are dangerous sins , destructive of the Peace and Order , the well being at least , if not the Being of Gods Church , and such sins , as without a true and timely Repentance , will unavoidably and eternally ruin those that are guilty of them . The Being and Well-being of the Church are incompatible with Schism , and it is not only Evil because God hath forbid it , but God hath forbid it , because he knew it was Evil and pernicious in its Nature to his One Catholick Church . Wilful Schism is in all Cases a Damning Sin. Wilful Schism puts men out of the State of Salvation . Christ has made Schism a Damning sin to give Authority to the Church . Separation from the Church of England is a Schism , and Schism is as damning a Sin , as Idolatry , Drunkenness or Adultery . The Church which is the Schismatick , according to the language of the Primitive times , is out of the Catholick Church Extra Ecclesiam foris . All Ministerial Gifts are for the Edification of Christs Body , which supposes , that their Efficacy , and Influence is confin'd to the Communion of the Church , and does not reach the Conventicles of Schismaticks . The Increase and Edification of Christians is in the Unity of the Church , and Consists in the increase of Brotherly Love and Christian Charity , Virtues which cannot be learn'd in a Schism . &c. Christ's Church was never inlarg'd yet by the preaching of Schismaticks , which divides and lessens the Church , but will never inlarge it . There is no doubt , but the Spirit of God is departed from him , who is departed from the Unity of the Church . Schismaticks have not the kind Influences of the H. Spirit , whereby the Church is govern'd . Whence not only all their Gifts , but all their Good works are utterly spoil'd and come to nothing . As a part cannot retain its sense and life , when it is out off from the Body ; as the Branch cannot bear fruit except it abide in the vine ; as a Rivulet is soon dry'd up when separated from the fountain ; as a Ray cannot subsist , when taken away from the Sun ; so neither can a Schismatick Reap any profit from his Gifts or Good works , when separated from the rest of the Church of Christ . Some are not sensible that it is any great harm to go amongst them [ i e Schismaticks ] to pray with them , or to hear the Gospel Preach'd . But to joyn with them in those , otherwise , Holy offices , is the way to become partakers of their sins , Their Sacrifices shall be to them as the Bread of Mourning , all that Eat thereof shall be polluted . Where two or three are gather'd together in Christ's Name , there is He in the mid'st of them ; not when they are gather'd against his Name , and against the other Members of the Church . Such mens Prayers are not only ineffectual but execrable . Their Prayers and Preaching and other parts of Divine worship being perform'd in Opposition to the other Members of the Church , are turn'd into sin ; and They Come together , as the Corinthians ( 1 Cor. 11. 17. ) in a Division of Theirs , not for the Better but for the worse . The efficacy of the Prayers of the Church , depends upon the Unity of the Church . It is agreed upon by the whole Church , that Baptism in Heresy or Schism , ( that is , when a Man gives up himself to the Communion of Hereticks , or Schismaticks , by receiving Baptism from them ) tho it may be True Baptism , and not to be repeated , being given in the Form of the Church ; yet is not Available to Salvation ; making him accessary to Heresy or Schism , that is so Baptiz'd . We being many are one Bread and one Body , for we are all partakers of that one Bread ; and upon this account it is call'd the Communion of the Body of Christ — And therefore the Body of Christ cannot be receiv'd in a Schism . For where there is a Schism , it is no longer one Bread and Body , nor the Communion of Christ's Body when it is divided into different and Opposite Communions . That which is the Common Bread of all Christians must be receiv'd in Vnity and one Communion ; for it loseth its Nature , Virtue , and Efficacy in a Schism . If our Saviour would not allow any man to offer any Sacrifice to God , who had a private quarrel with his Brother , till he had reconcil'd himself to him , how unlikely is it , that God will hear the Prayers of those men who are at variance with the Church of God , and divide the Communion of it ? Schism indeed we do say , is a damning sin ; but there may be Divisions where there is not alwaies the Guilt and Formality of Schism ; and we hope this is the Case of all good men , who separate from the Church , thro some invincible prejudices and prepossessions . — If men be sincerely honest and do fall into Schism , thro an Innocent mistake , God will be merciful to them , which secures the final happiness of Good men . The substance of what has been said in Answer to these two last Queries is this , 1. That if Christ has but One Church , out of which Salvation is not ordinarily to be had , then all Christians are obliged , as they tender the Salvation of their Souls , to keep intire Communion with that One Church , and not to run , for fear , Worldly interest , or wantonness , from the Church to the Conventicle , and from the Conventicle back again to the Church . 2. That if neither Prayers , Preaching nor Sacraments have any Efficacy or Virtue , unless administred in the Vnity of the Church , Nay if they are pernicious and Execrable , it behoves all Dissenters to forsake and renounce all their Schismatical Meetings , and to reconcile themselves to the Church . 3. That if those only , who thro Ignorance and prejudice , or the like , Communicate with Schismaticks , may , and that by Gods Extraordinary Mercy too , be sav'd , then those who are guilty of Wilful Schism , or , wantonly gad from the Church to Schismatical Conventicles , and are therefore really members of no Church , are in a desperate Condition . SIR , According to my promise , I have given you the Opinions of some of our Eminent Episcopal Divines upon all your Queries ; and could have added many more if needful , and upon the whole you will find that they are fully agreed , that those who forsake either the Communion of Lawful , and Canonical Bishops , and set up others in Opposition to them ; or wholly reject the Order , are notwithstanding any Dispensation , Exemption , Toleration , or even Legal Establishment , Compleat Schismaticks . To conclude , Communion is the Strength and ground of all Society , whether Sacred or Civil : whoever therefore they be , that offend against this Common Society , and Friendliness of men , and Cause Separation and Breach among them , if it be in Civil occasions , are guilty of Sedition or Rebellion ; if it be by occasion of Ecclesiastical Differences , they are guilty of Schism . Therefore let you and I and all Good Christians and Loyal Subjects pray , as our Church in her Litany directs , from all Sedition , privy Conspiracy , and Rebellion ; from all false Doctrine , Heresy and Schism , Good Lord deliver us . And Let us beseech Almighty God that he would be pleas'd to bring into the way of Truth all Such as have err'd , and are deceiv'd ; to strengthen such as do stand ; to comfort and help the weak-hearted ; to raise up them that fall , and finally to beat down Satan ( the Author , and Abetter of Schism and Rebellion ) under our feet — I am , SIR , Yours &c. Postscript . SIR , UPon the Review , I find my self oblig'd to beg your pardon for two things . The one , for not Answering your Queries in the same Order as you propos'd them , and for adding one or two of my own . The other , for making my References so very short . ` As for the First , I shall presume upon your pardon , because it was done with a good design , viz. to make the whole more clear and intelligible . As for the other , I think I have aton'd , by sending you , together with the Abbreviations , the Titles at length of most of the Books , the Booksellers Names , the Years when Printed , and the Authors Names , where they are set to the Books ; and , where they are not , the Names of the suppos'd Authors , in Crotchets , as you 'll see by the following Catalogue . Feild of the Ch. Of the Church five Books by Richard Feild &c. the 2d . Edition , at Oxford , imprinted by William Turner &c. 1628. Ham. of Sch. The 2d . Vol. of the Works of the Reverend and Learned H. Hammond D. D. the 2d . Edition London printed for R. Royston and R. Davis in Oxford 1684. Bishop Lon. Try. A true Narative of all the proceedings against the Ld. Bp. of London in the Council Chamber at Whitehall , by the Lords Commissioners appointed by his Majesty to inspect Ecclesiastical affairs . London , Printed and are to be sold by Randal Taylor near Stationer's-Hall . 1689. Dr. Lloyd's Serm. on Act. 2. 42. A Sermon preach'd before the King at Whitehall Nov. 24. 1678. by William Lloyd D. D. and Dean of Bangor and Chaplain &c. London , printed for H. Brome 1679. Still . Misc . Separ . The Mischief of Separation , a Sermon preach'd at Guildhall Chapel , May 2. 1680 before the Lord Mayor by Ed. Stillingfleet , D. D. Dean of St. Paul's , &c. London , printed for H. Mortlock at the Phoenix in St. Paul's Church-Yard , &c. 1680. Stil . unreason . Separ . The Unreasonableness of Separation : or an impartial account of the History , Nature and Pleas of the present Separation , &c. by Edward Stillingfleet D. D. Dean of St. Paul's &c. London , printed for H. Mortlock . 1681. Differ . Case . The Difference of the case between the Separation of Protestants from the Church of Rome , and the Separation of Dissenters from , &c. by Dr. Claget . London , printed for Tho. Basset and Fincham Gardiner . 1683. Prot. Resol . Faith. Protestant Resolution of Faith , in Answer to three Questions , &c. by Dr. Sherlock , London , printed 1685. Ans . to the Kgs. Paps . An Answer to some Papers lately printed concerning the Authority of the Cath. Church in matters of Faith and Reformation of the Church of England [ by Dr. Stillingfleet ] London , printed for R. Chiswell . 1686. Vind. of Ans . to the Kgs. Paps . A Vindication of the Answer to some late Papers concerning the Unity and Authority of the Cath. Church , and the Reformation of the Church of England [ by Ed. Stillingfleet D. D. ] London , printed for R. Chiswell . 1687. Apologet. Vind. Ch. Eng. An Apologetical Vindication of the Church of England : in Answer to those who reproach her with the English Heresies and Schisms , or suspect her not to be a Catholick Church , upon their account [ by Geo. Hicks D. D. ] London , printed for Walter Ketilby , 1687. Vindic. Ch. Eng. from Sch. A Vindication of the Church of England from the foul Aspersions of Schism and Heresy unjustly cast upon her by the Church of Rome , pt . 1st . [ by Mr. Altham ] London , printed for Luke Meredith . 1687. Plain fam . Disc . A plain and Familiar Discourse by way of Dialogue betwixt a Minister and his Parishioner , concerning the Cath. Church , in three parts &c. by a Divine of the Church of England [ Dr. Freeman ] London printed for R. Clavel and B. Took 1687. Ans . to Reas . and Author . An Answer to a Book entitul'd Reason and Authority : or the Motives of a Late Protestants Reconciliation to the Cath. Church , &c. in a Letter to a Freind [ by Dr. Bainbrigg ] London , printed for Brab . Aylmer . 1687. Animadvers . 8 Thes . Animadversions on the Eight Thes . laid down , and the Inferences deduc'd from them in a Discourse entitul'd Church Government . Part 5. lately printed at Oxford [ by Mr. Atterbury ] Oxford , printed at the Theatre Anno. 1687. Reflect . Hist . pt . Ch. Govern. Reflections on the Historical part of Ch. Government , part 5. [ by Mr. Smadge , ] Oxford , printed at the Theatre , Anno. 1687. Reform . justif . The Reformation of the Church of England justify'd according to the Canons of the Council of Nice , and other General Councils , and the Tradition of the Cath. Church , being an Answer to a Paper reprinted at Oxford , call'd [ The Schism of the Church of England ] demonstrated in four Arguments , &c. [ by Dr. Saywell ] Cambridge , Printed for Ed. Hall , 1688. Discourse Nat. Vnity . &c. A Discourse concerning the Nature , Unity , and Communion of the Cath. Church wherein most of the Controversies Relating to the Church are briefly and plainly stated pt . 1st . by Will. Sherlock . D. D. and Master of the Temple . London , printed for William Rogers 1688. Several Capt. Quer. Several captious Queries concerning the English Reformation first propos'd by Dean Manby , &c. briefly and fully Answer'd by Dr. Claget . London , printed for James Adamson . 1688. Cath. Bal. The Catholick Balance ; or a Discourse determining the Controversies concerning , 1. The Tradition of Cath. Doctrines . 2. The Primacy of St. Peter and the Bishop of Rome . 3. The Subjection and Authority of the Church in a Christian State , &c. [ by Mr. Hill of Killmanton in Somersetshire ] London , printed for R. Clavel 1687. Sherl . Serm. Nov. 4. 88. A Sermon preach'd before the Right Honourable the Lord Mayor and Aldermen of the City of London , at the Guildhall Chapel on Sunday Nov. 4. 1688. by W. Sherlock D. D. Mr. of the Temple . London , printed for Will. Rogers , 1689. Vindic. some Prot. Princ. A Vindication of some Protestant Principles of Church Unity and Cath. Communion from the charge of Agreement with the Church of Rome [ by Dr. Sherlock ] Ans . to Anonym . A Letter to Anonymus , in Answer to his three Letters to Dr. Sherlock about Church Communion . Rev. M. H's . new notion . Sch. A Review of M. H's . new Notion of Schism , and the Vindication of it . London , printed for E. Mory , 1692. Hellier's Treat . Sch. A Treatise concerning Schism and Schismaticks , &c. by Hen. Hellier D. D. fellow of CCC . Oxon. London , printed by R. Smith for John Crosley Bookseller in Oxford . 1697. Blackall visit . Serm. A Sermon preach'd at Brentwood in Essex Oct. 7. 1693 at the Visitation , &c. by Offsp. Blackal . 2d . Edition . London , printed for W. Rogers 1699. Necess . Regul . Press . A Letter to a Member of Parliament , shewing the necessity of regulating the Press , Oxford printed 1699. Thorn. Weights and Meas . Just Weights and Measures , That is , the present State of Religion weigh'd in the Balance and measur'd by the Standard of the Sanctuary , according to the opinion of Herbert Thorndike . The 2d . Edition . London , Printed for J. Martin . 1680. Def. Vnreason . Separ . A Discourse of Church Unity being a Defence of Dr. Stillingfleet's unreasonableness of Separation in Answer to several late Pamphlets but Principally Dr. Owen and Mr. Baxter , by a Presbyter of the Church of England . [ Dr. Sherlock ] London , printed for R. Chiswel . 1681. Vindic. Def. unreason . Separ . A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lobb &c. by the Author of the Defence . London , printed for R. Chiswell . 1682. 2d pt . unreasonable Separ . The Unreasonableness of Separation : The 2d . part : or a further impartial Account of the History , Nature , and Pleas of the present Separation , &c. [ by Mr. Long ] London , printed for Dan. Brown at the Black Swan and Bible , without Temple Barr. 1682. Vindic. prim . ch . A Vindication of the Primitive Church and Diocesan Episcopacy in Answer to Mr. Baxter's Church History of Bps. &c. [ by H. Maurice D. D. ] London , printed for Moses Pitt . 1682. Ans . to Prot. Reconciler . A Vindication of the Rights of Ecclesiastical Authority being an Answer to the 1st . part of the Protestant Reconciler by Wm. Sherlock D. D. Mr. of the Temple . London , printed for Abel Swale . 1685. Falkner's Christ . Loyal . Christian Loyalty : or a Discourse wherein is asserted that just Royal Authority , &c. by Wm. Falkner preacher at St. Nicholas in Lyn Regis . London , printed for Walter Ketilby 1679. Vindic. Ch. and State of Scotld . A Vindication of the Authority , Constitution , and Laws of the Church and State of Scotland in four Conferences , &c. By Gilbert Burnet Professor of Theology in Glasgow . Printed by Robert Sanders printer to the City and University 1673. Bram. Just Vind. A just Vindication of the Church of England , from the unjust Aspersion of Criminal Schism , &c. By Bp. Bramhal . London , printed for John Crook 1645. Thornd . Rt. of the Ch. A Discourse of the Right of the Church in a Christian State : By Herbert Thorndike . London , printed for Octavian Pulien 1649. Thorn. of Forbear . A Discourse of the Forbearance or the Penalties which a due Reformation requires . By Herbert Thorndike , &c. London , Printed for James Collins , 1670. Doctr. Sch. Doctrine of Schism fully open'd and apply'd to gather'd Churches , &c. By the Author of Toleration not to be abus'd by the Presbyterians . London , printed for James Collins and sold by Abish . Brocas in Exon. 1672. Long 's Char. Separatist . The Character of a Separatist ; or Sensuality the ground of Separation . By Tho. Long B. D. and Prebendary of St. Peter's Exon. London , printed for Walter Ketilby 1677. Long against Hales of Schis . Mr. Hales's Treatise of Schism Examin'd and Censur'd by Tho. Long. B. D. and Prebendary of Exeter . London , printed for Walter Ketilby 1678. Faith and Practice Ch. Engl. man. The Faith and Practice of a Church of England man. London , Printed for W. Ketilby 1688. Thorndike prim . Ch. Gover. Of the Government of Churches a discourse pointing at the Primitive form . Printed by Roger Daniel Printer to the University of Cambridge . 1641. Norris Charge Sch. Charge of Schism Continued [ by Mr. Norris ] London printed for Sam. Manship at the Black Bull over against the Royal Exchange . 1691. Saywel of Vnity . Evangelical and Catholick Unity , maintain'd in the Church of England : or an Apology for her Government &c. By William Saywell D. D. and Master of Jesus Coll. in Cambridge . London printed for Robert Scott and Awnsham Church-hill . 1682. FINIS . ERRATA . PAge 9. line 13. r. Roman . p. 33. l. 12. for distinct , r. of Christ's Church . l. 13. for of Christ's Church , r. distinct . p. 36. l. 2. for of , r. off . p. 37. l. 18. for Bisac , r. Brisac . p. 45. l. 4. r. himself . Marg. p. 43. r. Hill's Cath. Bal. p. 107. Notes, typically marginal, from the original text Notes for div A42125-e290 Art. 19. Dr. Loyd ' s Serm. on Acts 2. 42. Bramhal's Just . Vind. p. 23. Id. Disc . concerning the Cath. Ch. p. 2. Vindic. of Ch. Eng. from Sch. p. 10. Stil . unreason . of Separ . p. 299. Id. p. 300. Stil . Misc . of Separ . p. 19. Faith and Prac. of Ch. Eng. man. c. 1. Doct. of Sch. p. 42. Stil . Misch . of Separ . p. 29. Thorndike's Weights and Measures . p. 39. Ham. of Schism . p. 508. Id. Id. ibid. Id. ibid. Stil . Vnreason . of Sep. p. 107. Doct. of Sch. p. 40. Ham. of Schism . Doct. of Sch. p. 58. Doct. of Schism . p. 45. Id. p. 60. Ham. of Schism . Ham. of Schism . p. 508. Still . unreas . of separ . p. 209. Vindic. of the Ch. of Eng. from Schism . p. 16. Id. Id. Vnreason . Separ . p. 209. Pref. to Vnreas . of Separ . Sh●rl . Vird. of Def. p. 39● . Doct. of Sch. p. 66. Id. p. 1●2 . Id. ibid. Bramhal . Just . Vind. p. 10. Norris Charg . Sch. p. 93. Ans . to the Kings Pap. p. 106. Vnreason . of Separ . p. 213. Id. p. 148. Long 's Pref. to 2d . pt . unreas . Sep. Id. Ep. to the Char. of a Sepa . Apologet vindic . of Ch. E p. 44 Faith and practise of Ch. Eng. c. 3. Long 's Char. of Sep. p. 6. Sherl . Serm. Nov. 4. 1680. Id. vind . of the Def. p. 323. Vind. Kings pap . p. 106. Id. p. 68. Difference of the Case p. 9. Id. p. 44. Vind of Ch. E. from Sch. p. 34. Doctr. of Sch. p. 66. Vind. of Ch. E. from Sch. p. 10. Id. p. 25. Sherlock . Bramhal . Vind. of Ans . to the King's Pap. p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Falk . Chr. Loy . p. 269. Saywell of Vnity p. 340. Id. p. 11. Id. p. 355. Id. 388. Faith and Pract. Ch. Eng. man chap. 3. Vind. of Ch. Eng. from Sch. p. 34. Vind. Def. Still . p. 401. Sherl . Vind. of Def. p. 452. Id. 453. Sherl . def . of Still . p. 254. Id Vind. def . p. 126. Id. vind . def . p. 331. Sherl . 2d . part . Vn . Com. p. 428. Ans . to Prot. Reconciler . p. 258. Id. p. 411. Id. p. 168. Id. p. 381. Vind. Ch. of Eng. from Sch. p. 22. Thorndike of forbear . p. 15. Id. Rights of the Ch. p. 278. Vind. Ans . to the Kings Papers . p. 23. Thorndike's Right of the Church p. 276. Faith and Pract. Ch. Eng. Man. c. 7. Cath. Bal. p. 62. Vindic. of Prim. Ch. p. 308. Cypr. Ep. 55. Ep. 69. Ep. ad Smyrn . Id. p. 502 Saywel of Vnits ▪ p. 43. Vnreason ▪ Separ . p. 245. Id. p. 240. Id. 249. Long 's Ans . to Hales of Sch. p. 107. Id. p. 180. Saywel of Vn . 193. Ham. of Schism out of Ignatius . Doctr. of Schism . p. 45. Def. of Dr. St. p. 471. Saywel of Vnity . p. 393. Thornd . Prim. Gov. Ch. p. 117. Sherl . Ans . to Anonym . St. Cyprian . Long 's Ch. Sep. p. 85. Falkner's Christian Loyalty . p. 272. Field of the Ch. p. 512. Vind. of Def. p. 128. Hills Cath. Balance . p. 86. Faith and Pract. Ch. Eng. m. cap. 1. Bishop of Lond. Tryal . p. 6. Id. Id. Id. Bp. of London's Letter to my Lord Sanderland . Bp. Londons Council . P. O. Declaration . Long 's An. to Hales of Schism p. 147. Reform . justify'd p. 6. Id. p. 14. Id. p. 17. Id. p. 18. Id. p. 20. Id. p. 25. Id. p. 27. Id. ibid. Saywel of Vnity . p. 307. Faith and Pract. Ch. of Eng. man. c. 1. Faith and Pract Ch. Eng. man. Chap. 1. Reform . Justify'd p. 29. Mischief Separ . p. 29. Can. Nic. Can. 6. 15. 16. Constan . c. 6. Chalced. 17 , 20 , 26. Antioch . c. 2. Codex Eccl. Affric . c. 53. c. 55. Conc. Gang. c. 6. Conc. Constan . c. 6. Conc. Carthag . c. 10 , 11. St. Cypri . Ep. 40. 42. Theod. Eccl. Hist . l. 1. c. 22. 1. 2. c. 24. c. 17. Vincent . c. 16. Hales . Ans . to Reason and Authority . p. 66. Bramhal Just . Vind. p. 10. Letter concerning the necessity of Regulat . the Press ▪ p. 18. Id. p. 19 ▪ Saywel of Vnity . p. 318. Id. 395. Thorndike prim . Gov. of Chs. p. 197. Vind. of some Prot. Princ. p. 108. Vindic. of the Prim. Ch. p. 330. Saywel of Vnity p. 324. Faith and Practice of a Church of Eng. man Cap. 1. Thorndike's Rts. of the Ch. p. 147. Review of Mr. M. Hs. Notion of Schism . p. 50. Id. p. 51. Mat. 28. 18. Jo. 2. 21. Id. p. 53. Vindic. of the Prim. Ch. p. 550. Thorndike's Right of the Ch. p. 148. Id. ibid. Id. of Forb . p. 69. Rev. of Mr. M. Hs. New Notion of Schism p. 47. Ans . to Sev. capt . Queries . p. 19. Vind. Def. of Dr. St. p. 457. Norris Charge of Sch. p. 26. Id. p. 80. Blackhalls Serm. on Jo. 6. 66. p. 14. Id. p. 15. Saywel of Vnity . p. 137. Letter about Regulating the Press . p. 22. Id. p. 16. Id. p. 23. Apologet Vind. of Ch. Eng. p. 92. Id. p. 91. Id. p. 51. Vind. Ans . to the Kgs. Papers . p. 98. Id. p. 106. Falkner's Christian Loyalty . p. 40. Blackall Serm. p. 17. Letter about Regulating the Press . p. 14. Thorndi . Rt. Ch. 1. 5. Id. p. 6. Reflections on the Hist . pt . of Church-Governt . p. 50. Id. ibid. Thorndi . Rt. of the Ch. p. 233. Ob. An. A plain and fam . Disc . conc . the Cath. Ch. p. 6. Reflect on Hist . pt . of Ch. Gov. pt . 5. p. 21. Ans . to several Capt. Queries . p. 26. Id. p. 32. Reflect . on the Hist . pt . of Ch. Gov. p. 18. Answ . to several Capt. Qu. p. 37. Mason . Andrews . Bramhal . Thorndike Rt. of the Ch. p. 4. Id. p. 41. Id. p. 42. Id. p. 43. Id. 168. Vid. Letter about Regulating the Press . p. 12 , 20 , 22 , 24 , 29. Reflections on Hist . pt . of Ch. Gov. p. 24. See Letter about Regulating the Press . p. 12. Id. p. 18. Id. p. 31. Burscough Episc . p. 12. Saywel of Vnity . p. 138. Municip . Eccles . p. 119. Thornd . Rt. of the Ch. p. 40. Id. p. 237. Vid. Falkner's Chr. Loyal . p. 319. Vid. Cath. Bal. p. 110 , &c. Falkner's Chr. Loyal . p. 321. Id. 225. Vid. Cath. Bal. p. 118. Animadv . on 8 Thes . p. 41. Vind. of some Prot. prin . p. 88. and Vind. Def. p. 183. Animadv . on . 8 Thes ▪ p. 52. Falkner Chr. Loyal ▪ p. 45. Hill's Cath Ballance p. 127. Id. p. 121. See Municipium Ecclesiasticum printed 1697. Municipium Eccl. p. 100. Thornd . prim . Ch. gov . p. 89. Ans . to several Capt. Qu. p. 36. Id. p. 25. Hill's Cath. Bal. p. 99. Id. p. 122 ▪ Bramhal Vindic. Ord. p. 77. Falkner Christian Loyalty p. 316. Id. 318. Thornd . Rt. of the Church . p. 238. Vid. Cath. Bal. 110. 111. and p. 20. Oath of Alleg. Falkner Christ . Loyal . p. 326. Id. p. 329. Id. p. 322. Pref. to Vind. Ch. and State of Scot. Long 's Char. of Sep. p. 36. Letter about Regul . Press . p. 45. Tillotson's Letter to my Ld. Russel in Newgate July , 20. 1683. Dr. Pellings Good old way p. 115. Buchanan , Gilby , Goodman . De jure Regni . Id. Serm. 30. Jan. 78. p. 13 , 14. Id. p. 9. Vind. Ans . to the Kgs. papers . p. 89. Faith and Practice of Ch. Eng. man. cap. 6. Apologet Vind. Ch. Eng. p. 37. Id. p. 39. Ans . to several Capt. Quer. p. 12. Id. p. 16. Reflect . on Hist . part of Ch. Gov. pt . 5. p. 96. Blackhalls Serm. p. 6. Id. ibid. Id. p. 5. Vind. pr. Ch. p. 151. The Protestant Religion vindicated from the charge of Singularity and Novelty in a Sermon preached before the King at Whitehall by Dr. Tillotson ▪ April . 2 ▪ 1680. Apologet. Vind. p. 20 Id. p. 45. Id. p. 46. Id. p. 47. Id. 47. ibid. Id. p. 55. Sanderson's Case of the Liturgy p. 190. Vind. Def. of D. St. p. 5. Sherl . Resol . of some Cases . Def. of Dr. Stil . p. 235. Def. of Still . p. 63. Ans . to Protest . Recon . p. 332. Mischief of Separ . p. 56. Sherl . disc . of Nat. Vn . and Communion &c. p. 41. Lowth's Catechism . Sherl . Dis . of Nat. un . and com . of Cath. Ch. p. 28. Vind of Prot. Prin. p. 34. Long 's Char. of a sep . p. 90. Preface to Vind. Ch. E. from Sch. Apolog. Vind. &c. p. 93. Vind Def. p. 401. & 415. Ans . to Prot. Rec. p. 192. Vind. Def. p. 389. Sher. Ans . to Anonym . Vind. Def. p. 60 ▪ Sherl . Vind p. 111. Id. Ibid. Ans . to Pro. Reconciler p. 419. Long 's Char. Sep. p. 13. Hellier's Treatise of Schis . p. 55. Jo. 15. 4. St. Cyp. de Vnit . Eccl. Id. p. 57. Id. p. 58. Thorndike's Rt. of the Ch. p. 120. Id. Disc . of Forbearance . p. 27. Sherl . vind . p. 109. 1 Cor. 10. 17. Id. p. 110. Sherlock's Serm. Nov. 4. 1688. p. 22. Ans . to Prot. Reconciler p. 153. Long 's Answer to Hale p. 84. Notes for div A42125-e22490 Fol. ● Quarto ▪ 8vo . 
A26909	----	The dangerous schismatick clearly detected and fully confuted for the saving of a distracted nation from that which would destroy Christian love and unity : occasioned by a resolver of three cases about church-communion / by Richard Baxter ... Baxter, Richard, 1615-1691. 1683 Approx. 181 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A26909 Wing B1237 ESTC R22896 12310514 ocm 12310514 59353 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26909) Transcribed from: (Early English Books Online ; image set 59353) Images scanned from microfilm: (Early English books, 1641-1700 ; 200:16) The dangerous schismatick clearly detected and fully confuted for the saving of a distracted nation from that which would destroy Christian love and unity : occasioned by a resolver of three cases about church-communion / by Richard Baxter ... Baxter, Richard, 1615-1691. [4], 58 p. Printed for Thomas Parkhurst ..., London : 1683. "The dangerous schismatick" also appears as the first part of the author's Schism detected in both extreams, and in his Catholick communion defended against both extreams (Wing B1206, at reel 166:8). Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stillingfleet, Edward, 1635-1699. Owen, John, 1616-1683. Schism -- Early works to 1800. Christian union -- Early works to 1800. Church -- Catholicity. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Mona Logarbo Sampled and proofread 2004-06 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE DANGEROUS SCHISMATICK CLEARLY DETECTED , and fully CONFUTED ; For the Saving of a Distracted Nation from that which would destroy Christian Love and Unity . Occasioned by a Resolver of Three CASES about CHURCH-COMMUNION . By RICHARD BAXTER a Catholique Christian , who is against confining Christian Love and Communion to any Sect how Great soever . Mark 16. 16. He that believeth and is baptized shall be saved . John 13. 35. By this shall all men know you are my Disciples , if ye have Love one to another . 1 John 4. 16. He that dwelleth in Love dwelleth in God , and he in him . Rom. 14. 1. 17 , 18. Him that is weak in the Faith receive ye , but not to doubtful Disputations : for the Kingdom of God is not Meat and Drink , but Righteousness and Peace , and Joy in the Holy Ghost : for he that in these things serveth Christ , is acceptable to God , and approved of Men. LONDON , Printed for Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers-Chappel , 1683. The English Schismatick , detected and confuted : Occasioned by a Resolver of Cases about Church Communion . CHAP. I. SAITH THE RESOLVER , § . 1. THE Church is a Body or society of men separated from the rest of the World , and united to God and to themselves by a Divine Covenant . A. He saith this is the plainest description he can give : That is not the fault of his Auditors or Readers . 1. As to the Genus , a Community of equals without Rulers is a body : but I suppose he meaneth not such . 2. Is it enough that it be of Men ? sure now they should be Christians ? 3. Many are separated from the rest of the World , secundum quid , that are no Christians ; some in one respect and some in another , and none in all respects . 4. Vnited to God , is an ambiguous word , no Creature is Vnited to him perfectly so as to be thereby what he is , God , in the created Nature . Only Christ is united to him Hypostatically in his created Nature . All are so far united to him in natural being , as that in him they live and move and have their being : And the Nature of man is one sort of his Image : All things are united to him as effects to their constant efficient . The Church should not be defined without any mention of Christ : The Churches Union with God is by Christ. 5. Christ himself as Head is an essential part of the Church , and should not be left out of a Definition , thô the meer Body may in common speech be called the Church , as the People may be called a Kingdom . 6. Will any Divine Covenant serve ? or must it not be only the Baptismal Covenant ? 7. Is it called Divine only as made by God , or as commanded by God and made by Man , or as mutual ? Certainly Gods Law and offered or Conditional Promise is most frequently called His Covenant in Scripture ; and this uniteth not men to God , till they consent and Covenant with him . Their own Covenant Act is necessary hereto : And that is a Divine Covenant , only as commanded , and accepted and done by Gods assisting Grace . 8. The form of a Church is Relative , and the Terminus is essential to a Relation . It is no definition that hath not the End of the Association : Therefore this is none at all ; and so the beginning tells us what to expect . This description hath nothing in it but what may agree to divers forms of Society , and so hath not the form of a Church : And if he intended not a Definition , but a loose description , I would a defining Doctor had had the Chair , during this controversie . Let us try this description upon a Mahometan Kingdom , Army , or Navy , or suppose them meer Deists . 1. Such a Kingdom , Army , or Navy may be a Society . 2. Of Men. 3. Separated from the rest of the World secundum quid & ad hoc ( and none are separated from it simpliciter & ad omnia : e. g. No man is separated from the common humanity ; No Deist from any but Atheists , and no Christian in believing a God and the Law of Nature and Nations . ) 4. They are Vnited to God so far as owning a God and Worshipping him amounts to , besides the Union of the Creature with the Creator in whom he liveth , &c. And no unregenerate ungodly Christian is united to him savingly . 5. They are united among themselves . 6. This is by a Covenant : 7. And by a Covenant Divine , as to command , approbation and object . It is God that they Covenant to own and obey : The common Profession of the Mahometans , is , There is one God , and Mahomet is his Prophet . It is Divine in tantum as commanded . For God Commandeth all men to Own him ; to believe that Godis , and that he is the Rewarder of them that diligently seek him : And God so far approveth it : St. James saith , ( Thou dost well ) to him that believeth there is a God , much more that is professedly devoted to him . Let us by this examine the Jewish Church : Jews now may be 1. A Body , 2. Of Men , 3. Separated from the rest of the World , even in Religion and Church pretensions . 4. United to God as Creatures , as Men , as the corporal seed of Abraham , and as professing Belief , Love and Obedience to God , as their God. 5. Strictly united among themselves : 6. By a Covenant , 7. Which God once commanded , and still approveth so far as they own God. Let us consider whether this description take not in , those in every Nation that fear God and work Righteousness , that never heard of Christ , ( being thus combined . ) And whether the Kingdom of God , be not larger than his Church : Joyn the Head and Tail of this mans book together , and by the Head ( the description ) for ought I see , Jews , mahometans , if not almost all Heathens , are the Church : But at the End , I think none on Earth is the Church : At least none that separate from a pair of Organs , or an ignorant Curate , Nor can any man know who . Page 2. § . 2. He explaineth his Word [ Body ] as opposed to a confused Multitude . A. But a Community of Equals , that have no Governours , may have order , and 〈◊〉 s no confused Multitude . And he himself after pleads over much for a●ecessi●●v of Rulers . P. 3. § . 3. And in many places , his Confusion and grand errour is repeated , that the Christian Church is but one : p. 7. We know no Church but what all Christians are members of by Baptisme , which is the Vniversal Church : p. 8. There is but one Church , of which all Christians are members , as there is but one Covenant ; p. 19. If there be but one Church and one Communion , of which all true Christians are members , &c. p. 23. I am no otherwise a member of any particular Church , than I am of the Vniversal : p. 40. It 's a schismatical Notion of membership that divides the Christian Church into distinct memberships , and therefore into the distinct Bodyes : And p. 19. and often he saith , those Churches which are not members of each other , are separate Churches and Schismaticks . A. I had hoped that no man but Mr. Cheny had talkt at this rate . I. It 's agreed on , that there is but one Universal Church : The contrary is a Contradiction . 2. It is agreed , that there is no lawful particular Church which is not a part of the Universal . 3. That whoever hath just Union and Communion with a true particular Church , hath Union and Communion with the Universal : 4. That all men in their Worship of God , should accordingly perform it ( and do all that they do ) as Men in that Relation to the Universal Church : None of this is controverted . II. But I had hoped never to have heard any but Seekers say , that there are not many lawful particular Churches , distinct from the whole and from one another , though not disjunct in the Common Essentials . For the proof of the contrary , 1. I begin with that which I expect should be most powerful ; The mans own after-Confessions , to which he is oft brought . Pag. 8. Distance of Place and the necessities and conveniences of Worship and Discipline , has divided the Church into several parts and members , and Particular Churches , &c. So pag. 14. pag. 19. All Christian Churches ought to be members of one . More fully p. 20 , 21. This is ad hominem , Yea and Nay is his Resolution . 2. But I 'le bring other Arguments that prevail more with me . The Sacred Scriptures oft tell us of many Churches , therefore there are many . Act. 9. 31. The Churches had rest ; and 15. 4. Confirming the Churches ; 16. 5. So were the Churches established in the Faith ; Rom. 16. 4. All the Churches of the Gentiles : So ver . 16. 1 Cor. 7. 17. So ordain I in all Churches ; 11. 16. Neither the Churches of God ( have such Custom ; ) 14. 33. As in all the Churches of the Saints ; 34. Let your Women keep silence in the Churches . So 16. 1. 19. & 2 Cor. 8. 1. The Grace of God bestowed on the Churches of Macedonia : 18. Whose Praise is in the Gospel through all the Churches . So 19. 23 , 24. and 11. 8. 28. The care of all the Churches ; 12. 13. Inferior to the other Churches . Gal. 1. 2 , 22. 1 Thes. 2. 14. 2 Thes. 1. 4. Rev. 1. 4. To the seven Churches , ver . 11. 20. Angels and Candlesticks of the seven Churches . And 2. 7 , 11 , 17 , 29. and 3. 6 , 13 , 22 , 23. and 22. 16. His Concordance might have shew'd him all these in order , Phil. 4. 15. No Church communicated with me ( concerning giving and receiving ) but ye only . The dispute now must be , whether the Apostles or this Resolver be to be believed : They say , there are many Churches , parts of One ; he saith , There is but one , and it 's Schismatical to divide it into distinct memberships or Bodyes , &c. It 's no Schisme here to say , I am for Paul and the Holy Scripture : Let who will believe the contradictor . 3. My next Argument is this : Where there are many Political Societies , consisting of Christian Pastors and People , professedly associated for the ordinary Exercise of those Relations as such , in holy Communion , in Christian Doctrine , Worship , Order and Conversation , for Edification in true Faith , Hope , Love and Obedience , and the Glorifying of God therein . There are many distinct true Churches , parts of the Church Universal ; But on Earth there are many such Societyes , &c. Ergo , &c. Either the controversie is De re or de nomine ( for we called Separatists use to separate these . ) 1. If de re ; Let the existence of the thing defined be tryed by Scripture , Reason and common Experience : 2. If de nomine ; Forma quae dat esse dat Nomen : Here is the true specifick form which is found in many single Churches , ergo the Name of such single ( or individual ) Churches is due to them . 4. Again ad hominem , from the consequences : 1. If there be not many single Churches in the Universal , then there are not many Patriarchal , National , Provincial , Metropolitical , Diocesan , or Parochial Churches : For non entium non datur numerus : Many nothings is a contradiction . Multae sunt ergo sunt ; Ab est tertij adjecti ad est secundi valet argumentum . But if there be not many , then 1. All the Parish Churches in England being but one , and not many , a Patron can have right to present to no one as a Church , more than to another . 2. Then the Parson , Vicar or Curate is no more the Parson of one Church than of another ; nor bound to no more Care and Duty ; for there is but one . 3. Then no one is bound to go to one Parish Church more than another ; for there is but one . 4. Then the Temple and Tithes belong no more to one than another . 5. Then no Bishop is the proper Bishop of one Diocesan Church , more than of another . 6. Then all the revenues of the Bishop of London , are no more appropriate to one Church than to another . 7. Then you owe no more Obedience to the Bishops of one Diocesan Church than another : 8. Then you make the King no more Head or Governour of the Church of England , than of another . 9. Then a Diocesan oweth no Reverence to a Metropolitane Church ( if there be none such . ) 10. Then many Churches cannot have Communion nor send Bishops to Councils ; ( if there be not many . ) 11. And the charge of Separation from a Church that is no Church , is a contradiction . 5. I adde , from Parity of Reaon , if many distinct subordinate Societies may make one Civil Body Politick , so they may one Universal Church : But the Antecedent is undoubted . If it be Learnedly said with Mr. Cheny , that one whole cannot be Part of another whole ; One may attain the perfection by that time he hath worn the Breeches but a few years , to know that a whole Family may be part of a whole Village , and a whole Vicinage be part of a whole City , and a whole Colledge be part of a whole University ; and a whole City part of a whole Kingdom ; and a whole Kingdom part of the whole Earth . And if it be objected , that the Names of the whole and parts are here divers ; but a Church and a Church are the same Name . I Answer , at the same age one may learn that the same Name proveth not the sameness of the things Named ; and that ex penuria nominum the Genus and Species , the Totum and Parts have oft equivocally the same Name , with the Addition of just Notes of distinction . Sometimes an Academy of many Schools is called Schola , and so are the single Schools therein : The City of London is a Society ; and so are the Societies of Merchant-Taylors , Drapers , Mercers , &c. therein . § . 4. But these Churches must be members of one another , or they are Schismaticks . A. 1. How can that be , if they be all but one . 2. This is also above or below the ferula age . They are no members of one another , but all members of the whole : Yet how oft have we this with the sting of Schisme ( as Damning as Murder or Adultery ) in the Tail of it . The hand is not a member or part of the Foot , or the Foot of the Hand , or the Liver a member of the Lungs , &c. but each one of the Man : If ever I were a Schoolmaster again , I would perswade my Boyes , that A is not a member of B , nor B of C , &c. but each of the Alphabet ; And that one leaf of their Book is not a member of another , but both of the Book ; And if they were ripe for the University , I would perswade them that Exter Colledge is not a member of Corpus Christi , nor that of Lincoln , &c. but all of the Universitie of Oxford . And I think that Bristol is not a member of Exeter or Gloucester , &c. but all of England ; and that the Company of Stationers are not part of the Society of Merchants or Drapers , &c. but all of London . What a Priviledg is it , that a Man may believe this about any such thing without Schisme and Damnation ! And how dreadful to fall into such Church-mens hands that in their Case make it Schisme , Separation and Damnation . But there is a Remedy . § . 5. But he hath reason for what he saith : p. 3 , 4. [ Indeed it is extreamly absurd and unreasonable , to say , that the Christian Church , which is built on the same Foundation , &c. who enjoy all Priviledges in Common , should be divided into 〈◊〉 distinct and separate Bodies , thô of the sa●e kind and nature , as Peter , James and Iohn are distinct Persons — It 's absurd to say , That where every thing is common there is not one Community . Ans. Let us not swallow this without Chewing : 1. Whether all be extreamly absurd and unreasonable which such Doctors call so ; I am grown to doubt as much as whether all be Schism which Schismaticks call so : Ipse dixit is no Proof . 2. What the meaning of this great , Decantate Word [ Separate ] is , must anon be enquired : But , may not Churches be distinct and not culpably separate ? He confesseth afterwards both local distinction and separation . 3. How far are the Vniversal Church and Particular Churches distinct ? As Whole and Parts ? Must the World at last learn that Whole and Parts are not distinct ? If you take if for absurd to distinguish a Man from a Body , or from a Liver , Hand or Foot , Dissenters do not ; nor to distinguish a Colledge from an University , a House from a Street , a Street from a City , &c. But how are the Particular Churches distinguished one from another ? Reader , so constantly do such men fight with themselves , that it 's meet to ask , whether they that thus say there are not many distinct Churches , do not assert a far wider difference between many , than those they dissent from . We affirm that there are many , and that they differ not in specie , but numero , as Colledges , Cities do among themselves ; but these men , after all this , hold not only a numerical , but a specifick difference , even as Parochial , Diocesan , Provincial , Patriarchal , National ; at least Presbyters and Diocesans differing Ordine vel Specie with them , the Church denominated from them must do so too . § 6. But he confirms it . [ Peter , James and John , thô they partake of the same common nature , yet each of them have a distinct Essence and Subsistence of their own , and this makes them distinct Persons ; but whether the very Nature and Essence of a Body or Society consists in having all things common , there can be but one Body . Ans. I hope it s no culpable Separation to distinguish things as differing specie & numero ; and this is the Doctors meaning , if his words are significant : and the common way of expressing it would have been , [ Peter and John differ numerically but not in specie ; but two Churches differ neither specie nor numero . ] And 1. Reader , whereas he said before , that the Church is not divided into distinct Bodies , as James and John , &c. ] did you think till you , that James and John , and the Doctor , and the several Bishops had not been distinct parts of the Church in their distinct natural bodies ? 2. And why may there not be distinct Politick Bodies , or Compound in one whole as well as natural ? certainly , all things corporeal save Attomes are Compounds : A Muscle , a Hand , a Foot , parts similar and dissimilar in man are all compounded of lesser Parts . If many Students may make one Colledge , why may not many Colledges make one University ? It 's strange if a Doctor deny this . 3. But let us consider of his Reason , and enquire 1. Whether the Church have all things Common . 2. Whether the very Essence of it consist in this . I. It is granted that the whole Essence of the Genus and Species is found in every individual of that Species , Natural or Politick ; but did we ever hear , till Mr. Cheny and this Doctor said it , that Politick Bodies differ not numero as well as Natural ? The Kingdom of England and of France are two ; the Church of Rome and Constantinople long strove which should be uppermost , but who ever said that they were not two ? II. Have they all things common ? Dissenters would have excepted Wives and Husbands , ( thô the Canons called Apostolical do not ; ) Why should the Essence of a Church lie in this , and not the Essence of a City or Kingdom ? Tories in Ireland would have all common ; Merchants and Tradesmen , Knights , Lords and Princes here would not . But it 's no Schism here also to distinguish simpliciter & secundum quid , Propriety and the use of Propriety : There is no Community without Propriety : Men have first a Propriety in themselves , their members , their food , the acquests of their Labours , their Wives and Children , and Goods . And they consent to Community to preserve this Propriety , because every man loveth himself : And yet they must use their Propriety , ( even of Life ) for common good , because all are better than one : But if they had no Propriety they could not so use it for the Common-wealth . And I never conformed to the Doctrine that denyeth Propriety in Church Members and Particular Churches , and thought all simply common . I 'le tell you what Particular Churches have to individuate them , not common to all . 1. They consist of individual natural Persons , many of which as much differ from many other Persons , ( those in England from those in Spain ) as one man doth from another . 2. Their Graces and gifts are numerically distinct ( Faith , Hope , Love , &c. ) from those of other Churches thô ejusdem speciei . 3. England and France , London and Oxford , have Churches of different place and Scit●●ti●● 4. But the formal individuating difference is their nearest Relation to their several Pastors ; as several Kingdoms , Cities , Schools are n●merically distinct by their distinct Kings , Maiors , School-masters , so are several Churches ●jusdem speci●i . 1. Thess. 5. 12 , 13. Know those that are among you and over you in the Lord , and esteem them highly in love for their Works sake . As every mans Wife , Children and Servants must be used for the common good , and yet are not common , one mans Wife and Children are not anothers ; So the Bishop of London , of Oxford &c. must govern his Church for the good of the Universal ; but he is not the Bishop of Gloucester , Norwich , Paris , Rome . These are differences enow to constitute a numerical difference of Churches : Paul distinguisheth the Bishops of Philippi , Ephesus , &c. from others . Do you yet see no Priviledges that one hath Proper , and not common to all ? none that make a difference in specie , but both numerical and gradual ▪ 1. All Churches have not Bishop Jewel , Bishop Andrews , Doctor Stillingfleet , Doctor Sherlock to be their Teachers : All Churches be not taught all that 's in this Resolver . 2. All Churches have not men of the same soundness nor excellency of Parts : It was once taken for lawful to account them specially worthy of double honour who laboured in the Word and Doctrine , and to esteem men for their works sake . Paul saith of Timothy , I have no man like minded . If those that heard not a Sermon in many years differed not from your Congregation , why do you preach ? I am reproached in Print for telling the world this notorious truth ; That I lived till ten years old , where four men , four years hired successively were Readers and School-masters ; two Preached ( as it was called ) once a Month , the other two never : Two drank themselves to beggery . After I lived where many Parishes about us had no Preachers : The Parish that I lived in , had a Church with a Vicar that never preached , and a Chappel with a Parson eighty years old , that had two Livings twenty Miles distant , and never preacht : His Son a Reader and Stage-player was sometime his Curate : His Grand-son , my School-master , his Curate next that , never preacht in his life , but drunk himself to beggery . One year a Taylor read the Scripture , and the old man ( the best of them all ) said the Common-Prayer without book ( for want of sight . ) The next year a poor Thresher read the Scripture . After that a Neighbours Son ( my Master ) was Curate , who never preacht but once , and that when he was drunk , ( in my hearing ) on Mat. 25. Come ye Blessed , and go ye Cursed ; ] the saddest Sermon that ever I heard . These things were no rarities : Now my assertion is , That the Church that had such as Austin , Chrysostome , Jewel , Andrews , and such worthy men as London now hath many , had Priviledges distinct from these , ( and many the like ) that I was in . If you say that every Bishop and Preacher is as much the Bishop and Preacher to all other single Churches , as to that which is his Title ; then 1. He must be condemned for not teaching them all . 2. Then he may claim maintenance from them all . 3. Then he may intrude into any mans Charge . 4. Then no Church is unchurcht for want of a Bishop , for any one Bishop is Bishop to every Church in the World ; and so ubi Episcopus ibi Ecclesia , signifieth but that Church and Bishop are on the same Earth ; and Ecclesia est Plebs Episcopo adunata may be verified if there be but one in the World. 5. And so Mr. Dodwell and such are self-confuted before you are aware : Geneva , Holland , and all Presbyterians are true Churches , for they have all Bishops ; e. g. The Bishop of London is Bishop to them all : For if one man be no more a Member of one single Church than of another , and so no more a Subject to one Bishop than to another , then one Bishop is no more Pastor of one Church than of another . 7. And how can you magnifie the Church of England for a Wise , Learned , Pious Clergy above other Churches , if all Priviledges be common , and they have no proper Pastors of their own . 8. Do you think that the Church , e. g. Of Hippo , that was in Austins dayes , was the same numerical single Church with that which is there now , ( were there any ) or with the Diocesan Church of London ? if not , then at least distance of time , and change of Persons maketh divers Particular Churches ; and it 's no more against the unity of the Church Universal to have divers particular Churches in it in the same Age , than in divers Ages . In short , Diversity of matter and form maketh a numerical Diversity ( as of Natural , so ) of Politick Bodies of the same species : But the Churches of Ephesus , Smyrna , Thyatira , Philadelphia , &c. were of divers matter and form numerically ; Ergo they were divers Political Churches . Sure God doth not commend Laodicea for Philadelphia's Church Virtues , nor condemn the Church of Philadelphia for the other Churches Sins . And if the Angels be Bishops , why are some Bishops praised as the Bishops of such Churches , and the Bishops of other Churches threatned . But I confess this is a ready way to end the Controversies between the Bishops of several Churches which snall be greatest , if they be all but one . But I hope that when the Bishop of Rome and his Church was corrupted , it is not true that every Bishop and Church fell with him , ( or with any that hath turned to Mahumetanism . ) To be no longer on this , ( which I thought no Prelatist would ever have put me on ) if these men speak not notoriously against Scripture , against the constant Language of Canons and Fathers , Historians and Lawyers , and all Antiquity , and all Christian Countreys and Divines , ( yea , even those that at Trent would have had only the Pope to be of immediate Divine Right ) then I know not any thing by Reading . And if poor Nonconformists must be put to defend themselves against such singularities , and be Schismaticks unless they will differ from all the Christian World of all Ages , there is no Remedy . § . 7. But p. 5 , 6. he tell us , [ that a Church is made by a Divine Covenant-God only can constitute a Church : Such Persons , if there be any so absurd , are not worth disputing with , who dare affirm the Church to be an humane Creature , or the invention of men . — And no Church can depend on humane Contracts ; for then a Church would be a humane Creature and Constitution , whereas a Church can be founded only on a Divine Covenant — 1. Who would think but this man were a Nonconformist , that talks so like them ( e. g. Amesius in Medul . Theol. ) against humane Church Forms ? But what then will Bishop Bilson , and almost all other Bishops and Christians be thought of , who affirm Patriarchal and Metropolitical Churches ( and many of the Diocesane ) to be but humane Constitutions and Inventions . And if these be not worth the disputing with , it seems , that you differ from them more than Separatists do : and then were not all these Schismaticks ? and then , are not you a Schismatick if you communicate with them ? yea , your Mr. Dodwel himself maketh Diocesan Churches to be a humane Creature ; and A. Bishop Bromhall much pleadeth for mans power to make Patriarchal Churches ; and so do such others . 2. But is it true that humane Contracts make not a Church ? Ans. Not alone : But I think that all Churches are made by mutual Contracts , and humane is one part of that which is mutual . 1. As to the Vniversal Church , 1. God as Legislator and Donor , instituteth the species of Covenanting by Baptism , and therein he commandeth mans consent to his offered Covenant ; and conditionally promiseth to be our God : But , Conditionale nihil ponit in esse : This much maketh no Christian , nor Church . To command a man to be a Christian , and conditionally to promise him life if he will be one , proveth him not to be one ; else all were Christians that reject an offered Christ. 2. But when man consenteth and covenanteth with God , then Gods conditional gift becomes actual and efficacious , the man being a capable Recipient , and not before : and in this it is the Contract that is the Fundamentum Relationis ; but a single Promise is not a mutual Covenant or Contract . So that it is no wiser Divinity to say , Gods Covenant and not mans consent , Covenant or Contract with God , doth make Christians , and the universal Church ; than it is sober Reason to say , That Gods Institution of Marriage or Magistracie only doth make the Relation of Husband and Wife , without their covenanting consent , or doth make Common-wealths , without the consent or Covenant of Sovereign and Subjects , Did this Doctor think that Voluntariness is not as necessary to the Relation of Christianity as to the Relation of Prince and Subjects ; yea , or of Husband and Wife ? if he do , he is shamefully mistaken . Baptism delivereth men possession of Pardon , Grace and right to Glory ; and can men have this against their wills ? One would think by the Doctrine and course of some men , that they could force men to Pardon and Salvation ! if I believed that their force could accomplish this , I would never call it Persecution . If they can force men to be true Christians , they may force them to be justifyed and saved ; and then they are very uncharitable if they do not : Let them then cease preaching and disputing us to their Opinion , but bring us all to Heaven whether we will or not . Yea the self-contradictor , playing fast and loose , confesseth p. 6. That no man at age can be admitted to Baptism , till he profess his faith in Christ , and voluntarily undertake the Baptismal Vow : And is not that humane Covenanting ? Yea , he knoweth that the Liturgie maketh even Neighbours or Strangers , vow and covenant , both in the name of the Child and for the Child . And so necessary doth the Episcopal Church think humane Covenanting , that without this no Child must be Baptized publickly though the Parents would covenant , and that they can neither for Love nor Money ( for many poor men hire Godfathers ) get any one ( much less three ) who examined , will seriously purpose to perform the Covenant for the Child 's holy Education which they make II. But is not humane Covenanting a cause of single Church Relation as well as of universal ? I see no cause to doubt it ; and I am sure that the Church for a thousand years ( before and since Popery came in ) have declared him no Bishop that comes in without consent of Clergie and People ; which Consent is their covenanting act . To make a single Church , manifold consent goeth to the Fundamentum Relationis . 1. God commandeth single Church Officers , order and consent , and promiseth them his blessing where they are met : The Lord and his Angels are among them : No command is vain , and without a virtual Promise . 2. To this a threefold humane consent is needful , Ordinarily : 1. the Persons called . 2. The Ordainers ( when it may be had . ) 3. The Peoples . He that formerly , from the Apostles dayes , for a thousand years , should have said , that neither the covenanting , that is the consent of the Pastor , or People , or Ordainers , is necessary to the Fundamentum of a single Church Relation or Form , would have been taken for a wild-brain'd Schismatick at least . § . 8. But saith this Doctor ( and another of them ) [ p. 6. But the Independent Church Covenant between Pastor and people , is of a very different nature from this : Vnless any man will say , that the voluntary Contract and Covenant which the Independents exact from their Members , and wherein they place a Church state , be part of the Baptismal vow ; if it be not , then they found the Church upon a humane Covenant ; for Christ hath made but one Covenant with Mankind which is contained in the Vow of Baptism ; if it be , then no man is a Christian but an Independent . Ans. Alas for the Church that is taught at this rate ! 1. I never saw what Independents do in this case ; but I think none of them that are Sober own any other sort of Church but the universal , and single Churches as members of it , and therefore require no Contract but 1. To the Covenant of Baptism or Christianity . 2. To the Duties of their particular Church-relation . 2. And nothing is here of necessity but manifested Consent ( which is a real Contract ) but a clearer or a darker , an explicite or implicite consent differ only ad melius esse . 3. Is not God the Author of Magistracy , Marriage , &c. And is it any violation of Gods part , if Rulers and People , Husband and Wife be Covenanters by his command ? 4. Is it any renuntiation of Baptism to promise at Ordination to obey the Arch-Bishop and Bishop , and to take the Oath of Canonical Obedience ? Is it not still exacted ? Are not the Takers of it obliged ? are not Covenants imposed on all that will be Ministers in the act of Uniformity ? are not multitudes kept out and cast out for not making these Covenants ? Quo reneam nodo , &c. How should one deal with such slippery men ? Good Mr. Zachary Cawdry that wrote to have all men to covenant Submission to Bishops and Parish Ministers , did not dream that it was any violation of Baptism . 5. Do not men owe duty to their Pastors which they owe to no others ? If not , put them not on it : Why are you angry with them for going from you ? Why doth the Canon suspend those that receive them to Communion from another Parish that hath no Preacher ? Why are we ruined for not covenanting as aforesaid ? if yea , then is it against Baptism to promise to do our duty ? 6. But hath God commanded or instituted no Covenant but Baptism ? Yes sure , the Matrimonial at least ; and I think Ordination is covenanting for the Ministry : Did not the Apostle Acts 14. 23. ordain Elders in every Church ? if you would have [ by Suffrage ] left out of the Translation , no sober man can doubt but it was by the Peoples consent ; and was it without their consent that Titus was to ordain Elders in every City ? Could any then come otherwise in ? Did not all Churches hold and practise this after , and was it none of Gods Institution ? If so , God requireth us not to take any of you for our Bishops or Pastors : Who then requireth it ? What meaneth Paul when he saith , they gave up themselves to the Lord and to us , by the Will of God. 7. Can the wit of man imagine how it is possible without consent , for a man to be made the Pastor of any Flock ? Who ever ordained a man against his will ? or for any man to have Title against his will , to the proper oversight and pastoral care of any one Pastor , or the priviledges of any Church ? If any think they may be cramm'd and drencht with the Sacrament , or that an unwilling man may have a sealed pardon and gift of Salvation delivered him , he will make a new Gospel . And how any particular Pastor is bound to give that man the Sacrament ordinarily , that consents not ordinarily to receive it of him , I know not . No man is a member of any City , or any Company of Free-men in the City , but by mutual consent ; and the Oath of Allegiance and Supremacy to the King maketh not the Oath of a Citizen as such or of a Member of a Company as such , unlawful . 8. Doth this Doctor think that he ever yet proved to sober men , that the Covenant aforesaid , of Godfathers and Godmothers , to make Christians , and members of the universal Church , is more ( or so much ) of Gods Institution , than the Contract or Consent between Bishops or Pastors and People to make a single Political Church ? 9. If it follow not , that no man is the Kings Subject that sweareth not to the City ; It will not follow , that none is a Christian , but an Independent , or Church-consenter . 10. How are your Parish or Diocesan Church members known to your selves or any others ? Are all that dwell in the Parish or Diocess your Church members ? Then Atheists , Sadducees , Hobbists , and all vicious men and thousands that never communicate are such : Yea those that you call Separatists . If it be every transient Communicant , have you a proper Pastoral care of every Travellers Soul that so communicates with you ? You after plead that his very ordinary Communion maketh him not a member , if he be unwilling to be one . And is not his consent then necessary ? Or if ordinary Communion be the test ( how few then of great Parishes are of the Church ) yet that is because such Communion signifieth their Consent to your over-sight of them . § . 9. But it 's much to be approved which p. 5. and oft he saith , that to be taken into Covenant with God , and to be received into the Church is the very same thing , as to the Universal Church . By which all his gross Schismatical Accusations afterwards are confuted . No man then is out of the Church that is not out of the Baptismal Covenant , either by not taking it , or by renouncing some Essential part of it ? And when will he prove , that to take him , rather than Dr. Bates that was cast out , to be a Teacher or Pastor at Dunstans , or to take this man and not another to be the Lawful Bishop or Priest , and to obey him in every Oath and Ceremony , is an Essential part of the Baptismal Covenant , or of Christianity ? But such a rope of Sand , as Mr. Dodwell and this man tye together , to bind men to their Sect , will serve turn with some that know not who speaks Truth , by any surer way than prejudice . § . 10. His Doctrine of Separation and gathering Churches out of Churches is anon to be considered : But whereas he addes , p. 7. [ These men convert Christians from common Christianity , and the Communion of the Vniversal Church to Independency . ] Ans. My acquaintance with them is small , save by reading their Books : And there are few Men of any Common Denomination ( Episcopal , or other ) that are not in many things disagreed . But I must in Charity to them say , that as far as I can judge by their Writings or Speech , he palpably slandereth them ; and that none that are grave and sober among them do separate their Churches from the common Christianity or the Universal Church , any more than the Company of Stationers , Ironmongers , &c. are separated from the City of London , or London from England , or Trinity Colledge from the University of Cambridge or Oxford . I never met with man , and I am confident never shall do , that doth not take his Independent Church to be part of the Universal , and Dependent as a part on the whole . If belying others stopt at words , the wrong were small : But when it 's made but the stairs to hatred and destroying , it 's his way to cure Schism that is commonly painted with Horns and Cloven feet . If a man come from a Countrey Village and be made by Covenant a Citizen of London , how prove you that he renounceth King or Kingdom ? But he saith , p. 9. Those who wilfully separate from the Corporation to which the Charter was granted , forfeit their Interest in the Charter . Ans. What Reader doth this man presume upon that will not ask him , how he proveth 1. That Gods Law or Charter to his Church doth not require them to congregate in distinct single Churches ( as London Charter doth to erect several Companies , and the Universities several Colledges ? ) 2. And that God hath not in his Word given order or command for such single Churches : But that the Apostles and Titus by fixing Elders to their several Churches and Cities , separated from the Universal Church ? 3. And that their subordinate Churches have not need of distinct subordinate consent and duty : And that our Diocesan Churches all separate from the Universal ? Did he think these things need no proof at all ? It may be he will say that the Diocesan depend on the Vniversal , but the Presbyterian or Independent do not . ● Answer , Dependance is either that of Subjects on Soveraign or Magistrates for Government , or that of a Community of Equals for Communion . In the former respect they depend on none but Christ as Universal Soveraign , Nor on any Foriegners for Governments : In the latter , they depend on all true Churches for Communion : And Doctor Hammond and most Diocesans hitherto have said that Diocesan Churches are thus far Independent or National at most . And if any be for a Forreign Jurisdiction , in Charity before they perswade England to it , they should procure them a Dispensation from all the Oaths , that have sworn all this Kingdom against endeavouring any change of Government , and against a Foreign Jurisdiction : For some Fanaticks now Dream that PER is the Mark of the Beast , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the number of his Name , is nominal as well as numeral , and refers to CH-urch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and ) S Tate ] ( For as for them that find a mans name in them , I abhorr their Exposition more . ) § . 11. p. 9. [ God ( saith he ) hath not made any Covenant in particular with the Church of Geneva , France or England , &c. A. 1. God hath made one General Law , for Christians congregating with their fixed Elders or Bishops in particular Churches all the World over : And his Command is not without Promise of being with them to the End of the World ; and that Promise becometh a Promise to every Church so congregate . God hath not made distinct Laws or Promises to every Christian : But the Promise to Justifie all Believers justifieth each single Person when he believeth . If the King should make one common Law to command all his Subjects that are Freeholders to live in Corporations or Hundreds , described with their priviledges , those priviledges would be all theirs that are so incorporated : As one Charter may Priviledge every London Company , diversified by subordinate Agreements . 2. And that God who will have them thus incorporated and distributed into several single Churches , doth Covenant ( or Promise ) according to their demerits to each . Do I need to recite the peculiar Promises and threats to the seven Asian Churches , Rev. 2. and 3. which are Covenants to them ? § . 12. Next Pag. 10. He will tell us what Communion is , and in many words , it is to tell us that Communion is nothing but Vnion : I know that quoad notationem nominis , Communion may signifie , Vnion with others : But they that write Politicks have hitherto distinguished Vnion and Communion , taking Communion for Actual Commnication , or exercise of the duties of men in Union ? But to speak cross to other Writers on the same Subjects and give no reason for it , and to confound Vnion and Communion , is one part of this edifying Resolution . § . 13. Pag. 11. [ Our Communion with the Church consists in being members of the Church , which we are made by Baptism , ] ( saith he . ) Then the Baptized are still in Communion with the Church , till their baptism be nullified : And hath he proved us Apostates ? § . 14. Pag. 12. Should any man who is no member of the Church , nor owns himself to be so , intrude into the Church and Communicate in all Holy Offices , it 's no Act of Communion , &c. A. I thought communicating ordinarily in Holy Offices , had gone for an owning of Communion : If it do not , would you would tell us how to know who are of your Church . § . 15. p. 13. Saith he ( Church-Communion does not consist in particular Acts of Communion , which can be performed among those who are present and Neighbours , but in membership : Now as a member is a member of the whole Body ( not meerly of any part of it , &c. ) All the Subjects of England who never saw nor converst with each other , are members of the same Kingdom . ] A. 1. That word [ meerly ] hath more Craft than Justice or Honesty : Meerly signifieth Only I suppose ; and if he would make his Reader think that they that are for single Church peculiar membership and consent , do take themselves to be [ meerly or only ] members of those single Churches , and not of the Universal , it is shameless injury . 2. Will he ever draw men to conformity by making them believe , that because they owe Common Communion to all Christians , therefore we owe no special duty to the Bishops , Priests , Churches or Neighbours where we are setled ? Do the Men of one Colledge , School , Corporation , owe no more duty to that than to all others ? Do the Free-holders of Belford-shire choose Knights for Middlesex ; or the Citizens of Oxford choose Officers in London ? These seem strange Resolutions to us . 3. But doth he remember that [ if Communion consist not in Acts of Communion to such , but in membership even with the distant , ] then he that is baptized , and no Apostate , and performeth no other Acts of Communion to the Bishops , Parson or People where he liveth , than he is bound to perform to them a hundred or thousand miles off , is not Separatist . Methinks this favours Separation too much . § . 16. Pag. 14. When he denyed any Divine Covenant to make us members of particular Churches distinguish't from the Vniversal ( as all National , Diocesan and Parochial are , as parts from the whole ) he presently confteth all again , saying [ The exercise of Church 〈◊〉 as to m●st of the particular duties and Offices of it must be confined to a particular Church and Congregation ( for we cannot actually joyn in the Communion of Prayers and Sacraments , &c. but with some particular Church . ] A. Oportuit fuisse memorem , — 1. Reader , doth not this man here confess that there are particular Churches ? 2. If these be not distinct from the whole , then each particular is the whole . 3. If the Exercise must be in particular Churches , must not men Consent to their Relations and Duties ? Is it a sin to Promise Duty ? 4. Sure it is not meer Place , but a mutual Relation of Pastors and People that distinguisheth these Churches . The Presbyterians preach't once in the same Places that you do , and yet you take them not for the same Church Pastors . If one from York or Cornwall come into your Pulpit without consent , do People stand as much related to him as to you ? Some men are of extraordinary sufficiency to resist and conquer the clearest evidence of Truth . But he addes [ every Act of Communion thô performed to some particular Church , is and must be an Act of Communion with the whole Catholick Church . ] A. And who denyeth this ? No sober Independent or Presbyterian that ever I met with . It 's a weighty Truth . § . 17. P. 14. Saith he [ Praying , and Hearing and Receiving the Lords Supper together doth not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church , thô in the remotest part of the World. ] A. I think that 's not true : With the remotest parts you have only Catholick Communion with the Church Universal : In England and London you have that and more ; even special subordinate Communion with your own King , Bishop and Flock . 2. And hath not the Church of England such Communion in obedience to its own Laws ; ( as the Act of Uniformity , ) Convocation and Canons , which you have not with all abroad ? Do your Bishops in Convocation make Canon Laws for all the World ? Do you Swear Canonical obedience as much to the Bishop of Paris , or Ha●●nia , &c. as to your Ordinary ? Do the Canons of all Churches impose our Liturgy , or ipso facto excommunicate all that affirm any thing in it , or our Ceremonies or Church Government , to be against Gods word ? Sure this is a peculiar kind of Communion . 3. If not , why are all the Nonconformists cast out that offer to officiate and Communicate on such terms as are common to all sound Churches ? Pag. 15. Saith he [ There is nothing in all these Acts of Communion which does more peculiarly unite us to such a particular Church than to the whole Christian Church . ] A. What , neither in these Acts nor any other ! Then we are no more bound to hear you , or maintain you as our Pastor , than to hear and maintain the whole Christian Church . § 18. P. 20. Saith he [ There is no other Rule of Catholick Communion for Private Christians , but to communicatee in all Religious Offices and all Acts of Government and Discipline with Christians those with whom they li●e . A. 1. Elsewhere you added [ sound and Orthodox : ] Else they that live with Arians , Socinians , Papists ( in Spain , France , Italy , &c. ) are bound to communicate with them in all Religious Offices and obey them . 2. This concludeth , that where Presbytery or Independency is the way of the place where we live , all must thus communicate and obey . The King and Custom then may make any way to become our Duty . 3. If you tell us that it 's only with the Sound and Orthodox , you were as good say nothing , unless you tell us who must judge that , whether the People themselves , or who for them . 4. But if this be the only rule for private Christians , what shall they do , e. g. in Aethiopa , Egypt , Syria , and many other Countreys where the Churches are such as General Councils and other Churches judge Hereticks or Schismaticks ? And what shall they do , when at Antioch , Alexandria , Constantinople , &c. one party is uppermost ( by the Judgment of Councils and Prince ) one Year , and another contrary party the next . And what shall they do where the Prince equally tolerateth both , and it 's hard to know which is the more numerous ? as in Zeno's and Anastasius Reign , &c. And what shall they do when many Chnrches in one City are of divers Tongues , as well as Customs ? Have the Greeks , French and Dutch in London no rule of Catholick Communion but communicating in all Office ; with the English , and obeying all your Bishops Courts ? § . 19. P. 21. Saith he [ Distinct and particular Churches which are in Communion with each other , must have their distinct bounds and limits , as every member has it's natural and proper place , and Situation in the Body . ] A. Why may not the Greeks , Dutch and French live in Communion with the Churches London though they live dispersedly among them ! In Brandenburg , Hassia , and many free Cities , and Belgia , where Lutherans and Calvinists ( as called ) live together , and own each other as Brethren , why may not both be Churches of Christ ? § . 20. P. 21 , 22. A great deal more he hath of the like , making Schismaticks at his Pleasure . [ This is plain in the Case of the Presbyterian and Independent Churches and those other Conventicles — They are Churches in a Church , — Nothing can justifie the Distinction of Christians into several Churches , but only such a distance of place as makes it necessary , &c. p. 22. Distinct Churches in the same place can never be under the same Communion . A. These things are repeated so oft , and the word [ separate ] so deceitfully rolled over and over , that I will answer all together under his third Case at the End. § . 21. P. 27. See how openly he recanteth most aforesaid : There is a sence indeed wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches : But that principally consists in Government and Discipline . Every Christian is a member of the Whole Christian Church , and in Communion with it , but he is under the immediate instruction and Government of his own Bishop and Presbyters , and is bound to personal Communion with them ; and this constitutes a particular Church , in which all Acts of Worship and all Acts of Discipline and Government are under the Direction and conduct of a particular Bishop . ] A. Omitting that he seemeth to make the Parochial Churches no Churches , but parts of one , here he saith all that he seemed to write against , and that those that he reproacheth hold , allowing the difference of the extent of Churches . And is it Edifying to read such a discourse , that saith and unsaith by self-contradiction ? And he adjoyns 28. p. how by agreement Patriarchal and National Churches are made ! And is not Agreement a humane Contract ? CHAP. II. Of his first Case . § . 1. PAge 31. His first Case , Whether Communion with some Church or other be a necessary Duty incumbent on Christians : ] And he thinks the Resolution of this is as plain , as whether it be necessary for every man to be a Christian : For every Christian is baptized into the Communion of the Church . A. In this I know no Christian adversary to him : But it being the Vniversal Church that he giveth his proof of necessary Communion with , it 's odde to say , We must have Communion with some Church or other : As if there were more than one Universal Church . 2. But we grant more , that all that can well , should be also members of some single Church . § . 2. P. 32. He saith [ External and Actual Communion is an Essential duty of a Church-member ( meaning a Christian. ] A. 1. And yet before he denyed that Communion lay essentially in this Exercise , but only in Vnion : Yea and Nay is his Custom . 2. Some few Christians ( as those that live where such Communion cannot be had without sin , &c. ) are not bound to it ; therefore it is not true that it is Essential to Universal Church-membership . And I think sickness endeth not the essentials , that disableth men . 3. Note Reader , that by this mans Doctrine we are all unchristened and damned if we do not gather into disallowed Churches , if we be unjustly cast out of the allowed ones : For all must be Church members that will be Christians , and an unjust Excommunication cannot disoblige us from Christianity , nor bind us to consent to be damned . Now read the 5th 6th 7th 8th , &c. Canons of the Church of England , which ipso facto Excommunicate all that affirm any thing in their Liturgy , Articles , Ceremonies or Government sinful , and answer Spalatensis arguments against Excommunicating ipso facto , and prove all this just , and you may prove what you will just . But you see where he layeth the Controversie : If any be Excommunicated without sufficient cause , or by Lay Civilians to whom God never gave that power , or by such Bishops or Pastors as have no just Authority for want of a true call or Consent ; or if any unlawful thing be made necessary to Communion , all such persons must by his own confessions hold Church-communion whether these imposers will or not ; for all Christians are bound to be of some Church . § . 3. p. 33 , 34. He saith that [ None but publick Prayers are the Prayers of the Church properly , and acts of Communion , that is , such as are offered by the hands of men authorized and set apart for that purpose , &c. ] Ans. Who would have thought that we are more for the Liturgy than he ? I undertake to prove , that all the Responsal Prayers , and all the Litany Prayers , in which the Minister names but the matter to them , and the People make it a Prayer by speaking the petitioning parts , are all the publick Prayers of the Church , and so are all the petitioning Psalms spoke or sung by the People , and not only that which is offered by the Priest : I do not think that he believeth what he carelesly saith here , himself . But the Independents are stiffer for his first Thesis ( of the necessity of Church-communion ) than he is , his unfit words I pass by . CHAP. III. Of his second Case . § . 1. THE next question of Occasional Communion as distinct from fixed , he turns out of doors , as if there could be no such thing , and it 's very true as to the Church universal ; but as to visible , actual Communion with this or that particular Church , it is not true . 1. A Traveller of another Country , who on his journey communicateth with every Church where he passeth , is not a fixed Member of that Church : for , 1. The Pastor or Bishop hath not that peculiar Charge of him as of fixed members . 2. He is not bound where he passeth to take such notice of the lives of Communicants or Pastors , and to admonish the Offenders , and tell the Church , as fixed members are . 3. He hath not the right in chooseing Pastors or Deacons as the fixed Members have . 4. An itinerant Bishop in transitu is not their fixed Bishop ; ergo an Iterant Lay-man is not a fixed Member . The same I may say of one that is a fixed member of another Church in the same City , and cometh to that only to signifie universal Communion , or neighbourly ; which , though he deny to be lawful , I shall further prove anon . And the same I may say of those that dwell where there is no fixed single Church at all , for want of a Pastor , but they congregate only when some strange Minister passeth through the Town . CHAP. IV. His third Case . § . 1. PAge 48 , 49. He resolveth his third Case : [ Whether it be lawful to Communicate with two distinct and separate Churches ] negatively , and saith , [ It is contrary to all the Principles of Church Communion , as any thing can possibly be ; it is to be contrary to our selves , it is Communicating with Schism : That the Presbyterian and Independent Churches have made an actual separation from the Church of England he hath evidently proved ; — and they are Schismaticks , and to communicate with them is to partake in their Schism ; and if Schism be a great sin , and that which will damn us as soon as Adultery and Murther , then it must needs be a dangerous thing to communicate with Schismaticks . And p. 42. There cannot be two distinct Churches in one place , one for occasional , and another for constant Communion , without Schism . ] Ans. To save those that are willing from the Poyson of these Schismatical Doctrines , lapt up in confusion by men that abhor distinction , or understand not what they say ; I will first lay down that truth that he sights against , with convincing evidence , and then shew you the mischief of his false Doctrine and Application . § . 2. The confusion of these words [ Church , Communion , Separation and Schism ] which every one signifie divers things , is the chief means to blind and deceive his Reader ; whether it do so by himself I know not . I. The Word Church signifieth sometime the universal Church ; sometime a single Organized Church as part of it , and sometime humane combinations of such single Churches ; and that into Diocesan , Classical , Provincial , Patriarchal , National , and Papal . II. The Specification and Nomination of Churches is from the formal cause , and the proper Government is that form : And the Individuation is from matter and form , but principally from the form . III. The Union of Pastor and Flock in Relation makes that which is a form aptitudinal ( as the Soul to the Body ) to be the form in act ( as the Union of Soul and Body ) and Gods command and consent with the consent of the necessary relate and correlate cause that union . IV. Union is in order to Communion , which is primary by the exercise of the formal powers on the matter , and secondary by the action of all the parts according to their several capacities and Offices . V. The Union of the Church is of divers degrees . 1. The formal Union of the Head and Body , which maketh it essentially the [ Christian Church . ] 2. The Vnion of the parts among themselves as Christian , which maketh them a Body capable of Union with the Head. 3. The Union of the parts as unequal Organized , the Official with the rest , which maketh it an Organized Body , fit for its special use and welfare . 4. Union in integrity of parts , which maketh it an intire Body . 5. Union in due temperament and Qualities , which maketh it a healthful Body . 6. Unity in Commou Accidents , which make it a Comely Beautiful Body joined with the rest . But , 7. Union in mutable Accidents is unnecessary and impossible . VI. These several degrees of Union are found in Bodies natural and Politick . 1. The Union of Soul and Body makes a man , and an Embryo before it be organized . 2. The Union of the Body maketh it capable of the Souls further Operation . 3. The Union of the Organical , chief parts , ( as Heart , Lungs , &c. ) to the rest make it a true humane Body compleated to the nutriment and action of Life . 4. That it have Hands and Fingers , Feet and Toes , and all integral parts , makes it an intire Body . 5. The due site , temperament and qualities of each part make it a sound Body . 6. Comely colour , hair , action , going , speech , &c. make it a comely Body . 7. To have all parts of equal quantity and office , would make it uncomely : And to have the same hair , colour , &c. is unnecessary at all . 1. The Union of King and Subjects as such makes a Kingdom . 2. That the People be agreed ; for one conjunct interest and Government maketh them a Community capable of Politie or Government . 3. That there be Judges , Maiors and Justices , and subordinate Cities or Societies , maketh it an Organized Body , in which Kingly Government may be exercised to its end , the common good . 4. That no profitable part be wanting , ( Judge , Justice , Sheriff , &c. ) maketh it an entire Kingdom . 5. That all know their place , and be duly qualified with Wisdom , Love , Justice , Conscience , Obedience to God first , to the Sovereign Power next , to Officers next , &c. maketh it a sound and safe Kingdom . 6. That it be well situate , fertile , rich , eminent in Learning , Skill , &c. maketh it an adorned beautiful Kingdom . 7. That all be equal in Power and wealth is destructive ; and that all be of one Age , complexion , calling , temper , degree of knowledge , &c. is impossible : And that all have the same language , cloathing , utensils , &c. is needless at least . VII . Jesus Christ is the only Universal Soveraign of the Church , both ▪ of vital influence and Government ; nor hath he set up any under him , either Monarchical , Aristocratical , Democratical , or mixt , Pope , Council , or diffused Clergy , that hath the Power of Legislation and Judgment as governing the whole Chorch ; but only Officers that per partes govern it among them , each in his Province , as Justices do the Kingdom , and Kings and States the World ; nor is any capable of more . VIII . To set up any universal Legislators and Judge , ( Pope or Council ) is to set up an Usurper of Christs Prerogative , called by many a Vice-Christ or an Antichrist ; and as bad as making one man or Senate the Soveraign of all the Earth ; and to attempt the setting up of such or any forreign Jurisdiction in this Land , is to endeavour to perjure the whole Kingdom that is sworn against it in the Oath of Supremacy , and sworn never to endeavour any alteration of Government in Church or State in the Corporation Oath , the Vestry Oath , the Militia Oath , the Oxford Oath , with the Uniformity Covenants : And if any should endeavour to introduce such a forreign Jurisdiction who themselves have had a hand in driving all the Kingdom to all these Oaths against it , I doubt whether all the Powers of Hell can devise a much greater crime against Clergy , Cities , and all the Land. Good reason therefore had Doctor Isaac Barrow to write against it as he hath done , and to confute Mr. Thorndike , and all such as of late go that pernicious way , by the pretence of Church Union and Communion . As if one universal Soveraign and Legislator and Judge , were not enough to unite Christs Kingdom , or man could mend his universal Laws , and could not stay for his final judgment ; and Churches and Kingdomes might not till then be ruled without one humane universal Soveraign by necessary and voluntary agreement among themselves . XI . To be a true Believer or Christian , ( or the Infant seed of such ) devoted to God the Father , Son , and Holy Ghost , according to the sense of the Baptismal Covenant , uniteth each Member first to Christ himself directly , and consequently to his Body or Church ; and this coram Deo , as soon as it is done by heart consent ; and coram Ecclesia , regularly , as soon as he is invested by Baptism ; which Baptism , when it may be had so , is regularly to be administred by none but an authorized Minister or Deacon ; but if through necessity or mistake it be done by a Lay-man , the Ancient Christians took it not for a nullity , much less if the Baptizer was taken for a Minister by mistake , being in his place ; and if no Baptism can be had , open covenanting is vallid . X. The papists ( and their truckling Agents here ) have here hampered themselves in a fatal contradiction : To make themselves masters of the World , they would perswade us , that Sacraments only regenerate and sanctifie , and that God saveth none ( by any known way and grant ) but by his Covenant Sealed by the Sacraments ; and that he authorizeth none to administer this Covenant but Prelates and their Priests , and none can validly have it from other hands : And so if you will but abate them the proof of many things that stand in the way , Heaven and Hell , Salvation and Damnation are at the will and mercy of such Prelates and Priests . But unhappily they cannot retrieve their old Opinion , but maintain that Lay-men and Women may baptize in necessity validly , and that Baptismputs one into a State of Salvation . XI . As he that swears and keeps his Allegiance to the King is a Subject and Member of the Kingdom , though he be no Member of any Corporation ; so , though he disown a thousand fellow Subjects ; yea , though he deny the Authority of Constable , Justice , Judge ; so he that is devoted to Christ truly in the Baptismal Covenant , is a Christian , and a Member of the Universal Church , though he were of no particular Church , or did disown a thousand Members , or any particular Officer of the Church . XII . All faults or crimes are not Treason : A man that breaketh any Law , is in that measure Culpable or punishable : but every breach of Law , or wrong to fellow Subjects or Justices , as it is not Treason , so it doth not prove a man no Subject ; though some may be so great as to deserve death and make him intolerable : And so it is in the case of our Subjection in the Church to Christ. XIII . To own Christs Instituted species of Church Officers is needful to the just Order , Safety and Edification of the Church ( as to own the Courts of Judicature , Justices , &c. in the Kingdom ) but to own this or that numerical Officer as truly commissioned , is needful only to the right administration of his own Province . XIV . As Christ did his own work of universal Legislation by himself and his Spirit eminently in the Apostles and Evangelists , who have recorded all in Scripture , so he settled Churches to continue to the end associated for Personal Communion in his holy Doctrine , Worship , Order and Conversation with authorized Ministers , subordinate to his administration in his Prophetical , Priestly , Kingly and Friendly Relations . And thô these may not always or often meet in the same place , their neighbourhood maketh them capable of Personal presential Communion , as men that may know and admonish each other and meet by turns , and in presence manage their concerns ; which differenceth single Churches of the lowest order from associated Churches of men , that have Communion only by others at distance . XV. As Logicians say of other Relations , the matter must be capable of the end , or it is not capable of the name and form ; so is it here : e. g. It is no Ship that is made of meer Sponge or Paper , or that is no bigger than a Spoon ; it is no Spoon that is as big as a Ship : One House is not a Village , nor one Village a City , nor a City a meer House . So twenty or an hundred or a thousand P●rishes associate , cannot be a single Church of the first or lowest Order , being not capable of mutual Knowledge , Converse or personal present Communion : Nor are two or three Lay-men capable to be such a Church , for want of due matter . But supposing them capable , thô a full and rich Church have advantage for Honour and Strength , yet a small and poor one is ejusdem ordinis as truely a Church ; and so is their Pastor , as Hierom saith of Rome and Eugubium so Alexandria and Maju●an &c. Gregory Neocaesar was equally Bishop of nineteen at first , as after of all save nineteen in the City . XVI . If the Apostles have Successours in their care and Superiority over many Churches , it will prove that there should yet be men of eminent worth to take care of many Churches , and to instruct and admonish the younger Ministers : But it will neither prove 1. That they succeed the Apostles in the extraordinary parts of their Office. 2. Nor that they have any forcing power by the Sword. 3. Nor that one Church hath power over others by Divine right ; for the Apostles fixed not their power to any particular Churches , but were general Visitors or Overseers of many : Yet if the same Man who is fixed in a particular Church , have also the visiting admonishing oversight of many as far as was an Ordinary part of the Apostles Office , and be called an Archbishop , I know no Reason to be against him . XVII . There be essential and Integral Acts of the Sacred Ministry instituted by Christ : These none may take the Power of from any Ministers , nor alter the species or integrity of the Offce , by setting up any such Superious as shall deprive them of that which Christ hath instituted , or arrogating the like uncalled . But as in worship , so in Order and Church Government , there are undetermined accidents : As to choose the time and place of Synods , to preside and moderate and such like : And these the Churches by agreement , or the Magistrate may assign to some above the rest : And if the Magistrate affix Baronies , Honours , Revenues , or his own due Civil forcing Power , and make the same Men Magistrates and Ministers , whether we think it prudent and well done or not , we must honour and obey them . XVIII . Some call these humane Accidental Orders , forms of Church Government , and affirm ( as Bishop Reignolds did , and Dr. Stillingfleet in his Irenicon and many excellent men by him cited ) that no form of Church Government is of Divine Command . Which is true of all this second sort of Government which is but Accidental aud humane ; but not at all of the first sort which is Divine and Essential to Christ himself first , and to Pastors as such by his appointment ; so that the essential Government of the Universal Church , by Christ , and of each particular Church by Pastors specified by him ( if not of Supervisors of many as succeeding Apostles and Evangelists in their Ordinary work ) are of unalterable Divine right . But the humane forms are alterable : Such I account 1. The Presidency and Moderatorship and accidental Government of one Bishop in a single Church over the other Presbyters , Deacons , &c. 2. The accidental Government of a Diocesan as an Archbishop over these lowest Bishops and Churches . 3. And the Superiority of Metropolitans and Patriarchs over them , so it be but in such Accidentals and within the same Empire , not imposing a forreign Jurisdiction . These tota specie differ from the Divine Offices . XIX . All these single Church being parts of the Universal are less noble than the whole , and are to do all that they do as members in Union with the Whole , and to do all as Acts of Communion with them . XX. The General precepts of doing all to Edification , Concord , Peace , Order , &c. oblige all the Churches to hold such correspondencies as are needful to these Ends : And Synods are one special means , which should be used as far and oft as the Ends require : And if National Metropolitans and Patriarchs order such Synods , I am not one that will disobey them . But if on these pretences any would make Synods more necessary than they are , and use them as Governours , by Legislation and Judgement over the Particular Bishops by the use of the Church Keyes , and will affixe to them or Metropolitans , besides an Agreeing Power and the said Government in Accidentals , a proper Church Government by making and unmaking Ministers or Christians , excommunicating and absolving as Rulers by the said Keyes , it may be a duty to disown such usurpations . As the King would disown an Assembly of Princes any where met that would claim a Proper Government of him and his Kingdom ; Thô it were much to be wisht that all Christian Princes would hold such Assemblies for the Concord and Peace of Christendom . XXI . The Essentials of Faith , Hope and Loving 〈◊〉 , essentiate the Church objectively : And these are all summarily contained in the Baptismal Covenant , explained in the Creed , Lords Prayer and Decalouge ; and all with much more , even Integrals and needful Accidentals in the Sacred Scriptures , which taking in the Law of Nature , are Gods Universal Law. XXII . There is no Church on Earth so sound and Orthodox as to want no Integral part of Christian Religion : Proved : There is no man on Earth , much less any multitude , so sound as to want no Integral part : But all Churches consist only of Men ; And therefore if all the Men be so far defective , all the Churches are so . It is not their Objective Religion Generally and implicitely received that I mean , but their Subjective Religion , and their explicite reception of the Objective . The Scripture is our perfect Objective Religion in it self , and as an Object proposed , and in general and implicitely we all receive it . But as a man may say , I believe all that 's in the Scripture , and yet be ignorant of the very Essentials in it ; so a man may explicitely know and believe all the Essentials and more , and yet be ignorant of many Integrals . All things in Scripture proposed to our Faith , Hope and Practice , are the Integrals of our Religion : But no Christian understandeth all these proposals or words of Scripture : Therefore no Christian explicitely believeth them all , or practiceth all . To hold the contrary , is to hold that some Church is perfect in Understanding , Faith , Hope and Practice , without Ignorance , Errour or Sin : that is , not to know what a man or a Christian on Earth is . XXIII . Much less do all Churches agree in unnecessary indifferent accidents , nor ever did , nor ever will or can do . XXIV . The measuring out Churches by limits of Ground , Parochial or Diocesan , is a meer humane ordering of a mutable accident , and no Divine Determination : And if all were taken for Church members-because they dwell in those precincts , it were wicked : But if it be but all in those precincts that are qualified Consenters , it is usually a convenient measure : But such as in many Cases must be broken . XXV . If a Church with Faithful Pastors be well setled in a place first where there are not more than should make up that one Church , it is not meet for any there to gather a distinct Church ( thô of the same Faith ) without such weighty reason as will prove it necessary , or like to do more good than hurt : 1. Because Love inclineth to the greatest Union ; 2. Because a Great Church is more strong and honourable than a small , if the number be not so great as to hinder the Ends. 3. And the Ancient Churches kept this Union . XXVI . If Magistrates make such Laws about Church Accidents as tend to further the Churches wellfare , or are so pretended , and not against it , we must obey them . But if they will either invade Christs Authority or cross it , by making Laws against his , or such as are proper to his Prerogative to make , or invade the Pastors Office , and the Churches properright given by Christ , or determine Accidents to the Destruction of the Substance ( the Church , Doctrine , Worship or Ends ) these bind the Consciences of none to Obedience ; but Christ must be obeyed , and we must patiently suffer . XXVII . Self-interest , Self-Government and Family-Government are all antecedent to Publick Government , which Ruleth them for the Common good , but hath no Authority to destroy them : No King or Prelate can bind a man to do that which would damn his Soul , nor to omit that which is needful to his Salvation : All power is for Edification : They are Gods Ministers for Good. XXVIII . As it belongs to self-government to choose our own Dyet , and Cloaths , and Wives , and Physicians , ( thô we may be restrained from doing publick hurt on such pretences ; ) And it belongs to Family Government to educate our own Children , and choose their Tutors , Callings , Wives , &c. so it more nearly belongs to self-government to choose the most safe and profitable means of our own Salvation , which no man may forbid us ; and to avoid that which is pernicious or hurtful ; and to Family-Government to do the like for our Children . XXIX . It is false Doctrine of those late Writers who tell us , that only Sacraments sanctifie or give right to Salvation : The whole Tenor of the Gospel tells us that men are brought to Faith and Repentance , and to be Christians , and Godly men , and by Faith to be justified , by the Preaching of the Gospel : and that Gods word is his appointed means of Salvation , which his Ministers must preach skilfully , instantly , in season and out of season , to that End : And if the Gospel be hid , it is hid to them that are lost . XXX . The Gospel saveth not like a Charm , by the bare sound or saying of the words ; nor the Sacrament like an Amulet ; But as a Moral means ( specially blest by him that instituted it ) to work on man as M●n , by informing his Mind , perswading his Will and exciting his Affections , as Men are wrought on in other Cases ; ( which methinks those called Arminians should least deny , who are said to lay more of the Spirits operation on Moral suasion than their Adversaries ; yea and those that account it Fanaticism to expect any other gift of Prayer from the Spirit but what is given morally by use . ) And the contrary Doctrine feigneth God to Work even constantly by Miracle : And as the Papists make every Mass-Priest a Miracle Worker in Transubstantiation , so do they that make the bare saying over the Words and doing the outward Acts in the Sacrament , to save us ex opere operato , and the Pastoral teaching and oversight of an ignorant drunken Lad or Reader to be ( near ) as great a help to Salvation , as the Ministry of a wise skilful , Holy and exemplary Pastor , and the clear affectionate Preaching of Gods word : And that tell us ( as Mr. Dodwell ) how sufficient a man is to administer the Sacramental Covenant that understands what a Covenant is in matters of Common Conversation . XXXI . If a Wise and Skilful and Conscionable Ministry be as needless to Edification and Salvation as some Men pretend , it is as needless that they should study to be such , and vain to Glory that they are such , and that the Church of England hath such a Ministry , and vain to expect that men should pay them any more respect than I owed my Master that never preacht but once , and that drunken ; ( and divers very like him . ) Or that they should use this as an argument to draw men to hear them . XXXII . If the King or Law should settle a Physician of his ( or a Patrons ) choice in every Parish , it were well done if it be but to have help at hand for Volunteers : But if he command all to use them and to use no other before them or against them , where unskilful or untrustly men are placed , no man is bound to obey this command : NO mens Law can dissolve the Law of Nature , nor disoblige a man from a due care of his Life , nor bind him to cast it away upon Obedience to ignorant or bad and treacherous Men. And a mans Soul is more precious than his Health or Life ; and he is bound to greater care of it ; and is no more to trust it on the will of his Superiours How vast is the difference between an ignorant rash Physician or Pastor , and one that is wife , experienced and trusty ? They that scorn Men for going for greater edification from one to another , do not so if a man prefer a skilful Physician to one that kills more than he cures ; or a skilful and careful Tutor for his Son , yea or a Farrier for his Horse . XXXIII . If one Preacher be not for Edification to be great●● preferred before another , then One Book is not : And so it 's no matter what Book they read or value ; and what a Student will this make ? And what a Trade for the Booksellers ? And why then should their own Books be so valued ? And why then do they silence hundreds or thousands and forbid them to preach on pain of ruine , ( thô no false Doctrine be proved against them ) if they think not that the difference is very great . XXXIV . When Councils hereticated and condemned Thousands or Hundreds of Priests and Bishops , whom Christian Emperours and Princes owned as Orthodox , they did not then think every Patron , Prince or Prelate a competent Judge with what Pastor Men should trust the conduct of their Souls : Nor did they think so that forbad men hearing fornicators ; Nor Cyprian that required the People to forsake Basilides and Martial ( & Peccatorem Praepositum . ) XXXV . So full was the proof given in the Book called , The first Plea for Peace , that the Church from the beginning denyed Princes and Magistrates to be entrusted with the choice of Bishops , or Pastors to whom the Churches were bound to trust the conduct of their Souls , that he who denyeth it , is not worthy to be therein disputed with . And yet we doubt not but they may force Infidel Subjects and Catechumens to hear sound and setled Preachers and Catechists ; And may dispose of the Tythes , Temples and many other Accidents of the Church ; and may drive on Pastors and People to their Duty . XXXVI . It is false Doctrine that two distinct Churches may not be in the same Precincts or City ; This being a meer Accident which abundance of Cases make unnecessary and unlawful : Which I shall prove . That which is no where commanded by God , is no duty : But that there shall be but one Church ( or Bishop ) in the same Precincts , is not commanded of God , Ergo , &c. ( Divine of Gods making . ) They own the Major in the case of Indifferent thing . If they deny the Minor let the affirmers prove any such command . We grant a command of Love and Concord , and a prohibition of all that is against them . But in many instances , to have several Churches in the same precincts , is not against them . If they fly to the Canons of foreign Councils , the reason of them we shall weigh and duely regard ; But they were National , and had their Legislative Power only from their own Princes and their Counselling Power only from Christ : And we disown all foreign Jurisdiction . XXXVII . In all these Cases following ( and more ) two Churches may be in the same precincts ( yea and a City . ) 1. In Case that several Bishops are called justly to dwell in the same City , or Diocess , and many of their Flock be with them , e.g. Many Bishops of England dwell long , yea mostly in London or in London Diocess : e. g. The Bishop of Eli dwells in the Parish of St. Andrews Holbourn : Qu. Whether there he be a Subject to Dr. Stilling sleet as his Pastor , and bound to obey him ? or whether many out of his Diocess ( thousands ) may not as Lawfully dwell half the Year in London as he ? And whether when he preacheth to them , he do it not as their Bishop ( in London Diocess . ) And so of many other Bishops that here reside . XXXVIII . 2. Either our Parish Churches are true Churches , or not . If not , the Separatists are so far in the right ; And separate not from true Churches eo nomine because they separate from them . If yea , then many Churches are in the same City and Diocess . ( Of their agreement and dependance on the same Bishop I shall speak anon . ) XXXIX . 3. In case that in one City there be resident Stranges , that are sent on Embassies , or live for Merchandize , or flee from Miseries , and are the Subject of other Princes , whose Laws and Customs they are under , e. g. At Frankford , Hamburgh , Middleburgh , Dantzick , Const●●●nople , there have been English distinct lawful Churches : And in London there are Dutch and French Churches : And if the King allowed a Swedish Church , a Danish Church , a Saxon Church , &c. with their several Bishops , who is so weak as to need proof that this is lawful , and they true Churches ? XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help : As Dutch , French , Italian , Greeks , Germans , &c. Grotius and Dr. Hammond ( oft in Dissert , and Annot. ) do maintain that Peter at Rome had a Church of Jews , and Paul a Church of Gentiles : And that the like distribution of Churches of Jews and Gentiles , there was at Antioch , Alexandria and other places : And by this they Salve the Contradictions in Church History about the Succession of Linus , Cletus and Clemens : And the Apostles setled not a sinful Church way . XLI . 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood , but in the order of their Synagogues ; ( de Imper. sum . Patest . and in Annot. ) And that as there were divers Synagogues in a great City with their Archisynagogus and Elders , so there were divers Churches in a City with Bishops and Presbyters . XLII . 6. When there are a greater number of Persons in one City o● precinct than can have any just personal Knowledge and Communion , and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to , it is lawful and a duty , to gather another Church in that City or Precinct : But this is truly the Case of many great Cities , though wordly Wisdom have at Rome , and other places oft denyed notorious evidence and experience . He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops ( in his Annotations on all the Texts that name Elders and Bishops ) if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London , York , Lincoln , Norwich , &c. I will not dispute against him if he maintain a Bishops U●iquity , or that at once he can be in twenty places . But if they say , that what then was commanded them to do personally , they may do by others , I say , that if they may change the Work , they may change the Power , that specifieth the Office ; and so it is not the same Office in specie instituted in Scripture : And then Lay-men may have Power to preach and administer Sacraments , and do the Office of Priest , and yet be no Priest ( as Civilians do of Bishops ) which is a Contradiction . Certainly if there be more Scholars in the City than one Master can Teach and Rule , it is no Schism to set up more Schools and Schoolmasters , but a duty . And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government , as those Diocesans do of Parochial Church Goverment , who allow none under them to be truly Episcopi Grigis , and have the power of their Church Keyes , I think that it were no Sch●m to restore Families so that the City might have more than one ( entirely . ) XLIII . 7. If the Soveraign Power upon Politick or Religious Reasons should determine , that e. g. Dr. A , and Dr. B , and Dr. C. shall all be Bishops in London , to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop , and this without altering their dwellings , no man can prove it sinful ; And of his reasons the King is judge . XLIV . 8. If the Bishop or Clergy of a City , Diocess or Nation , do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion , it is a duty to congregate under other Pastors in those prec●●cts . This is confest : If they should not only hold any errour , or practise sin , but require men to subscribe and approve it , and say it is no sin , no man ought to do this ; nor yet to live like an Atheist , and forsake all Worship because men forbid him , if it were but to subscribe one untruth : But alas , this is no rare Case : In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon , and quickly after all that did , or that would not renounce it : The same division and changes were made by the Councils against and for the Monothelites , de tribus Captrulis , Images , &c. And when all Men living have many Errours , and the Church of England disclaimeth her Infallibility , and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God , the Case is hard . But when all the things mentioned in the Plea for Peace are proved lawful , we shall be more yielding in this Case . XLV . 9. If true and sound Christians mistakingly think one or many things to be heinous sins , ( as Perjury , Lying , Renouncing Obedience to God , and Repentance , &c. ) which are things indifferent , but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree , and yet are not necessary nor just conditions of Ministry or Communion , and so it is the Imposer that entangleth them by difficulty in their dissent , it is not lawful for these men therefore to forbear all Church Worship , but mi●●t use it as they can . XLVI . 10. If any Church unjustly excommunicate such men ; or others , they must not forbear all Church order and worship because men so excommunicate them . No man must Sin to escape Excommunication ; and every man in the World is a sinner ; And therefore all the World must be excommunicated , if all Sinners must be so . As I before said , the times oft were when almost all the Bishops in the Empire were excommunicated by one another : Councils and Popes have oft excommunicated some for trifles and some for Truth and Duty . And such must not therefore renounce all Church Worship and Communion . The Church of England do by their standing Law ipso facto excommunicate all ( as aforesaid ) that affirm any thing to be repugnant to Gods Word or sinful , in their whole Church Government , Articles , Liturgy and Ceremonies , and so to stand till they Publickly revoke this as a wicked Errour . Now many Lords and Commoners in Parliaments , have spoken against some of these particulars ; and some out of Parliament : Many Ministers have done the like when the King Commissioned them to treat for Alterations ; And many when the Accusations or demands of others have called them to give a Reason of their Actions . Some have maintained that it is repugnant to Gods word that Lay Civilians should have the decretive Power of the Keyes , and that the Parish Minister must cast out of Communnion all that the Lay Doctors or Chancellors excommunicate , and all that dare not receive kneeling , and that they should deny Christendom to all that scruple the English sort of God-Fathers Covenants , and the transient Symbolical Image of the Cross , with abundance such things : Now all these are ipso sacto excommunicate . And thô they be not bound to avoid the Church till this be applicatorily declared , yet actually excommunicate they are , and that by a higher authority than the Bishops ; and they know the Churches decree ; and the Priests are sworn to Canonical Obedience ; And he that will not temp● them to be forsworn , nor come into a Church that hath excommunicated him , seems therein excuseable : But must he therefore renounce the Church of God ? XLVII . 11. If the People are so set against one Bishop for another , as that half being for one and half for the other , and both Orthodox , they cannot be perswaded to unite in one . A Council at Rome determined in the Case of Paul●nus and Flavian at Antioch , that both of them should hold their distinct Churches , and so live in love and peace . And though one or both parties in this were mistaken Sinners , so are all morral men , who yet must not live like Atheists . XLVIII . 12. An undetermined accident must be so determined as most serveth to do the greatest good and avoid the greatest Evil : But whether divers Churches shall promiscuously live in the same City or Diocess or Parish , is an Accident not determined by God , and either way may be for the greatest good , as circumstances vary . e.g. When in a Church half cannot consent to condemn the words of Theodo●●t , Theodore Mo●s●est , and Ibas , and half will condemn them with the Council ; if these can serve God quietly in Love and Peace in different Congregations , but cannot endure one another in the same , it is most for the Churches Peace that they be permitted to joyn with those of their own Mind . ● When one Pope declared that it 's sound Doctrine to say [ One of the Trinity was Crucified , ] when another had declared that it is not sound Doctrine , they that held with one Pope , and they that held with the other might both be true Churches in different Assemblies : When Justinian raised the bloody controversie between the Corrupticolae and the Phantasiastae , wise men thought both sides were true Churches : Yea and so did many wise men think of the Orthodox and Nestor●●ns and many E●tychians . XLIX . 13. It 's a common case under Turks and Heathens , that they give liberty of Conscience for Christians of all parties : Now suppose that in Ateppo , in Constantinople or elsewhere , there be ( partly for Countrey sake , and partly for Language , but most for different Judgments ) one Church of Armenians , one of Greeks , one of English-men , &c. what Law of God makes only one of these to be a true Church , and which is it ? L. 14. Suppose that the setled Church e.g. in Holland , Sweden , Saxony , is for Presbytery , or for an Episcopacy that arose from Presbyters ordination , or that had none or a short Liturgy , and the Prince would tolerate English men ( as Frankford did ) to set up a Church of the English Form and Liturgy , I think few Prelatists would deny it to be lawful . LI. I omit other instances , and come to the matter of Separation , which word serveth this man and such other in so general and undistinguished a sence , as would make one think he were of Mr. Dodwell's mind , That words in dispute have but one signification , which all are bound to know that use them . Even a Bell by the same sound sometime signifieth a call to Church , and sometime a Funeral , and sometime Joy ; but [ Separate , Separate ] is rung over and over with these men , as if it signified but one thing . 1. He that heareth half the Sermon and Service , and goeth out of Church , doth Separate at that time from the rest . When a Protestant Heretick was doing Penitence with his Faggot at St. Maries in Oxford , and the Fryer was Preaching , a mistaken Voice in the street made them think the Hereticks had set the Church on fire , and they separated from the Preacher , one Fryer stuck by the belly that was going out at the window ; the door being wedged with the crowd , a Boy that saw it open above their heads , got up on their shoulders , and went on till he slipt into a Monks Cowl , and there lay still 'till the Monk was got out , and felt something on his back , and thinking it was an heretical Devil , began to conjure him in the Name of Father , Son and Holy Ghost , to tell him what he was , and the Boy cryed , O good Master I am the Bakers boy , &c. Quaere , Whether this was Schismaticks separation . At Wal●all in Sta●ford-shire , Mr. Lapthorne ( known to me in his lusty age ) who had been a Non-conformist , but thought it an honour to be converted by a King , and gloried that King James in conference changed him ; but being as rustick a thunderer as Father Latimer and more , he was wont to let fly without much fear ; one Mr. Martin in the Parish accounted the greatest enemy to Puritans , when he heard what he liked not , would goe out of Church ; one day ( in a path way where Mr. Lane had rode a little before ) pelting Crabs with a pole , the ground opened and swallowed him and his pole , that they could never be found ( being a Cole-mine long on fire : ) ever after that , when any one would goe out of Church at a blustering passage , Mr. Lapthorne would call to him , Remember Martin ; Quere , Whether all these were separating Schismaticks ? But this is too far off : In Dunstans West , where Dr. Sherl●ck Preacheth , when I was licensed twenty years ago , at Christmas , as I was Preaching , some Lime or Stone fell down in the Steeple with the crowd , the Church being old and under suspicion , they all thought it was falling , and most ran out in tumult , and some cast themselves headlong from the Gallery for hast ; when they were quieted and came in again , the Boyes in the Chancel broke a Wainscot Skreen with climbing on it , and the noise made them run out again ; one old woman going out , cryed , It 's just with God because I took not the first warning , Lord forgive me , and I 'le never come again : Quere , Whether these , or at least this resolving Woman was a Schismatick , and separated from the Catholick Church ? If not , there is some separation that is not so bad as Murder ; and methinks the Doctor should forgive it for the success ; for the Parish hereupon resolved to pull down the Church and build it new , a far better Fabrick where the Dr. now Preacheth ; and it drove me away that I preacht there no more ; Whether this new Church built where the old one had possession before , be not a Schismatical Separatist , I leave to him . LII . 2. Local Separation without Mental can make no culpable Schism ; for Nil nisi Volunt artum est morale ; if a man be imprisoned or be sick and cannot come to the Church , it is innocent Separation ; I have been at no Church this half year , much against my will , O that God would heal me of this Separation ! LIII . 3. If it must be mental Separation that must be culpable , then it is diversified according to the mental degree and kind ; and no man separateth from the universal Church who separateth not from somewhat essential to it ; to separate from its Integrals or Accidents may be culpable , but it 's no Separation from the Church , no more than every breach of the Law is a Separation from the Kingdom . LIV. 4. Some separate as to place , locally and not mentally , some mentally and not locally , and some both : He that daily observeth the outward Communion of the Church , and yet taketh it for no Church , or denyeth it● Faith , Hope or essential Duty , separateth indeed . All those men that live unbelievingly , atheistically , wickedly , that in their converse prate against the Scripture and immortality of the Soul , and that hate and persecute serious Godliness , are damnably separated from Christ , and therefore from the Catholick Church , and are so to be esteemed so far as this is known , thô when it is unknown , the Church can take no notice of it . LV. 5. It being only Humane Laws and Circumstantial Conveniences 〈◊〉 make it unmeet to have divers Churches and Bishops living promiscuously in the same Parishes , Cities , Dioceses or Nations ; where Laws and circumstances allow it , it is no unlawful separation . LVI . 6. He that liveth in forreign Lands ( Christian , Mahometan or Heathen ) where various Churches live promiscuously ( Greeks , Armenians , Protestants , Papists , &c. ) is no Schismatick , if he choose which he thinks best , and be absent locally from the rest , condemning them no further than they deserve . LVII . 7. He that removeth into another Diocess or Parish for his worldly interest , separateth without fault from the Church he was in . LVIII . 8. It is a lawful separation to remove ones dwelling , because the Minister is ignorant , unskilful , or otherwise bad , and this for the better edification of his Soul , and the use and help of a more able faithful Minister , even Law and Custome and reason do allow it . LIX . 9. Thô the Canon 57. and 28. ●orbid Ministers oft to give the Sacrament to Strangers that come out of other Parishes , even where no Preaching is , yet those many sober People that use this in London , are not taken to be Schismaticks , as bad as Murderers : Many that are esteemed the most sober religious Conformists do ordinarily goe from their own Parish Churches , some ( in Martins and St. Giles's Parish , &c. ) for want of room , and some for more Edification , to Dr. ●illotson , Dr. S●illingfleet , Dr. Burnet , Dr. Fowler , Mr. Gifford , Mr. Durham , Mr. H●rneck and such others , and communicate with them ; and thô these are called by the late Catholicks by the Name of Dangerous Trimmers , I think even Dr. Sherlock will think it more pardonable than Murder , if they come to him . LX. 10. If the King and Law should restore the antient order that every City , that is , every great incorporate Town in England should have a Bishop , ( yea or every great Parish ) and that the Diocesans should be their Arch-Bishops , and our new Catholicks should tell the King and Parliament that they are hereby unchristened Schismaticks , as dangerous as Adulterers or Murderers , for gathering Churches within a Church , I would not believe them . LXI . 11. If ( e.g. at Fran●ford , Zurick , Lubeck , Hamburgh , &c. ) a Church is settled in the Lutheran way , and another in the Bohemian way , described by Lasitius and Commenius , ( which is a conjunction of Episcopacy , Presbytery and Independency ) or a Church that had no Liturgy , or none but that which the French Protestants and Dutch have , would it be damning Schism , for such as Cox and Horne at Fran●ford to set up an Episcopal Church in the English mode , and with their Liturgy , and so far to separate from the rest ? LXII . 12. If it be true that John Maior , Fordon , and others say that Presbytery was the Government of the Church of Scotland before Episcopacy was brought in , was the introduction of Episcopacy by Palladius a damning Schism by separating from the former , or a Reformation ; is just Reformation Schism ? LXIII . 13. When the Church first set up Patriarchs , Metropolitans , General Councils , Monasteries , Parish Churches distinct from Cathedrals , Organs , New Liturgies , and multitudes of Ceremonies , this was a departing or separating from the contrary Church way which was there before , was it therefore Schism ? LXIV . 14. When Socrates tells us of some Countreys that had Bishops in the Countrey Villages ( like our Parishes ) was it a damning Schism to separate from this custome , by decreeing that even small Cities should have no Bishops , Ne vilescat nomen Episcopi ? or when the 〈◊〉 were put down , where they had been ? LXV . 15. If a man separate not from any thing essential to the Church of England , he separateth not from that Church , though he refuse that which is its Accidents , or some Integral parts : We are charg'd with separating from the Church of England , as if it were a matter of fact beyond dispute , and scorn'd for denying it , even by them that will not tell us what they mean by the Church of England , or by Separation . By the Church of England we mean the Christian Kingdom of England , or all the Christians in England , as living in one land , under one Christian King who Governeth them by the Sword , which includeth their Concord among themselves in true Christianity ; we are Christians , we profess agreement in Christianity with all Christians we are under the same King as they are , and profess subjection , and take ; the same Oaths of Allegiance and Supremacy ; yea , we are not charged with differing in any thing called Doctrinal from their Thirty Nine Articles ; but we disown certain late Covenants and Oaths which are not Twenty three Years old , and the Subscription to one Canon about the Innocency of all in their Liturgy ; now either these new Oaths , Covenants and Canon , Liturgy and Ceremonies are essential to the Church of England , or not ; If yea , then , 1. It 's a poor humane Church , made by them that made these Oaths , Liturgy and Ceremonies . 2. And then it 's a new upstart Church , and no man can answer the Papists where it was before Luther , or before Henry 8. yea , if its essentials were made by this King and Parliament , 1662. then the present Church is no older : But if these things be indifferent , or not essential to the Church , then to separate only from these , is not to separate from the Church . If it be said , That for the sake of these we separate from the Church it self , and therefore from its essence ; we abhor the accusation , and challenge them to prove it : If we separate from the Church essentially , it is either Locally or Mentally ; not Locally , for we are yet in England , nor is Local distance only a sin ; not Mentally , for we own it for a true Christian Kingdom , called a National Church , bound to serve Christ in Love and Concord to their Power : We deny not the King to be the Governour , nor Christians to be Christians , no nor the particular Churches and Ministers to be true ( thô culpable ) Churches and Ministers , nor th●ir Sacraments to be true Sacraments ; we profess to hold with them one Catholick Body , one Spirit , one God , one Christ , one Faith , one Baptism ( in the essentials ) and one Hope , and are ready to promise to live in Concord with them in all other things , as far as will stand with our Obedience to God ; so that we separate not from the Church of England as such , but from some of its Accidents , which we dare not be guilty of . LXVI . 16. The same I say of a Parish Church ; he that locally removeth , e.g. from a Church that hath Organs , to one that hath none , separateth from a pair of Organs , but not Mentally from the Church , unless the Organs be its essence . LXVII . 17. They that are for the true antient Episcopacy , ( e.g. as much as Arch-Bishop Vsher's Reduction which we offer'd did contain ) but dislike the Lay Civilians power of the Keyes , and Officials , Surrogates , Arch-deacons Government , &c. do not separate from the Church as Episcopal , but from the humane Novelties which they disown . LXVIII . 18. If a Parishioner fall out with his Priest , and they goe to Law about Tythes , Glebes , Words , &c. and the Suit be long , and the man dare not Communicate with him believing that he hateth him , th● the animosity should be culpable , being but personal , his going from him to another Church is not separating from Christ ; ( for I hope that even Mr. Dodwell himself will not say that every Priest is Christ. ) LXIX . 19. Ex qu●●is ligno non fit Mercurius , surely there is some qualification essential to the Ministry ; if a man want that qualification , it is a Duty to separate from him as no Minister , e.g. When I came to Rederminster , ( after my subjection to six or seven worse ) I found the Vicar , one reputed ignorant of the Fundamentals , ( he was brought in by Sir Henry Blunt a P●pist ) who Preacht but once a quarter , which most thought he might better have forborn , and his Curate Mr. Turner at Mitton Preacht once a day , whom I found ignorant of the Catechism Principles by Conference , and he confest he had but one Book , Musculus common places in English , and he said some of that to the People , and they took it for a Sermon ; he lived by unlawful Marrying , infamous for Drinking and Quarrelling ; he that had taken these for no Ministers , and separated from them , had not thereby separated from Christ or his Church Catholick . LXX . 20. If it prove as hard to know who is the true Pastor in a competition of Pretenders , as it was to know which was the true Pope , when there were two or three , ( above twenty times ) or whether , e.g. Optandus was true Bishop of Geneva that knew not Letters , or whether Duke Heriberts Son consecrated in Infancy was Arch-Bishop of Rhemes , or any other Infant consecrated be a Bishop , ( officiating per alios , Surrogates , Chancellours , Off●cials , &c. ) it is not here a Separation from Christ to separate from either of the Pretenders : He that mistaketh not , is not liable to the Charge , he that mistakes , doth not erre in an Article of Faith , but in a difficult point of humane title , and the qualification and right of a single man ; and my Opinion is , that if such a title were tryed before our Judges or King , and they should mistake and give Judgment against him that had right , this were no separating from Christ , nor proof that they are Infidels . LXXI . 21. If the Case of two contending Bishops or Presbyters come before a General or Provincial Council , and they mistake and give it to the wrong , and so separate from the right , I do not think that thereby they separate from Christ or the Church Catholick , e.g. The Constantinopolitan Council first gave the Church of Constantinople to Nazianzene , and after judged him out as having no right ; if by this they separated from Christ , they that take them for the Catholick Church representative , must say that the Catholick Church separated from Christ and it self . When another Council wrongfully deposed Chrysostome , and separated from him , and Cyril Alexandr . perswaded the continuance of it , did the universal Church separate from it self and Christ ? If a General Council which should be wisest , be excusable from damning Schism , whenever it misjudgeth and separateth from a rightful Bishop , sure every Lay-man and woman that doth the same , doth not separate from Christ. If it prove that a General Council deposed Nestorius as unjustly as David Derodon thought , or Dioscorus as unjustly as others thought , or Flavian as unjustly as the Orthodox think , this proveth them Guilty of some Schism , but not of separating from the universal Church . When Menna of Constantinople , and the Pope excommunicated each other , when a Synod in Italy renounced Vigilius , and all his Successors were an hundred y●●rs deposed from their Primacy , and a Patriarch at Aquileia set up in his stead for a great part of Italy , because Vigilius subscribed to a General Council , de tribus Capitulis , this was Schism ( somewhere ) but not separating from Christ. LXXII . 22. If a man in England should think that all the old Councils were obligatory , which decree that he shall be taken for no Bishop that comes in by the choice ( yea or Mediation ) of Courtiers , Princes or great men , or any that have not the true Consent of Clergy and People , and thereupon should conclude that Bishops , Deans , Prebends , &c. so chosen and imposed are Lay-men and no true Bishops and Pastors , this were a separating from those Persons , but not from Christ and the Vniversal Church , when as Mr. Thorndike saith , that till the right of Electing Bishops by the Clergy and People be restored , we need look no further for the reason of the Contempt of Episcopacy here . So if a man think that God never trusted every Ignorant Wicked man that can but get Money and buy an Advowson , to choose those Pastors to whose conduct all the People are bound to trust their Souls , ( and the Bishop to admit them for fear of a Quare impedit , if they have but a Certificate and can speak Latine ) This is not damning Separation . LXXIII . 23. If a Bishop set up a seeming Convert , really a Papist ( e.g. Mr. Hutchinson alias Berry , or one of them that lately Confessed themselves Papists , ) the People that find by experience what the man is , are not damned Schismaticks for not taking him for their Pastor , or for going from him . If Godfrey Goodman Bishop of Gloucester was a Papist , did he separate from Christ that separated from the Diocesan Church of Glouc●ster , while he was an Essential part ? Or that did not implicitely trust all the Priests that he ordained ? LXXIV . 24. If in a Cathedral Church one withdraw from their Service , because of their difference in ●●●ing , Ceremonies , &c. from the Parish Churches , tho it be the Bishops Church that he separateth from , it is not as a Church , nor from ●nything ess●ntial to it , e.g. Miles Smyth Bishop of Gloucester ( the famous 〈◊〉 , and ●hief in our Bibles Translation ) declared and performed 〈…〉 he would never come more to his Cathedral , because the Dean ( in 〈◊〉 time ) kept up the Altar . Qu. Whether he separated from himself or his Church ? V●i Episcopus ibi Ecclesia : Who were the Separatists ? They that fellowed the Bi●hop , or they that separated from him and kept to the C●hedral ? The same ●●ay of Williams Bishop of Lincoln that wrote against 〈◊〉 . LXXV . 25. If faithful Pastors and People are setled in concord , and the higher Powers make a Law to depote and eject them without jast cause ( as Multitudes were in many Emperours dayes , and Multitudes by the Interim in Germany in Charles the fifths time ; and Multitudes in the Palatinate by Ludo●icus , and in too many other Countreys ) those that leave the Temples and Tythes to the Magistrate , but cleave to their old Pastors in forbidden meetings ( called Conventicles ) supposing the Pastoral Relation not dissolved ( as the 〈◊〉 clave to Chrysostom ) do not thereby separate from the Catholick Church : Had the Power been lawful that set up another way , when Dr. Gu●●ng kept up his Meetings at Exeter House , it had not been a Separation from Christ that he then made . LXXVI . 26. If the Law command all to take one man for his Pastor , and a Parent command his Child , or a Husband his Wife to take another and not that , and the Child or Wife know not which should be obeyed , and whether the choice belong more to the Domestick , or the Publick Government , it is not a separating from Christ , which way ever such an one shall go . LXXVII . 27. Yea if I should think that self-Interest and self-Government bind me rather to choose a Pastor for my self , than to stand to such a choice by Prince , Patron or Prelate , which I think intolerable , as well as ( against their will ) I may choose a Wife , or a Physician , or a Tutor , or a Book , or my daily food , this is not separating from the Universal Church . LXXVIII . 28. If owning the same Diocesan make them of one Church who differ more than Nonconformists and Conformists do , then owning the same Christ , Faith , Scripture , &c. maketh them of one Catholick Church who differ less . But , &c. Jesuites , Dominicans , Jansenists , and all the Sects of Papists are taken for one Church , because they own the Pope and Councils . In England the Diocesan Conformists are taken for one Church , thô some of them are as much for a Foreign Jurisdiction , as Arch-bishop Land , Arch-bishop Bromhall , Bishop Gunnings Chaplain , Dr. Saywell , Mr. Thorndike , Dr. Heylin , and many more , have manifested in their words and writings . And some that subscribe the Articles of General Councils erring in Faith and against Heathens Salvation , and against free will , and for Justification by Faith only , &c. do shew that they differ in the Doctrines of Religion , ( unless the sound or syllables be its Religion ) while one and another take the words in contrary sences . Some are for Diocesans being a distinct Order from Presbyters , some ( as Vsher and many such ) deny it : Some hold them to be of Divine Right , and some but of humane ; some think the King must choose them , some rather the Clergy and People ; some hold them Independent , others rather subject to the Arch-bishops and Convocation ; some think all that bear Office in their Church Government are lawful , others think Lay-Civilians Government by the Keyes unlawful ( and so are ipso facto excommunicate by their own Canons ; ) some that promise Canonical Obedience to their Ordinary , take the Judges of the Ecclesiastical Co●rts for their Ordinaries ; and others only the Bishop● ; some think they are sworn to obey their Ordinaries , if they 〈◊〉 according to the Canons ( and so to pronounce all Excommunicate that he Canon excommunicates , if commanded ; ) Others think otherw●●e , that they are judges themselves whether the Canons command 〈◊〉 & hon●sta ; some take the Pope to be Antichrist , and the Church of Rome no true Church ; others think otherwise . Many more ( Arminian and other ) such differences there are , and yet all of one Church , both Catholick , National , Diocesan and Parochial ( oft : ) Much more are those Nonconformists that di●●er from the Church in nothing but what the Imposers call ●●different . LXXIX . 29. If one that prayeth in the Litany against false Doctrine and Sch●●m , and ●e●deth the Conformists telling him of the danger of it , should verily think that Dr. S. printeth and pr●●heth false Doctrine , and such as plainly tendeth to serve Satan against Christian Love and Peace , and to the most Schismatical dividing and damning of Christians , should hereupon separate from him for fear of Schi●m and false Doctrine , and go to a safer Pastor , I think it were not to separate from Christ. LXXX . 30. If a Bishop in any Diocess in London should openly write or plead for a Foreign Jurisdiction , and we are told that none are true Ministers that depend not obediently on the Bishop , he that for fear of the Law , or of Personal or common perjury , should separate from that Bishop and his numerical Diocesan Church , doth thereby neither separate from the Catholick Church , nor from the Church of England . As if the Kings Army should have a Colonel that declared himself an obliged Subject to the King of France and bound to obey him , the Regiment may forsake that Colonel . Yea if the General of the Kings Army should give up himself in subjection to the Enemy or a Foreign Power , and say , I will take a Commission from the Turk , and my Officers shall only obey me , and the Soldiers obey them , were not this an Army of Traytors or Rebels , though none but the General took a Commission from the Enemy ? So if the Bishops should all take Commissions from the Pope , or declare themselves Subjects to a Forreign Jurisdiction , it were no separating from Christ , to separate from them all , in Loyalty to Christ , and to avoid National perjury and Schism . LXXXI . 31. If a man think that he is bound to use all Christs instituted means of Salvation , and live in a Church that wilfully omitteth any one of them , e.g. either Infant baptism , or singing Psalms , or Praying , or Preaching , or the Lords Supper , or all Personal care , and discipline to exclude the grosly intolerable , to resolve the doubting , &c. He that in Obedience to Christ goeth to a Church and Pastor ( in the same Diocess or City ) that omitteth none of these , is no damned Schismatick . LXXXII . 32. He that is unjustly cast out of the Church , and by its very Laws excommunicated ipso facto , is no damned or Sinful Schismatick for Worshipping God in a Church that will receive him : Nor any one that is denyed Communion unless he will sin ; Much more if they should prove half as many and great Sins as the Nonconformists have said they fear ( in the first Plea for Peace , &c. ) LXXXIII . 33. If a Foreigner that doth but half understand our language , withdraw to a Church and Pastor whose tongue he understands , obeying God and Nature is no damning Schism . LXXXIV . 34. If one that is erroneously conceited of the obligation of General Councils , should think it a sin to kneel at the Sacrament on any Lords day in the year , or any Week day between Easter and Whitsuntide , because Tradition and the twentieth Canon of the first Council , and that at Trull , &c. do forbid then to adore kneeling , this separating on that account to another Congregation is not damning . If it be said , that Mr. 〈…〉 us that it is not necessary that we do the same things which the Supream Catholick Power commanded , but that we subject our selves to the same , Power which may change their own Laws . I answer , 1. The asserting of that Universal Soveraignty is the greatest Crime and ●●eresie of all . 2. By this it seems that our Religion is very mutable , 〈◊〉 very uncertain , and a man hath 〈◊〉 to take heed of obeying any old Canons , till he know the mind of the present Church ; ( and who those be ▪ and how to know it . ) 3. But what if the same man read Dr. Hey●●● of Sab. ) telling him that this custome against Adoration-kneeling continued a thousand years , and was never revok●t by any true General Council , but changed by little and little by mens practice : And what if he question who those Changers were , and whether their practice was Rebeilion at 〈◊〉 , and whether they had power to repeal the Canons of the greatest Councils without a Council . Sure they that are for such Councils universal soveraignty , when they have cast men into these snares , should scarce tell them that they are damnable Schismaticks , for joyning with such Churches as obey these Councils , rather than with those that ruine men for not disobeying them . LXXXIV . And now Reader if thou art one that thinkest of these things with Christian Sobriety and impartiality , I appeal to thee whether if I should be of the mind of Mr. Dodwell , and such self-conceited Resolvers , I should not write my own Condemnation , and be one of the grossest Schismaticks that any History hath mentioned , unless ever there were any man so mad as to hold himself to be all the Church : Yea , when he no more distinguisheth of Separation and Schism , but involves almost all Christians in his Condemnation , and tells us that Schism will damn us as soon as Adultery and Murder , is it not obvious for all men to infer that we are as odious as Adulterers and Murderers ? and doth he not Preach Christians into the hatred of each other ? and can any wonder if Rulers should think the Punishment of M●r●●rers is not worse than we deserve ? It is not Newgate only , but Tyburn that these healing men do seem to assign us ; it would be too tedious to look over all these again , and shew you how great the number is that these men damn , and how few on Earth in any Age they excuse from being so far like Murderers . LXXXV . 1. It seems to me that he virtually damneth all Christians on Earth as such Schismaticks ; for it is most certain that all men have sin , and culpable imperfection in Knowledge , Will and Practice ; and if any say , That he hath no sin , he is a Lyar , saith St. John ; and it is certain that all two persons on Earth have many errours , and many differences from one another ; it is certain that the Love and Duty of Christians towards each other is culpably defective in all men : It is certain that no man living is so perfect in knowledge as to know all the indifferent things in the world , which may be imposed , to be Indifferent ! And long and sad experience hath told the Church , that both gross errours and sins , and things called Truths or indifferent , which few can be sure of , may be imposed . What follows from all this , but that all men on Earth may easily fall under the imputation of disobedience to Prelates , and so be Excommunicate , and then they have their choice ( when no man is perfect , and they cannot change their minds ) 1. Whether they will be damned as Excommunicate 〈…〉 that give over all Church Worship ; 2. Or as damma●●●● 〈…〉 worshipping God in Churches when they are excomm●●● 〈…〉 Lyars , that will make false Confessions , Pro●●●● 〈…〉 to get off an Excommunication . When Mr. Do●●el 〈…〉 with Schismaticks that [ suffer themselves to be excommunicate , ] 〈…〉 no other means in their Power to hinder it , it seems these great 〈…〉 to absolute reprobation , do think all Christians being unavoidably 〈◊〉 to imperfection of Knowledg , are as unavoidably born to damnation whenever Prelates or Priests please thus to precipitate them . LXXXVI . 2. Particularly , 1. The first and second Canons ipso acto excommunicate all that say [ that any manner of Obedience and Subjection within 〈◊〉 Majesties Realms and Dominions is due to any usurped and foreign Power : ] By this all Papists and all pretended Protestants ( such as Dr. Barrow confuteth ) who hold any manner of Obedience and Subjection due to Pope or Foreign Councils , are Excommunicate . 2. Those that say that the Book of Common Prayer containethany thing init repugnant to the Scriptures , are ipso facto excommunicate . Which now by the new Laws are interpreted of the present Books . 3. In this all are excommunicate who say , the Mis-translations ( in Psalms , Epistles or Gospels , of which many instances have been given ) to be any thing repugnant in the Scripture . 4. And all that say , It is against the Scripture to deny Christendom to all Infants that 〈◊〉 not such Vo●ers in their Names and for their Education as we call Godfathers , and Godmothers , thô the Parent ( who is forbidden it ) offer his Child by Sponsion . 5. And all that say it is against Scripture to deny Christendom to all that refuse the Covenanting transient Images of a Cross. 6. And all that say that it is against Scripture for all Ministers to profess [ that it 's certain by Gods Word that baptized Infants ( without exception ) so dying are undoubtedly saved ] when no word of God is cited that saith it , and adding to Gods word is dreadfully threatned , and when it 's certain that 〈…〉 are not certain of any such thing ( and I think no one . ) 7. All are ipso facto excommunicate that say , It is against Gods Word to deny Church Communion in the Sacrament to all that dare not take it kneeling , for fear ( tho mistaken ) of breaking the second Commandment by Symbolizing with Idolaters , that are seeking to reduce the Nation to their Sin , and that live round about us . 8. All are excommunicate that say it is against Scripture to pronounce all saved that are buryed , except the unbaptized , self-murderers and the excommunicate , while thousands of Sadducees , Hobbists , Infidels , Papists , Perjured , Adulterers , Drunkards , &c. dwell among us . 9. By the fifth Canon all are ipso facto excommunicate that say , [ Any of 〈◊〉 Articles are in any part erroneous , or such as they ( perhaps as doubters ) may not with a good Conscience subscribe to , ] and consequently 〈…〉 Conformists that think the sence erroneous while they 〈…〉 and shall affirm , e.g. that Canons are made necessary to 〈…〉 matter cannot be proved by Scripture , contrary to Art. 6. Those that contrary to Art. 8. say , any thing in Athanas●●● 〈…〉 be subscribed . Such as Bishop Taylour that against Art. 9. deny Orginal 〈◊〉 Those that say contrary to Art. 10. that the Word 〈…〉 Common natural Power , or maketh Nature to be Grace . Those that write against our being accounted righteous , only for Christs ●●●rits , and say that another subordinate Righteousness is named many hundred times in Scripture , contrary to Art. 11. Those that contrary to Art. 13. say , that works done before the Inspiration of the Spirit may make men meet to receive Grace . Those that with Dr. Hammond write for works that are not commanded but counselled , and Free-will-offerings , contrary to Art. 14. All they that take Infants and new baptized Persons to have no sin , contrary to Art. 15. All that say , that after we have received the H. Ghost , we cannot depart from Grace given , contrary to Art. 16. Those that deny the Doctrine of Election , in Art. 17. Those that say , any on Earth may be saved by diligent living according to the light of Nature , without knowing the name of Christ , contrary to Art. 18. Those that contrary to Art. 19. reject that Description of a visible Church , which reacheth to such as our Resolver damneth . All that contrary to Art. 20. say , that the Church [ may not enforce any thing to be believed for necessity to Salvation , besides the Scripture ] even those that say , it 's necessary to Salvation , by avoiding Schism to believe that all imposed Tyths , Covenants Practices , and Ceremonies are not sin . All that contrary to Art. 21. say , that General or other Councils may be gathered without the command and will of Princes , and deny they may erre , and things ordained by them as necessary to Salvation have neither Strength nor Authority , unless 〈◊〉 be declared that they are taken out of Holy Scripture . Those that deny Art. 23. that those are lawfully called and sent into the Ministry , who have publick Authority given them in the Congregation , to call and send Ministers into the Lords Vineyard , are chosen and called hereto , ( for want of Canonical Succession . ) Those that contrary to Art. 24. would have Gods Worship performed to them that understand not the language , to avoid the Schism of having many Churches in a City . Those that take Confirmation or Penance , or the other three for Sac●●ments of the Gospel contrary to Art. 25. Those that contrary to Art. 26. would not have it believed to be the Peoples duty , who know the Offences of Bad Ministers , to accuse them . All that contrary to Art. 27. are against Infant Baptism , as agreeable to Christs Institution . All that contrary to Art. 28. say , the Body of Christ is given and taken and eaten in the Sacrament otherwise than in a Spiritual manner by Faith. All that say , that in some wise the wicked are Partakers of Christ in the Sacrament , contrary to Art. 29. All that contrary to Art. 30. say , There is other satisfaction for Sin besides Christs Blood. All that say , that Men justly Excommunicate may be reconciled and received by the multitude without open penance ( which is ordinary ) contrary to Art. 33. All that contrary to Art. 34. think that a General Council may ordain such Traditions or Ceremonies as shall in all places be one or the like : and that every Particular or National Church may not abolish those Ceremonies or Rites which the General Council or Colledge ordained . Many things in the Book of Homilies [ especially against peril of Idolatry ] are blamed by many Conformists , contrary to Art. 35. All that contrary to Art. 36. say , that the Book of Ordination wants some things necessary . All that contrary to Art 37. think that Pope or foreign Bishops have any Jurisdiction by right in this Land : And all that ( by mistake ) say , the King hath not chief Power in all his Dominions , meaning in France , of which he professeth to be King , and we so call him even in our Prayers to God. All that say , contrary to Art. 38. that it is not their Duty liberally to give Alms , according to their ability . All that contrary to Art. 39 think men in conforming may swear upon trust of their Superiours words , without judgment , and true understanding of Justice and Truth . All these are already ipso facto Excommunicated by this one Canon , and if they elsewhere worship God , are called Separatists and Schismaticks , in danger of Damnation , as Adulterers and Murtherers are : And how great a number are these ? 10. All are ipso facto Excommunicate by the sixth Canon , who affirm , that the Rites and Ceremonies of the Church of England , by Law established , are superstitious , or such as ( now commanded ) men who are zealously and godly affected , may not with a good Conscience APPROVE , use and subscribe as occasion requireth . That is , all that thus mistake kneeling at the Sacrament , on the reasons aforenamed , to be against the second Commandment , or that judge so of the Surplice , or that think the Cross , as described by the Canon and Liturgy , hath all the Essentials of a humane unlawful Sacrament of the Covenant of Grace . And all that are against the Rites of Godfathers that never owned the Child as theirs , to be theonly Sponsors in its Name , and to Vow its Christ●●● Education ( when I never knew one living that so much as made the Par●●● believe that he intended it : ) And all that think the words of the Liturgy ( making Imposition of hands an assuring sign of Gods Gracious acceptance ) make Confirmation a humane unlawful Sacrament , and say so . All these are cut off . 11. By Canon seventh all are ipso facto excommunicate that affirm , that the Government of the Church of England , under his Majesty , by Arch-Bishops , Bishops , Deans , Archdeacons , and THE REST THAT BEAR OFFICE in the same , is repugnant to Gods word ; that is , all Bishops , Ministers , Noblemen , Gentlemen or People , that say that it is against Gods word for Lay Civilians or Chancellours to govern by the Church Keyes , excommunicate or absolve : And all that think it unlawful for Surrogates that are not Bishops but Presbyters , either as a Cryer proforma to pronounce all excommunicate or absolved who are so decreed by the Lay Chancellor , or else for them ( or a Priest-Chancellour ) to govern a Diocess by the Keyes of Excommunication and Absolution being no Bishops ; and all that think it sinful for Archdeacons , Commissaries ; Officials , &c. who are no Bishops , to exercise the same Government by the Keyes over so many Pastors or Churches , or for a Bishop to do his Office by others that are no Bishops , any more than a Priest by those that are no Priests ; or for a Diocesan with his Lay Court , to Govern many score or hundred Churches under him , without any subordinate Bishop in those Churches , that is , to set up the Name and shew , and make Christs Discipline impossible : Or for Lay Chancellors or Surrogates to publish Excommunications in the Bishops Name , which he never knew of , nor tryed the cause : Or for such Chancellours to oblige all Parish Ministers to publish all their Excommunications which are agreeable to these Canons . What quality and number they are of that call any of this sinful , I pretend not to know : But they are all now excommuni●●te men . 12. The eight Canon ipso facto excommunicateth all that affirm that the form and manner of making and 〈…〉 any thing repugnant to Gods Word , &c : ] That is , all those that hold Bishops and Presbyters to be the same Order ( contrary to the words of that Book . ) Which yet even the Church of England while Papists declared in King Aelfriks Canons ( see Spelman : ) And all such as 〈◊〉 , who say the People and Clergy should choose their Bishops ; or that say the Peoples consent is necessary to the Pastoral Relation to them , and that the old Canons for 〈◊〉 are in force . 13. The ninth Canon ipso facto excommunicateth the Separatists . 14. The tenth Canon excommunicateth all that 〈…〉 〈…〉 ipso facto is not here . ) This reacheth to all that consfine not 〈◊〉 Church in England to the Party that subscribe and their Adherents : If 〈◊〉 say , that if such as Blondel , Rivet , Amesius , or any other the most Learned , holy , peaceable men that dare not subscribe as aforesaid , should with any Christians worship God together , and that these are a true Church ( though he judge them faulty ) and that these Canons are grievances , such are to be excommunicated : ( Though it be gross Schism in others to confine not onely the Purity but the Verity of a Church to their own Party : ) For such to feel and ●roan loud here is Excommunication . 15. The eleventh Canon much to the same purpose requireth the Excommunication of all that affirm that any Subjects in England may rightly challenge the Name of true and Lawful Churches besides those allowed by Law , though the King should License them . 16. The twelfth Canon ipso facto excommunicateth all , that make Rules and Orders in Causes Ecclesiastical without the Kings Authority , and submit to them , e. g. All that without the King authority agree to turn the Table Altar-wise , to require People to kneel at the Rails , or to bow toward the Alter or East , or to set up Organs , &c. All these are now excommunicate by an Authority above the Bishops , which no Bishop or Priest can dispense with ( but only forbear to publish and execute it , but not nullifie it ) no nor absolve any that publickly repent not of it as a wicked Errour . 16. By Canon fourteenth if any Minister shall diminish any part of the Orders , Rites , Ceremonies , Prayers , &c. in regard of Preaching or ANY OTHER RESPECT , or shall adde any thing in matter or form , ( e. g. If he let the Parent express the dedication of his Child to God , or lay any charge on any Parent ) he breaketh the Church Law , and so far separateth from it . 17. By Canon fifteenth when twenty or thirty thousand are commanded to come to a Church that cannot receive six thousand , and the Alleys and Pewes are wedg'd so that they cannot all kneel , yet all that kneel not at the Prayers , and all that say not audibly the Confession , Lords Prayer , Creed and Responses , disobey the Laws of the Church , and so far separate from it . 18. When twenty thousand Persons are commanded to come in more than can , if ten thousand of them ( or any number ) should come to the Church-yard or Porch , to shew that they are not presentable , but would yet in if they could , the nineteenth Canon commands to drive them away . 19. The Liturgy and Canon 22. &c. bind all under the penalty of the Law to receive the Sacrament thrice every year : If a secret Infidel , sadducel , Hobbist , Socinian , or any Heretick say , I am not able to charge my judgment , which is inconsistent with the Sacrament , or if one whose Conscience tells him of the guilt of Adultery , and that he is not resolved to confess and forsake it yet ; or one that by Melancholy causelessly feareth unworthy receiving to damnation ; I say , if any of these will avoid the charge of S●hism , they must ran upon worse , till grace recover them , which is not at their command . And yet all notorious Offenders are prohibited it Canon 26. and particularly the Perjured : And if the tenth part so man● be perjured in England in City and Countrey , as many fear , it 's a very great number that are uncapable of Communion with the Church . 20. By Canon twenty seventh on pain of Suspension no Minister must witfingly administer the Communion to any but such as Kneel , or to any that refuse to be present at publick Prayers , &c. So that all that Kneel not in receiving are rejected , and if they worship God elsewhere , must be taken for Schismaticks , as dangerous as adulterers or murderers . 21. The twenty eighth Canon forbids admitting strangers to Communion , and commands sending them home to their Parish Churches : It 's disobedience to violate this . 22. The twenty ninth Canon forbids urging Parents to be Present when their Children are baptized , and admitting them to Answer as Godfathers for their own Children ; and any Godfather to make any other Answer or speech than the prescribed . 23. The thirtieth Canon describeth the Cross as a Sacrament , as seemeth to us . 34. By the thirty sixth Canon no man must be a Minister that subscribeth : not that the Book of Common Prayer and Ordination contains nothing in it contrary to the Word of God , and that he himself will use no other form in publick Prayer and administration of the Sacraments : By which all that refuse this , or that use the forms made and imposed by the Bishops on occasions of publick Fasts and Thanksgivings , seem all to be under disobedience to the Church . 35. By Canon fourty ninth no Person not Licensed as a Preacher , may in 〈◊〉 Cure or elsewhere , expound any Scripture , or Matter or Doctrine , but onely shall study to read plainly the Homilies : So that all Ministers before Licence to preach , all School-masters , all Parents , or Masters , that do expound to their Schollars , Children or Servants , the meaning of Baptism , or of any Article of the Creed , any Petition of the Lords Prayer , any one of the Ten Commandments ( to fit them for Confirmation , or Salvation ) otherwise than by plain reading the Homilies or Church Catechism , doth disobey the Law of the Church : And so do all Tutors in the Universities that expound any Scripture , matter or Doctrine to their Pupils , before they are examined or approved by the Bishop ; or any Judge on the Bench or Justice that presumeth to do it to the hearers , or any Friend or Neighbour in discourse : For it is [ No Person whatsoever not examined and approved by the Bishop of the Diocess . ] How few in England separate not from the Church as far as this disobedience amounts to ? If by [ no Persons ] be meant only [ no Ministers ] it 's hard enough , that Ministers may not be allowed out of the Church what Lay-men are allowed . 36. All those that deny not the validity of Baptism or the Lords Supper when they are done by an unpreaching Minister , but yet think that a man utterly unable to Teach otherwise than by Reading , may not lawfully be encouraged in so high a function , ( any more than a man in Physick or School-teaching that hath not necessary skill , or is utterly illiterate , ) and thinks it a sin to consent to take such an Ignorant fellow for the Pastor of his Soul if he can have better ; If this man , I say , go to the next Parish Church for Sacraments , he is to be suspended first and next excommunicate : Specially if he should judge that Ignorant Reader , no true Minister for want of necessary capacity . 37. Surplices , Hoods and Tippets are made the matter of Obedience , Canon fifty eighth . 38. By Canon thirty eighth no Minister must refuse or delay to Christen any Child ( without exception ) according to the form of the Common Prayer , that 's brought to Church to him on Sundaies or Holy-daies , though the Parents be both Jewes or Heathens or Atheists or Sadducees : The Minister must be suspended that refuseth it . 39. The seventy first Canon suspendeth all Ministers that Preach in any private house ( except to the sick or impotent in time of necessity . ) By which had Paul here preached publickly and from house to house , or Timothy in season and out of season as dreadfully adjured , or Christ preacht as he oft did , they must be suspended : And every Minister that preacheth to his Family : And no doubt , repeating his Sermon , is preaching the same again . 40. All Ministers must be suspended and then excommunicate , that without the Bishops Licence appoint or keep any solemn Fasts publickly or in private houses , other than by Law appointed , or be wittingly present at any : Thought it were in time of Plague , or when divers of his Neighbours are sick or troubled in Conscience , or in preparation to a Sacrament , or on some great occasion in Noble-mens Houses and Chappels : He is not to be trusted to fast and pray with his own Flock or Friends , or come among them , lest being excommunicate he be a damn'd Schismatick . The same prohibition is for holding meetings for Sermons called Exercises : Which Arch-Bishop Grindall was zealous to set up , ( Q. Was he then a Schismatick ? or is the damning dangerous Engine made since ? ) 41. By Canon seventy thi●d if any Ministers meet in any private house ( as many did by consent in 660. and 1661. ) to do any thing that any way tends to impeach the Common 〈◊〉 any part of the Government and Discipline ( e. g. to Petition King or Parliament for the least Reformation of it ) he is excommunicate ipso facto . 42. Canon seventy fourth brings all Ministers apparel under Church Laws , for the Shape . 43. Canon seventy sixth Excommunicateth all that voluntarily relinquish their Ministry , and use themselves as a Lay-men . And man having free will , that is done voluntarily , which is done in Obedience to mens command : And yet we are ruined in the World , if we will not leave our Ministry , at their Command . 44. It 's tedious to go over all the rest : ●end at the end of them . Canon 139. excommunicateth all them that affirm that the Synod is 〈◊〉 the true Church of England by Representation : that is , 1. All that take 〈◊〉 for the Church real and not Representative , lest they make 〈…〉 and all ) to be Chief Church-governours , while 〈…〉 but as their Representatives . 2. All that say , that it is only the 〈◊〉 and not the Presbyters in Convocation that are the 〈…〉 Church . 3. All that say that the Clergy represent not King , Nobles , Parliaments , Laiety , and that these are true parts of the 〈…〉 All these are ipso facto excommunicate . 45. The 140. Canon Excommunicateth them that deny the Canon 〈◊〉 ligation of absent Dissenters , which yet even many Papists deny of 〈◊〉 Canons . 46. The last Canon Excommunicateth all that contemn these Canons , ● taking them to be the work of a Company of Persons that conspired against Relig●●● Godly men . All this huge Catalogue are here excommunicate . 47. If any part of all this be Schism , Mr. Dodwell and this man seem to teach Separation from the Church of England : Or if the late silencing ▪ hunting and ruining of two thousand Ministers were Schism , and 〈◊〉 had as Bishop Taylor in Duct . Dubit . Mr. Hales of Eaton , Chillingworth , &c. say of the like , then these men make all the Church of England to be in as damnable a State as Adulterers and Murderers . Yea they make all damnable Schismaticks that hold Communion with the Church of England ; for that is their Sentence on them that communicate with Schismaticks ; viz. that they are guilty of their Schism . 48. They unchurch and damn the Churches of Corinth , Gala●ia , La●dicca , Ephesus , Smyrna , &c. in the Apostles dayes : For the Scripture tells us of many guilty of Schism in all these , and yet the rest communicated with them ; for the Scripture speaks more of Schism in a Church , than of Schism or Separation from a Church , Rom. 16. 17. 1 Cor. 1. 10. & 3. 3. & 11. 18. Mat. 12 , 25. Luke 12. 52 , 53. 1 Cor. 12. 25. Jam. 3. 15 , 16. And yet no one was commanded to separate from those Churches ; no not from those that had Heresies among them , such as denyed the Resurrection , and taught Fornication , and eating things offered to Idols , that were drunk at the Sacrament or Love-Feasts , nor those that had Jewish Schismaticks , who talkt like ours , 〈◊〉 . 15. Except ye be circumcised and keep the Law of Moses , ye cannot be 〈◊〉 The Churches were not all unchurcht and damn'd that communicated with such . Yea Peter was guilty of encouraging them in Schism , that would not eat with the Christian Gentiles , but he was not unchristened by this . 49. They separate from or unchurch almost all the Ancient Churches in the dayes of the most famous Emperours and Councils : For I have manifested past doubt that they almost all did Hereticate or separate from one another . It was Schism either in 〈◊〉 to Excommunicate the 〈◊〉 Bishops , 〈…〉 them to deserve it and be excommunicate . The 〈◊〉 or dis●wning several Councils , specially that of Calcedon and that at Const. de 〈◊〉 Capital●s &c. was the Schism of almost all the Imperial Churches ; one part condemning the other . And if either were in the Right , it 〈◊〉 not the Case with them : For most of the same men that went that way called the Right in one Princes Reign , went contrary in the next , and so condemned each other round ; especially abo●t Images adoration . 50. 〈◊〉 they cut off that Succession of that sort of Ordination , which they say must be uninterrupted , while it came down from Churches excommunicated by one another , or make the Proof of it impossible . 51. They separate from all the Greek Church at this day , as guilty of Schism , both in their Succession from Schismaticall Bishops , at Constan● Alex●nd . Antioch , Jerusalem , &c. and in their excommunicating not only the Church of 〈◊〉 for a wrong cause ( the silioque ) but other Churches , and for divers Acts of Schism . 52. They must by their Principles Separate from the 〈…〉 , and all the Eastern and Southern Churches that are called 〈◊〉 , and 〈◊〉 For Councils and other Churches condemn them : And they , condemn the Councils of Ephesus , and Calceden , and all since : And they must separate from and condemn the Churches of 〈…〉 , &c. be●ause they separate from others , and are separated from . 53. Their Principles utterly unchurch the Church of Rome , 1. Especially because it is guilty of the greatest Schism on earth , by setting up a false Church form and head : 2. And because they Schismatically condemn and U●church three parts of the Church on earth , even all save their Sect : 3. And for their many other Schismatical Doctrines and Practices . 4. And as being condemned by the Greek Protestants and most Churches , and separated from by the Church of England which they own . 54. They separate in Principles from all or near all General Councils ( save the first ) as having separated from other Councils and condemned them , and being again condemned by them . 55. Some of them condemn and separate from all the Protestant Churches that have Bishops , in Sweden , Denmark , Germany , Transylvania , &c. because they had not their Ordination Successively from Bishops but Presbyters at the Reformation : And because they have been guilty of Schism against others . 56. The Principles of Mr. Dodwel and his Associates condemn the Church of England as Schismatical , 1. Those that claim Succession from Rome , whose own Succession hath been oft and long interrupted , by incapacities and Schisms . 2. For holding Communion with those Protestant Churches which these men call Schismaticks . 57. They condemn and separate from all the Churches called Presbyte●ian in France , Holland , Geneva , Scotland formerly , and those in 〈◊〉 that have no Bishops , Th● some would threat kindness on them by saying that they would have them and cannot ? And why cannot they ? 58. Their Principles make the Bishop of Oxford , Br●●●l , &c. Schismaticks : For their Dioceses are Churches taken out of Churches , being 〈◊〉 parts of other Dioceses . 59. And they condemn all the Parish Churches in England as Churches distinct from Cathedrals : For they are all Churches gathered out of Churches : At first the Cathedrals were the only single Churches : Next Monasteries were gathered ; and next our Parish Churches . And the Parish Church of Covent-garden , is a Church taken out of a Church . 60. Their Principles damn St. Martin that separated to the death from all the Bishops Synods and them that were near him ( save one Man ) because they perswaded Maximus to use the Sword against Priscillian 〈◊〉 , and brought men of strict Religion under Suspicion of Priscillianism : And sure the ruined persecuted Protestants here , are more Orthodox than the Priscillians . And they damn Gildas that told the English Clergy , that he was not ex●mius Christianus , that would call then Ministers ; ( Do they not disgrace the many Churches dedicated to the Memory of St. Martin , if he be a damned man ? ) I doubt they damn Paul and Barnabas for local angry separating from each other : Whatever they do by Peter and Barnabas for the Separation blamed Gal. 2. 61. If all are Schismaticks that here conform not , all those called Conformists are such , that conform to the words in a false sence . 62. They separate from all that obey the twentieth Canon of the Nicene Council : And from all that obey the Councils that forbid communicating with a Fornicating Priest : And from all that obey the Councils which nullifie the Episcopacy of such as are obtruded by Magistrates , or not consented to by the Clergy and People . And many more such . Abundance more instances of their Separation , and Damnation , I might adde : In a word , I think their Principles are , as I first said , for damning and separating from all men living ; for all men living are gulity of some sort and degree of Schism , that is , of Errours , Principles or Practices in which they culpably Violate that Union and Concord that should be among Christians and Churches : Every defect of Christian Love , and every sinful Errour , is some degree of such a violation . All Christians differ in as great matters as things indifferent : And no man living knoweth all things Indifferent to be such : And these men distinguish not of Schism , nor will take notice of the necessary distinctions given ( in the third Part of the Treatise of Church Concord , ) And solu●io cont●nut causeth pain : nor do they at all make us understand what sort of Separation it is that they fasten on , but talk of Separation in general , as aforesaid . LXXXVII . They seem to be themselves deceived by the Papists in exposition of Cyprians words de Vnit. Eccles. Vnus est Episcopatus , &c. But they themselves seem to separate from Cyprian as a Schismatick , and consequently from all the Church that hath profest Communion with him , and with all the Councils and Churches that joyned with him : For Cyprien and his Council erred by going too far from the Schism and Heresie of others , nulli●ying all their Baptisms , Ordinations and Communions : And for this errour they declared against the Judgment of the Bishop of Rome and other Churches ; and they were for it condemned as Schismaticks by the said Bishop : And here is a far wider Separation than we can be charged with . 2. And Cyprians words came from the Mind that was possest with these opinions , and are expressive of his Inclination . 3. Yet they are true and good , understood as he himself oft expounds them ; the Bishop of Oxford●iteth ●iteth some instances , many more are obvious , in which he opposeth the Bishop of Rome , saying , that none of them pretendeth to ●e a Bishop of Bishops ; and limiting every man to his own Province , and saying that they were to give account to none but God , with much the like . But in what sence is Episcopacie one ? 1. Undoubtedly not as 〈◊〉 in the personal Subjectum Relationts : One Bishop is not another ; if you should say 〈◊〉 is One , none believe that one mans Relation of Paternity is anothers . The Relation is an accident of its own Subject , as well as Quantity , Quality , &c. 2. Nor doth any man believe that many Bishops go to make up one Bishop in Naturals . 3. Nor did ever Cyprian hold or say that all Bishops go to make up one Politick Governing Aristocracie , as many go to make one Senate or Parliament , that hath a power of Legislation and Judgment by Vote as one Persona politica . He never owned such a humane Soveraignty . But Episcop●●us unus est , 1. In specie , all Bishops have one Office ; 2. Object●●● : As the Catholick Church is one , whose welfare all Bishops ought to seek : 3. And so sinaliter as to the ●emote End , and are bound to endeavour Concord . 4. And as effects , all are from one efficient institutor . As it may be said that all official Magistracy in England is one : 1. As from one King or summa potestas : 2. As described by one Law , and as Justices of one Species : 3. As all their Cities and Counties and Hundreds are but part of one Kingdom , whose welfare all are for : 4. And as they are all bound to keep as much common Concord as they can ; if any mean more , they should tell us what : If any mean that all Bishops make one numerical Universal Government , they are heinous Schismaticks , and the Kingdom is Sworn against their Judgment : And these Men da●n them in damning Schismaticks . The truth is , Cyprian de Vnitate Ecclesiae ( leaving out the Papists additions ) is a good Book , and worthy to be read of all ; and take Cyprian's Description of the Episcopacy of the Church which we must unite with , and the nature of that Union , and we would rejoyce in such . But if Cyprian had lived to see either Arians or Donatists the greater number , or any Sect after call themselves the Church because that Princes set them up , and had seen them depose Chrysostome and such other , doubtless he would never have pleaded the Unity of Episcopacy for this , but have judged as he did in the Case of Martial and Basilides ; nor did he ever plead for an universal humane Soveraignty . LXXXVIII . If we are damned Schismaticks , I can imagine no pretended manner of Separation in which our Schism consists , but first , either Local as such . 2. Or Mental , as such . 3. Or Local , caused by Mental . If Local , as such be it : All Christians are Schismaticks , for being locally separated from others , and absent from all Churches and places save one . If Mental Separation be it , either all Mental Division is such , or but some only ; if all , then all mortall men are Schismaticks , as differing in a multitude of things from others ; If it be not all , what is it ? is it all difference in the Essentials of Christianity ? we grant it ; and we are charg'd with no such thing . Is it all difference in the Integrals or Accid●nts ? so do all 〈◊〉 that are not perfect . Is it all 〈◊〉 of Love , or all Vncharitableness to one another ? all on earth have some degree of it ; and those are likest to have most , that do as the Bishops did against the Priscillianists , bring godly people under reproach , on pretence of opposing Heresie ; or that seek the Silencing , Imprisonment , Banishment or Ruine of men as faithful as themselves : For our parts , we profess it our great Duty , to love all men as men , all Christians as Christians , all godly men as godly , all Magistrates as Magistrates , &c. Is it for our separating in mind from any Principles specie necessary to Communion in the Church Universal , or single Churches ? let it be opened what those Principles be : We own all 〈◊〉 , and all Ministry of Gods Institution , and all his Church Ordinances : We own Bishops over their Flocks , let them be never so large , so they be capable of the Work and End , and alter not the true species ; and submit to any that shall by the Word admonish Pastors of many Churches of their Duty , or 〈◊〉 , or seek their good . Nor do we refuse Obedience to any humane 〈…〉 up by Princes , to do nothing against Christs Laws , nor nothing 〈…〉 is in Princes power in the Accident 〈…〉 Is it because we disown any Nur●erical Rulers ? we own the King and 〈◊〉 Magistrates ; we own all that we can understand to be true Pas●o●s ; and i● we are in doubt of their Calling , we resist them not , unless obeying 〈◊〉 before them be resistance : But our Accusers , loudly profess , that 〈◊〉 are not to be owned ; and if they go on the ground , that he hath 〈◊〉 the Prince is for , we would know , whether that hold in Tur●y , in 〈◊〉 Spain , France , or only in England , or where ? If it be where 〈◊〉 O●thodox , do they make all the People Judges of their Princes 〈◊〉 And we would know , whether EVERY BISHOPS and PRIESTS right , 〈◊〉 a tr●e Minister , called of God , and set over us , be necessary to 〈…〉 or known by all the People ? if it be , wo to us , that ever such men 〈◊〉 set over us , whose right we cannot know : What ab●ndance of things 〈◊〉 make a Bishops or Priests right known ! 1. That he hath capable sufficiency . 2. That he is a just Bishop , that 's chosen by the King , the Dean and Chapter obedi●●tly 〈◊〉 , & that the Clergy's and Peoples consent is unnecessary . 3. That the Diocesan 〈◊〉 ( over multitudes of Churches without any subordinate Bishop ) is of Christ , or lawful . 4. That their work , according to the Ca●● , is lawful . 5. That all our Patrons have right to chuse Patiors for all the 〈◊〉 . 6. That they are true Pas●ors over them that 〈◊〉 not . 7. That if they prove worse far than Martial and 〈◊〉 , and be owned by the Bishops as they were , the people may not forsake them ( 〈…〉 , ) which saith Cypr●ian 〈◊〉 most power to chuse or refuse . Is every Christian bound on pain of Damnation to 〈◊〉 all these , and then to c●amine and ●idge Bishops and Priests accordingly ? or if they mistake one or more mens Commission , do they therefore separate from the Catholick Church ? If so , what a case was the East in by the difference between Chrysost●●e and his Competitors ? 〈◊〉 and I●natius and hundreds others ? and France , about the Archbishops of Rh●●●s , when he was put out that deposed 〈◊〉 4. and when an Infant was put in , and oft besides ? What if the Alexandrians , when 〈◊〉 was banis●ed by Constantine himself , were half for him , and half against him ? Or Basil at Caesarea was put down , and hundreds more ; or when T●codos●●s first and second and Mar●●an , and Valen●●●●an , and Zeno and 〈◊〉 and abundance more , set up and puli'd down , and set up again ●g●inst each other ? What , I say , if the People now mistooke who had the best Title ? Is this separating from the Catholick Church ? When the Inte●●im cast out hundreds in Germany ; When Lud●●ie●s cast out Multitudes in the Pal●●inate , and half the People stuck to the ejected , persecuted Pastor , and the rest to the Magistrates choice , which of them separated from the Universal Church ? Is every Priest the Vniversal Church , or an essential part of it ? then it dyeth when he dyeth , and Apostatizeth when he doth . How many Ages in above 23 Duplicates or Schisms , was the World uncertain which was the true Pope ? suppose , e.g. Arthur Jackson , Edmund Calamy , and many such were placed in their Incumbency , by the Bishops , Patrons and Parish consent , according to the Law of Christ and the Land , and by a new Act of Uniformity they be all turned out , the Flock not consenting , nor any Bishop accusing , trying or deposing them ( save in Legislation , ) and some of the Parish think this dissolveth not their Relation to him , and they cleave to him as before , without any change save of Place and Tythes , and others forsake such a one , and follow the Magistrates choice , may not both these be still of the Catho●ick Church ? If not , I know where the old Canons laid the charge and danger . It 's wonderful selfishness in those men , that if they can but get into the Seat , take it for granted , that all must own their right on pain of Damnation . And what if in any such Land , the Prince change his mind , or the next differ , and put down all these same men , and set up such as differ fro● them more than we do , is it damning Schism for any of their People still to adhere to them ? LXXXIX . Do you find that Mr. Dodwel , Dr. Saywel , Dr. Sher●●● , 〈◊〉 any of these men , do , in Palpit and Press , ingenuously tell the People the truth of the Case , when they liken men as Schismaticks to Murderers 〈◊〉 danger ? Did you ever hear them say , [ The Canon , which is the 〈◊〉 Voice and Law , doth Excommunicate you all that do own your Opinions against Conformity , and commandeth us not to admit you to the Sacrament , and yet to pronounce your Excommunication for not taking it : We confess they have been holy and Learned Men that have thought many things imposed unlawful ; and therefore we wonder not if it be not in your power to change your judgment , no more th●● to be perfect in knowledge ; and we confess if you are unjustly Excommu●●cated , or any of the things made necessary to Communion be against 〈◊〉 , then 〈◊〉 is the Church that is guilty of Schism , but because this is not so , we 〈…〉 , even of separating from the Vniversal Church , and from 〈◊〉 . XC . I do admire , that never any one of them would be prevail'd wi●● to prove the Canons Excommunications ipso facto lawful , when even Papists have scorn'd all such doings ; and when the learneds● of all their own admired men , that were for comprimising matters with Rome , even Mar. Ant. de Dom. Spalatensis de R●● . Eccl. hath so considently , copiously and strenuously damn'd it : Christ would have none Excommuni●ate , whatever the Crime be , without Impenitency after due admonition for R●pentance , but these Canons ipso facto Condemn and Excommunicate Godly men , without ever admonishing them , or calling them to repent , or hearing or seeing them : Nothing is necessary but the proof of the fact , and then the Law is instead of a Judge ; and to oblige the People to avoid them , it must be published . If this and all things named in the first Plea ●●r Peace , 〈◊〉 , studying and disputing is not the way to know what is sinf●l . XCI . But , saith the Resolver , [ 〈…〉 to be a Member of two separate and Oppos●●e Churches , is 〈…〉 ourselves . ] Ans. But I had hoped your Catechized Boyes had known , 1. That one Body hath many parts . 2. That particular Churches are parts of this Body , as Corporations are of the Kingdom . 3. That all the parts are imperfect , and made up of none but sinners . 4. That every good man is partly had , and so contrary to himself . 5. That Churches may be so far separate as to be distinct , and yet not so far as to be contrary or opposite . 6. That they may be opposite in Accidents and Integrals , that are one in speech in Essen●●als . 7. That a man may own several Churches , and Communicate with them for that which they agree in , and yet not own both , ( or ●ither perhap● ) 〈…〉 which they are opposite in . 8. That there being somewhat op●●● 〈…〉 Churches on Earth , you damn your selves for Communi●●●● with them . 9. That a man may have more Communion with the Church which he Locally separateth from , even for sin , than with that which 〈◊〉 present with . 〈◊〉 A Congregation or Nation of men of eminent Sanctity and Order , 〈◊〉 Doctrine and Worship , may , by humane frailty take some one false●●● or un●ertain thing to be necessary to Ministry or Communion ( as they 〈◊〉 some Churches unhappily of late reject all that own not the Antiquity of the Heb●ew Points ) I cannot have local Communion with that Church , for they will not receive me , unless I subscribe either a falshood , ( or that which 〈◊〉 false ; ) but yet I highly honour and love them , and have mental Catholick Communion with them , when perhaps necessity may make me Lo●●lly join with a Church of far worse men and Order , that will impose no 〈◊〉 on me . 10. And I would advise these men , did they not despise 〈◊〉 advice , for the Church of Englands sake , and their own , to retract their Errours , and not lay such a Snare before the People . Should you say in the Pulpit , [ If the Church be guilty of any Schism by her Impositions , ( oft●●● 〈◊〉 Excommunications and silencing of Christs , Ministers , and afflicting good 〈…〉 just Cause , then I , and all that communicate with it and me , com●●●●ate in the guilt of Schism , and are all in as much danger of Damnation by 〈…〉 Ad●●erers and Murderers ] tell not your hearers this , for if you do , some will think you bid them separate or be damned , and only make a doubt whether most men have Noses or not . XCII . Qu. But is not the Inference true ? Ans. No , it 's false : There are twenty cases in which 1. One may be 〈◊〉 of Schism and not be a Schismatick , as denominated from what predo●●●ateth : 2. And as many in which he is not at all guilty that communicateth with the guilty . And l●t the world ( that is sober and awake ) judge now whether these men or we be the greater Schismaticks , and which more condemneth or separateth from the Church of England . We say that all Churches have some degree of Schism , and so hath the Church of England , as it hath imperfection , Errour and Sin ; but that it is not therefore no Church , nor is it unlawful to communicate with it ; All Christians and Churches must not be separated from that are guilty of some degree of Schism . 〈◊〉 will turn these Serious matters into Jest , and say , as Dr. Say●● , that they will receive Greeks , 〈◊〉 , &c. that come to their Com●●●● , his Serious Readers will tell him , that so will most Sects receive those that approve of their Communion and come to them : Joyning with you signifyeth that they are of your way therein ; But will you go to their Churches and Communicate with them ? You will receive the damned Schismaticks if they come to you , when yet you make it damnable to joyn in their meetings with them . This quibbling beseems not grave men in great matters . To conclude , Reader , God having allowed more Legislative Power to men in things Secular than in Religion , I may say this case is like ours in debate . I. Some Judges and Lawyers say , that the Oath of Allegiance makes a Subject in this Kingdom ; that the Renouncing or Violating it by Treason , or Rebellion , or deserting the Kingdom , overthrows the Relation . But that other particular faults or quarrels against Neighbours , Justices , Judges , yea the King himself , are punishable according to the Laws , b●t are not all Rebellion , nor dissolve Subjection , nor oblige the Subjects to renounce civil converse with each other ; though some contempt and obstinacy may outlaw them . Such is our Judgment of Church Relation and Communion , which I need not rehearse . II. Suppose a fect of Lawyers and Judges arise , that say , no men are the Kings Subjects , but are Rebels , that break any of his Laws , that Shoot not in long Bows , that Bury not their dead in Woollen , that swear prophanely , that eat flesh in Lent unlicensed , that have any unjust Law-Suit , that wrong any Neighbour , that oppress any Poor man , all these are Rebels ; yea all that plead opposite Causes at the Bar , and all Judges that judge contrary to one another , and all that misunderstand any point of Law and Practice accordingly , and all that besides the Oath of Allegiance do constitute Marriages , Families , Schools , Societyes by any other Covenants of their own , and all that are of different Cities and Companies , parts of the Kingdom , or all whose Justices , Mayors , Sheriffs , &c. differ from one another in any point of Law and practice : Or all that obey not every Constable and Justice ; or that go to divers Justices in the same Precincts , or that go from one Justice to another to avoid unrighteous Judgment , or that go from the Physician of the Place for Health , and from the Schoolmaster of the Town for greater edification , or that Travel beyond Sea for Knowledge , yea all that understand not every word in the Law , that may concern them : If any say , none of these are the Kings Subjects , but Rebels , opposite to him and one another , and deserve to be all hang'd as Murderers , and so are all that have Communion with them ; Quaere , 1. Whether these men are for the Unity of England ? 2. And are Friends to the King that deprive him of all his Subjects ; as much as those that would have him have no Subjects , that be not of the same Age , Stature , Complexion and Wit 3. And whether they are Friends to Mankind ? 4. And whether they condemn not themselves if they live not as Anchorets , out of humane Society . 5. And whether that Nation be not by infatuation prepared for Destruction that would believe them , and would hate , scorn and ruine them that are of the first mentioned opinion , according to the saying , Quos perdere vult Jupiter , hos dementat . As to the more dangerous Doctrine now threatning this Land , that would subject England to a Foreign Jurisdiction , on pretence of a Necessity of either an Universal Church Monarch , or Church-Parliament Senate or Council , or of all the Church on Earth represented by Patriarchs or Metropolitans , or that plead for Subjection to them , under the Name of Communion , they require a distinct Answer . But Dr. Is. Barrow , and Mr. Beverley's Catholick Catechism , have effectually done it . FINIS . 
A34675	----	A defence of Mr. John Cotton from the imputation of selfe contradiction, charged on him by Mr. Dan. Cavvdrey written by himselfe not long before his death ; whereunto is prefixed, an answer to a late treatise of the said Mr. Cavvdrey about the nature of schisme, by John Owen ... Cotton, John, 1584-1652. This text is an enriched version of the TCP digital transcription A34675 of text R2830 in the English Short Title Catalog (Wing C6427). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 202 KB of XML-encoded text transcribed from 92 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34675 Wing C6427 ESTC R2830 13175028 ocm 13175028 98349 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34675) Transcribed from: (Early English Books Online ; image set 98349) Images scanned from microfilm: (Early English books, 1641-1700 ; 412:14) A defence of Mr. John Cotton from the imputation of selfe contradiction, charged on him by Mr. Dan. Cavvdrey written by himselfe not long before his death ; whereunto is prefixed, an answer to a late treatise of the said Mr. Cavvdrey about the nature of schisme, by John Owen ... Cotton, John, 1584-1652. Owen, John, 1616-1683. Of schisme. 2 pts. in 1 vol. (100, 83 p.) Printed by H. Hall for T. Robinson, Oxford : 1658. Cawdrey first attacked Cotton in 1645, in a work entitled, "Vindiciae clavium." Cotton answered in "The way of the Congregationall churches cleared," 1648. Cawdrey then published "The inconsistencie of the independent way," 1651. Cotton's "Defence" is a reply to the charges against him in the last named work. The controversy between Cawdrey and Owen is as follows: Owen's work "Of schism" appeared in 1657, and was answered by Cawdrey in "Independencie, a great schism." Owen rejoined in "A review of the true nature of schism," whereupon Cawdrey published "Independency further proved to be a schism," 1658. This was the "late treatise" to which the preface "Of schisme" of the present work is a reply. Reproduction of original in Bodleian Library. eng Cawdrey, Daniel, 1588-1664. -- Independency further proved to be a schism. Cawdrey, Daniel, 1588-1664. -- Inconsistencie of the independent way. Schism -- Early works to 1800. A34675 R2830 (Wing C6427). civilwar no A defence of Mr. John Cotton from the imputation of selfe contradiction, charged on him by Mr. Dan: Cavvdrey written by himselfe not long be Cotton, John 1658 36087 7 115 0 0 0 0 34 C The rate of 34 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DEFENCE Of Mr. JOHN COTTON From the imputation of SELFE CONTRADICTION , charged on him by Mr. DAN : CAVVDREY Written by himselfe not long before his death . Whereunto is prefixed , an Answer to a late Treatise of the said Mr. CAVVDREY about the nature of SCHISME . BY JOHN OWEN : D : D : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Tit. 1. 7. OXFORD , Printed by H : HALL ; for T. ROBINSON . 1658. CHRISTIAN READER , I have not much to say unto thee , concerning the insuing Treatise ; it will speake for it selfe with all impartiall men ; much lesse shall I insist on the commendation of it's Authour , who also being dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; and will be so I am perswaded , whilest Christ hath a Church upon the Earth ; The Treatise it selfe was written sundry yeeres agoe , immediately upon the publishing of Mr Cawdryes Accusation against him ; I shall not need to give an account whence it hath been , that it saw the light no sooner ; it may suffice , that in mine own behalfe and of others , I doe acknowledge that in the doing of sundry things seeming of more importance , this ought not to have been omitted ; The judgment of the Authour approving of this vindication of himselfe as necessary , considering the place he held in the Church of God , should have been a rule unto us , for the performance of that duty , which is owing to his worth and piety , in doing and suffering for the Truth of God . It is now about 7 months agoe , since it came into my hands ; and since I ingaged my selfe into the publication of it , my not immediate proceeding therein , being sharply rebuked by a fresh charge upon my selfe from that hand , under which this worthy Person so farre suffered , as to be necessitated to the ensuing defensative , I have here discharged that ingagement . The Author of the charge against him , in his Epistle to that against me , tel's his Reader , that it is thought that it was intended by another ( and now promised by my selfe ) to be published to cast a Slurre upon him ; so are our intentions judged , so our wayes , by thoughts and reports ; Why a Vindication of Mr Cotton should cast a slurre upon Mr Cawdry I know not ; Is he concern'd in Spirit or Reputation in the Acquitment of an holy , reverend Person now at rest with Christ , from imputations of inconstancie and selfe contradiction ? Is there not roome enough in the world , to beare the good names of Mr Cotton and Mr Cawdry ? but that if one be vindicated the other must be slurred ? He shall find now by experience , what assistance he found from him who loved him , to beare his charge , and to repell it , without any such reflection on his Accuser , as might savour of an intention to slurre him ; mala mens , malus animus ; the measure that men feare from others , they have commonly meted out unto them before hand ; He wishes those that intend to rake in the ashes of the dead , to consider whether they shall deserve any thankes for their labour . How the covering of the dead with their own comely garments , comes to be a raking into their ashes , I know not ; His name is alive , though he be dead ; It was that , not his person , that was attempted to be wounded , by the charge against him ; to powre forth that balme for it 's healing , now he is dead , which himselfe provided whilest he was alive , without adding or diminishing one syllable , is no rakeing into his ashes ; and I hope the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Reverend Authour , will not allow him to be offended , that this friendly office is performed to a dead Brother ; to publish this his defence of his own innocency , written in obedience to a prime dictate of the law of Nature , against the wrong which was not done him in secret . But the intendment of this prefatory discourse , being my own concernment , in reference to a late tract of Mr Cawdries , bearing in it's Title and Superscription , a vindication from my unjust clamours and false aspersions ; I shall not detaine the Reader with any farther discourse of that , which he will find fully debated in the insuing Treatise it selfe ; but immediately addresse my selfe to that , which is my present peculiar designe ; By what wayes and meanes the difference betwixt us is come to that issue wherein now it stands stated , in the expressions before mentioned , I shall not need to repeat . Who first let out those waters of strife , who hath filled their streames with bitternesse , clamour & false aspersions , is left to the judgment of all , that feare the Lord , who shall have occasion at any time to reflect upon those discourses ; How ever it is come to passe , I must acknowledge that the state of the Controversy betweene us is now degenerated into such an uselesse strife of words , as that I dare publickly owne engagemēts into studies of so much more importance unto the interest of truth , Piety , and literature , as that I cannot with peace in my own retirements , be much farther conversant therein . Only whereas I am not in the least convinced , that Mr Cawdry hath given satisfaction to my former Expostulations , about the injuries done me in his other Treatise , and hath evidently added to the number and weight of them in this , I could not but lay hold of this opportunity given , by my discharging a former promise , once more to remind him of some miscarriages , exceedingly unbecomeing his profession and calling ; which I shall doe in a briefe review of his Epistle and Treatise . Upon the consideration whereof , without charging him or his way with schisme , in great letters on the Title-page of this book , I doubt not but it will appear , that the guilt of the crime he falsly , unjustly , & uncharitably chargeth upon others , may be laid more equitably at his own door ; and that the shortnesse of the covering to hide themselves , used by him and others from the inquisition made after them for schisme , upon their own principles , will not be supplyed by such outcryes as those he is pleased to use after them , who are least of all men concerned in the matter under contest , there being no solid medium , whereby they may be impleaded . And in this discourse , I shall , as I suppose , put an end to my engagement in this controversy ; I know no man whose patience will inable him to abide alwayes in the consideration of things to so little purpose ; were it not that men beare themselves on high by resting on the partiall adherence of many to their dictates , it were impossible they should reape any contentment in their retirements from such a management of Controversies as this ; Independency is a great schisme , it hath made all the divisions amongst us , Brownists , Anabaptists , and all sectaries are Independents ; they deny our Ministers and Churches , they seperate from us , all errors come from among them , this I have been told , and that I have heard , is the summe of this Treatise ; who they are of whom he speakes , how they came into such a possession of all Church state in England , that all that are not with them are Schismatickes ; how de jure , or de facto , they came to be so instated ; what claime they can make to their present stations , without schisme , on their own principles ; whether granting the Church of England as constituted when they and we begun that , which we call Reformation , to have been a True instituted Church they have any Power of rule in it , but what hath been got by violence ; what , that is purely theirs , hath any pretence of establishment , from the scripture , antiquity , and the lawes of this land ? I say with these and the like things , which are incumbent on him to cleare up , before his Charges with us will be of any value , our Authour troubleth not himselfe . But to proceed to the particulars by him insisted on . 1. He tels the Reader in his Epistle , that his unwillingnesse to this rejoinder was heightned by the Necessity he found , of discovering some personall weaknesses and forgetfulnesses in me , upon my deny all of some things which were known to be true , if he should proceed therin ; for what he intimates of the unpleasantnesse that it is to him , to discover things of that importance in me , when he professeth his designe to be to impaire my Authority , so far that the cause I own may receive no countenance thereby ; I leave it to him , who will one day reveale the secrets of all hearts , which at present are open and naked unto him ; but how I pray are the things by me denyed known to be true ? seeing it was unpleasant and distastfull to him to insist upon them , men might expect that his Evidence of them , was not only open , cleare , undenyable , and manifest as to it's truth , but cogent as to their publication ; The whole insisted on is , if there be any truth in reports ; hic nigrae succus loliginis , haec est aerugo mera ; Is this a bottome for a Minister of the Gospel to proceed upon , to such charges as those insinuated ; is not the course of Nature set on fire at this day , by reports ? is any thing more contrary to the royall law of charity , than to take up reports as the ground of charges and accusations ? Is there any thing more unbecoming a man , laying aside all considerations of christianity , than to suffer his judgment to be tainted , much more his words , and publick expressions in charging , & accusing others to be regulated by reports ? and whereas we are commanded to speak evill of no man , may we not on this ground , speak evill of all men , and justify our selves by saying it is so , if reports be true ? the Prophet tel's us , that a combination for his defaming and reproach was managed among his Adversaries , Jer. 20. 10. I have heard the defaming of many , feare on every side , report say they , and we will report it ; if they can have any to goe before them in the Transgression of that Law , which he who knowes how the tongues of men are set on fire of Hell , gave out to lay a restraint upon them , thou shalt not raise a false report , Exod. 23. 1. They will second it , and spread it abroad to the utmost , for his disadvantage and trouble ; Whether this procedure of our Reverend Authour , come not up to the practice of their designe , I leave to his own conscience to judge . Should men suffer their Spirits to be heightned by provocations of this nature , unto a recharge from the same offensive dunghill of reports , what monsters should we speedily be transformed unto ? but this being far frō being the only place wherein appeale is made to reports and hearesayes by our Authour , I shall have occasion in the consideration of the severals of them , to reassume this discourse . For what he addes about the space of time wherein my former reply was drawn up , because I know not whether he had heard any report insinuated to the contrary to what I affirmed , I shall not trouble him with giving evidence thereunto : but only adde that here he hath the product of halfe that time , which I now interpose upon the review of my transcribed papers : Only whereas it is said that Mc Cawdry is an antient man ; I cannot but wonder he should be so easy of beliefe ; Arist. Rhetor . lib. 2. c. 18. tel's us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and not apt to believe ; whence on all occasions of discourse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; but he believes all that comes to hand with an easy Faith , which he hath totally in his own power , to dispose of at pleasure . That I was in passion when I wrote my review is his judgment ; but this is but man's day ; we are in expectation of that , wherein the world shall be judged in righteousnesse ; it is to possible that my spirit was not in that frame in all things , wherein it ought to have been ; but that the Reverend Authour knowes not ; I have nothing to say to this , but that of the Philosopher — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Epic. Cap. 48. Much I confesse , was not spoken by me ( which he afterwards insisteth on ) to the Argumentative part of his booke , which as in an answer I was not to looke for , so to find , had been a difficult taske . As he hath nothing to say , unto the differences among themselves both in judgment and practice , soe how little there is , in his recrimination of the differences among us , as that one and the same man differeth from himselfe , which charge he casts upon Mr Cotton and my selfe , will speedily be manifested to all impartiall men . For the Treatise it selfe whose consideration I now proceed unto , that I may reduce what I have to say unto it , unto the bounds intended in confining my defensative unto this Preface to the treatise of another , I shall referre it unto certaine Heads , that will be comprehensive of the whole , and give the Reader a cleare and distinct view thereof . I shall begin with that which is least handled in the two bookes of this Reverend Author , though the summe of what was pleaded by me in my Treatise of Schisme . For the discovery of the true nature of Schisme , and the vindication of them who were falsly charged with the crime thereof , I layd downe two Principles as the foundation of all that I Asserted in the whole cause insisted on ; which may briefly be reduced to these two Syllogismes . 1. If in all and every place of the new Testament where there is mention made of Schisme , name , or thing , in an Ecclesiasticall sence ; there is nothing intended by it , but a divisiō in a particular Church ; then that is the proper Scripture notion of Schisme in the Ecclesiasticall sence ; but in all and every place &c : ergo , The Proposition being cleare and evident in it's own light , the Assumption was confirmed in my Treatise , by an induction of the severall instances that might any way seeme to belong unto it . My second principle was raised upon a concession of the generall nature of Schisme restrained with one necessary limitation and amounts unto this Argument . If Schisme in an Ecclesiasticall sense , be the breach of an Union of Christ's institution , then they who are not guilty of the breach of any union of Christ's Institution , are not guilty of Schisme ; but so is Schisme , Ergò , The Proposition also of this Syllogisme with it's inference being unquestionable , for the confirmation of the Assumption I considered the nature of all Church Union as instituted by Christ , and pleaded the innocency of those whose defence in several degrees I had undertaken , by their freedome from the breach of any Church Union . Not finding the Reverend Authour in his first answer to speake clearely and distinctly to either of those principles , but to proceed in a course of perpetual diversion , from the thing in question , with reflections , charges &c : All rather I hope out of an unacquaintednesse with the true nature of argumentation , than any perversenesse of spirit , in cavilling at what he found he could not answer ; I earnestly desired him in my review that we might have a faire and friendly meeting , personally to debate these principles which he had undertaken to oppose , and so to prevent trouble to our selves and others , in writing and reading things remote from the merit of the cause under agitation ; what returnes I have had hereto , the Reader is now acquainted withall , from his rejoinder , the particulars where of shall be farther enquired into afterward . The other parts of his two bookes consist in his charges upon me , about my Judgment in sundry particulars , not relating , in the least that I can as yet understand , unto the Controversy in hand ; As to his excursions , about Brownists , Anabaptists Seekers ; rending the peace of their Churches , seperating from them , the errours of the Seperatists , and the like , I cannot apprehend my selfe concerned to take notice of them ; to the other things an Answer shall be returned , and a defence made , so farre as I can judge it necessary . It may be our Author seekes a Releife from the Charge of Schisme that lyes upon him and his party ( as they are called ) from others , by mannaging the same charge against them , who he thinkes will not returne it upon them : but for my part , I shall assure him that were he not in my judgment more acacquitted upon my principles than upon his owne , I should be necessitated to stand upon even termes with him herein ; but to have advantages from want of charity , as the Donatists had against the Catholickes , is no Argument of a Good cause . In the first Chapter there occurs not any thing of reall difference as to the cause under agitation , that should require a review , being spent wholy in things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And therefore I shall briefly animadvert on what seemes of most concernment therein , in the manner of his procedure . His former discourse , and this also consisting much of my words perverted by adding in the close something that might wrest them to his owne purpose , he tels me in the beginning of his third Chapter , that this is to turne my testimony against my selfe , which is , as he saith , and allowed way of the clearest victory , which it seemes he aimeth at ; but nothing can be more remote from being defended with that pretence than this his way of proceeding . 'T is not of urging a Testimony from me , against me , that I complained , but the perverting of my words , by either heading , or closeing of them with his owne , quite to other purposes than those of their owne intendment : a way whereby any man may make other mens words to speake what he pleaseth ; as Mr Biddle hy his leading questions , and knitting of Scriptures to his expressions in them , makes an appearance of constraining the word of God to speake out all his Socinian blasphemies . In this course he still continues ; and his very entrance gives us a pledge of what we are to expect in the processe of his management of the present businesse ; whereas I had said , that considering the various interests of parties at difference , there is no great successe to be promised by the management of Controversies , though with never so much evidence and conviction of truth ; to the repetition of my words he subjoines the instance of Sectaries , not restrained by the clearest demonstration of truth ; not weighing how facile a taske it is , to supply Presbyterians in their room ; which in his account is , it seemes , to turne his testimony against himselfe , & as he somewhere phraseth it , to turne the point of his sword into his owne bowels ; but , nobis non licet esse tam disertis ; neither do we here , either learne or teach any such way of disputation . His following leaves are spent for the most part in slighting the Notion of Schisme by me insisted on , and in reporting my arguments for it ( p. 8 , 9 , 12. ) in such a way and manner , as argues that he either never understood them , or is willing to pervert them . The true nature and importance of them I have before laid downe , and shall not now againe repeat : Though I shall adde that his frequent repetition of his disproving that principle , which it appeares , that he never yet contended with all , in its Full strength , brings but little advantage to his cause , with persons whose interest doth not compell them to take up things on trust . How well he cleares himselfe from the charge of reviling and useing opprobrious reproachful termes , although he professe himselfe to have been astonished at the charge , may be seen in his justification of himselfe therein . pag. 16 , 17 , 18 , 19. with his reinforceing every particular expression instanced in ; and yet he tels me , for inferring that he discovered sanguinary thoughts in reference unto them whose removall from their native soyle into the wildernesse , he affirmes , England's happinesse would have consisted in , that he hath much adoe to forbeare once more to say the Lord rebuke thee : for my part , I have received such a satisfactory tast of his spirit and way , that as I shall not from henceforth desire him to keep in any thing , that he can hardly forbeare to let out , but rather to use his utmost liberty ; so I must assure him that I am very little concerned , or not at all , in what he shall be pleased to say , or to forbeare for the time to come ; himselfe hath freed me of that concernment . The first particular of value insisted on , is his charge upon me for the deniall of all the Churches of England to be true Churches of Christ , except the Churches gathered , in a Congregationall way : Having frequently and without hesitation charged this opinion upon me in his first answer , knowing it to be very false , I expostulated with him about it in my Reveiw . Insteed of accepting the satisfaction tendered in my expresse deniall of any such thought or perswasion , or tendering any satisfaction as to the wrong done me , he seekes to justify himselfe in his charge , and so persisteth therein . The Reasons he gives of his so doing are not unworthy a little to be remarked . The first is this ; He supposed me to be an Independent , and therefore made that charge ; the consequent of which supposition is much to weake , to justify this Reverend Authour in his Accusation ; doth he suppose that he may without offence , lay what he please to the charge of an Independent ? but he saith secondly , that he tooke the word Independent , generally , as comprehending Brownists , & Anabaptists , and other Sectaries : But herein also he doth but delude his owne conscience , seeing he personally speakes to me and to my designe in that booke of Schisme , which he undertook to confute ; which also removes his third intimation , that he formerly intended any kind of Independency , &c : the rest that follow are of the same nature , and however compounded will not make a salve to heale the wound made in his reputation by his own weapon ; for the learned Author , called vox populi , which he is pleased here to urge ? I first question whither he be willing to be produced to maintaine this Charge ; and if he shall appeare ; I must needs tell him , ( what he here questions whether it be so , or no ) that he is a very lyar . For any principles in my Treatise , whence a denyall of their Ministers and Churches may be regularly deduced , let him produce them if he can ; and if not , acknowledge that there had been a more Christian and ingenious way of coming off an ingagement into that charge , then that by him chosen to be insisted on ; animos & iram ex crimine sumunt . And againe we have vox populi cited on the like occasion , pag. 34 ; about my refusall to answer whither I were a Minister or not ; which as the thing it selfe of such a refusal of mine on any occasion in the world , ( because it must be spoken ) is purum putum mendacium , so it is no truer , that , that was vox populi at Oxford which is pretended ; that which is vox populi , must be publicke : publicum was once populicum ; now setting aside the whispers , of it may be two or three Ardelio's , notorious triflers , whose lavish impertinency , will deliver any man from the danger of being slandered by their tongues , and there will be little gound left for the report , that is fathered on vox populi : And I tell him here once againe ( which is a sufficient answer indeed to his whole first Chapter ) that I doe not deny Presbyterian Churches to be true Churches of Jesus Christ , nor the ministers of them to be true ministers , nor doe maintaine a nullity in their Ordination as to what is the proper use and end of Ordination , ( takeing it in the sense , wherin by them it is taken , ) though I think it neither administred by them in due order , nor to have in it selfe that force and efficacy , singly considered , which by many of them is ascribed unto it . Thus much of my judgment I have publiquely declared long agoe , and I thought I might have expected from persons Professing Christianity , that they would not voluntarily engage themselves into an opposition against me , and waveing my judgment which I had constantly published and preached , have gathered up reports from private and table discourses , most of them false and untrue , all of them uncertaine , the occasions and coherences of those discourses from whence they have been raised and taken , being utterly lost , or at present by him wholly omitted . His following excursions about a successive ordination from Rome , wherein he runnes crosse to the most eminent lights of all the Reformed Churches , and their declared Judgments , with practise in reordaining those who come unto them with that Romane stampe upon them , I shall not further interest my selfe in , nor think my selfe concerned so to doe , untill I see a satisfactory answer given unto Beza and others in this very point ; and yet I must here againe professe , that I cannot understand that distinction of deriveing ordination from the Church of Rome , but not from the Roman Church . Let him but seriously peruse these ensuing words of Beza , and tell me whither he have any ground of a particular quarrell against me upon this account . Sed praeterea quaenam ista est quaeso ordinaria vocatio , quam eos habuisse dicis , quos Deus paucis quibusdam except is , excitavit ? Certe papistica . Nam haec tua verba sunt ; Hodie si episcopi Gallicanarum ecclesiarum se & suas ecclesias à tyrannide Episcopi Romani vindicare velint , & eas ab omni idololatria & superstitione repurgare , non habent opus alia vocatione ab ea quam habent . Quid ergo ? Papisticas ordinationes , in quibus neque morum examen praecessit , neque leges ullae servatae sunt inviolabiliter ex divino jure in electionibus & ordinationibus praescriptae , in quibus puri etiam omnes canones impudentissime violati sunt : quae nihil aliud sunt , quam foedissima Romani prostibulin undinatio , quavis meretricum mercede , quam Deus templo suo inferri prohibuit , inquinatior : quibus denique alii non ad praedicandum sed pervertendum evangelium : alii non ad docendum , sed adrursus sacrificandum , & ad abominandum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt ordinati , usque adeo firmas tecum esse censebimus , ut quoties tali cuipiam pseudoepiscopo , Deus concesserit ad verum Christianismum transire omnis illa istiusmodi ordinationis impuritas simul expurgata censeatur ? Imo quia sic animum per Dei gratiam mutavit , quo ore , quo pudore , qua conscientia papismum quidem detestabitur , suam autem inordinatissimam ordinationem non ejurabit ? aut si , ejuret , quomodo ex illius jure auctoritatem dicendi habebit . Nec tamen nego quin tales , si probe doctrinam veram tenere , si honest is moribus praediti , si ad gregem pascendum apti comperiantur , ex pseudoepiscopis novi pastores , legitime designentur ; Thus he ; who was thought then to speake the sense of the Churches of Geneva and France ; in his book against Saravia about the diverse orders of Ministers in the Church : His plea for the Church-Authority of the Pope , notwithstanding his being an Idolater , a murderer , theman of sinne an adversary of Christ ; because a Civill magistrate doth not by any morall Crime or those whereof the Pope is guilty , loose his jurisdiction and Authority , considering the different principles , grounds , ends , laws , Rules , priviledges of the Authority of the one , and the other , and the severall tenures , whereby the one doth hold , and the other pretends to hold his power , is brought in to serve the turne in hand , and may be easily layd aside ? And when he shall manifest , that there is appointed by Christ , one single High-Preist or Prelate in the house of God the whole Church ; and that office to be confined to one nation , one blood , one family , propagated by naturall generation , without any provision of reliefe by any other way , person or family in case of miscarriage ; and when he shall have proved that such an officer as the Pope of Rome , in any one particular that constituteth him such an officer , was once instituted by Christ , I shall farther attend unto his Reason for his Authority from that of the High-Priests among the Jewes , which was not lost as to it's continuance in the family of Aaron notwithstanding the miscarriage of some individuall Person vested therewithall ; In the close of the Chapter he reassumes his charge of my renouncing my owne Ordination which with great confidence , and without the least scruple , he had asserted in his Answer ; of that assersion he now pretends to give the Reasons , whereof the first is this . 1. The world lookes on him as an Independent of the highest note ; therefore he hath renounced his ordination ; and therefore I dare to say so . So much for that reason . I understand neither the Logick nor morality of this first Reason . 2. He knowes from good hands that some of the Brethren have renounced their Ordination ; therefore he durst say positively that I have renounced mine . Prov. 12. 18. 3. He hath heard that I disswaded others from their ordination , and therefore he durst say I renownced my owne ; and yet I suppose he may possibly disswade some from Episcopall Ordination : but I know it not , no more than he knowes what he affirmes of me which is false . 4. He concludes from the principles in my book of Schisme ; because I said that to insist upon a succession of ordination from Anti-Christ and the Beast of Rome would if I mistake not keep up in this particular what God would have pulled down , therefore I renounced my ordination ; when he knowes that I avowed the validity of ordination on another account . 5. If all this will not doe , , he tels me of something that was said at a publique meeting ( at dinner it seemes ) with the Canons of Chhist-Church , viz : that I vallued not my ordination by the Bishop of Oxford any more than a crum upon my trencher ; which words whether ever they were spoken or no , or to what purpose , or in reference to what Ordination , ( I meane of the two orders ) or in what sense , or with what limitation , or as part of what discourse , or in comparison of what else , or whither solely in refference to the Roman succession , in which sense I will have nothing to doe with it , I know not at all ; nor will concerne my selfe to enquire ; being greatly ashamed to find men professing the Religion of Jesus Christ , so farre forgetfull of all common Rules of civility and principles of humane society , as to insist upon such vaine groundlesse reports as the Foundations of accusations against their Brethren ! nor doe I believe that any one of the Reverend Persons quoted will owne this information ; although I shall not concerne my selfe to make enquiry into their memories concerning any such passage or discourse . Much reliefe for the future against these and the like mistakes may be afforded from an easy observation of the different senses wherein the terme of Ordination is often used ; it is one thing when it is taken largely for the whole appointment of a man to the ministry ; in which sense I desire our Authour to consider what is written by Beza among Reformed , and Gerhard among the Lutheran Divines ; to omit innumerable others ; another thing when taken for the imposition of hand , whither by Bishops or Presbyters ; concerning which single Act , both as to its order , & efficacy , I have sufficiently delivered my judgment , if he be pleased to take notice of it . I feare indeed that when men speak of an ordained ministry ; which in its true and proper sense I shall with them contend for , they often relate only to that solemnity , restraining the authoritative making of ministers singly thereunto ; contrary to the intention and meaning of that expression , in Scripture , antiquity , and the best reformed Divines , both Calvinists , and Lutherans ; and yet it is not imaginable how some men prevaile by the noise and sound of that Word , upon the prejudiced minds of partiall unstudied men . A litle time may farther manifest , if it be not sufficiently done already ; that another account is given of this matter , by Clemens , Tertullian , Cyprian , Origen , Justin Martyr , and generally all the first writers of Christians ; besides the Counsels of old & late , with innumerable Protestant Authors of the best note to the same purpose . This I say is the ground of this mistake ; whereas sundry things concurre to the calling of Ministers , as it belongs to the Church of God , the ground and pillar of truth , the spouse of Christ , Psal. 45. and mother of the family , or she that tarryeth at home , Psal. 68. unto whom all ministers are stewards , 1 Cor. 4. 1. even in that house of God , 1 Tim. 3. 15. and sundry qualifications are indispensably previously required in the persons to be called ; overlooking the necessity of the qualifications required , and omitting the duty and authority of the Church , Acts 1. 15. Acts 6. 2. 13. 2. 14. 22. the Act of them who are not the whole Church , Ephes. 4. 11 , 12. but only a part of it , 1 Cor. 3. 21. 2 Cor. 1. 24. 1 Pet. 5. 3. as to ministry , consisting in the approbation and solemne confirmation , of what is supposed to go before , hath in some mens language , gotten the name of ordination , and an interpretation of that name to such an extent , as to enwrap in it , all that is indispensably necessary to the constitution or making of ministers ; so that where that is obtained , in what order soever , or by whom soever administred , who have first obtained it themselves , there is a lawfull and sufficient calling to the ministry . Indeed , I know no errour , about the institutions of Christ , attended with more pernitious consequences to the Church of God , then this ; should it be practised , according to the force of the principle its selfe . Suppose six , eight , or ten men , who have themselves been formerly ordained ; but now perhaps , not by any ecclesiasticall censure , but by an act of the civill magistrate , are put out of their places , for notorious ignorance and scandall ; should concurre and ordaine an hundred ignorant and wicked persons like themselves , to be ministers : must they not on this Principle be all accounted ministers of Christ , and to be invested with all ministeriall power ; and so be enabled to propagate their kind to the end of the world ; and indeed why should not this be granted , seeing the whole bulke of the papall ordination is contended for as valid ; whereas it is notoriously knowne , that sundry Bishops among them ( who perhaps received their own ordination as the reward of a whore ) being persons of vitious lives , and utterly ignorant of the Gospell , did sustaine their pompe and sloth , by selling holy orders as they called them , to the scum and refuse of men ; but of these things , more in their proper place . Take then Reader , the substance of this chapter ; in this briefe recapitulation . 1. He denies our Churches to be true Churches , and our Ministers true Ministers . 2. He hath renounced his owne ordination . 3. When some young men came to advise about their ordination he diswaded them from it . 4. He saith he would maintaine against all the Ministers of England , there was in Scripture no such thing as Ordination . 5. That when he was chosen a Parliament man he would not answer whether he was a Minister or not ; all which are notoriously untrue , and some of them , namely the two last , so remote from any thing to give a pretence or colour unto them , that I question whether Satan have impudence enough to owne himselfe their Author ; and yet from hearesayes , reports , rumours , from table talk , Vox populi , and such other grounds of Reasoning this Reverend Author hath made them his owne , and by such a charge , hath I presume , in the judgment of all unprejudiced men , discharged me from further attending to what he shall be prompted from the like principles to divulge , for the same end and purposes , which hitherto he hath managed , for the future . For my judgment about their ministry , and Ordination , about the nature and efficacy of Ordination , the state and power of particular Churches , my owne station in the ministry , which I shall at all times through the grace and assistance of our Lord Jesus Christ , freely justify against men and devills , it is so well knowne , that I shall not need here further to declare it : for the true nature and notion of Schisme , alone by me enquired after , in this chapter , as I said , I find nothing offerd thereunto : only whereas I restrained the Ecclesiasticall use of the word Schisme to the sense wherein it is used , in the places of Scripture , that mention it with relation to Church affaires , which that it ought not to be so , nothing but asseverations to the contrary are produced to evince ; this is interpreted , to extend to all that I would allow as to the nature of Schisme it selfe , which is most false ; though I said if I would proceed no farther , I might not be compelled so to do , seeing in things of this nature we may crave allowance to think and speak with the Holy Ghost : However , I expressely comprised in my proposition all the places wherein the nature of Schisme is delivered under what termes or words soever . When then I shall be convinced , that such discourses as those of this Treatise , made up of diversions into things wholy forraigne to the inquiry by me insisted on , in the investigation of the true notion and nature of Schisme , with long talkes about Anabaptists , Brownists , Sectaries , Independents , Presbyterians , Ordination , with charges and reflections grounded on this presumption , that this Author and his party , ( for we will no more contend about that expression ) are in solidum possessed of all true and orderly Church state in England , so that whosoever are not of them , are Schismaticks , and I know not what besides , he being — Gallinae filius albae nos viles pulli nati infelicibus ovis ; I shall farther attend unto them . I must farther adde that I was not so happy as to foresee that because I granted the Roman Party before the Reformation to have made outwardly a profession of the Religion of Christ , although I expressed them to be really a party combined together , for all ends of wickednesse , and in particular for the extirpation of the true Church of Christ in the world , having no state of union but what the Holy Ghost calls Babilon in opposition to Syon , our Reverend Author would conclude as he doth pag. 34. that I allowed them to be a true Church of Christ ; but it is impossible for wiser men then I , to see farre into the issue of such discourses ; and therefore we must take in good part what doth fall out ; and if the Reverend Author , insteed of having his zeale warmed against me , would a little bestirre his abilities , to make out to the understandings and consciences of uninterested men , that All ecclesiasticall power being vested in the Pope and Councills , by the consent of that whole combination of men called the Church of Rome , and flowing from the Pope in its execution to all others ; who in the derivation of it from him , owned him as the immediate fountaine of it , which they sware to maintaine in him , and this in opposition to all Church power in any other persons whatsoever ; it was possible that any power should be derived from that combination , but what came expressely from the fountaine mentioned . I desire our Author would consider the frame of spirit that was in this matter , in them , who first laboured in the worke of Reformation , and to that end peruse the stories of Lasitius , and Regenuolscius about the Churches of Bohemia , Poland , and those parts of the world , especially the latter from pag. 29. 30. and forward . And as to the distinction used by some , between the Papacy , and the Church of Rome , which our Author makes use of to another purpose , then those did , who first invented it , ( extending it only to the consideration of the possibility of salvation for individuall persons living in that communion before the Reformation ) I hope he will not be angry if I professe my disability to understand it . All men cannot be wise alike ; if the Papacy comprise the Pope , and all Papall Jurisdiction and power , with the subjection of men thereunto , if it denote all the Idolatries , false worship , and heresies of that society of men ; I do know that all those are confirmed by Church Acts of that Church : and that in the Church Publick sense of that Church , no man was a member of it but by virtue of the union that consisted in that Papacy , it being placed alwaies by them in all their definitions of their Church ; as also hat there was neither Church Order , nor Church Power , nor Church Act , nor Church confession , nor Church Worship amongst them , but what consisted in that Papacy . Now because nothing doth more frequently , occurre then the objection of the difficulty in placing the dispensation of baptisme on a sure foot account , in case of the rejection of all authoritative influence from Rome into the ministry of the Reformed Churches , with the insinuation of a supposition of the nonbaptization of all sutch , as derive not a title unto it , by that meanes , they who do so being supposed to stand upon an unquestionable foundation , I shall a little examine the grounds of their security , and then compare them with what they have to plead , who refuse to acknowledg the deriving any sap or noushriment from that rotten corrupt stock . It is I suppose , taken for granted , that an unbaptized person can never effectually baptize , let him receive what other qualifications soever that are to be superadded , or necessary thereunto . If this be not supposed the whole weight of the objection improved by the worst supposition that can be made , falls to the ground . I shall also desire in the next place , that as we cannot make the Popish baptisme , better then it is , so that we would not plead it to be better , or any other , then they professe it to be ; nor pretend , that though it be rotten or null in the foundation , yet by continuance and time it might obtaine validity and strength . When the claime is by succession from such a stock or root , if you suppose once a totall intercision in the succession from that stock or root , there is an utter end put to that claime ; let us now consider how the case is with them from whom this claime is derived . 1. It is notoriously knowne , that amongst them the validity of the sacraments depends upon the intention of the Administrator : It is so with them , as to every thing they call a sacrament : now to take one step backwards : that baptisme will by some of ours , be scarce accounted valid , which is not administred by a lawfull minister ; suppose now that some Pope ordaining a Bishop in his stable to satisfy a Whore , had not an intention to make him a Bishop , which is no remote surmise ; he being no Bishop rightly ordained , all the Priests by him afterwards consecrated , were indeed no priests , and so indeed had no power to administer any Sacraments , and so consequently the baptisme that may lye , for ought we know , at the root of that which some of us pretend unto , was originally absolutely null and void , and could never by tract of time , be made valid , or effectuall , for like a muddy fountaine , the farther it goes , the more filthy it is : or suppose that any Priest , baptizing one who afterwards came to be Pope from whom all Authority in that Church doth flow and is derived , had no intention to baptize him ? what will become of all that ensues thereon . It is endlesse to pursue the uncertainties , and intanglements , that insue on this head of account ; and sufficiently easy it is to manifest , that whosoever resolves his interest in Gospell priviledges , into this foundation , can have no assurance of faith nay nor tolerably probable conjecture that he is baptized , or was ever made partaker of any ordinance of the Gospell . Let them that delight in such troubled waters , sport themselves in them : for my owne part , considering the state of that Church for some yeares if not Ages , wherein the fountaines of all Authority amongst them , were full of filth and blood , there Popes upon their owne confession being made , set up and pulled downe at the pleasure of vile , impudent domineering strumpets , and supplying themselves with officers all the world over of the same spirit , and stamp with themselves , and that for the most part for hire , being in the meane time all Idolaters to a man ; I am not willing to grant , that their Good and upright intention is necessary to be supposed as a thing requisite unto my interest in any priviledge of the Gospell of Christ . 2. It is an ecclesiasticall determination of irrefragable Authority amongst them , that whosoever he be that administers baptisme , so he use the matter and forme , that baptisme is Good and valid and not to be reiterated : yea Pope Nicholas in his Resolutions and determinations upon the enquiry of the Bulgarians , ( whose decrees are authentick and recorded in their Counsells , Tom : 2. Crabb : p. 144. ) declares the judgment of that Church to the full : They tell him , that many in their Nation were baptized by an unknowne person , a Jew or a Pagan they knew not whether ; and enquire of him , whether they were to be rebaptized or no ; whereunto he answers ; si in nomine S. S. Trinitatis , vel tantum in Christi nomine , sicut in Act is Apostolorum legimus , baptizati sunt , unum quippe idemque est , ut S. Ambrosius expressit , constat eos denuo non esse baptizandos : if they were baptized in the name of the Trinity or of Christ , they are not to be baptized againe . Let a blasphemous Jew or Pagan do it , so it be done the work is wrought , grace conveyed , and baptisme valid . The constant practise of women baptizing amongst them , is of the same import : and what doth Mr Cawdry think of this kind of Baptisme ? Is it not worth the contending about , to place it in the derived succession of ours ? who knowes but that some of these persons , baptized by a counterfeit impostor , on purpose to abuse and defile the institutions of our blessed Saviour , might come to be baptizers themselves , yea Bishops , or Popes ; from whom all ecclesiasticall Authority was to be derived ; and what evidence or certainty can any man have , that his baptisme doth not flow from this fountaine . 3. Nay upon the Generall account , if this be required as necessary to the administration of that ordinance , that he that doth baptize , be rightly and effectually baptized himselfe ; who can in faith bring an infant to any , to be baptized , unlesse he himselfe saw that person rightly baptized . As to the matter of Baptisme then , we are no more concerned , then as to that of Ordination ; by what waies or meanes soever any man comes to be a minister , according to the mind of Jesus Christ ; by that way and meanes he comes to have power for a due administration of that ordinance : concerning which state of things , our Author may do well to consult Beza in the place mentioned . Many other passages there are in this Chapter , that might be remarked , and a returne easily made according to their desert of untruth and impertinency ; but the insisting on such things , lookes more like childrens playing at pushpin , then the management of a serious disputation : Take an instance , pag. 23. he seemes to be much offended with my commending him ; and tells me , as Jerome said of Ruffinus , I wrong him with prayses ; when yet the utmost I say of him is , that I had received a better character of him , then he had given of himselfe in his book , pag. 10. and that his proceeding was unbecoming his worth , gravity and profession , pag. 46. or so Grave and Reverend a person as he is reported to be , pag. 121. wherein it seemes I have transgressed the rule , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The businesse of his second Chapter is to make good his former charge of my inconstancy and inconsistency with my selfe as to my former and present Opinions , which he had placed in the Frontispiece of his other Treatise . The Impertinency of this Chapter had beene intolerable , but that the loose discourses of it are relieved by a scheme of my self-Contradictions in the close . His designe , he professeth , in his former discourse was not to blast my Reputation , or to cause my person to suffer , but to prevent the prevalency of my way by the Authority of my person , That is , it was not his intention , it was only his intention for such a purpose . I blesse my God I have good security through Grace , that whether he , or others like minded with himselfe , intend any such thing or no , in those proceedings of his and theirs , which seemed to have in their owne nature , a tendency thereunto , my reputation shall yet be preserved in that state and Condition , as is necessary to accompany me in the duties and workes of my Generation , that I shall through the hand of God be called out unto ; And therefore being prepared in some measure , to go through good report and bad report , I shall give him assurance , that I am very litle concerned in such attempts , from what ever intention they do proceed ; Only I must needs tell him , that he consulted not his owne reputation with peaceable godly men , what ever else he omitted , in the ensuing Comparing of me to the seducers in Jude , called wandring Planets , for their inconstancy and inconsistency with themselves , according to the exposition that was needfull for the present turne . But seeing the Scheme at the close must beare the weight of this charge , let us briefly see what it amounts unto ; and whether it be a sufficient basis of the sustruction , that is raised upon it ; Hence it is , that my inconsistency with my selfe , must be remarked in the title page of his first Treatise ; from hence must my Authority ( which what it is I know not ) be impaired , and my selfe be Compared to cursed Apostates and Seducers , and great triumph be made and upon my selfe inconsistency . The Contradictions pretended are taken out of two bookes , the one written in the yeare 1643. The other in 1656. and are as followes . He spake of Rome as a Collapsed , Corrupted Church-State . p. 40. He saies Rome we account no Church at all . pag. 156. Crimen in auditum C. Caesar ; is it meet that any one should be tolerated , that is thus wofully inconsistent with himselfe ? what ! speak of Rome as a Collapsed Church in Italy , and within thirteene , or fourteene yeares after to say , it is no Church at all ; well ! though I may say there is indeed no Contradiction between these Assertions , seeing in the latter place I speak of Rome as that Church is stated by themselves , when yet I acknowledge there may be corrupted Churches both in Rome and Italy in the same Treatise ; Yea I do not find that in the place directed unto , I have in termes , or in just consequence at all granted the Church of Rome to be a Collapsed Church : nay the Church of Rome is not once mentioned in the whole page , nor as such is spoken of : and what shall we think of this proceeding ? But yet I will not so farre offend against my sense of my owne weaknes , ignorance and frailty , as to use any defensative against this Charge ; let it passe at any rate that any sober man freed from pride , passion , selfefulnesse , and prejudice shall be pleased to put upon it ; — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But the second instance will make amends , and take more of the weight of this Charge upon its shoulders : Take it then as it lies in its triple Columne . Guifts in the Person , and consent of people , is warrant enough to make a man a preacher in an extraordinary Case ? only pag. 15. and pag. 40. Denying our ordination to be sufficient , he sayes he may have that which indeed Constitutes him a minister , viz : Guifts and submission by the People p. 198. I am punctually of the same mind still p. 40. Yet had said in his first book p. 46. as to formall teaching is required 1 Guifts , 2 Authority from the Church , if he do not equivocate . I must Confesse I am here at a stand , to find out the pretended Contradiction ; especially laying aside the word only in the first Columne which is his and not mine . By a Preacher in the first Place I intend a minister : Guifts and Consent or submission of the People , I affirme in both places to be sufficient , to constitute a man a minister in extraordinary Cases ; That is , when imposition of hands by a Presbytery may not be obtained in due order according to the appointment of Jesus Christ . That the Consent and submission of the people , which include Election , have nothing of Authority in them I never said : the superadded Act of the imposition of hands by a Presbytery , when it may be regularly obtained , is also necessary . But that there is any Contradiction in my words , ( although in truth they are not my words but an undue collection from them ) or in this Authors inference from them , or any colour of Equivocation , I professe I cannot discerne : in this place Mr Cawdrey {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Passe we to the third . He made the Union of Christ and believers to be mysticall pag. 21. He makes the Union to be Personall . pag. 94. 95. I wish our Reverend Author for his owne sake , had omitted this Instance ; because I am enforced in mine owne necessary defence to let him know , that what he assignes to me in his second Columne , is notoriously false , denied , and disproved , by me in the very place , and Treatise wherein I have handled the Doctrine of the Indwelling of the Spirit ; and whether he will heare or forbeare , I cannot but tell him , that this kind of dealing , is unworthy his calling and profession . His following Deductions and Inferences whereby he endeavours to give countenance to this false and calumnious charge , arise from ignorance of the Doctrine that he seeks to blemish and oppose . Though the same spirit dwell in Christ and us , yet He may have him in fullnesse , we in measure ; Fulnesse and measure relating to his Communication of Graces and Gifts , which are arbitrary to him ; indwelling to his person : that the Spirit animates the Catholick Church , and is the Author of its spirituall life by a voluntary act of his power , as the soule gives life to the body , by a necessary act , by virtue of its union , for life is actus vivificant is in vivificatum per unionem utriusque , is the Common Doctrine of Divines . But yet the soule being united to the body , as pars Essentialis suppositi , and the spirit dwelling in the Person as a free inhabitant , The union between Christ and the Person , is not of the same kind with the union of soule and Body ; let our Author Consult Zanchy on the second of the Ephesians , and it will not repent him of his labour ; or if he please an Author whom I find him often citing , namely , Bishop Hall about union with Christ . And for my Concernment in this charge I shall subjoyne the words from whence it must be taken ; Pag. 133. of my book of Perseverance . 1. The first signall Issue and effect which is ascribed to this Indwelling of the Spirit , is Union ; not a Personall Union with himselfe , which is impossible : He doth not assume our natures , and so prevent our Personality , which would make us one person with him , but dwells in our persons , keeping his owne , and leaving us our Personality infinitely distinct ; But it is a spirituall Union ; the great union mentioned so often in the Gospell , that is the sole Fountaine of our Blessednesse ; our Union with the Lord Christ , which we have thereby . Many thoughts of heart there have been about this Union ; what it is , wherein it doth consist , the causes , manner , and Effects of it ; The Scripture expresses it to be very Eminent , necre , durable , setting it out , for the most part , by similitudes , and Metaphoricall Illustrations , to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery , whose depths in this life , they shall never fathome . That many in the daies wherein we live , have miscarried in their conceptions of it , is evident ; some to make out their Imaginary Union have destroyed the person of Christ , and fancying a way of uniting man to God by him , have left him to be neither God nor Man . Others have destroyed the Person of Believers , affirming that in their Union with Christ , they loose their owne personality , that is , cease to be Men : or at least , those , are these Individuall men . I intend not now to handle it at large , but only ( and that I hope without offence ) to give in my thoughts concerning it , as farre as it receiveth light from , and relateth unto , what hath been before delivered , concerning the Indwelling of the Spirit , & that without the least contending about other waies of Expression . So far there ; with much more to the purpose ; & in the very place of my book of Schisme , referred to by this Author , I affirme as the head of what I assert , that by the indwelling of the spirit , Christ personall and his Church do become one Christ mysticall ; 1 Cor. 12. 12. The very expression insisted on by him , in my former Treatise ; and so you have an issue of this selfe-Contradiction , concerning which , though reports be urged for some other things , Mr Cawdry might have said what Lucian doth of his true History ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Let us then consider the 4th which is thus Placed . 1. In extraordinary cases every one that undertakes to preach the Gospell must have an immediate Call from God pag. 28. 2. Yet required no more of before but Gif●s & Consent of the People which are ordinary , and mediate Calls p. 15. neither is here any need or use of an immediate Call , pag. 53 3. To assure a man that he is extraordily called , he gives 3 wayes , 1 Immediate revelation , 2 Concurrence of Scripture rule . 3 Some outward acts of Providence . The two last whereof are mediate Calls , pag. 30. All that is here remarked and Cast into 3 Columnes , I know not well why , is taken out of that one Treatise of the duty of Pastours & People . And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge , as to Consult the Places from whence the words are Pretended to be taken , to see whether there be any thing in them to answer the cry that is made , I should spare my selfe the labour of adding any one syllable towards their vindication ; and might most safely so doe , there being not the least colour of opposition betweene the things spoken of . In briefe Extraordinary Cases are not all of one sort and nature ; in some an extraordinary call may be required , in some not . Extraordinary calls are not all of one kind and nature neither ; some may be immediate from God in the wayes there by me described ; some calls may be said to be extraordinary , because they doe in some things come short of , or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches . Againe , concurrence of Scripture rules and acts of outward Providence , may be such sometimes , as are suited to an ordinary , sometimes to an extraordinary Call ; All which are at large unfolded in the Places directed unto by our Authour , and all laid in their owne order without the least shadow of Contradiction . But it may sometimes be said of good men as the Satyristsaid of evill Women ; fortem animum praestant rebus quas turpiter audent . Goe we to the next . 1. The Church Government from which I desire not to wander is the Presbyteriall . 2. He now is ingaged in the independent way . 3. Is setled in that way which he is ready to maintain and knows it will be found his rejoycing in the day of the Lord Jesus . Hinc mihi sola malilabes : This is that inexpiable crime that I labour under ; an account of this whole businesse I have given in my Review ; So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in . I shall only adde that whereas I suppose Mr Cawdrey did subscribe unto the 39 Articles at his Ordination ; were it of any concernement to the Church of God , or the interest of truth , or were it a Comely and a Christian part to engage in such a worke , I could manifest Contradictions , between what he then solemnly subscribed to , and what he hath since written and Preached , manyfold above what he is able to draw out of this alteration of my Judgment . Be it here then declared , that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches , to have been fit to be received and walked in , ( then , when I knew not but that it answered those principles which , I had taken up , upon my best enquiry into the word of God ) I now professe my selfe to be satisfied , that I was then under a mistake ; and that I doe now own , and have for many yeares lived in the way and practice of that called Congregationall . And for this Alteration of Judgment , of all men , I feare least a Charge from them , or any of them , whom within a few yeares , we saw reading the service book in their surplices , &c : against which things , they doe now inveigh and declame . What influence the perusall of Mr Cotton's Booke of the Keyes , had on my thoughts in this businesse I have formerly declared . The answer to it ( I suppose that written by himselfe ) is now recommended to me by this Authour , as that which would have perhaps prevented my , Change ; But I must needs tell him , that as I have perused that book , many yeares agoe , without the Effect intimated , so they must be things written with an other frame of spirit , evidence of truth , and manner of reasoning , then any I can find in that booke , that are likely for the future , to lay hold upon my Reason and understanding . Of my settlement in my present Perswasion I have not only given him an account formerly , but with all Christian Courtesy , tendred my selfe in a readinesse Personally to meet him , to give him the proofes and reasons of my my perswasions ; which he is pleased to decline & returne in way of answer , That I Complemented him , after the mode of the times ; when no such thing was intended . And therefore my words of desiring liberty to waite upon him , are expressed , but the end and purpose for which it was desired , are concealed , in an &c. But he addes another instance . Men ought not to cut thēselves from the communion of the Church , to rent the body of Christ and breake the sacred bond of Charity , Duty . 1. 48. 2 He sayes separation is no Schisme , nor Schisme any breach of Charity , pag. 48. 49. There is not one word in either of those cautions , that I do not still own and allow , p. 44. sure not without Equivocation . I have before owned this Caution , as consistent with my present Judgment , as expressed in my Booke of schisme and as it is indeed ; wherein lyes the appearance of Contradiction I am not able to discerne : Doe not I in my Booke of Schisme Declare and prove , that men ought not to cut themselves from the Communion of the Church ; That they ought not to rent the body of Christ , that they ought not to break the sacred bonds of Charity ? Is there any word or tittle in the whole Discourse deviating from these Principles ? How and in what sense , Separation is not Schisme , that the nature of Schisme doth not consist in a breach of Charity , the Treatise instanced will so farre declare , as withall to Convince those that shall Consider what is spoken , that our Authour scarce keeps close either to Truth or Charity in his framing of this Contradiction : The Close of the Scheme lies thus . I conceive they ought not at all to be allowed the benefit of private meeting , who willfully abstaike from the publick Congregations . As for liberty to be allowed to those that meet in private , I confesse my-selfe to be otherwise minded . I remember that about 15 yeeres agoe , meeting occasionally with a learned Friend , we fell into some debate , about the liberty that began then to be claimed by men , differing from what had been , and what was then likely to be established ; having at that time made no farther enquiry into the grounds and reasons of such liberty , then what had occurred to me in the writings of the Remonstrants , all whose plea was still pointed towards the advantage of their owne interest , I delivered my Judgment in opposition to the liberty pleaded for , which was then defended by my learned Friend ; Not many yeares after , discoursing the same difference with the same Person , we found immediately that we had changed Stations , I pleading for an Indulgence of liberty , he for restraint ; whether that learned and worthy Person be of the same mind still that then he was , or no , directly I know not : But this I know , that if he be not , Considering the Compasse of Circumstances that must be taken in , to settle a right Judgment in this Case of Liberty , and what alterations influencing the Determination of this Case we have had of late in this nation , he will not be ashamed to owne his Change ; Being a Person who despises any reputation , but what arises from the Embracing and pursuit of truth ; my Change I here owne ; my Judgment is not the same in this Particular , as it was 14 yeeres ago j and in my Change I have good Company whome I need not to name . I shall only say my Change was at least 12 yeares before the Petition and Advice ; wherein the Parliament of the three Nations , is come up to my judgment : And if Mr Cawdrey , hath any thing to object to my Present Judgment , let him at his next leisure Consider the Treatise that I wrote in the yeare 1648 , about Toleration , where he will find the whole of it expressed : I suppose he will be doing , and that I may almost say of him , as Polycteutus did of Speusipus ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And now Christian Reader I leave it to thy Judgment whether our Author had any just cause , of all his outcryes , of my inconstancy and selfe-Contradiction ; and whether it had not been advisable for him to have passed by this seeming advantage of the designe he professed to mannage , rather than to have injured his owne Conscience and Reputation to so litle purpose . Being sufficiently tired with the consideration of things of no relation to the Cause at first proposed ( but , this saith he , this the independents , this the Brownists and Anabaptists &c. ) I shall now only enquire after that which is set up in opposition to any of the principles of my Treatise of Schisme before mentioned , or any of the propositions of the syllogismes wherein they are comprized , at the beginning of this Discourse ; remarking in our way some such particular passages , as it will not be to the disadvantage of our Reverend Authour to be reminded of . Of the nature of the thing enquired after , in the third Chapter I find no mention at all ; only he tels me by the way , that the Doctor's assertion that my Booke about Schisme , was one great schisme , was not non sense ; but usuall Rhetoricke , wherein profligate sinners may be called by the name of sin ; and therefore a Booke about Schisme , may be called a schisme ; I wish our Authour had found some other way of excusing his Doctor , then by making it worse himselfe . In the fourth Chapter he comes to the businesse it selfe ; and if in passing thorough that , with the rest that follow , I can fix on any thing rising up with any pretence of opposition to what I have laid down , it shall not be omitted ; for things by my selfe asserted , or acknowledged on all hands , or formerly ventilated to the utmost , I shall not againe trouble the Reader with them : such are the positions about the generall nature of Schisme , in things naturall and politicall , antecedently considered to the limitation and restriction of it to it's Ecclesiasticall use ; the departure from Churches voluntary or compelled &c : all which were stated in my first Treatise , and are not directly opposed by our Authour ; such also is that doughty Controversie he is pleased to raise , and pursue about the seat and subject of Schisme with it's restriction to the instituted worship of God , pag. 18. 19 : so placed by me , to distinguish the Schisme whereof we speake , from that which is naturall , as also from such differences and breaches as may fall out amongst men , few or more , upon civill and rationall accounts ; all which I exclude from the enjoyment of any roome or place in our consideration of the true nature of schisme in it's limited Ecclesiasticall sense . The like also may be affirmed concerning the ensuing strife of words about separation and schisme ; as though they were in my apprehension of them , inconsistent ; which is a fancy no better grounded than sundry other , which our Reverend Authour is pleased to make use of . His whole passage also receives no other security , than what is afforded to it by turning my universall proposition into a particular : what I say of all places in the Scripture where the name or thing of schisme is used in an ecclesiasticall sense , as relating to a Gospell Church , he would restraint to that one place of the Corinths where alone the word is used , in that sense : However if that one place be all ; my proposition is universall : take then my proposition in it's extent and latitude , and let him try once more if he please , what he hath to object to it , for as yet I find no instance produced to alleviate it's truth . He much also insists , that there may be a separation in a Church where there is no separation from a Church , and saith this was at first by me denyed : that it was denyed by me he cannot prove ; but that the contrary was proved by me is evident to all impartiall men , that have Considered my Treatise ; although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended ; namely as to seperate from the ordinances of the Lord's supper ; their disorder and division about and in it's Administration are reproved , not their separation from it : only on that supposition made , I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party , whom he condemnes of schisme for not administring the Lord's supper to all the Congregation , with whom they pray and preach . I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England , and Scotland , are here cast into the same condition of Schismaticks with the Independents . And the truth is , I am not yet without hopes of seeing a faire coalescency in love , and Church Communion , between the reforming Presbyterians and Independents ; though for it they shall with some , suffer under the unjust imputatation of schisme . But it is incredible to think whithermen will suffer themselves to be carried studio partium ; and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Hence have we the strange notions of this Authour about Schisme ; decaies in Grace are Schisme , and errours in the Faith are Schisme ; and Schisme and Apostacy are things of the same kind , differing only in degree ; because the one leades to the other ; as one sinne of one kind doth often to another ; drunkennesse to whoredome , and envy and malice to lying ; that differences about civile matters , like that of Paul and Barnabas are schisme ; and this by one blaming me for a departure from the sense of antiquity , unto which these insinuations are so many monsters . Let us then proceed . That Acts 14. 4. Acts 19. 9 , 18 : are pertinently used to discover & prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose , I suppose our Authour on second consideration will not affirme , I understand not the sense of this Argument , the multitude of the city was divided , and part held with the Jewes , and part with the Apostle , therefore Schisme in a Gospell Church state , is not only a division in a Church ; or that it is a separation into new Churches , or that it is something more than the breach of the Union appointed by Christ in an instituted Church ; much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes , an account whereof is given us , Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it 's ecclesiasticall sense , extends it selfe any further than differences , divisions , separations in a Church and that a particular Church I find not ; and doe once more desire our Authour that if he be otherwise minded , to spare such another trouble to our selves , and others , as that wherein we are now engaged , he would assigne me some time and place to attend him for the clearing of the truth between us . Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention ; nor are those places interpreted of any such thing by any Expositors new or old , that ever I yet saw ; nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason . But now by our Authour , Schisme and Apostacy , are made things of on kind , differing only in degrees , pag. 107. so confounding Schisme and heresy , contrary to the Constant sense of all antiquity . Act. 20. 30. The Apostle speakes , of men speaking perverse things , to draw away Disciples ; that is teaching them false doctrines , contrary to the truths wherein they had been by him instructed ; in his Revealing unto them the whole counsell of God : vers. 27. This by the Antients is called heresie , and is contradistinguished unto Schisme by them constantly : So Austin an 100 times . To draw men from the Church , by drawing them into pernitious errours , false doctrine , being the cause of their falling off , is not schisme , nor so called in Scripture , nor by any of the Antients , that ever yet I observed . That the designe of the Apostle in the Epistle to the Hebrewes , is to preserve and keep them from Apostasie unto Judaisme , besides that it is attested by a cloud of witnesses , is to evident from the thing it selfe to be denyed . chapt. 10. 25 : he warnes them of a common entrance into that fearfull condition , which he describes , vers. 26 : their neglect of the Christian Assemblies , was the doore of their Apostacy to Judaisme . what is this to schisme ? would we charge a man with that crime whom we saw neglecting our assemblies , and likely to fall into Judaisme ; are there not more forceable considerations to deale with him upon ; and doth not the Apostle make use of them ? Jude . 19 : hath been so farre spoken unto already , that it may not fairely be insisted on againe . Parvas habet spes Troja , sitables habet . In the entrance of the fifth Chapter he takes advantage from my question , p. 147. who told him that raising causelesse differences in a Church , and then separating from it , is not in my judgment schisme ; when the first part of the assertion , included in that interrogation , expresseth the formal nature of Schisme , which is not destroyed , nor can any man be exonerated of it's guilt , by the subsequent crime of separation , whereby it is aggravated . 1 Joh. 2. 19 : is againe mentioned to this purpose of schism , to as little purpose , so also is Heb. 10. 25 : both places treat of Apostates , who are charged and blamed under other termes than that of Schisme . There is in such departures , as in every division whatever , of that which was in Union , somewhat of the generall nature of schisme : but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense , is not included in them . In his following discourse he renewes his former Charges of denying their ordinances and ministry , of separating from them and the like ; as to the former part of this Charge I have spoken in the entrance of this discourse ; for the latter , of separating from them , I say we have no more separated from them , then they have from us ; our right to the celebration of the ordinances of God's worship , according to the light we have received from him , is in this nation as good as theirs ; and our plea from the Gospell we are ready to maintaine against them , according as we shall at any time be called thereunto . If any of our judgment deny them to be Churches , I doubt not but he knowes who comes not behind in returnall of Charges on our Churches . Doth the Reverend Authour thinke or imagine , that we have not in our owne judgment more reason to deny their Churches and to charge them with Schisme though we doe neither , then they have to charge us therewith , and to deny our Churches ? can any thing be more fondly Pretended than that he hath proved that we have separated from them ; upon which , pag. 105 , he requires the performance of my promise to retreat from the state wherein I stand , upon the establishment of such proofe . Hath he proved the due administration of Ordinances amongst them whom he pleads for ? Hath he proved any Church Union betweene them as such , and us ? hath hath he proved as to have broken that Union ? what will not selfe-fulnesse and prejudice put men upon ? How came they into the sole possession of all Church state in England ; so that who ever is not of them , and with them must be charged to have separated from them ; Mr Cawdrey sayes indeed , that the Episcopall men and they agree in substantialls , and differ only in circumstantials ; but that they and we differ in substantials ; but let him know they admit not of his compliances ; they say he is a Schismatick , and that all his party are so also ; let him answer their Charge solidly upon his owne principles ; and not thinke to owne that which he hath the weakest claime imaginable unto , and was never yet in possession of . We deny that since the Gospell came into England , the Presbyterian Government as by them stated , was ever set up in England , but in the wils of a party of men ; so that here as yet , unlesse as it lyes in particular Congregations , where our right is as good as theirs , none have separated from it , that I know of ; though many cannot consent unto it . The first Ages we plead ours , the following were unquestionably Episcopall . In the beginning of Chapter the 6 : he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell , &c : is broken only by Apostacy . to this end he confounds Apostacy and Schisme , affirming them only to differ in degrees ; which is a new notion unknowen to Antiquity and contrary to all sound Reason ; by the instances he produceth to this purpose he endeavours to prove that there are things which break this union , whereby this union is not broken ; whilst a man continues a member of that church which he is by virtue of the union thereof , and his interest therein , by no act doth he , or can he break that union . The partiall breach of that union which consists in the profession of the truth , is error and heresy and not Schisme . Our Author abounds here in new notions which might easily be discovered to be as fond , as new , were it worth while to consider them ; of which in briefe , before . Only I wonder why giving way to such thoughts as these , he should speak of men with contempt under the name of Notionists , as he doth of Dr Du Moulin ; but the truth is , the Doctor hath provoked him , and were it not for some considerations that are obvious to me , I should almost wounder , why this Author should sharpen his leasure and zeale against me , who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused , and pase by him , who both in Latine and English , hath laid his Axe to the very Root of it , upon principles sufficiently destructive to it , and so apprehended , by the best learned in our Authors way , that ever these nations brought forth ; but as I said , Reasons lye at hand , why it was more necessary to give me this opposition ; which yet hath not altered my Resolution , of handling this controversy in another manner , when I meet with another manner of Adversary . Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost , then of the person of the Holy Ghost ; alledging to the contrary that the words are more plaine and full then to be so cluded , and that for ought appeares , John did not baptize into the name of the Holy Ghost : I hope the Author doth not so much dwell at home , as to suppose this to be a new notion of mine ; who almost of late in their criticall notes have not either ( at least ) considered it , or confirmed it ? neither is the question into whose name they were expressely baptized , but in what doctrine they were instructed : He knowes who denies that they were at all actually baptized , before they were baptized by Paul . Nor ought it to be granted without better proofe then any as yet hath been produced , that any of the Saints under the old Testament , were ignorant of the being of the Holy Ghost . neither do the words require the sense by him insisted on ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , do no more evince the person of the Holy Ghost to be included in them , then in those other Joh. 7. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; the latter in the proper sense He will not contend for ; nor can therefore , the expression being uniforme , reasonably for the latter . Speaking of men openly and notoriously wicked , and denying them to be members of any Church whatever : he bids me , answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do : for my owne part , I shall not intangle my selfe with things to so little purpose : Having promised my Reader to attend only to that which looks toward the merit of the cause , I must crave his pardon , that I have not been able to make good my resolution : meeting with so little or nothing at all which is to that purpose , I find my selfe entangled in the old diversions that we are now plentifully accustomed unto : but yet I shall endeavour to recompence this losse , by putting a speedy period to this whole trouble , despairing of being able to tender him any other satisfaction , whilst I dwell on this discourse . In the meane time to obviate all strife of words if it be possible for the future , I shall grant this Reverend Author that in the generall large notion of Schisme which his opposition to that insisted on by me hath put him upon , I will not deny but that He , and I are both Schismaticks , and any thing else shall be so , that he would have to be so , rather then to be engaged in this contest any farther . In this sense he affirmes that there was a Schisme between Paul and Barnabas , and so one of them at least , was a Schismatick ; as also he affirmes the same of 2 lesser men , though great in their generation Chrysostome and Epiphanius ; so error and heresy , if he please shall be Schisme from the Catholick Church , and scandall of life shall be Schisme : And his argument shall be true , that schisme is a breach of union in a Church of Christs institution , therefore in that which is so only by call , not to any end of joynt worship as such ; of any union ; that which consists in the profession of the saving truths of the Gospell , and so there may be a schisme in the Catholick Church ; and so those Presbyterians that reforme their Congregations , and do not administer the sacraments to all promiscuously , shall be guilty of Schime ; and indeed , as to me , what else he pleaseth , for my inquiry concernes only the precise limited nature of Schisme , in its evangelically ecclesiasticall sense . Neither shall I at present , ( alloting very few houres to the dispatch of this businesse , which yet I judge more then it deserves ) consider the scattered ensuing passages about Ordination , Church Government , number of Elders , and the like , which all men know , not at all to belong unto the maine controversy which was by me undertaken ; and that they were against all lawes of disputation , plucked violently into this contest , by our Reverend Author . One thing I cannot passe by , and it will upon the matter put a close to what I shall at present offer to this Treatise ; having said that Christ hath given no direction for the performance of any duty of worship of soveraigne institution , but only in them and by them ( meaning particular Churches ) he answers that , if I would imply that a Minister in or of a Particular Church , may performe those ordinances without those congregations , he contradicts himselfe for saying a particular Church is the seate of all ordinances , but why so , I pray ? may not a particular Church be the seat of all ordinances subjectively , and yet others be the object of them , or of some of them ? but saith he , if he meane those ordinances of worship are to be performed only by a minister of a particular congregation , what shall become of the people ? I suppose they shall be instructed and built up according to the mind of Christ , and what would people desire more . But whereas he had before said , that I denyed a Minister to be a Minister to more then his own Church : and I had asked him who told him so ; adding that explication of my judgment , that for so much as men are appointed the objects of the dispensation of the word , I grant a Minister in the dispensation of it to act ministerially , towards not only the members of the Catholick Church , but the visible members of the world also in contradistinction thereunto ; he now tells me a story of passages between the learned Dr Wallis and my selfe about his question in the Vespers 1654. namely that as to that question An potestas ministri Evangelici ad unius tantum ecclesiae particularis membra extendatur ? I said that , Dr Wallis had brought me a challenge , and that If I did dispute on that question , I must dispute ex animo ; although I grant that a Minister as a Minister may preach the word , to more then those of his owne congregation , yet knowing the sense wherein the learned Dr VVallis maintained that question , it is not impossible , but I might say , if I did dispute I must do it ex animo ; for his bringing me a challenge , I do not know that either he did so , or that I put that interpretation on what he did ; but I shall crave leave to say , that if the learned Dr VVallis do find any ground , or occasion to bring a challenge unto me , to debate any point of difference between us , I shall not wave answering his desire , although he should bring Mr Cawdry for his second ; for the present I shall only say , that as it is no commendation to the moderation or ingenuity of any one whatever , thus to publish to the world private hearesaies , and what he hath been told of private conferences ; so if I would insist on the same course , to make publication of what I have been told hath been the private discourse of some men , it is not unlikely that I should occasion their shame and trouble : yet in this course of proceeding a progres is made in the ensuing words ; and Mr Stubbes ( who is now called my Amanuensis , who some five yeares ago , transcribed about a sheete of paper for me , and not one line , before or since ; ) is said to be employed or at least encouraged by me to write against the learned Dr Wallis his Thesis being published ; this is as true as much of that that went before , and as somewhat of that , that followes after ; and whereas it is added that I said what he had written on that subject , was a scurrilous rididulous piece , it is of the same nature with the rest of the like reports . I knew that Mr Stubbes was writing on that subject ; but not untill he had proceeded farre in it ; I neither imployed him , nor encouraged him in it , any otherwise then the consideration of his papers , after he had written them , may be so interpreted ; and the reason why I was not willing he should proceed , next to my desire of continuance of peace in this place , was his using such expressions of me , and somethings of mine , in sundry places of his discourse , as I could not modestly allow to be divulged ; the following words to the same purpose with them before mentioned , I remember not ; nor did ever think to be engaged in the consideration of such transgressions of the common rules of humane society as those now passed through ; Reports , heresayes , talkes , private discourse between friends , allegations countenanced by none of these , nor any thing else , are the weapons wherewith I am assaulted . I have heard , I am told , if reports be true , t was vox populi at Oxford , is it not so , I presume he will not deny it , are the ornaments of this discourse : strange ! that men of experience and gravity should be carried by the power of these temptations not only to the forgetfulnesse of the royall law of Christ , and all Gospell rule of deportment towards his professed Disciples : but also be ingaged into wayes and practises , contrary to the dictates of the law of nature , and such as sundry heathens would have abhorred . For my owne part , had not God by his providence placed me in that station , wherein others also that feare him are concern'd in me , I should not once turne aside to looke upon such heapes as that which I have now passed over : my judgment in most heads and articles of Christian Religion is long since published to the world , and I continue through the grace and patience of God preaching in publick answerably to the principles I doe professe ; and if any man shall oppose what I have delivered , or shall so deliver , in print or in the pulpit , or in divinity lectures , as my judgment , I shall consider his opposition , and doe therein , as God shall guide : with evill surmises , charges upon hearesayes , and reports , attended with perpetuall excursions from the Argument in hand , I shall no more contend . Some few observations on scattered passages , will now speedily issue this discourse . Pag. 112. To that Assertion of mine , that if Rome be no particular Church , it is no Church at all , for the Catholicke Church it is not , he replyes that though it be not such a particular Congregation as I intend , yet it may be a particular Patriarchall Church : but , 1 : then it seemes it is a particular Church , which grants my inference . 2. It was a particular Church of Christ's institution , that I inquired after ; doth our Authour think that Christ hath appointed any Patriarchall Church ? a Patriarchall Church , as such , is such from it's Relation to a Patriarch : and he can scarce be thought to judge Patriarches to be of Divine institution , who hath cast off and abjured Episcopacy . The Donatists are mentioned againe , p. 113. And I am againe Charged with an attempt to vindicate them from schisme ; my thoughts of them I have before declared to the full ; & have no reason to retract any thing from what was then spoken , or to adde any thing thereunto ; if it may satisfie our Authour , I here grant they were Schismatickes , with what aggravations he pleaseth ; & wherein their schisme consisted , I have also declared : but he sayes , I undertake to exempt some others from schisme ( I know whom ) that suffer with them in former and after ages , under the same imputation ; I doe so indeed , and I suppose our Authour may ghesse at whom I intend : himselfe amongst others ; I hope he is not so taken up in his thoughts , with charging schisme on others , as to forget , that many , the greatest part and number of the true Churchs of Christ doe condemne him for a Schismatick ; a Donatisticall Schismatick : I suppose he acknowledges the Church of Rome to be a true Church ; the Lutheran I am perswaded he will not deny , nor perhaps the Grecian , to be so : The Episcopall Church of England , he contends for ; and yet all these with one voice cry out upon him for a Schismaticke : and as to the plea of the last , how he can satisfie his conscience , as to the rejection of his lawfull superiors , upon his owne principles , without pretending any such crime against them , as the Donatists did against Caecilianus , I professe I do not understand : new mention is made of Episcopall ordination , p. 120 , And they are said to have had their successive ordination from Rome who ordained therein ; so indeed some say , and some otherwise ; whether they had or no , is nothing to me , I lay no weight upon it ; they held I am sure , that place in England , that without their approbation no man could publickly , preach the Gospell ; to say they were Presbyters , and ordained as Presbyters , I know not what satisfaction can arise unto Conscience thereby . Party and argument , may be countenanced by it ; they professe they ordained as Bishops , that for their lives and soules they durst not ordaine but as such ; so they told those whom they ordained , and affirme they have open injury done them , by any ones deniall of it : As it was , the best is to be made of it ; this shift is not handsome ; nor is it ingenious , for any one , that hath looked into Antiquity , to charge me with departing from their sense in the notion of schisme , declared about the 3d & 4th Ages , & at the same time to maintaine an equality between Bishops and Presbyters ; or to say that Bishops ordained as Presbyters , not as Bishops : nor doe I understand the excellency of that order which we see in some Churches , where they have two sorts of Elders ; the one made so , by ordination without Election , and the other by Election without ordination ; those who are ordained , casting off all power and Authority of them that ordained them ; and those who are elected , immediately rejecting the greatest part of those that chose them . Nor did I , as is pretend , plead for their Presbyterian way in the yeare 46 ; all the ministers ( almost ) in the county of Essex , know the contrary ; one especially , who being a man of great ability , and moderation of spirit , and for his knowledge in those things , not behind any man , I know , in England of his way , with whome in that yeare , and the next following , I had sundry conferences at publicke meetings of ministers , as to the severall wayes of Reformation , then under proposall . But the frivolousnesse of these imputations , hath been spoken of before , as also the falsnesse of the Calumny , which our Authour is pleased to repeat againe , about my turning from wayes in Religion . My description of a particular Church he once more blames as applicable to the Catholicke Church invisible , and to the visible Catholick Church ( I suppose he meanes as such ) when a participation in the same ordinances numerically , is assigned as its difference ; He askes , whether it becomes my ingenuity , to interpret the capability of a Churches reduction to it's primitive constitution , by its owne fitnesse and capacity to be so reduced , rather then by its externall hinderances or furtherances ; But with what ingenuity or modesty , that question is asked , I professe I understand not ; and pag. 134 , he hath this passage : ( only I take notice of his introduction , to his answer , with thankes for the civility of the inquiry in the manner of its expresion ; my words were these : whether our Reverend Authour doe not in his conscience thinke there was no true Church in England 'till , &c , which puts me into suspition , that the Reverend Doctour was offended , that I did not alwaies ( for oft I doe ) give him that title , of the Reverend Authour , or the Doctor , which made him cry out he was never so dealt withall by any party as by me ; though upon review , I doe not find , that I gave him any uncivill language , unbeseeming me to give or him to receive ; and I heare that somebody hath dealt more uncivilly with him in that respect , which he took very ill . Let this Reverend Authour , make what use of it he please , I cannot but againe tell him , that these things become neither him , nor any man professing the Religion of Jesus Christ , or that hath any respect to truth or sobriety ; can any man thinke , that in his conscience , he gives any credit to the insinuation which here he makes , that I should thanke him for calling me Reverend Authour , or Reverend Doctor , or be troubled for his not useing those expressions ? Can the mind of an honest man be thought to be conversant with such meane and low thoughts ? for the Title of Reverend , I doe give him notice that I have very little valued it , ever since I have considered the saying of Luther ; Nunquam periclitatur Religio nisi inter Reverendissimos . So that he may as to me forbeare it for the future , and call me , as the Quakers doe , and it shall suffice . And for that of Doctor ; it was conferred on me by the University in my absence , and against my consent , as they have expressed it under their publicke seale : nor doth any thing but gratitude , and respect unto them , make me once own it ; and freed from that obligation , I should never use it more , nor did I use it , untill some were offended with me , & blamed me for my neglect of them . And for that other , whom he mentions , who before this , gave so farre place to indignation , as to insinuate some such thing , I doubt not but by this time he hath beene convinced of his mistake therein , being a Person of another manner of ability and worth , then some others , with whom I have to doe ; and the truth is , my manner of dealing with him in my last reply , which I have since my selfe not so well approved of , requires the passing by such returnes . But you will say then why doe I preface this discourse , with that Expression ; with thankes for the civility of the enquiry in the manner of it's expression ? I say ! this will discover the iniquity of this Authour's procedure , in this particular : His enquiry was , whether I did not in my Conscience think that there were no true Churches in England , untill the Brownists our Fathers , the Anabaptists our elder brothers , and our selves arose , and gathered new Churches ; without once taking notice , or mentioning his titles that he sayes he gave me , I used the words , in a sense obvious to every man's first consideration , as a reproofe of the expressions mentioned ; that which was the true cause of my words our Authour hides in an &c : that which was not by me once taken notice of , is by him expressed ; to serve an end of drawing forth an evill surmize and suspition , that hath not the least colour to give it countenance ; Passing by all indifferent Readers , I referre the honesty of this dealing with me , to the judgment of his owne conscience ; setting downe , what I neither expressed , nor tooke notice of , nor had any singular occasion in that place so to doe , the words being often used by him , hiding , and concealing what I did take notice of , and expresse , and which to every man's view was the occasion of that passage , that conclusion or unworthy insinuation is made , which a Good man ought to have abhorred . Sundry other particulars there are , partly false , and calumniating , partly impertinent , partly consisting in mistakes , that I thought at the first view , to have made mention of ; but on severall accounts , I am rather willing here to put an end to the Readers trouble , and my owne . The Preface . THE Servants of the Lord ( saith Paul ) must not strive , but be Gentile towards all men , 2 Tim. 2. 24. how much more towards their Brethren ? But what if a Brother , should become an Adversary ( whether Adversarius litis , or Personae , ) and speak hard words , yea and write a Booke against his fellow Servants ? Job telleth us , though he could , yet he would not speak as they doe , Job . 16. 4 , 5. And for the book against him , He would take it and bind it upon his shoulder , And yet I doe not think he meant to cast it behind his Backe , but that he would bearé it as a light loade , and in case of his Innocency , He would we are it as his Crowne : And for that end , would declare unto Him the Number of his steps , Job . 31. 35 , 36 , 37 ? Yea though such a Booke might seeme to Impartiall and Judicious mindes written with a Spirit of Bitternesse , and contempt , and in a Style suitable , yet the Servants of the Lord have not so learned Christ , nor the Truth ( as it is in Jesus ) as to Returne Evill for Evill , or Reviling for Reviling . Hard words are not Given , but as the Lord commandeth , if not in his Ordinances , yet in his Providence : And either they are Deserved , & then they are an excellent Balme which will not break the head : or undeserved , and then the Lord will Requite Good to him that suffereth evill . It is no new Thing for God's owne Servants to be taken with Paroxismes ( as Paul and Barnabas were , Act. 15. ) that is , with Pangs of Passion , And that is the worst I conceive of the tartest Passages of Mr Cawdryes Reply . For I see by his dealing with Mr Hooker , that he can write with more meeknesse , and moderation , when the Lord helpeth him : Let me therefore briefly give Account of such Passages of mine , as have seemed most offensive to Him : and that in such termes , as may not unbeseeme either my selfe , or the cause . CHAP. 1. THE first offence he taketh , is against my Inconstancy , and ( that which is the fruit of it ) my manifest and manifold Contradictions to my selfe to the number of about 21 : Inconstancy in the generall He Intimateth in the Text of James in his Frontispiece , James 1. 8. A Double minded man is unstable in all his wayes . To which I will Rejoyne no other Answer than a Text of like Authority , and alleadged ( I hope ) with more Pertinency , Math. 11. 7. What went you out into the wildernesse to see ? A Reede shaken with the winde ? The Contradictions are set forth in great letters in the Title Page and afterwards particularly in an ample Scheme in 3 Columnes in the end of his reply , let us consider of them in order . The 1rst Contradiction . 1. The Keyes were given to Peter at an Apostle as an Elder , as a Believer . So the Sense is most full . The keyes , Pag. 4. 1. The power of the keyes is given to Peter , not at an Apostle nor as Elder , but as a Profest Believer The way , P. 27. 1 Peter Received not the keyes , meerely as a Believer , but as a Believer publickly professing his Faith , &c. The way cleared Part. 2 p. 39. To like Purpose M. Hooker Surv. Part. 1. p. 203 The Reconciliation of this Seeming Contradiction were obvious and easy ; take the words as they stand in the Scheme ; for so it might be said , Brethren , are sometimes put for private members of the Church , and Contradistinguished from such as beare office in the Church . As when it is said in the Synodicall Letter ( Act. 15. 23. ) The Apostles , Elders , and Brethren . Sometimes Brethren are put more generally , as Comprehending all the members of the Church , both officers and private members as Gal. 6. 1 : and frequently else where : In the former Sence , the Passage in the Keyes speaketh , when it saith , the sense of the words will be most full , if Peter be conceived as Receiving the Keyes in the Name both of the officers , and private members , to wit , in the Name of the Apostles , Elders , and Brethren . In the latter sense , the words of the Scheme might be taken to Runne , That the Power of the keyes was given to Peter , not as an Apostle ( for then it had been Given only to the Apostles : ) nor as an Elder ( for then it had been only to Elders ) but as a Profest Believer . And under the Generall Name of Profest Believers , not only private Brethren , but Apostles , and Elders may be comprehended . For all the Apostles & all the Elders are profest Believers : And so all of them may claime their Interest in the Power of the keyes , according to the severall measure and latitude of Power assigned to them in the Scriptures . But I will not so answer ; because in the Way the context speaketh of such Brethren , as have not power to exercise the Pastoral Ministry of the word & Sacraments . But notwithstanding that the Assoylment of the contradiction is no lesse faire and cleare . For Mr Cawdrey well knoweth ( and so doth any Logician : ) That to a contradiction , It is a necessary Requisite ( amongst others : ) That both speake ad Idem . But here it is otherwise . In the keyes I spake of such a power of the keyes , as Peter Received Formally , standing in the roome both of an Apostle and of an Elder , and of a Profest Believer : that is , such a Power as Peter having Received might exercise in his own person , and each one of them respectively . In the Way , I spake of such a power , as the Brethren of the Church have Received not formally ( farther than concerneth their own liberty ) but virtually only . For though the Brethren have not a formall Power to excercise the Pastorall ministry of the word and Sacraments , yet they have a virtuall Power to exercise them by choosing and calling forth such Officers as have a formall Power to exercise the same . And there is nothing in the keyes , or in the way , or in the Defence , that contradicteth this . So that both these two Passages ( in the keyes , and in the way ) are so farre from making a Contradiction ( and that so flat as never any more ) as that they doe not indeed amount to an Opposition . In an Opposition both parts cannot be true : here both are true . Peter considered as standing in the Roome of an Apostle , Elder , and Profest Believer , did receive Formally all the Power of the keyes : The Body of the Brethren have received , though the power of their liberty Formally ; yet all other Parts of Church Power which belongeth to Officers , they have Received only virtually and this very distinction is expressed in terminis , in the very same Page ( 27. of the way ) whence this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is fetched . As for his Exageration of the Contradiction , That is was as flat , as never any more , though he to make this Comparative Speech seem lesse hyperbolicall , doe tell us in a Parenthesis , That Contradictions doe not Recipere magis & minùs ( and therefore if they make any Contradiction at all It must needs be as flat , as ever any was : ) He may be pleased to Consider , That such a Parenthesis , though it make his Speech , lesse hyperbolicall , yet it maketh it the more irrationall ; If I should say Nero was as wicked a man as ever any was , and yet presuppose all men were equally wicked ( wickednesse in men did not Recipere magis & minùs ) there were very little Reason in Such Exaggeration . In my former Answer to this Contradiction ( intituled , The way of the Congregationall Churches cleared ) I said the words whereon the Assertour grounded this Contradiction , were his own not mine . For He reporteth me to say ( in the keyes pag. 4. ) That the keyes were delivered to Peter as an Apostle , as an Elder , as a Believer . But in his Preface ( Sect. 5. Num. 1. ) He confesseth ; That the words are not mine in terminis : but in sense , ( he saith ) they be . For I said take Peter not as an Apostle Only , but as an Elder also , and a Believer too , all may well stand together . Whereupon he Inferreth ; Doth not this discourse clearly hold forth this Proposition , as the sense of that Text , The keyes were delivered to Peter as an Apostle , as an Elder , as a Believer too ? all may well stand together . Ans. That discourse of mine is so farre from clearly holding forth that Proposition , that it clearly holdeth forth the contrary in expresse termes : my expresse termes be , Take Peter considered not only as an Apostle &c. now if not only as an Apostle , than not as an Apostle , For if they were delivered to him as an Apostle , then to all the Apostles , and only to the Apostles : which my words in Terminis doe expresly Deny . But saith he , This Apology maketh it worse , For if it be so that whatsoever is Attributed to any as such , is given to all such universally , reciprocally , and only to such : Now Assume . But the keyes were given to Peter as an Apostle , Therefore they were given only to the Apostles , and not to the Believers as such . But here the Assumption is Palpably false , not at all delivered by me , but dragged out of my words against the letter and against the sence of them . I say the keyes were not given to Peter as an Apostle only : why then not to him as an Apostle , but as He is joyntly considered with other Officers and Brethren . When therefore he Appealeth to the Judgment of any Logician , whether to say Peter Received the keyes not as an Apostle only , but an Elder also , and a Believer , be not as much as to say , Peter had the Power of the keyes given Him , as an Apostle , as an Elder , and as a Believer : Verily if that were the Judgment of all Logicians I should conclude , either that Logick had forsaken the world , or at least that my selfe were forsaken of Logick . When Christ Promised the keyes to Peter , though he spake Indefinitely , keyes , yet he meaneth universally all the keyes of the kingdome of Heaven . And to put all the keyes into Peter's hand as an Apostle , though it would communicate them indeed to all the Apostles , yet since the Death of all the Apostles , all the Churches and all the Elders , have been left destitute of the Power of the keyes . And if so , then why doe we blame the Seekers who have cast off all Churches , and all Ordinances , 'till new Apostles come ? Againe the Replyer Argueth thus on the contrary ( from that Passage in the way pag. 27 : ) If the keyes were given to Peter , not as an Apostle , nor as an Elder , but as a Believer , then to all Believers , and only to Believers . But ( saith the Way ) the keyes were given to Peter not as an Apostle , nor as an Elder , but as a Believer , therefore they were given to all Believers ( Women and all ) and only to Believers . Ans. It hath been shewed above , That in that Place in the Way , I speak expresly of Profest Believers , to have received all the power of the keyes not Formally , but virtually . So that if there be some Power of the keyes which they cannot exercise Formally as Brethren , yet they may exercise the same virtually , by choosing and calling forth such , as may formally exercise the same for them : which presupposed I answer to the Major , If the Power of the keyes ( which was to continue in the Church ) were given to Peter , not as an Apostle , nor as an Elder , but as a Believer , then it was Given to all Believers , and only to believers , & to such whom Believers shall orderly choose , and call forth to execute the same . As to instance in a like example , If heate be Given to Fire , as such , then to all Fire , and only to Fire , & to such other things , as Fire communicateth his virtue to . When therefore the Publishers of the keyes say , The Power of the keyes may be Disposed in a due Allotment into divers hands . The Replyer had no cause to say , Herein they neither Agree with me , nor with them . They say it is put into diverse hands , And he saith it is Given only to Believers : And is not this a Contradiction ? Ans : No verily ; For when I say It is given to Believers as such , and expresse virtually , as well as Formally , The meaning is cleare , It is given to all Believers , and only to Believers , and by them Communicated to such , as they doe orderly choose and call forth , to the exercise of the same . And the publishers of the keyes I doubt not , will say as much . When I said ( in the way ) That the brethren might not administer Sacraments in Defect of all Officers , And therefore made it appeare that one sort of men ( the brethren ) had not Received all the Power of the keyes Formally . The Replyer returneth , Truly this is to Discover the Contradiction the more . For if the Power of the keyes be Delivered to Believers as such , then the Power of Administring the Sacraments is Given to them : for that is a Part of the Power of the keyes . Ans. It is wearysome to repeat so often the same Answer ; yet let me say it once more , and leave it ; He that saith , Believers Receive all the Power of the keyes as Profest Believers , He saith all of them have Received the Power , and they only , and such as Receive their Power from them . And this is the force of quateuus Tale ; That whosoever Receive any thing as such , all such doe Receive it , & none but such as Derive it from them . But saith the Replyer , In the Way , he giveth the greater part of Church power to the Body of the Church ( pag. 45. ) to wit , to Ordaine , and in some cases ) to excommunicate all their Church Officers : which are the highest Acts of Rule ( as else where he speaketh : ) Therefore he may not Deny them the lesser , which is to Administer the Sacraments . Ans. The answer is ready at hand , and was ready at his hand ( in Part 2 : of the Congregationall way cleared pag. 29. ) where I Distinguish Potestas into officiariam and honorariam . Excommunication by the Brethren is the highest Act of Honoraria Potestas : but not of Officiaria Potestas . To Preach the word with Authority , and to Administer the Seales of it , are acts of the highest office-Power in the Church . Popish Divines would take it very ill , if any Act of Church Power were said to be higher than Conficere corpus Domini . But excommunication largly taken is an Act of a Power proper to a Community . Any community hath power ex Natura rei , to Receive into their Communion , & to cast not of their Communion . Every sound Body hath a power to cast out his own superfluous humours , and to cut off his own Putrid members : As for ordination , though we looke at it ( with Dr Ames ) as Adjunctum consummans of the Peoples Election , and vocation of their Officers ( and therefore not utterly Excentrical from the Peoples power ; ) yet our Churches doe not Practise it ordinarily , where they have Elders of their own , or can Procure other Elders to Joyne with them . As for that last words in the Scheme of the first Contradiction , I know not whether the Replyer put any weight , or stresse , in that , in the first Columne , the keyes are said to be given ( to wit , partly ) to Believers , and in the same Columne againe to the Fraternity , with the Presbytery , in the second Columne to Profest Believers , In the third to Believers Publickly Professing their Faith : And ( in Mr Hookers Judgment ) Not to Believers as Believers , but as Believers Covenanting . But if it be requisite to say any thing to this , I would say . 1. That the Fraternity , and Profest Believers , and Believers Publickly Professing their Faith , are all one . And the common Name of Believers is often put for all the rest , They that were Added to the Church ( Acts 2. 47 : and 41 : ) are called by the common name of Believers Acts 2. 44. and 4. 32. when Mr Hooker saith the Power is not Given to Believers as Believers , but as Believers Covenanting , He meaneth the same that I do , by Profest Believers . As for women ( whom the Replyer cast in our way before ) though they be Believers and so partake in the same common Salvation , as also in the word and seales : yet because of the frailty of their sex , they are expresly exempted by the Apostle from any Act of Power in the Church . 1 Cor. 14. 34 , 35. and 1 Tim: 2. 11 , 12. Yet that Impeacheth not the Generality of the Proposition ; That all the Fraternity of Believers have Part in the Power of the Keyes : That all men once Dye is the generall Proposition of the Apostle Heb : 9. 27. which is not Impeached by the Translation of Enoch and Elias . Having thus cleared the first Answer to this contradiction , Let us weigh next what he saith to the second Answer , which saith he is given to help out the former , for I had said . 2. If there had been some Difference between the Keyes and the Way , in some expressions : yet it lay rather in Logicall Termes , then in the Doctrine of Divinity , or Church Practise , and such is this , about the first subject of the Power of the Keyes . What saith the Replyer to this ? He Returneth a double exception . 1. Saith He , Had it been only a lesser Difference about a Logicall Notion ( as he minceth it ) the Assertor had not Observed it . But a difference ( of the highest magnitude ) to Contradiction , in Delivering a New way is very Remarkable . How shall we be brought to Agree with them that contradict not only one another , but one man himselfe . Answer 1. It was not any weaknesse of the first Answer , that needed a second to Help it out , but variety of fit matter for a just Defence produced it : It needed no help , but to cleare it selfe from groundlesse exceptions . Answer 2. The seeming Difference between the way and the Keyes ( if any be in this point ) it lyeth rather in Logicall expressions , then in the Doctrine of Divinity , or Church Practise . For what ever the Different Judgments of men of our way may be , touching the first subject of the Power of the Keyes ( some Placing it in the Body of the Church , others Dividing it between officers and Brethren : ) yet in the Doctrine of Divinity we all Agree with one Accord , that the Church ( even the Body of Church-members ) have power to choose their officers , to Admit members , and to censure offenders : And that the officers only have Power to Preach the word with office and Authority , and to Administer the Sacraments . And according to this unity of judgment is the uniforme Practise of our Churches . And therefore let mincing be left to curious Cookes to prepare their shread meat for queazy stomackes : or let it be left to such as would make the best of a bad cause : we neither Distrust our Cause to be of God , nor do feare any thing more then that it should be hid , and clouded with prejudices and calumnies from such as know it not , and yet seek the Truth in sincerity . And therefore let the Replyer be pleased to consider , whether the Difference be indeed any more then in a Logicall Notion : and whether they be the words not only of an Assertour , but of an Avenger , to style it a Difference of the highest magnitude ? Surely if there were not some more then common zeale and Indignation in the cause , A Contradiction in Logicall Termes , would not be counted a Difference of the highest magnitude in Divinity : nor vvould such Difference in vvords so easy to be reconciled , be blovven up to so high an opposition , as a Contradiction . 2. His second exception is , That Howsoever the first Subject is indeed a Logicall Terme , yet the matter Discoursed is Doctrinall Divinity : And whatsoever the Practise be , It is a Contradiction in Divinity as well as in Logick . Answer : But I hope it hath appeared , there hath been found no Contradiction at all , neither in Logick nor in Divinity , though there have wanted no Industry to search it , nor animosity to charge it . And therefore your Question is easily Answered , How shall we be brought to Agree with them , that Contradict not only one another , but one man himselfe ? For here is yet no Contradiction found of one man to himselfe , nor any Appearance of Contradiction neither in one man nor other , unlesse it be only in Logicall Termes , and scarce therein . But If the Replyer deferre his Agreeing with Divines or Churches , in any way of Religion , till he meet with such as neither Contradict themselves , nor one another , He must neither be Protestant nor Puritan ( as they have been called ) nor of the Presbyterian , nor Congregationall way . What if it be said ( in the way , pag : 45. ) The brethren of the Church might Proceed ( to wit , upon just , and weighty grounds ) against all their officers as well as one ? yet in such cases our Churches are never wont to proceed , but in the Presence , and with the Consent and approbation of other Churches ? Why then saith he their Doctrine and Practise agree not , which is the greater Blemish . How hard is it for a heart leavened with Prejudice to take good things in good part ? A free man , sui juris ( having his fathers consent ) might marry a wife ( if he would ) without his Brethrens consent : And for Adultery , he might put her away also without their Consent , And yet he will not do either , without their consent , and Approbaion . Is this mans Judgment contrary to his Practise , and is it the greater Blemish ? what say we to Paul ? He Received his Gospell , neither of man , nor by man . And he might have Preached it every where boldly and confidently , and have called an Anathema upon all such as had gainesayed Him , whether Angells or Apostles Gal. 1. 8 , 9. yet he chose rather to go up to Jerusalem to conferre with the Apostles about his whole Gospell Gal. 2. 1 , 2. and that lest he had Runne in vaine , or should Runne in vaine . What then ? shall we say Then Pauls Doctrine and Practise Agree not , which is the greater Blemish ? God forbid . Christian Prudence and Religious care to Prevent offence , will condescend to cleare Righteous Proceedings to all judicious and equall mindes . And yet neither crosse his owne judgment of his owne Right , nor blemish ( but rather Honour ) himselfe by Approving it to others . 3. I gave a third Answer to the former Charge of Contradictions , which he saith , I Added to succour both the former . But the Truth is , they need no succour to Defend themselves against such exceptions : but it is an Honour to truth , to have many witnesses to attend upon it . I said it for a third Answer , That it were no just matter of calumny , If in some latter Tractate , I should Retract or expresse more commodiously , what I wrote in a former lesse safely : as Augustine &c. Whereto he Replyeth , Truly Sr , It had been no just Calumny so to do , but matter of Honour and Reputation rather . But to write Contradictions , and to take no Notice of them , till observed by others : and then to be so farre from Retracting , as to stand upon Justification of them , is nothing like Augustines Practise , and so falleth short of his Reputation . Answer : Though Augustine Retracted , what he was convinced of , to be erroneous , or unsafe , yet he did not Retract what every one objected against him , ( not only what Faustus , or Petilius or Julian objected , but not so much as what Jerome himselfe objected , ) but justly stood upon his owne Defence . Had Vindex his objections been Convictions , Reason , and ( I hope ) conscience , would not have suffered me to Justify knowne Errours . He doth himselfe beare me witnesse , That he hath sometimes heard , I have often changed my opinions . And ( I thank God ) I take it for no shame to change for the better . But to confesse I am convinced , when I am not , and to Retract what a Stranger ( though a Brother ) conceiveth erroneous , to wit , in his Judgment , but not in mine own , It were as much as to live by another man's Faith , and not mine own : and with all to cast my selfe under that Reproach , which the Title of his Booke implicitly casteth upon me . A wavering minded man is unstable in all his wayes . In the conclusiō of his Preface he saith , there are in that Prefatory Epistle to the Way , and in that other to the keyes , other Differences observed , betweene the Author and the Prefacers , but the Author is not pleased to take Notice of them . It is too hard perhaps to Reconcile others to himselfe . It is well if he can Reconcile himselfe to himselfe . Ans. This is the word not of an Assertour but of an avenger , ( whose heart is hot , Deut. 19. 6. ) But Though Mr Cawdry know not so much , yet I have taken Notice of those Differences , and have Advertised the Prefacers of the same , whom it concerned . My letters to them are not present at hand with me : If they were I should not think it meet to publish them . In the Preface to the keyes , the Prefacers note a Difference between me and them about the Prophecying of Private Brethren , concerning which I sent them word , I Discerned no Dissent at all between them and me in that Point , though they had Added a case or two of liberty , more than there they did expresse . Whether it be too hard for me or no to Reconcile others with my selfe it is enough , that I keep the unity of the Spirit with them in the bond of Peace : and that I have learned Placidè ferre contra Sentientes . But howsoever I hope ( by the help of Christ ) I shall soone Reconcile my selfe to my selfe , unlesse the Replyer can prevaile with me so farre , as to make me not only to fall out with my selfe , but to fall off from the Truth too , or else convince me that I have so fallen , and yet even so I hope the Lord will help me rather to Reconcile my selfe to the Truth , than my selfe to my selfe . CHAP. 2. Touching the second Pretended contradiction , with the 3 , 4 , 5. The second Contradiction which the Replyer chargeth is delineated in the Scheme thus . 2. The keyes are Given to the Church of Believers , The way pag. 1. that is a combination , of Faithfull . men , as Mr. Hooker . 2. The key of knowledg belongeth to all the faithfull , whether Joyned to any particular Church or no . The Keyes pag. 11. 2 The key of knowledge is given not only to the Church , but to some before they enter into the Church , Keyes pag. 2. Ans. This terme the key of knowledge is taken from our Saviour's words , in Luk. 11. 52. Where he Reproveth the Lawyers , who had taken away the key of knowledge , and neither entred in themselves , nor suffered others to enter . The words argue , that the entring in was not into the visible Church : for into that the Lawyers had entred , and were willing to admit others . He speaketh therefore of entring into the state of Grace , and so into the kingdome of Grace and Glory . The solution then is plaine and easy , The key of knowledge ( or Faith ) belongeth to all the faithfull , whether Joyned to any particular Church or no . For by it they enter into the Kingdome of Grace and Glory . But if we speak of the keyes of a Particular visible Church , they are all given to the Church or Congregation of Believers . Touching the third Contradiction . The third Contradiction is decyphered thus . 3. The key of Order is Common to all the members of the Church : keyes pag. 8. Then say we , to Women and Children . 3 It is not every place , or Order in the Church , that giveth Power to Receive Ordinances , much lesse to Dispense them , as Children and Women , Way cleared part . 2. pag. 19. Ans. 1. It hath been Answered above , that such Generall Propositions hold true , notwithstanding some knowne particular exceptions . It is appointed to all men once to Dye : which is an undoubted Truth , though Enoch and Elias never Dyed . Ans. 2. The Children of Church-members are in Order to Baptisme , but excluded from the Lord's Table . 1 Cor. 11. 28. Women have some parts of the key of Order , whereby they have power to walke Orderly themselves , and in a private way to help others to walk Orderly also , Act. 18. 26. Tit. 2. 3 , 4 , 5. Only they have not Power to Admit members , choose Officers , censure Offenders . But if they have any part of the power of the keyes , the Proposition is true , yea and it were true also , though they had been kept from all Interest in the Exercise of the keyes . Touching the fourth Contradiction . The fourth Contradiction is thus laid out . 4. Ordination is a work of Rule . The way , pag. 49. Ordination and Jurisdiction ( both Acts of Rule ) pertaine indifferently to all the Presbyters . ibid. pag. 49. 4. As for Election , & Ordination of Officers these things the brethren may doe ( if need be ) without Officers The way , pag. 45. 101. 4. Ordination is not an Act of Supreme Jurisdiction , but of Order rather , Hooker's Survey part . 2. 75. Ans. Ordination , They that make the least of it make it an Act of Prayer , & such Prayer , by which the lesse is blessed of the greater ; as it is in all Prayer which is Joyned with Imposition of hands ; which Argueth , it is an Act of majority of Power : and majority of Power may without a Soloecisme be called , Rule : though not office-Rule , yet Honourable preheminence . I no where call it an Act of Supreme Jurisdiction which is that Mr Hooker Denies ; and seemeth to Deny it , not Positively neither , but comparatively rather . Ordination ( saith he ) is not an Act of Supreme Jurisdiction , but of Order rather , then there is no contradiction here . Nor will it be found in the other clause , for though Ordination and Jurisdiction be said ( in the Way pag , 49. ) to pertaine indifferently to all the Presbyters : yet that is expresly spoken in opposition to the Lord Bishops , who usurped both into their own hands , as their peculiar prerogative : and though I say , ( else where in the Way ) that in Election & Ordination of Officers , the Brethren may act ( if need be ) without Officers : yet the very word of limitation ( if need be ) Argueth , that in ordinary cases , ordination pertaineth to the Presbyters , as other Acts there mentioned doe pertaine to the Presbyters , and Brethren met together : but as for Election , I take it to pertaine principally to the Brethren . Touching the 5th Contradiction . The 5th Contradiction followeth in this sort . 5. The keye of Authority , or Rule is committed to the Elders of the Church , and so the Act of Rule is the proper Act of their office , Keyes pag. 20. The People discerning , and approving the Justice of the censure give consent and Obedience to the will and Rule of Christ , keyes pag. 15. 37. 41. The People stand in an Order , even an orderly Subjection , according to the Order of the Gospel , pag. 11. 5. In case the Officers doe Erre and give offence they shall be governed by the whole Body of the Brethren , The Way , Pag. 100. The Church exerciseth severall Acts of Authority over the Elders , The Way , pag. 101. The People have some storke of Power and Authority in the Government of the Church , pag. 36. They Rule the Church by Appointing their own officers , ibid. pag. 16. Ans. 1. The former Columne in all the three Places speaketh of Elders walking in the right Administration of their office then in Propriety of speech the Key of Authority and Rule is committed to them 1 Tim. 5. 17. and is there made the proper Act of their office , Then it is that the People Discerning the will and Judgment of Christ in their Judgment , they do give Consent and Obedience to the will of Christ in Censures Advised by them , Then it is also that they walke in orderly subjection to their Elders , Heb. 13. 17. But the latter Columne speaketh of the Power of the Church over the Elders chiefly in case of the Elders mal-Administration of their office , or misgovernment of themselves . But then the Power which the Church putteth forth , It is not office Power ( which is properly Authority : ) but Potestas honoraria . Answer 2. In Columne the second when it is said ; The People have some stock of Power and Authority in the Government of the Church , Keyes pag. 36. They are the words of an objection , not of mine owne Assertion , And though some where I speak of Acts of Authority over the Elders , I do clearely explaine my selfe in the Keyes ( pag. 36. ) That Authority is taken in a large sense , and after a sort , when it is Acknowledged , in the People over the Elders , As 1. When a man acteth according to his owne will freely , he is then said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Dominus sui Actus , so the People in all the Acts of liberty , which they put forth , they are Domini sui Actus , Lords of their owne Actions . 2. The people by sundry Acts of liberty , ( as in Election of officers , in sending forth their messengers , in concurrence with their Elders , in the Admission of members , and censure of Offenders , in the Determination and Promulgation of Synodall Acts ) They have a great stroke and Power in the Ordering of Church Affaires : which may be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Potestas , a Power which many times ( in Common speech ) goeth under the Name of Rule or Authority . But in proper speech , It is indeed a Priviledge , or liberty , an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Power rather then Authority . It is a common speech usuall amongst our best Divines , That the Government of the Church is mixt of a Monarchy , an Aristocracy , and a Democracy . In regard of Christ the Head , the Government of the Church is Soveraigne and Monarchicall . In regard of the Rule by the Presbytery it is Stewardly and Aristocraticall : In Regard of the Peoples Power in Elections , and censures , It is Democraticall . Chap. 3. Touching the sixth Contradiction . The sixth Contradiction is thus Presented . 6. Examination is one of the highest Acts of Rule : and therefore cannot be performed , but by some Rulers . Keyes pag. 16. The Church cannot Excommunicate the whole Presbytery , because they have not received frō Christ an office of Rule without their officers , ibid. No Act of the Peoples power doth properly bind unlesse the Authority of the Presbytery Joyne with it . Ibid. pag. 36. 6. If all their officers were found Culpable either in Hereticall Doctrine , Or in scandalous Crimes , the Church hath lawfull Authority to proceed against them all . The Way , pag. 45. In case of offence given by an Elder , or the whole Eldership together , the Church hath Authority to require satisfaction , and if they give it not , to Proceed to Censure Ibid. page 101. 6. Excommunication is not an Act of the Power of office , but of judgment , Nor an Act of highest Rule but of supreame Judgment seated in the Fraternity . Surv. part . 3. pag. 45. As a Church of Brethren can not proceed to any publick Censure without the Elders so nor the Elders without concurrence of the People , Preface to the Keyes pag. 4. Answer 1. Here is indeede a Discrepance in Expressions between the Way , and the Keyes . But it was not my Act , that any such Discrepance should have been extant . The truth is , That many yeares agoe , ( and some yeares before the suppressing of the Bishops in England ) I was seriously moved by some of our Brethren , and fellow Elders here , to Draw up an Historicall Narration of our Church-way together with some familiar grounds of the same briefly . In short time as God Helped , I dispatched it , which when our brethren had perused , I saw they did not close with it . Yet a Brother going for England , got some where a Copy of it , and Presented it to some of the Congregationall way there : and I afterwards heard , that neither did they close with it : and in particular not with that Passage , which is here recited , as a part of the Contradiction . Which since appeareth more openly , by the Asterisk put upon that Passage , and upon sundry other in the Book : But before I saw that , and had only heard , That they did not fully Accord , I hoped it had met with a timely suppression , rather then an impression : for I heard no more of it , for two , or three yeares after : Meane while perceiving That one maine Point of Dissatisfaction , was the Authority given to the Fraternity , I considered more seriously and Distinctly , of the whole Power of the Keyes , and expressed my Apprehensions in that Treatise of the Keyes , which our brethren here did well Accept , and so did the brethren ( of like Judgment ) in England , and some of them were pleased to Attest it with the Preface which is now extant before it : yea I have heard ( as well as some other of our Brethren here ) by some letters from England , that Reverend Mr Rutherford ( who was a great Part of the Assembly at Westminster ) offered to the Dissenting brethren , That if they would come up to the Treatise of the Keyes , themselves would meet them there . But this was sundry yeares , after the Treatise of the way had been finished , and carried to England , and ( as I hoped ) suppressed . But it seemeth some Brother there , having got a Copy of it , being zealous of the Authority of the Fraternity , and Perceiving that their Authority was not so fully Acknowledged in the Keyes as in the Way ; He caused his Copy of the Way ( which was indeed abrupt in the entrance , and imperfect otherwise ) to be Published in Print : which when I saw , It troubled me not a little , as knowing , That the Discrepant Expressions in the one , and in the other , might trouble friends , and give Advantage to Adversaries . Afterwards Mr Hooker coming downe from Connectiquol , to consult with the Elders here about his Book ; He pleaded seriously for the Placing of all Church power , primitively , in the Body of the Church , and also for their Judiciary Power of Censure over the Presbytery , suitable to what I had delivered in the Way ; Now , though I cannot say , that his Reasons did prevaile with me , to lter the Placing of the First Subject of the Power of the Keyes , from what I had delivered in the Treatise of the Keyes : yet Perceiving that some mens Judgments did more Adhere as to his Judgment , so to the former course of the Way : others to that of the Keyes , I suffered both to stand as they did , especially seeing I could not help it , the Book of the Way being published without my Consent ; and both the Way , and the Keyes being disperst into many hands ( past my Revoking ) and Refuted by some ; So that if the Replyer find some Discrepancy in one of these bookes from the other , Let him know that the Doctrine of the Way ( in such few Points wherein it differeth from the Keyes ) was not then mine when the Keyes were published , much lesse when the Way was published , which was many yeares after , though it had been penned many yeares before . And yet take all the Discrepancyes , and weigh them ( I will not say with Candour but with Rigour ) and I do not yet remember , nor can I yet find any of them , but they lye rather in Difference of Logicall Notion , then in Doctrine of Divinity , or Church Practise , as I said before . Answer 2. This further ; let me Acquaint both the Replyer , and the Reader withall , that sometimes there hath growne a Question , amongst us whether all Excommunication be an Act of Officiaria Potestas , or not some Honoraria only ? If of Officiaria , It cannot be Dispensed by the Brethren only , as the first Columne hath it . If of Honoraria , It may , and so the second Columne hath it : and then the Contradiction is not ejusdem . Neither is this Censure dispensed by the brethren ( as I conceive ) one of the highest Acts of Rule ( which is to deliver unto Satan 1 Cor. 5. 5. ) but Reacheth only to cast their Elders , out of Administration of office to them , and out of Church Communion with them . The Truth is , Ego libenter in eorum me numero esse Profiteor , qui proficiendo Scribunt , & Scribendo proficiunt ; which gave me occasion to Adde the third Answer given above to the first Contradiction , Some things in the way which I delivered more laxly , I expresse more distinctly in the Treatise of the Keyes which followed after : and some things more fully and clearely , in the way cleared , then in either of the former . Answer 3. When I say No Act of the Peoples part , doeth properly binde , unlesse the Authority of the Elder joyne with it ( Keyes pag. 36. ) I would be understood to speak it as I meant it , of the Elders walking without offence ; in the Right Administration of their office , and Conversation of their lives . Answer 4. When Mr Hooker saith . Excommunication is not an Act of Office , Power , nor of Rule , but of supreame Judgment seated in the Fraternity , I easily grant that the Excommunication dispensed by the Fraternity is not an Act of Office-Power ; But it may Justly be Inquired , whether Excommunication , being Dispensed by the Elders with the consent of the Church , be not an Act , as of the Churches honourable Judiciall Power , so of the Elders Office-Power , and Rule in the Church ? For as the Pastorall Preaching of the Elders is Officiall , and so Authoritative , though the Preaching of other Brethren ( as of the Sonnes of the Prophets ) be not so : so why may there not be the like Difference , observed here ? To deliver unto Satan seemeth to be an Act of Judiciall Office-Power , as when in another case it is said , The Judge delivereth a man to the Officer , and the officer casteth him into Prison Matth. 5. 25. He that casteth into Prison is an Inferiour officer . The Judge must therefore be a Superiour officer , that delivereth an offendour to the officer , to be cast into Prison . In the Excommunication of the Incestuous Corinthian ( where both the Elders and Brethren concurred ) the sentence might well be delivered in Termes that expresse an Act of highest Authority , To deliver unto Satan . But where the Church is called to Act against their Elders ( who corrupt them with false Doctrine ) there the Apostle Requireth the Church , to mark them , and Avoyd them , Rom. 16. 17 , 18. which may expresse an Act of liberty , and Judiciall Power , but not of Authority . CHAP. 4. Touching the seaventh , Contradiction and eighth . The seaventh Contradiction is thus gathered . 7. It was a Sacrilegious Breach of Order , That Commissaries and Chancellours wanting the Key of Order ( no Ministers ) have been invested with Jurisdiction . Yea and more then Ministeriall Authority , above those Elders , who labour in word and Doctrine . The Keyes pag. 16. 7. There is a Key of Power given to the Church ( with the Elders ) as to open a doore of entrance to the Ministers calling , so to shut the doore of entrance against them in some cases &c. The Keyes p. 9. Yea to Censure all their Elders ( without Elders ) The Way p. 45. as before . Ans. The power given to the Commissaries Chancellors & : I justly called a Sacrlegious Breach of Order in more Respects than one . 1. In that being no Ministers , they exercised more than Ministeriall Authority over the Elders . For Ministers doe not exercise Authority over Elders , no nor over any Brother , but with consent of the Church . But these doe it without , and against the Consent of the Church . 2. In that they exercise this Authority even in Churches wherein they have not Received the key of Order , and so stand not so much as in the Order of Members amngst them . 3. In that they proceed against them , not for crimes committed against the word of God , but for Neglect of Popish-Canons or Humane Traditions . But now no Authority allowed to Brethren either in the Keyes or in the Way , cometh neere to this Breach of Order . For 1. In Joyning with the Elders to open a doore of entrance to Minister's calling , They put forth no Act of Authority ( properly so called ) at all : but only exercise a liberty and Power orderly which they have Received from the Lord Jesus , to elect their own officers , As the Peoples election of Deacons ( Act. 6. 2. to 5th . ) And their lifting up of hands in the choice of Elders ( Act. 14. 23. ) doth declare . And when they doe shut them forth it is not without their Elders , where their Elders are not wanting , or not wanting to their Duty . And even then , they put forth no Act of Office Rule , or Authority ( properly so called ) as the Commissaries doe , but only an Act of Judiciall Power common to the whole Church , 1 Cor. 5. 12. 2. The People do exercise this Power only in their own Church where themselves are members , and have Received a key of Order . 3. They proceed not against any , much lesse against their Elders , but for notorious offences , committed against the word of God , in Doctrine or life , so that this Contradiction speaketh as little ad idem as any of the former . Touching the 8th Contradiction . The 8th Contradiction is represented thus . 8. We are so farre from Allowing that Sacrilegious usurpation of the Ministers office , That private Christians ordinarily take upon them to Preach the Gospell Publickly , The Keyes , pag 6. 8. This is ordinarily Practised in England , and Allowed by the Independant Brethren . Yea they being but in the Notion of Gifted Brethren , no Ministers to other Congregations , doe it ordinarily themselves . Ans. 1. This Contradiction is not of me to my selfe , but of some others , who whether they be Independants truly so called , I doe not know : sure I am , that Presbyterians and Independants are not membra Dividentia , though I see , that all that are not for Popery , or Episcopacy , or Presbytery , doe commonly lurke under the style of Independancy . I hope the Replyer would be loth to Renounce the Protestant Religion , because there are found some contradictions , and greater than these , in one of them to another . Ans. 2. When I call it a Sacrilegious usurpation for Private Christians Ordinarily to take upon them to Preach the Gospell Publickly , & to Administer the Sacraments ; yet this latter of Administring the Sacraments the Replyer leaveth out , and so the Contradictiction is not ad idem : which is a Common failing in this , and the rest . For I would not say that it is a Sacrilegious usurpation , for well gifted Brethren ( where ordained Ministers cannot be had ) there to Preach ordinarily and Publickly , especially if they be Approved by those that have Power , and requested thereto by the People , wherein I goe further in giving way to the Prophecying of Private Brethren , than my Reverend Brethren ( the Prefacers to the Keyes ) doe , who only Allow them to Preach occasionally , and not ordinarily , which I speak only to this end , That the Replyer and others may know , there is more consent and Agreement in our Judgments , then they take notice of , or sometimes our selves either . But if Private Brethren doe Administer the Sacraments at all whether ordinarily , or Occasionally , It seemeth to me like the Fact of Uzziah in offering Incense . CHAP. 5. Touching the 9th Contradiction . The 9th Contradiction is layd out thus . 9. A Particular Church of Saints Professing the Faith ( that is members without offices ) is the first subject of all the Church . Offices , with all their Spirituall Gifts & Power , Keyes pag. 31. 9. As the keyes of the kingdome of Heaven are divers , so are the Subjects to whom they are committed diverse , keyes pag. 11. The Apostles were the first subject of Apostolicall power . ibid. pag. 32. A Synod is the first Subject of that Power whereby Errour is convinced , and condemned . ibid. pag. 47. 9. The Power of the keyes belongeth firstly to a Congregation of Covenanting Believers , Surv. part . ● . p. 219. The Power of the keyes is in the Church of Believers , as in the first subject . ib. p. 195 That conceite is wide to make one first subject of this power , & yet others to share in this power , not by meanes of that , for this is to speak daggers , and Contradictions . ibid. Ans : 1. This is one of those Differences , of which I spake before , that lyeth rather in Logicall Notion , than either in Doctrine of Divinity , or in Church Practise . Against which the exception made above , hath been Answered above , in clearing the first Contradiction . Ans. 2. There is no colour of Contradiction betweene the two former Columnes . For when I say A Particular Church is the first Subject of all the Church Officers and their Gifts , I speak not of this or that particular Church , ( which is but an Individuall ) but of a Particular Church taken Indefinitely , which ( by meere errour of the Printer ) is without sence said , taken Independently , which is the Disadvantage of us , who live so far remote from the Presse , that we can neither prevent their mistakes nor correct them afterwards . But take a Particular Church Indefinitely & it comprehendeth all Particular Churches : And that God hath given to Particular Churches all spirituall officers together with their Gifts , for the Discharge of their offices , is Proved by evident Texts of Scripture , in that very Page of the Keyes 31. I doe not say ( as some doe ) that the Church meaning the Fraternity is the first subject of all spirituall Gifts ( for then they had received them immediately without officers : ) but I say the offices and Officers , not devoid of Gifts , but furnished with their gifts , are given by Christ to the Church freely , and not to any other Person or Society , from whom the Church Receiveth them . But this no whit crosseth , what is said in the second Columne , That Elders are the first Subjects of ordinary Ministeriall Power , and Apostles of Apostolicall Power , and Synods , of Synodicall Power . A wife may be the first subject of her own Dowry , but yet her Husband is the first Subject Recipient of his wife with her Dowry . Ans. 3. As for what is said differently by my Brother Hooker in the third Columne , as his Person and Gifts and Friendship were pretious and deare to me whilest he lived : so now that he resteth in Glory , his Name and memory , and labour ( saving some very few private Notions ) are honourable , and blessed , with me , and I suppose with all that knew him . But in this Logicall Notion , I crave leave , not so much to dissent from him ( for he herein Dissented from me , who wrote first , rather than I from him ) but leave I crave not to Retract what I formerly wrote in the Keyes touching this Point , though I should as much suspect mine own judgment , where he Dissenteth from me , as where any man . It is true he taketh the Church of Covenanted Believers to be the first Subject of the power of the keyes , vvhich if he meane no more , than that they have all Church-Power either formaliter , or Radicaliter , and Virtualiter , then there is no Difference in our expressions ; but if he meane that that they are the first Subject of all Church-Povver properly , two or three things Detaine me from consenting with him herein . 1. That vvhich is the first Subject of any Povver Receiveth it immediately vvithout any other Intervening Subject . As fire being the first Subject of Heate , Receiveth not his Heate from any former Subject . But it is evident , That many a Church of Believers , hath not Received Pastorall Gifts , nor it may be any Gifts fit for office , 'till they fetch them from other Churches , and sometimes from some who are not members of any Particular Church at all . 2. The first Subject of any Power , as it hath immediately Received it : so it may immediately exercise it : as Fire ( the first subject of Heate ) can Heate without Intervention of any other subject . But the Church hath not Power immediately to exercise Pastorall Preaching , or Administration of the Sacraments , 'till it have procured and chosen , and called forth some or other Gifted Persons to exercise the same . 3. I might Adde a third Reason to both the former . Whatsoever is properly the first Subject of any Power , It hath that same Power , or some other equivalent , and analogicall to it , not only radicaliter and virtualiter , but Formaliter also . And because formaliter , therefore radicaliter and virtualiter . For whatsoever is in any Subject Firstly , ( whether it be proper Adjunct , or proper effect , or any other proper Argument ) it either floweth from the forme , or from the matter so formed ; As for instance , capacity of Learning , or Risibility is in Man , as in the first subject . The former floweth from the Reasonable soule : the latter from the matter of a man so formed . But neither of these are in man radicaliter or virtualiter , but only because they are in a man formally , and so either flow from the forme , or from the matter so formed . Take another Instance , and of another sort . The People that have power to elect a King , though they have not formally kingly power , yet have they a formall Power , to submit themselves to Kingly Power . And so haveing a formall Power to put one of the Relatives , they have an aequivalent and Analogicall Power to put the other Correlative . For , Posito uno Relatorum , Ponitur etiam & alterum . As for that which is quoted by the Replyer from Mr Hooker , in the last clause of the third Columne of this contradiction , I see not how it concerneth me , or contradicteth any thing in the former Columnes . For I doe not make any first Subject of Church-Power , and yet others to share in that Power , but not by meanes of that . But as the keyes of the kingdome of heaven are diverse : So I see no Inconvenience , that the first Subjects to whom the severall keyes are committed , may be diverse also . Neither doth the letter of the Text seeme to me to gainesay that , Mat. 16. 18. For though it speak , not to Them but to Thee ; a Representing one state or Condition of men : yet say that one condition to be believers and take Believers in a large sence , It comprehendeth all sorts of Professing Believers , whether Private members , or Elders , or Apostles , indeed all . But neither doe I see any convincing reason seeing Peter stood in a threefold Ecclesiasticall Relation ( being both an Apostle , and an Elder , & a Profest Believer ) why Christ committing the keyes to him ( saying to Thee will I give them ) might not Intend to give all the keyes ; and the severall sorts of them , according to the severall Relations he stood in . If it be said All that share in the subject to whom the keyes are Given ( in these words , To Thee ) they all share alike in the same equall Power of the keyes , because they have all the same Commission : I Answer it would indeed so follow , If there were no other severall Commissions , granted in Scripture else where , but only here ; But cleare it is from other Scriptures , That Power of Authoritative Preaching , and Administering the Sacraments , is Given only to Apostles , Elders , and such like officers : but Power of Priviledge and Judgment , is given all the Fraternity . CHAP. 6. Touching the 10th Contradiction with the 11th 12th 13th . The 10th Contradiction is thus held forth . 10. Pastour and Flocke are Relates : and so he is a Pastour to none but his owne Congregation . This is the Common Tenent . 10. The members of any Church we Adm●t t● the Lords Table ( if they bring letters testimoniall . ) and their Children to Baptisme . The Way p. 68. The Keyes , p. 17. 10. Administration of Sacraments is a Ministeriall Act : and what Authority hath a Pastour to do it , or they to Receive it from him to whom he is no Pastour ? Mr. Hocker Surv. Part. 2. 64 , 65. Pastours and Teachers might Pray and Preach in other Churches besides their owne : but not Administer seales and Censures . Bartlets Modell pag. 63. Answer 1. That Appearance of Contradiction is easily Removed , if our Doctrine and Practise be knowne , as it is , what a Pastour doeth in his owne Congregation , and to his owne Flock , he doeth it by Pastorall Power , and Authority , what he doth to the members of other Churches , abroad , or out of his own Congregation , He doeth it not Authoritativè , but Precariò , and not in a constant , but in a transient way : which the communion of Churches doth not only Admit , but readily ( as occasion serveth ) Desire . What Mr Hooker doubted of in this Point , he Answereth himselfe in the end of the same Pag. 65. If Paul , Apollos , and Cephas , things present and things to come , be all Given to the Particular Church of Corinth ( 1 Cor. 3. 22. ) who yet had no peculiar Interest in them more then other Churches . By the same Right all the officers , and all their Gifts are theirs also , in the same way . Theirs they are not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( for each Church hath his peculiar offices , as their owne propriety ) : Then they are theirs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for their use , not Authoritatively , nor Ordinarily , but occasionally , as God giveth opportunity ; Ordinarily as the Officers must attend to their owne Flock , so must the Flock Depend upon their owne Officers . The officers have no Authority over any Flock , but that which the Holy Ghost hath committed to them : Neither can any other Flock command the employment of any of their Gifts , or any act of their office amongst them . But upon occasion , in a transient way , as they may have need of their Gifts , so they may have need of some Act of their Office , and accordingly may Desire it , and Receive it . The 11th Contradiction which is thus set forth . 11. We Receive the Sacrament of the Lords Supper ( say the same of ' Baptisme ) as a se●le of Communion , not only with the Lord Jesus in our owne Churches but in all the Churches of the Saints , Keyes pag. 17. Del. of 9. Posit pag. 133 , 134. 11. Baptisme ( and so the other Sacrament ) sealeth up the Externall Communion with a Particular Church &c. Mr H. Surv. Part. 3. pag. 27. And he disputes against it , as to the Catholick Church . Answer : When we say , that the Sacraments are Seales of Communion with the Lord Jesus not only in our owne Church , but in all the Churches of the Saints , we do not meane that they seale up the same measure of Externall Communion with other Churches , as with our owne . They do not seale up this Communion , That their officers are our officers , and we their Flock : Or that we have the same Power over them , which we have over our owne members . This were to seale up not a Communion but a Confusion of Churches ; And this is that which Mr Hooker in the place alledged doeth deny as our selves also do . The 12th Contradiction is thus declared . 12. It is an Act of the Elders Power and Authority to Examine whether Officers , or members , before they be Received of the Church , Keyes pag 21. 12. As for Admission , Election , Ordination of Officers , Admission or shutting out of Members , these things the Brethren may do without officers , The Way p. 45. 101 Answer : The Answer is Obvious , what the Elders do in this kind , Ex Officio , The Church may do the like in the want of Elders . The 13th Contradiction is set before us thus . 13. Ordination is then Compleat when the People hath Chosen an Officer , and the Presbytery hath laied their Hands on him , Keyes p. 37. 13. But if the Church want a Presbytery , for want of Elders they want a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders , Way , p. 50. Answer : In that Place of the Keyes , I only Assert and Prove , That a man of Sufficient Gifts chosen by the People of the Church , and Ordained by the Presbytery of his owne Church , wanteth nothing to the compleat Integrity of his calling . The Right hand of Fellowship given by the Elders of other Churches expresseth their Approbation of his calling , but addeth nothing to the essence , or Integrity of his calling . But when I say that in want of a Presbytery of their owne , they want a warrant to Repaire to the Presbytery of another Church for his Ordination , I no where say , That the Officer Elected , wanteth the complete Integrity of his calling , for want of the Imposition of hand , of the Presbytery of another Church . And yet that had been requisite to make up a pretence of a Contradiction . The Replyer knoweth that a Church wanting a Presbytery of their owne to lay hands upon an Elect Officer in our Judgment , they may appoint some of the Elders and graver Members of their owne Body , to supply the Defect of their owne Presbytery ; which we Account sufficient to the completing of his calling in such a case . But when I said ( in the Way ) That the Church wanting a Presbytery , they wanted a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders , I meant in way of Subordination to an Extrinsecall Power . For it is against that which both the Reasons Plead , which I there Alleadged for that Purpose . But I no where dislike , That a Church wanting a Presbytery of their owne may send for Elders of other Churches , to Assist them , and to Joyne with them in the Ordination of their Elect Officers . CHAP. 7. Touching the 14th Contradiction with 15. and 16. The 14th Contradiction is thus laied out . 14. Paul and Barnabas were Ordained to that Office ( of Apostleship ) by the Imposition of hands of some officers or Members of the Church , Way , p. 45. 14. In Act. 13. 2 , 3. There is no Ordination to Office at all : for the Apostles had their office before Mr. Hooker , Surv. Part. 2. p. 83. This was not to put a new office upon them , but to confirme their sending to the Gentiles ib. p. 60. 14. This was done in a Particular Church Keyes , p. 29. The officers of one Church did what was done in an ordinary Way , Surv. Parr . 2. p. 83. Then it followeth ( by Mr. C. ) his Doctrine that the Apostles who were officers in all Churches were ordained in a Particular Church : or that officers of a Church may be ordained in another Church : which he said was unwarrantable . Ans. 1. When I say ( in the Way ) That Paul and Barnabas , were ordained to the Apostolick office by Imposition of hands of some officers of the Church at Antioch ( Act. 13. 1 , 2 , 3. ) It is not Disproved ( by Mr Hooker ) saying that they had had their office before . For I noe where say , That ordination Giveth the office , but only Approveth it and Solemnely , ( as it were ) Installeth the elect officer into it , and sendeth him forth with a Blessing into the Administration of it . Neither when he saith , That there is there no Ordination unto office at all , doth he contradict what I affirme , For his meaning is , to Deny it in Mr Rutherford's sence , who speaketh there of Ordination , as Giving the calling unto the office : which Mr Hooker Disproveth , and therein I concurre with him . For it puts no New office upon them , but Bare witnesse to that calling , which the Holy Ghost had given them . When Mr Hooker saith , The Officers of one Church did what was done in an ordinary way , He himselfe inferreth the consequence , Therefore it is no Precedent for the Pastors of many Churches , what either they may or should doe . But the Inferences which Mr Cawdry gathereth , as from my Doctrine out of that Text , either will not hold , or not hurt our cause . For this Inference will not hold , That then the Officers of one Chuch may be ordained in another . For they were as much Officers of the Church of Antioch , as of any other Churches , It will only inferre , That they who are officers in many Churches , may be Ordained in any one of them . The other inference will in part follow That some of the Apostles ( who were Officers in all Churches ) may be Ordained in a Particular Church , when the Holy Ghost calleth for it . For they Act now not in their own Name , or Power , but in the great Name , and Soveraigne Power of the Lord Jesus , who is the Head of all Churches . But what Prejudice is that to our cause ? or wherein doth it contradict any of our Tenents ? The 15th Contradiction is thus Declared . 15. What if the whole Presbytery offend ? The readiest course is to bring the matter to a Synod , the keyes pag. 43. 15. There is a readier and nearer way ; The Brethren may censure them all , Way pag. 45. If the Congregation be found faithfull and willing to Remove an offence by due censure , why should the offence be called up to a more publicke Judicature . Keyes pag. 42. Ans. This Contradiction is made partly out of the concealment of Part of my words in the first Columne , and Partly out of the Addition of some words of his own in the second Columne . In the former Columne I say , If the whole Presbytery offend , or such a Part as will draw a Party , and a Faction in the Church with them , the readiest course then is , to bring the matter to a Synod where those words , such a Part as will draw a Party , or Faction in the Church with them , are given for the just Reason , why in such a case , the case of the offending Presbytery , or other such Leading members in the Church should be brought to a Synod , before it be censured in the Church . But in the words recited in the latter Columne , I speak of the Congregation as Agreeing together , and both faithfull and willing to Proceed against Hereticall Doctrine and Scandalous crimes in whomsoever . And then they need not Trouble the Synod to cleare the case , which is already cleare unto themselves , so that this Contradiction speaketh not ad Idem . The one Columne speaketh of a Church , Divided into parts and Factions , and their readiest course is to bring the matter to a Synod . The second Columne speaketh of a Church both faithfull and willing to Proceede against offences with one accord . And then they have sufficient Power within themselves , to judge that which is right , and to execute their Judgment . That which is Added of the Replyers own words , in the latter Columne , doth help not a little to make up an Appearance of the Contradiction . In the Keyes I had sayd ( In the case above mentioned ) It is the readiest course to bring the matter to the Synod . In the Way he quoteth my words , as if I had said , There is a readier and nearer way . The Brethren may censure them all . If these words had been mine , there had been an Appearance of Contradiction . To say this is the readyest course , and yet to say , a Discrepant course is a readier and nearer way , is ( at least , verbo tenus ) an apparent Contradiction . But the Truth is , Those words are none of mine , but the Replyers own . And so it will be an easy matter to make up Contradictions ( tot quot ) if we may take leave , in one sentence to conceale Part of the words necessary to make up the sense , and in another sentence to Adde words of our owne . The 16th Contradiction is delivered thus . 16. It belongeth to the civill Magistrate , to establish pure Religion , in Doctrine , worship and Government : partly by civill Punishment upon the wilfull oppressours , and Disturbers of the same . Keyes p. 50. 16. Yet the Brethren here call for , or Tolerate Toleration of all Opinions , and Deny the magistrate Power to Punish any Pretending conscience Bartlets Model , pag. 128. 16. See Mr. Bartlets Modell p. 25. Contrà Ans. 1. This Contradiction laboureth of the same Disease ( as the rest generally Doe ) It speaketh not ad Idem . Such as require the Magistrate to establish Pure Religion , in Doctrine , worship and Government , and to Restraine the willfull opposers and Disturbers thereof by civill Punishments , They speak of Fundamentals in Religion , and such opinions as apparently tend to libertinisme , and licentious ungodlynesse , as Mr Bartlet expresseth it , Modell pag. 126. But the Toleration which they Allow and call for , is of such opinions , as neither subvert the Foundation of Religion , nor Practise of Piety . Both these may be maintained without the least shew of the face of Contradiction . Further I find this in Mr Bartlet , That himselfe and some others are not free , That Hereticks should be put to Death , in case they keep their errors to themselves , and doe not seek to seduce , and corrupt others . And though I grant , that such an Heretick after once or twice Admonition may be Rejected out of the Church ( according to Titus 3. 10 , 11. ) yet I doe not finde , that Moses condemned them unto Death , unlesse they became blasphemers , or Idolators , or Seducers to Idolatry . What Christ , and Moses doe both of them Tolerate , the Servants of Christ need not to be ashamed of such Toleration . Ans. 2. This Contradiction ( for ought I can Discerne ) laboureth also Crimine falsi . For it seemeth a manifest untruth , what he speaketh in Columne 2. That the Brethren call for , or Tolerate Toleration of all opinions , and Deny the magistrate Power to punish any Pretending conscience , Mr Bartlet Alledged for the proofe hereof , p. 128. saith no such thing , And the contrary he proveth , from the expresse Testimony of Mr Burroughs , Mr Thomas Goodwin , & others of that way . The 8th Chapt. Touching the 17th Contradiction with 18. 19. The 17th Contradiction is thus set forth . 17. Visible Saints though they be Hypocrites inwardly , are the matter of a visible church . Mr. Hook . part . 1. p. 14. 15. 17. You say Saints in outward Profession are the matter of a Congregationall Church : we judge that reall Saints uttering in Discourse the Breathings of the Holy Spirit , and experiences of conversion , interested in a stricter conversation to be the matter . Dr. Holmes Epistle to Way cleared . pag. 4. Mr. Bartlet speaketh something ( this language ) Can there be Ability for spirituall & holy services , where the spirit is not yet given ? Can there be communion between light and Darknesse ? Can they edify one another in the Faith , that have not the work of Faith wrought in them ? Modell . p. 57. See more pag. 103. Ans. What Mr Hooker's Judgment was , is expressed in that first Columne : what mine own , is declared , and I hope , cleared in the Holynesse of Church-members . What Dr Holmes and Mr Bartlet doe further require in it , they Declare what Church-members ought to be de jure , especially in their first constitution , rather then what they are , or are wont to be de facto , especially in their Declension . Againe I see Mr Bartlet speaketh in opposition to the members of the Parish Churches , who are in many places Ignorant , loose , profane and scandalous livers , who are not indeed visible Saints , pag. 56. It is true there is some work of the Spirit , where ever there is a visible Saint . But the Spirit giveth many Gifts to the edification of others ( as to Judas and Demas ) which often doe not reach to the Regeneration of him that Receiveth them . The 18th Contradiction is thus stated . 18. The forme of the visible Church is the Covenant , either explicite , or implicite : and the latter is sometimes fully sufficient Mr. H. Surv. part . 1. pag. 47. 48 and others . 18. You say an implicit uniting , viz. A walking and communicating with you is a sufficient evidencing of the Forme : we say , Their folemne confession of their faith & expresse open covenanting with the Lord to wake with such a body of Saints , in all the wayes of Christ to be the manifest Forme . D. Holmes ibid. 18. It is not generall Profession will serve the turne , but there must be a peculiar engagement and appropriation to this or that particular body , Mr. H. Surv. pag 63. Yet he said An Implicite Covenant was sufficient . Ans. The expressions of Mr H. quoted in Columne 1 : and Columne 3 : will not amount to an opposition of himselfe , much lesse to a Contradiction . For though he make an Implicite Covenant sufficient , yet a generall Profession will not serve the turne ; to make an Implicite Covenant . For an Implicite Covenant must be with Reference to this or that particular Body : or else it is neither Covenant at all , nor Implicite . A Generall Profession entreth not any man into any Relation with any Church , unlesse he offer himselfe to Joyne with them as Mr Hooker in that Place more largely , & truly openeth himselfe . Neither doth Dr Holms his expression contradict him . For he that maketh the explicite Covenant the manifest forme of the Church , He doth not gainesay the implicite covenant to be a real Forme of the Church , though not so manifest but more obscure . The 19th Contradiction is thus delineated . 19. We crave leave of the Authour of the keyes , To Declare that we Assent not to all expressions , or all and every Assertion in it : As in these Particulars . About the Prothesying of Private Brethren . 2. That the Assembly ( Act. 15. ) was a Formall Syned . 3. That the Apostles Acted in it , as Ordinary Elders , Preface to Keyes . pag. 6. 19. We doe in this Epistle certifie our Assent to the way of the Churches of New England . saving that we doe not fully close with some expressions passim in the Bock : before some of which ( 10 at least , belike there are more ) we minded to Note a star in the Margin . This we could not but say and doe ( pace Authoris ) or we could not Assent , Epistle to the Way pag. 2. 19. Yet they are angry that we call for a fuller Declaration of themselves , Epistle to the Way . p. 1. and Epistle to the Way cleared pag. 2. Answer : 1. Though my reverend Brethren crave leave to dissent from me in some expressions ( which they may safely and freely do without my leave , for I professe my spirit subject to the Prophets : ) yet about the Prophecying of private Brethren , I must againe Professe as I did before , That I do not know , wherein I Dissent from them : unlesse it be that I Allow somewhat more liberty to the Prophecying of private Brethren , then they do . The Allowance , which they give is with foure limitations . 1. That is be done occasionally , and not in ordinary course . 2. By men of such Abilities , as are fit for office . 3. Not assuming this to themselves , but as they are allowed , and designed to it by such , as have Power . 4. That their Doctrine be subjected to the Teaching Elders of the Church . Graunt these limitations , and I never scrupled ( to my remembrance ) the liberty of Prophecying by private Brethren , yea this liberty I should further graunt , that though the private Brethren be not furnished , with abilities fit for publick office , yet there may be occasion , to call them forth to exercise their gifts ; as in the suddaine sicknesse or absence of the Minister , and other officers , why may not a private brother be called forth by the Church , or stirred up by the Spirit of God in himselfe to stand up , and with leave , instruct and exhort the Church , to make a Sanctifyed use of such a suddaine stroke of Providence ? Or what if a private Brother of good credit in the church shall observe the Doctrine of the Ministers not so much válued as were meet ? why may he not take occasion , to speak some words of encouragement , and confirmation , both to the Minister and to the Congregation ? Jehosaphat's Nobles , though Princes , yet were but as Private Brethren in the Church , as bearing no Publick Church-office : yet they taught in the Cities of Juda , what Respect was due to the Ministery of the Levites , whom they brought with them , when my beloved Brethren do not acknowledge the Assembly of Apostles , Elders , and Brethren Acts 15. To have been a formall Synod of Messengers sent out of a set and combined Association from neighbour churches , They do not herein Dissent from me . For the two Churches of Antioch and Jerusalem were too farre remote to stand in a set , or combined Association , and therefore they may well deny it to be a Formall Synod , according to the Forme of Synods now in use in Presbyteriall Churches . But that that assembly had the true matter and forme of a just Synod , As I do believe it , so I do not see that my Brethren deny it . For the efficient cause of the Synod , the Church of Antioch sent messengers : and the Church of Jerusalem ( whose officers were sent unto ) they freely gave them a meeting , and the Church with them . For the matter of the Synod , they had the Messengers , officers , and Brethren of both Churches met together in the Name of Christ . It is not necessary to the being of a Synod the convention of the Messengers and members of many Churches , The convention of two Churches ( by themselves or messengers ) may make a Synod . If the convention of one Church may make a Synagogue , why may not the convention of two churches make a Synod ? The forme of a Synod they had , in Arguing , and disputing the case in hand , and freely giving in their Judgments from scripture grounds , and at length determining the whole cause with the Joynt consent of the Apostles , Elders , and Brethren , and Publishing the same by letters , and messengers to all the churches whom it concerned . The establishment of Peace and Truth in the churches , was the end of this Synod , as it ought to be the end of all . It is true , here was a consultation , in that the church of Antioch sent for counsell : and the Apostles and Elders met to consult , and consider of the matter . But consultation was but one Act of the Assembly , many other Formall Acts of a Synod they put forth besides , which have been specified . The Apostles though they did put forth some Acts of their Apostolicall Power , in helping to cleare the Truth by explayning obscure Scriptures , and in Ratifying the conclusion with some greater Plerophory of the mind of the Holy Ghost : yet in Putting such things to Argumentation , and Disputation , and allowing Elders and Brethren liberty of Putting in their votes , and determining , and publishing the sentence , in the Name and with the common consent of all , herein they Acted as Ordinary Elders and messengers of churches , might and ought to do . The Notes of about Ten Passages in the Way , wherein our Reverend Brethren in England ( or some of them ) say they could not fully close with them , without Affixing an Asterisk to them , If I knew where , the Pinch of the Difficulty lay , I would Addresse my selfe , to give them fuller satisfaction either by condescending to them , or giving them just Reason why I could not . Meane while I have learned ( through Grace ) not to fall out with my Brethren , for greater differences in judgment , then those be . That which is added in the third Columne , that they are offended ( and , as you call it , Angry with you ) for that you call for a fuller Declaration of themselves , for that , themselves can best give you an Account : for 1. It may be , they think it needlesse to Publish further declaratiōs , because over & above the former Declarations , there have been since published three , or foure Pithy Pregnant Declarations of the same Argument ; as Mr Hookers surv : Mr Nortons Answer to Apollonius , the Synod at Cambridge , the Defence of the Answer to the nine Questions . 2. It may be they feare , If they should publish more declarations in this case , It would Adde rather more Fewell to contention , then Prevaile with the Spirits of men , contrary minded to Receive satisfaction . CHAP. 9. Touching the 20th Contradiction and 21. The 20th Contradiction is thus Expressed . 20. It is generally asserted by them , that one Church hath not Power to Censure another . 20. A Synod hath Power to Determine , to withdraw Communion from them , if they cannot heale them , Keyes , pag. 24. 20. The sentence of non Communion denounced against whole Churches Apolog. Narrat . p. 18 , 19. If a Sentence denounced it is a Censure . Answer : To withdraw Communion from a church , is no more an Act of Power over a church , then it was to Joyne in Communion with them . Communion and non-Communion are Acts of the same power : both of them Acts of priviledge or liberty . And if withdrawing Communion be not an Act of censure , then to determine so to withdraw , is no Act of an higher Nature . Though a Censure is a sentence denounced , yet every sentence denounced is not a Censure , unlesse it be Denounced by an higher power , then that of equalls . When the Ten Tribes denounced their Rejection of service to David's House ( 1 Kings 12. 16. ) It was not a censure more then theirs , who solemnely Rejected the Rule of Christ : we will not have this man to Rule over us , Luk. 19. 14. The last Contradiction is declared thus . 21. We Say Instituted worship and Ordinances do not flow immediatly from spirituall union , and Relation to Christ , and his members &c. Def. of 9. Pos. pag. 76. He must come at them in a right Order , to w●t in Fellowship of the Church Surv. pag. 2. 21. Then it followeth , that Hearing the word Preached Singing of Psalmes and Baptisme , belong not to any , but such as are members of a Particular Congregation . And yet they say Ordinarily hearing it no signe of a Church member , Surv. part . 1. pag. 18. 21. A Person hath his first Right to the Sacrament ( and so to other Ordinances , because He hath an Interest in the Covenant of the Gospell , Surv. part . 1. pag. 65. Answer : Here is no semblance of Contradiction ; Mr Hooker Surv. saith , a Person hath his first Right to a Sacrament , because he hath an interest in the covenant of the Gospell . The defence saith he hath not immediate Right till he be a member of a Particular Congregation . And so saith the Survey too , in the Place Alledged . If Immediate Right , and first Right were all one , there were some colour for the Exception : but it is farre otherwise ; in having Christ , we have a first Right to all things , but not an Immediate Right but in Gods way . But neither hence will it follow , that Instituted Ordinances ; as hearing the word , Singing of Psalmes , belong to none but to members of a Particular Congregation . For though they be given to such firstly , and Immediately : yet for their sakes to all that come in amongst them . The Childrens Table and the Provisions thereof is first Allowed to the Children of the Family ; yet in a Bountifull House-keepers Family , such part of the Pro●●sions may be Allowed to strangers , as they may be fit to partake in . FINIS . Notes, typically marginal, from the original text Notes for div A34675e-130 Vid. Gerard . loc. Com. de Minist. Ecclesiast . Sect. 11. 12. 
A52054	----	A sermon preached to the Right Honourable the Lord Mayor, and Court of Aldermen of the city of London, at their anniversary meeting on Easter Monday April 1652, at the Spittle wherein the unity of the saints with Christ, the head, and especially with the church, the body, with the duties thence arising, are endeavoured to be cleared : tending to heale our rents and divisions / by Stephen Marshal ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52054 of text R206697 in the English Short Title Catalog (Wing M782). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 109 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A52054 Wing M782 ESTC R206697 12951588 ocm 12951588 95931 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52054) Transcribed from: (Early English Books Online ; image set 95931) Images scanned from microfilm: (Early English books, 1641-1700 ; 720:9) A sermon preached to the Right Honourable the Lord Mayor, and Court of Aldermen of the city of London, at their anniversary meeting on Easter Monday April 1652, at the Spittle wherein the unity of the saints with Christ, the head, and especially with the church, the body, with the duties thence arising, are endeavoured to be cleared : tending to heale our rents and divisions / by Stephen Marshal ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52054 of text R206697 in the English Short Title Catalog (Wing M782). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [4], 40 p. Printed by R.I. for Stephen Bowtel ..., London : 1653. Marginal notes. Reproduction of original in Huntington Library. eng Schism -- Sermons. Communion of saints -- Sermons. Christian union -- Sermons. Sermons, English -- 17th century. A52054 R206697 (Wing M782). civilwar no A sermon preached to the right honourable the lord mayor, and court of aldermen of the city of London, at their anniversary meeting on Easte Marshall, Stephen 1652 21393 25 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON PREACHED To the Right Honourable the Lord Mayor , and Court of Aldermen of the City of London , at their Anniversary meeting on Easter Monday April 1652 , at the SPITTLE . WHEREIN The Unity of the Saints with Christ , the Head , and especially with the Church , the Body ; With the duties thence arising , are endeavoured to be cleared . Tending to heale our Rents and Divisions . The second Impression , corrected by the Authour . By STEPHEN MARSHAL B. D. and Minister of the Gospel at Finchingfield in Essex . 1 Cor. 12. 13. By one Spirit we are all baptized into one body , whether wee be Jewes or Gentiles , whether we be bond or free , and have been all made to drinke into one Spirit . Zach. 8. 19. Therefore love the truth and peace . LONDON Printed by R. I. for Stephen Bowtel , at the Bible in Popes Head-Alley . 1653. To the RIGHT HONOURABLE THE Lord Mayor , and Court of Aldermen , of the famous City of LONDON . Right Honourable : MY earnest desire to help quench the flames of our Church-divisions , which threaten destruction to us all , put mee upon the study of this Theame , when I was called to Preach at your late solemne Anniversary meeting ; the same desire hath perswaded me to yeeld ready obedience to your Order for the publishing of it . I doubt not , but as it was the prayer of our blessed Saviour , That all his Saints might be one ; so it is the desire of all true Christians , that Jesus Christ would make all his to be of one mind , and of one heart , and when they cannot be of one minde , yet to be of one heart , and I am as assured , that in his due time he will effect it ; when that blessed time is approaching , such Doctrines , as this plaine Sermon holds forth , will be more seriously studied , and more readily imbraced , then they are at this day . If this mite may contribute any thing to it , yea , if it doe but provoke divided and ingaged men , to search the Scriptures , whether these things here delivered be true , or not , and especially , if it occasion some other of his servants , who have obtained greater ability , and more leasure , to arise , and put their hand to this worke of reconciliation , and pacification ; I should then hope , that the Day-star of our peace begun to appear ; however , I have peace in the discharge of my duty , and humbly commend the healing of all our breaches to him , who is the Prince of peace ; to him also I commend your selves and your great work , and subscribe my selfe , Your Servant in , and for the Lord , STEPHEN MARSHALL . The Unity of the Saints with Christ , and especially among themselves . ROM. 12. 4 , 5. For as we have many members in one body , and all members have not the same office ; so we , being many , are one body in Christ , and every one members one of another . THat you may the better understand the true scope of the Holy Ghost in these words , it is necessary that I carry you a little back . The Apostle having in the eleven first Chapters at large opened the Doctrine of Faith , begins in this twelfth Chapter with the second part of our Christian Religion , which is the Doctrine of Evangelicall obedience , and there hee first propounds the generall nature of it , That it is a giving up of our selves to be holy and living sacrifices unto God , yeelding unto him a reasonable service . Secondly , He sets it out by the generall rule of it , and that is first Negative , not to bee conformed to the world , the modes , and customes , and manners of men . And Secondly , Positive , viz. to search and know with a renewed minde , what is the will of God , and , as the will of God is discovered , to imbrace and obey it , acknowledging it to be a good and an acceptable will to us ; these two are generall . Then in the next place hee begins more particularly to shew wherein this will of God doth stand , or what he hath revealed for the direction of his people . And in the third verse he doth propound one particular rule , to which ( because he would have it take the better place ) he makes this Preface , I say , through the grace , that ▪ is given me ; as if hee should have said , I propound that which through mercy , I well understand to be a most excellent and necessary rule , viz. That every one would be earefull to imploy that talent , which the Lord hath trusted him with , within the compasse of his owne line and place , thereby to be usefull and profitable to the whole , that is the scope of those words , That no man should thinke more highly of himselfe , then he ought to thinke , but to think soberly , according as God hath dealt to every man the measure of faith , the same thing which the Apostle , 1 Cor. 12. 7. means by the manifestation of the Spirit , which is given to every man to profit withall , to be faithfull in the imployment of that talent , which the Lord hath be trusted him with , and to use it within the bounds of his own line and calling , and not to thrust himselfe into other mens office or worke , which the Apostle afterward more fully prosecutes verse 6 , 7 , 8. Now because some man might a little wonder that the Apostle should begin with this , as the very first duty , which he imposeth upon Christians , that therefore the necessity and weight of it might the more appear , he useth a most apt and elegant similitude ; look as it is in the natural body of man , the members are very many , take the joynts and sinews , nerves , and vaines , &c , there are abundance of them , and every one of them is indowed with some faculty or other , and all the multitude of members doe make but one body , wherein every member doing its owne office , the whole is nourished , and should they neglect the performance of what God in Nature had intrusted them with , or should not each of them keepe to their owne worke , this neglect or disorder would tend to the destruction of the whole ; even so hath the Lord appointed and ordered it in the Church of Christ , that all the people of God , scattered throughout the world , though their multitude bee not to be numbred , yet all these are all compacted by the Lords institution into one body , and in this one body , they are all of them not onely members of Jesus Christ the head , but every one of them members one of another , and given gifts and abilities to be imployed by them for their common good , each needing another , each bound to helpe one another , and by what every one is bound in his place to supply , the whole Church , ( which is the body of Christ ) growes up to perfection , as is most excellently laid down , Ephes. 4. 16. And thus I have brought you to my Text , and opened the generall scope and meaning of it , which words in themselves doe containe the Unity of the Saints in one body with Christ the head , and each of them one with another , from which without any more preamble or interpretation , I propound this one onely Lesson , viz. The whole Church , or the collection or aggregation of all the Saints , are one body in Christ , of which body Christ is the head , and all the Saints are members . Which I will indeavour briefly to explain , and then come to that branch which I have chosen to insist upon this day . Know then that our Lord Jesus Christ in the Scripture is said to have a twofold body , the one a natural body , that body which was conceived in the wombe of the Virgin , which was borne into the world , wherein Christ lived , which dyed , rose againe , and is now ascended up into heaven , this natural body of Christ is not the body meant in my Text . But secondly , Christ hath another body very often mentioned in the Scripture , which is called his mysticall body , or a body in a mystery : but because that may be looked upon , but as a blinde , which every man may interpret according to his own fancy , therefore the Spirit of God hath taught us , that the collection or aggregation , or the thus gathering together of all the Saints in one , which the Scripture cals the body of Christ , though it be not his naturall body , yet it is to him as his naturall body , and this I pray you to marke , and give me leave to prove , because it is the onely foundation of all the Discourse , that I am this day to make to you ; I say , The Church , when the Scripture cals it the body of Christ , is to him , as his naturall body , that is , they stand to Christ in the same relation that the naturall body doth stand to the naturall head , and Christ stands to them in the same relation , that a natural head doth to the naturall body , and all the members , that is , all beleevers , or Saints ' , stand in the same relation one to another , as the members of a naturall body doe stand one to another : this I say , is the foundation of all , and out of the many Texts which might bee alledged , to prove it , I shall onely ( to this which I have in hand , which saith expresly that wee are all one body in Christ , and every one members one of another ) mention two more , which are so plaine , that he that runs may read this truth in them ; one is in the 1 Cor. 12. Indeed almost the whole Chapter is a proofe , and an improvement of this one truth : the Apostle tels them in the beginning of the Chapter , that there are given to the Church , diversities of gifts , diversities of administrations , diversities of operations , and all these come from the same Spirit , and this Spirit that gives these gifts , and administrations , and operations , hee gives them all to this end , that there may be a profiting of the whole : and presently ( that you may understand his meaning ) tels us , that look as it is in the naturall body , there is abundance of members joyned , and every one have their severall office for the good of all , so is Christ , saith he by Christ , there , he doth not mean Jesus Christ in his humane nature onely , but Christ mysticall , Christ and all his members gathered into one ; and then goes on in the thirteenth verse , and tels us , That by one Spirit we are all baptized into one body , whether Jewes or Gentiles , bond , or free , and are all made to drink into one Spirit , and so , throughout to the end of the Chapter , prosecutes the same comparison of Christs being as a naturall head to his Church , and all the Saints , as naturall members to Christ , and one to another , and the duties which follow thereupon . The other place is Ephes. 4 from 12. to 17. in the beginning of the Chapter , he exhorted them earnestly to live in love , and keepe the unity of the Spirit in the bond of peace ; to provoke them the better to it , he shews them verse 4. 5 , and 6. in how many things they are one ( of which you shal hear more afterward . ) Then vers . 7. he addes , that each of them had received gifts , which were the fruits of Christs ascention , all which were given for the converting , edifying , and perfecting of the body of Christ , untill it attaine unto the measure of the stature of the fulnesse of Christ , that they all might grow up in all things unto him that is the head , even Christ . Now that it might appear what kinde of head and body is meant , he presently fals upon this similitude of a naturall body , verse 16. From whom the whole body fitly joyned and compacted together , by that which every joynt supplieth according to the effectual working in the measure of every part , maketh increase of the whole body to the edifying of it selfe in love . And almost parallel to this is , Col. 2. 19. where the Apostle tels us , that from Christ the head , all the body by joynts and bands is knit together , receives nourishment administred , and so increaseth with the increase of God . Nothing can be plainer , that , look as it is in the naturall body , the Lord hath so cast it , and what the Head doth for its part , the Liver for its part , the Heart for its part , the Brain for its part , and every Joynt and Sinew for its part , the whole body growes up to a full stature , and all grows up together ; so hath the Lord ordained , and cast it to be in the Church of Christ . Now this foundation being laid , that though the Church be not Christs naturall body , it is yet as his naturall body . The great Question is , Wherein doth this comparison or resemblance stand ? To that I answer first : it is easie for a man to name many particulars , wherein the comparison will not hold betwixt the Church and a naturall body : and it is as easie for a man to name many things wherein they are very like one to another ; but we must not be wise beyond the Scripture , nor stretch it any further then the Lord intends it ; I humbly conceive that the comparison lies properly in these two things . First , That as in the naturall body the members , and every member hath a reall union with the head , for its owne part , having the same spirit animating it that is in the head , and thereby hath a communion with , and dependance upon the head in all the offices that the head can do for it ; so every particular Christian , or member of the Church , hath a reall , indissoluble , spiritual union , and conjunction with the Lord Jesus Christ , having his Spirit communicated unto them , which is the foundation of all their communion , the very root and principle of their spirituall life , and which inables them every one for their part to live unto Christ , that is one . Secondly , Which is the thing I intend , that as in the natural body all the members doe not onely meet in the head , as all the lines do meet in a Center , and are one there , though they do not touch one another anywhere else , but they are all by the wonderfull power and wisdome of God so contrived , and compacted , and joyned together , that they have a reall union one with another ; So in this mystical and spiritual body , all the Saints have not only each for his owne part a union and conjunction with Jesus Christ ▪ but also a reall union and conjunction one with another , which is the foundation of many duties , which every one of them are thereby bound to perform one to another , and of many priviledges , which thereby they injoy with ▪ and by one another , as shall , God willing ▪ be afterwards opened unto you . Now this my Text speakes as plainly as any man could wish , when it saith , that we being many , that is , all we Christians , all that truly beleeve in , and professe the name of Christ , being very many , are all one body in Christ ; that is , we all meet , and are one in him , and that is not all , but we are also all of us members one of another . Now the first of these , the reall , indissoluble , and spirituall union , that all the people of Christ have with Christ their head , is a most divine , excellent and necessary truth , and indeed , is the foundation , and principle of all our Christian life , and therefore most worthy to be understood by all Gods people : But that not being the maine drift of the holy Ghost in this place , I forbear to speak of at this time , and shal treat only of the second , and that is the union and conjunction that is , and ought to be between all the people of Jesus Christ one with another , they being members one of another ; and therein shall indeavour first to prove and clear it , and then hasten to the application of it . For the proof of it , I shall not need any other Texts , then those that I have mentioned already , that 1 Cor. 12. how fully and clearly doth the Apostle teach , that the eye , the hand , the foot , and every member are for the good , and use of the whole , and none of them can say I have no need of thee , or I have no need of thee ; God having so ordered it , that every one of them needs one another , and every one of them are , and ought to be usefull one to another ; yea , that even the most mean and feeble of all the members , are not onely of the body as well as the rest , but are necessary to the good of the whole , and those members which we are prone to think lesse honourable , and more uncomely , God hath appointed in this mysticall body , as well as in our naturall bodies to have the more honour put upon them . And so in that other fore-mentioned place , the fourth of the Ephesians , where he saith , That the whole body being joyned together by that that every joynt supplieth , &c. there is not the least joynt , but it makes for the supply , for the edification of the whole . To these might be added all those places , which speake of the Church , as one corporation or body under other resemblances , one vine , one house , one City , &c. whereof very many do occur in the holy Scriptures ; but all these things will be clearer in my subsequent Discourse , wherein for the fuller clearing the doctrinal part , I shall a little insist upon two maine questions , and then endeavour to resolve a doubt or two , which may seem to lye as objections against all the Saints making but one body . First , If the Saints bee one body , &c. it may bee demanded , wherein this unity of the Saints stands , or what are the things wherein all the members of Christ have union one with another ? Secondly , If they be thus all one , what are the bands and ligaments , whereby this vast multitude are all of them tyed thus firmly together ? For the first , If all the Church and people of Jesus Christ be all really one , one with another , and have thereby a communion one with another ; the Question is , what are those things wherein they are thus one ? To which I answer , the particulars are both many and excellent ; but because I would not burden your memories , I desire you to turne to , and consider with me but one onely Text , which indeed doth comprehend the sum of all that can be said about it , and that is Eph. 4. ver. 4 , 5 , 6. the Apostle exhorting all the Saints to keep the unity of the Spirit in the bond of peace , the better to encourage them to it , useth this motive , For there is one body , and one spirit , and one hope of your calling , one Lord , one faith , one baptism , one God , and Father of all , who is above you all , and through you all , and in you all . Now in these seven Unities are comprehended all the things , wherein all the Saints of Christ are one ; therefore I shall endeavour briefly to open them . First , They are all of them one body , that is , all Gods people throughout all the world , are but one incorporation , and there is no one of them but hee hath as really a membership in the body of Christ , as any other of them ; as in an Army , though every one be not an Officer , nor every Souldier equally valiant , or skilfull , yet every one is equally a member of the Army ; and as in a City , or Corporation , every Free-man , though no Mayor , Alderman , or Master of a company , &c. yet is as really a member of the City as any other ; or look as in a building , it may be some rooms may be larger , beautifuller and usefuller , yet there is not the least stud , the least naile , the least pin , but it is as really a part of the building , as the maine post that upholds it ; So take the Church of Christ , which is made up of the collection , and aggregation of all Gods people , there is not one of them , but hee may truly say , I am a part of that house , body , or building of Jesus Christ , as reall as any other . Secondly , and they are all one in this , that there is but one Spirit , which I thinke signifies these two things ( for other Scriptures teach me so to interpret it ; ) First , they are all of them animated and led by the selfe-same Spirit , that as the members of the body , though they be ( it may be ) many hundreds , yet there is one individual soule that animates them all ; so in the Church of Christ , all the Saints , every one of them have the selfe-same Spirit of Jesus Christ , which is the principle of their life , and animates every one of them ; but that is not all : but by the same Spirit , he secondly means the Spirit , as it is the Administrator , or distributor of all the gifts of Christ , that whatsoever gifts , graces , operations , administrations are to be found in the whole Church , the self-same Spirit distributes his gifts variously , as he pleaseth , to some more , and to some lesse , yet gives them all to , and for the good of the whole Church in generall , and for every member in its particular ; so the Spirit of God himselfe interprets this , in the first of the Corinthians , and the twelfth , from ver. 4. to 14. There are diversities of gifts , but the same Spirit , the manifestation of the Spirit is given to every one to profit withall , to one is given a word of wisdome , to another the word of knowledge , to another faith , to another the gift of healing , &c. but all these worketh that one and the self-same Spirit ; dividing to every man severally , as he will , that is the second , they are all one body , and they have one Spirit . Thirdly , and they are all one in this , That they all have the same hope of their calling ; by hope , there , is not meant the grace of hope , whereby we expect and waite for the good that Christ hath purchased for us , but there it signifies the object of hope , and therefore is called the hope of our calling , which in other places is called the hope set before us , and plainly signifies that , which the Holy Ghost cals the common salvation of all Gods people , the meanest as well as the greatest have a share in the great things laid up in store for them all , which they all aspire to , and seek after , and in the end doe all injoy , which is , the end of their faith and hope , the salvation of their soules ; there is one Body , one Spirit , one hope of their calling . Fourthly , They have all one Lord ; one Lord , what is that ? to interpret this aright , bee pleased to remember this one rule , that where-ever in the New Testament you find God , and Lord , both mentioned together , to signifie distinct Persons , Lord always signifies Jesus Christ , as Mediator , as in 1 Cor. 8. and other places , there are gods many , and lords many , but we have but one God that is over all , and one Lord , by whom are all things , and we by him ; so that by one Lord he there means , that all the Saints throughout the world have their addresse to God , only in the name and mediation of the same Lord Jesus Christ , they have but one Advocate , one Intercessour ; one Mediator between God and them , and by whom alone are communicated to them all the good things , which come from God . Then fifthly , they have all one faith , there is one Lord , and one Faith ; I conceive that there by faith is not meant the grace of faith , ( although if that be meant , as I shal shew you by and by , yet they have all that one faith ) but there , he meanes by faith , the rule , Doctrine , and object of faith , the Doctrine which is beleeved , and signifies , that all the Saints throughout the world doe by faith receive , and beleeve the selfe-same truths , which give them an interest in God , and our Lord Jesus Christ , & which carry them to eternal Salvation . Now because this seemes a little difficult , I must endeavour a little more fully to cleare it , then I have done any of the former : I say , all the members of Christ throughout the world have one faith ; the meaning is , in every Age , and every corner of the world , where Christ hath any of his people , there are some common Doctrines , wherein Salvation is to be found , in which all Gods people doe agree , each of them beleeving , and receiving them for his particular ; for although great Clerkes doe know and understand many truthes , which others are ignorant of ; yea , and among the people of Christ there are great differences , and divisions in their opinions in many particular things of weight and concernment , yet if you sever the things , wherein they differ one from another , and set them aside , and gather into one symboll or summe those great truthes , wherein they all agree , there wil be found so much truth imbraced by all the people of God , which wil bring them all to Salvation , being really beleeved , and answered with a holy conversation . For instance , looke this day into all the corners of the earth , East , West , North , and South , where the name of Christ is knowne and professed , the great fundamental Doctrines , which bring Salvation , are received by all the members of Christ . Truth is , there are in many places damnable Heresies superinduced , which , if received , the foundation is destroyed ; but Christs Spirit in all the Saints either make them see the danger of them , and abhor them , or else in mercy keep them ignorant of them , and so I doubt not but it is , even in the Church of Rome this day ( among whom Christ wil have a people to be called out from among them , when that Babilon is to be destroyed ) though their Doctrine in the grosse summe , as set forth in the Councel of Trent , wil not stand with Salvation , yet some latent members of Christs Church among them , doe through mercy see , and shun those things which are damnable , or are ignorant of that mystery of iniquity , and place all their hope of Salvation in Christ alone , and lead their lives in holinesse , according to their measure of Light received . The summe of all comes to this : That among all Christs people in the world , there is imbraced so much truth , as being accompanied with an answerable conversation , wil save them , and notwithstanding the remainders of their mistakes , errours , corruptions of judgement about lesser truthes , and corruptions in their conversations , we may comfortably say of them all , as the Apostle doth in the sixth of the Galathians , As many as walk according to this rule , peace be upon them , and upon the Israel of God . This is the fifth thing , that all the Saints in every corner of the world have one faith : and if also you would take faith for the grace of faith , whereby each for their part are united to Jesus Christ , which faith also is the principle of that Life of Grace , which the Saints lead in this world , ( for we live by faith ) in this also all Gods people in the world have the same faith , which is therefore called the faith of Gods elect , and the like precious faith ; so they are one body , have one Spirit , one hope of their calling , one Lord , one faith . Then 6ly , and they have all one Baptism , which is not to be taken literally , barely for the Sacrament of washing with water , but either it is taken , as some interpret it , for the Spiritual part of Baptisme , which is their new Birth , the washing away of their sins , and the washing of them with Gods Spirit ; or rather , as it was the custom in the Jewish Church , to have all their Ordinances signified by circumcision ( whence therefore , all who imbraced the Jewes manner of worship , are called the Circumcision ) because it was the first Ordinance , and that which sealed them to all the rest ; so I conceive he meanes by Baptisme , that as it is the first Ordinance , so it is here used to expresse all Gospel institutions , so that by one Baptisme he meanes , that Gods people all have the same Ordinances , or meanes for their edification , and building up in Christ . And then lastly , they have all one God , and father of all , who is above them all , and through them all , and in them all , which signifies that they all have one God , which is their Soveraigne Lord , the Father , of whom originally are all things , and to whom alone , as supreame , all their addresses are made in the mediation of Christ , and in whom alone they all acquiesce , and rest , as their supream good , and last end , and is therefore here said to be above them all , and through them all , and in them all ; above all in regard of his Soveraignty , and divine Eminency ; through them in regard both of his providentiall , and gracious administrations , and in them all in regard of his neare relation , and conjuction with them in Christ his Sonne ; In all these seven things all the people of God throughout the world are one , they all of them have a state , standing and membership in the same body , they all are anoynted by the same Spirit , and all the gifts of the Spirit are intended for the good of them all , they all have the same common salvation , they all have their accesse to God in the name and mediation of the same Christ , and all doe imbrace the same common truths , they all live upon the same Gospel-ordinances , and administrations , and they all serve , and reverence , and seeke to injoy and rest in one supream God , who is our God , and the God of our Lord and Saviour Jesus Christ , in all these things they have copartnership , fellowship , and are herein as I may say , heires in Gavel-kinde . And let this be for the first question , viz. What are the things wherein all the Saints and people of Christ are one ? The second is , What are the bands that doe tye all the Saints , and people of Christ thus together ? Surely , it must needs be some strange Genius of Government , that must be able to keep in one such infinite multitudes , so differing in their languages , in their birth , in their spirits , in their educations , in almost all things , wherein temperature or corruption can make men opposite , and contrary one to another ; what strange band must it be , which can keep all these so united , that you may predicate all these seven things of every one of them . I answer ; the bands of them are not any politick tricks of mens devising ; the Church of Rome saith , it is impossible the Church of Christ should be kept thus in unity , unlesse you allow some visible head , that may have a visible government over all , and upon whose judgement and decision , all must depend ; but we need not look after any such devices , the bands are of Jesus Christs own appointing and giving , which are these two . The first is , his holy Spirit given to every one of them , which doth not only serve , as a band to tye them all to Christ their head , but this self-same Spirit is intended by Christ the head to be the band , that should tye them all one to another , and therefore it is said , 1 Cor. 12 , 13. That we are all made to drinke into one Spirit , that as we are all united into one head , so we are all made to drink into one spirit : conceive it thus ; The Lord Jesus being the quickning head of all his people , gives the self same spirit ( which resides in him without all measure ) and pouring it out in what measure he pleaseth upon all his people ; This Spirit makes them all so to understand his Laws , rules , and directions , that without any other Teachers ( not excluding the use of his owne Ordinances , but any device or policy of men ) he makes them all to understand what is the minde of their Lord , which are the duties imposed upon them by their Lord , and so inlightning their minds , and ruling their hearts , makes them conformable to all his good pleasure , and thereby keeps them all in this peace , and unity one with another . A most excellent instance you have of this in Esa. 11. where the Lord Christ is spoken of , first , as he is the head ; and of him it is said there , that he hath the spirit of wisdome , and the spirit of knowledge , and the spirit of the feare of the Lord , signifying thereby how fitted and inabled he is to the worke , of being head of the Church , to ver. 5. then afterwards , ver. 6 &c. he tels you , how all his people shal be associated , and joyned together , that the Wolfe shal agree with the Lamb , the Leopard with the Kid , the Calf , and the young Lion , and a little child shal lead them , the Cow and the Bear , the sucking child and the Asp , the weaned childe , and the Cockatrice , none shal hurt other , that is , people , who before they came under Christs government , were as Lions , Beares , and Serpents one towards another , shal now all be united , and live in peace . What strange Discipline must it be , that can make Lions and Lambs , Tigers , and Cockatrices , and little Kids and Children , agree thus together ? the reason of it is given in the ninth verse , All the earth shall be filled with the knowledge of the Lord ; that is , that spirit of knowledge , which Jesus Christ is endowed with , shal be poured out upon all the Lords people , and them let them be of what nature or disposition they wil , as this Spirit prevailes , where he doth but informe them , that this or that is the minde of Christ , this Spirits teaching wil make them all of one minde , and all live in peace thus one with another : and this is the same , which the Lord elsewhere promiseth both in 11. of Ezek. and the 36. of Ezek. I will put my spirit in them , end cause them to walke in my Statutes , and keep my Ordinances , and my Judgements , and doe them . Now this band of the Spirit of Christ , is such a band of union , which none of all the heathen Philosophers , or Law-givers , ever so much as dreamed of : Plato , Lycurgus , or any of them , who have framed plat-formes of Common-wealths , and propounded meanes , how all the subjects should be kept in concord and peace , could never once thinke of such a thing as this is ; but our Head the Lord Jesus hath both promised and done it . Then secondly , there is another band , which is a secondary and subordinate band , and that is the grace of Love , the grace of Christian love , and charity , which in this place you are not to look upon only , as a particular grace , a branch of the Image of Christ , as all other saving graces are , but as a grace exalted by Christ to this peculiar office , that it should be the band to tye all the Lords people in one , and so the Scripture saith expresly of it . The Apostle Paul having opened the conjunction of all the Saints in one body , 1 Cor. 12. doth in the latter end of the Chapter exhort them all to labour after the best gifts , which might edifie the Church ; But behold ( saith he ) I wil shew you a more excellent way : a more excellent way then what ? why a more excellent way for edification of the Church , then Apostles , Prophets , Pastors , Teachers , Governments , helps , take them all ; he would shew them an excellent way beyond all these : what is that ? the grace of love ; which he discourses of throughout the whole thirteenth Chapter , and tels you all miracles , all abilities to preach , all that it is possible for man to be endowed with , are not able to doe that good to the Church which the grace of love doth . And the same Apostle Paul , Col. 3. when he had exhorted Gods people to seeke after , and put on all those graces , wherein the new creature stands , Bowels of mercy , kindnesse , humblenesse of minde , &c. adds ver. 14. But above all put on love ; why ? it is the band of perfection , it is the perfect band , or the band that perfectly tyes all Gods people together . And therefore our Saviour Christ in Iohn . 13. 34 , 35. makes it the Livery of the Church , whereby in all places of the world they may be knowne to be his Disciples , even by their loving one another ; and therefore also the Apostle in the fourth of the Ephesians , vers. 16. when he had shewed that every joynt contributes , and supplyes its part towards the building up of the whole body , concludes it thus ; by that which every joynt supplyeth according to the effectuall working in the measure of every part , maketh increase of the body unto the building up of it selfe in love ; as if the grace of Love were the thing that ran through them all , and gave vigour and strength to them all , in their working one with another , and one for another . Thus you have heard what the things are , wherein all the Saints are one , and what the bands are , whereby they are thus united . Now before I proceed to the application , of necessity I must remove one great doubt out of the way : It may be said , If the Church of Christ be but one Church , whence comes it , that wee read mention of so many Churches , of a Triumphant Church , and a Militant Church , of a visible , and an invisible Church , of the Church at Jerusalem , the Churches of Judea , the Churches of Galatia , the seven Churches , all the Churches where the Scripture doth mention so many Churches , how are these expressions reconciled with this , that all Gods people are but one Church ? I answer ; First , it is most cleare , that Jesus Christ hath but one mystical Church , which is his body ; the Church of Christ is as we say in Logick , Species specialissima , it cannot be sub-divided into other Churches , if we wil speake properly ; but though it be but one Body , one reall individuall Church , yet this one Church is capable of severall distributions , from some properties , or qualities , or adjuncts which are found in it , and those distributions , or considerations of it , doe , and may in some sence obtaine the name of the Church . To give you a little taste , the Church of Christ , though it be but one , yet it is sometimes considered , distributed , or distinguished according to the manner , and the measure of the communion , which the parts and members inioy with their Head , thus ; one part of this Church injoyes communion with the Head by sight , and not by faith , and the communion which they have with Christ is perfect , freed from all imperfections , or infirmities , or crosses , in this respect these members are called the triumphant Church . Another part of the same Church hath communion with Christ by faith , and not by sight , and the communion which it injoyes with him is imperfect in all the Graces , and mingled with corruptions , temptations , and afflictions , in respect whereof this part of the Church is called the Militant Church , but all these are not two Churches , but one Church , only one part of it hath shot the Gulfe , and is at rest , and the other is in another condition here upon earth . Secondly , that part of it which is upon earth , in regard that the very life and being of it , and of all the members of it , lye in internall Graces , which cannot be seen , in that respect the Church of Christ is called an invisible Church ; but now as the same Church and Members doe make an outward profession of their faith , and obedience , sensibly to the eyes and eares of others , in that respect it is called a visible Church ; but the visible is not one Church , and the invisible another Church , but meerly the same Church under severall denominations , the one from their constituting Graces , the other from the external profession of them : How men , who have no Grace , come to be accounted a part of the Church , I shal endeavour to expound afterwards . Or , Thirdly , take it thus ; the selfe-same Church of Christ at one time hath been trained up under one kind of outward administration , and forme of worship and Government , one before Christs Incarnation , and that is called the Church of the Jewes ; since Christs time there is another Administration , and thence it comes to be called the Church of the Gentiles : but Jewes and Gentiles before and since Christs incarnation , are but one Church ; so likewise you may read that Jesus Christ , though he have but one Church , yet he hath appointed that the multitude of those , who professe his Name , for their better discipline , instruction , and edification , should be ranged , and ranked , and ordered into particular assemblies ; now in regard of this Marshalling , and Disciplining of them , these severall Associations , or Congregations make so many Churches , but these Churches are not severall bodies of Christ , but only parts of his one body ; as in a great Army , the number of all , who ▪ have listed their name in the Muster-role , are all under one Generall , and all under some generall Officers , but yet for their better ordering , there is this Brigade , this Regiment , or that Troop , or that Company , and every one of these under some meaner Officers , yet all of these taken together are all but one Army , so is it in the Church . I might adde , that sometimes these several associations are distinguished and known by the outward confessions which they make of their faith , and in that respect you have in our dayes the Churches of the Reformation , the Protestants , and the reformed Protestants and these againe according to some of their confessions are purer , and holier then others . And just as it is in a great building , some rooms ( it may be ) are more light and glorious , and some of them more dark , and it may be some of them have more weak timber , and other materials , then the rest , and yet all of them are but parts of the self-same house . So I say , all these , triumphant , militant , Jewes , Gentiles , visible , invisible , the severall Churches in the several quarters of the world , in the East , West , North , and South , all these , or rather the members of Christ in all these taken together , doe make up that one Church of Christ , which is his Body , his Spouse , his Kingdome , his City , his Vine , his Love , his Dove , his Turtle , his only one of her mother . Now , whether this Church of Christ , that is thus one , be authorised to meet in her representatives to make Lawes , and to exercise Discipline ? whether it be the first subject of the Keys , whether the government of particular Congregations slow from this Church to the rest ? or whether any wayes at all it may doe any judicial , or judiciary act , is a most noble question , and much disputed amongst learned Divines , especially in our latter age ; my haste doth not allow me to meddle with that controversie , only thus much I may safely assert : 1 That all the Officers , Offices , and gifts , that Christ gave , when he ascended up into heaven , he gave them all to this Church , and they all serve for the gathering , edifying , and perfecting of this Church . 2 And as any ever were , or are converted to Christ from the world , they are all primarily added to this Church . 3 Yea , and all , whether particular Christians , or numbers of Christians associated , all are to act , as parts of this Church , and consequently in reference to the good of this whole Church , all having such relation to , and dependance upon this Church , as parts have to the whole : and a standing in a particular Church-relation doth no more take off from duties to this great body , which is the great Common-wealth , then the Jewes being ranked under their several Tribes , or in their particular Cities , were taken off from the duties , which they owed to the whole Common-wealth of Israel , &c. that therefore he who is justly ( clave non errante ) excommunicated , or cast out of any particular Church , is cast out from all Churches , as he who is shut out of any one Gate of a City , is shut out of every ward of that City , yea , out of the whole City it selfe . Having thus farre cleared the Doctrinall part , I now proceed to the application of it , and there are many excellent uses , which this Lesson doth afford , I shal handle only two at this time , 1. for instruction , 2. For duty . First for instruction , from all this it appeares , that to be a Member of the Church of Christ , or the Association of all Gods people into this one body , is the only desirable good Fellowship , and Society in this world . You shal read of a great many other Fellowships , and Co-partnerships : you may read in the first of the Proverbs of a fellowship of Theeves , in Isa. 56. of a company of Drunkards , in Psal. 2. of a Society of Malignants , and abundance of several companies , and societies of men there are , some joyned for pleasure , some for profit , and many glory , and take great content in the society , and fellowship , and fruit they enjoy , in those whom they are linked with : but ah ! beloved , when things are rightly viewed , it will appeare , that the Congregation , or the Society of the Church of the first borne , whose names are written in Heaven , wherein all the Saints of God from the beginning of the world to the end of it , are all joyned in one body , all of them united to Christ , and one to another , having the same Spirit , the same Lord , the same hope , all of them one in all these seven things , which I have opened to you ; it will , I say , one day appeare , this is the only desirable society under Heaven . Let them therefore , who are men of other societies , glory as much as they please in their supposed good Fellowship , when in the meane time they are strangers from the Common-wealth of Israel ; But let us count our selves happy , that we have a part and lot in this communion , wherein we have Fellowship not only one with another , but with the Father , and his Sonne Jesus Christ . Secondly , it hence also followes for our instruction , That none in all the world are , or ought to be judged Members of the Church of Christ , but only those that have the Spirit of Jesus Christ in them , really regenerate , really holy , really united to Christ the Head , these and no other are Members of the Church , which is Christs Body , which is a Lesson of very great use . You all know there is at this day much disputing , about what things are requisite to make men Church-members ; some very learned men maintain , That to make a man admittable into Christs Church , or to make him a Church-member , no more is in the Scripture required , but only , that he give up his name , and professe , that he is willing to learne the wayes of Christ , and to walke in them ; the Church of Christ being , say they , appointed as a Schoole , to traine Schollars up , into which are admitted not only those that are Learned , but those who are willing to learne . Others say , That is too laxe , if you wil own a man , as a Church-member , he must be able to give you an account of his faith , and a promise of a voluntary subjection to the Gospel of Christ for time to come , and if they come to that , then you may take them in ; and owne them , as Church-members . Others say , You must yet goe further , unlesse you can in the judgement of your owne charity conceive , that the worke of Grace is really wrought in their hearts , you are not to owne them , or joyne with them , if you can probably hope that , then you may take them in . Others will goe yet further , and say , These things are not sufficient , for unlesse there be a right admission by Baptisme , when you make your first confession , all the rest is in vaine , and upon these points we dispute , till we have disputed our selves into a thousand peeces . Now Brethren , be pleased to know , that though there be good use of these debates , to direct us to know the persons , with whom we may exercise the acts of communion in the wayes and worship of Christ , yet none of all these rise up , to prove a man to be a Member of the Church of Jesus Christ ; there are indeed signes , and rules , that may teach us , with whom we may joyne in visible and external Fellowship , and whom we may reject , or cast out , if they be taken in ; but these are not rules to make us know , who are reall Members of the Church of Christ ; indeed as the Church is denominated from some external things , these rules direct us to judge with whom , and to whom we may communicate in those external things , but these are clearly two Distinct questions , with whom we may joyne in visible and externall communion , and who are truly Members of this Church of Christ , Of the latter there is but one note , and that is , if they be united to Christ the Head , have the quickning Spirit of Christ in them , and the grace of Love wrought in them , which note is invisible , and not external , and can be knowne only in our owne Consciences ; if this be wanting , let men carry themselves never so wel , so that all the people of Christ under heaven should owne them , yet Jesus Christ ownes them not , and you may truly say , that all they , who have not communion with God the Father , and the Lord Jesus , and his holy Spirit , have no reall communion with the Saints ; therefore let no man rest , or pride himselfe in being joyned in this , or that Church-fellowship , a carnal , or unconverted man , whatsoever his outward shape or mould be in his profession , that man for his Spiritual standing belongs to another Corporation . There are two great Spiritual corporations , the one is , that whe●eof Christ is the Head ; the other is , the corporation of Hel , whereof the Devil is the Prince ; now all men , let them be of what Profession they wil , if they be not under Christ the Head , they belong to another corporation , and their external visible profession alters not their Spiritual relation . A lump of Lead , whilst it is in the lump , it is a lump of base Metall , called Lead , melt this , and mould it into the forme of a Beast , what is it then ? it is but a leaden Beast ; melt it , and mould it againe into the forme of a man , it is but a Leaden man ; melt it , and mould it againe , into the forme of an Angel , it is but a Leaden Angel : So I say , take a carnal Man , an unregenerate Man , he is a carnal man , whilst he professeth no Religion ; suppose him then , to professe himselfe a Protestant at large , he is but a carnall Protestant ; suppose him next , to joyne himselfe into some Church Order , let him joyne with those that are called of the Presbyterian way , he is a carnall Presbyterian . Take him off from that , put him into the Congregationall way , what is he then ? a carnal congregational man ; joyne him next if you wil , to those , who deny our Baptisme , he is then but a carnal Anabaptist , he is stil a carnal , an ungodly man , belonging to the corporation of Satan , whatsoever his out-side be ; and know ye all for certain , that no Bastard , no Gibeonite , no Hypocrite , no man unconverted , what gifts soever he may have , what reputation soever he may have amongst men , he is no member of the Church of Christ , unlesse the Spirit of Christ be in him . I say therefore againe , beare not your selves too much upon your visible Church-standing , as too many doe ; beleeve it , it s an easie thing for the children of the world to put on an outward forme of Church-communion : but O! how hard is it to become a new creature , to resigne up it selfe wholly to Jesus Christ , and the guidance of his holy Spirit ? and I presse this the more upon this account also , viz. were this well understood ; it would satisfie , and cure the mistake of many , who thinke , that there are the same rules to direct us , with whom we must exercise our external communion , as there is to judge with whom Jesus Christ exercises his communion ; no , no ; we may exercise outward acts of communion , by the appointment of God , with those unto whom Jesus Christ never communicates himselfe , nor his Spirit . Thirdly , one instruction more , which I doe but name from all this , That the Church of Christ is but one Body : it followes plainly , that therefore among all the great multitudes of the Members of the Church , they are the honourablest , and noblest Members , who are most useful for the common good of the Church , as it is in a Natural body , the Liver that makes bloud for all the body ; the Heart , that makes spirits for all the body ; the Stomach , that digests meat for all the body ; and the Eye , which sees for the whole body , &c. these are counted the noblest , and excellentest : So among all Christians , the man , or men , who are most useful , best fitted for use , and laid out for use , these wil one day be found , and acknowledged the honourablest Members of the Church of Christ , what esteeme soever the world hath of them . But the maine use , which I purpose , and which indeed we most need , is to shew what duties doe arise from this unity of the Saints in one body , and they are two , which the Apostle Paul layes downe , in the first of the Corinthians , the twelfth chap. vers. 25. when he had shewed , how the Lord had framed all his people into one body , he then tels us , to what end and purpose all this was done , viz. First , That there should be no schisme in the body . Secondly , That therefore all the members ought to have the like care one of another . The first of these I purpose with the Lords assistance to speake somewhat to at this time , because all the Church , the Saints , the people of God in all the world are but one body , therefore rents , and divisions are most unnaturall , and destructive to it . I hope you wil all judge it a necessary and seasonable Theam , it being almost our epidemical disease , we being rent and torne into multitudes of sects and divisions , which this doctrine of the unity of the Church of Christ doth utterly condemn , and therefore though I know it is an unpleasing subject , and possibly many may give me small thanks for it , yet truly I durst not ( being called to this place ) but cast in my mite towards the healing of this wofull distemper ; and three things I shall endeavour to cleare about it : First , What Schisme is , and what is the nature of it : Secondly , the greatnesse of it , what a horrible sin it is : And thirdly , and principally , I will labour to shew you , who they are , that are guilty of it . For the first , what it is , It s usually defined to be a rash or unjust separation in matters of Religion , but I would rather describe it to be a renting , violating , dissolving , or breaking of that unity , which ought to be amongst Christians , or amongst all the Saints of Christ . And this rending or breaking of this union properly lyes in two things ; one is inward , and that is dissolving or breaking the band , or bands , which the Lord hath given to tye them all together , which band on our part ( as you have heard before ) is the grace of love , and therefore the breaking off of love among Christians , whether it be from all the Church , or from a particular Church , yea , or from a particular man ; I say , the dissolving or breaking of this spirituall band , hath in it the very intrinsecall nature of the sinne of Schisme , the Lord having appointed that grace to be the band to tye his people together ; but because the inward band is invisible , and therefore not easie to judge of , therefore there is a second thing in Schism , and that is , a denying , or with-drawing from the exercise of those things , which Christ hath given , as the symboles or pledges of love amongst his people , as conversing together , praying together , hearing together , conferring together , receiving Sacraments , and the like together ; the with-drawing from these , or the denying of these , otherwise then Jesus Christ directs in his Word . These things are visible , and therefore Divines use to appropriate the name of Schism to such with-drawings , or denyings , which indeed are but the fruites of the other : for the dissolving of the band of love , is the root of the disease , and the denying of the expressions , and exercise of love are the bitter fruits growing from that evill root ; So then , he , or they , who ever they are , that do deny to exercise , or with-draw from the exercise of those things , which Jesus Christ hath made to bee both duties , and pledges of love among his people , are truly and properly guilty of the sin of Schism ; the nature of this sin of Schism lying properly in this ▪ that it is against Christian love ; and hereby also you may learne the difference between Heresie and Schisme ; Heresie is a false opinion , which destroyes faith , but Schisme is either an opinion , or practice against charity . The first of them , which is against faith , tends to rend off from Christ the head . The second , which is against love , tends to the rending off from the body ; This for the nature of it . In the next place , let us consider the greatnesse of this sin , and the rather , because in truth , the name and charge is grown so common amongst us , ( as formerly the name of Puritan was ) that many make no account of it , whether they be charged justly , or unjustly with it ; but who ever considers of it , according to the sense of the Scripture , wil find that the sin of Schisme is a most hainous sin ; The greatness of it not easily set forth in words , whether you consider it in the nature of it , or the effects of it . In 1 The nature of it ; its contrary to one of the highest ends of Christs great undertaking , which is , that all his people should bee one , he dyed to that end , to make them one with himselfe , and one with one another , he begged it of his Father , that they should be one ; now this sinne tends to frustrate this great designe of Jesus Christ . And secondly , It is contrary to all the Commandements of Christ , for all the Commands , which he hath given to his people for the ordering of their conversation , himselfe tels us , That the end of the Commandement is love ; 2 If we consider the effects of it , they are most dreadful and mischievous : For first , it is wonderfully dishonourable to Jesus Christ ; for whereas he holds out to all the world , that his people are one house , one body , one city , which is at unity , compacted together , &c. this is a publick confutation of it , makes Jerusalem appeare as a Babel , a City of confusion , a Kingdome divided , wherein is nothing but disorders , and tumults , and the like . And as it is dishonourable to Christ , so it wonderfully hinders and destroyes the edification of the Church , both the edification of them , who make the Schisme , and the edification of them , from whom the rent is made , depriving them of that spiritual good they might , and should receive and supply from , and to one another ; for though Iesus Christ the head , be the only fountaine of our spiritual life , yet it is as true that Christs usuall way of exercising , strengthning , increasing , and perfecting it , is in the fellowship of the body , that by what every joynt supplyes , the whole may be increased ; so that if we weigh it seriously , we must conclude , That as nothing within the bounds of the Church more argues a conformity to the spirit of the Gospel , then the study of unitie , peace , and concord , so few things more argue an opposition to Christs worke , and his peoples good , then this spirit of division . But the third is the greatest question , who are guilty of it ? and before I enter upon this discovery , give me leave to premise this , that in our dayes it is in this point of Schisme , as it was of old in the primitive Church in the first point of Heresie : what opinions the Ancients would make odious , they would brand with the name of Heresie , and thereby sometimes very truths of Christ were condemned , as Heresies ; so it is at this day in the point of Schisme , the Papists cry downe all , who professe Christianity through the whole world as Schismaticks , who joyn not with , and subject not unto the Church of Rome . The Prelatical party usually account all Schismaticks who are not under the Church-government of Bishops ; come among them who are for the Presbytery , many of them call all Schismaticks , who joyn in any other way : the Congregational men , ( as they are called ) have the same esteeme of them who depart from them , and goe into another way : I premise this , only for this end , that you may hence conclude , that doubtlesse sometimes the name is given , where it should not be given . Now let us returne to our Question , Who they are that are guilty ? Answ. Truly with sorrow I must reply , It is a hard thing to say in our sad dayes who is not guilty , as in Common-wealths , where the bands and sinews of Civil government are cut asunder , & no conjunction , or associating of a people into or under government ; Politicians say , that in such times , Every man is at war with every man , every man is an enemy to every man ; so the Lord for our sinnes hath poured this evil upon us , that we lye in confusion , almost every man is divided from every man , and so deep hath the malady taken root , that many are in love with it , and like their very divisions ; and as it is in popular tumults no man will heare any man , but still the confused noyse goes on ; so in truth is it with us , we are not willing to heare of agreement , he is almost an enemy , who would labour a pacification , or reconciliation . The Lord have mercy upon us , our divisions are very great and sad ; but as a generall declaiming against sin , never converted a man from sin , untill he bee convinced that himself be guilty of this or that sin ; so my declaiming against Schisme in generall wil not heal it , until I discover more particularly , who they are that are guilty of it . And to this I answer first negatively , all departure , separation , and denying to joyn in Ordinances from some such , as call themselves Christians , is not Schisme ; the Israelites separation from Jeroboams Calves was no Schisme , if the faith of a people be heretical , or their worship be idolatrous : the Lord bids his servants come out from such a people . I adde further , that although the faith of a Church be sound , and the worship pure for the substance , yet if that Church , or Company , wil presse some such things , which others cannot practise without sin , and which unlesse they will practice ( though against their consciences ) they must be under intollerable persecution , as losse of state , life , &c. or spirituall anathematisme , unjust excommunications , or the like , to with-draw from such a people ( provided that still they will retaine those truths which are held by that persecuting Church , and be ready to perform what Christian duty of love lyes in their power towards them ) this with-drawing is no Schism , it is no more then Christ and his Disciples did to the Church of Jerusalem , and no more then the Lord hath bid his people do , when they are persecuted in one place , to with-draw and flye to another . 2 I answer positively , they who are guilty of the sin of Schisme may be reduced under two heads : Some are guilty of Schisme from their principles of judgement ; their principles of judgement carry them to the practice of that which is a rending of the Church . Others , though their principles of judgement be right , yet are Schismaticall , through principles of a corrupt heart and spirit ; I shall speake to both these , but principally to the first sort . First , all those whose erroneous judgements make them Schismaticall ( as I conceive ) may all be brought to these foure . First , Independency properly so called , is one of the highest principles of Schisme , all such Christians , whether they be single persons or associated bodies , yea , though all the Christians in a Nation , associated into a body , doe looke upon themselves as absolute , and independent from the rest of the Church of Christ , with whom the rest of the Church of Christ hath nothing to doe ; this I say , is one of the highest principles of Schisme in the world : but doe not mistake me , I know there are some called , and branded with the name of Independency , who professe they abhor both the name and thing , I meane such , as conceive that a particular Church hath all power in it selfe , and that no other assembly can authoritatively call them to an account , so as to dissolve their sentences , or excommunicate them , because they conceive , that the government of the Church is not placed in Synods , or in any other Assembly , then that of a particular Congregation ; yet readily acknowledge that themselves are but part of the Church , and ought to be countable to the Church of Christ for their wayes , and that , if upon brotherly counsel given by other Churches , they reforme not , they may and ought to with-draw from all Christian communion with them : whether their way of being countable be right or no I dispute not , only I say , this is not the Independency here intended ; but I meane any man , or company of men , who looke upon themselves , as an intire Civil State , or Common-wealth lookes upon it selfe , how small soever it be ( as in Italy , there are some such , which containe not above one City or two ) yet they count all the world hath nothing to do with them , nor are they to be countable to any other State , no not to the whole world , any further then their owne interest carries them , either for their owne safety , or as they make use of them ; this is true State independency ; so is it here when any persons , or company of Christians looke upon themselves , as totum quid seorsum , as men by themselves , and in their intentions , carry not themselves as parts of the great Common-wealth , accounting it a thing little or nothing materiall , so they professe the Name , and faith of Christ , and serve him , whether they doe it in the communion of the Catholick Church , or out of it , as if they were not persons contained within the whole , or part of the same Common-wealth , this , I say , is high and deep Schism ; the very nature of Christs Church , being one Body , requires , that whatsoever any , whether persons or Churches do in matters of Religion , teaching , or being taught , praying , fasting , Almes-giving , in word , and Sacraments , yea , in beleeving , loving , hoping , &c. should all be done intentionally with relation to , and communion with the whole Church of Christ ; this first principle lies deep rooted , many live by it , though few wil own it . 2 Others are deeply schismatical from principles of judgement , who are so farre in love with their own constitution , or way of Association into Church-Order , that they condemne all the other Assemblies throughout the world , as no Churches of Christ , because they be not modelled and moulded according to the Plat-form of their own particular Church-order , and association . I doe not deny , but it is possible that some of Gods people may have some such great mistakes lye upon them , that they cannot possibly joyne in all Christian ordinances with any congregation in the world : as the converted Christian Jewes , while they were under that apprehension that no man ought to be owned , but he that was circumcised ; I say , as long as that errour possest them , they could never joyn in all Ordinances with the rest of the Gentiles ; and how farre the rest of the people of God should beare with such , and still own them as Christs servants , is a thing worth the studying , but certainly the principle it selfe is most destructive to the unity of the Church . To refraine fellowship and communion with such Churches , or Companies , who professe Christ their Lord , whose faith is sound , whose worship is Gospel-worship , whose lives are holy , unlesse they will come into that very particular way of Church order , which they have pitched upon , is a dreadfull renting of the Church of Christ to peeces ; for if all Christs people in the world are one body , and all thereby bound to have communion one with another , then certainly that principle , which necessitates men to cast off ( it may be ) nine hundred ninety nine parts of a thousand , must needs be dangerous , and Schismatical ; of this none are so guilty , as the Church of Rome , who circumscribe the Church of Christ within the precinct of the Roman Jurisdiction , and cast off all Christians , and all Churches in the East , West , North , and South , yea , cast them off from all hope of Salvation , who subject not themselves to their way . 2. Nor can our rigid Separatists bee any way excused , who censure and condemne all other Churches , whatever their faith , worship , and conversation be , meerly because they are not gathered into Church-order , according to their own patternes . This so strict bounding of our christian communion by outward formes , I humbly conceive hath been a great , and almost generall fault among the Churches of Europe ever since the Reformation : in some Churches , the large forme of the confession of their faith is made the Shibboleth ; without owning , and subscribing to this , without abating of a tittle , no communion to be injoyed ; in other Churches , without conforming to their formes of Prayers , Rites , and Ceremonies in administration of the Sacraments , no communion to be injoyed , in others without submitting to their forme of Church-government , no communion ; and with these , of whom I now speake , without submitting to their manner and forme of gathering into Church-fellowship , none to be owned , or acknowledged to be Churches of Christ ▪ but alas ! how little is to be found in Scripture to bound our fellowship and communion of Saints by any of these things ? In the Scripture , Churches are cryed up or downe , commended and blamed , according as their fundamentall faith was sound , and their lives holy ▪ and I doubt not but one day , we shall all judge those Churches the best , whose substantial faith is soundest , and lives most holy , whether their first manner of gathering were every way regular or not . Suppose that in an Army , the Lawes of that Army were , That none should be prest to serve , but all to come in as Volunteers , that their Officers should bee so and so chosen , and qualified ; now suppose in this Army should be found some Souldiers , who at first were forced in , or Officers , who came corruptly by their places ; suppose whole Troops or Companies of these , who yet being in , prove as good Souldiers , as faithful , skilfull valiant for the Cause , as any other , it may be , beyond any others , think you these would not be owned by the Army , when they should be found such ? Or , suppose in Marriage , at the first the Parties marry , while not of years of discretion , or to please Parents , or the like , yet afterward come to love , and live in their Marriage-relation according to the Word , thinke wee these shall not be owned as Husband and Wife ? so is the case here : Let mee for present suppose these men , or Churches , to whom I speak , to be at their fi●st gath●ring according to the purest patterne ; and let mee also suppose another Company irregularly joyned , it may be forced in ▪ and that also whilst they are ignorant , prophane , &c. and that their Minister also was put upon them ; now if the Lord please to worke upon those effectually , so that Minister and people grow sound in the faith , holy in their lives , pure in their worship , zealous for the truth ; when possibly they who boast of their first joyning , are grown like Sardis , to have a name to be alive , and yet are dead , &c. shal we thinke the Lord Jesus wil not owne the other before themselves ? yes doubtlesse , and so should all his people ; give me leave to adde one thing more ; That the notion of making the first gathering of people into Church-fellowship , to be the rule to direct us with whom we may joyne , or not joyne ; this I say , may make us refuse some Churches , upon whom are apparently seen the Scripture - Characters of a Golden Candlestick , and imbrace communion with others , only upon a humane testimony or report ; for in that Church above mentioned , I may see a visible profession of soundnesse in faith , and holinesse there ; in the other , men only tell me , the first were not orderly gathered , and the others were ; to conclude this branch , this principle of renouncing all Churches for want of a supposed orderly gathering , or for want of some such desirable perfection , which themselves injoy , is so dangerous and schismatical , that I feare not to say ▪ that it is more lawful to have a Church-standing in the corruptest Church in the world , where salvation and life may be obtained , by the doctrine held out , and the way profest in that Church , though there should be very many frailties , and corruptions amongst them , then with that company , how holy soever it seemes to be , that wil necessitate such as joyne with them , to renounce communion with all the rest of the Body of Jesus Christ upon earth . Thirdly , another principle of Schism , and which I conceive to be of larger , and of farre greater extent , and may make a fairer plea for it selfe , then yet any named , is , that which shuts up many servants of Christ , that they cannot joyne , nor afford Christian communion unto others for some particular errours found in their profession of faith , or some frailties found in their conversation . I say , that principle which makes the servants of Christ deny communion to them , to whom Christ wil not deny communion , to interdict communion with them , with whom Christ doth not interdict communion , is a renting principle . Conceive my meaning in a plaine comparison . Suppose in a Corporation , there were some rules given by their Charter and Founder , concerning their infranchizement , that whosoever is so , and so qualified , shal be a Free-man ; if that Corporation , or any number shal deny freedome to any so qualified , or shal disfranchise any for any offence , for wch the Charter whereby they all stand , doth not warrant them , they are guilty of rending their Charter , and they usurpe a power not given them by their founder ; so is it in the Church , let me give a few instances ; Take the Churches in the Apostles time , some of them did think it utterly unlawful to eat any meat that had been offered to an Idol , some did think all days were alike , some thought that it was utterly unlawful to eat any thing , but herbes , &c. Suppose now that the number of those , who held these opinions , should have gone to the rest of the Church , and said , You are too lax in your principles unlesse you will renounce that carnall , ungodly liberty , which you take , to eate in Idols temples , or to eate meat that hath been offered to an Idol , &c. we professe we must renounce communion with you , they had been Schismaticks in doing so . If on the other side the Church had called them , and said , You by your strict opinions cut short the liberty Christ hath purchased for us by his bloud , unlesse you lay aside these conceits of yours , we cast you out , then the Schisme had laine on their part ; because the Charter of Christianity hath provided , that for these things the people of God should not rent one from another , but bear one with another , that thereby they might heale one another . Come a little nearer our own times , Take the Reformed Churches , as now they stand , all the Churches of France and Geneva , though they be sound in their faith , yet generally they are against the divine institution of the Lords day . Goe to Helvetia amongst the Switzers , generally the Churches there are against all Divine-right of any Church-government , and require nothing but the help of the Magistrate to keep their people in order . Go from them , if you wil among the Lutherans , among them are many ( as we judge ) dangerous opinions , the Arminian points , and besides them , Consubstantiation , and the ubiquity of Christs body , and the like . The like might be said in many particulars of the Swedes and Danes ; all these Churches being sound in the fundamentals , and owned by Christ , ought also to own one another ; there are indeed some doctrines , wherein if men or Churches be not sound , the Lord Christ wil have nothing to do with them , or if a Churches worship be Idolatrous , the Lord Christ wil not hold communion with them , but there are some errours in doctrines , and corruptions in conversation , for which ( though Christ like them not ) he doth not reject them ; apply this to our purpose . At this day the Socinians deny the Deity of the Lord Jesus Christ , the Deity of the Holy Ghost , the Trinity of Persons , they deny that Jesus Christ hath merited , or satisfied for his people , these doctrines overthrow our Christianity , and we count the holders of these to have nothing with Christians in common , but only the name , therefore we renounce them . The Papists also , besides some fundamentall errours , as justification by the merit of our owne workes , &c. are most abominably Idolatrous in their worship , and the Lord therefore bids us come out from them ; but take all the rest of the Churches of Christ in Europe , and I humbly conceive that we ought , and must owne them to be Churches of Christ ; and therefore when the Calvinists , and the Lutherans had had many disputes , to see if they could fetch off one another from their principles , and could not do it , the Calvinists even the holiest , and learnedst of them , such as Calvin , Beza , Martyr , Zanchy , Vrsin , Pareus , have offered to owne them as brethren , as Churches of Christ , and would have been willing to heare them , to receive Sacraments with them : the rigid Lutherans refused it , and cry out , From communion with the Calvinists , Good Lord deliver us : Now say I , the Schisme was on the Lutherans part : if the Lutherans had offered it , and the Calvinists had rejected , the Schisme had laine on the Calvinists part . Bring it yet nearer , many of these opinions are got in among us , especially about free-will , Infant-baptisme , formes of Church-government , &c. and we should not refuse communion with any of them ( supposing their lives unblameable . ) If they will hold communion with us ; I say , if they will , for ordinarily erroneous persons are proud , and must have all mens sheaves bow down to theirs , and will close only with teachers and companies according to their owne lusts , but if we in a spirit of Christian love would have peace , and they refuse it , then both the errour and schisme lyeth at their doore . But against all this , it may be , and is objected : What a speckled bird would you make a particular church ? Suppose the church you should be an Officer unto , should be such a medly , of some holding the morality of the Lords day , some denying it , some for Infant-baptisme , some condemning it , some like the Presbyterian-government , others are for the Episcopal , others like a Congregational better then either of them ; some would have their children baptised , others are utterly against it , some of them Calvinists , some Lutherans , to have a Church made up of all these , would not this be a reproach to you to be a Pastor to such a flock ? To which I answer ; what reproach would it be to me to be Pastor of such a Church ▪ as Jesus Christ is a head of ? If the Church of Christ , wherein his Spirit rules , to whom he is a head , and which shal be saved , be made up of all these , what reproach ( if prejudice did not blinde mens eyes ) could it be to any of us , to have such members to be members of our Congregations ? But doe you then intend a toleration of all these opinions ? would you have Lutherans , and Anti-sabbatarians , Anabaptists , and others tolerated among us ? I answer first , what the Magistrates office is about toleration , or non-toleration , I have nothing to doe to meddle with at this time ; my doctrine confines me to speake only of Church forbearance , and upon that account . I answer , if by toleration , you meane an approbation of these , God forbid , we must approve of no errour , we should all seeke to make one another imbrace every truth of Christ ; But if by toleration you meane a not cutting them off , unlesse they lay downe their errours and renounce them , that indeed I plead for , we should hold Christian communion with them for Christ thus beares with them , and will have us beare one with another ; and as it is in our naturall body , if a man have an ulcer in his hand or his leg if ordinary medicines wil not cure it , he wil wait till the strength of nature work out the humour , or till by the providence of God , he can light of some more happy medicines , then yet have been propounded , but he will not cut his hand or his leg off , so long as it may be any wayes usefull to him ; so is the case here . Thirdly , Some will yet object , indeed if you meane to bear with them for a while , till the truth hath been set before them , that they have all meanes of conviction , it wil be granted ; but suppose all paines have been taken , the truth hath been propounded , they have been reasoned with , and they still hold the same , then they may be judged obstinate and self-condemned . I answer plainly , faith , as it is the imbracing of any particular truth is as well the gift of Gods Spirit , as that faith whereby we receive Christ for our Saviour , no wisdome , or rhethoricke of man can ever make a man receive the faith of any one doctrine of Christianity , till Gods Spirit inable him , and it is a far easier matter to non-plus a man in disputing , then it is to clear his understanding , and inable him to receive a truth ; and when such persons do appeal to the searcher of hearts , that it is meer want of light which hinders them from being of one minde , our Christian love ( which ever judgeth the best ) should rest satisfied , especially when their lives are unblameable , we must not take upon us to be Lords of their faith ; and therefore after many disputes and conferences between the dissenting Churches in Germany , when they were not able to dispute one another out of their principles ( as I before noted ) the Calvinists propounded to hold an amicable Christian communion one with another ; and if in a fair debating way they could afterward satisfie one another , well and good , in the meane time they would wait , till Christ would give more light : and upon this account , the Calvinists and Lutherans in Polonia doe at this day live in concord , both of them retaining their opinions . And in truth , we all professe to doe the same toward them ; for I hardly know any amongst us , but confesse the Helvetians , Lutherans , &c. are true Churches , notwithstanding their errours : Now ( say I ) shal a company associated in such , and such opinions , bee counted a true Church ? and shal not a particular man , who holds the same points , be counted a true visible member ? or shal we hold communion with them in Germany , and shal we deny it to our brethren in England ? God forbid , that the exercise of our Christian charity , and communion should vary , according as Regions vary . If whole Churches be owned , because of their faith and holinesse of life ( notwithstanding their errours ) to be true visible Churches , then one man that hath those errours , may goe for a true visible Christian , because of his faith and holinesse . And in truth they who are the brethren of our elder brother , are our brethren , wil we , nil we , and we shal repent , if we use them not as brethren . Yet againe , it wil be said , but Paul did wish they were all cut off that troubled the Galatians . I answer ; But mark who they were , they were such who brought such a doctrin that he profest , if they imbraced it , Christ would profit them nothing ; they , who would set up a new Christ , a new way of salvation , to seek justification by their own works , he prayed they might be cut off , but he never wished it for errours of a lower nature . But lastly , some may yet demand , and say , What if they who hold such Opinions , joyn in communion with you , and in your communion make it their worke and practise ; ( for errour is very Pragmatical ) to draw all the rest of your company into their errors , and labour to infect all ; yea , to put all into flames of division and confusion , unlesse they can prevaile . Shall we indure to see our brethren , and our people before our eyes drawne into errors , although those errors , it may be , are not fundamentall ? I answer ; First , I know no great hurt for men to be permitted modestly , and humbly to debate among their Brethren the things wherein they differ ; But , Secondly , I answer ; If men , who hold differing opinions in these lesser points , can neither be content to follow Pauls counsel , to have their faith , in these , to themselves before God , nor modestly propound their arguments , and grounds , and so be quiet , but must make it their work to draw ( it may be ) weak ones , into doubtful disputations , and thereby take them off from the study and prosecution of more weighty things ; I can bee no Advocate for such people , if they judge the spreading of their opinions to be such a duty , that they take themselves bound in conscience , to do all that is possible , to draw all others in to them ; I know no remedy , but such people must be contented to with-draw , and joyne with such Churches , where their opinions are received ; for it cannot be conjectured that in any Society , of any nature , men will be quietly tolerated , who shall professedly be boutefues , and kindle-fires , to disturbe their peace , and alwayes putting them into flames . Suppose a man were of Erastus his opinion , that there is no Church-Government by Christs appointment , and yet withall should joyne in a Congregationall , or Presbyterian way , and they also willing to joyne in Church-Fellowship with him , as knowing his errour not to be fundamentall , if this man will now make it his worke to draw them off , from what they beleeve to be Christs Ordinance , and their duty , that they must either all yeeld to him or enjoy no quiet , this I say will prove intolerable ; thus also it is in Civil associations . Suppose in any Corporation , where a Court of Aldermen , or Common-Counsell should bee Judges , if the major part judge any Cause before them , and the residue , who judge otherwise , wil not be content to sit downe , but be alwayes quarrelling , and calumniating the rest , charging them to be erroneous , or unrighteous Judges , such unquiet and turbulent carriage over-throws all , and is not compatible with humane Society . Beloved , I beseech you pardon me , that I have been so long upon this third Branch , for I confesse it is deeply settled upon my spirit , that were this rule received , it would have a great influence upon the healing of our divisions ; I know indeed , that many learned and holy men think otherwise , and doe conceive , that their zeale for Christs truth must not suffer them thus far to tolerate them , who hold errors derogatory to the truth of Christ ; but I humbly conceive that zeale for Christs truth should never use other meanes to preserve Christs truth , then Christ himselfe hath appointed ; zeale to preserve Justice , and Righteousnesse , and to punish disorders in a Common-wealth is very commendable , but yet that zeale would not be commendable in a Magistrate , who should hang a man for such a fault , for which the Law hath only appointed the house of Correction , or Whipping-post . Let us confine our selves to Christs rules , and then let our zeale burn , as hot as may be . Fourthly , There is yet one sort more , and they are such , whose principles carry them to separate from particular Churches for light causes ; suppose some defects , or some miscarriages in their Church-government , it may be , some too great connivence at unworthy or scandalous persons , or it may be some defects or miscarriages in their publick administrations . I say , the renting off , and departing from particular Churches for such causes , as these , wil be found to be but Schism , to separate from Churches , from which Christ doth not separate , is schismatical ; now it is cleare in the Scripture , Christ Jesus owneth Churches , who are defective in many things , and if , as I said before , Churches should bear with particular persons in their errors , certainly particular persons should bear with Churches ; and therefore when a Churches faith is sound for the substance , and their worship Gospel-worship , though their Government be not perfect , and other defects found among them , we must not separate ; and separation from them is the more unjust , if that Church bee seeking for light , and willing to be informed ; I grant , there may bee slitting from one Church to another , for greater edification , which is without condemning that Church , they slit from : but separation from a true Church for want of some desirable perfection , is a fruit of this bitter root of Schisme , because it rents where Christ rents not ; for if we looke into the Scripture , we shal find there were Churches , who had many errours in Faith , others disorderly in their Worship , others had many among them loose in their conversations , but not one word of the Holy Ghosts counselling the Lords people to with-draw from them , or to go and gather into a body by themselves ; they are often called upon to do what they can , to heale them , but not one word of separating from them , or with-drawing from them ; indeed we sometimes read of some , who separated themselves , but we may also read in the same places , what sad brands the Spirit of God gives them ; and should it bee lawful for every errour , and every miscarriage , or for the want of some desirable perfection thus to rend off , we must rend , and rend , and rend , for ought I know , to the end of the world , and the union and communion of Christs people would come almost to nothing ; whereas he would have all his throughout the world , as they injoy communion with himselfe , so to injoy ( as their occasion and need requires ) communion with all his Saints ; now such limitations and restrictions , as these are , make such a communion impossible ; I am veri●y perswaded , that were the union and communion of the people of Christ rightly knowne , there is no Saint in any part of the world , but where ever he comes , might demand upon the profession of his faith , and his voluntary subjection to the Gospel , his right in the Ordinances , hear the Word with them , pray with them , receive the Sacrament with them ; I say onely upon that ticket , that hee professeth that faith , which is the common faith of Gods people , and while hee is with them , walkes according to the Gospel rule ; now where mens principles doe shut them up , after the manner I have been treating of , these things are not practicable . I shut up all this discourse , concerning all these , who are schismatical through erroneous judgements , with this briefe corollary ; The communion of Saints one with another is not only a priviledge , but a duty injoyned by Christ , he hath not left us at liberty to chuse with whom we wil hold communion , and to refuse whom we lift , no ; as ever wee wil appear before him with comfort , wee must hold communion with those , who professe his name , and labour to keep with them all , the unity of the Spirit in the bond of peace . Now , as these are schismatical from erroneous judgements , so there are others from principles of a corrupt heart , I shall only name them , and indeed naming them is sufficient to convince them , for no man dares take upon him to justifie them , yet named they must be , for they are as mischevious as the others . First , therefore all selfe-lovers , and selfe-seekers , with whom all others in their affections and spirits are regarded , onely as they can make use of them ; we know that if the members of the body were thus affected , the whole body would soon perish . Private-wealths-men , are never good Commonwealths-men ; Paul exhorted the Saints not to looke upon our owne things , but every man on the things of others , else it is impossible , but we must divide from them , as our private interest leads us : This self-seeking ruined and overthrew Carthage , and the other , of seeking the publick-weale , built up Rome , and so is it in our great , and spiritual Common-wealth . Secondly , All proud , insolent , arrogant , high-minded men , who must have rule , and beare sway where ever they come , or who use to despise and contemn others , I have no need of thee , full of themselves , and sleighting of others : This spirit of pride is a cursed root bringing forth heresie , schisme , contention , and every evil work . The first rent which ever was in Gods family , was the pride of the Angels , and ever since it hath born the like fruit ; examples are innumerable , Cain , Esau , Corah , Dathan &c. Thirdly , All quarrelsome , railing , froward spirits , who upon every dissent from them in any opinion , or in matters of conversation , fall into railing language , branding others with odious terms , seeking to make them infamous and hateful : railing never cures errour , or infirmity , but keeps division open , and makes the breach wider ; truth and love joyned together may work great things , but truth and bitternesse can do little . Fourthly , And so are all busie-bodies , who must have an oare in every mans boat , who cannot be content to keep within their owne calling , but as the Apostle expresseth their nature in this Text , are wise , or thinke more highly of themselves then they ought to think ; all these polypragmatical spirits , which delight to be Bishops in all mens Diocesses , are dangerous persons , nothing more divides or rends the body , then when the members keepe not to their owne worke . And fiftly , All factious people , who , where ever they come wil be making parties , ( though it may be ) they draw them not into a new Church , yet divide into several parties , some for Pauls , and some for Apollos , and some for another , and all that is but to make themselves seem some body , and serve their own bellies . Paul often complains of such kind of men , these carnal men made the schisme in Corinth , of these he admonishes the Romans , Mark them , who cause divisions and offences , contrary to the doctrine , which you have learned , and avoid them ; for they that are such , serve not our Lord Jesus Christ , but their owne bellies . A very sad sentence . Sixtly , and lastly , All they , whose spirits carry them to foment and cherrish such , as make rents and divisions , who not onely bear with such , as we would bear with a disease , so bear with , as yet to lance it , and seek to cure it , but delight in them as to make them the men of their counsel and confederacy , and thereby doe harden them in their way , expose themselves unto snares , and occasion others who are weak , to incline to these dividers , all these , some from one principle , others from another , help to rend and divide that body , which Christ would have preserved in unity . I have thus far , according to my weaknesse , discovered to you the true causes , and in part the instruments of our woful divisions , which have made the Church of Christ present it selfe such a rueful spectacle , as it is at this day : what remaines , but only these two things ? First , That we all lament this , and mourn for it . Secondly , That we all labour to help to cure it . First , That we all lament it ; I confesse our divisions in opinions are very sad , but our divided affections are sadder : were our spirits united , the spirit of love would have such a power upon our hearts , that when we had once learned to follow the truth in love , truth and love would carry all before them : Ah , that God would teach us to lay it to heart , and to mourne , that wee should be as so many Ishmaels , our sword against every man , and every mans against us . Beloved , we little consider how precious the peace of the Church of Christ ought to be , even more precious then our lives ; we little consider how dishonourable our divisions are to Jesus Christ , making his Jerusalem appeare as Babel , a disordered and confused heap , when he dyed to make us one , and prayed to his Father that we might be one , we thus to expose his body to be a scorne and reproach , is very sad . We little consider how pleasing our divisions are to Satan , who prevailes upon our hearts , while we thus furiously busie our heads ; nor how pleasing are they to our common enemies , who , no doubt do secretly foment them , that thereby they may destroy us ▪ and get the rule over us ; our divisions and sub-divisions are strong weapons in their hands against us . Little doe wee lay to heart these things ; if wee did , our hearts would bleed in secret for them ; and I humbly beseech you , let these things be to us for a lamentation . And secondly , Labour to heale them ; Beloved , it must be done , Christ wil have it done , he wil compel us to it , he wil beat us into one , or he wil beat us til we are none ; he wil not bear long , if we remaine as we are , and therefore let all Gods people first pray earnestly for it , Oh pray for the peace of Jerusalem , intreate the Prince of peace , and the Spirit of peace to grant us peace , to heale our divisions , to raise up healing instruments , make it our supplication every day , that our Lord , the good Samaritan , would poure in oyle and wine , and bind up these our woful rents , he , and he alone can doe it . I read , that when the divisions in Germany about matters of Religion , were extream hot and fierce , the Emperor Charles the fifth made a decree , called the Interim , that there should bee common and publick peace in Germany , and none to make war upon other for the cause of Religion , but that Christian amity should be practised by all until a free and general Councel should be called : Oh pray to Christ for such an Interim , that we might not quarrel , but live in love , untill himselfe reveale such light , as wil make his people all of one minde ; Charles made the Decree , but could not give the heart : our Lord can give the Decree and the heart also . Follow him with this Suite . And secondly ; Let us not onely pray , but let us labour to promote it , and let us to this end , examine our owne principles , and let us count no principle , no affection , no disposition of spirit worth the keeping , which wil not let us bee one with them , with whom Christ is one , and let us beleeve , that while we are in this world , we shal all of us know in part , and but in part ; beleeve in part , and but in part ; let us never expect to finde in this life , all who agree in fundamental truths , to agree in all other truths ; and let us beleeve , that though every truth of Christ be precious , and worthy to be contended for , yet every truth is not necessary to salvation , nor necessary to be found in all , with whom we ought to hold and exercise Christian communion ; many meats , which are whole some , yet cannot be relished by all , with whom we may sit at the same table ; while we are here , we shal often see cause , to differ in our judgement about many precious truths , but wee shall never see cause to differ in affection from those whom Jesus Christ loveth . Certainly , I may love , where Christ loves ; and I may imbrace , where Christ imbraceth ; and I may not interdict , where Christ doth not interdict , and wee may , and ought to bee of one heart with them , with whom wee cannot be of one minde in all things ; the time is coming when we shal be of one minde . Luther and Calvin are of one mind in heaven , while their Disciples wrangle on earth : at which day he will appeare with more comfort , who beares and forbeares with his weak and erring brethren , then he is like to do , that loves not his brother ; sure I am this is Pauls counsel , who said , Whereto we have attained , let us mind the same things , and if any be otherwise minded , the Lord will reveale it to him in his due time . And therefore I conclude this Use with that speech of the Apostle , Above all , put on love , that is the band of perfection , and let the peace of God rule in your hearts ; I meane that peace the Lord Jesus Christ is the Authour of , let that rule in your hearts ; The Greeke word signifies , let it bee as the Officer the Greekes had in their solemne Games , who determined and quieted all differences , in all strifes and contentions , to whom he gave the Palm , that quieted all the rest ; So let the peace of God be such a brabeutes , let it rule in our hearts . And the Spirit of God presseth it there upon this very ground , because we are called thereunto in one body . We are brethren , let us not strive , or if we do contend , let us contend who shal be most holy , who shal love most , who shal beare most one with another , till that blessed day come , when Christs light shal shine so perfectly upon us , that wee shal be all of one minde , and one heart in all things . Thus much for the first great duty , That Saints are all one body , therefore there should be no schisme , no divisions among them . The second is , That all the members should have the like care one of another ; that is , they should not onely love one another , and study to bee at peace one with another , but they should all sympathize one with another , if one be honoured , all should rejoyce ; if one suffer , all the rest should mourn , yea , they should all account themselves but as Stewards for the good of all , and expresse this in using all their talents for the good of the soules of all , and the bodyes of all , each within the compasse of his owne calling , and especially in the particular Church , where the Lord hath set them ; These things are of great concernment , and for daily use , and therefore most worth the handling ; But I suspect I have already presumed upon your patience . Consider what I have said , and the Lord give you understanding in all things . FINIS . Notes, typically marginal, from the original text Notes for div A52054e-320 Introduction shewing the coherence and scope of the Text . Ephes. 4. 16. The generall Doctrine propounded . The Church is Christs body . And explained And proved out of Scripture 1 Cor. 12. 12 ▪ &c. Vers. 7. Vers. 12. Vers. 13. Eph. 4. from 1● . to 16. opened and explained . Wherein the comparison stands between the Church and a natural body The union of the Saints one with another . 1 Cor. 12. 15. 22 , 23 , 24. Quest . 1. Ephes. 4 4 , 5 , 6. opened . Heb. 6. 18. Iude 3. 1 Cor. 8. 5. Gal. 6. 16. Titus 1. 1. 2 Pet. 1. 2. Quest . 3. What are the bands of this Union ? Answ First , The Spirit of Christ teaching and ruling them all . Esai 11. 6 , 7 , 8. Ezek , 11. 19 Ezek. 36. 27 2 Band , the grace of love . 1 Cor. 12. 31 ▪ and cap. 13 Col. 3. 14 Ioh. 13 , 34 , 3● ▪ Ephes. 4. 16 3 ▪ Q. How is it then that the Scripture speaks of many Churches , if all are but one Church Answ. Application . 1 Instruction Therefore this communion of Saints is that brotherly good fellowship , Prov. 1. 14. Esa. 56 , 12. Psal. 2. 2. 1 Joh. 1. 3. 2 Instruction . Therefore none are true members of this Church but regenerate men . 1 Joh. 1. 3. 3 Instruction . Therefore the most usefull Christians are the most noble members . 2 Use for exhortation . 1 Therefore there must be no Schisme in the Church , 1 Cor. 12. 25. What Schisme is . 2 The greatnesse of the sin of Schisme . In the nature of it . Eph. 1. 10. Joh. 17. 21. ● Tim. 1. 5 2 In the effects of it . Eph. 4. 16. 3 Who are guilty of it , Who are guilty of the sin of Schisme . Answ. 1. In generall most Christians this day are guilty of it . This opened more particularly . Negatively . All separation is not Schisme , such as are Schismaticks , who separate from Hereticks , or Idolaters . Or from persecutors . Some are schismaticks from principles of an erroneous judgement , some from principles of a corrupt heart . Schismaticks from corrupt judgement are Independents properly so called . 2 All who renounce all other Churches because not of their own manner of constituon . Of which the Papists are most guilty . 3. All who refuse communion with persons erring in points not fundamentall . Rom. 14. 3 , 4 , 10 , &c. First objection against this third branch . Answ. Object . 2. Answ. Object . 3. Answ. Object . 4. Gal. 5. 12. Answ. Gal. 5. 2. Rom. 14. 22. 4 They are Schismaticall who separate from true Churches for light cause● . Heb. 10. 25. Jude 19. 2 Some are Schismaticall from principles of a corrupt heart . 1 As self-lovers and self-seekers . Phil. 2. 4. Plutarch . 2 Proud and high-minded spirits . 3 Quarrelsome and railing spirits . 4 Busie-bodies . Rom. 2. 3. 1 Pet. 4. 15. 5 All factious spirits . 1 Cor. 12. Rom. 16. 17. 6 All who delight in the society of Schismaticks . Exhort . 1. To lament our divisions . Ephes. 1. 10. Iohn 17. 2● . Exhort . 2. To endeavour to cure them . 1 Pray for it . Phil. 3. 15. Col. 3. 14. 15. Vse 2. The members : to have the like care one of another . 
A65268	----	A sermon touching schisme, lately preached at St. Maries in Cambridge by R. I. Watson ... Watson, Richard, 1612-1685. This text is an enriched version of the TCP digital transcription A65268 of text R22989 in the English Short Title Catalog (Wing W1095). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 61 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65268 Wing W1095 ESTC R22989 12492472 ocm 12492472 62399 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65268) Transcribed from: (Early English Books Online ; image set 62399) Images scanned from microfilm: (Early English books, 1641-1700 ; 249:E128, no 9) A sermon touching schisme, lately preached at St. Maries in Cambridge by R. I. Watson ... Watson, Richard, 1612-1685. [4], 35 p. Printed by Roger Daniel ..., Cambridge (England) : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Ephesians IV, 2-3 -- Sermons. Schism. A65268 R22989 (Wing W1095). civilwar no A sermon touching schisme, lately preached at St. Maries in Cambridge, by Ri. Watson fellow of Gonvile and Cajus Colledge. Watson, Richard 1642 11312 37 275 0 0 0 0 276 F The rate of 276 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-01 Ben Griffin Sampled and proofread 2005-01 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Touching SCHISME , Lately Preached at St. Maries in CAMBRIDGE , By RI . WATSON Fellow of GONVILE and CAjUS Colledge . ROMANES 16. 17 , 18. Now I beseech you , brethren , mark them which cause divisions , and offences , contrary to the doctrine which ye have learned , and avoid them . For they that are such serve not our Lord Jesus Christ , but their own belly , and by good words and fair speeches deceive the hearts of the people . Printed by ROGER DANIEL , Printer to the Universitie of Cambridge . 1642. And are to be sold by William Graves , Book-seller in the Regent-walk . To the Worll . my very worthy friend , and much honoured Patron , Mr. RICHARD CAMDEN . Sir , SAint Augustine and divers reverend Fathers of the Primitive Church , because there were many hereticks in their time , writ themselves and advised others of competent ability to write against Heresie . We have alike reason in these our dayes , and , if the mouthes of our grave Ecclesiasticall Worthies could breath through the iniquity of the times , might from them too assuredly have alike encouragement to preach against Schisme . My apprehension hereof first incited me to a rationall discussion , which at length concluded in this resolution , That my silence ( how inconsiderable soever ) should not intitle me to the least interest in betraying the Church to either of her two homebred prevalent enemies , Blind Ignorance or Obstinate Malice . The successe which my endeavours herein found by this Academicall performance ( if my friends tongues translated aright the language of their hearts ) being as beyond its desert , so , I truly and ingenuously confesse , beyond likewise either my expectation or hope , could be but a mean , if any incentive to this my farther publication of it ; whereby it may meet with a different character from that which their charitable impression at first afforded it . For I 'll not go about so to captivate the judgements of my candid auditours , as to chain them to their first conceiv'd opinion . I know the eye is a lamp which often lights the understanding to the discovery of some errours formerly lost in the labyrinth of the eare . Things approv'd when heard may undergo a contrary most just , because more deliberate , censure in the reading . What motives soever I had ( such , it may be , as imposed rather a kind of necessity then gave me satisfaction ) I desire to conceal . The reason of my dedication to your self ( my many and great Collegiate obligations engaging the choycest of my future endeavours in a higher discharge ) needs runne no hazard of your various conjecture , being my desire to imploy it as a thankfull acknowledgement of your first Christian grace vouchsafed me at the Font , seconded by your pious most carefull performance of that charge the Church there gave you of my non-age , and still continued by your most frequent ample accumulation of favours , which shall hereafter upon the emergence of any farther occasion be most duly commemorated by Your ever-obliged servant and dutifull Godsonne , RI . WATSON . Ephes. chap. 4. vers. 2 , & 3. With all humblenesse of mind , and meeknesse , with long-suffering , forbearing one another in love : Endeavouring to keep the unitie of the Spirit in the bond of peace . PYthagoras , that old Samian Philosopher , who ( as Justine Martyr records ) was wont to veil and disguise his opinions under dark speeches and mysticall symbols , having made Unitie the originall of all things , and the cause of all good that is in the world ; the Father takes not his words for his meaning , but under the allegoricall veil of that Unitie discovers an undivided Deitie : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith he in his Cohortation to the Grecians . As if that and God were so inseparably linked together , that the thought of man , although suggested but by the dictate of nature , could not possibly part them asunder . In like manner , S. Paul in this chapter exhorting the Ephesians to the endeavour of keeping the unitie of the Spirit in the bond of peace , after he hath told them , There is but one body , meaning of a Catholick Church howsoever dispersed over the whole earth ; But one Spirit , of a God informing and giving life to every member thereof ; But one hope of their Christian calling ( as if all this Unitie were but to usher in a single Deitie ) he concludes all with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , There is one God , vers. 6. Yet before he gets up to this , he binds the Ephesians in a bond of union with that triple cord , wherein their whole Christianity was twisted , which could admit of no separation at all , unlesse they would seem to dissolve their profession : There is one Lord , whom Christians obey , and therefore no distraction by service , There is one faith , whereby they believe , and therefore no division by Creeds ; There is one baptisme , whereby they get entrance into the Church , and therefore no distinction by initiative grace . And these three are more peculiarly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that Trinitie of Vnities , wherein God , by the ministery of S. Paul , appears to his Church , as it were in the shape of three Angels , as once he did to Abraham and Sarah , to put her in mind of that conjugale foedus , that league of love between her and her husband , whereby she may fructifie and bring forth an Isaac , a child of joy , peace , unity , and concord , wherein may all the earth be blessed . Or , to speak plainly , They are a triple motive to that Christian duty enjoyned in my text , a serious endeavour of preventing Schisme , of preserving Peace and Unitie in the Church . There is a two fold firmament , saith a reverend and learned Prelate of our own , Firmamentum Coeli , & firmamentum Ecclesiae ; one of heaven , and another of the Church here upon earth . Now as we reade in the history of the Creation of two great Luminaries ordained by God for the ornament and benefit of that , so saith he , is the like number appointed for the convenience of this : Sol & Luna , Regnum & Sacerdotium ; There the Sunne and the Moon , here the Kingdome and the Priesthood . And as for preserving the entire lustre of the Moon is required a continuall influence of light from the Sunne ; so likewise to maintain the Sacerdotall Dignity , a perpetuall emanation from the Regall Authority : Nam ubi semel tollebatur sceptrum Iudae , profanabatur & Levi sacerdotium , When once Juda's scepter 's departed , Levi's Priesthood 's presently profaned . And thus farre the parallel holdeth very well . In one thing it faileth , or rather exceedeth , That whereas the Moon repayeth no tribute , nor ( for ought we know ) conferreth any thing to the ornament or benefit of the Sunne ; here it is otherwise , where the Regal rayes transmitted to the Priesthood reflect on themselves , and ( beside that in the end they double the lustre of that glorious body from whence they proceeded ) contract such an influence in the reflection , as conduceth much ( if not to the being precisely taken , at least ) to the happy and well being of the same . Wherefore these two , like Eros and Anteros in the Fables of the Poets , are sick or well both at a time . There is a double cause of their distemper ; Rebellion in the one , and Schisme in the other : which two too often engender , and endeavour to beget some strange monster , the seed of which must needs be the subversion of Monarchicall government in the State , Episcopall in the Church . The later of the two , which is Schisme in the Church , is chiefly aym'd at in this place by S. Paul : the prevention of that , the duty in the text , Endeavouring to keep the unity of the Spirit in the bond of peace . There shall be some resemblance between my manner of handling these words , and the thing it self implied in the same . And therefore of them I will make no ominous division , which intend a happy and successefull union . Nor will I deal much with them by themselves , but wind them into my discourse on the former in the second verse . Wherein I shall follow Aquinas his method , who , out of the connexion they have both together , hath well observed foure vices which concurre to the production of Schisme , and foure opposite vertues , whereby it is easily crushed in the wombe , and becomes abortive . The first is Pride , and to that is oppos'd Humilitie , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with all humblenesse of mind . The second Anger , and to that is opposed Meeknesse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with meeknesse . The third , Impatience , to that Patience , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with long-suffering . The fourth and last is Inordinate zeal , the opposite vertue to which is not expressed , but implied , as he thinketh , in the subsequent words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , supporting one another through love . Of all these in their order . First of Pride . What S. Hierome said of Hereticks , is very true of Schismaticks , Matrem habent iniquitatis suae superbiam , dum semper altiorase scire jactitant & in Ecclesiae contumeliam debacchantur , They have Pride the mother of their iniquity , while they alwayes boast of their transcendent knowledge , and rage to the contumelie and reproch of the Church . Which made Irenaeus joyn them together , Scindentes , & clatos , & sibi placentes , Schismaticks , proud , and self-pleasing men . These are they , whose private opinions must stand in equipage with the determinations of Generall Councels , the unanimous consent of Primitive Traditions ; nay , the Scripture it self must strike sail to their judgements , and admit of none but their vain glosses , and absurd interpretations . This for the Doctrine . As for Discipline , since they cannot by their double diligence find our Mother the Church so strait laced , as to be restrained to either precept or president ( I mean not in her Episcopall Government , which being established , as we suppose , by Divine right , the whole Army of their Presbyteriall arguments will scarce be ever able to move , much lesse to evert ; but ) in prescribing ceremonies , things indifferent in themselves , and wholly left to her pious judgement in a legall Synod to alter , increase , or diminish , according as the different circumstances , incident to her state and condition , may dictate convenient ; they feign to themselves a peculiar familiarity with God , as Numa did with his goddesse Egeria , and think the Church is bound to believe them , and , out of a reverend esteem thereof , confine her practice to their prescriptions ; not one of which but they all hugge as close as ere Ixion did his Juno in the Fable , being none of the true Juno indeed , no goddesse descended from heaven , but a mere cloud of their depraved fancie and proud conceit . I have read of Socrates , That when the Oracle of Apollo had pronounc'd him the wisest of men , though his reverence was such to his god , that he would not plainly give him the lye , yet was his modestie likewise such , and mean conceit of his own worth , that he would not take it in terminis to himself : and therefore indifferently to preserve both , he gave this reason of Apollo's Oracle , Quòd hoc esset una omnis sapientia , non arbitrari se scire quod nesciat , Because this was the onely wisdome ( and to this he could lay a most just claim ) not to suppose he knew that , whereof he was ignorant . I wish these men were of Socrates his mind ; or if not of his , because an Heathen , of devout Anselm's , whose speech it was , Quanto ampliùs quis superbiâ involvitur , tanto lucem veritatis minùs intuetur , The more a man is involv'd in pride and self-conceit , the lesse he beholdeth the light of truth : Or if not of his , because a Bishop , at least of our blessed Apostle S. Paul's , 1. Cor. 8. If any man think that he knoweth any thing , he knoweth nothing yet as he ought to know . Surely then they would humble themselves and become obedient , laying the same ground to theirs as S. Basil did to the obedience of his cloyster man , A perswasion of a possibility to learn from their Superiour , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the knowledge of piety and sanctity , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not asking the reason , but performing the duty of the command . For , as Origen saith of the Ecclesiasticall observations of his time , Some such there are as must necessarily be practised by all , though the reason of their injunction be not clear to all . He instanceth in two : Kneeling and turning to the East in prayer : Nam quòd genua flectimus orantes , &c. For why we bend our knees in prayer , and turn from all corners of heaven to the East , non facilè cuiquam puto ratione compertum , I think not any one can easily render a reason : ( though for the later S. Basil was of another mind , taking one out of Scripture , which recordeth that Paradise was planted in the East , and that we by that posture signifie we have respect to return to our old countrey : ) Yet if they cannot be so satisfied , but a reason they must have , they should require it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , decently and with due reverence , I make no question but they would have their answer . But if they will take no rationall answer , the Church is then enforced to put them as hard a scruple in their own practice , and may justly silence them in our Saviours words to the too too inquisitive Scribes and Elders , Mark 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I tell you not by what authority I do these things . Lastly therefore ( to conclude with the Father ) they should not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , be asking the question , and hearing what may be answered to the same ; but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too , be instructed thereby , and for the future satisfied . Which rule if it were duly practised by all our homebred schismatical Sectaries , I make no question but their irrationall prejudice against the present Discipline would soon be removed , the desired union of the Church restored , and many seditious practises in the State happily prevented . For as Doctour Covell , who had to deal with these men , writeth very well , That which in different opinions maketh contentions to cease , is when men are perswaded of their betters that they are not easily deceived , and of themselves that they may and do easily erre . And thus much concerning Pride , the leading vice in the production of Schisme , and Humility , the vertue opposed by S. Paul , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with all humblenesse of mind . The second is Anger , to which Meeknesse is opposed by the Apostle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with meeknesse . Lactantius saith , Anger is one of the three Furies which the Poets feigned . Patricius tells us that Discord which attends it is Alecto by name , and gives us the morall of it : Haec est discrepantia ac contentio illa , &c. This is that discord and contention , by which the Ancient Poets thought all things in the world to be dissolv'd and destroyed . It is such a Furie as frights a man out of himself , and takes violent possession of the soul , putting all the faculties upon hot service : the understanding upon a misguided apprehension of every word and action , how generall soever , as maliciously intended to injure his particular person , or crosse his opinion : the will upon a tyrannicall resolution of revenge , to be terminated , if possible , no otherwhere then in the conceived Authours destruction . And this , for the most part , the tongue must be the Herald to proclaim , his own hands sometimes the instruments to execute . If that cannot be , then , as Saint Chrysostome saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , There 's most deadly feud , and warre without end . Now what a convenient subject for Schisme is this ? What bond of peace is like to hold him and the Church together ? the Unity whereof , Aquinas tells us , consists in the connexion or communication of the members one with another ( and this Gordian knot his fury will not afford him the patience at leisure to untie ; but the least thwarting word that proceeds out of another mans mouth puts a sword in his hand to cut it in pieces ) or in the order of all the members to one head , which if it dispose not of all according to his ambitious desires , we know then what noxious fumes the heat of his passion presently sends up to disturb the severall operations thereof , what solicitations presently ensue tending to a perfidious revolt , which discovers it self either in seditious tumults , and seditious fames ( which two differ no more then as brother and sister , masculine and feminine , whereas if they once become incestuous and engender together , prodigious is their off-spring , which can be christened with no better name then downright rebellion ) or else in the inconsiderate deniall of due and necessary nourishment to that chief part , the starving of which must needs be accompanied with the finall dissolution of all . For , alas , arms and legs will have much ado to perswade the soul to confine her self to their corrupt and rotten habitations , when once they have forced her out of her marble tower the head . She hath a better mind to be mounting upwards , to seek there {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an habitation not made with hands , nay and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too , an habitation never yet , not ever like to be , pull'd down and ruin'd by any such Schismaticall rebellious hands , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , eternall in the heavens . Now let a man consider with himself , when he is thus transported with passion , when his reason hath taken her flight , what a competent judge he is of any enormity committed by the Church , which might move him to forsake the communion of it . Mala lex peccati indignatio est , saith Saint Ambrose . Indignation or wrath is but a bad law to reform sinne by . Perturbat animum , it raiseth a cloud of dust in the mind , which may sooner put out then clear the eye-sight . Me thinks a man in this case is as it were turn'd inside outward , so that whatsoever malice and rancour lyeth at the heart , whatsoever prejudice possesseth the brain , what ignorance soever might occasion both , is now exposed to the view of the world ; but in the mean time his eagle eyes , wherewith he should spie what is done abroad , are cloth'd in mists , involv'd in darknesse . Which darknesse may be best dispell'd by a beam of that Sunne which S. Paul , the good Intelligence , moveth to him , or him to that , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with meeknesse . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is S. Chrysostomes similitude ; As a beam of the Sunne appearing soon chaseth darknesse , so a good and meek man soon turneth trouble and contention into peace and quietnesse . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he makes musick of them ; so that then , if ever , Empedocles his opinion may passe for currant , The soul 's an harmony . Si commotionis hujus , quae ira dicitur , impetus retundatur , omnes hominum contentiones malae sopientur , saith Lactantius . And so I passe to the third productive of Schisme , Impatience , which hath its opposite vertue set down by S. Paul , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with long-suffering . And this is a vice of an ancient house , being that whereby the father of evil came to have his first claim to the kingdome of darknesse . Insomuch as Tertullian disdaineth , he tells us , to propound this Quaere , Whether the Angel of perdition were first possessed of Sinne or Impatience ? or whether he hatched them not both of an egge , and cherished them in his bosome . Palam cùm sit impatientiam cum malitia , aut malitiam ab impatientia esse auspicatam . To be sure he hath brought it up to his hand ever since , and imployed it as his chief and choicest instrument to disturb the peace and quiet of the Church . Whereby , as by anger , he first puts us out of possession of our souls ( for Patience is our tenure , saith he that gave them us . In your patience possesse ye your souls , Luke 21. ) and then out of possession of the Church too , which is easily done ; that being no other then a spirituall building made up of our souls cemented with love , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : so Saint Chrysostome . Now that which makes men become so impatient is their tender conscience ( as they call it ) which cannot brook the least touch of Authority commanding that , which , in their opinion , inclineth any way to innovation in the Church . I said , In their opinion ; for well it were if they made not that the mistresse of their judgements , if they confin'd not themselves to that as the touchstone whereby to trie the Antiquity of all the Church-Constitutions . They may find a farre better , if they please , in S. Austines 119th . Epistle to Januarius , where he saith , Omnia talia , quae neque sanctarum Scripturarum autoritatibus continentur , &c. All such things as are not conteined in the authority of sacred Scriptures , nor found decreed in the Councels of Bishops , nor confirmed by the practice of the Catholick Church , ubi facultas tribuitur , sine ulla dubitatione resecanda existimo , When power should be given , he thought all without doubt to be cut off and rejected . For the first of these , they like it very well , if themselves may be the onely interpreters . And herein their errour is the same with that which the Father otherwhere discovered among some of his time . Errant homines non servantes modum ; & cùm in unam partem procliviter ire coeperint , non respiciunt Divinae autoritatis alia testimonia , quibus possint ab illa intentione revocari , & in ea quae ex utrisque temperata est veritate ac moderatione consistere : Men , saith he , erre , keeping no mean , and when they begin to be propense toward one part never regard other testimonies of Divine authority , whereby they may be recall'd from that inclination , and fix themselves in that truth and moderation which is made up by the due temperature of both . When they come to the second , they are so farre from admitting their Canons , as instead of that they cry down their functions , scoff at their titles , accounting them Ecclesiasticall solecismes , as Buchanan their forefather did those honourable phrases of Majestie , Highnesse , and Lordship , soloecism●s & barbarismos aulicos , mere solecismes and barbarismes of the Court . Tell them of the third , which was the practice of the Catholick Church , then all their Theologicall knowledge is nothing but Platonicall remembrance , extending no farther then their own memory , or the monuments of some few Reformed Divines , such , it may be , as were rather Deformers , Authours of Schisme , and renouncers of our Ecclesiasticall Discipline in the first Reformation . And this their impatience , when it hath made a Panicall flesh-quake at their hearts , breaks out at their mouthes , like a storm which scatters the true Church of Christ , that chaff as they call it , so that it had better endured the fire . For I think I may use the words of S. Austine against the letters of Petilian the Donatist , changing Evangelium into Ecclesia . Quae mitiùs pertulit saevientium Regum flammas , quàm vestras patitur linguas : The Church better endured the flames of Tyrants , then the tongues of Schismaticks . Nam illis incendentibus unitas mansit ; vobis loquentibus manere non potuit , For while they burned , unity remained ; but while these rail , the Church must needs be divided . Now let them make use of S. Pauls remedie , walking worthy of their Christian vocation , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with long-suffering , or patience . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Antiochus one of the lesser Fathers , In long-suffering the Lord doth inhabit , but the devil in impatience . He therefore that would have the Spirit of God dwell within him , must himself keep the unity of that Spirit , and continue with patience within the pale of the Church . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Blessed Ignatius ; Lest any of you be found a desertour or run-away from the Church . Let Baptisme be your armour , Faith your helmet , Love your spear ; but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Patience capape , your whole armour of defence . He must not separate himself with Korah , and tell Moses and Aaron they take too much upon them , or make themselves Princes over the people . He must not murmure at Moses his stay in the Mount , and in the mean time cast in his eare-ring to the making up of a calf ; that is , He must not envy the leaders of the Church their free accesse to Kings and Princes , those gods upon earth , Dixi enim , Dii estis , and that in their mounts , their erected Thrones and stately Palaces , and in the mean time contribute any trifling principle ( which it may be some Presbyteriall Divine hung at his eare at the last Exercise ) towards the making up of a new imaginary Discipline in the Church . Nay , I 'll go farther with him : If the Church should set up a calf of her own ( as God forbid ) that is , be so farre corrupted , as to command the practice of idolatrous worship , that 's not sufficient to justifie Schisme , or make good his desertion . Here 's room still to make use of his passive obedience , though I advise not his active . He may , he must here suffer the punishment , whatsoever it is , to be inflicted for the omission , and be guilty of no commission at all . ( Not that I would hereby stop the mouth of any reverend Prelate , Priest , or Deacon , entrusted by God with the souls of the people , whose then unseasonable exemplary silence may be interpreted by the ignorant at least connivence , if not encouragement to communicate in the sinne . I think him bound to rebuke the same by what authority soever countenanced . ) But if his conscience yet be so farre mistaken , as to perswade him , That his not renouncing of an externall communion in things either indifferent or commendable , implies a guilt of positive communion in those corruptions which are absolutely sinfull , I pity his case , he is like a serpent between the shadow of the ash and the fire : but let me tell him , It is cooler being in one then the other , and therefore he must be a little more subtil then with her to skip into the heat of contention , the fire of Schisme . Flagitium Schismatis constat gravius esse quàm scelus idololatriae ; It is manifest that the haynousnesse of Schisme is farre greater then the wickednesse of idolatry , saith an ancient Authour in his Tractate concerning the Unity of the Church ; and he draws his reason from the difference of punishments allotted in Scripture , to Idolatry the sword ; to Schisme , the strange opening of the earth and swallowing up Korah with his contentious company . And thus much likewise concerning the third productive of Schisme , together with its contrary vertue set down by S. Paul , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with long-suffering . The fourth and last is Inordinate zeal , the opposite vertue to which is not named , but implied in these words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , supporting one another through love . And now we are got under the torrid zone of unruly passion , and illimited ambition : among such a nation , as he that walketh righteously and speaketh uprightly must be a cohabitant with devouring fire and dwell with everlasting burnings , contrary to that the Prophet Esay promiseth , Esay 33. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith S. Paul in his fourth Chapter to the Galatians . It is a good thing indeed to be zealously affected , but it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in a good matter . And not onely so , for the same Apostle bears record of some who had the best of zeals , Zelum Dei , the zeal of God , and yet in them too there was somewhat wanting ; they had it , not secundùm scientiam , not according to knowledge . I will take a step into S. Austines path , and adde a third possible defect , and that 's in the qualification or condition of the persons , according to which he observeth zeal to admit of a directly opposite specification in bonitate & malitia : and therefore he commends it as good in David the King , who saith of himself , The zeal of thy house hath eaten me up ; but on the other side condemnes it as bad and misbeseeming the Commons , an ignorant multitude ( the arm of whose discretion and judgement was not able to wield a weapon of that size ) when it is said of them , Zelus occupavit plebem ineruditam , Zeal hath possessed an unlearned people . But to take it a while in its pure naturals , without those severall circumstances and different limitations , I reade it defin'd as abstracted in it self , Desideriū vehemens , quo quis incitatur ea tollere , quae rei sibi dilectae videntur adversa , An earnest desire to take away such things as seem opposite to that which he loveth . Now as there is nothing which should so swell up our souls with joy and delight , nor lodge in any corner of our hearts , as the love of God ; so can our zeal be imployed about nothing so well as the utter abolishing of that which either gives him a direct affront , and that 's Idolatry ; or stops the free current of our service and due devotion , by intermixing the muddy inventions of weak brains , and vain curiosities , and that 's Superstition . But this zeal , as good as it is , must be attended by three handmaids , to bear up his train , which according to Gerson are Benevolentia , Discretio , & Constantia ; else , saith he , it is like a two-edged sword in the hand of a mad-man , aut fulmini sine obice pervaganti , or like that kind of lightning , which makes way through all , and will admit of no opposition . Upon the first of the three our Apostle seemeth chiefly to reflect , the absence thereof being that which chiefly causeth the breach of union , the disturbance of the peace and quiet of the Church . I should begin with this , but I must first give you a brief character of such persons as are fittest to be imployed in this businesse . S. Austine grants them , whosoever they are , a large commission , Fac quicquid potes , Do what thou canst. But what ? presently set fire on the Church ? No . Frigidum fundit , he casts cold water to allay this heat . Do it , but still pro persona , quam portas , onely according to that person which thou bearest . No mechanick put his profane hand to the pulling down of that most sacred and ever venerable Episcopall function . Tractet fabrilia . No women vent their impiety and ignorance in slandering it as an Antichristian Prelacie . Let them be silent as in , so of , or concerning the Church too . It was S. Pauls advice , Discant in silentio , not that they should teach but learn in silence . Nay , non patiar , saith he ; I suffer not a woman to teach , 1. Tim. 2. 12. And this argues the irrationall licentious practice of our times , wherein either sex and any profession crowds in a finger to the moulding of the design'd Reformation ; and this , if not with publick toleration , if not without some contradiction , I am sure not with a due peremptory penall prohibition . Nay , they must be Leaders in the case , and teach the very Captains themselves of the Church militant their severall postures , prescribe them a form to muster their men . I have read of the Ambassadours of the Sarmatae , That attending Valentinian the Emperour of the West , and telling him , being basely clad , that they were prime men of that nation , he fell into such a passion for warring with so base a people , that he dyed suddenly . In like manner , I think , if Religion in these dayes did but view the Grandees of Schisme in their mechanick habits , and seriously consider with what a ragged Regiment of ignorance and impudence she hath had so long a continued encounter ; she would out of indignation desert us , and leave her golden crown to be at all adventure usurped either by insolent profanenesse , or blind Atheisme . But to leave these Bedlams at length to be well lashed by their own too impetuous spirits , and to be as good as my word , I think we are bound by the doctrine of our Church to surrender the first place of composing differences , and zealous reforming what abuses soever are crept into it , to him whom we acknowledge her head , and that 's the King . And good reason too : For that is true as well in Church as State , which Salust in Tacitus suggested to Livia , Eam conditionem esse imperandi , ut non aliter ratio constet , quàm si uni reddatur . Or more properly that which followes soon after , Non aliud discordantis patri●e , ( We 'll make it Ecclesiae ) remedium esse , quàm ut ab uno regeretur . Whom , as the Anointed of the Lord , howsoever we acknowledge to have a more then ordinary influence and speciall assistance of the Spirit of God ; yet being not bound ( so farre as we know ) to take away infallibility from the Chair , and chain it to the Throne , nor to give it a Crown instead of a Mitre ; we find it most consonant to reason , and correspondent to the perpetuall practice of the Primitive times , as also to that of all such Christian Churches , as still retein the true ancient doctrine and discipline , that he assume to him the counsel of his Bishops and Clergie , who , if so qualified as their places require , may be presumed the fittest men to moderate zeal , to compose all different opinions , and to pick truth out of partiality . Not to trouble you with various quotations out of severall Fathers , I will onely fetch you one from the head , and that 's Blessed Ignatius , who speaks to our purpose , in asserting , That whosoever doth any thing without the Bishop and his Presbyterie , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such an one hath his conscience defiled , and is worse then an infidel . But lest you should think the Prince in this case a priviledg'd person , he otherwhere inverts our order , and hath his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Let Caesar himself be ruled by the perswasion of his Bishop . Now the former of these seems to be grounded upon S. Pauls rule , who would have zeal to be regulated according to knowledge . For , to speak the truth , if the Clergie be once excluded this businesse , and Lay-men ( who by reason of their severall avocations are for the most part forced to take up their Theologicall principles I wish I could say but at the second or third hand ) must have the perpetuall patent of this concurrent judiciall imployment ; if ignorance chance to incorporate with authority , and both grow up strong and stout in time , it may well be feared in the future age Divinity must be fetched within the sphere of their apprehensions , conjur'd within the circle of some politick law , and the maintainers of what truth soever ( if either mistaken by them , or not taken at all , as being too profound and out of their reach ) may chance to be dashed out of all their preferment by the seeming force of some old decrepit statute , if not blown away by the violent breath of some zealous Patriot , and Lay ill-affected Arbiter . And thus much shall serve to have been spoken of the persons , whom I conceive the fittest to handle zeal , and to reform any exorbitancie of the Church . As touching the three attendants thereof , which I had out of Gerson ; the first of them was Benevolentia , which I 'll interpret good will or Christian charity towards our brethren . And this should be shewed either in preserving their credits , or bearing with their perverse manners , Supportantes invicem , supporting one another , ut alter alterius mores fer at licet rusticos , licèt asperos , licèt petulantes , &c. saith one on the place . Or lastly in admitting a charitable judgement of their errours , though untrue , as much more pleasing to Almighty God then a true judgement , if it be uncharitable . Whereof how farre short come the writing and preaching zelots of these our dayes ? whom I have often observed ( as in their pamphlets , so likewise in their pulpit invectives ) to gain ground on popular minds , and to give a little life to those deformed pictures they make of such men as to whose doctrines they will not conform themselves , that they obliquely draw a dark shadow of their impure conversations ; and no diversity of opinion but must be attended by some notable irregularity in manners . I confesse those men upon whom this is justly charged ( if any such there are ) as they cannot expect to be anywhere excused , so much lesse to have an advocate in this sacred place . But I pray God themselves be blamelesse that blame others . Indeed those men at whom they glance , have not got the trick to do it in the dark , but too ingenuously think the world will be as charitably affected to them , as they are to the world . This I 'll say , which I confidently presume , That were they not so bated and worried for their opinions , which they think in their conscience they may well justifie , and thereby driven as to a desperate neglect of their studies , so likewise to a lesse strict guard of their lives , they would be somewhat more regular in their actions , which upon serious recollection and pious meditation it is likely in their reasons they condemne and vilifie . Nor doth this their uncharitable zeal extend it self onely to some few particular persons , but encircleth no lesse then the whole Church , themselves exempted : upon which , instead of praising God for the first happy conversion of this nation to Christian Religion ; for that , wherein they think themselves have the onely interest , an after-Reformation from blind superstition ; they daily cast the foul-mouth'd calumny and undeserved aspersion of Pelagianisme , and whatsoever other wretched heresie they find condemned by the Catholick Church in her sacred Records , and venerable Antiquity , which they neither search nor care for but when it may furnish them with a few bare names , such as they may cast like dirt in the face of those worthy men , who drop better Divinity in their daily discourse with every crumb that falls from their tables , then these men do in their large distributions of the bread of the Word , as they too often emphatically causlesly term it . So that what Palemon proudly professed of learning , they arrogantly conceit of Religion . Qui secum natas , secúmque interituras affirmare audebat literas : They think it all shipped in one bottome , and that 's the rotten one of their own framing . The ground of which is a strange assurance they challenge to themselves of a more then ordinary peculiar assistance of the Spirit , outstripping S. Paul ( though an Apostle , and none of the meanest neither ) who went no farther then his Puto autem , I think also I have the Spirit of God . For howsoever A Lapide out of S. Austines 37. Tractate upon S. John , will have this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non dubitantis esse , sed asseverantis & increPantis : I rather think ( under correction ) it argues S. Pauls modestie , who would not Magisterially professe it , and ring nothing but reprobation in the ears of them that would not readily acknowledge it . I judge none , yet I suspect some instead of having that Holy Spirit , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that leading and true Spirit , have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a deceitfull spirit , seducing the people , as S. Ignatlus said of the false prophets and Apostles of old . But whatsoever spirit they have , this their confidence inflames their zeal , and puts them upon those violent ( but most impotent ) expressions of Let us Preach down , Pray down , nay sometimes they 'll venture at Dispute down too whatsoever is got above their intellectuals , when indeed they do nothing but talk down all : when alas they are not so forward in the two former , but they are twice as backward in the last ; in all having a self-deniall , as they call it , that is indeed a deniall of all what themselves should be , I mean discursive and rationall as men , learned as scholars , and ( which is worth all ) truly devout as Christians . Whereas in their prayers they have oftentimes most uncharible , if not schismaticall Devotion , bold ignorance in their Sermons , and , instead of solid reasons , a few new-invented canting distinctions in all their disputations , calculated for the climate of their exotike Divinity , and endeavoured to be obtruded upon our Church in the place of better , such as might safely be selected out of the School , or de medio montium , as Peter Lombard speaketh , meaning the ancient Fathers and reverend Antiquity . So that what Alexander Borgia was wont to say of the expedition of the French into Naples , That they came with chaulk in their hands to mark out their lodgings , and not with weapons to fight for them , may be said of these men in their great undertaking and zealous promoting a new reformation . They mark out their conclusions whereon they may rest , without producing any rationall premises which may force an assent . If I have digressed a little too farre from my text , I may the rather presume of a pardon , having been in the pursuit of such men as usually runne a great deal farther from theirs , and of whom , for all my hast , I have much ado to get perfect sight . I was moved thereto by the equity of the cause , heretofore ( as I thought ) injur'd by the silence of some worthy men , whose eminent abilities might have better encouraged them to have been as well speaking abettours of truth , as their abundant charity made them silent affectours of unseasonable peace . I passe now to the second attendant of zeal , and that 's Discretion . Which , if we look at the propriety of the word , according to those different significations that it frequently admits of , implies a distinct separation of one thing from another , an exact view and judgement of the same . For cernimus animo , videmus naturâ , aspicimus ex improviso , said Fronto , who pretended to be an indifferent arbiter and equall dispencer of dues to words . And Quotcunque Senatus creverit for judicaverit , it is thought the Romane Oratour said , that perpetuall Dictatour of the Latine tongue . And indeed whether cerno be not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a little metamorphiz'd , discerno {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I desire the Criticks at their leisure to inform us . No Discretion thus taken disables those person or dealing with zeal , whose weak capacities are overcast with such a cloud of ignorance as intercepteth their view , and blunteth the point of the brightest ray their understanding sends forth to discover any errour of the Church . As also those whose judgements , howsoever mounted higher , and raised above this misty region , are seated upon such a dangerous precipice , that their first conception , their first apprehension , fixeth not there , but rowls down to their mouthes , and breaks forth in a clamourous storm of passion , if it fall not lower to their arms and hands , and vent it self thence in a bloudy tyrannicall persecution . For the first of which there is none of us all but may find a shelter , Tulingua , ego aurium sum Dominus . But if it once come to the second , as if they were following the sent of a fresh victory , Nec temperari facilè nec reprimi potest stricti ensis ira , the last step of their power is the first of their mercy . S. Austine sets them a better rule , proposeth himself as a better president , Faciat certè quod me non fecisse succensuit , said he of a Bishop , to whom he had written an harsh epistle , but received an answer in more bitter language . So these men , who when time serves can sufficiently complain of hard usage , and brand the due Ecclesiasticall Censure of obstinate Schisme ( I may say Heresie ) with that scandalous undeserved name Persecution , should do well to mete out their own words with the measure of indifference , and when themselves come to be actours , putting judgement or discretion in one s●ale , and power in the other , make even weight without a grain of affection depressing either . Divide , & impera , you know who said it , and we have too many that follow that counsel in the worst sense , who might , if they pleased , make use of it in a better . Let them use this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , this moderate discretion , this judicious division ; ità dividant , & tum imperent : Let them thus divide , and then let them talk of taking the dominion and command of the Church . But if they will rashly huddle up all together , and not admitting the least check of a sedate judgement , publish onely the impetuous dictates of their indiscreet and too precipitant fancie , either yielding nothing , or suffering a licentious practice of all things ; we must put them in mind of that State Maxime , which is too often made good by the ruine of a Church , Periculosa severitas , flagitiosa largitio , seu nihil militi , seu omnia concederentur in ancipiti republica ; I will english it thus , Dangerous is that severity , impious that bounty , where to a Christian militant either all things are granted , or nothing permitted in the doubtfull and distracted condition of a Church . And thus much of Discretion , zeals second handmaid . The third is Constancy . And of this but a word . And some may think a word superfluous too , considering the firm immovable resolution of our obstinate zelots , who will part with all , their obedience to the Civil and Ecclesiasticall Magistrate , their charity due to their Christian brethren , rather then one whit of their fancie and fond opinion . Therein following too near at the heels their valiant Captain Reformer Knox , who resolutely , but rebelliously , writ to the Queen Regent of Scots in the behalf of himself and the Holy Brethren , That without the Reformation which they desired , they would never be subject to any mortall man . And Martin Luther , how eminent soever , was in this case a little too obstinate , when being upon his death-bed requested by Philip Melanchthon to draw near a concord as touching the difference about the Eucharist , utterly refus'd it , ídque hanc ob causam , sicuti illum dixisse aiunt , nè ex eo tota doctrina in dubium vocaretur ; and that for this cause , lest his whole doctrine should be brought into question . These zelots , as if they were the oracles of the world , or at least in some speciall manner inspired ( as indeed they p●etend ) do in effect thrust the Pope out of his Magisteriall Chair of Infallibility , to the end that they may sit in it themselves . But alas this pertinacious adherence to ungrounded principles is but the feigned model of constancy , the foundation whereof must be right reason , no fond opinion , quae non aliud quàm rationis vana imago & umbra , saith one ; the ground-work humility , the main pillar impartiall integrity , and the whole prospect towards the even plains and champian of truth , without the least loop-hole to any by-respect or sinister intention . Now as obstinacy is to be declined on one hand , so must likewise levity on the other . Wherein howsoever they conceit themselves to have but little if any interest at all , yet if we pull off that false vizard wherein their zeal too often personates , ( I mean their pretence of Scriptures authority for all their new started Divinity ) we shall find it otherwise , and that they at their pleasure can fix on the same an unparallel'd non-presidentiall interpretation to usher in any new devis'd opinion . Nor is this caution onely personall , but best befits such synods or convents as assume to themselves a power of Religion , of drawing up a form of any Ecclesiasticall Reformation . For ( not to flatter our selves nor them ) if they sometimes will be enacting or articling , at others , without due consideration , repealing and nullifying , every man cannot make a weather-cock of his conscience , to be blown about through all the rumbes of Religions card by the confused violent blasts of such successive dissonant assemblies . And thus at length have I done with that last productive of Schisme , Inordinate zeal , the opposite vertue to which is not named , but implied in these words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , supporting one another through love . If I should now enter on the duty by it self , and draw it off from the lees of my former discourse , I might find matter sufficient to double the time allotted for this businesse . I will give you onely a touch of the chief observables , and so conclude . The first shall be from the first word thereof , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , endeavouring . Which shews how one unity is prerequired to the inducement or conservation of the other . First a conjunction of every mans powers and faculties in himself , composing one individuall inclination ; and then a concurring with others to a generall union of wills and affection . ( For Pax hoc in loco est voluntatum unio , saith Catharinus on the place . ) And therefore S. Cyprian renders it well , satis agentes , as if it would sufficiently busie , and take up no lesse then the whole man to do it to the purpose . Secondly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Endeavouring to keep . For it is not sufficient to search it out with some pains when we are at a losse for it , but we must keep it with the like when once we have found it . Nec sufficit eam quaerere , saith S. Hierome , nisi inventam fugientémque omni studio persequamur . It is with this great part of the kingdome of grace , as our most reverend and pious Prelate worthily terms this Unity of the Spirit , as it is with civil states and dominions , Iisdem artibus , quibus parta sunt , facilè retinentur . Labour in getting , and no lesse labour and endeavour in keeping . Thirdly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the unity of the Spirit . Nor is it every spirit that will serve the turn : for there are many that keep the unity of a spirit to a contrary purpose . Such were those Prophets whom Ezekiel speaks of , foolish prophets , against whom he denounceth a wo . Vae prophetis qui ambulant post spiritum suum , Wo to those prophets who walk after a spirit of their own . And they keep it in the bond of peace too . For as Plato said of injustice , That without justice it could not stand ; the like say I of Schisme and Division , It is impossible for it to subsist without union . S. Hilarie thought that term too good for it , and call'd it by a worse name , Combination , because that unity is in faith and subjection , but Combination is consortiū factionis , consenting in faction . It must therefore be no unity of any such spirit , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with an emphasis on the article , of that Spirit indeed . The fruit whereof is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , a goodly train of Christian vertues , Gal. 5. 22. That Spirit which before it came down to the Church upon earth had concurred to the like good mysterious work above in heaven , making an exact Unity of the blessed Trinity . For as S. Austine saith , Societas est quodammodo Patris & Filii ipse Spiritus Sanctus . We have two other presidents for this godly union from the two other persons of the Blessed Trinity . From God the Father first in mans creation , who made him one , to the intent that we all knowing we came from one , should love as one . Vt dum cognoscerent se ab uno esse omnes se quasi unum amarent , saith the Master of the Sentences . From God the Sonne next in mans redemption , who ( as S. Hierome observes ) would not suffer when the Priesthood was entirely in one , but under two , Annas and Caiaphas , Vt religionis corum scissum monstraret errorem , That he might shew their errour of Schisme in Religion . Fourthly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the bond of peace . First in peace . Men are commonly very observant and carefull of preserving the least relique left them by a deceased beloved friend , especially if he bestowed it on them with his own hand about the time of his departure . Our Saviour our Christ deserveth surely as much at our hands as to have his peace carefully kept by all such as pretend the preserving any the least memoriall of him , it being the last legacy he left to his Church ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , B. Mountague tells us S. Basil calls it , his farewell gift ; I 'm sure he calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a largesse dropt frō a higher world , worth the keeping . Peace I leave with you , my peace I give unto you , John 14. 27. He gave them peace , promis'd them knowledge , but that was to be sent after his ascension . The Holy Ghost , whom the Father will send in my name , shall teach you all things . As if peace and love were to have the precedence , the first place in the heart of man . The onely order observed in heaven , where the first place or degree is given to the Angels of love , which are termed Seraphin ; the next to the Angels of light , which are termed Cherubin . First love , and then illumination . But our Enthusiasts invert the order . They will have first light , and that of revelation ; then love , and that but to such as will come off to their own faction . Secondly , In the bond of peace . S. Anselme saith , This bond of peace is an externall profession of peace and concord , which is quasi vinculum & nexus interioris unitatis Spiritûs . I like it well if he means a united conformity and conjunction in the outward service of God . You know when we go about to bind up things close together , we usually lay them in the same posture , not some doubled , others at length , but all having a due correspondence one to another . And thus it is in Ecclesia fasciculo . If in our outward religious performance and worship of God , some be kneeling , others standing , a third sort , in a worse posture by farre , uncivilly sitting ; it will be a hard matter to bind them so close together , but some will drop out of the bundle of the Church . I will use another familiar similitude with your leave : When we bind up a bundle , we lay not the parcels at any great distance , but as close and near one another as may be . And therefore if we be at a distance one frō another , come not to serve our God together , but while there is a Congregation in the Church , there 's a Conventicle in a chamber , a Meeting in a barn , and a Ring too it may be in the fields or woods ; it 's a hard matter to bind al these together , the bond I fear wil be somewhat too short , and we had need have a little to spare to make a knot that it may be the surer . For Charitas nodo Vnitatis astringit , saith S. Austine , It is the knot that does it : If Unity have no knot it is easily dissolved . Therefore the Ancient English ( who were better united as in their affections , so likewise in their devout Congregations ) called this holy service of God most significantly Eanfastnes , as being the onely fast binder of the members of the Church , Religiosae vinculum pacis , the onely bond of a Religious peace . S. Chrysostome observeth three things that unty this knot , unbind this bond of Unity in the Church . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The love of riches . The love of rule and sup●riority . The love of glory , that is popularity . I need not shew you how all these have conspir'd together to unty out knot of Christian charity , produc'd an unhappy Schisme in the Church . The case is clear . What else mean those whispers of some grand plotting , and a strange mysterious working to commit sacriledge , to rob the Church of her poore patrimony , if not that which God himself hath given her , at least that wherein many ages since his Saints and Servants out of their ture working piety have enstated her ? What else those loud aspiring cries of Down with Episcopacy ? Vp with a Presbyteriall Superintendency ? What lastly means that truly mounting-Lecture-Language , and most irreligious Pulpit imposture , whereby too many , when they have once drawn the yielding hearts of weak people into those open and unfenced fortresses of their ears , there chain them to their own motions . Thus leading captive to their own vain-glorious ( though but low-descended ) spirits not onely silly women , but men too laden with sinnes , and led away with divers lusts ? It is time for me now to have done with my text , and ease you of your trouble . I will onely out of charity adde a triple rule for those either malitious or mistaken souls , against whom my whole discourse hath been intended , whereby they may be happily reduced , and with them the Unity of the Spirit restored . And that 's , in brief , first by Reason rightly weighed ; Secondly , by Scripture rightly interpreted ; Thirdly , by the Constitutions and Canons of the Church to that purpose rightly assembled . To which three if they deny to submit , much good do them with S. Austines character , in whose opinion they are no other then mad-men , infidels and Schismaticks . For saith he , Contra rationem nemo sobrius , contra Scripturas nemo Christianus , contra Ecclesiam nemo pacisicus senserit . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes, typically marginal, from the original text Notes for div A65268e-250 〈…〉 ad O●ig . Eccl 6. ●om in Ho●● . 5 Advers. haer. lib. 4. c. 43. Lib. D● Simil● . c. 98. Con●●it . Monastic● . 19. In Numer . c. 4 Hom. 5. De Spir. S. c. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Modest and reasonable Examination , &c. chap. 5 De Ver. cult. . c. 19. De Regno & Reg. In●t●● . l. 4. tu . 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 22. q 39. a. ● . c. Offic. l. 1. c. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ Lib. De Ver. cult. . c. 5. Lib. De Patient . l●b. De F●d . & Op●● . Ep. Dedic. Iacob . 6. Reg. Scot . ante Dial. De Iure Regni apud Sco●o●s . Hom. 110. Ep ad Poly●●p . Episc. S●●in . Veneric Vercellens . ut putatur lib. De Unit. Eccles. conserv . p. ● . Rom. 10. 2. Lib. 20. De Civ. Dei ▪ 12. Gerson , part . 3. De Consol. Theolog. l. 3. Expos. in Evang. Ioan. Tractat. 10. Annil . lib. 1. Ep. 2. Ad Trallian . Fp. 6. Ad Philadelph . Corn . à Lapid. Chilling● . 1. Cor. 7. 40. ●● . 6. A● Philadelph . S●nt . l. 2. 〈◊〉 16. De 〈◊〉 . Epist. 111. Corn . Tacit. A●nal . l. 1. I. Armin. Declar. Sent. ad D. D. Ordin. Holland . & 〈◊〉 . Lips. De Constant . li . 1. c. 5. Ad Res●● . M●nach . Ezek. 13. 3. Enar. in ps. 140. De Verb. Dom in Evang. Matt. Serm. 11. com . in E●ech . Apparat. 2. In loc. Prolog. ad Tract. 1. De Doctr. Chi●st . Camden Re●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●ib . 4. De Tr●n . ● . 6. 
A62284	----	The reformation of the Church of England justified according to the canons of the Council of Nice, and other general councils, and the tradition of the Catholick Church being an answer to a paper reprinted at Oxford, called (The schism of the Church of England) demonstrated in four arguments, formerly proposed to Dr. Gunning and Dr. Pearson the late bishops of Ely and Chester, by two Catholick disputants, in a celebrated conference upon that point : in which answer the unworthy and false dealings of the papists are shewed, and the charge of schism returned upon them, and the Church of England proved truly Catholick and apostolick in her doctrine and constitution / by Dr. Saywell. Saywell, William, 1643-1701. 1688 Approx. 78 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). 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A62284) Transcribed from: (Early English Books Online ; image set 101118) Images scanned from microfilm: (Early English books, 1641-1700 ; 1047:7) The reformation of the Church of England justified according to the canons of the Council of Nice, and other general councils, and the tradition of the Catholick Church being an answer to a paper reprinted at Oxford, called (The schism of the Church of England) demonstrated in four arguments, formerly proposed to Dr. Gunning and Dr. Pearson the late bishops of Ely and Chester, by two Catholick disputants, in a celebrated conference upon that point : in which answer the unworthy and false dealings of the papists are shewed, and the charge of schism returned upon them, and the Church of England proved truly Catholick and apostolick in her doctrine and constitution / by Dr. Saywell. Saywell, William, 1643-1701. [6], 29 p. Printed by John Hayes ... for Edward Hall ... and are to be sold by Luke Meredith ... 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spencer, John, 1601-1671. -- Schism of the Church of England. Church of England -- Apologetic works. Schism. 2000-00 TCP Assigned for keying and markup 2001-08 Aptara Keyed and coded from ProQuest page images 2001-09 TCP Staff (Michigan) Sampled and proofread 2001-09 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion THE REFORMATION OF THE Church of England Justified , according to the Canons of the Council of Nice , and other General Councils , and the Tradition of the Catholick Church . BEING AN ANSWER to a Paper reprinted at Oxford , called [ the SCHISM of the Church of England ] Demonstrated in four ARGUMENTS , formerly Proposed to Dr. Gunning and Dr. Pearson the late Bishops of Ely and Chester , by two Catholick Disputants , in a celebrated Conference upon that Point . In which Answer the unworthy and false dealings of the PAPISTS are shewed , and the Charge of SCHISM returned upon them , and the CHURCH of ENGLAND proved truly Catholick and Apostolick in her Doctrine and Constitution . By Dr. Saywell . CAMBRIDGE , Printed by John Hayes , Printer to the University : For Edward Hall Bookseller there . And are to be sold by Luke Meredith at the Angel in Amen-Corner . London . 1688. TO THE READER . READER , THOU hadst not now been troubled with the following Papers , if a Relation of part of a pretended Conference with Bishop Gunning , late Lord Bishop of Ely , and Bishop Pearson , late Lord Bishop of Chester , had not been afresh Reprinted at Oxford , and sent abroad into the World as a piece unanswerable by these two Eminent Prelates of our Church . In which , tho' there be nothing new , and which has not been long ago answer'd , yet to satisfie the World about the Truth of that Matter , and to remove any prejudice that some might otherwise conceive concerning these Learned and Pious Bishops , I will give a short account , as near as I can , at this distance of time of the Matter of Fact , and then proceed to a particular Answer to the several Arguments in order as they lie . The Conference was managed in writing about 30 Years ago , and by mutual agreement nothing was to be made Publick without the allowance and consent of both Parties : But such was the disingenuity and unworthiness of one of the Romish Disputants , that contrary to the Faith and Promise he had made , he sets forth a Book , and pretends it to be an account of the Conference with Bishop Gunning , and Bishop Pearson , when he had left out , changed , and misplaced Matters as he pleased himself ; insomuch that his Partner was very much ashamed of his dishonest and unfaithful Dealing , and did utterly condemn him for what he had done , and renounced his having been engaged in approving or consenting to such a hase and disingenuous Proceeding , and did openly own and acknowledge so much to the Persons concerned . An account whereof was given to the World by Mr. Thomas Smith of Christ-College in Cambridge , in a little Book called a Gagg for the Quakers , with an Answer to Mr. Denn's Quaker no Papist . Lond. Printed for J. C. and are to be sold near the North-door of St. Paul's Church-yard , 1659. — That which follows in your Book about Mr. Gunning and Mr. Pearson , who disputed against the Romanists , all who know these Ministers , know to be superfluous and frivolous . However I think fit to tell you , the Romanist who put forth an Edition [ of that Dispute ] hath so changed , transposed , added , diminished , and made of it what he list , that I believe it will be as soon owned for your ( I mean not J. S. but H. D's ) Conference , as Mr. Pearson's or Mr. Gunning's . I must now tell you further ( what you have been oft enough told ) that that Relation cannot expect to be regarded by Mr. P. or any sober Person which is disclaimed and disowned by Three of the Four who were Disputants , viz. by both the Protestants , and half the Papists . But chiefly I must entreat you to consider whether the inserting above 200 Lines at a time as a part of the Conference , which never was part of it , ( besides all professed Additions ) secondly , whether the leaving out whole Sheets of the Protestants , which the Papists thought too hard to answer , and thirdly , the scarce suffering any one Argument and Answer of both to come together , but casting usually parts of the same Paper of Mr. G. many score Leaves asunder one from another , be not a scandal that any Christian would desire might be cover'd with silence ? And I would gladly know from any Ingenuous Person , whether this might not be Answer enough to a Book put out at the charge of the Romanist's own Purse and Conscience . A Discourse , by being mangled , rendred so unintelligible , that scarce any Man ever read it over or will. — Reverend Mr. William Moor the deceased Library-Keeper , was perswaded by J. S. to read one Leaf , but professed before many Witnesses he would not read another if you would give him the whole Impression , because it was so unintelligible for the Causes above-mentioned . This account was thought sufficient to satisfie the World , that the Relation of that Conference ought not to be regarded , and that it needed no other Answer . But perhaps some will demand why was not the Conference then Printed whole and intire ? Now , the reason of that was , because the Popish Adversary did run all the Dispute into obscure and metaphysical Niceties , that few could understand , and fewer would take the pains to read it , and so it was not thought fit , and a needless charge to trouble the World with it . Besides , both the Bishops did tell their Friends , when they discoursed with them about a fuller Answer , that they thought it altogether unnecessary , because though the Dispute were mangled and misrepresented , yet that which they had Printed was still unanswered by them , and unanswerable by any of their Party ; and they were perswaded that all Men who would carefully read the Book , would be of the same mind . And as for this Paper that is added , at the end of the pretended Conference , and now Reprinted at Oxford , the Author do's not so much as say , that it was part of their Dispute , but a pure Addition of his own , wherein they were no more concerned than other Divines , and they did not think they were bound to answer whatsoever he should afterwards write and publish to the World ; and yet this Oxford Paper would without any ground , or the least colour , impose upon the World , that this is a part of that forementioned Conference . Neither did the Cause it self , or the state of Affairs then require any particular Discourse upon that subject , the Books of Bishop Fern , Arch-bishop Bramhall , Dr. Hammond , and Dr. Heylin , being then in every Bodies hands , wherein they had fully vindicated the Church of England from any imputation of Schism ; and the learned Men of that time were so well satisfied with what they had written , that it was needless to trouble the World upon that account . But now 't is expected every thing that peeps out should receive a due Answer , I have therefore endeavour'd to prove from truly Catholick Principles ( such as our Adversaries themselves cannot gain-say ) that not only the Doctrine and Constitution of our Church is most sound and Catholick , but even the Order of our Succession , and the Method of our Reformation was truly Regular and Canonical , and that all the Author 's own Arguments do return upon his own Head , and evidently prove himself , and other English Papists , guilty of Schism . An ANSWER to a Paper called the Schism of the CHURCH of ENGLAND demonstrated , &c. IT has been the constant Profession of the Church of England , that the Word of God , interpreted by Catholick Tradition and a truly Oecumenical Council , ( not a Patriarchal , one of a few Italians in the West ) ought to be hearkened to in Matters that concern the Peace and Unity of the Church . And it has been also frequently and learnedly proved by our English Bishops and Divines , that the Points in difference between the Church of England and the Church of Rome , are so far from being Matters of Faith , that they are modern Errors imposed upon the Christian World , besides and contrary to the Determinations of General Councils and Catholick Tradition ; so that our dissent about them , from the Roman Church can be by no means accounted Heretical or Schismatical , but all these Arguments urged by the Oxford Paper , will evidently prove that those Bishops , Priests , and Lay-men that set up Altar against Altar , and hold separate Congregations in Opposition to the Church of England , do break the order of Catholick Communion , and are guilty of Schism . But before I apply my self to return an Answer to the several Arguments , it will be requisite to give a short account of the Reformation . In the Reign of Hen. 8. there was an Assembly held , the Determinations whereof are now extant , and to be seen , wherein the Archbishops and Bishops , Bishop Bonner , and Gardner , Voysey , Heath , Tunstall , amongst the rest , did declare that the Bishop of Rome ought to have no jurisdiction here in England , but the Archbishops and Bishops and the National Church had Power to order all Matters within themselves without the concurrence of the Pope , so as they did keep to the Faith and Unity of the Catholick Church ; and for this they alledged the Authority of the Council of Nice , and other General Councils . And as for the byshoppe of Rome , it was many hundreth yeres after Christe , before he coude acquire or gette any primacy or gouernance above any other byshoppes , out of his province in Italie . Sithe the whyche tyme he hath ever vsurped more and more . And though some parte of his power was gyven unto hym by the consent of the emperours , kynges , and princis , and by the consent also of the clergie in generalle councelles assembled : yet surely he atteyned the moste parte thereof by meruaylous subtiltie and crafte , and speciallye by colludynge with greatte kynges and princis , sometyme trayninge theym into his deuotion , by pretence and colour of holynes and sanctimonie , and some tyme constraining them by force and tyranny . Wherby the sayde byshoppes of Rome aspired and arose at lengthe vnto suche greatnes in strength and auctoritie : that they presumed , and toke vpon them to be heddes , and to put lawes by their owne auctoritie , not onely vnto al other byshoppes within Christendome , but also vnto themperours , kinges , & other the princis and lordes of the worlde , and that under the pretence of the auctoritie commytted vnto them by the gospell . Wherin the saide bishops of Rome do not onely abuse , and peruerte the true sense and meaning of Christis worde : but they doo also cleane contrarie to the vse and custome of the primitiue churche . and also do manyfestly violate as well the holy canons , made in the churche immediately after the tyme of the apostels , as also the decrees and constitutions made in that behalfe , by the holy fathers of the catholike churche , assembled in the fyrst general councels , and finally they do transgresse theyr owne profession , made in their creation . For all the byshoppes of Rome always , whan they be consecrated and made byshoppes of that see , do make a solemn profession , and vowe , that they shall inuiolably obserue and kepe all the ordinances , made in the eight first general councels , amonge the whiche it is specially provided and enacted , that all causes shall be fynished and determyned within the prouince , where the same be begon , and that by the byshops of the same prouince , and that no byshop shall exercise any iurisdiction out of his owne diocese or province . aud dyverse suche other canons were then made and confyrmed by the sayd councels , to represse and take away out of the churche , al suche primacy and iurisdiction ouer kinges and bishops , as the bishops of Rome pretend now to haue ouer the same . In the Reign of King Edward 6. The Bishops and Clergy having free Liberty to meet and debate of Matters of Religion without the Pope ; did find other Abuses and Corruptions besides that of the Pope's Usurpation over the Governours of the Church , and did in the Convocation 1552. establish Articles of Religion , a publick Liturgy , and Book of Ordination , the same in substance with those that are now in use amongst us , and the Archbishops and a far major part of the Bishops were consenting thereunto , not above 5 or 6 were displaced for their disorderly behaviour and dissent from their Brethren , and others by the Metropolitan and Bishops of the Province ordained and settled in their Bishopricks according to the usual custom of that time , as all Historians , and our very Adversaries are forced to confess . The Church of England , being thus regularly settled , was never from that time to this very day regularly changed by any Canonical Authority , but has oftentimes been confirmed since , both by the Authority of the Convocation , and of our Kings and Parliaments , and consequently the present Bishops are Lawful Pastors without any guilt of Heresy or Schism , and all within their several charges are bound by the Council of Nice , and other general Councils , to live in their Communion , and to submit to them as those that are appointed by the Holy Ghost to direct and govern them in Matters of Religion , and all Neighbour Churches are obliged to allow us the Communion of Coordinate Churches , and to own us as true Members of Christ's mystical Body The Holy Catholick Church . The only Objection , of any Moment , that is made against this Regular Succession , is from the interruption it met with in the short Reign of Queen Mary : But when the Matter of Fact is looked into , it will appear that nothing which was done in her Reign will be any prejudice to our Succession , nor can by any means take off the Regular Settlement of the Church of England by the Convocation in King Edward's Reign , but that the Acts thereof are still in force , except in some particulars which have been changed by Convocations afterwards . For the Synods which were held , and the Ordinations that were made in Queen Mary's days were not carried on in a Regular Manner by the Archbishops and Bishops of the Province , but by the Authority of the Pope and those Bishops which were justly deposed and set aside , and so had no jurisdiction nor any right or title to exercise their Authority in this Realm , and therefore could give no right to the Bishops , or Authority to the Decrees they ordained ; and tho' all the Art and Cruelty imaginable was used , to cut off a future Succession , by burning , imprisoning , and banishing the Lawful Bishops ; yet it pleased God so to order it , that the major Part of the Lawful undoubted Bishops , who were made in King Edward's Reign , and which lived till Queen Elizabeth's days , joyned again in continuing the Succession of Bishops , and restoring the Reformation settled in Convocation , which has been preserved , without Interruption , to this very Day . And those Bishops that were set aside in Queen Elizabeth's Reign , were either justly deposed in King Edward's Days , and never rightly restored , or else were ordained by them who had no Authority to give them Jurisdiction in this Nation , and so had no further right , than the Civil Magistrate could give , which the same Power had again taken away . So that the Ordination of Archbishop Parker was so far from being irregular , that it was made by those , who only had proper Right and Title to ordain : For the rest of King Edward's Bishops being Dead , the sole Authority did Regularly devolve on the few that were left . And the Queen , the Nobility , and Gentry , the Clergy , and the Main Body of the Nation , were so well satisfied of the unlawful Authority of those Bishops that were set aside , and the undoubted Right of those who ordained Archbishop Parker , that of about 9400 Clergy , above 9200 did with great Joy receive the Bishops , and the Reformation ; and the rest of the Nation , even those that were formerly zealous for the Church of Rome , did joyn with them in Prayers and Sacraments , and there was an Universal Agreement and Concurrence in the Communion of the Church of England , for 10 or 11 Years together ; so that there was no other Penal Law , but that of 12 d. a Sunday , to stir up lazy People to mind their Duty , and we might have continued so till this Day , in that happy Concord , had not the Pope excommunicated and deposed the Queen , and prohibited all her Subjects , under Pain of an Anathema , to own her Soveraignty , and submit to the Bishops of the Church of England . Upon which many separated from our Communion , and have disturbed our Government ever since . So that it is plain , the Schism is on the side of the Papists , who upon pretence of Papal Authority , did withdraw themselves from the Communion of their own Bishops , and make a formal division in the Church , which was before united in Peace and Truth . But suppose there was some circumstantial defect in the Succession of some of our first Bishops , as to matter of Form , in the beginning of Queen Elizabeth's Reign , after so many of their Predecessors , had been unjustly turned out , and destroyed in Queen Mary's Days , their Misfortunes do not at all concern , the present Bishops of the Church of England ; for if the Matter of our Reformation , and the Constitution of our Church be Sound and Catholick , ( as it is beyond all possible Contradiction ) and the Consecration of our Bishops was Valid , as to the matter of Order , there being no Regular Succession of Bishops continued on by those , who were set aside in Queen Elizabeth's Reign ( because they knew it was in vain , when they saw the Kingdom so well settled , and the People so unanimously joyning with the Reformed Bishops ) after all those Popish Bishops were Dead , there could be nothing required in Reason , to give the Protestants a full Right and Authority , but the Reception of the Queen , and the whole Kingdom , and that they had long before , and all the Bishops for many Successions since that Time , came into vacant Places , and the Bishops that now are , were none of them Born , and come into none but void Places , and so are as Firmly and Canonically settled , as any Bishops in the World. This being the true Account of the Reformation of the Church of England , I proceed now to consider the Argument , in the pretended Conference with Bishop Gunning , and Bishop Pearson , so many Years ago , and lately Reprinted by Henry Cruttenden at Oxon. And first it begins , with a Definition of Schism , in this Manner . Schism is a Voluntary Separation of one Part from the whole , true , visible [ Hierarchical ] Church of Christ : And then he goes on to a Syllogism in this manner . Whoever make a Voluntary Separation of themselves , from the whole , true , visible Church of Christ , are Schismaticks . But all those of the English Protestant Party , make a Voluntary Separation of themselves , from the whole , true , visible Church of Christ. Therefore all those of the English Protestant Party , are Schismaticks . He goes about to prove , that we separate from the visible Church ; because , we separate from the Roman and Greek Churches , and all others in Communion with them , and this seems to be the full Substance and Design of the first Argument . Now to avoid all doubt , and entring into Disputes about Foreign Churches , whose Case is in some Regard , much different from ours of the Church of England ; I shall therefore , instead of the Protestant Party , proceed to Answer , for the Protestants of the Church of England . I will not go to examine , the definition of Schism , any one that desires further Satisfaction about it , may look into the Conference it self , as it is printed , where it is learnedly and acutely examined , by the Bishops themselves . In Answer therefore to the major Proposition , it is so far from being true , that we separate from the visible Church of Christ , that we separate from no true Church or Society of Christians in the World. But to the better stating of this Matter , we must consider , that there is a twofold Communion , one of Coordination , and another of Subordination . Churches Coordinate , i. e. of several Provinces , several Nations , and Countries , owe no Obedience one to another , and are not bound to observe the same Rites and Customs , and to agree in all School-disputes and Niceties , concerning Theological Opinions ; no more than several Kingdoms are bound , to have the same Laws and Constitutions . This is acknowledged by all sober Divines , in all Ages . Accordingly several Churches and Countries , have had their peculiar Rules and Orders , still living in Peace and Unity , and so might it be at this Day , did not the Church of Rome by Force and Subtilty , go about to enslave all Mankind to their private Errors and Impositions . As therefore several Kingdoms do maintain Peace one with another , and give all friendly Assistance if there be Occasion , for their mutual Happiness and Defence , yet keep to their own Laws and Customs in other Matters ; so tho' we differ in some Opinions and Practices from Rome and other Churches , yet we retain that Christian Charity and Respect for them , which one Coordinate Church or Kingdom ought to have for another , and so there is no Schism made at all by us , nor so much as any Separation , but what distance of Place and difference of Circumstances do necessarily make . Neither do we send Emissaries Abroad , to withdraw their People from their Obedience , and set up Altar against Altar in a Schismatical manner , and I wish they could say as much , that they did not go about to disturb our Peace and Communion . But secondly , there is a Communion of Subordination , that which all Bishops , Priests , and all others owe , of submission to the Archbishops and Bishops , &c. and to the Canons and Constitutions of each Province and Nation , in all Lawful things ; and this is heartily done by all true Members of the Church of England ; herein we follow the command of God , Obey them that have the rule over you ; the command of the Council of Nice and other General Councils , the Laws Ecclesiastical and Civil of this Church and Nation . But those that call themselves Roman Catholicks are plainly guilty of Schism , for they separate from the Communion of all Coordinate Churches , which will not embrace their Errors , and be subject to their Authority , they send Emissaries abroad all over Christendom , to withdraw Persons from their Obedience to their own Bishops , and set up Altar against Altar , Communion against Communion , contrary to the constant Order of the Catholick Church . So that the Disorders , Tumults , Conventicles , which he complains of in England are Chargeable upon them . But the Protestants of the Church of England are in Doctrine most Pure , in Charity most Catholick , and in their Practice and Publick Service most conformable to the Primitive and Catholick Church of any in the World. The second Argument . WHoever adhere , to Schismatical Pastors ( as Schismatical is understood in our Definition ) are Schismaticks . But all English Protestants adhere to Schismatical Pastors , as Schismatical is understood in our Definition , therefore all English Protestants are Schismaticks . He goes about to prove that we adhere to Schismatical Pastors , because we derive our Succession from those that Ordained Archbishop Parker , and others , in Opposition to the major Part of the English Bishops , who were then alive , and into the Places of many of them while they were alive , and never Lawfully Deprived . This is the Substance of the second Argument . In Answer to which , I deny that the Bishops set aside in Queen Elizabeth's Reign , were Lawful Bishops of the Church of England , because they were violently and uncanonically thrust in , or rather they invaded those Bishopricks in Queen Mary's Days . So that the Bishops which Ordained Archbishop Parker and others , and those that held Communion with them , were the only Lawful Regular Bishops of the Church of England at that time , they being Regularly constituted in King Edward's Days , and never legally Deprived . All the other of King Edward's Bishops which complied , except Thirlby and Kitchin , were dead , and so the full Authority must remain with the rest that survived , and they all but Thirlby did concur in the Ordination of Archbishop Parker , and others , or Communicated with them . Neither was Archbishop Parker , and many others , consecrated into other Mens Places while they were alive , for Cardinal Poole the Archbishop of Canterbury , and about nine or ten Bishops more were Dead , and Archbishop Parker , and others , were elected , confirmed , and consecrated into vacant Places in due Order , according to the usage of this Kingdom for many Ages ( except in the Form of the Ordinal ) in which there was nothing wanting to the Essence and Validity of their Consecration . So that Archbishop Parker's Authority , and many others , is beyond Dispute , also by the tacit consent of the rest , who ought to have opposed it at their Confirmation , when they were summon'd to that purpose , if they had any Legal Exception to make against their being made Bishops , which being not done , and the Consecration proceeding , they are in all Reason and Justice shut out from any further Opposition , and they ought to be concluded to have given their tacit Consent ; which we may the rather believe , because many of them agreed to the Reformations in King H. 8. and King Edw. 6. Days , and seem more now for Political than Ecclesiastical Reasons to refuse to comply , because they had made themselves Obnoxious to all Parties already , by their former Changes and Cruelty . So they thought it better to regain their Credit with the Romanists by their standing out , than to be looked upon as Time-servers , and little regarded by the People . But then this Argument does demonstratively return upon the Author himself , and the Popish Bishops in Queen Mary's Days , as will appear by the following Catalogue . Bishops justly Deposed in King Edward's Days , for not obeying the Laws , and their Deposition consented to , and approved by the Bishops , as appears by their Ordaining others into their Places . Bishop Bonner of London . Bishop Gardner of Winchester . Bishop Day of Chichester . Bishop Heath of Worcester . Bishop Voysey of Exeter . Some say he resigned . Bishop Tunstall of Durham . Who is said to have resigned . Bishops rightly Consecrated , and in actual Possession at King Edward's Death . Archbishop Cranmer of Canterbury Consecr . Hen. 8. Bishop Ridley of London . Edw. 6. Bishop Poynet of Winchester . Edw. 6. Bishop Goodrick of Ely. Hen. 8. Bishop Salscot alias Capon of Salisbury . Hen. 8. Bishop Chambers of Peterburgh . Hen. 8. Bishop King of Oxford . Hen. 8. Bishop Bulkley of Bangor , Hen. 8. Bishop Parfew alias Wharton of St. Asaph . Hen. 8. Bishop Samson of Lich. and Coventry . Hen. 8. Bishop Kitchin of Landaffe . Hen. 8. Bishop Bush of Bristol . Hen. 8. Bishop Bartow of Bath and Wells . Hen. 8. Bishop Ferrar of St. David's . Edw. 6. Bishop Scory of Chichester . Edw. 6. Bishop Hooper of Worcester and Glocester . Edw. 6. Bishop Coverdale of Exeter . Edw. 6. Bishop Taylor of Lincoln . Edw. 6. Bishop Harley alias Harvey of Hereford . Edw. 6. Rochester void . In the Province of York . Archbishop Holgate of York Consecrated . Hen. 8. Bishop Aldrich of Carlisle . Hen. 8. Bishop Bird of Chester . Hen. 8. Durham void . Of these in the Province of Canterbury . Archbishop Cranmer , Bishop Ridley , Poynot , Scory , Coverdale , Taylor , Harvey alias Harley , Bush , Hooper , Ferrar , and Barlow were removed , A. D. 1554 as Dr. Burnet relates : Bishop Goodrick died about that Time , and all the rest that complied , except Bishop Thirlby and Bishop Kitchin , either before or about the Time of Queen Mary's Death . And it does not appear , they were at all Active in turning our their Brethren . In the Province of York . Archbishop Holgate , Bishop Bird , turned out . In the Province of Canterbury ( Rochester being void , and Worcester and Glocester united ) there could be but Twenty in all , and we find here Eleven , i. e. the Archbishop , and Major Part of the Bishops unjustly and uncanonically turned out . In the Province of York , Durham was void , so Archbishop Holgate , and Bishop Bird were the Major Part , unjustly turned out . Now let me take up our Author's Argument . Whosoever possess the Sees and Offices of Lawful Bishops ( those Lawful Bishops yet living ) or unite themselves to such as possess them , are such Schismatical Pastors . This is our Author 's Major Proposition ; to which I add this Minor. But the Popish Bishops that were set aside in Queen Elizabeth's Reign , did possess the Places of Lawful Bishops yet living , or united themselves to such as did possess them , therefore they were Schismatical , and no Lawful Bishops of the Church of England : For as soon as these Lawful Bishops were turned out , others were put into their Places , and not only so , but contrary to all Rule and ordorly Government in the Church . For , the most certain Fundamental Constitution of the Church in all Ages ; and the constant Order of all Societies ( which is always tacitly supposed , tho' not formally observed ) is , that while particular Churches keep to the Faith and Unity of the Catholick Church , as ours had done , all things ought to be managed by the Archbishop and Bishops of the Province , and so by the Chief Governors and main Body of the Society , or else things cannot be Regularly done ; but here the Archbishop and the Major Part of the Bishops are set aside , and others put into their Places while they were yet alive , and Dr. Burnet adds that of the inferiour Clergy , who were Sixteen Thousand , Twelve Thousand were likewise turned out , so there could be nothing Regularly done by the Convocation , either in the Upper or Lower House . And further , they were not content with the present Possession , but secretly said in their Minds , These are the Heirs come let us kill them , and their Inheritance shall be ours ; therefore , after they had bereaved them of their Bishopricks and their Livings , they quickly took away many of their Lives . And are not all these Men Schismaticks with a Witness , and all those that were Ordained by them into other Mens Places and Government ? It matters not to our business to pursue all the Successions and Changes in Queen Mary's Days , I will rather proceed to consider the State of the Bishopricks after Queen Mary's Death , when Queen Elizabeth restored the Church to that Regular Constitution which was settled before , by the undoubted Lawful Archbishops and Bishops in King Edward's Days . Bishopricks void by Death . Archbishop Poole of Canterbury . Bishop King of Oxford . Bishop Capon of Salisbury . Bishop Parfew of Hereford . Bishop Holyman of Bristol . Bishop Glin of Bangor . Bishop Brookes of Glocester . Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Norwich void . Rochester void . Bishops in Possession of the other Bishopricks but uncanonically for the Reasons above named . Bishop Bonner of London . Bishop Thirlby of Ely. Bishop White of Winchester . Bishop Watson of Lincoln . Bishop Pool of Peterburgh . Bishop Bourne of Bath and Wells . Bishop Turbervill of Exeter . Bishop Bayne of Lichfield and Coventry . Bishop Christophorson of Chichester . Bishop Pates of Wonchester . Bishop Goldwell of St. Asaph . Bishop Kitchin of Landaffe . Who conformed . In the Province of York . Archbishop Heath of York . Bishop Tunstall of Durham . Bishop Scot of Chester . Bishop Oglethorp of Carlisle . 'T is confessed that 14 or 15 were turned out or went away in Queen Elizabeth's Days , but according to our Author 's own Argument , they were Schismaticks and no Lawful Bishops , because they came into the Places of Lawful Bishops while they were alive , or else were ordained by and communicated with such Schismaticks . I add , they usurped their Places by turning out the Metropolitans and Major Part of the Bishops of each Province , and so could have no Lawful Authority or Jurisdiction . Queen Elizabeth therefore set them aside , and so removed this Violence and Usurpation . And being willing to restore all things as they were settled in King Edward's Reign , she calls back the Bishops that were still alive , which were only Five in number . Bishop Barlow , Scory , Coverdale , Kitchin , and Thirlby . And all but Thirlby concurred in settling the Reformation ; so we had still the Major Part of the Lawful Bishops to renew the Succession , and they did Ordain Archbishop Parker and others , and it has been Regularly continued ever since . Thus the Authority of our present Bishops as to Order and Jurisdiction is beyond dispute . One Objection was insisted upon by Queen Mary and others , to justify the Deprivation of the Protestant Bishops , and others of the Clergy , because some of them were married Men , and perhaps they married after Orders , which was threatned with Deposition by many ancient Canons . To which I Answer , that living in a Married Estate is not by Divine Authority inconsistent with the Exercise of the Priesthood , but was always allowed in the Church , and ever practised in the Greek Church till this Day , and has been oftentimes dispensed withal in the Roman Church for secular Ends. So that the allowing Marriage before or after Orders , is a Circumstance that depends upon the Discretion of the Church ; and if for some Reasons Clergy-men were heretofore prohibited to marry after Orders , yet in this long Interval of General Councils , upon the great Experience of the Mischiefs and Inconveniences that came by forbidding it , particular Churches may dispense with that Rigour ; accordingly this Provincial and National Church , and the Law of the Land , which had much better Authority than the Pope , had left every body to their Liberty to marry or not to marry , as they saw good , and so they that did marry offended against no Law of God and Man , and therefore were unjustly Deposed from their Bishopricks upon that Account . But then our Author says , that they in Queen Mary's Days were Lawful Bishops , and he proves it from the Confession of Protestants , who grant that the Church of Rome , and all those of her Communion are true Churches of Christ. Now as to the first Part of the Argument , I Answer , In time of great Schism and tumultuous Proceedings , there may be so far the Remains of a true Church , that many Pious Christians , who are not at all , or else ignorantly ingaged in the Schism , may be saved ; but we have no Reason to say that the Popish Bishops in Queen Mary's Days were Lawful Bishops , or the governing Part were then the National Church of England ; the true Right and Authority of the Church was in those Lawful Bishops that were made in King Edward's Days , and that was the true Church of England which did adhere to them and their Constitutions . But then the Author does Object , that Protestants do grant that the Church of Rome and all those of her Communion , are true Churches of Christ. Never was People's Charity more abused than ours of the Church of England has been in this kind , to justify the Errors and Schism of the Church of Rome , and all upon a mere and generally wilful Mistake . In short therefore 't is true , and we do acknowledge , that the Substance of the Christian Religion is professed by the Church of Rome , tho' mingled with Errors . And so many that honestly and sincerely serve God in her Communion , may be saved ; but yet many may be damned for too pertinaciously maintaining and propagating the Errors of the Church of Rome , especially those that desert and refuse Obedience to the Bishops of the Church of England , setting up Altar against Altar , and so keeping up a Schism amongst us , where they have such plentiful Means of being better informed , and all the Opportunities of serving God , according to the highest Perfection of the Apostolick and Primitive Church . Come we now to the second Part of the Argument ; where the Author goes to prove , that the Popish Bishops did nothing whereby they became unlawful Bishops , for if they did , it ought to be supposed it was that , for which they were deprived , and then he says , all the Reasons for which they were deprived , were resisting the pretended Reformation , and refusing the Oath of Supremacy ; and that was but proceeding in Practice according to the common Tenets , the holding whereof made them not unlawful Bishops . Again , whilst they were lawful Bishops in Queen Mary's Days , they held it a common necessary Point of Religion to resist the Reformation , and refuse the Oath of Supremacy . In answer to all which I say , That according to the Author 's own Argument , they were no lawful Bishops , because they either did Schismatically invade the Places of the lawful Bishops , or else were willingly Consecrated , and did joyn in Communion with those Schismatical Bishops . When the Queen therefore did set them aside , she did but dispossess Men who had no just Right , and remove those by her Civil Authority , who had no Power , but what they had from Force and the secular Constitution . But perhaps it may be objected , that though their Title were at first defective , and they did Schismatically usurp those Bishopricks , yet when their Predecessors were dead , that Defect might be overlook'd , and by the Reception of the Kingdom , their Title might be made good , and they very well confirmed in their Possession . It would have , I confess , been happy , if there had been such a Catholick Disposition in those Bishops , that they would have willingly repented and forsaken their former Errors , that so the Kingdom might have confirmed their Authority by the Universal Reception . But there were many Reasons why they did refuse , and could not own and receive them as lawful Catholick Bishops . 1. Many of them had been guilty of shedding much Innocent Blood , and the rest had been consecrated and joyned in Communion with them , and so in some measure were Partakers of their Guilt ; and it was not fit such polluted Hands , should be permitted to Minister at God's Holy Altar . For though there was a Law brought in by the Corruption of later Times , whereby Hereticks might be put to Death , yet it was a great Abuse of that Law , to condemn their Spiritual Fathers and better Catholicks than themselves , for Hereticks : It being contrary to the Divine and Canon Law , that such Men should be allowed to exercise the Episcopal Function , the Kingdom had great Reason to set them aside . 2. It is a known Doctrine in the Canon Law and Roman Schools , and a frequent Practice of Roman Catholicks to depose Princes and absolve their Subjects from their Allegiance , and endeavour to exterminate those they call Hereticks , under which Pretence many Princes have been destroyed , many Rebellions and Tumults have been fomented , much Innocent Blood has been spilt , and Christendom has been a miserable Theatre of War and Confusion . These Bishops therefore who formerly had consented to most Parts of the Reformation , now growing such Zealots all of a sudden , and refusing to Crown the Queen , and to give the Kingdom Security of their peaceable Conformity to the Government , by taking the Oath which they had formerly taken , and had nothing to except against , gave just Reason to suspect they were guilty of the Heretical Doctrine of deposing Princes , and stirring up Rebellion , to exterminate the Nobility and Gentry that would not Comply with them . And these are sufficient Reasons , why they could not allow them to have Care of the People's Souls , which might have been to the utter Destruction of the Queen and Kingdom . For 't is notorious there were many Attempts made , and by some of them to that purpose , and the Pope some Years after did actually Excommunicate and Depose the Queen , and charge all Men under an Anathema to withdraw from her Obedience and Communion , and that was the Foundation of the present Schism of English Papists , and many Rebellions and Treasons amongst us . 3. If there had been none of these Exceptions against the Persons of these Bishops , yet the Publick Service which they did impose , will justify all Men before God and the Catholick Church , for not joyning in Communion with them . Because 1. All People were in common Account obliged to Worship that which is in the Priest's Hand , and in the Pix , with Divine Honour , as God himself , when we have Reason , Scripture , and the Authority of Catholick Tradition to perswade us to believe it to be Bread and Wine , and therefore they could not Worship it without the guilt of Idolatry , while they were of that mind . For though it be the general Belief of most Christians Ancient and Modern , that the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper , yet there is no Reason to believe the Body of Christ is in the Hand of the Priest , or in the Pix ; for our Saviour says only take eat this my Body , and many Churches and Divines say 't is the Body of Christ vescentibus & sumentibus . But none but the Church of Rome does teach it is upon the Altar , and in the Hand of the Priest , and that what is there is to be adored . 2. Our Saviour says , except ye eat the flesh of the Son of Man , and drink his blood ye have no life in you . And the Church of God did partake of the Holy Communion in both Kinds for above twelve hundred Years together , and all other Churches , but the Roman , do receive it in both Kinds at this time . The Niceties therefore of the Council of Trent , and the Roman Schools cannot justify our Disobedience to the Command of Christ , and the constant Tradition of the Catholick Church . 3. They would allow no other Publick Service but in Latin , which People generally did not , nor never were likely to understand . Contrary to the plain Word of God , 1 Cor. 14. These were sufficient Reasons to omit many others , why the Queen and Kingdom should refuse to receive and to confirm those Popish Bishops ; and consequently the Schism that was made was wholly at their Door . And the Protestants in joyning with the Reformed Bishops , did nothing but that they had warrant to do from the Word of God , and the Catholick Church , and all other Churches ought to endeavour in a Christian and Peaceable manner , to reform these and other Abuses as we have done . The third Argument . THat Archbishop Parker , and all his Associates , and consequently all who adhered to him , or adhere to their Successors , were and are Schismaticks , separate from the whole true visible Church of Christ , because they were consecrated by Barlow , who was intruded into the Place of Christophorson Bishop of Chichester . Scory was put by King Edward 6th into Day 's Place , then being Bishop of Chichester . Coverdale into Vesey's Place , Hodgkins was only a Suffragan , but communicated with these three in the Consecration , and therefore became a Schismatick . As our Author does only in this Argument vary in Form and Circumstance from his former Arguments , so I must apply the same Answer for Substance to his Assertions . Day and Veysey were justly set aside in King Edward's Days , for not consenting to the Decree of the major part of the Bishops , as appears by the Protector 's Letter to Bishop Gardner in Dr. Burnet's Collection ; and Bishop Scory and Coverdale were by the consent of the Archbishop and Bishops Regularly settled in their Places , in peaceable Times wherein no Cruelties were exercised , no Man was put to Death for his Religion , and only that Discipline was used , to turn out those that would not quietly submit to the Determinations of the major part of the Bishops of the Province ; and as for Bishop Barlow , he was Consecrated a Bishop of this Church near ' twenty Years before , in King Henry the Eighth's Days , and so was Bishop Hodgkins Suffragan at Bedford . So that we have the Four Consecrators of Archbishop Parker duly consecrated in quiet Times , by the Archbishop and Bishops of the Province , and therefore endued with the undoubted Power both of Order and Jurisdiction beyond all Dispute . Therefore unless any can shew a better Title , not only the Power of Order which they did Confer , but of Jurisdiction also , must be unquestionable , and consequently the whole Succession of English Bishops ever since , is exactly Regular and Canonical . The only Pretenders to a better Title , were those fourteen Popish Bishops set aside by Queen Elizabeth : But these four Mens Title is more Firm and Ancient than theirs , for the Popish Bishops were either such as were legally Deposed ; and thrust themselves afterwards in the Places of the Lawful Bishops , and then put many of them to Death , or all else but Bishop Thirlby , were ordained by , or communicated with them during their Schism and Usurpation , and therefore , neither the Ordainers nor Ordained had any Right or Jurisdiction in the Church of England ; so that Bishop Barlow , Bishop Scory , Bishop Coverdale , being undoubted Regular Bishops of the Church of England at King Edward's Death , and all that was done in Queen Mary's Days being acted by Bishops that had no Lawful Jurisdiction , the Regular Authority of Ordaining and Conferring Jurisdiction , as well as Order , was devolved to them , and they might take Bishop Hodgkins into their Assistance to add the greater Solemnity to their Ordination , so that those Fourteen , were so far from being Regular Bishops of the Church of England , that they will not be able to clear themselves of Schism , Murder , and the damnable Heresy of the Deposing Doctrine . 'T is very unreasonable therefore that the Bishops of the Church of England should be charged with Schism , for declining their Authority , so long as they have a Regular Succession , from the undoubted Lawful Bishops , who were free from any such foul Guilt or Suspicion , and the Clergy were so well satisfied with their Authority , that of 9400 , above 9200 did really submit to it , and heartily embrace the Reformation ; and the Queen , Nobility , Gentry , and the whole Kingdom , as I said before , did willingly and joyfully adhere to their Communion , and for ten or eleven Years lived in Peace and Unity ; till the Pope by his Bull of Excommunication and Deposition made a Disturbance . The fourth Argument . WHosoever Subject themselves unto these as their Lawful Pastors , who have no Jurisdiction over them , are Schismaticks . But English Protestants ever since Queen Elizabeth's Time , have Subjected themselves to these as their Lawful Pastors , who have no Jurisdiction over them ? Therefore , &c. are Schismaticks . The second Proposition he proves , because we had no Regular Succession at home , nor derived none from abroad , and could have none from Rome , Constantinople , or any other Church . But all this is founded upon a false and groundless Supposition . Whereas we had Four True , Lawful , Regular Bishops with full Power of Order and Jurisdiction , from whom we derive our Succession ( and might have had many more , had not they unjustly put them to Death ) and so needed not any Assistance from Rome or Constantinople , or any Place else . And as for the Coustitution of our Church , it is established by Divine Right , committed to us by Succession from Christ and his Apostles , and we Act by the Power we received from the Holy Ghost , 1 for the Pastoral Charge , the Care of Souls , the Right and Power of Baptizing and Consecrating the Eucharist , the Power of binding and loosing , the Power of Ordination , &c. are all Spiritual Offices received from God. Neither do we derive them from any secular Magistrates ; 2 but from the Bishops of the Province 3 according to the constant Tradition of the Church , which St. Cyprian 4 says , did descend down from Divine Tradition and Apostolical Observation , and the Council of Nice , and other General Councils Approve and Confirm the same : And as for many of the Formalities that are used in the first Nomination , Election , and Confirmation of Bishops , they were not observed by Christ and his Apostles , nor commanded by the Church , and so are accidental Ceremonies Appointed by the State to testify their good liking of the Person , that as the Church doth think him well qualify'd and fit to be Preferred to such a Sacred Office , so the State is well satisfied , that he is a Man that will be Useful and Faithful to the Temporal Government ; which is agreeable to the Apostles Direction , that he should have a good report of them that are without . But still that which is Essential , and the Authority and Power to execute the Sacred Office of a Bishop or Priest in their respective Charges , is derived from the Bishops of the Province ; and after great Violence and Disorder , from as many , or the major part of them which survive . And this Method is established and allowed by the Catholick Church , as long as Provincial and National Churches keep to her Faith and Unity , as Ours has done . So that every Bishop and Priest orderly constituted in his Place , does act by the Power and Appointment of the Catholick Church , and they contemn the Catholick Church , that desert and disturb them in the Performance of their Office . Hence we may understand our Saviour's meaning , when he says , if he neglect to hear the Church let him be unto thee as an heathen man , and a publican . Which in the first Place , does require us to hear our own particular Parish Priest and Bishop , while they are Constituted , and live in the Unity of the Church , but principally if does oblige us to hearken to the Catholick Church . So that if our own Pastors turn Hereticks , or set themselves up by undue means , and not according to the Order of the Church , they are not to be hearkned to , but we must according to our Saviour's Command here the Church , and not those Pastors that will not themselves hear and obey the Church , as the Pope and his Adherents in England do not . So that though Archbishop Parker and others , were Ordained but by Four Bishops ( which is more then the Canons do require to be present ) yet it was according to the Constitution and Order of the Catholick Church , and so all Catholick Bishops must allow and approve of what was done : And they and their Successors are established by Christ , according to that Command and Authority which he gave to his Apostles , to whom , as he gave Authority over the whole World , so he hath promised to be with them and their Successors to the end of the World. And none have better asserted and maintained the Divine and Apostolical Right of Episcopal Government , as well against the Pope and Jesuits , 1 as the Presbyterians and Erastians , than the Bishops 2 and Divines of the Church of England . Our Author therefore does take wrong Measures , and seems not to be acquainted with the State of our Affairs , when he does Object to us , the deriving our Spiritual Authority from secular Magistrates : For no Church in the World hath more heartily defended the Episcopal Primitive Church Government , in Opposition to the Pope 3 and other Innovators , than ours has done . And now we have been Governed by many Successions of Archbishops and Bishops , according to that Divine Tradition and Apostolical Observation ; and are at this Day settled under the Conduct of as Learned , and Pious Bishops and Clergy , as perhaps ever has been in any Age , since the first Founding of the Christian Church , and heartily United in the Profession of , and Conformity to , the truly Ancient , Catholick , and Apostolick Faith and Discipline , which is Established in the Church of England , in Provincial and National Synods , and likewise by the Law of the Land , neither are there any that pretend any Succession derived down in Opposition to ours , much less a Regular and Orderly Jurisdiction over us ; and if the Popish Bishops in the beginning had a pretended Claim , yet they being all long since Dead , and none continued to succeed in their Places , all Pretence is now wholly out of Doors , and the Present Bishops are guilty of no Schism , their Order is undoubted , and their Succession uninterrupted , and so their Title and Authority is as firm and unquestionable as any upon Earth ; and they must be Schismaticks before God and the Catholick Church , that do not submit to them , and joyn in their Communion in all Lawful Things , as the Service of our Church is in all its Offices and Administrations beyond Dispute ; and to joyn in them is all that is required of any Lay-person to be a Member of our Communion . And now I have vindicated the justness of the Authority of the Church of England , let us consider with what a different Spirit and Temper the Reformers did proceed , from that of the Papists ; on the side of the Reformers nothing but Love , Kindness and Charity ; on the Part of the Papists , nothing but Cruelty , Murder , and Destruction . For they did not only uncanonically Depose their Spiritual Fathers , the Lawful . Bishops in Queen Maries Days , but Archbishop Cranmer of Canterbury , Bishop Ridley of London , Bishop Latimer , Bishop Hooper , and Bishop Ferrar , were burnt to Death , with many other Priests and Lay-persons , and others were forced to fly their Country to avoid the like Destruction . Now come we to consider how these Bishops that had been the cause of all this Cruelty , and Bloodshed in Queen Maries Days , and were wrongfully thrust into the Places of the True and Lawful Bishops whom they Murthered , or forced to fly their Country , were treated themselves by the Reformed Bishops when the Tide was turned another way , as it was in the Days of Queen Elizabeth . And one would think , that the Nation being thus exasperated against them , by the cruel Usage they shewed to others , they would meditate the like Revenge , aud retaliate upon them with the like Severity , but it is quite contrary to the meek Spirit of Orthodox Christians , thus to imbrue their Hands in Blood upon the Account of Religion , or to seek to Revenge themselves in the like manner . They committed their cause to God , in whom they did put their trust , and left it to him to plead it with their Adversaries . But they themselves did render nothing but Good for Evil , Mercy for Cruelty : And though they did remove the Bishops from those Sees to which they had no just Title , because they were Men of Blood , and would not conform to the Publick Order settled in King Edward's Days , and give such Security to pay due Allegiance to her Majesty , as in justice they ought to have done , yet they were treated with all Civility . Archbishop Heath was suffered to abide in one of his own purchased Houses , never restrained to any Place , and died in great Favour with the Queen , who bestowed many Gracious Visits on him during his Retirement . Tunstall Bishop of Durham spent the remainder of his time with Archbishop Parker , by whom he was kindly entertained and honorably Buried ; the like Civility was shewed to Thirlby Bishop of Ely in the same House , and to Bourn Bishop of Wells by the Dean of Exon , in which two Houses they Died about ten or eleven Years after . White Bishop of Winchester , though at first imprisoned for his Insolencies , after some time was suffered to enjoy his Liberty , and to Retire himself to what Friend he pleased . The like Favour was shewed to Turbervile Bishop of Exeter , who being a Gentleman by Birth of an Ancient Family , could not want Friends to give him Entertainment . Watson Bishop of Lincoln having endured a short Restraint , spent the remainder of his Time with the Bishops of Ely and Rochester , till being found practising against the State , he was finally shut up in Wisbich Castle , where at last he Died. Oglethorp , Bishop of Carlisle Died soon after his Deprivation , of an Apoplexy . Bayne Bishop of Lichfield of the Stone ; and Morgan Bishop of St. Davids of some other Disease the December following his Deprivation , but all of them in their Beds and at perfect Liberty . The rest disposed of themselves as they pleased , but no Restraint was laid upon them , and were perfectly out of all Fear or Danger of hard Usage , so far were the Reformers from putting them to Death upon the Account of Religion . Only Bishop Bonner was kept in the Tower for his own Security , to preserve him from the Outrage of the Multitude , which he had highly exasperated against him by his former Cruelties ; But so gentle was his Usage , and so answerable in all Respects to his Character ; that one would have look'd on it rather as a chosen Retirement , than a Restraint . This clear Account being given of the Lawful Authority , and undoubted Succession of the Bishops in Queen Elizabeth's Days , by whom the Reformation was continued , which was happily begun in King Edward the sixth's Reign ; come we now to consider the state of the inferior Clergy at that Change , as we have set it down by Mr. Cambden , who wrote the Annals of those Times . The Account that he gives us is this , that the Number of Ecclesiastical Promotions was 9400 , of all which , only 80 Rectors of Churches , 50 Prebendaries , 15 Presidents of Colleges , 12 Archdeacons , 12 Deans , and six Abbots were turned out , in all 175 , most , if not all of them very likely put in unjustly in Queen Maries Days , or else chosen out particularly for their known Obstinacy and Humour , in contending for the Errors of the Church of Rome . And yet what a poor handful they were to the rest , which were above 9200 , who did Return to Lawful Settlement of the Church in King Edward's Days , and the true Canonical Bishops then remaining , who concurred in Ordaining Archbishop Parker and other Bishops , restoring and setling the Reformation . God Almighty in his due Time , put an end to all those immoderate Heats and Contentions ; and inspire Papists and other Dissenters with that Charitable and Peaceable Temper , which always eminently appeared in the true Catholicks of the Church of England : And let all those that heartily desire the Advancement of Religion , and the Salvation of Mankind , consider , that the way to promote the Glory of God , and the Peace and Unity of the Church , is not to carry on secular Designs , to impose the private Opinions of the Council of Trent and Roman Schools , nor yet the Fanatical Devices of some Modern Reformers , but by maintaining the truly Ancient and Apostolick Faith , Devotion and Discipline , delivered and recommended to us by the Word of God , and Example and Authority of the Primitive and Catholick Church , which is , and can be observed no where in greater Perfection , than in the Church of England , as is Established by Law. THE END . Notes, typically marginal, from the original text Notes for div A62284-e730 Concionatores imprimis videbunt ne quid unquam doceant pro concione quod à populo religiosè teneri & credi velint nisi quod fit consentanen̄ doctrinae Peteris & Novi Testamenti , quodque ex illa ipsa doctrina Catholici patres & veteres Episcopi collegerint . Now their sense does no where appear more undoubted than in the decrees of General Councils , and in the Practice and Tradition that was generally allowed in the Primitive Church . Synod . Lond. A. 1571. C. Concionatores . Firmil . Ep. ad Cypr. inter Ep. Cypr. n. 75. Contra Ep. Step. Papae . Eos qui Romae sunt non ea in omnibus observare quae sunt ab origine tr●adita , & frustra Apostolorum auctoritatem pretendere . Vide Concil . Trull . Can. 13. & can . 55. Where the Church of Rome is commanded by name to amend some Errors which yet she has never done ; so the Church did not think the Bishop of Rome had authority to give Laws to her , but was himself bound to submit to the Canons , and the Order of the Church . See the Subscription to a Book called the Institution of a Christian Man. Institut . of a Christian Man. Londini in aedibus Thomae Bertleti Regii impressoris A. 1537. p. 47 , 48. Acts & Mon. v. 2. p. 346. dedicated to the King H. 8. by Thomas Archbishop of Canter . and Edward Archbishop of York , and all other Bishops , and Prelates , and Arch-deacons of this Realm . Can. Apost . 34. Concil . Nicen. c. 4. 6. Concil , Antioch . c. 9. Con. Const. p. 1. c. 2. Con. Eph. c. 8. Con. Calced . c. 28. See the Popes Oath , dist . 16. c. 8. sancta octo , &c. See Dr. Heylin's Reform . Vindic. Dr. Burnet's Hist. of the Reform . part . 2. book 1. p. 195. Coll. of Record . pag. 209. n. 55. Qui undecennium primum meminerunt Regínae Elizabethae haud quicquam eomitius vel romissius fuisse praedicabunt . Decimo tertio demum anno biennio scilicet post quam Pius 5. Bullam hu● sua●● parum piam misisset atque ex ea boreales illae turbae extitissent ; paulo tum facta commotior , ut par erat statuere cepit contra bullas & tabellarios , sed praeterquam in eos nihil superstitionis vestrae causa sancitum est durius , &c. — audi Philopatrum ipsum Jesuitam Reginam de regni sui initiis sic alloquentem . Dum initio Regni tui mitius aliquanto cum Catholicis ageres , dum nullum adhuc vehementissimè urgeres , nullum admodum premeres , vel ad sectae tuae participationem , vel Fidei antiquae abnegationem , omnia sane tranquilliore cursu incedere videbantur , nec audiebantur magnae querelae , nec insignis aliqua dissensio aut repugnantia cernebatur nec deerant ( quanquam male ) qui Ecclesias vestras ut vobis placeant ac gratificarentur corpore saltem , etsi non animo frequentabant , legi● hic Jesuitico atramento depicta , — puta minus hic dici , plus intelligi . Bishop Andrew's Torturâ Torti , p. 148 , 149. Ita religio in Anglia mutata , orbe Christiano mirante quod tam facile & sine 〈◊〉 Cambden . Elizab. p. 36 , 39. Ex hac religionis mutatjone ut observarunt politici Anglia facta est omnium reguorum in orbe Christiano liberrima — & oputentior quam secrdis superioribus . p. 40. Vid. Bull. Pontif . apud Combd . p. 179. Synod . Lond. An. 1603. c. 30. Tantum aberat ut Ecclesia Anglicana ab Italiae , Galliae , Hispaniae , Germaniae , aliisve similibus Ecclesiis voluerit per omnia recedere , quic quid eas sciret tenere aut observare ut ( quod Ecclosiae Anglicanae Apologia profitetur . ) cenemonias illas cum Reverentia susciperet quae utra Ecclesiae incommodum & hominum sobriorum offensionem retinere posse senserat , & in iis tantum articulis à praedictis Ecclesiis dissentiret in quibus eadem ipsae tum à pristina sua integritate prius desciverant , tum etiam ab Ecclesiis Apostolicis à quibus proseminatae sunt . That is , we only separate from and reform their Errors , but do not separate from their Persons and Communion . See how the Church of England does Communicate with all Churches in the Vindication of Bishop Gunning the late Lord Bishop of Ely , by Dr. Saywell , in his Evangelical and Catholick Unity , pag. 302 , &c. Guide in Controversy dis . 3. c. 8. n. 84. B. Churches Coordinate may without Schism or fault differ from one another , or one of them from all the rest in several Doctrines and Opinions , &c. Thus he vindicates the Church of Rome wherein it differs from the Greek and other Churches , and by the same Reason other Churches may differ from her without Schism or Fault . Heb. 13. 17. Firmil . inter Ep. Cypr. 75. de Stephano Epis. Romano ait peccatum verò quam magnum tibi exaggerasti , quando te à tot gregibus scidisti , excidisti . n. teipsum : noli te fallere . Siquidem ille est verè Schismaticus qui se à Communione Ecclesiasticae unitatis apostatam fecerit , dum n. putas omnes à te abstinere posse , solum te ab omnibus abstinuisti . S. Cyprian did joyn with Fermilian in the same Cause , and it was thought by them in those early Days that there was no Obligation to adhere to the Bishop of Rome , and if he did Excommunicate any upon such Account ; he did cut himself off from the Unity of the Catholick Church . Unless in such Matters , wherein the whole Church did agree , with the Bishop of Rome ; and yet though St. Cyprian lived and died , in Opposition to the Bishop o● Rome , as much as we do now , he is more Honoured , and of greater Renown in the Church , than Pope Stephen himself . Vide Ep. Jo. Launoii . Jacob. Bevilaqu . Tom. 8. Compare our English Form with the ancient Forms in Morinus de Ordinationibus , and you will find nothing wanting that is essential . See the Protector 's Letter to Bishop Gardner quoted below . Burn. Hist. part . 2. pag. 276. Vid. Pet. de Marca . de Concord . Sacerdotii & Imper. lib. 8. & alibi . Jo. Launoi . Ep. Hen. Gondrino sen. Arch. T. 8. Out of Archbishop Parker . Exod. 21. 14. 1 Chron. 22. 8. Dist. 50. c. 8. siquis viduam , &c. decret . lib. 5. de homicid . Voluntar . 15. Q. 6. c. 3 , 4. 5. Decret . lib. 5. de Haeret . c. 13. sext . Decret . lib. 2. Tit. 14. c. 2. ad Apostolicam Tit. Papa Imperatorem deponere porest . Thomas . 2. 2dae q. 12. Art. 2. See Acts & Mon. vol. 2. p. 337. &c. Tortur . Tort. p. 150. nihil ab iit quesitum ut facerent quam quid his jam anto fecerant sub . Hen. scit . 8. & Ed. 6. Heathus , Bonnerus . Tonstallus , Thurlbeius tum Episcopl ; Baynus , Burnus , reliqui , nondum Episcopi — aliis quoque ut praestarent Authores fuere etiam idorum quidam libris scriptis defenderent quid hic iniqui si de eodem iterum compellentur . Vid. Bull Pii 5. apud Cambd. p. 179. Tortur . Tort. p. 148. audet Apologia Author asserere neminem [ Pontificiorum ] Religionis causa in judicium vocasse [ Reginam scil . ] neminem ad supplicium condemnasse quamdiu scili cet rem religionisagerent , nec cum religione Rebellionis semina permiscerent , neque priusquam Pius Papa per Bullas suas hic in Angliam , per copias vero & cohortes suas ibi etiam in Hiberniam impetum & impressionem fecisset . hic plumbo ibi ferro , in Anglia clavibus in Hibernia gladiis rem gessisset . Conf. Aug. c. 10. Chem. exam . Ger. de coena Dom. Cal. l. 4. instit . c. 17. §. 19. John 6. 53. Card. Bona Rer. Lit. l. 2. c. 18. semper & ubique ab Ecclesiae primordiis usque adseculum XII subspeciepanis & vini , &c. Coll. of Record . part 2. p. 155. This is our express Pleasure's — where there is a full consent of others the Bishops and Learned Men in a truth , not to suffer you , or a few others with wilful headiness to disswade all the rest . About the beginning of the Queen's Reign Bishop Jewel's Defence of the Apol. 2. part . Ed. 1567. p. 130. Our Bishops are made in Form and Order as they have been ever by free Election of the Chapter , by Consecration of the Archbishop and other three Bishops . — p. 131. To be short , We succeed the Bishops that have been before our days . We are Elected , Consecrated , Confirmed , as they were . That they concurred in Consecrating Archbishop Parker , &c. See Mr. Mason de Minister . Angl. p. 353. out of the Regist. Cambd. Eliz. p. 38. Bishop Godwin de presulib . Angl. in Vita Parkeri . Archbishop Bramhall . The Consecration and Succession of the Protestant Bishops justified , and many others . Cambd. Elix . p. 36. See Cambd. Elix . p. 179. 1 Acts 20. 2 Artic of the Church of Engl. 37. 3 The Book of Ordination , receive the Holy Ghost for the Office and Work of a Bishop in the Church of God , now committed unto thee by the Imposition of our hands . Ignat. Ep. ad Smyrn . & Trall . Tertull. de Bapt. c. 17. 4 Cypr. Ep. 68. 1 Tim. 3. 7. Matt. 18. 17. Can. Apost . 1. Concil . Nicen. Can. 4. Matt. 28. 19. 20. 1 See what opposition was made by the Pope and Jesuits to the Divine Right of Episcopacy in the Council of Trent , in the Hist. of Father Paul & Card. Pallavicini : 2 Bp. Andrews , Bp. Bilson , Bp. Dounham , Bp. Hall , Bp. Taylor , Dr. Hammond , Dr. Heylin , &c. 3 Petrus de Marca . de concordia Regni & Sacerdotii lib. 3. c. 5. n. 1. Antiquo juri universalis Ecclesiae assensu roborato successit jus novum quod anno Domini 836. publicari cepit adnitente Nicolao primo & allis Pontificibus , &c. Voell . in Praefat. ad Codic . Can , justell . pag. 1. jus novum veteri successit circa annum Christi 836 & paulatim invaluit in occidente , &c. This New Law was the Pope's usurping the Power of Choosing and Confirming of Bishops and receiving the last Appeals from all Churches , which before did belong to the Archbishops and Bishops of the Province , as the General Councils do shew , & de Mayca , and others , have learnedly , proved , and so acknowledge that Usurpation which we charge upon the Pope . See our Articles , Liturgy , and Canons ; besides , We retain great part of the Ancient Canon Law , though We reject the jus novum , brought in by the Pope 836 Years after Christ. See B. Andrews Tortur . Tort. from p. 144. to 152. largely shewing the Treasons and Cruelties of the Papists , and the Mercy and the Clemency of the Reformers , besides what does appear in Acts and Monuments , and other Histories of those times . Bp. Andrews Tortur . Torti pag. 146. Cambr. Eliz. p. 28. adeo indignati sunt Lincolnsensis & Wintoniensis [ Watsonus & Whitus ] ut Regina & ●iljus ab Ecclesiae Romana defectionis Authoris excommunicationis censura feriendos censuerunt qui ab hanc causam incarcerati . Prudentiores à. Pontifici Romano hanc potius committendam esse statuerunt . Acts & Mon. vol. 3. p. 988. Camb. Eliz. p. 36. 
A27032	----	A second admonition to Mr. Edward Bagshaw written to call him to repentance for many false doctrines, crimes, and specially fourscore palpable untruths in matter of fact ... : with a confutation of his reasons for separation ... / by Richard Baxter ... Baxter, Richard, 1615-1691. 1671 Approx. 314 KB of XML-encoded text transcribed from 117 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A27032 Wing B1400 ESTC R16242 12545373 ocm 12545373 63037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27032) Transcribed from: (Early English Books Online ; image set 63037) Images scanned from microfilm: (Early English books, 1641-1700 ; 305:10) A second admonition to Mr. Edward Bagshaw written to call him to repentance for many false doctrines, crimes, and specially fourscore palpable untruths in matter of fact ... : with a confutation of his reasons for separation ... / by Richard Baxter ... Baxter, Richard, 1615-1691. [11], 190, [1] p. Printed for Nevill Simmons ..., London : 1671. Page 32 has faded print in the filmed copy. Pages 22-47 photographed from Union Theological Seminary Library, New York copy and inserted at the end. Errata: p. 190. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Bagshaw, Edward, 1629-1671. -- Defense of the Antidote against Mr. Baxter's palliated cure of church divisions. Schism. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A Second Admonition TO Mr. EDWARD BAGSHAW ; Written to call him to Repentance for many false Doctrines , Crimes , and specially fourscore palpable untruths in matter of fact , deliberately published by him in two small Libels ; In which he exemplieth the Love-killing and depraving Principles of Church-dividers : and telleth the World to what men are hasting ▪ when they sinfully avoid Communion with true Churches and Christians , for tolerable faults . With a Confutation of his Reasons for Separation : Written to preserve the weak , to resist the Dividing Temptations of the Imperious unskilful Clergy , to revive our dying hopes of Concord , and to vindicate the Non-conformable Ministers from the unjust imputation of Schismatical Principles . By Richard Baxter , a long-maligned and re●sted Endeavourer of the Churches Unity and Peace . LONDON , Printed for Nevill Simmons , at the Three Crowns near Holborn-Conduit . 1671. THE Contents . A Preface to those that are inclined to Principles of Church Division and Separation ; containing twenty causes of that sin , and some Notices of Mr. Bagshaw's two Libells . To Mr. E. B. the grounds on which I go in dealing with him . Why I answer him contrary to my former purpose . Sect. 1. Of calling him Brother : of a middle way . Sect. 2. Whether every untruth be a lye ? Sect. 3. Of Scripture perfection . Sect. 4. Of the design of my Book . Sect. 6 , 7. Whether calling Dividers to Repent , &c. be to make them odious ? Sect. 8. Whether all they whose sin brings Judgements , must be hated of all and killed ? Sect. 9 , 10. Whether I disclaimed any Activeness in the first War ? Sect. 15. Whether I approved of setting up Cromwell to be Protector ? and such like ? Sect. 20. My Repentance published at Mr. E. B. his invitation , in four parts . Of Mr. E. B. his former defence of me against the then Bishop of Worcester . Sect. 21 , 22. Of Christs Temporal Reign , and my judgement of it . Sect. 24. Whether I meant it , because I dare not own any persecuted truth . Sect. 25. Whether I inveigh against sufferings ▪ — Of sufferers temptations . Sect. 26 , &c. His sinful excuse of Vavasor Powells three publick false Prophecies . Sect. 29 , &c. His ( wholsome ) accusation of me as proud , 1. For saying that I publickly communicated : 2. For saying that many have written against me , that expect clean contraries from me . 3. For writing many Books . Sect. 31. Of his accusation in general about Justification . Sect. 33. Of the stating of the Question about separating principles . Sect. 34 , &c. Many of his misreports about my stating it . Sect. 38. His first Reason for separation examined , viz. because every Parish Church is part of a Diocesane Church . How far that is true or not . Sect. 39. His second Reason , that a Parish Minister is but a servant to the Diocesan . Sect. 40. His third Reason : Because Parish Ministers consent to silencing and persecution , by open consent or pernicious silence ? Whether there be little difference between persecuting , and not sharply reproving it ? Sect. 41. His fourth Reason ; that Parish Ministers enter sinfully , and by a solemn Oath renounce their Christian liberty . All sinners , or sinful enterers not to be separated from . Sect. 42. May not a true Church be called Defective and faulty . Sect. 43. His further Reasons . 1. That we know not how else to preserve our Christian liberty . Whether all Christian liberty must be maintained ? and how ? Sect. 44. 2. Whether to be present where things are used in Gods Worship which he commanded not , be a sin ? Sect. 45. 3. Whether if we separate not we sell the truth about Christs Soveraignty ? Sect. 46. His reason from Acts 15. retorted . Sect. 47. He taketh not Corruption and Error as such without Imposition to be a sufficient ground of separation . How he is himself an Imposer . Sect. 48. The charge of Hypocrisie for joyning in what we approve not ? Sect. 49. That Christ called and designed not his Church to be impure and mixt , considered . Sect. 50. How far a Church is to be separated from , for abetting sin . Sect. 51. His grand answer to the example of Church-pollutions in Scripture , that they were setled as to Officers and Ordinances rightly , and so had a power to keep themselves clean , &c. considered . What Power Ministers have now . Whether the Ages following the first , did fall into an Vniversal Innovation , and degeneration in the Essentials of Order and Doctrine , and Antichristianism ? and so Christ had no Church , and was no Christ ? Whether Mr. E. B. be a Seeker , and separate from all Churches , as well as from all Parochial ? Sect. 52. Whether the necessity of separation because of the said Vniversal degeneration in Essentials continue still , because we are reformed from Antichristianism but in some points ? Sect. 53. He granteth that neither Corruption barely , nor Imposition barely is a ground for just separation . But Imposing Error with a strong hand , &c. Sect. 54. His vain answer , intimating that he is wiser herein than the Old Non-conformists . Sect. 55. Of Arminianisme , whether so pernicious as to exclude from communion — Sect. 56. Of Free will and its power to receive — Sect. 57. His ignorant calumny against me about Scripture perfection . Sect. 58. Twenty Questions to him about various Readings and Copies , &c. Sect. 59. Of the Possibility of salvation for some called Papist ? Sect. 61. His former untruth that by [ Flesh ] I affirmed was only meant the sensitive Appetite , defended by him by reciting my words which expresly confute his calumny . Sect. 62. The Reason rendred by Mr. E. B. why he cast away my Book of Rest , and refused to read it , and yet is the Judge of it ; And my account of my dissent long ago from his Latin slender Discourse against Monarchy . Sect. 63. His report of Mr. Herles , and Mr. Cawdrys words against my Saints Rest . Sect. 67 , &c. Many more of his Vntruths . Sect. 74. More of his ignorant Calumny about Scripture perfection . Sect. 75 , 76 , &c. More of the Nature of his Defences and Accusations . Sect. 80. Five Vntruths delivered by the Letter published by him , as written by a woman of Worcester ; with my sense of her case . Sect. 81 , &c. Seven Vntruths published by him in his Brother Brownes Letter ; and the Confutation of their Calumnies . Sect. 94. Mr. E. B. his new sort of Dishonesty charged on me , because ( he saith ) I have access to the Licensers and Press . Sect. 95. Whether it be culpable Vanity to write on the Sabbath after Dr. Owen ( as he thought . ) Sect. 97. His calumny of my Atheistical arguing against the Divine and self-evidencing authority of the Scriptures — and as one of the worst sort of Hereticks , that under the notion of being a Christian and a Protestant do with my utmost industry and cunning labour to overthrow the Foundation , and therefore am to be Rejected of all — The case opened , and the weak warned to take heed of them that would ignorantly draw them to be Infidels , by subverting Christianity , while they think themselves the chief or true defenders of it . To those Readers who are most enclined to the Principles of Church-division , and censorious unwarrantable Separation . I Know there is in Holiness a contrariety to sin ; and Heaven and Hell must finally shew the difference for ever : And to reconcile them is as unpossible , as to reconcile Light and Darkness . I know that it is the endeavour of every faithful Minister of Christ , to make this difference plainly known , and in Doctrine and Discipline to separate the precious from the vile ; and to make ungodly men know that they are ungodly , and to give to each their proper portion , and to keep the Churches as clean as they can by lawful means . I know that the ruine of this purging and differencing Discipline , is a great part of the lamentable ruine of the Churches , and occasioneth that scandal to the Mahometans and Heathens , because of the wicked lives of Christians , which is one of the greatest hinderances of their conversion : And that all Christians should use their utmost skill and power , to recover Religion to its primitive Purity and Splendour , and Discipline to the most effectual regular exercise . And I know that in mens private converse there must be a great care what company we converse with , and especially whom we make our familiars . And that to be indifferent , and to intimate an equality or likeness of the godly and the wicked , in doctrine , communion , and familiarity , is a notable sign of an ungodly person . And upon these accounts , I know that when persons are newly recovered from ungodliness themselves , they are very much inclined to fly from the company of such , as far as their safety doth require : And by this inclination and their ignorance , they are frequently tempted to go further from them in Church communion , than God alloweth them to do , and instead of separating from them in their sin , to separate from them in their duty ; and to separate from the Churches of Christ in his true worship , because of the mixture and presence of the bad . And this they are drawn to , 1. By forgetting the Scripture pattern , and state of the Churches even in the purest age , and thinking only what they desire , rather than what is to be expected or done . 2. By forgetting the difference between the Church visible , which is alwayes mixt with Hypocrites and offenders , and the Church invisible which shall all be saved . 3. By forgetting the difference between their private familiarity , where they are choosers of their company themselves ; and their Church communion , where the Pastors are the Rulers and Judges of the fitness of the members . Or else not understanding that this use of the Keyes , and judging of the fitness of the members , is indeed the Pastors Office , and not theirs . 4. By not considering that nothing must be done by Discipline upon Offenders , but in a course of Church-Justice , upon due Accusations , Summons , Audience , Proof and patient Admonition : And not by casting out any irregularly upon the expectation of every one that will say that they are ungodly and scandalous . 5. By forgetting the great difference between joyning with men in sinful actions , and joyning with them in their duty in which they should be encouraged . 6. By forgetting the great difference of keeping in our own place and duty , though bad men are present , and going out of our place and duty to joyn with them in sin . 7. By forgetting that God will have all mens own wills , by Choosing , or Refusing , to have more hand in their Welfare or Misery , than other mens : And if they mischoose , the sin will be their own . 8. By forgetting that God hath not left the Church at arbitrary liberty to judge any Godly or Ungodly at their pleasure ; But hath given us a set Test or Rule to judge them by ; which is [ their sober Profession of Consent to the Baptismal Covenant ; upon which the Adult and their Infants have right to Baptism ; And being Baptized have Right to Church Communion in all the Acts which their Age and Understanding makes them capable of : And it is Church-tyranny to refuse such as shew this Title , till they are openly proved to forfeit it , by Impenitency in gross sin after publick admonition , and due means . This is the truth , and the method of Christs discipline , and the Rule of our Communion . 9. By superstitious placing their Religion in indifferent and undertermined things , and laying a greater stress on the words of prayer , than there is cause . Overvaluing their several outward forms , expressions and orders , in the worshipping of God : when instead of provoking each other to faith and fervency to Love and to good works , they place more of Godliness in words and circumstances ( which God hath certainly left free to every mans conscience ) than God doth place in them : And one thinks that he is irregular , that prayeth without a set form , and another that he is ungodly , that prayeth not by the Spirit , who useth a set form ; when both do but speak their own superstition , and make Laws and Rules which God never made . Superstition and our own additions in Religion ( even in those that cry out much against it ) is the occasion of most of our Church-divisions . One side supposeth every disorder or unfit expression in free prayer to be a greater fault than indeed it is : And that its unlawful therefore to joyn with a Church that hath no set forms : Another party supposeth the forms in the Church Lyturgy to be worse than they are ; and that it is unlawful to joyn in them , or to receive the Lords Supper when they are used . When as God hath neither tyed us to set forms , nor from them ; save only as unsuitableness to any particular persons may make one less edifying than the other : And both free prayers , and set forms , studied prayers , and sudden prayers , are all the work of man , ( as to mans part ) : and therefore they must needs be imperfect and faulty as man is : And yet in both we may pray by the Spirit , even with the holy and fervent desires which the Spirit exciteth in us : And the Spirit may ordinarily be a Spirit of supplication in us , and help our infirmities , in the one way and in the other : And therefore , though I will not equall them ( For I prefer some mens free praying before any forms , and I prefer the Common prayers before some mens free prayers ) yet I may say , that I will neither Assent and Consent to every word in the one , nor in the other , no not of any man that ever I heard : And yet I will not take it for unlawful to joyn with Church , or Family , or person in the one , or in the other : yea , upon long experience , if I had fully my own choice and liberty , I would use free prayer one part of the day ( or one day ) and a well composed form another part , because I see commodities by both , and such inconveniences of either way alone , as are , if possible to be avoided . But when the Mind hath received a prejudice against either way , by Education , Custom , or former distastes , no reason how clear soever will overcome it , till age and experience do mellow green and sowre Spirits , and teach them to judge of things soberly and impartially , not as others judge of them , but as indeed they are . 10. And men are much furthered in the way of separation , by forgetting what good even hypocrites themselves , may receive by their station in the visible Church : And that it is not for nothing that the Great Master of the Church , hath so ordered the terms of admission ( upon meer Profession of Consent to the Baptismal Covenant ) and of Exclusion ( upon proved Impenitency in gross sin after sufficient admonition and patience ) as that multitudes of bad men ever have been and will be in the visible Church : Though the regular station that such persons should choose , till they come up to sincere consent , is the place of Catechumens , if they were not baptized in Infancy , and the place of Penitents if they were , yet supposing that they intrude further by a false profession , yet God hath provided great advantages , in Church communion for their good , and secured the innocent from imputation of sin , by reason of their presence . 11. And men are induced to separation by forgetting , how tender Christ is of the weakest of his members , that are sincere , and that he had rather many hypocrites were received , than one true Christian shut out : For he hath a day at hand , in which he will separate the Tares from the Wheat , and will take out of his Kingdom all things that offend , and them that work iniquity . And they consider not how impossible it is , to shut out all hypocrites , and not to shut out many weak ones that are sincere . 12. And it much wrongeth them that they forget what a Mercy it is , that Christ hath not made the power of the Pastors or Church to be arbitrary , in admissions or exclusions ; but hath tyed them up to certain terms , and prescribed to them whom to Receive or Reject : And that they consider not , what confusions otherwise would be brought into the Church , and what Church-tyranny men would exercise ; And how the difference of mens Judgements , Interests , Temptations and Passions , would make almost as many sorts of Churches , as there are individual Governours and Churches . And one would make one measure , and another another measure of their communion . 13. And it greatly wrongeth such men that they never had right apprehensions of the Nature and great Necessity of Vanity among believers , and the Churches of Christ . They cry out Truth must not be sold for Peace , when they neither know aright what is Truth or Peace . But by Truth they mean their own doubtful opinions , and by Peace they mean their own quietness with men . We easily confess , that as Peace signifieth our freedom from persecution or sufferings , or from the reproach of men , the least holy truth is to be preferred before it , and more tenaciously held than it : But if by Peace , they mean the Unity and Concord of believers , or of the Church of God , they speak dangerously , and suppose a pernicious falshood , that Gods Truth , and such Peace or Concord , may at any time be separated : And it is no wiselier spoken , than if they had said , A mans eye-sight or health is to be preferred before the Union of his soul and body , or before the Concord of Head and Heart , or before the conjunction of his members . When as non cutis nulla est affectio . Destroy the Subject , and you destroy the Accidents . Without union of parts , the Church is no Church ; Dividing it , is destroying it . A House or Kingdom divided , cannot stand . And when it is no Church , it hath no Truth as a Church , n●r any thing that dividers did contend for . An Integral member may rather be cut off , than the whole should perish : But what member will separate it self from the b●dy ? Or who but a murderer will on pretence of curing , be a divider and dissolver ? 14. And it wrongeth these Christians much that they look on the narrow space of the Churches about them , and forget the state of almost all Christs Churches in the whole world , which are in a 〈◊〉 worse condition than our Parish Churches are : which though it should draw no man to like the least imperfection in them or in himself , nor to neglect any true reforming duty , yet would it make a tender Christian rather tremblingly to return to Vniversal due Communion , than to dare to separate from almost all Christs visible body upon earth . 15. And gazing all upon one side , doth make men forget , how heinous an injury it is to Christ , to rob him of the greatest part of his Churches , and to say , that they are none of his : when they could easily perceive that it would not be well taken by the King , if they should say , that he is King of no more , but three or four Villages in the Land : And he that can take four parts , yea , nineteen parts of Christs Church from him to day , may take away the fifth or the twentieth to morrow , and so may turn Infidels , and deny Christ to be Christ : For no Kingdom , no King. 16. And they forget that as the Body must have its due magnitude , as well as its comely scite of parts ; so we must be zealous for the Greatness , as well as the Purity , the Extensive as well as the Intensive growth of the Church . And if Christs flock be little , they dishonour it that would make it tenfold less than indeed it is ; Jer. 30. 19. And out of them shall proceed thanksgiving , and the voice of them that make merry : And I will multiply them , and they shall not be few , and I will glorifie them , and they shall not be small . 17. And the Passion that is kindled in men by their sufferings , is very strong in conquering their judgements ; so that too few in the whole world are found so sober , as not to go too far from those they suffer by ; unless it be timerous or temporizing complyers , that yield to escape their further suffering . 18. And men are strangely forgetful of the experiences of themselves and others : And when God hath let loose the Spirit of division to the confusions both of State and Churches , and to the ruining of true Reformation , and to the woful and scandalous dissolution of many particular Churches , where it hath come , yet will not men understand or remember , but see as if they did not see . Holland , England , New England give them loud and lamentable warnings , and yet they will not hear . 19. And they that know what man is indeed , will not deny , but that in very many , there is something of that Pride ( which some call spiritual , but is too carnal ) in mens inclination to separation . He that knoweth how excellent a thing it is to be Wise , and Holy , and Happy , is oft tempted to be desirous that his own excellency should appear , and not be hid by his joyning with such as are taken for ignorant common men ; and so would stand further from the common sort of visible Christians , than God would have him . And also some persons , who should find the Evidences of Gods favour and acceptance in the life of Faith , and Love , and Holiness , do lamentably quiet themselves instead of these , with being members of such strict societies , as profess even a separating conspicuous holiness . 20. Lastly , But one of the greatest snares of all is , that men cannot bear the Censures of those that are inclined to Separation . And therefore rather than be accounted and called by them Formalists , Temporizers , Carnal , or such like , they will do as they do , and turn their zeal into partial and unjust censures , of the persons , words , and outward Modes and Circumstances of Worship , of those that they dissent from . These and such other causes of Dividing inclinations , I did ( upon the special necessities of the Churches , and some of my own acquaintance ) lay open in a Book called the Cure of Church Divisions ; which made a great noise , ( as water powred upon the flames ) ; But though some upon misunderstanding , and some by guilt and interest muttered much against it , I never had a word against it privately or publickly in writing , by way of Confutation of any thing in it , save only a Libell of one that now calleth himself Edward Bagshaw , a man that I am not acquainted with , though I have seen and spoken with him , and though to my trouble , when his fancy led him that way , he unskilfully wrote for me against the Bishop then of Worcester . I greatly rejoyce that in these times of tryal , so few of the Non-conformable Ministers are by sufferings and passions hurried into the dividing extream . If injuries or interest would excuse any sin , I think there are few Ministers in England , who have more inducements to the angry separating way than I have . But shall I therefore wrong the Truth and Church of God , and my own and others souls ! God forbid . Brethren , it is none of my meaning to disoblige you from your ancient faithful Ministers . Nor yet to perswade you to hear any insufficient or intolerable man ; much less to commit your souls to the Pastoral care of such a person : nor yet to prefer a worse before a better , who may upon lawful terms be enjoyed . But the things that I perswade you to , are these : 1. Not to entertain false uncharitable dividing principles in your minds , which will break the peace of all societies . 2. If you differ about Infant Baptism , Indepencie , Common prayer or such like , that yet you will not think your differences oblige you to deny Communion to all you differ from . 3. That if you are so sinfully partial , that you cannot joyn in the same Churches , you would yet live charitably and peaceably in several Churches . 4. That you would not say any Church of Christ is No Church , because it is not of your form or mode . 5. That you would not say , that Communion with any Church is unlawful , because their external worshipping form , is not of your fashion , or before you have proved what you say . My advice is calculated to the Vnion and peace of all true Churches , and not those of one form or mode alone . And I note it as a considerable providence of God , that I am drawn in to defend the Principles of Love and Concord in these trying times , against such an adversary as Mr. Bagshaw is . It hath of late been Gods way to let us know the evil of Principles by their effects on the men that we have had to do with : As Malignant principles would not have been sufficiently distasted by us , if they had not shewed themselves in malignant practices ; So Dividing principles had never been sufficiently known in England , if they had not ruined a Reformation , silenced so many hundred Ministers , and laid us in the dirt , as they have done . And if the Cause of Dividers must be judged of by the defenders , I advise you to consider of these things following . 1. How many notorious false doctrines he hath delivered ? 2. How many other notorious Crimes in two Libells he hath committed ? In special let every sober person judge , whether Ignorance , Temerity , Pride and high self-conceitedness with malignant unconcealed calumny do not only defile , but even constitute or make up his Books ? 3. What bitter enmity is here exprest against the Principles of Love , and Vnity , and Concord , and Peace , and Sobriety it self ? 4. How many score notorious untruths he shamelesly publisheth in these two Libells ? 5. How much he fighteth against Repentance , and so with gross Impenitency aggravateth all his crimes ? 6. How like his own Spirit is to that which he accounteth the Spirit of imposition and persecution ? And how vehement he is against the same persons as such are , and as impudently slandereth them , and as bitterly and professedly designeth to make them odious ( But he that professeth to make another odious , thereby disableth himself from doing it . ) 7. Whether ever in all your lives , you saw two Libells written against another , which do not only perform , but even attempt so little , and next to nothing at all , to give any answer to the Books he writes against . Read mine and read his , and I defie any thing but madness it self , or blind partiality or wickedness , to make any man think that he hath confuted what I have written . I confess I admire at the mans insensibility , that doth not perceive , how much he hath done , by pretending an Answer , and giving none , or worse than none , to make his cause or himself contemptible . Can any man in his wits think , that he hath confuted the Principles of Concord which I laid down in my Directions . 8. Whether such a man as this do shew himself wiser than Dod , Hildersham , Ames , Baine , and all the old Non-conformists according to the importance of his boast ? or whether he give us cause to believe that God hath revealed more to him than to them , while he himself can no better reveal it unto others ? 9. When I had set down at least thirty three Vntruths which he deliberately dared to write and publish , did you ever read such a pittiful vindication ? He hath not spoken to any considerable number of them : And of those few that he speaketh to , try if you can find any one of which he cleareth himself ? And yet he professeth not repentance for any one of them ? Nay , to open his Impenitency , he professeth falsly that I cannot justly charge him with any of them ; and addeth in the last Libell forty eight palpable Vntruths more ? Just like one that being accused of swearing , should forty eight times swear that he never sware . 10. How far he proceedeth in his separation , and how far he would draw poor unstable souls ? It is not only from the Conformists and the Parish Churches that he would have you separate , and all in the whole world that are worse than they ; but also from all the Non-conformists in England , that are not better than I : as his concluding Advertisement fully telleth you . All of my mind and measure are unworthy of the communion of this humble , tender , credible man. 11. What means is there left in the world to exempt a man from the malignant calumnies of this Judge of the Churches ? When in one sentence he telleth you , how much I have written against the Bishops , and in another that I am in the same condemnation with him , and yet in another , that I dare look no truth in the face , that bringeth suffering ; when he talks of one point that all Christians are agreed in , and directly bringeth none . And when he chargeth me with Atheistical arguing against the divine and self-evidencing authority of the Scripture , and therefore to be Rejected of all , as one of the worst sort of Hereticks , that under the notion of being a Christian and a Protestant , doth with his utmost industry and cunning , labour to overthrow our foundation . ] When I know of no one man living in this Age , that hath written so much ( I say not , so well ) for the things in question ( Scripture and Christianity ) as I have done . May not this man as modestly charge Bishop Downame to be a Papist , that hath written so much to prove the Pope to be Antichrist ? or say any thing else that he hath list to say ? 12. Doth he not fix upon you by such Libells as these , an odious reproach ? As if he would perswade the world , that you that he writeth to , are so partial , so blind , so false to truth , and to your own souls , and such pernicious enemies to peace , as that you will receive that which is thus falsly said to you , without ever reading what is said on the other side , or against all the evidence that contradicteth it , and will believe all these visible untruths of his , without any proof , upon the bare report of so rash a man. 13. Whether following such men and wayes as this , is not the likeliest way in the world , not only to increase the reproach of the Non-conformists , and make them all thought of , as we do of the Quakers , and so to continue severities against them as a company of furious unsociable persons ; but also to harden men into a contempt of Religion it self . 14. Doth not God permit such a Champion of the Cause of Division , thus criminally to miscarry , that you may see that you are not better than those you separate from ? You blame them for subscribing erroneously or falsly ; And which of them hath put thirty three , and forty eight visible untruths deliberatly in print , and Impenitently stands in them as your Champion hath done ? Doth not this shew you , that you are not so good , but that the Churches of godly Pastors are as worthy of your Communion , as you are of theirs ? If one should admonish one of your Church-members of one single deliberate avowed lye , would you not call him to Repentance ? And will you believe this man and follow him upon his bare word , who hath published eighty such falshoods ? Yet I am not one that think he loveth a lye , because it is a lye ; but one that is thus guilty through proud overvaluing his own unfurnished understanding , and through an extraordinary Rashness and want of tenderness of Conscience . You have heretofore had better Guides , and you have better still : ( I never met with two Ministers that approve his Libell , nor any but Mr. Browne alone ) you have a more peaceable Rule ; And if you are Christians indeed , you have a Peaceable Spirit , and a Saviour , who is the Prince of peace ( who hath prayed that all his Disciples may be one , John 17. 21. ) and a God who is the God of peace . Follow therefore the Wisdom that is both Pure and Peaceable , and not that from beneath , which is earthly , sensual and devilish , and worketh by envious zeal and strife , unto confusion and every evil work , Jam. 3. 14 , 15 , 16 , 17. To Mr. EDWARD BAGSHAW . BROTHER , it is not a little troublesome to me , and will be troublesome to many peaceable Readers , both that these Writings should pass between us , and that I should mention your faults so plainly as I do . But as I began not with you , so I know not how to let you talk on , without betraying the peace of the Church , the credit of the Non-conformists ( who are by your self obliged to disown you ) and the souls of the weak brethren , for whom Christ dyed . And I am constrained plainly to name your faults ; 1. Because truth consisteth in speaking of things as they are . 2. And because my business is now to summon you to Repentance , to which end the opening of your sin is necessary . 3. And because these following Scriptures are my ground , and your own word seem to me to charge it on me as my necessary duty , upon dreadful penalties . The Scriptures that I set before me are Lev. 19. 17. after mentioned , Rom. 16 , 17. Mark them which cause Divisions and offences contrary to the doctrine which you have learned and avoid them . Jam. 3. 14 , 15 , 16 , 17. But if ye have bitter envying ( or zeal ) and strife in your hearts , glory not , and lye not against the truth : This wisdom descendeth not from above , but is earthly , sensual , devilish . For where envying , ( zeal ) and strife is , there is confusion and every evil work , &c. 1 Cor. 1. 10 , 11 , 12 , 13. & 3. 1 , 2 , 3 , 4. John 17. 21 , 22. Rom. 14. & 15. John 8. 44. When he speaketh a lye , he speaketh of his own ; for he is a lyer and the Father of it . Rev. 21. 8. All lyers shall have their part , &c. & 22. 15. Whosoever loveth and maketh a lye . Psal . 15. 2 , 3. That speaketh the truth , in his heart , backbiteth not with his tongue , nor doth evil to his neighbour , nor taketh up a reproach against his neighbour . 3 John 9 , 10. I wrote unto the Church : but Diotrephes who loveth to have the preheminence among them , receiveth us not : wherefore if I come , I will remember his deeds which he doth , prating against us with malicious words : And not content therewith , neither doth he himself receive the brethren , and forbiddeth them that would , and casteth them out of the Church : Gal. 2. 11 , 12 , 13 , 14. I withstood him to the face , because he was to be blamed . For — he withdrew and separated himself , fearing them which were of the circumcision ; and the other Jews dissembled likewise with him ; insomuch that Barnabas also was carried away with their dissimulation . But when I saw that they walked not uprightly , &c. — Tit. 3. 10 , 11. A man that is an Heretick after the first and second admonition , reject — Your own doctrine is as followeth : pag. 1. It will be a favour if you look upon me as one that neither desires , ( nor if you believe what your self have writ ) deserves such expressions of your familiarity . Pag. 2. I hope you are not to learn , that every untruth is a lye — Pag. 11 , 12. There being little difference in the sight of God , between the persecuting of brethren our selves , and by not sharply reproving it , seeming to approve of it in others . And I hope you will say as much against approveing your own sin as other mens . Pag. 14. All are commanded to turn aside from them — A Church which after admonition and discovery of offenders , will not use her authority in casting them out , doth partake of their sins , and becomes as guilty as they , and therein as unworthy of communion . I cite Gods word as my Rule of speaking , and yours as that which I may suppose sheweth what you expect to hear . All that I now desire of you is , to bring your self to some impartiality in reviewing the two Libells which you have written ; And if you cannot , yet condescend to hear the judgement of some understanding impartial persons who have seriously perused your writings and mine : And hate not repentance , and set not your self against it , and justifie not all the Crimes , false Doctrines , and eighty untruths , which your two Libells do contain . And beg of God more Judgement , Humility , Meekness , Considerateness and tenderness of Conscience : And abuse no longer the souls of weak Christians , with such false Doctrine , which you defend no better than I have done . I rest A desirer of your Repentance and Sobriety , Richard Baxter . M. 4. ( Jun. ) d. 9. 1671. A second Admonition to Mr. Edward Bagshaw written in some hope of curing his IMPENITENCE ; or at least of saving some of those in London , Northamptonshire , and other Counties , whom he hath laboured to pervert , by FALSE DOCTRINE and FALSE-REPORTS ; which tend to destroy , 1. The Soundness of their Judgements by dangerous Error , 2. Their Christian Love , and Unity , by Love-killing Principles and Divisions : 3. And their Christian Practice , by sinful Censures of , and Separations from the far greatest part of the Vniversal Visible Church of Christ , and Communion of Saints , and the publick Worship of God ; and consequently to the destruction of their own souls , and of the Churches . To Mr. Edward Bagshaw . HAving told you in my first Admonition p. 145. that if you write any more at the rates you did , I should give you the last word , as not intending to confute you , &c. I found my self in a streight when I read your second — about my duty : Though you trampled admonition under your feet , and turn again and all to rend me , I ought not to take you for a Swine or Dog , and give you up as wholly hopeless , till there is no remedy : being under the command , Lev. 19. 17. Thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour and not suffer sin upon him ! And Charity forbiddeth me to desert all those souls whom you endeavour to seduce , by denying them necessary information , and silently to suffer them to live in all the sins in which you would ensnare them . And yet I have been chidden by so many for answering your last Writing , as containing such palpable scurrility , impertinency and error , that I am afraid of wasting my time , which I might better employ ; and preferring a lesser matter before a greater : And I expect you should charge me as a breaker of my promise : But of that you have your self discharged me , it being conditional [ If you write at the rates you did , &c. ] and but the expression of my [ Intentions ] which I may well alter , when your alteration calleth for it : For though you neither express Repentance , nor Amend the faults , of which I did admonish you , yet you here attempt such a Plea for separation , as you did not in your former writing , where you seemed to expect that your bare assertions should be believed ; but now you pretend to more argumentation : which therefore I shall take into consideration . But still I perceive the unavoidable streights into which you cast me in the performance : If I mention your Error and Sin , you will think that I make you odious , and trample upon your honour , and cause your persecution , and strengthen your adversaries : And if I silence them all , I shall leave you under sin , which is worse than persecution , and I shall neglect the souls of others , and I shall betray the honour of Religion , as if its followers were but such as you , and as if our Cause were guilty of all the Error and sin which you maintain . And if you are to be believed if I do not reprove you , I shall but little differ from you : For you say of another case , pag. 11 , 12. [ There being but little difference in the sight of God , &c. ] And what should I do with you , when you cast me into such a streight ? Why this I take to be my duty 1. Impartially first to consider of all the evil which you charge upon my self , that I may not be guilty of the sin of the times , which I am constrained to lament in others , that is , An obstinate Enmity to Repentance ; nor yet unthankfully neglect any help that God shall any way vouchsafe me , for the discovery of my sin . 2. And then so to acquaint you with your errors and miscarriages , as may tend , 1. To your repentance ; 2. And to other mens preservation ; 3. And to vindicate Religion , and the faithful afflicted Servants of Christ , against the unjust accusation of those , who would make the world believe that your Case is theirs , and that their principles and practices are such as yours . 4. And in all to preserve that just esteem and love which I owe you , as one that I think yet upright in the main . I love your zeal for that which you take to be the Truth : I greatly love your Fortitude of mind , and undaumedness under sufferings , as such ; and being so much above the fear of man : And I think it a thousand pitties that you have not 1. A better Cause , 2. A humbler mind , and better acquaintance with your self , 3. A sounder and clearer judgement ; 4. More universal Charity ; 5. More sense of the mischiefs of sinful divisions : 6. And especially more Sobriety and Caution , and less teme●●ty and heedlesness of what you read , and what you write ; and more tenderness of Conscience to avoid untruths ; 7. And more impartiality , to see that evil in your self , and those of your opinion , which you can aggravate in those by whom you suffer ; and 8. Lastly , That you have not less Enmity to Repentance , and that you take an invitation to Repentance to be a malicious reproach , and will not understand why God recordeth his servants sins , nor will consider how much better it is that the reproach of sin , do fall upon us , than upon our Religion , or the Church of God ; and that we our selves confess our sins , than that our adversaries upbraid us with Impenitent justifying them . And while you are so notoriously wanting in all these things , the greater noise your sufferings make , the more injurious you will be to the Truth , and to your brethren , and the greater hardning to others : And Satan will not only use you to the corrupting of well-meaning peoples minds , and to the suppression of Truth , and Love , and Concord , but also to the reproach of suffering it self : And while you cry out of persecution , you will prove a notable cause of all our defamations and afflictions , and a great temptation to the actors to justifie what they do . And now , on these terms , I shall consider of your words , and help you better to understand your self . Sect. 1. E. B. It will be a favour if I look on you as one that desireth not any such expressions of familiarity , ( as to be called ) Brother . ] Reply . You may suppress your own Charity , but not mine : you may call me what you please ; but I will call you what I think my duty requireth me to do : ( As Optatus initio tells the Donatist . ) My warrant is ubi supra , Lev. 19. 17. & 1 Cor. 5. 11. If any man that is called a Brother be — a Railer — And 2 Thess . 3. 14 , 15. If any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed : yet count him not as an enemy , but admonish him as a Brother . But it is the Spirit or tendency of your Doctrine and principles , to renounce fraternity with all of Christs Church , that are not liker to your self than I am . Pag. 2. You tell me , that I shew how much I am for a middle way , neither hot nor cold , for a luke warm and neutral indifferency . ] Reply . I take your warming in good part : I daily beg of God , that the decays of my natural spirits and fervour by frigid age and weakness , may not abate the true fervour of my soul ; much less any abatement of the estimation of holy Truth , the search of which hath been the unwearied business , the ( almost ) uninterrupted pleasure of my life . And specially that my love to God , and Heaven , and Holiness may not decay , which alas , was wofully cold , and little at the best . But I confess to you , that I am for a middle way between fury and stupidity , pride and baseness , superstition and profaness , the love of Anarchy and Tyranny , and many such like pernicious extreams . : And you remember me of the folly of my youthful ignorance , in which I presently suspected any man of tepidity and carnal indifferency , who wrote for reconciliation of Contenders , and for a middle Conciliatory way , ( such as about Arminianism , Pet. Molinaeus , Vsher , Vossius , Davenant , Hall , Preston , Fenner , Crocius , Martinius , Camero , &c. and so in other points . O Lord forgive the sins of my ignorant unexperienced age . Sect. 2. E B. I hope you are not to learn that every untruth is a lye . R. E. I suppose your citation of John 1. 62. 2. 21. is mis-printed for 1 John 1. 6. & 2 21. The first of which saith — If we say that we have no fellowship with him , and walk in darkness , we lie and do not the truth . The other saith , that [ No lie is of the truth . ] But do either of these say , that every untruth is a lie . Is it not enough to hold 1. That every designed untruth which is positively voluntary is a lie : 2. And that every rash and carelesly uttered untruth , which is privatively voluntary ( that is , where the will omitteth its Office ) is a lie ? Sure , brother , these many will be heavy enough upon you : you need not contend by false doctrine , for any more . And supposing that you are not to learn how singular you are in this assertion , is it any sign of your humility , to think that so few Divines before you ( who so little avoid it ) did know what a Lie is ? If I had called you a wise , a calm , a sober and charitable man , when I had no evidence of the contrary , how can you prove that this had been a lie ? You tell us anon that Prophets , Nathan , Samuel , and good men have been mistaken ? And did those Prophets lie ? You deny not that your Brother Powel was mistaken ? And yet you would not have it said that he lied ? Let this go therefore for your first false doctrine , when you say that every untruth is a lie . Sect. 3. E. B : p. 2. You are not afraid to dethrone the Scripture from being a perfect Rule Par. 1. p. 99. 100 , 101. R. B. Though all untruth be not a lye , I cannot say , that this is none . I have no such word or sense . I maintain the Scripture to be a perfect Rule , so far as it is a Rule : But so far as it is no Rule , it is no perfect Rule . I do there maintain that it is not a particular Rule , for a Watchmaker , a Carpenter , a Physicion , a Mathematician , a Musicion , &c. to do their work by : nor what Metre or Tune to sing a Psalm in , and such like ; but only a General Rule for these . And because you charge this on me as my error , if I can understand you , this is your second false doctrine implyed , that Scripture is a particular Rule , for the things which I there exclude ; And a third false doctrine implyed , that if it were not so , it were not a perfect Rule . For your words have no sense which I can discern , if this be not the sense of them [ Whosoever denyeth the Scripture to be a particular Rule for the things instanced by R. B. p. 99 , 100 , 101. doth dethrone the Scripture from being a perfect Rule . But so doth R. B. Ergo your Major includeth the two fore-mentioned false doctrines . Sect. 4. E. B. The whole design of your Book was to make your Brethren , that have not your latitude , and cannot reach the subtilty of your distinctions , odi●us , &c. R. B. Here is a former falshood justified , and doubled or increased ; 1. It is false that this was any design of my Book . 2. But that it was [ the whole design ] what man of Sobriety that ever read it could imagine . 3. Yea , and that these brethren that I designed to make odious , were such as have not my latitude and cannot reach the subtilty of my distinctions . Sect. 5. E. B. Many hundreds of sober , impartial , and unbyassed persons have carefully read your Book as well as my self , and they all make the same judgement of it . R. B. I will not number this with your bare falshoods : Whether many hundreds have told you their judgement of it , who have read it , I know not : But contradictories cannot be true on both parts . It is a slander therefore of so many hundred such persons which you utter : For if they were indeed sober , impartial , unbyassed persons , and carefully read the Book , it is scarce , or not at all possible , but indeed a contradiction , that they should judge it [ the whole design to make my brethren odious that — cannot reach the subtilty of my distinctions . ] Sect. 6. E. B. p. 3. You call separation a crying sin , nay the crying sin : and you scruple not to insinuate that all the judgements , which in this Nation we do either feel or fear , were to be charged on separation , as the principal procuring cause . ] R. B. Here is your third falshood in matter of fact : There is not a word in the places ( nor any where else in all my Writings , if I know what I have written ) that chargeth all this on separation , as the principal procuring cause : But the contrary in the comparison is oft and plainly asserted , and greater Causes oft assigned : Nay , that which ( without the comparison ) I did charge on separation , was in these words conjunct [ Our uncharitable Divisions , Alienations , and Separations are a crying sin ] and not of separation by it self , or alone . 2. And by your opposition thereto , you seem plainly to deny the sinfulness of the said [ Vncharitable Divisions , Alienations , and Separations : ] Which is a crime of heinous aggravation , to be committed and impenitently stood in , at that very time , when uncharitable divisions have broken us so much in pieces , and brought us all so low , and silenced so many Ministers , and done that which our eyes have seen ? O dreadful obdurateness ! that after twenty years such doleful experience , we will not confess the sinfulness of our divisions ? But will suffer , and be silenced , and ruined , and die , and yet not acknowledge that so unnatural and pernicious a thing is a sin ? When the world rings of it ? When we lye weltring in its sad effects , that yet we are justifying the Cause . Let not any presume to go on in sin , with a purpose to Repent hereafter , when it is so hard a thing , to make men that think us unworthy of their communion , to Repent of the very sin which they suffer by , and that in the very heat and continuance of their sufferings . Sect. 7. E. B. p. 3. What can make your brethren more odious , and more expose them to the peoples fury , and to the Rulers Revenge , than thus to make them the Causes of the Na●ions Calamity ? R. B. 1. And is there not sin among us , even among us also ? And are the sins of such as we , no Causes of our publick calamities ? And would you thus leave us all desperate in Impenitency ? May not we Repent ? and must we not Repent , if we will be forgiven ? When we are freed from the Condition of the Law of Works , is Repentance become so intollerable and hard a Condition ? If we Repent not , shall we not all perish , Luke 13. 3 , 5. Do Angels rejoice at a sinners Repentance ; and shall we take him for their enemy , that calls them to it ? 2. Is not Impenitency a greater Reproach to us , in the eyes of those by whom we suffer , than our Repentance would be ? And doth it not exasparate them to see men justifie unquestionable sin ? 3. What if God Record even good mens sins , and tell a David what evil they should bring upon his house ? and what a plague his numbring the people brought on his Kingdom ; and so of others ? Doth he hereby expose them to be odious ? No , but by Repentance , would make them amiable . 4. Is not sin odious whereever it is found ? And God is no respecter of persons ? Must we not loath our selves for it ? It is he that sinneth , that maketh himself odious ; and he that calleth him to Repentance , would take away his odiousness ( Though the sin of a penitent Manasseh may cause the Captivity . ) And he that justifieth it , and fathereth it on Christ , and the Spirit , and Religion , would make Christ , and the Spirit , and Religion , and the Church odious , lest he should be known to be so himself . 5. And do not most good Ministers and people publickly confess to God , that our own sins have been the Causes of our Calamities ? Read Mr. Pool's Vox clamantis , and Mr. Stukeley's Book , and judge accordingly of others ? And do you think that they thereby expose good people to the Magistrates hatred or revenge ? Or dare you charge them with hypocrisie , as if they spake not as they thought ? Alas man , what dayes of Humiliation do you use to keep , for the sins and miseries of the Land ? Do you only confess your adversaries sins ? How easily can some men Repent , if it were other mens only that they were to Repent of , ( if the confessing of such might be called Repenting . ) Adeo familiare est omnia sibi remittere , nihil aliis , inquit Patercul . Sect. 8. E. B. p. 3. If in separating — our sin is so great , that the place where we live cannot be held innocent , but must suffer from the hand of God for our sakes , we are certainly a people who deserve to be hated of all , and the Confiscations , Imprisonments and Deaths , which some of us have already felt , are no longer to be bewailed and grieved for as persecutions of the innocent , but rather to be rejoyced and gloried in as due punishments — R. B. Such stuff may go down with those that will swallow all that seems to lift them up . But 1. It was not separation from forms of Worship only or chiefly that I spake of . 2. None of us are absolutely Innocent , but only comparatively , and secundum quid . 3. Here are two false Doctrines more implyed . The first is , that they that so sin as is here described , deserve to be hated of all : For though secundum quid so far as we are sinners we are loathsome , and deserve to be hated , yet the same person being in Christ and pardoned , and having the Spirit and Image of God , is amiable : And therefore the Phrase must follow that which is predominant in them : And according either to fitness or custom of Speech , you cannot without falshood say , that they deserve to be hated of all ; whom all are commanded specially to Love. Did David deserve to be hated of all , because his numbring the people brought the plague ? Yea , or Aaron that made the Golden Calf ? Do you consider what you write ? How that thus you make all or most , or very many of Gods Servants , such as deserve to be hated of all ? For how few are they who do not so sin , as that [ the place where they live cannot be held innocent , but must suffer from the hand of God for their sakes . ] For Chastisements are threatned to them , and to the societies that they defile ? And they are chastned of God , that they may not be condemned with the world . And how few can say , the place where I live is not the less innocent for me , nor suffereth ever the more for me ? 2. And it is false doctrine that Imprisonments and Death are due to all such : What kind of Politicks would you write ? Must every man be imprisoned and put to death ( who makes the place not innocent where he liveth , and hath a hand in bringing down judgements on the Land ? God afflicteth for what sin he please : But Judges must not Hang men , for all that God afflicteth the Land for . But , alas , that you should reason for Impenitency ! Sect. 9. E. B. p. 3. [ Your next attempt is to free your self from being looked upon as an earnest and active instrument in the late Wars . ] R. B. This is another visible falshood in matter of fact : Alas Brother , that you should no more heed what you read or write ? The question that I spake to was only [ Whether I was as guilty in stirring up and fomenting that War as any one whatsoever ? ] And is this comparative question any kin to that which you now falsly father on me ? Sect. 10. E. B. p. 4. I must confess your bold and resolute disclaiming any Activeness in that War , did so much stagger me — R. B. This is yet more than the former : Alas , have you cast off all heed what you say , and all common modesty in your reports ? Where did I ever deny any Activeness ? I argued thus : [ He that never medled with the War till long after it was raised ; that never shot , struck or hurt any man ; that never was Officer or Common-Soldier , that never took Commission to be Chaplain of the Garrison where two years of the War I did continue , but preached a Lecture to them without any Commission ; that never went into the Field Army , till after Naisby Fight , and then went thither by the solemn Advice of an Assembly of Divines , ( many yet living ) twice assembled , and that upon an open profession to the Committee , that my Reason and Business was in the apprehension of our Common danger from the Army , to discharge my own Conscience in disswading as many of the Souldiers as I could , from overturning the Government of the State and Church , which I was fully satisfied they intended , and that spent his time among them under their displeasure in such work ; I say , that he that did thus , was not so guilty of stirring up , and fomenting the War , as were those that first raised it , and those that were Generals , Commanders or Souldiers , and as those that preached for it to the Parliament , or as those that went on in the many following Wars to the end . And is there any thing in all this , that saith , I was no way Active in it ? My Activity was principally in the City of Coventry , which never saw an Enemy while I was there : And it was in telling my opinion to others ; and twice going out with their Souldiers to the Siege of neighbour Garrisons ; The rest I intimated to you before . And this is it that I meant in the words of the Book which you recite . I askt you , whether the Parliament , nor the chief Speakers in it , nor the Earl of Essex , nor Cromwell did no more ? with more to that purpose , which you give no answer to ; but defend your falshood with the addition of more such — falshoods , as if your design in writing , were practically to tell men , to what boldness in sinning mans vitiated nature will proceed , if it be not seasonably restrained . Yea , as if you had quite forgotten what you were to prove , you say , Sect. 11. E. B. p. 4. [ Nor do I delight to expose you to the scorn of your enemies , and to the pitty of your friends , but I cannot help it . ] R. B. Reader , because I have met with so strange a Judge , I freely appeal to thee , if thou be but sober , who it is that by this mans Writings , is here exposed to scorn and pitty ? Whether I that so fully disproved his Calumny [ that I was as guilty of stirring up and fomenting the War as any whatsoever , ] as that he hath not a word of sense to say in confirmation of it ; or he , that with such strange audaciousness addeth such falshoods as have not one syllable in all my Writings to countenance them , and taketh up another charge against me , that I boldly and resolutely disclaim any Activity , &c. ] Did he trust that his Readers would so far believe him , as rather to venture upon the scorn and pity which he would move them to , than once to examine my Book , whether I wrote such a word or not ? I confess too many of his own Spirit are like to do so ; and to believe what such a man as this reporteth , and think that he cannot be so impudent , as thus insultingly to say , that I say thus and thus , when I never wrote or spake such a word . But what if he attain this end , and be believed ? Will it add to his innocence or felicity to have his many hundreds live in the sin of lying and calumny , and have no excuse for it , but Mr. E. B. confidently wrote it . It s a wonder that corrupted nature should be so eager to have companions in sin , when it doth but tend to its own confusion ? Sect. 12. E. B. p. 4. You — will not be beholding to an Act of Indempnity , but stand upon your Innocency ? R. B. These are two more gross falshoods in matter of fact : 1. I am and wil be beholden to the Act of Indempnity , and write all this as under the protection of that Act. 2. I did not , I do not stand upon my Innocency , nor speak a word of such importance . Sect. 13. E. B. Nothing but your hopes that all is forgotten as well as pardoned , which is past , could ever embolden you to so peremptory denyal . R. B. This is another gross falshood : 1. It is spoken of my heart , which he knoweth not . 2. It is twice contradicted by his own Pen. 1. He even now said , that I will not be beholden to an Act of Indempnity , and yet now he makes the hope of Pardon received to embolden me . 2. He rebuketh me for the less seasonable Retractation , of that which now he saith , not only that I hoped it was forgotten , but that nothing but that hope could embolden me , &c. Why did I Retract that which I thought forgotten ? Could I think that Book forgotten which remaineth visible ? which so many Books accuse me of ? and one which he mentioneth and wrote against himself ? and which so many have publickly preached against , both formerly and of late ? Could I think that part of my life forgotten , which all in the City of Coventry , who thirty years ago were at years of discretion , may remember ? Sect. 14. E. B. p. 4. You — ask me many malicious and ensnaring questions . R. B. That 's another Falshood : They were not malicious : And another crime , to take him for malicious , who calleth sinners to necessary repentance , in a time of Judgements , with words of love . Sect. 15. E. B. In your Writings you do highly approve of that which was the worst part of the change , the setting up of Cromwell to he Protector ? R. B. This also is notoriously false , as my Writings which have no such word , and as those that I converst with know . Indeed Oliver Cromwells first Troop did under their Officers hands invite me to be their Pastor , which I refused as dissenting from the way into which I saw them entring , and not willing to leave my peaceable habitation at Coventry , where I had the society of very many worthy Ministers , and leisure for my Studies , and was out of the heats of War : And after he expostulated with me himself for refusing his desires : But the very first hour that I went to his Army , which was after Naseby fight , he having notice of my words and intentions , from a friend of his of the Coventry Committee , I was entertained by the jeers of his most intimate friends , as one that came forsooth to Reclaim the Army , and save the Kingdom , &c. And in a year and halfs time while I stayed among them , he would never once speak to me ; nor was I ever at his Quarters , but kept at a distance as one of their adversaries , and those that I had interest in were discountenanced for my sake . And had not a sudden bleeding brought me very near to death , and separated me from the Army , about the very day that they had their first open Consultation , for the following Treasonable Changes which they made , I had hazarded my life upon their displeasure , in the contradicting them , and drawing off as many from them as I could , at the time when many did desert them : For by the advice of a second meeting of the Ministers at Coventry , I stayed with them for that very end , when I had peaceable opportunity to have returned to my former auditors ; And I did openly and boldly from that day until Cromwells death , declare to those that I converst with , that I took him and his Army to be guilty of most perfidious Treason and Rebeilion , and himself for an unquestionable Usurper . And I never spake one word to the contrary . And being once before his death ( being at London ) invited to speak with him , I expostulated with him , by what Right our Government was changed , and how he could prove that all the people of England had lost their own Right to their ancient Government , and laboured to convince him that this change of his , and Instrument of Government ( which you charge me to approve ) was an unjust depriving the Kingdom of their ancient and never forfeited right ; till I made him so angry , that it was time to say no more . But let us hear the proof of your accusation . Sect. 16. E. B. p. 5. You — hugg and embrace the Traytor . For you greatly commend that absurd tool , The humble Petition and Advice which was Cromwells Instruments of Government ; And you say of it , A more excellent Law hath not been made , for the happiness of England concerning Parliaments , at least since the Reformation . ] R. B. Here is no proof at all of your false accusation , but the addition of two more falshoods , one exprest , and the other intimated . 1. That I hug'd and embraced the Traytor . Let the Reader judge by what I have truly said . 2. That I greatly commend the Instrument of Government , as making the change and setting up of Cromwell to be Protector , when you could not easily choose but know , that he that will but open my Book where the words are which you cite , may presently perceive your fraud and falshood , and that I say not a word to commend or approve of that Instrument as such , or as making the change , or as setting up Cromwell , or a Protector , but only for this one thing , that it excluded Atheists , Blasphemers , Anti-Scripturists , Cursers , Swearers , Drunkards , Denyers of Sacraments , Prayer , Magistracy and Ministry , &c. from being Parliament men . And is not this fallacy a dicto secundum quod ad dictum simpliciter , a notorious cheat , and falshood ? Is this to approve the setting up of Cromwell to be Protector ? Do you think by such a rate of Reasoning as this is , to be accounted a wise & faithful Teacher ? Sect. 17. E. B. And of Cromwell himself ( though he dyed in his sinful Vsurpation , without manifesting any Repentance ) you give this Saint-like Character in your Preface to the Army , The late Protector did prudently , &c. R. B. 1. In that very Preface against the Army , this man might see such words as these , reprehending the Armies rebellions and changes [ The fabrication of an Instrument of Laws without a Parliament , and many other actions of these times , we doubt not but you will ere long repent of ] ( having instanced in their other changes before ) and many Texts cited to them , in which their actions are condemned as heinous crimes . And [ The best Governours in all the world that have the Supremacy , have been resisted or deposed in England ] ( It was not then safe or necessary to Name all . ) And [ A Heathen persecuting Nero must be obeyed , not only for wrath , but for conscience sake . ] And among the changes which I reprehended , are — [ Next this we had the Minor part of the House of Commons in the exercise of Soveraign Power , the Corrupt Majority , as you call them , being left out : And by them we had the Government changed , Regality ( It was then death to say , The King ) and House of Lords being cast off . Next this we had nothing visible but a General and an Army : Next this we had all the whole Constitution and Liberties of the Commonwealth at once subverted ; Certain men being called by the Name of a Parliament , and the Soveraign power pretended to be given them , that never were chosen by the people , but by we know not whom , ( such a fact as I never heard or read , that any King of England was guilty of , since Parliaments were known . ) Next this we had a Protector governing according to an Instrument made by — God knows who . After this we had a Protector governing according to the Humble Petition and Advice , ( and sworn to both ) : And now we are wheeled about again . ] Reader , did this man read all this , and all the rest that in that Book , especially the Preface and Conclusion , I then wrote ( in the bitterness of my soul ) against the Army ? and did he believe himself , or could he possibly believe himself , that I approved of the setting up of Cromwell to be Protector ? If he do really believe himself , How unfit a man is this ( who understands not humane language ) to be the great refiner of the Church , and to pretend to be wiser than the Old Non-conformists , &c. — If he do not believe himself , how unfit is he to separate from us for our sinfulness , or to be believed by the people whom he seduceth . 2. The words which he citeth , are only in a Parenthesis , concerning which take this true information . 1. Men used to distinguish between a Tyrant quoad jus , and a Tyrant quoad exercitium : And I ordinarily declared Cromwell a Tyrant quoad jus , that is , an Usurper . 2. I never thought it laudable to belye any man whomsoever , nor to make his actions worse than they are . I did not dislike any good , because Cromwell did it : I will not renounce God , or Christ , or Piety , because that Cromwell professedly owned them . All that was good in him , was not made bad ( as to the nature of the thing ) because he did it . I never censured Sulpitius Severus , Beda , or any other Historians , for extolling the Christian Piety of Maximus , while they call him a Tyrant , as to Title . I will not fall out with God , or Scripture , or Honesty , because that Cromwell did speak well of them all . 3. Note , that I spake only of his Exercise of Government , and not of his Right , which I still declared to be Null . — 4. And I instanced what his Prudence was , ( before ) [ His prudent shunning of Engagements , ] that he put not upon us any Oaths or Promises of Allegiance to himself ; For he knew that we would refuse them , and thereby disturb his peace . It is known unquestionably that Cromwell did many things that were ( in their nature ) very laudable . 5. And I mentioned this ( not as a praise of him , but ) as a Conviction of the Rebellious Army , who thought they might take down all Government , to set up themselves , whom they could easilier believe to be good and godly , than any others : And whereas they pretended , that it was for ungodliness , that they pulled down their Superiours , I shewed them , that if they could not believe that the King was godly , nor the Parliament godly , nor the Minor part of the Parliament ( called the Rump ) godly , nor their Little Mock-Parliament godly , yet they should not have so accused Cromwell , whom they cryed up , and set him up themselves , and magnified so highly as they did . 6. And I meant this Commendation of some of his actions , as comparative only , and better than theirs that pulled down that which themselves set up . 7. And yet , I thank you for calling me to review those words , and do hereby declare , that I do take them to be unmeet ( as spoken to the Army that then had greatly provoked me to grief ) and that I unfeignedly Repent of them ; that you may see I love not Impenitence in my self , any more than in you : And I wish that they had not been written , being so lyable to ill effects ; and it being unmeet too much to praise even the good that a Usurper doth , lest it take off the odium of his Usurpation . Sect. 18. E. B. Sir could you say all this of him then , and do you think your partial friends can justifie you now , when you compare him to the Tyrant Maximus , and make him in effect to be nothing else , but a Murderous and a bloody Vsurper ? R. B. Here is two Falshoods , one expressed , and the other implyed . 1. That expressed is , that I make him in effect to be nothing else but a Murderous , &c. when I never denyed any thing that was good in him ; but have publickly , and in Print warned our Lawful Governours , that they tempt not the people to dislike them , by undoing any good which he did . 2. The implyed falshood , that I speak worse of him now , than I did heretofore . Whereas the truth is , that I spake in the time of his own Usurpation I am confident twenty times against him , for once that I have spoken since his death : Not that I changed my opinion of him ; but that it is so cross to humane nature , to insult over even malefactors in their sufferings , especially when we suffer with them ( though by them ) and when their adversaries need no instigation , that I have not been able to judge it my duty , to speak of that very evil , which I and others suffer by : But have been hardly put to it these eleven years , between the thoughts of open disowning those sins of self-exalting Vsurpers that have confounded us , and a lothness to encrease the sufferings of those that are underfoot . And this last prevailing , I have greatly by it displeased my Superiours : And yet lest I should harden men in impenitency , having gently mentioned these Crimes , it displeaseth such as are most obliged to repent . And how strangely doth this man despise his Readers , while he again maketh it such a thing in me , to compare Cromwell to Maximus , whom still he loadeth with odious Titles ? When in my first Book I told him , p. 374. that Maximus by the Bishops was accounted a very religious Christian , and pretended that the Souldiers in England made him Emperour against his will , and took part with the Orthodox , and greatly honoured the Bishops , and promoted Religion , and got a great deal of love and honour : And in my Defence I told him , that Maximus is by Historians made so good a man , of himself , that I more feared lest many would have made me a praiser of Cromwell by the comparison . And I cited p. 142. the words of Sulpitius Severus of him , Vir omni vitae merito praedicandus , si ei diadema non legitime , tumultuante milite impositum , repudiare , vel armis civilibus abstinere licuisset , &c. And the words of Beda Eccles . Hist . l. 1. c. 9. Maximus vir strenuus & probus atque Augusto dignus nisi contra fidem per tyrannidem emersisset , &c. Invitus propemodum ab exercitis creatus Imperator , &c. But all this is not worthy the observation of this temerarious man , who still puts this among my unbecoming usage of Cromwell , when if he had weighed what I wrote , I should have rather expected that he would have accused me again for overpraising him . Sect. 19. E. B. As for your flattery to his Son , which I also charged you with , and you ( with a strange , but not to your self unusual boldness ) do deny , &c. R. B. I gave a full answer to this , which no reply is given to : As if you were resolved to say what your list , and hear nothing that is said against it . As I told you that I never saw him , nor ever had to do with him , save that when I saw him take part against the turbulent sort of men , I took it to be seasonable by that Dedication to perswade him to do good and not hurt . So I told you , that your words of [ Dedicating a flattering Book to him ] in common sense do distinguish between the Book and the Dedication : Whether the Dedication were flattery , I left to the Reader of it to judge , and neither affirmed , nor denyed it : But only affirmed [ that there is not one syllable of his Son in all the Books , but only in the Dedications . ] Yet this man goeth on , and falsly chargeth me to deny that which I denyed not , and reciteth my words in the Dedication to prove that the Book as distinct from the Dedication was flattery . Sect. 20. E. B. Deny if you can the consequence , that it became not you to blame the effects , who gave such rise and encouragement to the Cause : I mean , unless you repent of the Cause ; which it is evident you have not yet done : And if I may not be believed in this opinion of you , I doubt not but the Bishop of Worcester will ; who for this very thing did formerly accuse you of rebellion : From which charge , he that defended you then , leaveth you to acquit your self now as well as you can . R. B. 1. Your [ I mean , unless you repent ] were none of your former words : When you say one thing , you think to solve and avoid the charge of falshood , by saying that you Meant another . 2. What you say is evident , must needs be a Calumny in you , 1. Because you have no Evidence of the Negative being about my heart , which is to you unknown . 2. Because your self did before twit me with Retraction , &c. 3. And did you believe your self that the Bishop of Worcesters words so many years ago , are a proof that I repent not now ? 4. And are you yet insensible of your own partiality ; that then you blamed that in the Bishop which now you can freely do your self ? Let your followers mark what Spirit you are of , if you are resolved not to know your self ? Do you not see now that the man who took it for so great a crime in the Bishop , can speak himself , 1. Against the same man , 2. With the same accusation , 3. In the same manner . And is the same thing bad in the Bishop , and good in you ? The matter is , it seemeth now to be your concernment to speak it : It s like you would then have separated from the Bishop for it : And yet now it is no fault in you ? O what a blinding thing is selfish partiality ? And what reason hath any man to doubt , but if it were in your power , you would silence me as much as any Bishop would ? And will you not yet see that which you are so angry with me for telling you ; viz. How much of the very same Spirit is in Church-dividers , with that which they most condemn in others : Why then do you not separate from your selves ? 5. But , though you may think its like that you have me here in your snares , I shall make this benefit of it , that you may see I am not so great an enemy to Repenting , as you declare your self to be . I do hereby freely profess , that I Repent 1. Of all that ever I thought , said , wrote , or did since I was born , against the Peace of Church or State ; Against the King , his Person , or Authority , as Supream in himself , or as Derivative in any of his Officers , Magistrates , or any Commissioned by him . 2. That I Repent that I no more discouraged the Spirit of pievish quarrelling with Superiours and Church-orders , and ( though I ever disliked and opposed it , yet ) that I sometimes did too much encourage such , as were of this temper , by speaking too sharply against those things which I thought to be Church-corruptions ; and was too loth to displease the contentious , for fear of being uncapable of doing them good ( knowing the prophane to be much worse than they ) and meeting with too few Religious persons , that were not too much pleased with such invectives . 3. And I do Repent that I had not more impartially and diligently consulted with the best Lawyers that were against the Parliaments Cause ( For I knew of no Controversie in Divinity about it , but in Politicks and Law ; ) and that I did not use all possible means of full acquaintance with the Case . And that for a little while the Authority of such Writers as Mr. Rich. Hooker lib. 1. Eccles . Polit. and Bishop Bilson , and other Episcopal Divines did too much sway my judgement toward the Principles of Popular Power ; And seeing the Parliament , Episcopal , and Erastian , and not hearing when the Wars began of two Presbyterians among them all , nor among all their Lord Lieutenants , Generalls , Major Generalls , or Colonells , till long after , I was the easilyer drawn to think that Hookers Political Principles had been commonly received by all ; which I discerned soon after upon stricter enquiry , to be unsound , and have my self written a Confutation of them , ready for the Press many years ago . 4. And all the rest of my sin in this business , which I know not of particularly , I do Implicitly and Generally Repent of ; and daily beg of God ( as I have done these twenty four years and more ) to give me a particular Conviction of them , and not to suffer me to live or dye in any impenitence , but so far to acquaint me with all my great and publick sins , that I may openly confess them , and give others warning to avoid the like . This is the Repentance , which upon your invitation I profess . If you quarrel with it as not instancing in particulars enow , I answer you , that as in the Revocation of the Book which you accuse , I thought it best to Revoke the whole , ( though not as Retracting all the doctrine of it , ) because if I had named the particular passages , some would have said I had mentioned too few , and some too many , and few would have been satisfied ; so is it in the present Case . 6. As to your Defence of me heretofore , 1. You know I never desired it of you , nor gave you thanks for it . For though you took my part , you understood not my Cause , and therefore in the main deserted it . 2. I am not at all ambitious of such an Advocate , 1. Whose Defence was then judged by all that I heard speak of it , to be commendable only for boldness , and a handsome Epistolary Style , having little of Judgement or argumentative strength : 2. Whose errors and faults will disgrace the Cause which he defendeth : 3. Who can blow hot and cold , and when his passion and erroneous interest requireth it , can change hands , and take up his adversaries work , and do the same thing in the main , which he accused . Threaten me not with so desirable a desertion . As for the following insultations on supposition of the sufficiency of your snare , you see now that it is to glory in your shame . Sect. 21. E. B. Your mentioning with so much scorn the doctrine of the temporal Reign of Christ , which you in derision call the fifth Monarchy way , and your endeavour to expose all that you think favour that opinion , is another evidence that you dare not look any truth in the face , which brings present danger with it : no though formerly you were as earnest and open an asserter of it as any — R. B. I see but five express falshoods in matter of fact in these few words : 1. One is , that it is Christs Temporal Reign , which I call the fifth Monarchy way ; when as I have no such words , nor meaning , but do my self believe Christs Temporal Reign , even that now he is Head over all things to his Church , Ephes . 1. 21 , 22. and that all Power in Heaven and Earth is given him , Mat. 28. 19. and all things are delivered into his hands , John 1● . 3. & 17. 2. that he hath power given him over all flesh ; and that to this end he dyed , rose and revived , that he might be Lord of the dead and living : Rom. 14. 9. and that he is King of Kings , and Lord of Lords . But whether he will Reign a thousand years in corporal visible presence on earth , I am not wise enough to know : But I am afraid of those opinions which draw down mens minds from looking for a treasure and reward in Heaven , and tempt them to expect great things on Earth . But in this Age custome hath taught men to distinguish between those called Fifth Monarchy men , and meer Millenaries . And by the former name , I mean such as they that assumed that name have been , whom I will not describe , lest I seem to imitate you , or offend you more than needs . 2. The second falshood is , that I mention the Doctrine of Christs Temporal Reign with scorn and derision ; when I only mentioned the way by which many of my acquaintance came to hold it , and the arguments which they used to defend it , with pitty and dissent , but not with scorn or derision ; much less that doctrine which he nameth . 3. The third falshood is , that I endeavour to expose all that I think favour that opinion ; when as some of my most intimate and honoured friends favour the Millenary Opinion : and I know how commonly it was owned by many of the Ancients , and who doth not honour the name of Mr. Jos . Mead , Dr. Twisse , Mr. Baily , Mr. Porter , &c. that did more than favour it ? And when did I ever endeavour to expose such men ? ( its like you mean , unto scorn , or some evil . ) 4. The fourth and notorious falshood is , that I dare not look any truth in the face , that brings present danger with it : when himself saith , that I am in the same condemnation with them ; which hath more truth in it in a full sense , than I will here open , lest I seem to dishnour my Governours . And though I confess that my Imprisonment was not so long and sharp as his , yet he can scarce be so ignorant as to imagine , that he loseth by his judgement , so much as I do by mine , quoad lucrum cessans , & damnum emergens . But his own Pen doth publish him temerariously false : while he publisheth me to have been formerly as earnest and open an asserter as any of this Opinion ; and doth not cite one syllable whereby I ever did revoke it : And I here as openly declare to him and all the world , that I am still of the same mind that I was in that point , and I am still ready to express my mind in the same words of mine which he reciteth . And while I openly own the same words which he accounteth so dangerous , and pretendeth that they assert as much as any ; judge whether he be a man to be believed , that saith I dare not look that truth in the face , which I openly own , or any other that brings present danger . 5. The next notorious falshood is , that formerly I was as earnest an asserter of it as any ; that is , of the Fifth Monarchy way . As any ? Have I written for the Millenary Opinion , as earnestly and openly as Mr. Mead hath done ? Have I — I will pass over late practices . Nay did I ever write or speak one word for it ? But you shall presently see how he confuteth himself . But before I leave this , I must name two or three implyed falshoods in these words , besides the five expressed . 6. The one is , that the Doctrine of the Temporal Reign of Christ , brings present danger : when as all Christians that I know of , do believe or hold his Temporal Reign : And as for his Personai Corporal Visible Reign , I never heard of any Law against any that held it , nor any danger that any man incurred , much less any suffering for holding it . I am perswaded , if Christ came personally and visibly to demand it , the King himself would yield up his Crown to him . But I must confess to you , that if any man will call himself a believer of the Fifth M●narchy , and thereupon will either deny the Authority of Rulers that are bad , ( even if they were Infidels or Persecutors ) or that they judge bad , or will deny to swear Allegiance to the King , or will maintain that good men may seize upon the Government because they are good ( or think themselves so ) and that because the Saints shall judge the world , therefore they may depose bad Governours , and take their places , and set up themselves under pretence of setting up Christ ; I deny not but such as these may be in danger : And I am none of them that will own such opinions ▪ as knowing them to be no truths , but pernicious errors . 7. The other implyed falshood is , that I have changed my opinion , or the profession of it in this point in question . Sect. 22. E. B. [ 〈◊〉 not many years ago you told us , that you were perfectly neutral , as to the point of Christs visible and personal Reign upon earth , and you did not know which way your judgement did most incline . But the Theocratical Policy , or Divine Common-wealth ( which is the unquestionable Reign of Christ upon Earth ) this , all Christians are agreed may justly be sought , and the temporal dignity of the Saints which would undoubtedly much bless the world . ] R. B. 1. You misprint [ the temporal ] for [ that temporal , ] and so turn the predicate into the subject . 2. For [ as meerly neutral as in almost any point of so great moment , &c. ] you put [ perfectly neutral . ] 3. For [ I scarce can perceive which way , &c. ] you put [ you did not know . ] Yet I number not these with your falshoods , but shew you , that you are so habituated to Rashness , that you seldom seem to heed what you report . 2. And can you wink so hard , as not to see how here you openly declare your falsehood ? Do you prove me as earnest and open an ●ss●rter as any , by citing words in which I profess to be ignorant , neutral and uncertain ? Will your followers still believe such an open self-contradicting false accuser ? Is Neutrality and Vncertainty the most earnest and open asserting of a doctrine ? If you say that you meant it of Theocracy ; I answer , review your words ; you speak of Christs Temporal Reign , and of the Fifth Monarchy way , and say [ as earnest and open as any . ] Was Mr. Mead , and Dr. Twisse but Neutral ? Was Mr. Archer but Neutral ? 3. I still approve of all the words of mine which you recite ? What mean you then to tell me of a change ? 4. And is it like that I take that to be dangerous , which I say that [ all Christians are agreed of . ] 5. And do you not grosly wrong those Rulers , from whom you think any danger or hurt will come to us for such doctrine as this ? Who is there that will deny that A holy and Righteous Government in the hands of holy and righteous men , would be a blessing to the world ? and is to be vehemently desired , and sought by just and lawful means ? Will any Christian charge this doctrine to be erroneous ? When it is much of the sense of the three first and greatest Petitions in the Lords prayer ? and when all Christians know , that Tyranny , Ignorance , and Vngodliness are the three constituting materials of the Devils Kingdom in the world , and that Tyranny is the grand maintainer of Ignorance and Vngodliness , while the Heathen , and Infidel , and Popish Princes of the Earth , do keep away the clear and powerful preaching and publication of the truth ; and Turks , Persians , Indians , and other Mahometans , and all the Heathens , do maintain Deceivers , and cast out the Gospel of Jesus Christ . Sect. 23. E. B. p. 7. Sir I have been very curious to enquire into the doctrine of the Fifth Monarchy , and most of my Converse is with those that do in Faith expect , and in Patience wait for such a time ; and I never knew any of them , ( however they are mis-represented ) carry the notion further than you have already done . R. B. 1. And are you a man then that is fit to make such a stir to divide the Churches , and to account your self wiser than all the Old Non-conformists in those matters , when all your curious Enquiry into an open matter of fact ( what so many persons hold ) could do no more to save you from mistaking it ? If you never read what lrenaeus , Lactantius and others of old held ? If you never read what is written by Mr. Mead , Dr. Twisse , Mr. Archer , &c. Did you never read any Pamphlets within these thirty years that say more ? Did you , that converse so much among such , never hear , what I that so seldom converse with them have heard so oft , and seen offered me in Writings , that I might have procured the Printing of them ? Do you believe that none of the Levellers , or those whom Oliver Cromwell suppressed under the name of Fifth Monarchy men , held no more ? Did Venner and his company think you hold no more ? 2. But so strange is your forgetfulness or your self-contradicting faculty , that you need none to tell your Readers that you write untruths , but your self . Do you take no notice , that all that is my words is , that such a Holy and Righteous Government is desirable , and may justly be sought as all Christians agree : But your profession is that [ most of your converse is with those that do in faith expect it . And could you see no difference between seeking it , and in faith expecting it ? I desire the conversion and salvation of all the men I know , and I seek it of God in prayer , and of as many of them , as I have fit opportunity , ( or ought so to do at least ; ) I desire the Conversion of all the Kingdoms , and people of the world ; but whether I may in faith expect it , I am so ignorant that I cannot tell . I desire and seek by prayer of God , that all the world may have holy and just Governours : but I cannot boast of so much faith or hope in this , as those that you converse with . As proud as I am , I freely confess my Ignorance to you . But certainly they that take it for an Article of their faith , do carry the Notion further than I can do , who profess that I am ignorant of it , whether it be a promised thing , or not ? Sect. 24. E. B. p. 7. — [ Because you dare not own any hazardous and persecuted truth ; and you find it far easier in your Notional Divinity to recant all that formerly you were convinced of , than to bring your heart to a willingness for Martyrdom . ] R. B. 1. You spake of danger before ; you now add Persecution and Martyrdom , intimating that this is such a persecuted point ; which as far as ever I heard ( who live in the same Land , and have as hard thoughts of persecution as many others have ) there is not any thing true in your intimation . Name the Law that is against the Opinion of the desirableness of a holy Government of all the world ? Name the person that ever suffered for that Opinion ? Though those that will resist or pull down Governours , because they take them ( justly or unjustly ) to be ungodly , may suffer for it . Again therefore to imply danger of Martyrdom , for that which no man ( that ever I heard of ) suffered for , and to feign the avoiding of that danger , to be the Chief Cause of my recanting or changing my mind or words , which I never recanted or changed , is a monstrous course of fiction and temerity . 2. Your talk of Recanting all that formerly I was convinced of ] implyeth more temerity and falshood . Any man of humane modesty would have thought [ All ] too bigg a word , when the instances produced by him prove nothing . If you refer to the Revocation of my Book , you should have opened your eyes , and seen that I profess not to Recant all the doctrine of it , though I revoke all the Book , and wish men to take it as non-scriptum : And sure that passage had no peculiar recantation . 3. But if Recantation be so easie to me , remember that I pretend not to Infallibility , nor am altogether unwilling to Repent . As for Martyrdom , I take it to be every Christians duty , yea , necessary to salvation , to prepare for it ; that is , to deny his life , and to forsake all in true resolution , for the sake of Christ , and hopes of Heaven : But how far my heart is brought to a willingness of it , though I am sure you know not , and therefore venture to speak what you know not : yet I have no reason to boast , nor to be self-consident , nor to be high-minded , but to fear . Sect. 25. E. B. And this alone , I take to be the true cause , why so weakly , and so unlike a Minister of the Gospel you inveigh against sufferings . For you have never yet experienced either the comfort or the cleansing of them , and therefore venture rashly to speak evil of what you know not ; and which I fear you have neither courage nor affection to venture the tyral of : I speak it to your shame . R. B. 1. Thus sin useth like a River to run on , the longer the greater ! Wonderful ! that you can believe the people that fear God to be so sottishly credulous of all the falshoods that you shall tell them , as not so much as to open the Book which you accuse , and to see that you deceive them . If you will prove that true which you say , it must be by this argumentation : He that telleth men that sufferings have their temptations as well as prosperity , and warneth men to fear and avoid those temptations , doth weakly and unlike a Minister of the Gospel inveigh against sufferings : But so doth R. B. Ergo — But the Major is false , and therefore insufficient to support your false Conclusion . Let the Reader but peruse my words , and if he find one syllable of inveighing against sufferings , let him believe you the next time , and take you for a man that hath not quite forfeited his credit . 2. And what friendship to sin , and continued enmity to vigilancy and repentance do you express , when you were told an unquestionable truth , and but warned of an unquestionable danger and duty , to reject all so senslesly , and that with such false retortions . Tell your followers , 1. Is it false or true , that sufferings have their temptations as well as Prosperity ; and in particular to drive us into uncharitableness and extreams from them that we suffer by ? 2. Are not you and others that suffer in danger of such temptations , and sin in sufferings ? 3. Should not such temptation and sin be carefully watcht against ? Is there any falshood in all this ? 4. And is he fit to glory in the cleansing fruit of sufferings , that shall falsly say , that such a necessary warning is an inveighing against sufferings ? &c. 5. Do you believe that they that turned Quakers in Prison are gainers by their sufferings ? or they that lose more of their Love , than of their Liberties ? 3. If I never experienced the comfort or cleansing of sufferings , I have cause of great lamentation , as having suffered very much in vain . I will not with Paul here glory in my infirmities , but I shall confess , that they greatly aggravate my sin , if your words be true : For I have born the yoke from my youth : since fourteen years of age I have not been a year free from suffering , and since twenty two but few dayes , and since 1646. ( which is about twenty five years , I have had but few hours free from pain , ( though through Gods mercy , not intolerable . ) I have had sufferings in Peace , and sufferings four years in War : The first year I preached the Gospel , my life was sought by malice for my Ministerial work , and dissent from others : The next place I came to ( where I was after more blest , and spent my labours ) the first year I was hooted at in the Streets , but for preaching the Original sin and misery of mankind ( which this man feigneth me to extenuate , if not deny . ) The next year my life was sought by an armed Tumult , and strangely preserved , while others were knockt down in the Streets , but for looking after my safety . The same year my life was sought more publickly , and I was forced into a Garrison from my habitation , through the fury that still sought my life . And since then , O what wholsome and constant sufferings have been measured out unto me , almost continually night and day . I will say no more , but that above all the external disposals of my most wise and gracious God , I humbly , and heartily , and daily thank him for my sufferings . But surely this man is not 〈◊〉 or permitted to write this in vain . Alas , my God , it calleth my sin , my unfruitfulness to my remembrance ! My cleansing , nor my comfort have not been answerable to the sharp but gracious helps and warnings which thou hast so long vouchsafed me : It is true , too true , that I have sinned so much under sufferings , and been so unfruitful after sufferings , that I have little cause to boast of cleansing , and less experience of comfort , than otherwise I might have had . But yet I have so much experience as obligeth me to thankfulness , and assuredly to number this saying with his Vntruths that he utters ; even the twenty sixth in number ; And I think the Crime of usurping the prerogative of God , of knowing the heart , should be repented of . Can any of your followers themselves believe , that you that never saw me till of late years , and never thrice spake with me ( that I know of ) and that lived at so great a distance from me , and that were unborn when my sufferings began , and were a Child when I was in the greatest of my sufferings many years , I say that you , should be able peremptorily , without any exception to conclude , that [ I never yet have experienced either the comfort or the cleansing of them ] When you know how much cleansing Peter acknowledgeth the very Apostates sometimes had , and even they that are most terribly cautioned , Heb. 6. had tasted of the powers of the world to come . Some cleansing and comfort even a miserable man may have . 4. As for your fear that I have not courage or integrity enough to venture the tryal , I thank you for your warning , and shall beg integrity and courage of God ; But to add that you speak it to my shame , is but to shew that you could hardly speak with any caution many sentences together : For your fear doth but speak your uncertainty : ( and to have pretended to a certainty were to pretend to be a God. ) And why should you think that I must be ashamed of that which you are uncertain of ? I doubt you speak it more to your own shame . Sect. 26. E. B. p. 8. You should have spared the dead , and not disturbed the dust of my fellow prisoner Mr. Powel , by reproaching his memory with so abusive and disgraceful a mention of him , as if he were a false Prophet , and acted by a deluding Spirit : For you lay to his charge , that many years ago , he prophesied of some things which we do not yet see fulfilled . R. B. 1. Though it was printed since his death , it was written before ever I heard of his death , and I think many Weeks before he dyed . 2. You made it in a manner necessary to me to convince you by some instance that was near enough for your observation ; and do you blame me when you have done ? 3. I named not Mr. Vavasor Powell ; but only your Companion and fellow Prisoner ; and its like you had more than one , and few could know that it was he : But you have disgraced him by naming him . 4. I called him not a false Prophet ; but warned you not thus to abuse Gods people , and bring reproach upon Religion , by fathering rashnesses and deceits on the Spirit of God ? And have you so little sense of the honour of God and Religion , as to be angry at that ! Alas Sir , what would you have said if I had told you how common this was in the Army ? To set up and pull down , do and undo , own and disown , as by the Spirit of God ? If I should have told you of the sad Instances of Mr. Erbury , Mr. Saltmarsh , Mr. Dell , Mr. William Sedgwick , ( who as from God wrote one Week to the Army against their putting the King to death , and the next or same Week wrote to them quite on the other side ; and that set London by a Prophecy or Vision on looking for the day of judgement on a set day , ) to say nothing of abundance such ; besides Mrs. Hutchinson in New England , and the Ranters and Quakers in our dayes . Can you have any love to souls , and any zeal for God and for Religion , and not be grieved to think that Gods Spirit should be thus reproached , and Infidels hardned in a contempt of the Spirit , as if it were but a fancy ! O wo to the world because of offences ! 5. You shew more of the relicts of modesty here , than in most that I have yet met with , in that you do not deny the truth of what I said of him . But yet your intimations are deceitful , as if his Prophecies had not been absolute , but conditional , or else not for the present , but the future . But the case was this , as learned and understanding hearers will yet testifie ; that at Clifton upon Thame in Worcestershire , quickly after Worcester Fight , in his Sermon he said , that He would tell them these things as from God , that they should have no more King , nor pay any more Taxes , nor pay any more Tythes , and laying his hand upon his Bible , he added [ And this I have otherwise than from hence ] which shewed that the Scripture was not his Rule , for all you accuse others of making it an imperfect Rule . 6. And do you not yet perceive your partiality and respect of persons ? It seemeth your duty to open the faults of the Prelats and Conformists , and to calumniate us Non-conformists that dissent from you , and to feign that which you think will serve you for reproach . But if your companions publick false prophecying be but mentioned upon your own instigation , you cry out of abuse and disgrace to his memory . Sir , Was it true or false ? If it be true , that thus he did ( which is mentioned as no rarity ) should you not rather take part with God than him ? And if an Aaron will make the people naked to their shame , will not God record it to his shame ? Is not the honour of the Spirit of God more tenderly to be preserved than his , or yours , or mine , or any mans ? O do not injure God , for Man. Sect. 27. E. B. p. 8. But 1. May not a good man , yea , a true Prophet , be sometime mistaken ? Was not Samuel so , when he took Eliab to be the Lords anointed ? Was not Nathan deceived , when he encouraged David to build the Temple ? — R. B. 1. Yes , they may be deceived when they speak in their own names , and judge by their own Spirit or reason : But do you think they may be deceived when they prophesie as from God. If so , then what certainty can we have of the truth of any of their Prophecies , if they may speak falsly to us in the name of God ? 2. Will not your followers think you yet see your partiality , who in one Page reproach others as denying Scripture to be a perfect Rule , and in another can thus seek to parallel Gods Prophets , with one that rashly in the Pulpit prophesieth three falshoods together in the name of God ? Is it not Gods direction to us , to take him for a false Prophet who prophesieth that which cometh not to pass ? Every one that foretelleth that which doth come to pass is not a true Prophet , Deut. 13. 23. But every one that absolutely prophesieth that which doth not come to pass , is a false Prophet , Deut. 18. 20 , 21 , 22. But the Prophet which shall presume to speak a word in my name , which I have not commanded him to speak — even that Prophet shall dye . ( Mark whether God do judge as you do . ) And if thou say in thy heart , how shall we know the word which the Lord hath spoken , when a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to pass , that is the thing which the Lord hath not spoken , but the Prophet hath spoken it presumptuously : thou shalt not be afraid of him . Sect. 28. E. B. 2. May not many Prophets truly foretell things to come , and yet those things be a long time suspended and delayed because of the sins of the people ? Is not this condition to be understood in most Scripture Prophecies , expressed , Zach. 6. 15. And this shall come to pass , if you will diligently obey , &c. R. B. 1. A Conditional promise or prediction may be not only delayed , but never fulfilled ( so as that the thing shall not come to pass ) if the condition never come to pass , 2. Promises are oftner to be expounded as Conditional , than peremptory Prophecies , when no condition is expressed . But what words can more exclude both Conditions and Delayes , than [ I tell you from God , that you shall never more , &c. When 1. They never ceased paying Tythes from that day to this : 2. And their Taxes were then upon them , and I think they believe not that they never paid more . 3. And that we have a King his Subjects all acknowledge . Indeed the Jews say that the promise of the Messiah is delayed because of their sins ; and by such pretences what true Prophecy may not be perverted , and false excused ? As for what you say of Mr. Powels Religiousness , diligence , and worthiness , I never said a word against it : And I desire to promote , and not to cloud the true honour of his name : And your calling that an unchristian calumny which you cannot deny to be a proved truth , is but an unmanly calumny of your own . And for your Prophecy of my memory dying before me , I am not solicitous of the matter ; let God do with my memory what he please : nor am I regardful of your Prophecy , who defend false prophecying , being commanded not to fear such , Deut. 18. 22. Sect. 29. E. B. The pride of your heart , discovered by your writings is so apparent , that it cannot but be known and read of all men : to go no further for instances than your last Books , what needed you have told the world in print , that you chase once on Easter day to communicate in a very populous Church , purposely that it might be the further known . Is not this like the Hypocrites to blow a Trumpet before , and to do your actions that they may be seen of men ? What other end could you have in doing that so publickly then , or in declaring it now , but a vain glorious hope , that doubting and unsatisfied Christians might look upon your example , as their Pole-star , and accordingly direct their course ? R. B. 1. As to the Pride of my heart , I shall first say this in general ; that I am past doubt I have too much of it : As no man is wholly cured of that odious vice , so I am one that have no cause to say that I am perfect . But these things I can confidently say , 1. That so far as I am proud , I sin as much against my own judgement , I imagine , as most men alive do ; there being sew that ever I was acquainted with , that have said and written more against it than I have done : I have had these thirty years and more , more odious conceptions of that sin , and a deeper sense of its commonness and prevalency in the world , and the wofull ruines which it makes in the Church and State and souls ; and how frequently it sheweth it self even in men of great piety and worth , than of almost any other sin . I have had so many thousand thoughts and words against it , as make me much more culpable , if I be proud . 2. And I shall sin as much against my Conscience in being proud as most men in the world . As my Judgement is so much against the sin , so my Conscience commandeth me a very Low and Constant self-abasement : It telleth me , that whether I look to a corruptible painfull flesh , or to an Ignorant understanding , or to a sinful will , or to a sinful and unprofitable life , I have so little to be proud of , as will render my pride exceeding odious . 3. I do evidently see the odiousness of this sin in others : Were it not for seeming to retort your charge , I should say , that though I cannot as you do conclude of the heart , yet the usual Ensigns of Pride ( with Temerity and Injudiciousness , Boldness and Blindness ) do appear to me so monstrous in your Writings , above the size that ordinary sinners ever fall to , as maketh me the more apprehend , how dreadful it is to give way to pride in the beginnings ; And methinks I see as written on the front of your Writings , Be not high-minded , but fear . Therefore I am still the more culpable , if I abound with that which is so terrible a warning to me , in your self , and other such as you . 4. And as I every day watch and pray against it ( and if ever I knew any thing of my self in the world , I am certain that I live in an habituate and ordinary apprehension of my baseness and unworthiness , and of the utter vanity of humane applause ) so I find my self partly glad that you tell me of my Pride , that ( whatever you mean ) I may have one more check to keep it under ; and if it be a messenger of Satan to buffet me , I hope it will not be in vain . 5. And I can assure you , that these Writings which so exasperate you , had never come from me , if I had not first so far conquered the esteem of man , and love of reputation , as to be willing to cast my self upon reproach , and to be much indifferent as to the opinion of man ? For I was not so ignorant as not to foresee that such as you would take the detection and reproof of their errors for a heinous injury , and be angry at him that called them to repent , and would furiously scatter the fetide excrements of their gall , in revilings of such as contradict them . Methinks then you should see , that I laid by some Pride , when I cared so little for your good word , and exposed my self so readily to your Calumnies . 2. And I must tell you that though you do as much to cure my pride , as almost any mortal man that ever I had to do with , by the way of open demonstration of the Ensigns of it by your self ( as the sight of a Leprosie would cure one that were in love with it ; ) yet you are too blame for Tempting me so much to pride as you do on the other side , while you decry it : For what is it else but an inviting and tempting a man to be proud , to tell the world , that you have nothing to charge him with to prove it , but such silly Calumnies as these of yours ? 3. And yet I will say , that I see now that a mans enemies may be more useful to him than his friends : For I can hear that of my Pride from you , which never friend by Word or Letter to my remembrance told me in my life . The more too blame they , if you be not mistaken . 2. But next let us see your evidence or proof : Your first is , [ What need I have told the world , &c. ] would you have an answer to your question or not ? If not , why do you ask it ? If you would , why did you not take an answer when I gave it you ; nor so much as mention it , as if you read it not , when you call for another ? Is it because that you remembred , that many that read your Papers , will never read mine , and so will not know what I have said , nor how deceivingly you use them ? It may be so : But will that do your work , and hold at last ? If I repeat my answer , I shall offend my Readers , for writing the same thing twice , because you take no notice of the first . But this much I will return you now : 1. My avoiding publick communion for fear of bringing more suffering on those that scrupled it , ( and that so many years together , ) was a scandal and temptation to others , and tended to make them think , that I held it to be unlawful ; as Peters Separation was a scandal to Barnabas and others : And do you think every man that avoideth scandalizing , is therefore proud : Are not humble men bound to avoid scandal as well as others ? If a man by many years forbearing all publick Prayer or Sacrament , should tempt others to think that he is against them , or accounts them needless , how should he cure that scandal , but by doing that openly , and open pleading for it , which he is supposed to be against ? Doth Paul make scandal to be the destroying of anothers soul , and a thing to be avoided on such hard terms as he mentioneth , and do you think that the open avoiding it , is to be charged with Pride ? How directly do you set your self against the way of the Spirit of God ? 2. I had for the same reason become a scandal also to our Governours , and to many sober Conformable men , who were tempted by my omission , to think the Non-conformists to be pievish Dividers , who follow Parties and Passion , more than their own Consciences ? And would any thing cure this scandal also , that had not been notified ? Or is the scandal of so many such persons no evil to be avoided ; nor their mis-judging of the Non-conformists to be cured by such as did occasion it ? 3. Is not every Minister of Christ a publick person ? Should they not be the Lights of the world , that cannot and should not be hid ? Is every man Proud , that is not Mad ? Whether my Actions be noted , is a matter of fact ? The question is not , whether I be so regardable , as to be worthy notice ? but whether de facto any do note what I do ? And do you doubt of it ? Why then do you write two invectives to cure their esteem of me ? Do you not perceive here how your work contradicts your self ? And must I needs as my duty , be so mad , as not to know that any observe me , or regard what I do , for fear of being proud ? You might as well make it a duty to go naked in the Streets , lest I be proud if I think that any one will observe me . 4. And are not Ministers bound to teach the people by Example , as well as by Doctrine ? You dare not deny it . And is that example , which is unknown ? Will you teach men to say against Gods command , I must not be so Proud as to think that my example will be observed or regarded ? God saith , 1 Tim. 4. 12. Be thou an example of the believers in word , in conversation , in charity , in Spirit , in faith , in purity : Must none that think meanly of themselves obey this ? O but , you will reply , Is not this like Hypocrites , to do your actions to be seen of men ? Christ will have us all to let our light so shine before men ( not with the Hypocrite to get their applause to our selves , but for their own good and Gods glory ) that they may see our good works , and glorifie our Father which is in Heaven . O but saith Mr. Bagshaw , What other end can you have in doing this , but a vain-glorious hope , that doubting Christians may look on your example as their Pole-star , &c And indeed will such a scorn of E. B. disoblige all Christs Ministers from obeying their Lord , and allow them to live in open scandal , for fear of thinking it lawful to be Exemplary ? 5. Do you think indeed that you are not noted your self ? Do you neither in Life nor in your sufferings , intend to be publickly exemplary ? Do you not forbear the publick Assemblies , the rather that your example may move others ? Thus still a perverse Spirit condemneth it self . 6. If Doctrine and Example be the two means commanded , by which Ministers must edifie the Church , is it not Pride as well to expect that our words should be heeded , as our Examples ? And could an Atheist deal more impudently and prophanely , than to tell all Ministers , you are notoriously proud in expecting that all the Congregation should take heed of what you say ? Do you not preach or talk to your own auditors , and expect observation ? What if another E. B. were among them and should say , How proud are you to expect that we should all regard your words , as if you were our Pole-star ? These are not meet Lessons for a sufferer to teach the people . Sect. 30. E. B. I look upon it also as a strange piece of boasting , when you tell us , that men of all judgements have written against you : — Is it indeed true that you offend all , and please none , and can you glory that you are accounted the Ishmael of the age ? R. B. Alas , poor man ! Is this Conscience scrupulous of Communion with us Publicans and sinners ? Here are no less than three more visible Vntruths thrast together . 1. That I say , [ That men of all judgements have written against me ] when my words are these [ Whereas our differences in Doctrine , Worship and Discipline have engaged men of several minds in such Writings against me . ] Where did I say , that men of the judgement of Peter or Paul , of Augustine or Prosper , wrote against me ? Are those Infidels , Quakers , with the &c. [ All ] ? 2. That I glory that I am accounted the Ishmael of the age ( which is intimated in the question ) or boast of mens contradiction ? Which is so notorious a falshood , that I mention it only as other mens contradiction of each other ( who blame me for contrary things ) and as my own trouble . I only told you , how impossible it is for me to please all men , while men expect so many contrary things of me : The Anabaptists are quite displeased with me for writing for Infants Baptism : The Conformists are angry , because I will not subscribe that [ It is certain by Gods Word , that Children which are baptized , dying before they commit actuall sin , are undoubtedly saved ] without excepting those that are wrongfully baptized , Turks , Heathens , &c. The Antinomians are offended with me for opposing their subversion of the Gospel under pretence of extolling free grace : And others are angry that I come so near them , as to the cessation of Moses Law. And so it is with all the rest . How vain therefore is it to turn a Man-pleaser , when the task is as impossible as unprofitable . But O , saith E. B. what a strange boast is this , to tell us that men of all judgements have written against you ! That which I recite as my tryal and trouble , he falsly tells the world , I boast of . 3. The third known falshood is ( intimated ) that [ I offend all and please none . ] As if he did believe that those whom I mentioned ( even with an &c. ) were [ all ] and there were no others in the world ? 2. But besides these falshoods , he again condemneth himself for his accusation . For 1. If it be a matter of Pride to declare that I am written against , why will this man write himself against me , and tempt me to be more proud , when he accuseth me of pride ? Is not his Writing published by himself ? Why then will he publish that which himself supposeth to be my glorying ? and so advance my reputation ? ( which few adversaries ever did more effectually ) 2. And if I offend all and please none , what need he be at all this labour to save men from being pleased by me ? But it is fatal or natural to men of his vice , to have bad memories . The former untruth he again implyeth , [ You would be grieved for grieving them , and not put it in among your triumphs , that you had provoked so many able worthy men . ] He that hath once ventured upon an untruth , may do it boldlier the second time , and may come at last to believe himself . As for the worthy Opponents whom he nameth , 1. I can honour and love them as much as he , without thinking them infallible : And I can . differ from them without disaffection . 2. Which of them is it that the man would have me grieve for grieving ? Doubtless those that are in the points controverted of his mind ! So kind is he to them or himself . It cannot be all , unless he would have me , either say nothing of the matter , or write contrary things to please contrary parties . 3. And doth he not differ from most whom he nameth himself , by his Separation ? And yet he sticketh not thus to grieve many more than them . Sect. 31. E. B. p. 9. [ When I said in one of my exceptions , that I feared you were not sound in the doctrine of Justification by faith alone without works , instead of answering directly , and satisfying my scruple ( which you might have done in few words ) you refer me to five or more Treatises , which you say you have written on that subject . — R. B. 1. Did you believe when you wrote this , that this reference was a proof of my Pride ? 2. Why would you no more regard your reputation , than to recite such a passage as this ? Will your Reader doubt whether you should repent of such things as words of Impudency unbeseeming a man of understanding ? For 1. Was it modesty in you to divulge such an accusation as this [ I am afraid you are not sound in the doctrine of Justification ] without reciting one word of mine which you accuse , or telling the Reader or me any reason of your fears ? 2. And could you expect that he that had written so many Books to declare his judgement in that point , must write part of another , to tell you what he holds , and consequently write as many , or as oft as men shall so by their Fears invite him ? 3. And do you not at that very time prove me proud for writing so many Books , when by this and other passages you call for an answer , that is , for more ? 4. Could you think that [ a few words ] would open a mans mind so plainly , as many Books can do ? 5. Could humane ingenuity expect more from one thus slightly questioned , than to be referred to those Books , which were purposely written both to stand as a full Confession of my faith in that point after other mens suspicions , and also to give the reasons of it , and to defend it against all that 's said against it ? And could I expect , that he that will disdain to read these Books , will read another that repeateth the same things ? And shall I write more to remove his Fears , who will rather blindly vent them by calumny , than read for his satisfaction what I have said ? If you have read them , why would you say you Fear , which signifieth uncertainty ? When you might have come to a certain knowledge ? If you read them not , why would you not use a visible means to discuss your fears , before you divulged them ? And if this way be right in the eyes of others , what made Dr. Owen , and other Congregational Brethren , admonish your Brother Mr. Powell for preaching openly ( almost as soon as he came out of Prison ) particularly against me and another ( then thought to have been Mr. Nie , but he said he meant Mr. Tombs ) by description ; and the description of me was [ He that is not sound in the Doctrine of Justification ] or to that sense . And what made them threaten to disown him if he would not cease such wayes ? Did ever sober men go about with such general accusations , and expect that men answer to they know not what ? 6. But what are the few words that would satisfie you ? A yea , or a nay ? What if I say , Sir I think I am sound in the doctrine of Justification , and I think you speak evil of the things you know not ] Would that have satisfied you ? Sect. 32. E. B. And in another place you tell me that you have written the better part of above fifty Books against the prophane , the Jews and the Mahumetans : ( I will not enquire to what purpose ; for I am very confident none of those did ever read what you have written against them : ) But add to these your several other Treatises — your Books will in all amount to as many Volumes as Tostatus writ , concerning whom , and all such kind of Writers , you once gave this true Character , though since you have most unhappily forgotten it [ I cannot but account all those Tostatus's as impudently proud , who think the world should read no bodies works but theirs . Pray Sir read this passage again , and compare it with what you have already written , and what as I hear you do yet further intend to write , and then tell me in earnest what you think of your self — R. B. 1. Seeing our debates about Church-dividing must needs be turned to this , Whether I am proud , I grant you the conclusion that I am proud , and what would you have more ? 2. Your ductile followers that never saw Tostatus know not how you cheat them by these words ; and that you measure by Number , and not by bulk ; and twenty of some of my Books , will not make one of Tostatus's for bigness : If you go to number , how many more wrote Origen ? But a Sheet is not so big as a large Volume in folio . 3. I never accused Augustine , Chrysostom , Calvin , Zanchy , &c. as imitating Tostatus ; And I have not wrote so much as they . 4. The best way to cure one that writeth too much , is to perswade men not to buy and read it , and then the Booksellers will not print it . And till you can do that , you see that all men are not of your mind : And by what obligation am I bound to be of your mind alone , rather than of many thousands that are of another , and those that still importune me to write more ? Is it pride only to differ from you , and to write against your judgement ? Or were not the Fathers and Divines fore-mentioned , ( with Rivet , Chamier , Beza , Luther , &c. yea , and Dr. Owen too , proud , if large Writings be a sign of Pride . 5. When you question to what purpose it is to write Books against the Prophane , and Jews , and Mahumetans , that is , against Infidelity , and to defend the Christian faith , you shew what a Guide you are to the Church . 6. When you are confident that none of the Prophane , &c. did ever read what I wrote against them , either you believe your self , or not . If you do , how unfit are you to be believed of any that know no better what is credible in a matter of fact ? Could you think for instance , that my Call to the Vnconverted hath been printed so oft , I think some scores of thousands , and translated into French by Mr. Eliots ( as he said he was doing ) into the Indian Tongue , and no prophane person ever read it ? You will take this very instance its like for my pride , which you make necessary to shew your temerity and deceit . But if you do not believe your self , how much less should others believe you ? 7. Will no sober Readers think that you set your self to do the Devils work , against the service of the Church of God , by seeking to silence us from writing by your contumely and scorns , ( even from writing against the Prophane and Infidels ) at a time when we are by others silenced from publick preaching ? Let your conscience tell you , if I had obeyed you from the first , and never written , whether the Devil or most that have made use of what I wrote , would have thankt you more ? 8. Did not the Primitive Teachers , Apostles and others leave us their Examples for Writing , as well as for Vocal Teaching ? And are they not two wayes of predicating or publishing the same Gospel ? And if so , would he serve God or the Devil , that would scorn us all as Proud for preaching so much , as the best men do ? 9. And do you not yet see how much you have of the same silencing Spirit which you profess to separate from ? 10. But your warning for a review hath brought me to Repent of , and Retract that passage against Tostatus , as being too rashly uttered : Because 1. He wrote when good Writers were more scarce than now . 2. Because he might be willing that other mens works should be preferred before his , and that his own should not be wholly read , but partly perused on particulas occasions . 3. And it is unseemly to reprove industry . Now we come to the Question after all this . Sect. 33. IN stating of this Question , You do E. B p. 10. your self grant so much , that you scarce leave any thing to be either disputed or denyed — R. B. Remember Reader , that my Professed design ( on the Title page ) is , 1. To invite all sound and sober Christians , by what names soever called , to receive each other to Communion in the same Churches . 2. And where that ( which is first desireable ) cannot be attained , to bear with each other in their distinct Assemblies , and to manage them all in Christian Love. 3. And that under the first head , I particularly prove , that It is lawful to hold Communion with such Christian Churches , as have worthy or tolerable Pastors , notwithstanding the Parochial order of them , and the Ministers Conformity and use of the Common-Prayer Book . This last is the true state of the Question which I affirm ; with these two limitations or explications . That is , 1. That it is lawful statedly to communicate as a member , with such a Parish Church , where we cannot consideratis considerandis have Communion with a better upon lawful termes . 2. That those that can have stated Communion with a better , may yet lawfully communicate sometimes with such a Parish Church , as we may do on just occasion with a Church of Neighbours or Strangers where we live or come . Yea that we ought to do so when some special reasons ( as from Authority Scandal , &c. ) do require it . These are the summ of my Assertions . Though my main cause oblige me as much to prove to a Conformist that he may have Communion with a Church of Non-conformists , yet I had no call to prosecute that particularly , as I had to the other , for the reasons which I rendred at large . And this being the Case , judge now of this mans Dissent and furious opposition , whether sober people have reason to regard it , when he himself beginneth with this Confession , that I scarce leave any thing to be disputed or denyed . What honesty then is there in his denyals and disputes . Sect. 34. E. B. 1. You grant that we are not to have Communion with a Diocesane Church as such , and that we are not to own Diocesane Bishops ? R. B. Here are two more Untruths ! I only said , that these are no part of our Question ; they are things that I assert not ; and that I meddled not with : And you feign me to grant the Negative , when I only say , I meddle not with it . I only say , that I hold no Communion my self with a Diocesane Church as such , in that form , &c. and that I perswade no others to it . Sect 35. E. B. 2. You allow that we are not to have Communion with Persecutors , nor with such as have consented to our silencing . R. B. I never wrote such a word , but only told you it was none of our question , and that I did not affirm it , and that it is none of the thing that I am perswading men to . And yet with this intimation pag. 9. that neither your selves nor I do avoid . Communion with all persecutors ; seeing most Parties have been guilty of it . The Common-wealths men persecuted me and others , so far as to make Orders to Sequester us , for not taking the Engagement , and for not keeping their Fasts and Thanksgivings for the Warrs against Scotland ; And yet I am not so rigid as to refuse communion with all that did it , or consented to it . My old special friend did persecute Mr. Sam. Fisher and Mr. Blake , when he turned them both out of Shrewsbury , from their Churches , labour , dwellings and maintenance , even when the Plague was begun and the people doubly sensible of their loss . And yet I refused not all Communion with such as did it . It s like you know who persecuted Mr. Caughton , Dr. Drake , Mr. Nalton , Mr. Arthur Jackson , Mr. Watson , Mr. Jenkins , &c. and Mr. Love and Gibbons ; And yet who scrupleth Communion with them ? Again I tell you , I mention not these for reproach , but only to set us in the impartial sense of the question . Sect. 36. E. B. p. 11. All this and more — being granted , I scarce see what it is that you contend for — R. B. What eyes then have you that cannot see that which I copiously and expresly speak ? Sect. 37. E. B. From these grounds separation at this day may be easily justified . R. B. This is the undertaking by which you have drawn me to renew this debate , and therefore I shall try your proof . Sect. 38. E. B. Every Parish Church is part of the Diocesane : And if a Diocesane Church as such is not to be Communicated with , then a Parish Church as such is to be separated from ; since there is the same reason of the parts as of the whole : And you must find out a new Logick before you can prove , that if the whole be corrupt , any of the parts are clean , and fit for our Communion . R. B. The name of Logick is incongruously used in such an Argument , as is so palpably fallacious . A Parish Church stands before us in three respects . 1. As it is a true Church of Christians , having all things Essential in Pastours and People . 2. As these Christians live in the bounds of a Parish . 3. As this Parish Church by the Laws of the Land is subject to the Diocesane , and so a part of his Diocess . Both the latter are meerly Accidental , and it hath all that is essential to a Church without them . As Mr. Jacob instanceth in Ordination , and so in Marriage ; He that is marryed truly , is truly a Husband , though a Priest or Ring or some unnecessary accident was adjoyned . Your reason is , 1. Ridiculously fallacious , 2. And if all were granted , reacheth not the Case . 1. It is Ridiculous , to argue , If a Diocesane Church as such is not to be communicated with , then a Parish Church as such is to be separated from . For the [ as such ] in the Antecedent and Consequent denoteth two several things : You should only have inferred [ Then a Parish Church as part of a Diocesane is not to be Communicated with ] Which is nothing to the question . And when you say that there is the same reason of the Parts and whole ; I answer , that must be only as they are parts ; but not in all other alien respects . If a Parish Church be to be disclaimed or not owned only as it is a part of a Diocesane Church , yet it may be owned , 1. As a true Church of Christians , in its constitution . 2. And as a Parish Church , limited by those bounds , without respect to the Diocesane . 2. And if it were to be disowned as a Parish Church , that also is nothing to the Question ; For it may yet be owned for its Constitutive parts as a Christian Church . I will shew you your Argument in another case . Suppose that Usurpers should alter the form of Kingly Government , and set up themselves in another form , and should allow all the Independent Churches in the Land , but set over them Civil officers in every County of their own ; and should make a Law , that none shall be a member of a Church that liveth not within five miles of the Meeting place . In this case , the Church is a Church in its own Constitution ; and that it is confirmed to a Parochial circuit , or that it is under usurping Magistrates is an accidental thing , which doth not nullifie it . And if you argue [ If the Vsurpers Commonwealth as such , be not to be communicated with or owned , then the Church which is part of it is not to be owned . Yes , as a Church , but not as a part of the Common-wealth . If Independent Churches were under the Turks Government , they may be parts of an Infidel and perhaps usurped Kingdom , and yet be true Churches and to be owned . If Presbyterian Classical Churches be supposed sinful , and the Law said that all the Independent or particular Churches shall be under the several Classes , and be part of those Churches , the Churches will be true Churches nevertheless . For , 1. Perhaps most of them consent not to the Laws determination , but only forbear an open contradiction . 2. And in others of them the people may not consent though the Pastor do . 3. And if they do consent , and it be their sin , it will not nullifie the particular Church ; being but an unwarrantable Accident . If Vniversities were as unlawful as many Separatists judge them , yet Dr. Goodwins Church , e. g. in Oxford might have been part of the University , and yet a true Church , and to be disowned as part of the University , and yet not as a Church . If you were a member of an unlawful Society , Army , Church , &c. You may be disowned as a member of that Society , and yet not as a Christian , or as a Man. Now would not the Boyes laugh at you if you should reason thus : An usurped Heathenish Kingdom or Common-wealth , as such is unlawful , and not to be communicated with ; A Classical Church as such is not to be communicated with ; An University as such is not to be communicated with : Therefore such or such a particular Church as such is not to be communicated with , which is a part of that Kingdom , that Classis , that University ! E. B. a Christian is a member of a Society which is not to be owned : Ergo E. B. a Christian as such is not to be owned . What more apparent than that the consequent should be but this ? Therefore such a Church should not be owned , as it is a Part of such a Kingdom , Classis , Vniversity , &c. which is all accidental to the Church . So that here is a double Equivocation , and more than four terms : 1. [ As such ] speaketh ( as I said ) one essence in the Antecedent , and another in the Consequent . 2. The word [ Communicating ] speaketh several things in the Antecedent and in the Consequent . For to Communicate with a Diocesane Church , is not to Assemble with it in publick Worship : For a Diocess ( in our sense ) cannot so assemble : but it is to own the Diocesane Relation , and Prelats . But to Communicate with a particular Church in a Parish , is to have personal Communion in the Worship of the Assembly . So that this is your Argument if put in plain words : [ If it be unlawful to Communicate with a Diocesane Church as such , by owning the Diocesanes and the relation to them , then it is unlawful to communicate with a true particular Church in a Parish , ( or bounded Parochially ) in the Assembly Worship as it is such a particular Church , which is part of that Diocesane Church : But , &c. ] Answ . Yes , It may be unlawful to communicate with it as a Part , and that by Diocesane Communion ; but not as a true Church of Christians by assembly communion . Or thus [ It is unlawful , e. g. to have communion with the Army of Maximus , Cromwel , &c. as such : But many Christians are parts of the Army of Maximus , Cromwel , &c. Therefore it is unlawful to have communion with those Christians : Because there is the same reason of the parts as of the whole . Ans . 1. Christians are not parts of the Army as Christians , but as those Souldiers . 2. It is unlawful to have Military Communion with them as parts of that Army ; but not to have Christian Communion with them as Christians . May not even the simple now easily see ( if you will not ) by what ignorant erroneous reasons you zealously labour to deceive the people of God , to divide the Churches ? Sect. 39. E. B. 2. A Parish Minister is ( in that station and office ) but a servant of the Diocesane Bishop ; and therefore rightly called a Curate , and if we may not own ( as you grant ) the Bishop , I think it will necessarily follow , that his substitute and curate hath no reason to expect any respect from us — R. B. The same fallacy is so palpable that a small measure of reason may discern it . 1. It is false that he is in that Office [ But a Servant ] The truth is , the Law maketh him not a servant at all , but only an Ecclesiastical Subject . But if you had said , He is but a subject , it had not been true , if [ But ] be exclusive of his other Pastoral Relation . For he is by the Law , the Priest , the Teacher , the Rector of that Parish Church in subordination to the Bishop . 2. But whatever he be by the Law of the Land , or by the Bishops will , the faithful Ministers in Parish Churches are by Christs own Commission , the true Pastors of the flocks ; having all things essential to that Relation . 3. But deceive not your Reader by intimating , that I speak of a Parochial Minister as Parochial , ( not quâ but qui : ) For Parish Bounds are but Accidents of the Churches : It is Christian Churches as such , though Parochial or so bounded , that I speak of . A Christian Pastor with his Christian flock ( e. g. Mr. Gataker , Mr. Marshall , Dr. Stoughtion , Dr. Seaman , Mr. Sedgwicke , Dr. Gouge and such like ) do constitute a true Christian Church , though in Parish bounds . And as such Pastours they are the Ministers of Christ , and not servants to Diocesanes : And their subordination to Diocesans by the Law is but accidental to their Pastoral office . How many volumes of the old Non-conformists give you this Answer ? And if you have read them , why would you dissemble it , and give no Reply to it ? If you never read them , is it modesty to despise them ? Sect. 40. E. B. p. 11. [ If Persecutors are not to be communicated with , nor such as have consented to our silencing ( which you also allow ) ( though I could wish you had proved it better than by the obscure & disputable example of Martin ) then I think very few , if any of the Parish-Ministers , but must even upon that account also be separated from ; since either by open consent , or else by an Vndoing and Pernicious silence they have all made themselves guilty of that grievous sin : There being but little difference in the sight of God , between the persecuting Brethren our selves , and ( by not sharply reproving it ) seeming to approve of it in others . R. B. 1. Your repeated mistake of my [ allowing ] that which I only meddle not with , but exclude from the question ; or oppose not , I pass by . 2. Every one that is by remote consequence guilty of our silencing doth not consent to it . Otherwise You , and I , and all the silenced Ministers in England do consent to it . For he is blindly impenitent that will deny that we are any way guilty of it . 3. You do but cover one open sin with another ; even separation with uncharitable slander of many hundred godly Conformable Ministers , whom you accuse of this consent . I know scarce any one of my acquaintance whom I take for a faithful diligent Pastor , and whom I perswade men to hear , but they are grieved at the heart for the silencing of so many and such . I hear some complain of it privately , and some lament it publickly , and earnestly pray that God would restore them ; But I never heard one of them own it . 4. I plead not for Vndoing , Pernicious silence : I think too many are deeply guilty by it : My testimony in this case is visible among the Writings whose number you prove me proud by . But if you make this a proof of the duty of separation , you will make mad work of it . For , 1. You know not mens opportunities to speak : And where there is no opportunity , there it s no duty . 2. You know not who hath spoken their dissent plainly and who not . It may he some have done it in the Convocation : It may be some have done it privately , and some publickly already in due season . And we are not to expect an account from them of all that they say . 3. To whom is it that you would have all the Countrey Ministers speak against our silencing ? To those that did it they have no access ; and they are out of hearing . And must they needs talk to the people of their superiours actions , and speak against them behind their backs ? 4. If we know that one , two , twenty have spoken or written plainly in reproof of a sin , are all the Ministers in the Land bound to do the same over again ? Must they all leave their flocks to come up to London to do it ? Or must they every one publish his reproof in Print ? 5. All silence , or not-reproving is not a seeming consent : much less in Gods sight little different from persecution . Were all the Churches in the Empire Persecutors , or to be separated from , which did not reprove the Emperours for banishing Athanasius , and Chrysostom and such others ? Of all the silenced Ministers in London or England , how small a number is there that have [ sharply reproved ] the silencers ? And perhaps they that have done it most sharply may have been more sharp than did beseem them . To conclude Readers , mark here by this reason how few you must hold communion with in the Land or in the world , if you will be the Disciples of Mr. Bagshaw ; Away from Conformists and Non-conformists that have [ sharply reproved ] persecutors . This is the way to be able to guess at the names and numbers of those that by his rule you must Communicate with . 5. But what if they have sharply reproved this one sin ? you cannot prove that they themselves have done so by all other sins : Even you your self have left some unreproved : And will not the want of the sharp reproving of other sins as well as of persecution , make your communion with such unlawful ? 6. But at the worst ; not reproving can be but a particular sin ? And it is not every particular sin that maketh Communion unlawful . 7. And have you first admonished them of that sin , and tryed all these Ministers whether they be penitent ? Yea or ever heard them speak for themselves ? Or do you reject Matth. 18. 15. and make to your self and followers a new Law , that whomsoever you shall suspect or accuse of sin , you must also separate from ? 8. But by this rule of yours , methinks few if any should be liker to be accepted in your communion than my self , if reproving persecution would serve turn . And yet even I also am rejected by you , as being not wise or good enough to communicate with such as you , but as one of the worst of Hereticks to be rejected of all . 9. But I beseech you give your Readers leave here to remember , if you will not , that your own doctrine imposeth it on me as my duty , to Reprove you sharply as I have done ; while you teach the world , that it is but little different in the sight of God , to persecute , and not sharply to reprove it , and so disown it . For if it make the sins of my superiours mine , if I do not sharply reprove them , and make me almost as guilty as they , I shall not be innocent if I reprove not you sharply , when it is to me that you direct your words . And I had rather be thought too sharp , than be guilty of all the crimes and falshoods of this your Script , especially when you are the accuser of my silence your self . Sect. 41. E. B. Lastly , admitting there are some worthy and able men , among the Parish Ministers ( which for my own part I believe never a whit the more because you affirm it ) yet this we must say , that their sin is great in submitting to so undue a way of entering into the Ministry ; and therefore we both forbear our selves , and warn all others not to hear them ; because we cannot think our Lord Christ ever sent such to Preach in his name , who directly and by a solemn Oath have renounced their Christian liberty under pretence of Preaching Christ ; and are indeed nothing else ( as to the whole discharge and exercise of their office ) but servants of men — in consistent with being servants of Christ . R. B. 1. Either you think there are some worthy able men among them , or you do not . If you do , why should you be so malignant as to question the assertion of it , and so loth to grant it ? If you do not , how unfit is so false and malignant an accuser of the brethren , to be the conducter of souls , or the Historian of the age , that will not know a thing so publick and notorious . 2. As for your not believing me , no men are so hardly brought to believe the truth from others , as they that are conscious of ordinary falshood from themselves . 3. I think I could prove their sin as effectually as you can : But must we separate from all sinners ? or from all that sin in their entrance into the Ministry ? And why not as well from all other sins of equal greatness ? Do you warn all others not to hear your self ? Or do you yet take your self to be no sinner ? or no great sinner ? What if the Presbyterians think the Independents way of entrance to be undue ? And the Independents think so of the Presbyterians ? And both of the Anabaptists ? and the Anabaptists of them both , &c. Must they all therefore warm all men not to hear each other ? Mr. Nye thought not so , when he wrote for such hearing publick Ministers . Is it fit for the Author of two Books of Calumnies and bold Untruths , besides false Doctrines and other Crimes , to say [ Their sin is great , &c. and therefore we both forbear our selves , and warn all others not to hear them ? ] 4. Most that I speak of did enter into the Ministry in the Presbyterian or Independent way heretofore , and do but continue on the terms which I dissent from as well as you . How then can you say they unduely enter into the Ministry ? 5. Did you know before you wrote this , that all such as we perswade men to hear , have by Oath renounced their Christian Liberty ? what Oath is it that you mean ? If you mean the Oath of Supremacy or Allegiance , unless Popery be Christian Liberty , we know of none such which these renounce . And I know of no other Oath , except that of Canonical obedience in licitis & honestis . And for that , 1. I find not that the Act , or Canons do impose it on those that come for Ordination ; ( nor am so well skil'd in the Law as to know by what Law it is done ; ) 2. I know that men have been ordinarily ordained without it . And to such your reason for separation is vain . 3. Mr. Bradshaw and other old Non-conformists were wont to say that they obeyed the Diocesanes , and so did promise them obedience , only as they are the Kings Officers , deputed for the exercise of that Civil or Coercive power which Magistrates have in Causes called Ecclesiastical . And what Liberty doth that give away ? 4. But suppose that you are the wiser man , and that those that are more ignorant do mistakingly think that Canonical obedience , and the Oath ( with that of Supremacy ) to be their duty , and no renouncing of their Christian liberty ▪ Is it not false doctrine to conclude , that Christ never sent out any that had as great a sin as this ? what none ? when he sent out Judas himself , who was first a Thief and after a Traytor ? Do you think then that Christ ever sent out Lyars , Railers , furious Church-dividers , false accusers , & c ? 5. That indeed they are nothing else , as to the whole discharge and exercise of their office , but the servants of men , is another slander and untruth . He that is a servant of Christ , and a true Pastor of a Christian Church , and a sound Preacher of the Gospel , and an helper of believers faith , and a lover of the peoples souls , and a diligent upright labourer for mens salvation , is something else than a servant of man ( even in the discharge of their Ministerial office . ) But such are many of the Conformable Ministers : Ergo — Prove if you can that Dr. Preston , Sibbes , Stoughton , Whittaker , Mr. Bolton , Whateley , Gataker , Fenner , and all the late Assembly save eight or nine at most ( being all Conformists ) were nothing else but the servants of men , and not at all the servants of Christ . Your Father thought otherwise of Mr. Bolton , and perhaps they were both as wise as you . Prove now that Mr. Gurnal , Mr. Trap , Dr. Lightfoot , Dr. Walker , Mr. Langley , and many others that I can name that are worthy men in London and round about it , are nothing else but the servants of men ? And will it not be as hard to prove one to be a servant of Christ who serveth Satan by falshood and malice , and calumniating Christs Churches and Servants , as those that are thus the servants of men . Sect. 42. E. B. For the question is not ( as you weakly and insignificantly word it ) whether a Defective , faulty , true Church may ordinarily ( or at least sometimes be joyned with ] But whether a defective , faulty , imposing Church is not to be separated from . ] R. B. 1. You begin here with another untruth : I was the stater of the Question , and did not referr it to you to state it : I chose that question to dispute which I thought fittest : Therefore to tell me that it not the question , which is the question , is untrue . 2. We have here another taste of your insolency : To call them Magisterially [ weak and insignificant ] words , which you design not to examine , nor once notifie to the Reader , wherein the Weakness or Insignificancy is , nay which we suppose you in the next sentence use your self , expresly in all the words save one , and implicitly as to that : For Defective and faulty are words that you condescend to use : And when you say [ a Church ] you must mean a Church that hath Truth of Essence ▪ or else you speak equivocally or contradiction . And may not a True Church be faulty and Defective ? where then is the insignificancy of these words ? 3. And as to the Predicate , Is there a difference between the Questions , whether such a Church may be joyned with ? and whether it must be separated from ? If there be , I will put the question as hath least ambiguity . I mean [ such separation , as consisteth , 1. In holding that such a Church may not be joyned with . 2. And as consisteth in a privative not-joyning , or refusing Communion as unlawful . ] If you mean any thing else , you talk not to me , and to my question . 4. But is all the stress of separation laid upon the word [ Imposing ? ] I undertook to prove that the Parish Ministers that I speak of , do not Impose upon the people ; unless officiating be imposing : As Separatists themselves impose their own Words of Prayer , upon the people that are to joyn with them ; It being the Ministers office to word his Prayers and praises , he imposeth them on the people : And all other circumstances in which the Pastor doth and must guide the flock ( as what Chapter shall be read , what Psalm , Meeter , Tune , Time , &c. ) I think the Separatists impose . And I know not that the Minister whom I hear doth impose any more on me : Therefore by your own rule ▪ I am not bound to separate from this Parish Church , because it is no Imposing Church . It is Imposed on , but it doth not Impose that I know of . Sect. 43. E. B. This we affirm , 1. Because we know not how else to preserve our Christian Liberty ( which it is an indispensible duty to maintain ) but by separating from those that would unduly take it from us . R. B. These universal terms not limited nor expounded are to be taken universally ; And so here are two false doctrines ; one that it is indispensible duty to maintain all our Christian liberty , and the other that we know not how else to maintain it ▪ But if by this Liberty , you mean but some sort of liberty , and not all , you should have distinguished , if you would not deceive . And if by [ we know not ] you intend only a Confession of your own ignorance , that would be no proof of the point in hand , because that may be true , which you know not . 1. There is a Liberty called Christian , because it is essential to Christianity ; ( as to be freed from the Covenant of Works , and from the Guilt and Reign of sin , and from the power of Satan , and the state of enmity against God , &c. ) 2. There is a Liberty called Christian , because it is procured and given us by Christ , though not essential to Christianity ; ( as to eat of this meat or that , flesh or herbs , to be free from the observation of certain dayes , and Customs , and Ceremonies , not sinful in themselves . ) 3. There is a Liberty called Christian , because Christians have it in common with all other men , or with many : ( as to marry or not marry ; to live in this Countrey , or that ; to be free from oppression , injuries , slanders , persecution , when they can . ) And we must distinguish of the word [ Our ] that is , we must shew how far this Liberty is Ours indeed . 1. It is one thing to be Ours Necessarily , or as you say Indispensibly , and another thing to be ours when we can get it , keep it , or use it , without a greater loss than it will compensate , or a greater hurt to others . It is one thing to be ours in fundamental right , to be used at fit times , and another thing to be ours , to be alwayes used . Prop. 1. The Liberty which is essential to our Christianity or Godliness , is indispensibly to be maintained and exercised , Gal. 5. 1. Prop. 2. All degrees of the same liberty must be maintained , as well as the essentials ; that is , we must labour to be as free as we can from all the degrees of sin , and misery : But we cannot here have what we would . Prop. 3. There is a Liberty to use certain things as statedly or ordinarily Indifferent , which is none of Ours ( to use them ) in several Cases , which take away the Indifferency , ( as in case of scandal , or greater hurt to others or our selves , or of the restraint of just authority . ) Prop. 4. The same must be said of forbearing things indifferent . Prop. 5. Our Liberty from persecution , oppression , injuries , slanders , must be patiently let go , as being none of ours , when it cannot be kept by lawful means , or without a greater hurt , Acts 22. 28 , &c. Prop. 6. But our Liberty in either of these three last mentioned Cases , ought not causelesly to be taken from us by others , nor must be causelesly cast away by our selves ; nor should we yield to false Teachers , who would deceive the Churches , by telling them that they are under Divine Obligations , when they are not ; and make them believe that things lawful are unlawful , and things indifferent are necessary , Gal. 2. 4 , 5. Col. 2. 16 , 18 , 20 , 21 , 22 , 23. Acts 15. 1 Cor. 7. 21 , 22. The third Proposition is it that I am to prove . And Pauls becoming all things to all men , to save some , a Jew to the Jews , his shaving his head , his circumcising Timothy , with the reasons of it , his resolution to forbear the eating of flesh , rather than offend the weak , and his perswading others to do the like , do fully prove it . He maintaineth the Christians Right of Liberty against false Teachers ; but he maintaineth not the Exercise of it , when he had reason to let it go : For Liberty is not necessity , 1 Cor. 9. 1. Am I not free ? 4 , 5. Have we not power to eat and to drink ? Have we not power to lead about a Sister , a Wife , as well as other Apostles ? 12. If others be partakers of this power over you , are not we rather ? Nevertheless we have not used this power , but suffered all things lest we should hinder the Gospel of Christ . — 15. But I have used none of these things — 19 ▪ For though I be free from all men , yet have I made my self servant to all , that I might gain the more : And unto the Jews I became a Jew , that I might gain the Jews ; To them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without the Law , as without Law , that I might gain them that are without Law. To the weak I became as weak , that I might gain the weak : I am made all things to all men , that I might by all means save some . And this I do for the Gospels sake — See 1 Cor. 8. 13. Rom. 14. 21. It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak . Christ himself saith , Matth. 17. 26. Then are the children free : notwithstanding lest we should offend , go thou , &c. and give them for me and thee . 1 Pet. 2. 16. As free , ( that is , as such as by Christ are freed from true bondage , but not from order and subjection , and therefore [ not having or using liberty for a cloak of maliciousness , but as the servants of God. No man hath liberty to be unruly or hurtfull . Rom. 7. 3. If her husband be dead , she is free from that Law , and yet may give away that freedom . Yea , of the very liberty from the Jewish Law , the Apostle saith , Gal. 5. 13. For ye have been called unto liberty ( q. d. therefore let not false Teachers perswade you that you are bound to that which you are freed from ) only use not liberty for an occasion to the flesh , but by Love serve one another ] q. d. in the exercise of this Liberty you must do or not do the things you are at liberty in , as may do most good , according as the Law of Love requireth , and not as your own carnal interest and lust inclineth you : For all the Law is fulfilled in one word , in this , Thou shalt Love thy neighbour as thy self . 1 Cor. 16. 25 , 28 , 29 , 30 , 31. Whatsoever is sold in the Shambles eat , asking no question for conscience sake — But if any man say unto you , This is offered in sacrifice to Idols , eat not , for his sake that shewed it , and for conscience sake ( Thus our liberty is not to be exercised against Love : for we have no liberty to hurt our brethren ) 29. Conscience I say , not thine own , but of the others : Thus others by weakness , and consequently Rulers by authority may restrain the exercise of our liberty ) For why is my liberty judged of another mans Conscience ? that is , Not that his Conscience is the Rule of my Right , or his judgement taketh away my title to liberty ; but his interest and the Law of Love , do take away my Right of using my liberty to anothers hurt . 3. For if I by grace be a partaker ( that is , lawfully according to my Christian liberty ) why am I evil spoken of for that for which I give thanks , ( that is , it is a fault in those that accuse me of sin , when I do that which is lawful , in it self , abstracted from the Consequents or scandal ) : Whether therefore ye eat or drink , ( which are things indifferent as to the kind of food ) or whatsoever ye do ( how lawful in it self soever ) do all to the glory of God ( For the interest of the End must guide and restrain you in the use even of things in themselves indifferent : For no man hath liberty to dishonour God , nor to hurt another , ( nor to disobey just power . ) I beseech you therefore while you promise men liberty , be not your self , and make not them the servants of sin , 2 Pet. 2. 19. And take notice that Liberty must be distinguished as to Right , and as to Vse , And that the use must often be denyed , and not maintained . 2. Let us next see Whether there be no way but separation in our Case , to preserve our liberty ? Paul hath here shewed you another way : 1. By doctrinal defence to defend it against false Teachers , that would doctrinally brings us into bondage . To maintain against such as you who add to Gods Laws , that we are not bound to do that which is not commanded , or to forbear that which is not by God forbidden , though you say we are . 2. To use our Liberty as it tendeth to Gods glory and mans good , and disuse it when it crosseth these , ( but not deny our right . ) This is the Scripture way of preserving it : and not to think that we have no way to preserve it , but by doing hurt , or crossing Love by Church-divisions . 3. No falshood is a just defence of our Christian liberty : But to say , that a true Church is no true Church , or true Worship is no true Worship , or that it is not Lawful to communicate where it is lawful , is a falshood . Therefore it is no just defence of our Liberty . Sect. 44. E. B. p. 12. 2. Being present where those things are used in the Worship of God , which God hath not commanded , this would involve us in the guilt and contagion of them : nor do we believe ( however we have your word for the contrary ) the Lord will otherwise interpret it ; since he hath so strictly charged us , to keep far from a false matter , and not to partake in other mens sins . R. B. Here are two more false doctrines intimated : 1. That to use things in the Worship of God which he hath not commanded ( without exception ) is a sin . 2. That being present where they are used , involveth us in the guilt . Where note , 1. That it is not Part of the Worship , but things used in the Worship , that he speaketh of . 2. That I proved the contrary to both these at large , and the man saith only that he hath my word for the contrary , and giveth not a syllable of answer to my twenty instances , and many undenyable reasons to the contrary . Doth he not either highly esteem his own reason and authority , that thinketh it should be received , if he do but say the word , without attempting to answer what 's said against him : or else doth he not greatly despise his own Readers and followers , in taking them for such credulous ductile souls , as will take his bare word without expecting any reason from him to confute what is said on the other side ? Or is all this on presumption , that his Reader will not know what I have said ? Sermon Notes , Meeters , Tunes , printed Bibles ( as printed ) and divided into Chapters and Verses , the words of a Sermon or Prayer , the particular Method , Cups , Tables , &c. are used in the Worship of God without any particular command , or any command for this , rather than that , in cases of indifferency : And yet all these are not therefore unlawful . And I proved that all Ministers , and Families sin in Gods Worship , and yet that it is not therefore lawful to separate from them all . If you your self say that you say nothing in preaching or praying but what is commanded you , and that your Worship hath no sin , you deceive your self , and the truth is not in you . But if you think it a sin for any to hear you , or have communion with you , why do you not plainly tell your hearers so ? To keep far from a false matter , ( as from writing falshoods by the dozens ) and not to partake of other mens sins , is one thing ; and for Children to tell their Fathers , or People their Pastors , we must not worship God with you , because in Forms , Words , Method , you do something not commanded , yea , because through error you do somewhat sinful , is another thing . Sect. 45. E. B. Lastly , Whatever pretences may be used , for the keeping of Peace , yet ( to speak strictly so as to satisfie Conscience ) Peace is but ill bought , if we must purchase it at so dear a rate as the loss of truth : And this Truth concerning the sole Soveraign Power of our Lord Christ in appointing all matters of his Worship — is a point so necessary to be maintained , and so utterly inconsistent with the supposing that any thing is to be obtruded which he hath not commanded , that we dare not allow our selves in the practice of any thing which may prejudice that fundamental . R. B. 1. How oft have I answered that saying about selling Truth for Peace , and must hear it again in the old confusion without any notice of what hath been said . See my Treatise of Infant Baptism on that point particularly . Do I fell thirty three Truths , when I read thirty three untruths in your Writings ? Do I sell Truth , if I should hear you preach or pray erroneously , and impose your confused prayers on the people ? or impose this or that Metre or Tune on them in singing of Psalms ? 2. Here you say [ Matters of Worship ] before it was [ in Worship . ] And even the word . [ Worship ] is taken so variously , as calls for explication , before we determine whether man may appoint matters of Worship : For if you will call [ putting off the Hat ] and reverent gestures , in particular , and Metres , and Tunes , and the Method and words of the particular Prayer or Sermon , by the name of Worship , then man may appoint it . 3. It is an untrue supposition , and but a begging of the question , that our presence with any thing obtruded unlawfully , is a prejudice to that fundamental of the Soveraignty of Christ . All men that sin do sin against his Soveraignty : And all that obtrude any thing unlawfully , sin against it by that obtrusion . But if you obtrude a rash and passionate prayer on the people , or an erroneous or disorderly prayer , or an ill-composed Hymn or Psalm , their presence is no approbation of your error , nor denying of Christs Soveraignty . Do you , or can you believe and make all your followers believe , that the Synagogue-Worship , and the Temple-Worship were kept so pure , by the Priests , Levites , and Pharisees in Christs dayes , as that there was nothing of humane Tradition obtruded ? Or nothing but what God commanded ? Can you believe this ? Or can you believe that Christ was not usually or often present there ? See Luke 4. 16. At Nazareth where he had been brought up , as his custom was , he went into the Synagogue on the Sabbath day — And of Paul its said , Acts 17. 2. As his manner was , he went in to them , and three Sabbath dayes reasoned — Or do you believe , that Christ was a sinner ? and that he contradicted his own Soveraignty ? What! and yet be a perfect Saviour ? Who is it now that prejudiceth fundamentalls ? Sect. 46. E. B. And we judge we have sufficient warrant from what the Apostles did in a like case , Acts 15. 24. For if they reproved such as preached up Circumcision and other Legal Ceremonies , at that day , when as the Apostles had given them no such Commandment , saying of them , that they subverted or spoiled the souls of the Disciples , then may we affirm the like of those men now , who in things equally indispensible , do act with every whit as little authority , from whom on that very account we think it our duty to separate . R. B. 1. The authority of the King and lawful Magistrates is more about the Circumstantials of Worship ( as whether Abiathar shall be High Priest , &c. ) than the false Teachers was about that doctrine . 2. The Apostles do indeed declare that they sent them not to preach , or not such doctrine : But that 's not the thing on which they lay the great accusation , but on the false and dividing doctrine which they preached . Christ saith of one that cast out Devils in his Name , and followed him not , Let him alone ; he that is not against us , is for us : And Moses wisht all the Lords people were Prophets : But these false Teachers would have made the keeping of Moses Law to be necessary to salvation : And can you prove that the Minister doth so , whom I use to hear ? Do all the Parish Ministers do so ? Can you see no difference between one that saith , The Law or Cannons command me to use this Surplice or Form as an indifferent thing : ] and one that saith [ Except you do this or that , you break Gods Law and cannot be saved : Except you separate from all Parish Churches , you sin against God , and prejudice a fundamental ? Sure it is one thing to say , God saith this , or binds you to this , or forbids you this ? and it s another thing to say , The King , or the Bishop saith it . 3. And what is it that keepeth you from seeing how strongly you confute your self ? Is there a word in Acts 15. to forbid all Church communion with those that taught even this subverting false doctrine ? How many Texts be there that intimate that the Churches long ( without a prohibition ) held communion with the erronious judaizing Christians ? Till they grew obstinate , and grew up to a Heresie , and were the Separaters themselves , and did subvert the Gospel and faith of Christ . But yet prove that such doctrine is held by our Parish Churches , and I will leave them : Do not the Independents offer to subscribe the Doctrine of the Church of England ? Sure then they think its Doctrinals to be sound . Sect. 47. E. B. By two Arguments you labour to defend your irregular way of Communion : 1. That in the Primitive Churches there were many corruptions , which the Apostle writes against , but doth not advise any because of them to separate . But I answer — It is not corruption or error barely considered as such , that we account to be a sufficient ground of separation : But the Imposing of that error with on high hand , and making a submission to it ( at least in our practice and outward observance ) the very condition of Communion : This we say , is a thing which necessitates us to make a separation . R. B. Mark that you distinguish not of Corruption or Error , nor except any , but what is Imposed . And when I had answered all this so fully , why will you deign to confute a Book , while you disdain to take notice what it saith ? 1. Who would have thought that you are so much looser in your communion than we are ? I will separate from that Church which in the essential matter ( Pastor , or all the flock ) after admonition retaineth such Corruption and Error , as is directly contrary to any essential point of Christianity , though they impose it not on others : But by these words it seems , as scrupulous as you are , you would not separate from Hereticks or Ungodly ones , if they do not Impose their Heresie and Impiety ! 2. How oft have I urged you to prove , that our publick Parish Ministers whom I advise men to hear , do Impose any more than you your self do ? By choosing what Chapter to read , you impose on the people to hear that Chapter then or none ? By choosing what Place , Hour , Method , Words , ye● , Matter , and Metre , Tune , &c. you impose upon the people to joyn in all these , or not to have communion with you therein . And so our Teacher doth by reading Common-Prayer and wearing the Surplice , impose on us to hear him so reading , or to stay away . But he maketh no Laws : he commandeth us no Ceremony : They are commanded by others , and not by him : And it is not in your own practice of any thing forbidden of God , that I advise men to have communion with such ; but only in Gods true Worship , though in the circumstances or manner the Minister himself , say or do something that is forbidden ; as every Teacher in the world doth , though not in the same degree . It is one thing to submit to be present at the Worship , which the Pastor performeth in some faulty manner : And another thing wilfully to do evil your self , or to approve of his failings or your own . Sect. 48. E. B. To which I add only this , that however the presenting our bodies at a Worship which we do not inwardly approve of , may render us excusable , and justiste us among men , yet we are sure it will not in the sight of God who hates hypocrisie — R. B. Though you confound , I must distinguish the essentials of the Worship from the circumstances , and outward imperfections in the manner . I do inwardly approve of the matter or substance of the Worship which I joyn in , in the main ; and labour to pray with my heart when I joyn in the Common-prayer ; though I consent not to the whole Method , nor to the defects . And when I hear a man in free prayer use confusion , disorder , unseemly words , and when I hear one man drop the error of an Arminian , or a Lutheran , another of an Antinomian , another of an Anabaptist , another of a Separatist , &c. in his prayer , I do not inwardly approve of that error or disorder , any more than of the defects of forms : And yet if it were hypocrisie to be present , I would joyn with no man living . Can all your hearers inwardly approve of all that you say , if you preach and pray but as you write ? If they can , its time to pitty them . And are they Hypocrites else for joyning with you ? Sect. 49 E. B. p. 14. 1. This is clear in Scripture , that our Lord Christ ( who was himself holy and separated from sinners ) did never call or design his Church to be an impure mixt body of holy and unholy without any distinction , blended and hudled up together , but — to be an holy separate people — and to depart from unrighteousness . R. B. 1. Remember Reader , ( for he will not remember ) that but even now he told us , that it is not Corruption and Error barely as such , that is a sufficient ground of separation , without Imposition : And now here is nothing but Mixture of Holy and Vnholy . Reconcile these if you can . 2. Christ that was perfectly separated from sinners , had yet ordinary communion with sinners in a sinful or culpable manner of performance ( unless the Jews were all perfect ) Therefore our separation must be such as Christs was , in our measure . 3. Impurity , and unholiness , and sin is not the Matter of Gods Call , or designment either in the Church or out ; but of his Permission : But Communion with those Churches which by permission have sin and impurity in them , is a commanded thing . And they that must depart from iniquity , must not alwayes depart from the worshipping Assembly where some unrighteous persons are . Your argument , if it be any , must run this : Christ did never call or design his Church to be an impure mixt body of holy and unholy . The Parish Churches which you perswade us to communion with , are impure mixt bodies : Therefore the Parish Churches are such as Christ never called or designed them to be . Suppose we grant you the Conclusion : Whoever is a sinner is such as Christ never called or designed him to be . But your Question intimateth that you would argue thus . [ Whatever Church is such as Christ did not call it or design it to be , is not to be communicated with : But all the Parish Churches are such as Christ did not call or design them to be ; Ergo — The Minor you prove , Whatever Church is an impure mixt body of holy and unholy , &c. is such as Christ did not call or design them to be : But the Parish Churches are such — But I answer you ; 1. A Church is no Church that wants the Essentials required by Christ : But he that will not communicate with Church or person that wants the Perfection which Christ calleth them to , shall communicate with no Church or person on Earth . 2. The word [ mixt ] is ambiguous ; and implyeth a double act ; one of the Impure part , and that Christ designeth not , but forbiddeth : the other of the holy , who joyn with some that are unholy ; and that in some Cases Christ commandeth , and did practise himself . 3. Without distinction indeed it should not be : for Discipline is appointed to distinguish regularly . 4. Take home the argument , and try it on your self . [ Whatever Church is such as Christ did not call and design it to be , is not to be communicated with : But a Church that hath an erroneous Preacher , or an erroneous sinful people is such as Christ did not call or design it to be : Ergo — And will you then communicate with any in the world , or any with you ? Sect. 50. E. B. p. 14. Though through the Corruption of men and negligence of Church-Officers , many ungodly prophane Formalists and hypocrites did ( and daily do ) creep in ; yet there is a strict command given to put such out of the Church , and turn aside from them — If such are to be withdrawn from , then if any Church which is admonished concerning them shall still maintain , abett and countenance them , that Church is defiled , and unfit to be communicated with , 1 Cor. 5. 7. Eccles . 9. 18. Heb. 12. 15. R. B. 1. It is only gross sinners , after just Admonition upon proof , that are to be put out . The Officers ought not to do it without proof . 2. Have you or others rightly Admonished every Parish Minister that you call us to separate from , and convicted them upon proof , when you have heard them speak for themselves ? 3. And who gave you authority so to examine other Pastors , being but a single person ? 4. We easily grant ( and earnestly desire ) that true Church-Justice should make a difference : But in case the Officers do not their duty , it is none of the peoples duty to separate therefore , haveing done their own part , except in these cases : 1. That the Error or Crime be so great , as to be inconsistent with Christianity , or Church communion . 2. That the Church do not only neglect it , but deliberately Own that Error or Crime in its aggravated state , as it is so inconsistent with Christianity or Communion ; Not only being consequentially guilty of it , ( as the best man may be of the most heinous sin of another , by some omission of his duty to cure it ) but making it their profession or Practice . 3. That this be done , not by some particular members only , but by an essential part of the Church , that is , either by the Pastor , or by the main body of the people . 4. That this be fully proved , or so notorious as to need no proof . 5. That they be impenitent herein after due admonition : When these five things concur , it is a duty to separate from a Church as unfit for Christian Communion . ( And in lower cases it is a duty to prefer a Better , when we can have it . ) But it s much higher ( or lower rather ) that you go : You say [ A Church which after admonition and discovery of offenders , will not use her authority to cast them out . ] This may be by mis-information on the sinners side , or by meer negligence , as in Eli's case , and may be a great sin , and yet not the same in kind , as that which should be censured ; nor such as will unchurch that Church , nor make its communion unlawful to the innocent . As to your proofs , the Texts you ▪ cite are all written to the whole Churches as Churches , who are bid put them away , &c. save that to Timothy , and Rev. 2. which is to the Church-Rulers . And it followeth not , that if a Church , or Church-Rulers who have the power of the Keyes , are bid to reject or cast out , or not suffer an Heretick or wicked person , and to have no fellowship with them , therefore every member is forbidden to have Communion with that Church in Gods Worship , unless they cast such a one out . I did by many Scripture instances , Rev. 2. & 3. & 1 Cor. 11. & 15 , &c. prove the contrary , to which you give no answer . 5. Let all sober Readers note how few in the world we shall have communion with on your terms . How certainly you will turn all Churches into strife and bitter envyings , confusion , and every evil work . For Railers and Covetous among the rest , are those that must be avoided : And if any member of the Church shall think that one Railer , or one Covetous person is kept in unjustly , away they must go , and condemn the Church as unworthy of Communion . And who will not think that read your Book , that you would be one of the first accused of Railing ? Yea , how few even of the strictest separating Churches are they , that neglect not Discipline upon some one person ? It may be it may be a rich or powerful man , that will persecute or divide the Church if he be cast out ? Is there no Gathered Churches ( as they are called ) that have one Railing woman in , or one Covetous person ? 6. But Sir , our question is not only of the Communion of Members , but also of strangers occasionally and rarely : And what call hath a stranger to try the Discipline of another Church ? Or what opportunity hath he to know all their members crimes , and to admonish them ? Why may not I in my travail communicate with a Church whose members and Discipline I know not ? At least all Parish Churches have not been thus admonished by you . Sect. 51. E. B. p. 14. Lastly , Which will fully answer the scruple , It is to be considered , that the Primitive Churches were setled by the Apostles , and constituted according to the Divine pattern , having all the Ordinances of Christ , and true Officers rightly established among them ; so that though many scandalous sins did break out , and were visible among some of the members , yet a power was still retained in each Church for the keeping themselves pure by casting out offenders ; whereby they were kept to the institution and orders of Christ , without any universal innovation or degenerating in those Essentials of Order as well as Doctrine , which they fell into in the ages after ; and when Antichristianism ( which was then working ) did manifestly shew it self , not only in rejecting truth , 2 Thess . 2. but in imposing error , Rev. 13. 16 , 17. then was separation made necessary . R. B. Reader , this confused huddle of words it seems is the thing he trusteth to as a full answer to the scruple . But 1. If such Churches are to be communicated with , as yet retain all the Essentials of Office , Order and Doctrine , then those are to be communicated with , that are now in question : But the former seemeth here intimated by himself , That our said Churches have all such essentials , is thus proved . Whereever there are true Pastors and a Christian flock related mutually as such , receiving the holy Scriptures as such , there are all things essential to a true Church , for Office , Order and Doctrine . But it is so 〈◊〉 the Parish Churches in question : To stay here to write a particular proof of the validity of the Ministers Calling , any further than to put the accuser if he can to prove , that any essential part is wanting ( whether in Qualification , Ordination , or Consent ) would be vain , it being done so largely by the old Non-conformists . 2. But is there a Power retained in such Churches to cast out offendors ? Answ . Yes ; A Power divine , or given by Christ . Remember that ( as I have proved Disp . of Ordinat . ) men are not the Makers of the Office of the Sacred Ministry , nor the Measurers or Givers of the Power ; but only the Choosers of the person that shall receive what Christ by Institution giveth , and the Ministerial Investers of the person in that power . Therefore , Whoever receiveth the Office of a Pastor receiveth the power of the Keyes , to take in and cast out ( Though not arbitrarily nor ungoverned by himself ) But the Parish Ministers ( or very many of them ) now in question do receive the Office of Pastors : Therefore they receive the power of the Keyes to take in and cast out . If you say that the Bishops intend it not in ordaining them : I answer , 1. It sufficeth that Christ intendeth it , who is the only maker and giver of the power : The Book of Ordination maketh them solemnly Covenant to give faithful diligence alwayes so to Minister the Doctrine , and Sacraments , and the Discipline of Christ as the Lord hath ●●●manded , &c. And to teach nothing as required of necessity to eternal salvation , but that which they are perswaded may be concluded and proved by the Scripture , as containing all such necessary doctrine : And to be ready with all faithful diligence to banish and drive away all erroneous and strange doctrines contrary to Gods word : And to use both publick and private monitions and exhortations as well to the sick , as the whole : And to be diligent in prayers and reading the holy Scriptures , and in such studies as help to the knowledge of the same , laying aside the study of the world and the flesh . And that they will be diligent to frame and fashion themselves and their families , according to the doctrine of Christ , and to make both themselves and them , as much as they can , wholesome examples to the flock , &c. And till lately the said Book recited Acts 20. 28. to the Presbyters at their Ordination . And the Canon 26. saith [ No Minister shall in any wise admit to the receiving of the holy Communion any of his Cure or flock , which be openly known to live in sin notorious without repentance ; Besides what the Rubrick saith to that purpose . And now ( though I think this one of the greatest sores which you have touched ) yet judge whether even the Laws and Canons concede no Power to the Ministers . 3. But if they did not , the Power of Office is one thing , and the Liberty of exercising it is another : We have Power from Christ to preach : and if we be silenced and our liberty restrained by men , that proveth us not to be no true Ministers . If you mean that no Church is to be communicated with where the Pastor is hindered by men from the full discharge of his Office , you mistake , and can never prove it . 4. They that voluntarily neglect their Office ( without hinderance by the force of men ) are more to be blamed than those that are so forced . But in the Primitive Churches Discipline was lamentably neglected voluntarily ; as appeareth in the Case of most of the seven Churches , Rev. 2. & 3. for which they are threatned by Christ , and in the Corinthians case : yea , corrupted by such as Diotrophes . And do you think that the Church that hath Power to do well , and will not , is therefore to be communicated with because it can ? that is , because it sinneth not through disability , but negligence or wilfulness ? 5. But the Core of your erroneous reasoning is behind ; you say , they were — without any Vniversal innovation or degenerating in those Essentials of Order as well as doctrine which they fell into in the ages after , &c. An Vniversal degenerating in the Essentials even of Doctrine and Order too , is a big and a sad word : And the time pointed at by you being so early , if I can understand you , you do ( as the Seekers ) unchurch the universal Church of Christ . For if it Degenerated Vniversally in the Essentials of doctrine , it Vniversally apostatized from Christianity : For where any Essential part is lost , the Essence and just Name is lost . And I beseech you , let not rashness or passion blind you to over-overlook the dreadfulness of this Doctrine . 1. If Christ had then no Church ( as he had not , if the Essential degeneration was Vniversal ) then he was no King of the Church on Earth , no Lord , no Teacher , no Saviour of the Church ; no Intercessor for it in the Heavens ? And do you not then dethrone him , and deny him indeed to be the Christ ? What , a Head without a Body ? A King without a Kingdom ? 2. So you will make all Gods Promises of his Churches perpetuity , as built on the Rock , against which Hell Gates should not prevail , and of being with them to the end of the world , &c. to be false and fail . And if the whole Church failed , and the Promises made to it , what particular soul can trust Gods Promises . 3. If all the Church apostatized , how shall we know that Apostates did not corrupt all the Copies of Scripture that are come down to us ? 4. And then the Article [ I believe the holy Catholick Church ] would have been a falshood or error . 5. And then there could be no Baptism , no Sacrament of the Lords Supper , &c. 6. And then there must be New Apostles with Miracles to make a new Church . And thus we have Mr. Williams doctrine , whose Story I recited in my last Book . Sect. 52. E. B. p. 15. [ This necessity of separation which began then continueth still , since our Churches , though reformed from Popery ( that is , from Antichristianism ) in some points , yet are not restored to the primitive pattern and purity . ] R. B. 1. Whether by [ our Churches ] you mean only the Parish Churches of godly Ministers , or also All the Protestant Churches , and all other Vniversally through the world , I am not sure : But as far as I can conjecture by your words you mean ; All. Because you speak of them as in a Continuance in part in the Vniversal degeneration in Essentials ; And you speak of them as avoiding Popery but in part , and call them [ our Churches , ] and mention no Church in the world here that you own as a true Church ( and whether any where in all your writings I remember not . ) I confess I pretend not to know the mind of so careless a Writer by any words , but very plain ones : But if this be your mind as it seemeth to be , you would do well ( being so bold a man ) to tell the world your mind more plainly : And you that think that no Truth is to be sold ( as you call it ) for Peace , let Independents , Presbyterians , Separatists , Anabaptists , &c. know it , if indeed you think that all their Churches are to be separated from , as well as the Parish Churches . If this be your mind , I suppose you are but a Preacher to Auditors your self , and not a Pastor to any Church . He that thinks no Truth should be concealed for fear of suffering , should not carry it in darkness and dissimulation to the Pastors and Churches about him , if really he believe them to be no Pastors or Churches , or not to be communicated with . But I think that you better deserve to be disowned by them , than they by you . Certainly few or no Protestant Church , that I have known , will say that it is restored to the primitive pattern and Purity in degree . If that therefore be your meaning , you do separate from all the Churches in the world . But if you mean not , in Degree , but in Essence , I still challenge you to prove that the Churches in question want any thing Essential ; or need a Restoration to that which they never lost ? Sect. 52. E. B. p. 15. [ So that more may be said for separation now ( when whole Churches are out of order and corrupt ) than could be at that time when corruption had infected only particular members . ] R. B. 1. Is it now come to that ? Is it the number corrupted that must decide the case ? Who can tell where to find this Proteus ? sometime it is the mixture of holy and unholy : sometime it is not bare corruption without Imposition : And now it is the numbers corrupted , ( whole Churches : ) And in the next sentence — you shall see what ? 2. Is the whole Church any thing besides the particular members ? Is there any other matter ? or any form besides the Relation of the particular members ? 3. I challenge you if you can to prove any corruption in the Churches in question , which is not consistent with the essence ? I know not so much errour or harm , in the people of the Church that I now joyn with , where I live , as Paul chargeth on the Corinthians or Galathians : ( Though I suppose the primitive Ministry and gifts more excellent than any of ours . ) Sect. 53. E. B. [ For it is not , as I said before , Corruption barely , no nor Imposition barely , that is a sufficient ground for any to separate ( For where some lesser errours are held but not Imposed ; or , where only necessary things are imposed , we shall not forbear Communion . ) But when errour is once imposed , and by a strong hand forcibly maintained ( notwithstanding all admonitions and endeavours of reformation , ) here we must separate or consent to sin . — R. B. Better and better : Here it is granted that neither Corruption barely , nor Imposition barely , will justifie separation . But by Corruption and Imposition barely seemeth to be meant such formaliter quoad actum , without including the degree of the matter . For it is expounded of [ Lesser errours ] held and not Imposed ; or of necessary things Imposed . So that if it be Imposed on us to Worship God , it will not prove us no Christians : we are beholden to you for this clemency . And if we should mistake a point of Genealogie or Chronologie it will not un-church us . This is something . 2. Well , but what is the crime that maketh our Communion unlawful ? [ when errour is once imposed , &c. ] so then ( if you can speak sense ) any errour Imposed will do it . What if it be Imposed on the Church , to use a Translation of the Bible that hath some errour in ( And is there any without ? ) Must that Church needs be separated from ? And yet the Church that used the same Voluntarily ( and therefore more sinfully ) is not to be separated from ? What if erroneously it be imposed on the Church to meet at an inconvenient time or place ? What if some flaw or errour in Chronologie on smaller-matters , were in their imposed Confession , which the Pastour erroneously subscribeth to ? It seems an Infallible Imposing Church may be communicated with , and no other . But do you not know that there is a Ministerial as well as a Magistratical forcing Imposition ? Every Pastour that speaketh as by Commission from Christ , Imposeth somewhat on the people ! He Imposeth doctrine , and Method , and words in prayer , and times , places , utensils , orders , metres , tunes , as aforesaid . Must all these be separated from ( that is almost all the Pastors in the World ; ) And is there no remedie ? 3. But perhaps you lay all the stress [ on a strong hand and force ! ] If so , prove that your Ministerial Imposition of errour in your Prayer or Conduct , doth not make Communion unlawful ; and yet that forcible imposition doth ? As if Voluntary reception made less the sin ! Prove that the Church of the Jews was nullified whenever any errour was imposed by authority ! Or when the Pharisees then in power had corrupted it in Christs time by force . If this were your meaning , then separation could scarce be Lawful , till there was a Constantine , a Christian Emperour , who ( being not infallible ) might force or impose something amiss , whereas you before talk of an early universal failing , necessitating separation . It seems then that no Countries are so unhappy as those that have Christian Magistrates , who being fallible , impose some errour : And that in all the Ages and Countries that have Heathen or Infidel Rulers , ( notwithstanding Church Corruptions not forced ) Separation is a sin . 4. But I would fain know , whether it be the Imposition , that nullifieth the Church , or makes Communion unlawful , or only the obeying that Imposition ? If it be the Imposition , then a Heathen Prince may nullifie the Church at pleasure . If it be only the obedience , then , 1. Must it be once obeying or continual ? What if Aurelian or Dioclesian forbid Church-assemblies : will once obeying them nullifie all the Churches , or make their Communion unlawful ? 2. Why will not obeying a Minister or de●●ver make it as unlawful as obeying a King ? 3. Why doth not the doing it without constraint ( as is said ) make it as unlawful as obedience ? 5. Is it the King and Parliament , or the Bishops whose Impositions have this sad effect ? If the former , then ( as is said ) it was 300 years after Christ , before separation was lawful . If the latter , then it is not force only that doth it ; And Independent , or Anabaptist or Presbyterian Pastors may Impose as well as Bishops . For the Bishops disclaim all coercive power in the Church , ( as I have shewed to Dr. Moulin . ) Sect. 54. E. B. The second Argument is the example of the former Non-conformists , who you say were all against separation , &c. R. B. Here you cite a passage of Mr. Hildershams , that the authority of man is not to be set against Gods , and that we may know more than those that went before us , &c. And did not ) I tell you so my self ? who dissenteth from you in this ? Bring your proof from Scripture against them and us , and we will hear you . Or give us but good proof that you are a wiser and better man than they , and are better taught of God , and we will yield this by-reason from authority . But to bring Mr. Hildershams acknowledgement of Gods authority above mans , against Mr. Hildershams arguments against separation , and his perswasions to come to the beginning of the Churches prayers , and to imply that you know more than those worthy men , when you give the world so little evidence of it , doth prove the goodness of your cause as much as it proveth your humility or self-acquaintance . Sect. 55. E. B. p. 17 , 18. [ The former non-conformists held Arminianisme so fundamental and dangerous an errour , &c. But you do not only speak favourably of it , but also Proudly tell us that you are confident , not one of many hundreds , who speak against Communion with Arminians , do understand what Arminianisme is — As if — plain Christians could not easily come to know it . R. B. 1. As under Church-tyrants all is Schisme , which contradicts their Schisme , so with some men all is Proudly spoken which contradicteth their Pride , and supposeth them to be but half as ignorant as they are . 2. Were all the Non-conformists of one mind about Arminianisme ? Was not Arminius himself against Prelacy and Ceremonies ? and many of his followers ? Who were the great Antiadiaphorists in Germany , but Iliricus , Amsdorsius , Gallus and other Lutherans ? Is not Mr. Dury a Non-conformist who hath forty years laboured to bring the Lutherans ( who are as far from us as Arminius ) and the Calvinists to Communion ? 3. Who would be at the labour to read over the many Volumes that are written about Pre-determination , Free-will , Concurse , and Grace , by which such Ignorant souls as I , cannot to this day tell what they mean , nor in many or most points wherein they differ , when this man , and his plain followers ( Women and Boyes ) so easily know it ! But like the Pope that can Infallibly expound the Scriptures , but is so wise that he will not do it . Le Blank , and many more might have spared their pains of right stating the Controversies , if they had this mans Key . I never yet met with the man that could but make me well understand , what it is that is meant by Free-will , nor what by the Power which they dispute of , to do good , much less open all their meanings de scientia media , de Concursu prae-determinations , &c. But here 's one can easily tell us all . But I warrant him he will not . Some men ( alas , and some Treachers ) will be wise , and humble , in despight of Wisdom and Humility ; and Christians in despight of Love , Unity and Peace . Sect. 56. E. B. p. 18. His own Free-will hath not the least power to receive the things of God. R. B. 1. What not sanctified Free-will ? 2. What! not a Receiving obediential power ? A receiving power is a passive power ( as it is strictly taken . ) Hath a free-agent less Power to receive Grace , than a marble to receive the engraving of the work-man ? Doth no man ever receive Grace ? Or do they receive what they cannot receive ? Hath a man no more Receptive Power than a block or stone ? I know its said [ The natural man Receiveth not , &c. ] that is , Vnderstandeth not , believeth not , and loveth not in sensu Composito : But it s never said , that [ Our free-will hath not the least power to receive . ] But I have said so much of this , and the next point ( the badness of nature ) to which he giveth not any answer at all , that I wonder that the man thinks that one that is all tongue and no eares or eyes , is fit for credit or humane converse . Sect. 57. E. B. You , Jesuite like , are not afraid to say , The Scipture tells us not sufficiently and particularly which Books in it self are Canonical , nor that the various Readings are the right , nor whether every Text be brought to us uncorrupted . ] R. B. 1. And by implying your assertion of the contrary , you become a false Teacher of pernicious doctrine ; As if you designed to make men Jesuits or Infidels , by renouncing the Scriptures , as soon as they find , that these things are not sufficiently there done and thence to be proved , without subordinate testimonies . 2. Why do not you save such as Dr. J. Reignolds , Chamier , and others their great labour , and prove out of Scripture it self , which of all the various readings mentioned by Beza , Capelus , and others , and found in various Copies , is the right ? and so of the rest ? Sect. 58. E. B. So that in effect you do resolve the Credit of the Holy Scriptures into the truth of Church-history — which words are so contrary to the true Protestant doctrine — so fully agreeing with the doctrine of the Jesuits , &c. R. B. 1. As to agreeing with the Jesuits fully , &c. all that know their Writings , know it is an untruth . 2. True Protestants usually say the same things that I do . Though you may meet with some few like your self that do not . 3. I have fully opened in the Preface to the 2d . Edit . &c. of my Saints Rest , how ambiguous that word [ Resolving into ] is , and how far your saying is true or false . He that enquireth what Laws are in force in England , must distinguish of these two Questions , 1. Which are the Laws ? which are the Statutes in force ? what words are false Printed , and what right ? what Copies most perfect ? And , 2. What Authority are these statutes of ? The Authority of them is all resolved into the Authority of the King and Parliament . But we that are not so wise as you , must be beholden to various Copies , Records , Printers , Lawyers , to know which are the Statutes in force ? and whether any words be falsly Printed ; And if we find so many hundred various Readings as be in the Bible , we cannot know in every one which is right ▪ and which is wrong , by the bare inspection of the Book it self . And , if you have any considering faculty left , and your free-will hath the least power to receive any truth , or stop you in your errour , me-thinks these questions should force you into your witts . Qu. 1. Shall he that by the Book alone can resolve all these doubts , see it in the Original , or only in Translations ? If in the Original , 2. Shall he see the Autographs or only the Transcripts ? or Impressions ? 3. If the Autographs be not to be seen , but only Transcripts , hath God promised unerring infallibility to all the Scribes and Printers in the world , or to some only , or to none ? 4. If to all ; where is the promise ? If to some , how shall we know them ? If to none , may they not all erre ? 5. When many Copies so much differ as they do , is it not certain that some of them erred ? 6. Can all Women and Unlearned persons or Ministers , judge by the Original Transcripts who understand not the Original tongues ? 7. Must he that shall be certain see all the various Copies , or will it serve turn to see some one only ? 8. If he must see all , who is he or she in the world that can be certain ? If they must see many , who knows how many and which ? 9. If they must see but one Copy , how shall he know that it is the Truest Copy that falleth into his hands , and that all that differ from that are false ? Do not corrupt Copies come to other mens hands ? Why then might they not do so to his ? 10. How can he judge of the various Readings of all the rest of the Copies , which he never saw ? 11. If a Translation will serve him to judge of the various readings in the Original , are they not in the Translation fore-judged of to his hand ? 12. Is any man Infallible in Translating ? Is there a promise of Infallibility to them ? 13. Do not the Translations differ ? 14. How shall men know which Translation is truest ; ( when none is perfect ? ) 15. Must he see all Translations that shall judge ? or will one serve ( as aforesaid ) And how shall he judge of those he seeth not ? 16. Is it by Inspiration from Heaven , such as the Prophets had , that the true Reading must be known ? or to ordinary ( at least sanctified ) Reason by evidence in the Text it self ? If the former , none but Prophets can know it . If the later , you can prove it to a Rational or sanctified man , from some intrinsick evidence . For instance suppose a man never saw but two Printed English Bibles , and was never told which is right by others , and in one is Printed , Heb. 12. 2. he [ despised the same ] viz. the Cross , and in the other [ he despised the shame ] ( for so two of them do differ : ) how shall he prove which Printer erred ? 17. Do all the Men and Women that are Godly actually know the true and uncorrupt copies and readings , by the Book it self without mans testimony ? Or what is the name of that one Man or Woman in the World that you know , who without ever hearing it from man , could tell all the true readings from the false , or could tell that the Canticles or Ecclesiastes or the Book of Jonas were Canonical , and that the Book of Baruck , Wisdom , and Pauls Epistle to the Laodiceans , and Clemens to the Corinthians , were not . Do you know his name , that ever knew this by Reading the Bible only , without being ever told it by any ? If not , and if it be sine quâ non to mens receiving of the Bible it self , that some one brings it to their hands ; judge how wisely and fairly you deal with poor souls to talk at such a confident and yet confused rate . And , 18. Let me ask you one question more ; Is it necessary to Salvation that men be able to read ? Hath God promised it to all or most that shall be saved ? Faith cometh by hearing , as the most ordinary way of old : And he that will Preach the Gospel to most Nations under Heaven , must Convert more than can read , or but a few . And if you Preach the Gospel to a Congregation that cannot read , do you recite all the various readings in the Hebrew and Greek to them ? If not , can they judge of that they never heard ? If you do , are they ever the wiser as to know of themselves which of them is the right ? 19. But if you say that you suppose not only Grace but great Learning and Study to discern these things , how cometh it to pass that the most Learned , Studious and Godly men do still so much differ about the various Readings ? ( as Lud. Capellus , Vsher , Heinsius , Bootius , De Dieu , and others . ) And how come the Churches in the Ages next the Apostles to leave out so many Books of the Canon as many of them did , while others received them ? And Luther , Althamar and others , to set no more by James's Epistle than they did ? And so many Godly men long , and yet , to receive much of the Apocrypha ? 20. How durst you that speak so hardly of the Jesuits , honour them so much as to make your silly ones believe , that their doctrine in this is no worse than mine , when in so many Books , I have left that at large which may confute you ? And you ( wisely ) ask me to tell you whether I will take the Jesuits into my Communion , because they hold the same with the Arminians with whom I will communicate ! so they hold the same with all Christians , that there is a God , and a Christ and the Scripture true ? But it is not for this that I renounce their Communion , but for some things else . Will you communicate with none that holdeth any thing ( yea any errour ) which the Jesuits hold ? Or did you dream that the Arminians hold all that the Jesuits hold ? Or did you dream that the Arminians hold all that the Jesuits hold ? Sir , I am ashamed to spend time-upon such triflings ? Sect. 59. E. B. The former Non-conformists thought there was no possibility of salvation for a Papist — But you tell us that you affect not the honour of this Orthodoxness . R. B. It is confutation enough of such an accuser to recite the words which he accuseth ; which are [ Vnless you do ( as Mr. Perkins doth to make it good ) be so charitable to all the millions else among them , as not to call them Papists , except they practically hold the most pernicious opinions of their Councils and Divines . I confess I affect none of the honour of that Orthodoxness which consisteth in sentencing Millions and Kingdoms to Hell whom I am unacquainted with . ] So that I distinguish of Papists properly so called who practically hold all the Popish errours , and Nominal Papists that call themselves such or are called so by others , who know not or practically hold not the pernicious part of their errours : These latter I refused to undertake to judge to Hell , and consequently to damn all in France , Spain , Italy , Germany , &c. who are called Papists . And if this accuser be more valiant , and dare damn them all , I do not wonder that he dare damn me for not damning them : For he that can eat and digest an Oxe , will never stick at one crumme more . But he should not be also so cruel to the Reader as to put him to read my words twice over , because he dismembers them , to make them seem to have some loathed sense . Sect. 60. E. B. p. 19. The former Non-formists said , The filth of nature cannot be sufficiently spoken of ? — But you , &c. R. B. 1. When you tell us in what common Confession of theirs they say so , I shall try whether you say any truer than in the rest . 2. Reader , I answered him on this point before , by no less than twenty instances , proving that Nature may be too ill spoken of , And he saith nothing to any of them , but sings over his old song again . Is not this a fine man to dispute with ? Sect. 61. E. B. I shall conclude with mentioning one thing more : I affirmed that by Flesh you had told us [ war only meant , the sensitive appetite ] This you reply is an untruth and a meer fiction , for you never said so . Sir , you had need have a good memory , for you have writ many Books ; in which as containing many words , there cannot want much sin and vanity . And indeed had you meditated strictly upon a quarter of what you have writ , you could not be guilty of so strange forgetfulness . For in your Premonition to the Saints Rest you have these very words , [ Many think that by Flesh is meant only Indwelling sin ; when , alas , it is the sensitive appetite that it chargeth us to subdue ; ] For which you quote , Rom. 8. 3 , 4 , 5 , &c. R. B. You begin comfortably , with a promise to Conclude ; but you proceed sadly . 1. Is not the inference as strong against many words in your Preaching as in mine and other mens writings , that in many words there cannot want much sin ? 2. You proclaim the aggravation of your sin , when you speak for meditating strictly on what we write . Can you heap up untruths in Book after Book , and commit all these Crimes , even when you have strictly meditated what you write ? Do you sin so studyedly and deliberately , and yet will you not Repent ? 3. Reader , if ever thou wilt pitty a poor self-conceited troubler of the Church , pitty this poor man , who here openly tells thee , that either he understands not common sense , or else takes no heed what he saith , but bringeth a new untruth to justifie a former , even into the open light , and triumpheth in his act . He telleth you the charge which he undertaketh to prove ; viz. that I have written , that [ by Flesh is only meant the sensitive appetite . ] He now undertaketh to prove that I said so , in the Premon . to the Saints Rest ( which is another Vntruth ) because I said [ Many think that by Flesh the Scripture meaneth only our Indwelling sin , when , alas , it is the inordinate sensitive appetite which it chargeth us to subdue . ] Here he first leaveth out several words , especially the word [ inordinate ] because he read not the later Editions ; And yet he put in the word [ only ] which the Printer in the last Editions hath left out , and which openly sheweth the falshood of his charge . Is it all one to say , that [ by Flesh is meant not only Indwelling sin , and to say It is not meant at all ? ] Do you think he took any heed of the word [ only ] when he wrote it ? My business ( not in the Premonition as he mis-reports , but in the Epistle ) was to prove the sinfulness of flesh-pleasing , and that when the Scripture bids us subdue the flesh , and make no provision for it , &c. It doth not only mean , subdue the habits of Indwelling sin in the understanding and will , and make no Provision for them , but also that we must prevent actual sin by subduing the sensitive appetite unto reason , and ruling it by faith , and that even Original and habitual sin it self consisteth partly in the Inordinateness of that Appetite ; And here I implyed this proof from the Notation of the Name ; q. d. [ If the sin to be subdued be called Flesh , then the Fleshly appetite is not wholly to be excluded ; For there is some reason why sin is called Flesh , rather than Spirit . And what can the reason be , but that 1. The sensitive appetite it self is Inordinate , and so part of the seat of sin ; and 2. The understanding and will are enslaved to the sense or flesh , and are vitiated with a sinful inclination to serve the flesh or sense it self : And therefore he that readeth in Scripture such passages as require us to subdue the flesh , he must not deceive himself by thinking that it is only Indwelling sin ( that is in the superiour faculties ) that is meant by flesh , and that the sensitive appetite is not here meant at all , When as 1. Original sin it self is partly in the sensitive appetite ; And , 2. Actual sin is to be resisted by subduing the sensitive appetite to reason , and bringing the body into subjection as well as Indwelling sin . to be extirpated . And if the Name of Flesh be put upon Indwelling sin , from the Fleshly interest and Inordinate appetite , then surely this it self is not wholly to be excluded , as no part of the sense of the word Flesh in Scripture . And when my words plainly express this sense , with what face could this man , not only put other words upon me , which were none of my own , but also another sense , and a sense clean contrary to the words ? And this to justifie a former falshood ; And this after that in divers Writings I have fully , and plainly disputed of Original sin as it ] is the corruption of the superiour faculties ; and in divers Books about Conversion shewed the necessity of the cleansing and renewing of those faculties ! And here the word [ only ] was before his eyes , a confutation of his calumny ? Sect. 62. E. B. And indeed Sir , that I may confess a secret to you , this very passage of yours I looked on as so conceited and singular , and many years agoe it gave me so great offence , that I threw away your Book upon it , and never would read it over , as not thinking it possible that one who erred in the very entrance in so plain a truth , was able to instruct me in any thing that was worth my knowing . — R. B. 1. The Book was written about twenty one or twenty two years agoe , and you are a Young man yet : You surely begun very early to be past possibility of being taught any thing by such as I. Is this only to declare your humility ? or that you speak evil of the Books which you never read ? and that you are the fittest man to be the accuser of them ? 2. It may be there was some early antipathy between our judgements . For I will confess such another secret to you , That about twelve years ago a Latine small discourse came to my hand as famed to be yours , against the Species of Monarchical Government , and the arguments against Monarchy in it seemed to me such poor injudicious slender stuff , that ( though I did not as you cast away the Book till I came to the end ) it was one occasion of my writing the twenty Arguments against Democrasie , which I put into the Book which I have revoked ( my Polit. Aph. — ) 3. Do you not tell the world how fit a Champion you are for any truth or reformation , who when you read [ not only indwelling sin ] expound it [ not at all Indwelling sin , ] and then glory that you cast away the Book as that which could not possibly teach you — . And are you not by this time an excellent Scholar and a very wise man , if you did so by all your other Books ? Sect. 63. E. B. p. 26. I am much confirmed in that judgement of your Book , since a person yet living , and one worthy of credit , accuainted me , that when the learned and judicious Mr. Herle had read that cryed-up Book of yours , he told him , It had been happy for the Church of God if your friends had never sent you to School . Mr. Cawdry had the same opinion of it ; And another person as knowing in the Mysterie of Godliness as either of them told a friend of mine , that notwithstanding the noise about you , you would end in flesh and blood . R. B. 1. A worthy question ! What a Book is which you never read ! I will help you out , and mend your cause . You dispraise it that never read it ; and you name some that read it and dispraised it ; And I that wrote it am far from praising it . Therefore I hope you are gratified ▪ and who will now contradict you ? ( Though I confess for my own part , I think I shall not think my self fit to tell the world in Print what any mans Book is , at the same time when I confess that I never read it : But you may possibly avoid that way because it is mine . ) 2. But he that employeth you shall miss of his design , of engaging me against the names of Mr. Herle and Mr. Cawdrey , and against your unnamed person : It is sufficient to me that I honour their names , and abhort all motions contrary to the Laws of Christian Love ; But I was not bound that they should love or honour me , and if they did not , that is not my sin : But if my sin deserve it , I have farr greater accounts on which to be displeased with that sin . And I do with hearty willingness hear the Prophesie of him that told your friend , I would end in flesh and blood , to awaken me the more to the necessary fear and vigilancy , lest his Prophesie should prove true . But whether these stories be true or not , it little concerneth me to enquire . If they be not , I pray name not the reporters or witnesses . Sect. 64. E. B. You have promised me that you will make no Reply — R. B. It was but conditionally [ if you write at the former rates . ] And your alterations ( by venturing to dispute for separation ) have declared me not obliged . And because I fear you were by those words encouraged the more to all your untruths , I will promise you silence no more , though I purpose it . I have done this that you might have a second Admonition to Repent , and the simple may not believe your multiplyed falshoods : But now , he that will be hereafter deceived by you , let him be deceived . Sect. 65. E. B. 20. When you write next I intreat — 1. That you will be short , 2. And significant . R. B. Your Counsel is Prudent Sir , but all men cannot attain to your exactness and significancy ! Nor will I follow your Rule till I see better effects of it . Nor pretend Brevity for leaving a Book almost wholly unanswered , which I pretend to answer as you do : And I will better shew that I understand common English , before I call to others for significancy . Sect. 66. E. B. 1. That you will not mistake the thing you write about , but labour clearly to understand the question . R. B. But I will not undertake to make you understand it . Sect. 67. E. B. Do not ramble and talk of Nature as it is Pure , when you should write about nature corrupted . R. B. 1. Remember that it is not you but I that am the Respondent , and had the stateing of the Question . Here therefore are two more falshoods intimated , 1. That the question was only about Nature as corrupted . 2. That I spake of Nature as pure , and not as corrupted . For the question put by me was about Nature as Nature ; and that men should not so speak against the corruption , as to dishonour Gods part , Nature as Nature , nor yet as it is corrupted , to make it worse than it is . So that I spake not of it as Pure ; but I spake of it both abstractedly as Nature , and also as corrupt . Sect. 68. E. B. Do not discourse about Free-will at large , when you should only handle free-will in the things of God. R. B. This implyeth another Untruth , that I did not speak of Free-will in the things of God. To forbear the breaking of some of Gods Laws , and to do somewhat commanded are the things of God : I shew that men have some free-will to forbear Murder , Adultery , Theft , Treason , Perjury , Perfecution , yea , and writing falshoods . If not , why do you cry out of Persecution , Silencing , Atheism , when men have not the least free-will to forbear them ! Why do you refuse the imputation of your own Untruths , if you have not the least free-will to forbear them ? Your words were [ Now we see one firm reason to deny the least allowance of free-will in the things of God , since those that hold it in any degree — ] ▪ The Synod of Dort taught other Doctrine : And so doth Mr. Fenner in his Book of wilful Impenitence . And in the second Sheet of Mr. Dods sayings , when one had been restrained from swearing at Dinner by his presence contrary to his use , he took occasion to shew , that men can do more than they do , and can forbear more evil than they forbear . Sect. 69. E. B. And because many Professors of Christianity are ignorant and injudicious , do not think that therefore you do well to call Christians , considered as Christians so . These are evident and apparent Sophisms which abound in your last Treatise . R. B. These are deliberate written words : And if all this be the meer fiction of your brain ; If I have not one syllable that hath any such importance ; Nor one word in my Books have the least shew of such a thing ; Nay , if the clean contrary be most openly and plainly expressed in them , and yet rather than confess your former falshood , you fear not before God and man to second it with this most immodest additional forgery , which hath no Cloak , let your Reader judge , and let your Conscience judge at last , whether Repentance was your duty . He that saith Christians considered as Christians are ignorant , injudicious , &c. layeth his charge on Christianity , more than on the men : Had you no way to hide your former falshood , but by this impudent forgery that I speak against Christianity it self ? Had not Repentance been a better reparation of your prostituted honour , than this . Sect. 70. E. B. Do not love to jumble absurd and insignificant Phrases together : as to say [ A defective , faulty , true Church . ] R. B. Reader , if thou expect that he should tell thee , the absurdity or insignificancy of any one of all these words , thou must not put him to so much condescension , but take it on his word , or rest unsatisfied . Whether Defective , or faulty , be insignificant words , or whether no True Church be defective and faulty , if you believe him , perhaps you may hear in his time . Sect. 71. E. B. To mention a Political , Spiritual , Constitutive Head. R. B. More wisdom still ! which of these is the non-sense ? Is it that the Pope pretendeth to be a Political Head ? Consult . D. Lud. Moulins Jugulum Causae , and all Goldastus his three Volumes , with Chamier , Rivet , Whitaker , Blondel , and all that write against him . Or is it that he claimeth to be a Spiritual Head or Governour ? Then all his own defenders and all our opposers of him wrong him , till Mr. Bagshaw came to reform this language : Or is it because he claimeth not to be the Constitutive Head of the Church ? Ask all those Papists that say it is Essential to a member of the Church to be subject to the Pope . Reader , Is not this man uncharitable , that will neither give us his leave to use our old words , nor teach us better ; but intimate that we speak nonsense , and he can speak better if he would ! We have hitherto been used to call a Governed Church a Political Society , as distinct from a meer concourse or community of Christians . And why not ? if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And if God hath prepared for them a City , whose God he is not ashamed to be called , Heb. 11. 16. And if it be well said , Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And if our Political conversations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be in Heaven , why may not a Church , at least such a one as the Pope doth claim , be called a Political body or society ! Or at least , why may not the Pope be said to lay such a claim ? We have been used to call that Government Spiritual , which is done by the Word and Church Keyes , and consequently the Governours Spiritual ? And why must this be non-sense now ? We have been used to call that Governour a Constitutive Head , without whom the society is not essentiated in specie , as a King in a Kingdom . O unkind Teacher , that will leave us all in this ignorance , and not vouchsafe one word to help us out . Sect. 72. E. B. And do not think to excuse your self from writing Non-sense , by saying you meant a thing objectively , and not subjectively . R. B. Nay then I despair of scaping non-sense ! If the Object and the Subject must needs be all one , and if sense in the Book or argument , and sense or reason in the Reader be all one , I am not the first that was deceived : No nor if it be all one to say You understand not the sense or reason of my argument , and [ you have no sense or reason . ] But new Lords new Laws . Sect. 73. E. B. And do not make Philosophy ridiculous as you do when you tell us , That our acts of knowing exterior things are as Philosophers affirm , objectively organicall , though not efficiently and formally . Sir I am sure no wise man talks thus ; and if Philosophers do , its time we left them , &c. R. B. When you once begin to say you are sure , and no wise man is against you , I begin to think you talk more ignorantly than when you seem to doubt ; I will not prophane a point so little understood by you , and so much scorned , as to dispute it with you . Enjoy your ignorance and scorn . Sect. 74. E. B. Lastly , When truth is to be examined , and the nature of a thing strictly to be considered , do not argue against it from some ill consequence — as what you desperately urge against the Scriptures being a perfect Rule , which foundation of faith and practice you labour to overthrow , by tragically infisting on the consequences that will follow — Sir this in the end will be found perfect folly and madness ; therefore leave it in time , lest the Lord reprove you , and you be found a lyar . R. B. 1. Alas , That your Pen could write the last word without the more prevalent rebuke of your Conscience ? After so many Untruths ? yea , and when in the same paragraph you are renewing the same sin ? in saying I deny the Scripture to be a perfect Rule , when I still say , [ It is a perfect Rule so far as it is a Rule ! 2. If you intend sense and truth , your argument must run thus [ He that saith the Scripture is not a particular Rule , commanding the thing in particular , but only a General Rule , for the Metre and Tunes of Psalms , for the dividing of it self into Chapters and Verses , for the hour and place of meetings , for the choice of a Text to preach on , and words and method of Sermon and Prayer , for the naming or determining the Person that shall be a Pastor , for the form of Pulpits , Tables , Cups , &c. yea , for the making of a Clock , or Watch , or Hour-glass , to measure the time by , or for building the House to preach in , &c. He that saith these are not determined of particularly in Scripture , but only under the General Rule of doing all things to Gods Glory , to Edification , decently and in order , &c. this man doth deny Scripture to be a perfect Rule , and laboureth to overthrow the foundation of faith and practice , and proveing what he saith by the ill consequences that else will follow , will in the end be found in perfect folly and madness , reproved by God , and found a lyar : But such a one is R. B. Therefore , &c. ] Reader , if this be sound doctrine , if after all Gods warnings of the danger of Levity and Ignorant pride , thou canst yet receive such errors and revilings , as a defence of the foundation , thy case also is to be lamented . 3. When Def. par . 1. pag. 98 , &c. I had fully described the opinion which I rejected , and had given in fifteen reasons against it , what doth this easie confident Disputer , but instead of offering an answer to any one of them , calls it perfect folly and madness so to confute it by ill consequences ? Doth this disputing satisfie any sober enquirer after truth ? Doth he not reproach his followers in the eye of the world about him , while he thus openly seemeth to expect , that they will rest in such reasonings or replyes as these ? And really if we prove against the Papists , that though they directly deny not Christ and his Office , yet that such Consequents will follow upon divers of their errors , will this man that talketh so much of Antichristianism , say that it is perfect folly and madness to charge such consequents upon them ? If I prove that any opinion doth consequentially deny God , or the souls immortality , or subvert all our faith , do I deserve no better an answer than that ? this is my perfect folly and madness , and I shall be proved a lyar . What need is there of learning reason , sobriety or modesty to enable any man to dispute and seem Orthodox at this rate ? Sect. 75. E. B. You may see by this brief taste , how easie it is for me to defend my self — R. B. O wonderful blinding power of self-conceit ! Sect. 76. E. B. p. 21. It is not a lessening of your Reputation that I mainly aim at : much less at the advancing of my own upon the ruine of yours . But I thought the truth of Christ worth my vindicating : And when I saw that your name did stand in the way of it — The whole design of this Letter is ( as to others ) to perswade all to look upon you , not only as a fallible , but a mistaken man — R. B. I have long ago done wondering that such men as you can deliberately choose and use such means , when once they have dared to intitle God and his Glory to their false doctrines : For what is it that they will not think lawful to do for God and Truth ? If some serve him by killing his servants , no wonder if others do it by slandering them , and perswading all to separate from them : And if they say [ Rom. 3. 7. If the Truth of God hath more abounded through my Lye unto his Glory , why yet am I also judged as a sinner ? ] But God and Truth may be better served by Truth . But falshood must by falshood be upheld . But Sir my Reputation is at your service for an honester use ; but seeing it was but for the destruction of Christian Love and Peace that you designed to make a stepping-stone of it , try whether you be not slipt beside it into the dirt . Sect. 77. E. B. I thought it my duty to reprove you , and to see your sin ( and error herein ) in order before you — R. B. I have much more sin than you are aware of , which all such invitations do call me to renew my sorrow for , and vigilancy against : But when I once take the Principles of Christian Love and Vnity for sin , and the principles and practice of Enmity and Division for my duty , I shall then avoid sin as sinfully and lamentably as many in this age have done . Sect. 78. E. B. If you will still go on , and under pretence of writing for Love , do what you can to keep up a mixed , disorderly , persecuting and imperfect Church-State , leaveing us no hope nor possibility of reformation — R. B. 1. This is another implyed Untruth , that I keep up a persecuting Church-State , when I have written so much more than you against it : yea , that I do what I can to do it ; as if you thought that we can do no more evil than we do , and our power were as small to sin as you make it to be to good . But you will find at last that separating from Churches for mixture , and imperfection , and such disorder as we have now in question , and to cloak this with slandering the honest Conforming Ministers with Persecution , who lament it in others , and never practise it ( though I am not one that take them to be blameless ) this will prove a greater hinderance to Reformation than a sober peaceable Christian conversation will be . 2. And thus unskilful builders do pull down ! Did our Separations and Church-divisions these six and twenty years last past promote our Reformation ? Wonderful ! That men can yet take that for the reforming way , which hath destroyed Reformation , and brought us into all the confusions we are in ? Will all this experience teach us nothing ? I will cease wondering at the words , Luke 16. 31. If they hear not Moses and the Prophets , neither will they be perswaded , though one rose from the dead . ] And do you not know how your erronious reasonings and practices do occasion men even to scorn at your talk of Reformation ? and if we did not disown you and renounce your errors , and mis-doings , the Non-conformists were like to be exposed to common derision for your sake , and accounted a sort of men at enmity with sobriety and peace ; and multitudes were like to be hardened by you into greater evils and enmities than I will name . And can any ignorant Mountebanks more mortally and perniciously practise Physick , than you thus practise the Reformation of the Churches ? Which are wounded and torn by such Reformers ? Sect. 79. E. B. My miscalling you Learned , Judicious , Mortified — is indeed the only ( untruth ) which you can justly charge me with — R. B. Alas Sir , is that sin such a jesting matter ? Will you end as you begun ? When you said you had done , will you not have done writing untruths ? When you have no other matter for Vntruths , will you make this another , to say that no one of thirty three which I named to you , can be justly charged on you ? — Ask any sober impartial man who hath read your Book and mine , whether you have cleared your self of any one of them , or spoken any thing that is considerable and probable to such a purpose ? Sect. 80. R. B. 23. Mr. Bagshaw having done , begins again to call me to recant unseemly abuses of Mr. Brown , and one that a Book prefaced by him is written of : And he reciteth both their Letters . As to Mrs. — Letter , I give her this account of my thoughts of her and the Book that 's written of her : 1. That I make no doubt but all the holy truth which she hath learned , all the mortification of sin , and reformation of life , all the faith in Christ , and Love to God and holiness , which is in her , are the true fruits of the Spirit of God , and he is a wretched person that will ascribe these to Melancholy : 2. And I doubt not but in a Melancholy distemper , as Satan findeth his advantage for some special temptations , so God can make his advantage to further the sanctification of such a soul . 3. But he that giveth me that Book to read , and would have me ignorant that Melancholy had a great hand in her fastings , temptations and several conceits , there mentioned , and this after my experience of multitudes in the like condition , yea , when I am still wearied out with the Cases of such , from time to time , doth put an utter impossibility upon me : For if my Ignorance herein would gratifie such , it is not in my power to be ignorant when I will : But I can bear with it in others . Therefore her words [ If this be the effect of Melancholy ] go on an untrue supposition . I have told you what were the effects . And her sorrow that [ I am found deriding ] the effects she mentioneth , is the effect of worse than Melancholly , as being founded in her untruth . Next this Woman accuseth me with all these following untruths . 1. That Brother Browne was the Author of that Book . Answ . Not a true word : I only said that it was published by him , as uncontrolled fame affirmed ; ] but not that he was the Author : I can find no such word in my writings : If you can , tell me where . And doth not his Epistle before it shew that he was one of the Publishers ? 2. That I was suddenly moved to go hear Mr. Baxter . Answ . False again : I only said [ was suddenly moved to go into the Church ; ] that is , As she was passing by in the street , not knowing who Preached . 3. That ought of his Sermon had any impression upon me ( which I could not attend to , because I was so terrified with the words of the Text , Rom. 6. 21. ) Answ . False again : I have no such words that ought of my Sermon had any impression on her ? but only of the Time , that before the Sermon was done she oould hardly forbear crying out . 4. That I went away resolved upon a holy life . Answ . Another mistake : I said only , [ she went home a changed person ; Resolved , ( that is , did resolve ) for a holy life . That she went home changed she denyeth not , for her terrours were some change : That she Resolved for a holy life , her self and her Book profess ; But whether as soon as she went home , or how many dayes after , I never undertook to tell ! But how could she be Converted without resolving of a holy life ? 5. That Brother Browne instructed me in the fifth Monarchy principle , whereas he then opposed it . Answ . I said [ Mr. Browne and others were her Instructers , who were very zealous for the way called the fifth Monarchy , and having instructed her in those opinions , &c. If I did mistake here I recant my errour ; But I will tell you my grounds . 1. That the others were of that opinion as they deny not , so I have heard no others deny . 2. At the publishing of that Book , same spake the same of Mr. Browne and of his companion . 3. The Book doth plead for that opinion . 4. His Epistle is before the Book as a Publishing applause of it . 5. He professeth that opinion to this day . And all these appearances might induce such a judgement of him . But if he took it up between the Action , and the publication of the Book , on what day or week , it is none of my business to declare : He better knoweth those himself . [ 6. That I imposed abstinence upon my self as to meat ( when I would gladly have eaten but durst not , because I apprehended I had no right to the Creature being out of Christ ) This is all false and untrue ; and I am astonished that Mr. Baxter should with so much confidence affirm these things . ] Answ . 1. The good Woman understandeth not that she contradicteth her self : She did not impose abstinence on her self ; but she durst not eat for the reason here given : that is , She did not impose abstinence on her self , but she did impose it for fear upon this reason . These untruths and nonsence in a Woman are more excusable than in her Teachers : Why doth She render a Reason why She durst not eat , if by that fear and for that reason she did not impose abstinence on her self ? Did any other impose it , or shut her mouth ? Is not that our own doing which we give a reason of , and say that we did it through fear ? Doth not he that giveth a Thief his Purse , consent himself to it , and make it his own act to save his life ? If she knew not what she did , why is she angry for being thought Melancholy , ( which is many a Godly persons case ? ) If she did know , why doth she falsly call it an untruth , that she imposed it on her self ? By this taste you may see that even in well-meaning people the same principles will oft have the same practices , when here are five untruths in this short Letter , and four at least of her accusation of my words are visible untruths . But I would know of Mr. E. B. or her , whether it be true doctrine , that one out of Christ should not eat , because they have no right , and whether almost to consume her self with Famine was well done ? If so , must all wicked men do so ? If it be false doctrine ( as undoubtedly it is ) I further ask , whether it was the spirit of God , or Satan that was the Author of it ? I hope she dare not father sin and falshood on Gods Spirit : And if it was a Temptation of Satan ( as it was ) I ask whether to yield so far to a Temptation so much against the light of Scripture , nature , and self-preservation , in a case so plain that common people know the errour of it , and to proceed so long almost to famishment in that errour and sin , I say , whether this shewed not some flaw at that time in natural understanding and reasoning as well as in grace ? If it did ( as sure it did ) what could it be less than Melancholy ? And I hope it was never the mind of Mr. Jordan , or Mr. Browne in that Book , to father this opinion or practice on Gods spirit . I doubt not but God thus oft tryeth his own ; but it is as little doubt but that he oft leaveth them under Melancholy as the Tempters opportunity and advantage . And its pitty that poor souls should be angry with those that know their case , better than they themselves , and truly pitty them . Sect. 81. R. B. I come now to Mr. Brownes Letter ; wherein I will not reckon it ( as it is ) with his untruths , that my [ two last Treatises give great occasion to the Adversaries of Truth and Purity to reproach and Blaspheme God and his people ] For the man speaketh as his ill cause and principles have made him think . And that this is no more than some of my Disciples have suggested to him , whether it be true or false I know not . What men that I have been eleven years driven from , may be drawn to by cruelties on the one hand , and seducers on the other , I can give no account of at this distance : Let them answer for themselves . The first untruth I charge him with is that I have uttered many falshoods of himself and others . The case is anon to be tryed . Sect. 82. Mr. Browne . P. 27. [ How the present Conformists can be excused from some degree of Idolatry remains to be better proved — R. B. An answer to what I said had been more congruous than this put-off . And that you take it for no Railing to call almost all Christs Churches on Earth ( even the Reformed ) Idolatrous , and yet take it for railing to be told that you so accuse them ignorantly , rashly and self-conceitedly , doth but shew the blinding power of selfishness and dividing principles , when there is so vast a disparity , 1. In the matter of the charge . 2. And in the persons charged . That your Brother Bagshaw liath as you call it , now deceived your expectation and wronged his cause , that is , hath been fain to leave his untruths unjustified , I suppose you cannot deny in consistence with your own expressions . Sect. 83. Mr. Browne . p. 28. [ Indeed sir , in two lines there are no less than two Vntruths published to the world concerning me : The first is that I am the Author and Publisher of that Book , which is affirmed by him against the most notorious evidence in the World to the contrary : The Author Mr. Timothy Jordain — and all that I did was , being desired to write an Epistle wherein I acquaint the Reader that I am not the Author of it , but only did joyne in Testimony to signifie what was recorded in the ensuing Treatise was true . R. B. Reader , wouldst thou think it possible for a man that voluminously accuseth the Churches , and chargeth them with Idolatry , and had read my detection of his Brothers Untruths , to face men down with such words as these that I say that which I never said ! I have many times over read my own words , and I can find no syllable of what he saith , that I affirm him to be the Author of that Book . I only said [ the Publisher ] and he addeth [ the Author ] as may presently by the Readers eye-sight be convicted . I say , [ Published by Mr. Browne as is uncountroledly affirmed . ] And is not this also a rash and careless man , that no better heedeth what he readeth and what he writeth ? And doth he not here declare himself a Publisher of it , when he confesseth he put an Epistle to it , to joyne in Testimony , that what was recorded was true . And is this Printed Epistle and Testimony no Publication ? Sect. 84. Mr. Bowne . The second untruth is , that I am uncontrolledly affirmed so to be , when I believe he had never a second in the world that either will or can affirm it . R. B. Here are two more falshoods , 1. That it is an Vntruth that I said of him . 2. That I said it was uncontrolledly affirmed that he was the Author . But that he was a Publisher you have now his own Confession of his Epistle , which I had read , and Mr. Joseph Baker gave me the Book , and told me it was published by Mr. Jordain , and Mr. Browne , and this report I oft after heard , and it never was controlled to me ; which is all that I can reasonably mean my [ uncontrolled . ] For how is it possible for me to know what is said of him to all others , in every distant place and corner ? Sect. 85. Mr. Browne . As for the Book it self and the matter of fact contained in it , I never yet met with any judicious sober Christian that had seriously perused it , who durst adventure to pronounce either of the whole or any considerable part of it , that it was an effect of Melancholy . R. B. Who talkt of the whole ? But what part you will call considerable who knows ? Is not this a concession that some part is so judged of ? And must your Ignorance of such matters as Melancholly have so great influence into your Divinity ? But you may say true , For most now adayes converse with few but those of their own mind . And the Book is not to be got in any shop that I can hear of . Sect. 86. Mr. Browne . Whether this decrying of experiences , this slighting the work of Gods spirit in the soul , the crying out that these things are but the effects of Melancholy , be not the ready way to make all supernatural Conversion derided , and the whole mysterie of Godliness contemned — consider — . R. B. 1. Here is implyed a fourth Untruth , that I decry experiences , and the rest here mentioned . 2. Alas , must the poor Church of Christ have such miserable Guides , that build hay and stubble , and think if it be burnt the Church must fall ! I tell you sir , such rash and Ignorant Teachers , as your Writings shew you to be , are the men that do so much towards the very same effects which you seem to fear , even to tempt men to deride all supernatural conversion , as that I scarce know a more powerful way . If you heard one man say [ Satan as an Angel of Light stirred up the Quakers to pretend Miracles , Prophesies and spiritual raptures , purposely to tempt the World to Infidelity , by perswading them that the Spirit in the Prophets and Apostles was but the like ] And if you heard James Naylor say , [ Your calling the Spirit in us a vain Imagination or deceit , is the way to perswade men that the spirit in the Prophets and Apostles was but imagination and deceit ; ] Which of these two sayings would you believe ? I take the case which I spake of to be the like . I tell you still , that all the Truth and Goodness that your Book mentioneth truly , was wrought by the spirit of God. But if men will make the world believe that any false doctrine , or any sin , or any false exposition of Scripture is of the spirit , or that their unproved Impulses which are not agreeable to the word , but are against it or besides it , must be believed to be of God , and will describe these as Experiences and Gods way of Converting souls , their Ignorance will as effectually serve the Devil to bring true Conversion and the spirit into scorn , as the derisions of a Drunkard will do , if not more . It is no new thing for Satan to deceive as an Angel of light , and his Ministers as Ministers of Righteousness . And if you know not his wiles , expect not that we should all concur with you in exposing spirituality and holiness to the scorn of such as now abhorr it , or as of late have taken such advantages against those that are better than themselves . Sect. 87. R. B. Whether you instructed her in those principles you know best : If you deny it , I retract it . That you were very zealous in them is past doubt ; but just the day when you began , whether before that Book was begun , or before it was finished , or when , I leave to your own report . Sect. 88. Mr. Browne . Indeed it is now my Opinion that there is a glorious state of the Church yet to come , before the last end of all things , when all Oppression and Oppressours shall cease , and every thing of man shall be laid down in subserviency to the Interest of Christ , and the Kingdom of the World shall become his . R. B. Amen! It is my earnest Desire as well as yours ; But Desire and Belief are not all one . The Prophesies that you suppose foretell all this , I thought I almost understood thirty two years agoe ; but since I perceive I did not : But I contradict not that which I do not understand , nor never did . Who will plead for Oppression ? And what Christian desireth not the greatest Holiness and Righteousness in the World ? I freely confess my Ignorance in the point , whether on this side the general Resurrection , there shall be so perfect and universal Righteousness as you describe , as that All Oppression shall cease . My greatest Hope is in the three Petitions of the Lords Prayer , Thy Name be Hallowed , Thy Kingdom Come , Thy will be done on Earth as it is in Heaven : And I am sure this will warrant my desires . And I the better like those Opinions of a perfect age , because Hope will set men upon praying for it . But as I detest all Rebellions against just Authority on pretence that they are not truly Godly , and all setting up mens selves on pretence of setting up Christ , and using unlawful means on pretence of good ends , so I am afraid of being tempted down from the Heavenly Hopes and Comforts , by looking for more on earth than is indeed to be expected . Sect. 89. Mr. Browne . p. 29. [ He tells us first that she was suddenly moved to come to hear him Preach — R. B. A meer untruth : as I have before shewed . I said not so . Sect. 90. Mr. Browne . That she had such convictions from his Sermon ( for so he seems to intimate , ) &c. R. B. Untrue again : as is before shewed : Nor will your seeming salve it . Sect. 91. Mr. Browne . That she desired to speak with him is another untruth . R. B. Of that I shall speak anon . Sect. 92. Mr. Browne . That she did impose on her self abstinence from meat — R. R. Here he contradicts himself as she did , and saith she durst not eat , and yet falsly chargeth me with untruth for saying the same sence . Sect. 93. Mr. Browne . Lastly , She never fell in so among the Quakers as to be one of them ; though it is true that through the power of Temptations she was somewhat enclined to them . R. B. Here he untruly intimated that I said more , who never said so much ; but only that she thought they lived strictlyer than we , and fell in among them . And now Reader I shall again tell thee my reasons for all that I said of her . Mr. Joseph Baker then Preacher in Worcester ( a man of unquestionable Prudence and Credit , now with Christ ) told me all that I have said of this Woman , and that she had not been at Church of a long time before , and was passing along the Streets , and was suddenly moved to go in to the Church at Lecture time ; and that she was struck as aforesaid at the hearing of the Text , and before Sermon was done could hardly forbear crying out in Church ; and that she had on the conceit of their strictness faln in among the Quakers ; and been often at their meetings ; but hearing them speak against Scriptures and Ministers was troubled , and thought that they spake that which her experience would not suffer her to consent to : and that she was like in these perplexities to fall into great Melancholy , and her body also to be weakened by the troubles of her mind , and that through his motion or perswasion she was desirous to speak with me : I had no reason to deny belief to him : When I came next to his house the Gentle-woman came to me , and he and she together repeated the substance of all this again , and she spake not a syllable against it : And speaking a few words to disswade her from the Quakers in haste , I never saw her more : The said Mr. Baker told me after of all her sad and Melancholy abstinence and weakness , and of Mr. Browne and Mr. Jordanes frequency with her ; And shortly after shewed me the Book , with Mr. Brownes Epistle to it , and told me that which they now thus quarrel with , that Mr. Browne was one of the publishers of it , and was for the doctrine in it . Though I discerned by the Book that she her self was taken with that point . These things I long heard affirmed and confirmed , and never contradicted till this day , and now you hear that the Timeing of Mr. Brownes Opinion and endeavours , is all that they can say any thing against themselves . And thus much I thought meet to say against their rash occasions on this by-occasion . Sect. 94. R. B. p. 30. I have not yet done with Mr. Bagshaw : He comes on again in a Postscript with more Untruths ; And first he tells you how little commendation it is to my honesty to have yet such easie access now to the Licensers and Press that he can Print two Books before another man can Publish a few sheets — Answ . 1. I never spake with the Licensor , nor saw him ; And if neither of those two Books were Licensed ( when he wrote this at least ) is not this still a fearless heedless man ? 2. Is not Honesty among these men become a word of a new signification ? And is it any wonder if our dishonesty make us unworthy of their Communion , when our honesty is questionable for the Licensing of our Books ? If it be a sign of dishonesty to do any thing which our Rulers will but allow of , it may next be dishonesty to speak any thing that they think worthy to be believed , and to Preach the Gospel if they do but allow it . And may not your honesty be as reasonably questioned because you are suffered to Preach ? Sure the Licensers are not so bad men , as to prove all dishonest whose Books they License ? Sect. 95. E. B. His last Book about the Sabbath — might have been wholly spared , Dr. Owen having judiciously and accurately handled that Question before him . ] R. B. 1. The Wisdom from above is without partiality and without hypocrisie . Was it a blot on Dr. Owens honesty that his Books are Licensed ? O forgetful man ! 2. Who made the Law , that no man must write on a subject after Dr. Owen ? was Dr. Owen to be blamed for needless work , because he wrote on the Sabbath after Dr. Bound , Dr. Young , Dr. Twisse , Mr. Eaton , Mr. Bifield , Mr. Shephard , and many more ? 3. Mine was Written and in the Press before Dr. Owens was abroad : ( Though I had before seen Mr. Hughes his accurate Treatise that then came out . ) Sect. 96. E. B. His last Book about the Sabbath — doth make so full a discovery of Mr. Baxters spirit in pleading for Saints dayes , ( that is , for will-worship . ) R. B. 1. Remember , Reader , that it is my own Book , and not his , that discovereth my spirit . Fetch thy judgement of it thence and spare not . 2. And if thou find cause to put down the Commemoration of the Powder-plot or such other dayes for fear of will-worship , do not therefore renounce all see houres for secret and family-prayer and Lectures ; it being equally will-worship to appoint a set hour as a set day , which God in Scripture hath not appointed . Sect. 97. E. B. [ And in Atheistically arguing against the ▪ * Divine and self-evidencing authority of the holy Scriptures ( which he doth for many pages together ) that henceforth I hope he will no longer be a Snare , but justly he Rejected of all as one of the worst sort of Hereticks ; since under the notion of being a Christian and a Protestant , * be doth with his utmost ▪ industry and cunning labour to overthrow our foundation , in that he puts the credit of Scripture on the Truth of History , and * denies any certainty but what may be gathered from that : which dangerous doctrine I could not but warn thee , Christian Reader , as thou lovest thy peace and comfort , as well as the truth of Christ , that thou wilt diligently beware of . And I must leave it to thee to judge , whether that Conformity which such a person pleads for , is not justly to be suspected . R. B. Here are three more visible untruths in point of fact , 1. That I argue against the Divine Authority of the Scripture ; yea or the self-evidencing either ; which I have written for at large in three several Treatises . 1. In the 2d Part of my Saints Rest . 2. In a Book called the Unreasonableness of Infidelity . 3. In my Reasons of the Christian Religion , most fully : but never wrote a word against it . 2. That I do with my industry and cunning labour to overthrow our foundation : Hath this man written more for the foundation than those three Books ? 3. That I deny any certainty but what may be gathered from the truth of History : For which he citeth not one word in which I ever said so , nor can : But the contrary is legible in the forecited Volumes , at large . As to the matter of his Accusation I will not here write another Book , to tell men what I have written in the former : Read my own words , even those he accuseth , and my Treatise for the Christian Religion , and judge as you see Cause ; But for them that will believe him to save them the labour of reading it in my own Books , as if another man were liker to tell rightly what I have written than the Books themselves , I leave them to judge , and do as they are , and as such men lead them . And how far Tradition or History , or Humane aide and Testimony is necessary to our Reception of the Scripture , I have long agoe opened at large in the Preface to the second Part of my Saints Rest , and shewed you that Dr. Whitaker , Chemnitius , Davenant , Rob. Baronius and other Protestants usually say the same that I do , and that otherwise by casting away such subordinate means , Proud-ignorance and pievish wrangling will cut the throat of faith it self , and undermine the Church of God. Reader , I will conclude also with an Admonition as my Accuser doth ; As thou lovest Christianity , Scripture and thy soul , take heed of those Ignorant destroying-defenders of the Scripture , who would tell the Infidel world , that they may continue Infidels till we can prove , that the Scripture alone by its own light , without humane Testimony , History or Tradition , will bring it self to all mens hands without mans bringing it , and will translate it self , without mans translating it , or in the original tongues will make all English men , and all that cannot read at all , to understand it ; or being translated will tell you sufficiently which is the true translation ; and where the Translater failed ; or will tell you among many hundred divers Readings which is the right , and which Copy is the truest , and which particular text is uncorrupted , or rightly translated ? For instance , whether it should be in Luke 17. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 24. 18. and Beza saith , In uno exemplari & apud Theophilactum Scriptum est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est Cadaver ; sicut etiam in nonnullis codicibus testatur selegisse Erasmus ; Videturque haec lectio magis accomodata , &c. Hundreds of such may be named . And believe not these men till they can name you one man that ever knew before some man told him , by the Book alone whether Esther and the Canticles were Canonical , and the Book of Wisdom and Pauls Epistle to the Laodioaeans Apocryphal ; and knew what was the sense of the Original Text , and what Copies , and Readings , and Translations were true , and what false ? Yea or that knew these particular Books were the same that the Apostles wrote , without alteration , till some one told it them ? Would not that man reduce the Church into less than one single person , who would have no man believe the Scripture , nor take it for Gods word , till he can do it without any help of man , or humane History , or Testimony or Tradition ? But of this I put him twenty Questions before . It shall now suffice to tell you this much of the plain truth , that such furious false Teachers as shall take the foresaid course may not utterly subvert your faith . The Scripture and Christian Religion taken together as one frame or Body , hath that in it self which may prove that frame , and all the essential parts of our Religion to be of God ; And the true proof of the Divine Authority of the Scripture , is by the evidence of the spirit ; not a new Revelation of the spirit ; But by a double Impression of Gods own Image made by the Holy Ghost , one upon the Scripture it self , The other by the Scripture in its continued efficacy on Belivers souls : And both these Images are the Impresses of the Trinity of Divine Principles , even of the Power , Wisdom , and Goodness of God ; which are unimitably done in both . This is the true proof that Scripture is the word of God. But this proof excludeth not but supposeth the Ministry and Testimony of man as a subservient help and means ; even to bring it to us , to translate it , to teach us how to know both the sense and verity of it , and to testifie which is the true Canon , Copies , Reading , Translation , &c. And they are ignorant subverting deceivers and destroyers of your souls , who would separate the Word , the Spirit and the Ministry which Christ hath conjoyned as necessary together for your faith : and that would cast out subservient helps as unnecessary under pretence of the sufficiency of the Scripture . As if Printing it were needless , because Scripture is sufficient of it self . And the fore-said self-evidencing Light is not sufficient without humane help and Testimony to make you know every Canonical Book from the Apocryphal , nor to know the truest Copies in the Original , nor the rightest readings , nor this or that particular verse , to be uncorrupted ; nor the translation to be true , nor this or that to be the true meaning of the Greek or Hebrew word ; nor that the Minister readeth truly to the unlearned that cannot try it by his own skill , nor read himself . And he that would make the contrary supposition to be the foundation of your faith , would destroy your faith , the Church and you . Postscript . REader , since the Writing of this , two things have faln out which make it a more displeasing work to me than it was before ; And I am sorry that Mr. Bagshaw made it necessary . The one is , that ( as the current report saith ) he is again in Prison , for Refusing the Oath of Allegiance : And I naturally abhorre to trample upon a suffering person ( which hath caused me to say so little against the Armies and Sectarian miscarriages since their dissolution and dejection in comparison of what I did before in the time of their prosperity . ) The other is , The Printing of the Life of Mr. Vavasor Powel , which hath so many good things in it , that I fear lest the mention of his false Prophecies ( extorted by Mr. Bagshaw , who first published also his name as the Author of them ) should abate their exemplary use . But yet I must give this notice to forreigners and posterity , that they must not judge either of the JUDGEMENT or the SUFFERINGS of the Non-conformists by these mens : It is not for refusing the Oath of Allegiance that they are silenced , and suffer as they do : nor do they consent to the words which conclude the life of Mr. Powel , That since such a time he hath learnt that we must pray for our present Rulers as sinners , but not as Magistrates . No man can truly say that such Doctrines as these have been proved against any considerable part of the Ministers that are now cast out , or that they were deposed and silenced for such things , seeing they commonly take the Oathes of Allegiance and Supremacy . And how far the ejected Ministers of Scotland are from the Principles of Separation , Mr. Browne a Learned Scottish Divine hath shewed in the Preface of a Learned Treatise Newly Published in Latine against Wolzogius and Velthusius , ( even while he saith most against receding from a Reformation ; ) overthrowing the Tenents maintained by our two or three English Brownes , which formerly were called Brownisme . ( Though the same mans numerous reasonings against the derivation of the Magistrates Office from the Power of the Mediator , I waite for leisure to refell . ) FINIS . ERRATA . IN the Contents , Page . 2. Sect. 24. for meant , r. recant . Sect. 5. p. 5. after and , adde into . Epist . p. 4. l. 27. for that , r. and. p. 41. l. 2. r. writings shew . p. 43. l. 22. for quod , r. quid . p. 86. l. 15. r. and by Mr. Eliot . p. 93. l. 12. for confirmed , r. confined . p. 100. l. 1. r. have not . p. 105. l. 21. for designe , r. deigne . p. 120. l. 9. for your , r. their . p. 146. blot out the two first lines ( repeated ) p. 181. l. 16. for occasions , r. accusations . less litteral errours are past by . BUT I have one thing more to Advertise the Reader of , that I was too blame to believe Mr. Bagshaw in his recitation of my own words , in his pag. 5. where he saith that [ of Cromwell himself , though he dyed in his sinful Usurpation without manifesting any repentance , I give this Saint-like Character in my Pref. to the Army , The late Protector did prudently , piously , &c. exercise the Government . ] Having noted that I spake against Oliver a few leaves distant , I too rashly believed Mr. Bagshaw that this passage was spoken of him too . But upon perusal I find it is most notorious that I spake it of his Son , when the Army had brought him to a resignation , which any man may see that will peruse the place . Hereafter therefore I will not so hastily believe so common a — in what he writeth of the most visible subject , of my self or others . Notes, typically marginal, from the original text Notes for div A27032-e3690 1st . False Doctrine . 1st . Falsehood ( in fact . ) Second false Doctrine . Third false Doctrine . Second Falshood . 1. Crime . A slander of many hundreds . 3. Falshood . 2. Crime : Justifying or excusing sin under Judgements . 3. Crime Taking a Call to Repentance for a heinous wrong . 4th . False Doctrine . 5th . False Doctrine . 4th . Visible Falshood . 5th . Visible Falshood . 4th Crime . Impudent Calumny . 6th & 7th falshoods . 8th Falsehood . 9th Falsehood . 10th Notorious Falshood and a Calumny . 11th and 12th Falsehood and Calumny . 5th Crime , Calumniating insinuation . My word to the Army heretofore . 13th & 14th falshood . 6th Rash Calumny . 15th Falsehood . 7th Self-condemning calumny . 16th , 17th , 18th , 19th , and 20th visible falshoods . 21st Falsehood implyed . 22d . Falsehood implyed . 8 Self confutation & Calumny . 23d Falsehood . 24th Self-d●clared falshood . 24th Falsehood , and a calumny repeated . 25th and 26th Falsehoods . 9th Crime , rejecting and slandering readful warning . 10th Crime Self-denying . 11th Crime Excusing false prophecying to the dishonour of Gods Spirit . 12th Crime Paralleling false Prophecies with the Prophets words in Scripture . 13. Crime , Scrip●ures eluded . 14 Crime , Duty reproached , and scandal made a duty . Of Pride . The Reasons of my publick Communicating . 27 , 28. & 29. Visible untruths . 15. Crime , Impudency in calumniating . Of Justification . 16 Crime , Resisting and reproaching other mens labours for the service of God , and the good of souls , with confidence in notorious falsehood . Of much writing . The Case , of separation ! Self-condemnation . 30th and 31st visible Untruths . 32d & 33d Untru●hs . Blind sophistry and palpable fallacy . How a Parish Church is or is not part of a Diocesane Church . The same fallacy with an untruth . Whether a Parish Minister be but a servant to the Diocesane . Whether all the Parish Ministers consent to persecution . Slander . Of reproving sharply the sins of others . Narrow Communion . Mr. Bagshaw obligeth me to reprove him sharply , left I be guilty of his sin . All sinners are not to be separated from . 6th False doctrine . 34th Falshood and slander . 35th Falshood . 7. False doctrines at lest implyed . Q. 1. Whether it is an indispensible duty to maintain all our Christ●an liberty , or what ? Luke 14. 18. Isa . 61. 1. 2 Pet. 2. 19 , 20 , 21. Act. 18. 26. 2 Tim. 2. 26. 2 Cor. 3. 17. Heb. 2. 14 , 15. Gal. 4 ▪ 3 , 9. Romans 8. 15 , 2. Iohn 8 ▪ 31 , 36. Romans 6. 16 , 18 , 22. Q. 2. Whether there be no way but separation , to preserve our Christian liberty ? 8. False doctrine . 9. False doctrine . Whether not separating be prejudicial to a fundamental , viz Christs Soveraignty ? The Case Acts 15. Acts 15. against the Sparatists . Mr. Bagshaw's too loose communion with all Hereticks that impose not . His own Imposing . Of approving what we joyn in . Whether he be an Hypocrite , who joyneth with any manner of Worship which he approveth not ? Self-contradiction . Whether no Church may be communicated with that is not such as Christ called and designed it to be ? When a Church is to be separated from for approving sin ? 10. F. doctrin 11. Dreadful false doctrine . Read and fear the tendency of separation . Mr. William's doctrine . More of the Causes of separation . Boasting Ignorance . 12. False doctrine and pernicious . 36th Untruth . Whether the true Reading and uncorruptness of particular Texts be sufficiently known by the light of the Scripture alone ? A lame deceitful recital , and 17. Crime , Cruel judging millions unknown without a Call. 18. Crime Justifying a falshood , while you openly your self detect it . 37. Untruth implyed . 38. & 39. Untruths implyed . 40. Untruth implyed . 41. Untruth , notorious . Wisdom and humility in the dark . Phil. ●● 26. 42. Untruth 43. Untruth 44 Untruth ▪ 1. Untruth of Mrs. — 2. Untruth . 3d Untruth . 4th Untruth . 5th Untruth . 1st . Untruth . 2d Untruth . 3d Untruth . 4th Untruth . See Jer. 28. 6. 5th Untruth . 6th Untruth . 7th Untruth . 45th Untruth by E. B. A new sort of Honesty . Envy and partiality . Superstition . * 46th Untruth . * 47th Untruth . * 48th Untruth . The self-evidencing light of Scripture , what it is . 
A27028	----	Schism detected in both extreams, or, Two sorts of sinful separation the first part detecteth the schismatical principles of a resolver of three cases about church-communion, the second part confuteth the separation pleaded for in a book famed to be written by Mr. Raphson. Baxter, Richard, 1615-1691. 1684 Approx. 237 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A27028 Wing B1396 ESTC R16323 12393808 ocm 12393808 61069 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27028) Transcribed from: (Early English Books Online ; image set 61069) Images scanned from microfilm: (Early English books, 1641-1700 ; 269:5) Schism detected in both extreams, or, Two sorts of sinful separation the first part detecteth the schismatical principles of a resolver of three cases about church-communion, the second part confuteth the separation pleaded for in a book famed to be written by Mr. Raphson. Baxter, Richard, 1615-1691. [5], 58, [4], 18 p. Printed for Tho. Parkhurst ..., London : 1684. Attributed to Richard Baxter. Cf. BM. "The second part against schism being animadversions on a book famed to be Mr. Raphson's" (18 p. at end) has special t.p. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Raphson, -- Mr. Christian union -- England. Schism. Church -- Catholicity. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Ali Jakobson Sampled and proofread 2005-10 Ali Jakobson Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion SCHISM Detected in both Extreams . OR TWO SORTS OF Sinful Separation . The FIRST PART detecteth the Schismatical Principles of a Resolver of three Cases about Church-Communion . The SECOND PART Confuteth the Separation pleaded for , in a Book famed to be written by Mr. Raphson . Rom. 15. 7. Receive ye one another as Christ received us , to the Glory of God. LONDON : Printed for Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel . 1684. THE DANGEROUS SCHISMATICK CLEARLY DETECTED , and fully CONFUTED ; For the Saving of a Distracted Nation from that which would destroy Christian Love and Unity . Occasioned by a Resolver of Three CASES about CHURCH-COMMUNION . By RICHARD BAXTER a Catholique Christian , who is against confining Christian Love and Communion to any Sect how Great soever . Mark 16. 16. He that believeth and is baptized shall be saved . John 13. 35. By this shall all men know you are my Disciples , if ye have Love one to another . 1 John 4. 16. He that dwelleth in Love dwelleth in God , and he in him . Rom. 14. 1. 17 , 18. Him that is weak in the Faith receive ye , but not to doubtful Disputations : for the Kingdom of God is not Meat and Drink , but Righteousness and Peace , and Joy in the Holy Ghost : for he that in these things serveth Christ , is acceptable to God , and approved of Men. LONDON , Printed for Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers-Chappel , 1683. The English Schismatick , detected and confuted : Occasioned by a Resolver of Cases about Church Communion . CHAP. I. SAITH THE RESOLVER , § . 1. THE Church is a Body or society of men separated from the rest of the World , and united to God and to themselves by a Divine Covenant . A. He saith this is the plainest description he can give : That is not the fault of his Auditors or Readers . 1. As to the Genus , a Community of equals without Rulers is a body : but I suppose he meaneth not such . 2. Is it enough that it be of Men ? sure now they should be Christians ? 3. Many are separated from the rest of the World , secundum quid , that are no Christians ; some in one respect and some in another , and none in all respects . 4. Vnited to God , is an ambiguous word , no Creature is Vnited to him perfectly so as to be thereby what he is , God , in the created Nature . Only Christ is united to him Hypostatically in his created Nature . All are so far united to him in natural being , as that in him they live and move and have their being : And the Nature of man is one sort of his Image : All things are united to him as effects to their constant efficient . The Church should not be defined without any mention of Christ : The Churches Union with God is by Christ . 5. Christ himself as Head is an essential part of the Church , and should not be left out of a Definition , thô the meer Body may in common speech be called the Church , as the People may be called a Kingdom . 6. Will any Divine Covenant serve ? or must it not be only the Baptismal Covenant ? 7. Is it called Divine only as made by God , or as commanded by God and made by Man , or as mutual ? Certainly Gods Law and offered or Conditional Promise is most frequently called His Covenant in Scripture ; and this uniteth not men to God , till they consent and Covenant with him . Their own Covenant Act is necessary hereto : And that is a Divine Covenant , only as commanded , and accepted and done by Gods assisting Grace . 8. The form of a Church is Relative , and the Terminus is essential to a Relation . It is no definition that hath not the End of the Association : Therefore this is none at all ; and so the beginning tells us what to expect . This description hath nothing in it ▪ but what may agree to divers forms of Society , and so hath not the form of a Church : And if he intended not a Definition , but a loose description , I would a defining Doctor had had the Chair , during this controversie . Let us try this description upon a Mahometan Kingdom , Army , or Navy , or suppose them meer Deists . 1. Such a Kingdom , Army , or Navy may be a Society . 2. Of Men. 3. Separated from the rest of the World secundum quid & ad hoc ( and none are separated from it simpliciter & ad omnia : e. g. No man is Separated from the common humanity , No Deist from any but Atheists , and no Christian in believing a God and the Law of Nature and Nations . ) 4. They are Vnited to God so far as owning a God and Worshipping him amounts to , besides the Union of the Creature with the Creator in whom he liveth , &c. And no unregenerate ungodly Christian is united to him savingly . 5. They are united among themselves . 6. This is by a Covenant : 7. And by a Covenant Divine , as to command , approbation and object . It is God that they Covenant to own and obey : The common Profession of the Mahometans , is , There is one God , and Mahomet is his Prophet . It is Divine in tantum as commanded . For God Commandeth all men to Own him ; to believe that God is , and that he is the Rewarder of them that diligently seek him : And God so far approveth it : St. James saith , ( Thou dost well ) to him that believeth there is a God , much more that is professedly devoted to him . Let us by this examine the Jewish Church : Jews now may be 1. A Body , 2. Of Men , 3. Separated from the rest of the World , even in Religion and Church pretensions . 4. United to God as Creatures , as Men , as the corporal seed of Abraham , and as professing Belief , Love and Obedience to God , as their God. 5. Strictly united among themselves : 6. By a Covenant , 7. Which God once commanded , and still approveth so far as they own God. Let us consider whether this description take not in , those in every Nation that fear God and work Righteousness , that never heard of Christ , ( being thus combined . ) And whether the Kingdom of God , be not larger than his Church : Joyn the Head and Tail of this mans book together , and by the Head ( the description ) for ought I see , Jews , Mahometans , if not almost ; all Heathens , are the Church : But at the End , I think none on Earth is the Church : At least none that separate from a pair of Organs , or an ignorant Curate ; Nor can any man know who . Page 2. § . 2. He explaineth his Word [ Body ] as opposed to a confused Multitude . A. But a Community of Equals , that have no Governours , may have order , and be no confused Multitude . And he himself after pleads over much for ●●●●necessity of Rulers . P. 3. § . 3. And in many places , his Confusion and grand errour is repeated , that the Christian Church is but one : p. 7. We know no Church but what all Christians are members of by Baptsme , which is the Vniversal Church ; p. 8. There is but one Church , of which all Christians are members , as there is but one Covenant ; p. 19. If there be but one Church and one Communion , of which all true Christians are members , &c. p. 23. I am no otherwise a member of any particular Church , than I am of the Vniversal : p. 40. It 's a schismatical Notion of membership that divides the Christian Church into distinct memberships , and therefore into the distinct Bodyes : And. p. 19. and often he saith , those Churches which are not members of each other , are separate Churches and Schismaticks . A. I had hoped that no man but Mr. Cheny had talkt at this rate . I. It 's agreed on , that there is but one Universal Church : The contrary is a Contradiction . 2. It is agreed , that there is no lawful particular Church which is not a part of the Universal . 3. That whoever hath just Union and Communion with a true particular Church , hath Union and Communion with the Universal : 4. That all men in their Worship of God , should accordingly perform it ( and do all that they do ) as Men in that Relation to the Universal Church : None of this is controverted . II. But I had hoped never to have heard any but Seekers say , that there are not many lawful particular Churches , distinct from the whole and from one another , though not disjunct in the Common Essentials . For the proof of the contrary , 1. I begin with that which I expect should be most powerful ; The mans own after-Confessions , to which he is oft brought . Pag. 8. Distance of Place and the necessities and conveniences of Worship and Discipline , has divided the Church into several parts and members , and Particular Churches , &c. So pag. 14. pag. 19. All Christian Churches ought to be members of one . More fully p. 20 , 21. This is ad hominem , Yea and Nay is his Resolution . 2. But I 'le bring other Arguments that prevail more with me . The Sacred Scriptures oft tell us of many Churches , therefore there are many . Act. 9. 31. The Churches had rest ; and 15. 4. Confirming the Churches ; 16. 5. So were the Churches established in the Faith ; Rom. 16. 4. All the Churches of the Gentiles : So ver . 16. 1 Cor. 7. 17. So ordain I in all Churches ; 11. 16. Neither the Churches of God ( have such Custom ; ) 14. 33. As in all the Churches of the Saints ; 34. Let your Women keep silence in the Churches . So 16. 1. 19. & 2 Cor. 8. 1. The Grace of God bestowed on the Churches of Macedonia : 18. Whose Praise is in the Gospel through all the Churches . So 19. 23 , 24. and 11. 8. 28. The care of all the Churches ; 12. 13. Inferior to the other Churches . Gal. 1. 2 , 22. 1 Thes . 2. 14. 2 Thes . 1. 4. Rev. 1. 4. To the seven Churches , ver . 11. 20. Angels and Candlesticks of the seven Churches . And 2. 7 , 11 , 17 , 29. and 3. 6 , 13 , 22 , 23. and 22. 16. His Concordance might have shew'd him all these in order , Phil. 4. 15. No Church communicated with me ( concerning giving and receiving ) but ye only . The dispute now must be , whether the Apostles or this Resolver be to be believed : They say there are many Churches , parts of One ; he saith , There is but one , and it 's Schismatical to divide it into distinct memberships or Bodyes , &c. It 's no Schisme here to say , I am for Paul and the Holy Scripture : Let who will believe the contradictor . 3. My next Argument is this : Where there are many Political Societies , consisting of Christian Pastors and People , professedly associated for the ordinary Exercise of those Relations as such , in holy Communion , in Christian Doctrine , Worship , Order and Conversation , for Edification in true Faith , Hope , Love and Obedience , and the Glorifying of God therein . There are many distinct true Churches , parts of the Church Universal ; But on Earth there are many such Societyes , &c. Ergo , &c. Either the controversie is De re or de nomine ( for we called Separatists use to separate these . ) 1. If de re ; Let the existence of the thing defined be tryed by Scripture , Reason and common Experience : 2. If de nomine ; Forma quae dat esse dat Nomen : Here is the true specifick form which is found in many single Churches , ergo the Name of such single ( or individual ) Churches is due to them . 4. Again ad hominem , from the consequences : 1. If there be not many single Churches in the Universal , then there are not many Patriarchal , National , Provincial , Metropolitical , Diocesan , or Parochial Churches : For non entium non datur numerus : Many nothings is a contradiction Multae sunt ergo sunt ; Ab est tertij adjecti ad est secundi valet argumentum . But if there be not many , then 1. All the Parish Churches in England being but one , and not many , a Patron can have right to present to no one as a Church , more than to another . 2. Then the Parson , Vicar or Curate is no more the Parson of one Church than of another ; nor bound to no more Care and Duty ; for there is but one . 3. Then no one is bound to go to one Parish Church more than another ; for there is but one . 4. Then the Temple and Tithes belong no more to one than another . 5. Then no Bishop is the proper Bishop of one Diocesan Church , more than of another . 6. Then all the revenues of the Bishop of London , are no more appropriate to one Church than to another . 7. Then you owe no more Obedience to the Bishops of one Diocesan Church than another : 8. Then you make the King no more Head or Governour of the Church of England , than of another . 9. Then a Diocesan oweth no Reverence to a Metropolitane Chruch ( if there be none such . ) 10. Then many Churches cannot have Communion nor send Bishops to Councils ; ( if there be not many ) 11. And the charge of Separation from a Church that is no Church , is a contradiction . 5. I adde , from Parity of Reason , if many distinct subordinate Societies may make one Civil Body Politick , so they may one Universal Church : But the Antecedent is undoubted . If it be Learnedly said with Mr. Cheny , that one whole cannot be Part of another whole ; One may attain the perfection by that time he hath worn the Breeches but a few years , to know that a whole Family may be part of a whole Village , and a whole Vicinage be part of a whole City , and a whole Colledge be part of a whole University ; and a whole City part of a whole Kingdom ; and a whole Kingdom part of the whole Earth . And if it be objected , that the Names of the whole and parts are here divers ; but a Church and a Church are the same Name . I Answer , at the same age one may learn that the same Name proveth not the sameness of the things Named ; and that ex penuria nominum the Genus and Species , the Totum and Parts have oft equivocally the same Name , with the Addition of just Notes of distinction . Sometimes an Academy of many School is called Schola , and so are the single Schools therein : The City of London is a Society ; and so are the Societies of Merchant-Taylors , Drapers , Mercers , &c. therein . § . 4. But these Churches must be members of one another , or they are Schismaticks . A. 1. How can that be , if they be all but one . 2. This is also above or below the ferula age . They are no members of one another , but all members of the whole : Yet how oft have we this with the sting of Schisme ( as Damning as Murder of Adulter ) in the Tail of it . The hand is not a member or part of the Foot , or the Foot of the Hand , or the Liver a member of the Lungs , &c. but each one of the Man : If ever I were a Schoolmaster again , I would perswade may Boyes , that A is not a member of B , nor B of C , &c. but each of the Alphabet ; And that one leaf of their Book is not a member of another , but both of the Book ; And if they were ripe for the University , I would perswade them that Exeter Colledge is not a member of Corpus Christi , nor that of Lincoln , &c. but all of the Universitie of Oxford . And I think that Bristol is not a member of Exeter or Gloucester , &c. but all of England ; and that the Company of Stationers are not part of the Society of Merchants or Drapers , &c. but all of London . What a Priviledg is it , that a Man may believe this about any such thing without Schisme and Damnation ! And how dreadful to fall into such Church-mens hands that in their Case make it Schisme , Separation and Damnation . But there is a Remedy . § . 5. But he hath reason for what he saith : p. 3 , 4. [ Indeed it is extreamly absurd and unreasonable , to say , that the Christian Church , which is built on the same Foundation , &c. who enjoy all Priviledges in Common , should be divided into as distinct and separate Bodies , thô of the same kind and nature , as Peter , James and John are distinct Persons — It 's absurd to say , That where every thing is common there is not one Community . Ans . Let us not swallow this without Chewing : 1. Whether all be extreamly absurd and unreasonable which such Doctors call so ; I am grown to doubt as much as whether all be Schism which Schismaticks call so : Ipse dixit is no Proof . 2. What the meaning of this great , Decantate Word [ Separate ] is ; must anon be enquired : But , may not Churches be distinct and not culpably separate ? He confesseth afterwards both local distinction and separation . 3. How far are the Vniversal Church and Particular Churches distinct ? As Whole and Parts ? Must the World at last learn that Whole and Parts are not distinct ? If you take it for absurd to distinguish a Man from a Body , or from a Liver , Hand or Foot , Dissenters do not ; nor to distinguish a Colledge from an University , a House from a Street , a Street from a City , &c. But how are the Particular Churches distinguished one from another ? Reader , so constantly do such men fight with themselves , that it 's meet to ask , whether they that thus say there are not many distinct Churches , do not assert a far wider difference between many , than those they dissent from . We affirm that there are many , and that they differ not in specie , but numero , as Colledges , Cities do among themselves ; but these men , after all this , hold not only a numerical , but a specifick difference , even as Parochial , Diocesan , Provincial , Patriarchal , National ; at least Presbyters and Diocesans differing Ordine vel Specie with them , the Church denominated from them must do so too . § 6. But he confirms it . [ Peter , James and John , thô they partake of the same common nature , yet each of them have a distinct Essence and Subsistence of their own , and this makes them distinct Persons ; but where the very Nature and Essence of a Body or Society consists in baving all things common , there can be but one Body . Ans . I hope it s no culpable Separation to distinguish things as differing specie & numero ; and this is the Doctors meaning , if his words are significant : and the common way of expressing it would have been , [ Peter and John differ numerically but not in specie ; but two Churches differ neither specie nor numero . ] And 1. Reader , whereas he said before , that the Church is not divided into distinct Bodies , as James and John , &c. ] did you think till now , that James and John , and the Doctor , and the several Bishops had not been distinct parts of the Church in their distinct natural bodies ? 2. And why may there not be distinct Politick Bodies , or Compound in one whole as well as natural ? certainly , all things corporeal save Attomes are Compounds : A Muscle , a Hand , a Foot , parts similar and dissimilar in man are all compounded of lesser Parts . If many Students may make one Colledge , why may not many Colledges make one University ? It 's strange if a Doctor deny this . 3. But let us consider of his Reason , and enquire 1. Whether the Church have all things Common . 2. Whether the very Essence of it consist in this . I. It is granted that the whole Essence of the Genus and Species is found in every individual of that Species , Natural or Politick ; but did we ever hear , till Mr. Cheny and this Doctor said it , that Politick Bodies differ not numero as well as Natural ? The Kingdom of England and of France are two ; the Church of Rome and Constantinople long strove which should be uppermost , but who ever said that they were not two ? II. Have they all things common ? Dissenters would have excepted Wives and Husbands , ( thô the Canons called Apostolical do not ; ) Why should the Essence of a Church lie in this , and not the Essence of a City or Kingdom ? Tories in Ireland would have all common ; Merchants and Tradesmen , Knights , Lords and Princes here would not . But it 's no Schism here also to distinguish simpliciter & secundum quid , Propriety and the use of Propriety : There is no Community without Propriety : Men have first a Propriety in themselves , their members , their food , the acquests of their Labours , their Wives and Children , and Goods . And they consent to Community to preserve this Propriety , because every man loveth himself : And yet they must use their Propriety , ( even of Life ) for common good , because all are better than one : But if they had no Propriety they could not so use it for the Common-wealth . And I never conformed to the Doctrine that denyeth Propriety in Church Members and Particular Churches , and thought all simply common . I 'le tell you what Particular Churches have to individuate them , not common to all . 1. They consist of individual natural Persons , many of which as much differ from many other Persons , ( those in England from those in Spain ) as one man doth from another . 2. Their Graces and gifts are numerically distinct ( Faith , Hope , Love , &c. ) from those of other Churches thô ejusdem speciei . 3. England and France , London and Oxford , have Churches of different place and Scituation : 4. But the formal individuating difference is their nearest Relation to their several Pastors ; as several Kingdoms , Cities , Schools are numerically distinct by their distinct Kings , Maiors , School-masters , so are several Churches ejusdem speciei . 1. Thess . 5. 12 , 13. Know those that are among you and over you in the Lord , and esteem them highly in love for their Works sake . As every mans Wife , Children and Servants must be used for the common good , and yet are not common , one mans Wife and Children are not anothers ; So the Bishop of London , of Oxford &c. must govern his Church for the good of the Universal ; but he is not the Bishop of Gloucester , Norwich , Paris , Rome . These are differences enow to constitute a numerical difference of Churches : Paul distinguisheth the Bishops of Philippi , Ephesus ▪ &c. from others . Do you yet see no Priviledges that one hath Proper , and not common to all ? none that make a difference in specie , but both ●●●●umerical and gradual . 1. All Churches have not Bishop Jewel , Bishop Andrews , Doctor Stillingfleet , Doctor Sherlock to be their Teachers : Air Churches be not taught all that 's in this Resolver . 2. All Churches have not men of the same soundness nor excellency of Parts : It was once taken for lawful to account them specially worthy of double honour who laboured in the Word and Doctrine , and to esteem men for their works sake . Paul saith of Timothy , I have no man like minded . If those that heard not a Sermon in many years differed not from your Congregation , why do you preach ? I am reproached in Print for telling the world this notorious truth ; That I lived till ten years old , where four men , four years hired successively were Readers and School-masters ; two Preached ( as it was called ) once a Month , the other two never : Two drank themselves to beggery . After I lived where many Parishes about us had no Preachers : The Parish that I lived in , had a Church with a Vicar that never preached , and a Chappel with a Parson eighty years old , that had two Livings twenty Miles distant , and never preacht : His Son a Reader and Stage-player was sometime his Curate : His Grand-son , my School-master , his Curate next that , never preacht in his life , but drunk himself to beggery . One year a Taylor read the Scripture , and the old man ( the best of them all ) said the Commmon-Prayer without book ( for want of sight . ) The next year a poor Thresher read the Scripture . After that a Neighbours Son ( my Master ) was Curate , who never preacht but once , and that when he was drunk , ( in my hearing ) on Mat. 25. Come ye Blessed , and go ye Cursed ; ] the saddest Sermon that ever I heard . These things were no rarities : Now my assertion is , That the Church that had such as Austin , Chrysostome , Jewel , Andrews , and such worthy men as London now hath many , had Priviledges distinct from these , ( and many the like ) that I was in . If you say that every Bishop and Preacher is as much the Bishop and Preacher to all other single Churches , as to that which is his Title ; then 1. He must be condemned for not teaching them all . 2. Then he may claim maintenance from them all . 3. Then he may intrude into any mans Charge . 4. Then no Church is unchurcht for want of a Bishop , for any one Bishop is Bishop to every Church in the World ; and so ubi Episcopus ibi Ecclesia , signifieth but that Church and Bishop are on the same Earth ; and Ecclesia est Plebs Episcopo adunata may be verified if there be but one in the World. 5. And so Mr. Dodwell and such are self-confuted before you are aware : Geneva , Holland , and all Presbyterians are true Churches , for they have all Bishops ; e.g. The Bishop of London is Bishop to them all : For if one man be no more a Member of one single Church than of another , and so no more a Subject to one Bishop than to another , then one Bishop is no more Pastor of one Church than of another . 7. And how can you magnifie the Church of England for a Wise , Learned , Pious Clergy above other Churches , if all Priviledges be common , and they have no proper Pastors of their own . 8. Do you think that the Church , e. g. Of Hippo , that was in Austins dayes , was the same numerical single Church with that which is there now , ( were there any ) or with the Diocesan Church of London ? if not , then at least distance of time , and change of Persons maketh divers Particular Churches ; and it 's no more against the unity of the Church Universal to have divers particular Churches in it in the same Age , than in divers Ages . In short , Diversity of matter and form maketh a numerical Diversity ( as of Natural , so ) of Politick Bodies of the same species : But the Churches of Ephesus , Smyrna , Thyatira , Philadelphia &c. were of divers matter and form numerically ; Ergo they were divers Political Churches . Sure God doth not commend Laodicea for Philadelphia's Church Virtues , nor condemn the Church of Philadelphia for the other Churches Sins . And if the Angels be Bishops , why are some Bishops praised as the Bishops of such Churches , and the Bishops of other Churches threatned . But I confess this is a ready way to end the Controversies between the Bishops of several Churches which shall be greatest , if they be all but one . But I hope that when the Bishop of Rome and his Church was corrupted , it is not true that every Bishop and Church fell with him , ( or with any that hath turned to Mahumetanism . ) To be no longer on this , ( which I thought no Prelatist would ever have put me on ) if these men speak not notoriously against Scripture , against the constant Language of Canons and Fathers , Historians and Lawyers , and all Antiquity , and all Christian Countreys and Divines , ( yea , even those that at Trent would have had only the Pope to be of immediate Divine Right ) then I know not any thing by Reading . And if poor Nonconformists must be put to defend themselves against such singularities , and be Schismaticks unless they will differ from all the Christian World of all Ages , there is no Remedy . § 7. But p. 5 , 6. he tells us , [ that a Church is made by a Divine Covenant — God only can constitute a Church : Such Persons , if there be any so absurd , are not worth disputing with , who dare affirm the Church to be an humane Creature , or the invention of men . — And no Church can depend on humane Contracts ; for then a Church would be a humane Creature and Constitution , whereas a Church can be founded only on a Divine Covenant — 1. Who would think but this man were a Nonconformist , that talks so like them ( e. g. Amesius in Medul . Theol. ) against humane Church Forms ? But what then will Bishop Bilson , and almost all other Bishops and Christians be thought of , who affirm Patriarchal and Metropolitical Churches ( and many of the Diocesane ) to be but humane Constitutions and Inventions . And if these be not worth the disputing with , it seems , that you differ from them more than Separatists do : and then were not all these Schismaticks ? and then , are not you a Schismatick if you communicate with them ? yea , your Mr. Dodwel himself maketh Diocesan Churches to be a humane Creature ; and A. Bishop Bromhall much pleadeth for mans power to make Patriarchal Churches ; and so do such others . 2. But is it true that humane Contracts make not a Church ? Ans . Not alone : But I think that all Churches are made by mutual Contracts , and humane is one part of that which is mutual . 1. As to the Vniversal Church , 1. God as Legislator and Donor , instituteth the species of Covenanting by Baptism , and therein he commandeth mans consent to his offered Covenant ; and conditionally promiseth to be our God : But , Conditionale nihil ponit in esse : This much maketh no Christian , nor Church . To command a man to be a Christian , and conditionally to promise him life if he will be one , proveth him not to be one ; else all were Christians that reject an offered Christ . 2. But when man consenteth and covenanteth with God , then Gods conditional gift becomes actual and efficacious , the man being a capable Recipient , and not before : and in this it is the Contract that is the Fundamentum Relationis ; but a single Promise is not a mutual Covenant or Contract . So that it is no wiser Divinity to say , Gods Covenant and not mans consent , Covenant or Contract with God , doth make Christians , and the universal Church ; than it is sober Reason to say , That Gods Institution of Marriage or Magistracie only doth make the Relation of Husband and Wife , without their covenanting consent , or doth make Common-wealths , without the consent or Covenant of Sovereign and Subjects . Did this Doctor think that Voluntariness is not as necessary to the Relation of Christianity as to the Relation of Prince and Subjects ; yea , or of Husband and Wife ? if he do , he is shamefully mistaken . Baptism delivereth men possession of Pardon , Grace and right to Glory ; and can men have this against their wills ? One would think by the Doctrine and course of some men , that they could force men to Pardon and Salvation ! if I believed that their force could accomplish this , I would never call it Persecution . If they can force men to be true Christians , they may force them to be justifyed and saved ; and then they are very uncharitable if they do not : Let them then cease preaching and disputing us to their Opinion , but bring us all to Heaven whether we will or not . Yea the self-contradictor , playing fast and loose , confesseth p. 6. That no man at age can be admitted to Baptism , till he profess his faith in Christ , and voluntarily undertake the Baptismal Vow : And is not that humane Covenanting ? Yea , he knoweth that the Liturgie maketh even Neighbours or Strangers , vow and covenant , both in the name of the Child and for the Child . And so necessary doth the Episcopal Church think humane Covenanting , that without this no Child must be Baptized publickly though the Parents would covenant , and that they can neither for Love nor Money ( for many poor men hire Godfathers ) get any one ( much less three ) who examined , will seriously purpose to perform the Covenant for the Child 's holy Education which they make . II. But is not humane Covenanting a cause of single Church Relation as well as of universal ? I see no cause to doubt it ; and I am sure that the Church for a thousand years ( before and since Popery came in ) have declared him no Bishop that comes in without consent of Clergie and People ; which Consent is their covenanting act . To make a single Church , manifold consent goeth to the Fundamentum Relationis . 1. God commandeth single Church Officers , order and consent , and promiseth them his blessing where they are met : The Lord and his Angels are among them : No command is vain , and without a virtual Promise . 2. To this a threefold humane consent is needful , Ordinarily : 1. the Persons called . 2. The Ordainers ( when it may be had . ) 3. The Peoples . He that formerly , from the Apostles dayes , for a thousand years , should have said , that neither the covenanting , that is the consent of the Pastor , or People , or Ordainers , is necessary to the Fundamentum of a single Church Relation or Form , would have been taken for a wild-brain'd Schismatick at least . § 8. But saith this Doctor ( and another of them ) [ p. 6. But the Independent Church Covenant between Pastor and people , is of a very different nature from this : Vnless any man will say , that the voluntary Contract and Covenant which the Independents exact from their Members , and wherein they place a Church state , be part of the Baptismal vow ; if it be not , then they found the Church upon a humane Covenant ; for Christ hath made but one Covenant with Mankind which is contained in the Vow of Baptism ; if it be , then no man is a Christian but an Independent . Ans . Alas for the Church that is taught at this rate ! 1. I never saw what Independents do in this case ; but I think none of them that are Sober own any other sort of Church but the universal , and single Churches as members of it , and therefore require no Contract but 1. To the Covenant of Baptism or Christianity . 2. To the Duties of their particular Church-relation . 2. And nothing is here of necessity but manifested Consent ( which is a real Contract ) but a clearer or a darker , an explicite or implicate consent differ only ad melius esse . 3. Is not God the Author of Magistracy , Marriage , &c. And is it any violation of Gods part , if Rulers and People , Husband and Wife be Covenanters by his command ? 4. Is it any renuntiation of Baptism to promise at Ordination to obey the Arch-Bishop and Bishop , and to take the Oath of Canonical Obedience ? Is it not still exacted ? Are not the Takers of it obliged ? are not Covenants imposed on all that will be Ministers in the act of Uniformity ? are not multitudes kept out and cast out for not making these Covenants ? Quo teneam nodo , &c. How should one deal with such stippery men ? Good Mr. Zachary Cawdry that wrote to have all men to covenant Submission to Bishops and Parish Ministers , did not dream that it was any violation of Baptism . 5. Do not men owe duty to their Pastors which they owe to no others ? If not , put them not on it : Why are you angry with them for going from you ? Why doth the Canon suspend those that receive them to Communion from another Parish that hath no Preacher ? Why are we ruined for not covenanting as aforesaid ? if yea , then is it against Baptism to promise to do our duty ? 6. But hath God commanded or instituted no Covenant but Baptism ? Yes sure , the Matrimonial at least ; and I think Ordination is covenanting for the Ministry : Did not the Apostle Acts 14. 23. ordain Elders in every Church ? if you would have [ by Suffrage ] left out of the Translation , no sober man can doubt but it was by the Peoples consent ; and was it without their consent that Titus was to ordain Elders in every City ? Could any then come otherwise in ? Did not all Churches hold and practise this after , and was it none of Gods Institution ? If so , God requireth us not to take any of you for our Bishops or Pastors : Who then requireth it ? What meaneth Paul when he saith , they gave up themselves to the Lord and to us , by the Will of God. 7. Can the wit of man imagine how it is possible without consent , for a man to be made the Pastor of any Flock ? Who ever ordained a man against his will ? or for any man to have Title against his will , to the proper oversight and pastoral care of any one Pastor , or the priviledges of any Church ? If any think they may be cramm'd and drencht with the Sacrament , or that an unwilling man may have a sealed pardon and gift of Salvation delivered him , he will make a new Gospel . And how any particular Pastor is bound to give that man the Sacrament ordinarily , that consents not ordinarily to receive it of him , I know not . No man is a member of any City , or any Company of Free-men in the City , but by mutual consent ; and the Oath of Allegiance and Supremacy to the King maketh not the Oath of a Citizen as such or of a Member of a Company as such , unlawful . 8. Doth this Doctor think that he ever yet proved to sober men , that the Covenant aforesaid , of Godfathers and Godmothers , to make Christians , and members of the universal Church , is more ( or so much ) of Gods Institution , than the Contract or Consent between Bishops or Pastors and People to make a single Political Church ? 9. If it follow not , that no man is the Kings Subject that sweareth not to the City ; It will not follow , that none is a Christian , but an Independent , or Church-consenter . 10. How are your Parish or Diocesan Church members known to your selves or any others ? Are all that dwell in the Parish or Diocess your Church members ? Then Atheists , Sadducees , Hobbists , and all vicious men and thousands that never communicate , are such : Yea those that you call Separatists . If it be every transient Communicant , have you a proper Pastoral care of every Travellers Soul that so communicates with you ? You after plead that his very ordinary Communion maketh him not a member , if he be unwilling to be one . And is not his consent then necessary ? Or if ordinary Communion be the test ( how few then of great Parishes are of the Church ) yet that is because such Communion signifieth their Consent to your over-sight of them . § 9. But it 's much to be approved which p. 5. and oft he saith , that to be taken into Covenant with , God , and to be received into the Church is the very same thing , as to the Universal Church . By which all his gross Schismatical Accusations after wards are confuted . No , man then is out of the Church that is not out of the Baptismal Covenant , either by not taking it , or by renouncing some Essential part of it ? And when will he prove , that to take him , rather than Dr. Bates that was cast out , to be a Teacher or Pastor at Dunstans , or to take this man and not another to be the Lawful Bishop or Priest , and to obey him in every Oath and Ceremony , is an Essential part of the Baptismal Covenant , or of Christianity ? But ; such a rope of Sand , as Mr. Dodwell and this man tye together , to bind men to their Sect , will serve turn with some that know not who speaks Truth , by any surer way than prejudice . § 10. His Doctrine of Separation and gathering Churches out of Churches is anon to be considered : But whereas he addes , p. 7. [ These men convert Christians from common Christianity , and the Communion of the Vniversal Church to Independency . ] Ans . My acquaintance with them is small , save by reading their Books : And there are few Men of any Common Denomination ( Episcopal , or other ) that are not in many things disagreed . But I must in Charity to them say , that as far as I can judge by their Writings or Speech , he palpably slandereth them ; and that none that are grave and sober among them do separate their Churches from the common Christianity or the Universal Church , any more than the Company of Stationers , Ironmongers , &c. are separated from the City of London , or London from England , or Trinity Colledge from the University of Cambridge or Oxford . I never met with man , and I am confident never shall do , that doth not take his Independent Church to be part of the Universal , and Dependent as a part on the whole . If belying others stopt at words , the wrong were small : But when it 's made but the stairs to hatred and destroying , it 's his way to cure Schism that is commonly painted with Horns and Cloven feet . If a man come from a Countrey Village and be made by Covenant a Citizen of London , how prove you that he renounceth King or Kingdom ? But he saith , p. 9. Those who wilfully separate from the Corporation to which the Charter was granted , forfeit their Interest in the Charter . Ans . What Reader doth this man presume upon that will not ask him , how he proveth 1. That Gods Law or Charter to his Church doth not require them to congregate in distinct single Churches ( as London Charter doth to erect several Companies , and the Universities several Colledges ? ) 2. And that God hath not in his Word given order or command for such single Churches : But that the Apostles and Titus by fixing Elders to their several Churches and Cities , separated from the Universal Church ? 3. And that their subordinate Churches have not need of distinct subordinate consent and duty : And that our Diocesan Churches all separate from the Universal ? Did he think these things need no proof at all ? It may be he will say that the Diocesan depend on the Vniversal , but the Presbyterian or Independent do not . I Answer , Dependance is either that of Subjects on Soveraign or Magistrates for Government , or that Of a Community of Equals for Communion . In the former respect they depend on none but Christ as Universal Soveraign , Nor on any Foriegners for Governments : In the latter , they depend on all true Churches for Communion : And Doctor Hammond and most Diocesans hitherto have said that Diocesan Churches are thus far Independent or National at most . And if any be for a Forreign Jurisdiction , in Charity before they perswade England to it , they should procure them a Dispensation from all the Oaths , that have sworn all this Kingdom against endeavouring any change of Government , and against a Foreign Jurisdiction : For some Fanaticks now Dream that PER is the Mark of the Beast , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the number of his Name , is nominal as well as numeral , and refers to [ CH-urch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and ) S Tate ] ( For as for them that find a mans name in them , I abhorr their Exposition more . ) §11 . P. 9. [ God ( saith he ) hath not made any Covenant in particular with the Church of Geneva , France or England , &c. A. 1. God hath made one General Law , for Christians congregating with their fixed Elders or Bishops in particular Churches all the World over : And his Command is not without Promise of being with them to the End of the World ; and that Promise becometh a Promise to every Church so congregate . God hath not made distinct Laws or Promise to every Christian : But the Promise to Justifie all Believers justifieth each single Person when he believeth . If the King should make one common Law to command all his Subjects that are Freeholders to live in Corporations or Hundreds , described with their priviledges , those priviledges would be all theirs that are so incorporated : As one Charter may Priviledge every London Company , diversified by subordinate Agreements . 2. And that God who will have them thus incorporated and distributed into several single Churches , doth Covenant ( or Promise ) according to their demerits to each . Do I need to recite the peculiar Promises and threats to the seven Asian Churches , Rev. 2. and 3. which are Covenants to them ? § 12. Next Pag. 10. He will tell us what Communion is , and in many words , it is to tell us that Communion is nothing but Vnion : I know that quoad notationem nominis , Communion may signifie , Vnion with others : But they that write Politicks have hitherto distinguished . Vnion and Communion , taking Communion for Actual Communication , or exercise of the duties of men in Union ? But to speak cross to other Writers on the same Subjects and give no reason for it , and to confound Vnion and Communion , is one part of this edifying Resolution . § . 13. Pag. 11. [ Our Communion with the Church consists in being members of the Church , which we are made by Baptism , ] ( saith he . ) Then the Baptized are still in Communion with the Church , till their baptism be nullified : And hath he proved us Apostates ? § . 14. Pag. 12. Should any man who is no member of the Church , nor owns himself to be so , intrude into the Church and Communicate in all Holy Offices , it 's . no Act of Communion , &c. A. I thought communicating ordinarily in Holy Office , had gone for an owning of Communion : If it do not , would you would tell us how to know who are of your Church . § . 15. P. 13. Saith he ( Church-Communion does not consist in particular Acts of Communion , which can be performed among those who are present and Neighbours , but in membership : Now as a member is a member of the whole Body ( not meerly of any part of it , &c. ) All the Subjects of England who never saw nor converst with each other , are members of the same Kingdom . ] A. 1. That word [ meerly ] hath more Craft than justice or Honesty : Meerly signifieth Only I suppose ; and if he would make his Reader think that they that are for single Church peculiar membership and consent , do take themselves to be [ meerly or only ] members of those single Churches , and not of the Universal , it is shameless injury . 2. Will he ever draw men to conformity by making them believe , that because they owe Common Communion to all Christians , therefore we owe no special duty to the Bishops , Priests , Churches or Neighbours where we are setled ? Do the Men of one Colledge , School , Corporation , owe no more duty to that than to all others ? Do the Free-holders of Bedford-shire choose Knights for Middlesex ; or the Citizens of Oxford choose Officers in London ? These seem strange Resolutions to us . 3. But doth he remember that [ if Communion consist not in Acts , of Communion to such , but in membership even with the distant , ] then he that is baptized , and no Apostate , and performeth no other Acts of Communion to the Bishops , Parson or People where he liveth , than he is bound to perform to them a hundred or thousand miles off , is no Separatist . Methinks this favours Separation too much . § . 16. Pag. 14. When he denyed any Divine Covenant to make us members of particular Churches distinguish't from the Universal ( as all National , Diocesan and Parochial are , as parts from the whole ) he presently confuteth all again , saying [ The exercise of Church Communion , as to most of the particular duties and Offices of it must be confined to a particular Church and Congregation ( for we cannot actually joyn in the Communion of Prayers and Sacraments , &c. but with some particular Church . ] A. Oportuit fuisse memorem , — 1. Reader , doth not this man here confess that there are particular Churches ? 2. If these be not distinct from the whole , then each particular is the whole . 3. If the Exercise must be in particular Churches , must not men Consent to their Relations and Duties ? Is it a sin to Promise Duty ? 4. Sure it is not meer Place , but a mutual Relation of Pastors and People that distinguisheth these Churches . The Presbyterians preach't once in the same Places that you do , and yet you take them not for the same Church Pastors . If one from York or Cornwall come into your Pulpit without consent , do People stand as much related to him as to you ? Some men are of extraordinary sufficiency to resist and conquer the clearest evidence of Truth . But he addes [ every Act of Communion thô performed to some particular Church , is and must be an Act of Communion with the whole Catholick Church . ] A. And who denyeth this ? No sober Independent or Presbyterian that ever I met with . It 's a weighty Truth . § . 17. P. 14. Saith he [ Praying , and Hearing and Receiving the Lords Supper together doth not make us more in Communion with the Church of England than with any other true and Orthodox part of the Church , thô in the remotest part of the World. ] A. I think that 's not true : With the remotest parts you have only Catholick Communion with the Church Universal : In England and London you have that and more ; even special subordinate Communion with your own King , Bishop and Flock . 2. And hath not the Church of England such Communion in obedience to its own Laws ; ( as the Act of Uniformity , ) Convocation and Canons , which you have not with all abroad ? Do your Bishops in Convocation make Canon Laws for all the World ? Do you Swear Canonical obedience as much to the Bishop of Paris , or Haffnia , &c. as to your Ordinary ? Do the Canons of all Churches impose our Liturgy , or ipso facto excommunicate all that affirm any thing in it , or our Ceremonies or Church Government , to be against Gods word ? Sure this is a peculiar kind of Communion . 3. If not , why are all the Nonconformists cast out that offer to officiate and Communicate on such terms as are common to all sound Churches ? Pag. 15. Saith he [ There is nothing in all these Acts of Communion which does more peculiarly unite us to such a particular Church than to the whole Christian Church . ] A. What , neither in these Acts nor any other ! Then we are no more bound to hear you , or maintain you as our Pastor , than to hear and maintain the whole Christian Church . § . 18. P. 20. Saith he [ There is no other Rule of Catholick Communion for private Christians , but to communicatee in all Religious Offices and all Acts Government and Discipline with Christians those with whom they live . A. 1. Elsewhere you added [ sound and Orthodox : ] Else they that live with Arians , Socinians , Papists ( in Spain , France , Italy , &c. ) are bound to communicate with them in all Religious Offices and obey them . 2. This concludeth , that where Presbytery or Independency is the way of the place where we live , all must thus communicate and obey . The King and Custom then may make any way to become our Duty . 3. If you tell us that it 's only with the Sound and Orthodox , you were as good say nothing , unless you tell us who must judge that , whether the People themselves , or who for them . 4. But if this be the only rule for private Christians , what shall they do , e. g. in Aethiopa , Egypt , Syria , and many other Countreys where the Churches are such as General Councils and other Churches judge Hereticks or Schismaticks ? And what shall they do , when at Antioch , Alexandria , Constantinople , &c. one party is uppermost ( by the Judgment of Councils and Prince ) one Year , and another contrary party the next . And what shall they do where the Prince equally tolerateth both , and it 's hard to know which is the more numerous ? as in Zeno's and Anastasius Reign , &c. And what shall they do when many Churches in one City are of divers Tongues , as well as Customs ? Have the Greeks , French and Dutch in London no rule of Catholick Communion but communicating in all Offices with the English , and obeying all your Bishops Court ? § . 19. P. 21. Saith he [ Distinct and particular Churches ▪ which are in Communion with each other , must have their district bounds and limits , as every member has it's natural and proper place , and Situation in the Body . ] A. Why may not the Greeks ; Dutch and French live in Communion with the Churches London though they live dispersedly among them ! In Brandenburg , Hassia , and many free Cities , and Belgia , where Lutherans and Calvinists ( as called ) live together , and own each other as Brethren , why may not both be Churches of Christ ? § . 20. P. 21 , 22. A great deal more he hath of the like , making Schismaticks at his Pleasure . [ This is plain in the Case of the Presbyterian and Independent Churches and those other Conventicles — They are Churches in a Church , — Nothing can justifie the Distinction of Christians into several Churches , but only such a distance of place as makes it necessary , &c. p. 22. Distinct Churches in the same place can never be under the same Communion . A. These things are repeated so oft , and the word [ separate ] so deceitfully rolled over and over , that I will answer all together under his third Case at the End. § . 21. P. 27. See how openly he recanteth most aforesaid : There is a sence indeed wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches : But that principally consists in Government and Discipline . Every Christian is a member of the Whole Christian Church , and in Communion with it , but he is under the immediate instruction and Government of his own Bishop and Presbyters , and is bound to personal Communion with them ; and this constitutes a particular Church , in which all Acts of Worship and all Acts of Discipline and Government are under the Direction and conduct of a particular Bishop . ] A. Omitting that he seemeth to make the Parochial Churches no Churches , but parts of one , here he saith all that he seemed to write against , and that those that he reproacheth hold , allowing the difference of the extent of Churches . And is it Edifying to read such a discourse , that saith and unsaith by self-contradiction ? And he adjoyns 28. p. how by agreement Patriarchal and National Churches are made ! And is not Agreement a humane Contract ? CHAP. II. Of his first Case . § . 1. PAge 31. His first Case , Whether Communion with some Church or other be a necessary Duty incumbent on Christians : ] And he thinks the Resolution of this is as plain , as whether it be necessary for every man to be a Christian : For every Christian is baptized into the Communion of the Church . A. In this I know no Christian adversary to him : But it being the Vniversal Church that he giveth his proof of necessary Communion with , it 's odde to say , We must have Communion with some Church or other : As if there were more than one Universal Church . 2. But we grant more , that all that can well , should be also members of some single Church . § . 2. P. 32. He saith [ External and , Actual Communion is an Essential duty of a Church-member ( meaning a Christian . ) ] A. 1. And yet before he denyed that Communion lay essentially in this Exercise , but only in Vnion ; Yea and Nay is his Custom . 2. Some few Christians ( as those that live where such Communion cannot be had without sin , &c. ) are not bound to it ; therefore it is not true that it is Essential to Universal Church-membership . And I think sickness endeth not the essentials , that disableth men . 3. Note Reader , that by this mans Doctrine we are all unchristened and damned if we do not gather into disallowed Churches , if we be unjustly cast out of the allowed ones : For all must be Church members that will be Christians , and an unjust Excommunication cannot disoblige us from Christianity , nor bind us to consent to be damned . Now read the 5th 6th 7th 8th , &c. Canons of the Church of England , which ipso facto Excommunicate all that affirm any thing in their Liturgy , Articles , Ceremonies or Government sinful , and answer Spala●●●●ensis arguments against Excommunicating ipso facto , and prove all this just , and you may prove what you will just . But you see where he layeth the Controversie : If any be Excommunicated without sufficient cause , or by Lay Civilians to whom God never gave that power , or by such Bishops or Pastors as have no just Authority for want of a true call or Consent ; or if any unlawful thing be made necessary to Communion , all such persons must by his own confessions hold Church-communion whether these Imposers will or not ; for all Christians are bound to be of some Church . § . 3. P. 33 , 34. He saith that [ None but publick Prayers are the Prayers of the Church properly , and acts of Communion , that is , such as are offered by the hands of men authorized and set apart for that purpose , &c. ] Ans . Who would have thought that we are more for the Liturgy than he ? I undertake to prove , that all the Responsal Prayers , and all the Litany Prayers , in which the Minister names but the matter to them , and the People make it a Prayer by speaking the petitioning parts , are all the publick Prayers of the Church , and so are all the petitioning Psalms spoke or sung by the People , and not only that which is offered by the Priest : I do not think that he believeth what he carelesly saith here , himself . But the Independents are stiffer for his first Thesis ( of the necessity of Church-communion ) than he is , his unfit words I pass by . CHAP. III. Of his second Case . § . 1. THE next question of Occasional Communion as distinct from fixed , he turns out of doors , as if there could be no such thing , and it 's very true as to the Church universal ; but as to visible , actual Communion with this or that particular Church , it is not true . 1. A Traveller of another Country , who on his journey communicateth with every Church where he passeth , is not a fixed Member of that Church : for , 1. The Pastor or Bishop hath not that peculiar Charge of him as of fixed members . 2. He is not bound where he passeth to take such notice of the lives of Communicants or Pastors , and to admonish the Offenders , and tell the Church , as fixed members are . 3. He hath not the right in chooseing Pastors or Deacons as the fixed Members have . 4. An itinerant Bishop in transitu is not their fixed Bishop ; ergo an Iterant Lay-man is not a fixed Member . The same I may say of one that is a fixed member of another Church in the same City , and cometh to that only to signifie universal Communion , or neighbourly ; which , though he deny to be lawful , I shall further prove anon . And the same I may say of those that dwell where there is no fixed single Church at all , for want of a Pastor , but they congregate only when some strange Minister passeth through the Town . CHAP. IV. His third Case . § . 1. PAge 48 , 49. He resolveth his third Case : [ Whether it be lawful to Communicate with two distinct and separate Churches ] negatively , and saith , [ It is contrary to all the Principles of Church Communion , as any thing can possibly be ; it is to be contrary to our selves , it is Communicating with Schism : That the Presbyterian and Independent Churches have made an actual separation from the Church of England he hath evidently proved ; — and they are Schismaticks , and to communicate with them is to partake in their Schism ; and if Schism be a great sin , and that which will damn us as soon as Adultery and Murther , then , it must needs be a dangerous thing to communicate with Schismaticks . And p. 42. There cannot be two distinct Churches in one place , one for occasional , and another for constant Communion , without Schism . ] Ans . To save those that are willing from the Poyson of these Schismatical Doctrines , lapt up in confusion by men that abhor distinction , or understand not what they say ; I will first lay down that truth that he fights against , with convincing evidence , and then shew you the mischief of his false Doctrine and Application . § . 2. The confusion of these Words [ Church , Communion , Separation and Schism ] which every one signifie divers things , is the chief means to blind ▪ and deceive his Reader ; whether it do so by himself I know not . I. The Word Church signifieth sometime the universal Church ; sometime a single Organized Church as part of it , and sometime humane combinations of such single Churches ; and that into Diocesan , Classical , Provincial , Patriarchal , National , and Papal . II. The Specification and Nomination of Churches is from the formal cause , and the proper Government is that form : And the Individuation is from matter and form , but principally from the form . III. The Union of Pastor and Flock in Relation makes that which is a form aptitudinal ( as the Soul to the Body ) to be the form in act ( as the Union of Soul and Body ) and Gods command and consent with the consent of the necessary relate and correlate cause that union . IV. Union is in order to Communion , which is primary by the exercise of the formal powers on the matter , and secondary by the action of all the parts according to their several capacities and Offices . V. The Union of the Church is of divers degrees . 1. The formal Union of the Head and Body , which maketh it essentially the [ Christian Church . ] 2. The Vnion of the parts among themselves as Christian , which maketh them a Body capable of Union with the Head. 3. The Union of the parts as unequal Organized , the Official with the rest , which maketh it an Organized Body , fit for its special use and welfare . 4. Union in integrity of parts , which maketh it an intire Body . 5. Union in due temperament and Qualities , which maketh it a healthful Body . 6. Unity in Common Accidents , which make it a Comely Beautiful Body joined with the rest . But , 7. Union in mutable Accidents is unnecessary and impossible . VI. These several degrees of Union are found in Bodies natural and Politick . 1. The Union of Soul and Body makes a man , and an Embryo before it be organized . 2. The Union of the Body maketh it capable of the Souls further Operation . 3. The Union of the Organical , chief parts , ( as Heart , Lungs , &c. ) to the rest make it a true humane Body compleated to the nutriment and action of Life . 4. That it have Hands and Fingers , Feet and Toes , and all integral parts , makes it an intire Body . 5. The due site , temperament and qualities of each part make it a sound Body . 6. Comely colour , hair , action , going , speech , &c. make it a comely Body . 7. To have all parts of equal quantity and office , would make it uncomely : And to have the same hair , colour , &c. is unnecessary at all . 1. The Union of King and Subjects as such makes a Kingdom . 2. That the People be agreed ; for one conjunct interest and Government maketh them a Community capable of Politie or Government . 3. That there be Judges , Maiors and Justices , and subordinate Cities of Societies , maketh it an Organized Body , in which Kingly Government may be exercised to its end , the common good . 4. That no profitable part be wanting , ( Judge , Justice , Sheriff , &c. ) maketh it an entire Kingdom . 5. That all know their place , and be duly qualified with Wisdom , Love , Justice , Conscience , Obedience to God first , to the Sovereign Power next , to Officers next , &c. maketh it a found and safe Kingdom . 6. That it be well situate , fertile , rich , eminent in Learning , Skill , &c. maketh it an adorned beautiful Kingdom . 7. That all be equal in Power and wealth is destructive ; and that all be of one Age , complexion , calling , temper , degree of knowledge , &c. is impossible : And that all have the same language , cloathing , utensils , &c. is needless at least . VII . Jesus Christ is the only Universal Soveraign of the Church , both of vital influence and Government ; nor hath he set up any under him , either Monarchical , Aristocratical , Democratical , or mixt , Pope , Council , on diffused Clergy , that hath the Power of Legislation and Judgment as governing the whole Chorch ; but only Officers that per partes govern it among them , each in his Province , as Justices do the Kingdom , and Kings and States the World ; nor is any capable of more . VIII . To set up any universal Legislators and Judge , ( Pope or Council ) is to set up an Usurper of Christs Prerogative , called by many a Vice-Christ or an Antichrist ; and as bad as making one man or Senate the Soveraign of all the Earth ; and to attempt the setting up of such or any forreign Jurisdiction in this Land , is to endeavour to perjure the whole Kingdom that is sworn against it in the Oath of Supremacy , and sworn never to endeavour any alteration of Government in Church or State in the Corporation Oath , the Vestry Oath , the Militia Oath , the Oxford Oath , with the Uniformity Covenants : And if any should endeavour to introduce such a forreign Jurisdiction who themselves have had a hand in driving all the Kingdom to all these Oaths against if , I doubt whether all the Powers of Hell can devise a much greater crime against Clergy , Cities , and all the Land. Good reason therefore had Doctor Isaac Barrow to write against it as he hath done , and to confute Mr. Thorndike , and all such as of late go that pernicious way , by the pretence of Church Union and Communion . As if one universal Soveraign and Legislator and Judge , were not enough to unite Christs Kingdom , or man could mend his universal Laws , and could not stay for his final judgment ; and Churches and Kingdomes might nor till then be ruled without one humane universal Soveraign by necessary and voluntary agreement among themselves . XI . To be a true Believer or Christian , ( or the Insant seed of such ) devoted to God the Father , Son , and Holy Ghost , according to the sense of the Baptismal Covenant , uniteth each Member first to Christ himself directly , and consequently to his Body or Church ; and this coram Deo , as soon as it is done by heart consent ; and coram Ecclesia , regularly , as soon as he is invested by Baptism ; which Baptism , when it may be had so , is regularly to be administred by none but an authorized Minister or Deacon ; but if through necessity or mistake it be done by a Lay-man , the Ancient Christians took it not for a nullity , much less if the Baptizer was taken for a Minister by mistake , being in his place ; and if no Baptism can be had , open covenanting is vallid . X. The Papists ( and their truckling Agents here ) have here hampered themselves in a fatal contradiction : To make themselves masters of the World , they would perswade us , that Sacraments only regenerate and sanctifie , and that God saveth none ( by any known way and grant ) but by his Covenant Sealed by the Sacraments ; and that he authorizeth none to administer this Covenant but Prelates and their Priests , and none can validly have it from other hands : And so if you will but abate them the proof of many things that stand in the way , Heaven and Hell , Salvation and Damnation are at the will and mercy of such Prelates and Priests . But unhappily they cannot retrieve their old Opinion , but maintain that Lay-men and Women may baptize in necessity validly , and that Baptism puts one into a State of Salvation . XI . As he that swears and keeps his Allegiance to the King is a Subject and Member of the Kingdom , though he be no Member of any Corporation ; so , though he disown a thousand fellow Subjects ; yea , though he deny the Authority of Constable , Justice , Judge ; so he that is devoted to Christ truly in the Baptismal Covenant , is a Christian , and a Member of the Universal Church , though he were of no particular Church , or did disown a thousand Members , or any particular Officer of the Church . XII . All faults or crimes are not Treason : A man that breaketh any Law , is in that measure Culpable or punishable : but every breach of Law , or wrong to fellow Subjects or Justices , as it is not Treason , so it doth not prove a man no Subject ; though some may be so great as to deserve death and make him intolerable : And so it is in the case of our Subjection in the Church to Christ . XIII . To own Christs Instituted species of Church Officers is needful to the just Order , Safety and Edification of the Church ( as to own the Courts of Judicature , Justices , &c. in the Kingdom ) but to own this or that numerical Officer as truly commissioned , is needful only to the right administration of his own Province . XIV . As Christ did his own work of universal Legislation by himself and his Spirit eminently in the Apostles and Evangelists , who have recorded all in Scripture , so he settled Churches to continue to the end associated for Personal Communion in his holy Doctrine , Worship , Order and Conversation with authorized Ministers , subordinate to his administration in his Prophetical , Priestly , Kingly and Friendly Relations . And thô these may not always or often meet in the same place , their neighbourhood maketh them capable of Personal presential Communion , as men that may know and admonish each other and meet by turns , and in presence manage their concerns ; which differenceth single Churches of the lowest order from associated Churches of men , that have Communion only by others at distance . XV. As Logicians say of other Relations , the matter must be capable of the end , or it is not capable of the name and form ; so is it here : e. g. It is no Ship that is made of meer Sponge or Paper , or that is no bigger than a Spoon ; it is no Spoon that is as big as a Ship : One House is not a Village , nor one Village a City , nor a City a meer House . So twenty or an hundred or a thousand Parishes associate , cannot be a single Church of the first or lowest Order , being not capable of mutual Knowledge , Converse or personal present Communion : Nor are two or three Lay-men capable to be such a Church , for want of due matter . But supposing them capable , thô a full and rich Church have advantage for Honour and Strength , yet a small ▪ and poor one is ejusdem ordinis as truely a Church ; and so is their Pastor , as Hierom saith of Rome and Eugubium ; so Alexandria and Mijuma , &c. Gregory Neocaesar was equally Bishop of nineteen at first , as after of all save nineteen in the City . XVI . If the Apostles have Successours in their care and Superiority over many Churches , it will prove that there should yet be men of eminent worth to take care of many Churches , and to instruct and admonish the younger Ministers : But it will neither prove 1. That they succeed the Apostles in the extraordinary parts of their Office. 2. Nor that they have any forcing power by the Sword. 3. Nor that one Church hath power over others by Divine right ; for the Apostles fixed not their power to any particular Churches , but were general Visitors or Overseers of many : Yet if the same Man who is fixed in a particular Church , have also the visiting admonishing oversight of many as far as was an Ordinary part of the Apostles Office , and be called an Archbishop , I know no Reason to be against him . XVII . There be essential and Integral Acts of the Sacred Ministry instituted by Christ : These none may take the Power of from any Ministers , nor alter the species or integrity of the Office , by setting up any such Superious as shall deprive them of that which Christ hath instituted , or arrogating the like uncalled . But as in worship , so in Order and Church Government , there are undetermined accidents : As to choose the time and place of Synods , to preside and moderate and such like : And these the Churches by agreement , or the Magistrate may assign to some above the rest : And if the Magistrate affix Baronies , Honours , Revenues , or his own due Civil forcing Power , and make the same Men Magistrates and Ministers , whether we think it prudent and well done or not , we must honour and obey them . XVIII . Some call these humane Accidental Orders , forms of Church Government , and affirm ( as Bishop Reignolds did , and Dr. Stillingfleet in his Irenicon and many excellent men by him cited ) that no form of Church Government is of Divine Command . Which is true of all this second sort of Government which is but Accidental aud humane ; but not at all of the first sort which is Divine and Essential to Christ himself first , and to Pastors as such by his appointment ; so that the essential Government of the Universal Church , by Christ , and of each particular Church by Pastors specified by him ( if not of Supervisors of many as succeeding Apostles and Evangelists in their Ordinary work ) are of unalterable Divine right . But the humane forms are alterable : Such I account 1. The Presidency and Moderatorship and accidental Government of one Bishop in a single Church over the other Presbyters , Deacons , &c. 2. The accidental Government of a Diocesan as an Archbishop over these lowest Bishops and Churches . 3. And the Superiority of Metropolitans and Patriarchs over them , so it be but in such Accidentals and within the same Empire , not imposing a forreign Jurisdiction . These tota specie differ from the Divine Offices . XIX . All these single Church being parts of the Universal are less noble than the whole , and are to do all that they do as members in Union with the Whole , and to do all as Acts of Communion with them . XX. The General precepts of doing all to Edification , Concord , Peace , Order , &c. oblige all the Churches to hold such correspondencies as are needful to these Ends : And Synods are one special means , which should be used as far and oft as the Ends require : And if National Metropolitans and Patriarchs order such Synods , I am not one that will disobey them . But if on these pretences any would make Synods more necessary than they are , and use them as Governours , by Legislation and Judgement over the Particular Bishops by the use of the Church Keyes , and will affixe to them or Metropolitans , besides an Agreeing Power and the said Government in Accidentals , a proper Church Government by making and unmaking Ministers or Christians , excommunicating and absolving as Rulers by the said Keyes , it may be a duty to disown such usurpations . As the King would disown an Assembly of Princes any where met that would claim a Proper Government of him and his Kingdom ; Thô it were much to be wisht that all Christian Princes would hold such Assemblies for the Concord and Peace of Christendom . XXI . The Essentials of Faith , Hope and Loving Practice , essentiate the Church objectively : And these are all summarily contained in the Baptismal Covenant , explained in the Creed , Lords Prayer and Decalouge ; and all with much more , even Integrals and needful Accidentals in the Sacred Scriptures , which taking in the Law of Nature , are Gods Universal Law. XXII . There is no Church on Earth so sound and Orthodox as to want no Integral part of Christian Religion : Proved : There is no man on Earth , much less any multitude , so sound as to want no Integral part : But all Churches consist only of Men ; And therefore if all the Men be so far defective , all the Churches are so . It is not their Objective Religion Generally and implicitely received that I mean , but their Subjective Religion , and their explicite reception of the Objective . The Scripture is our perfect Objective Religion in it self , and as an Object proposed , and in general and implicitely we all receive it . But as a man may say , I believe all that 's in the Scripture , and yet be ignorant of the very Essentials in it ; so a man may explicitely know and believe all the Essentials and more , and yet be ignorant of many Integrals . All things in Scripture proposed to our Faith , Hope and Practice , are the Integrals of our Religion : But no Christian understandeth all these proposals or words of Scripture : Therefore no Christian explicitely believeth them all , or practiceth all . To hold the contrary , is to hold that some Church is perfect in Understanding , Faith , Hope and Practice , without Ignorance , Errour or Sin : that is , not to know what a man or a Christian on Earth is . XXIII . Much less do all Churches agree in unnecessary indifferent accidents , nor ever did , nor ever will or can do . XXIV . The measuring out Churches by limits of Ground , Parochial or Diocesan , is a meer humane ordering of a mutable accident , and no Divine Determination : And if all were taken for Church members-because they dwell in those precincts , it were wicked : But if it be but all in those precincts that are qualified Consenters , it is usually a convenient measure : But such as in many Cases must be broken . XXV . If a Church with Faithful Pastors be well setled in a place first where there are not more than should make up that one Church , it is not meet for any there to gather a distinct Church ( thô of the same Faith ) without such weighty reason as will prove it necessary , or like to do more good than hurt : 1. Because Love inclineth to the greatest Union ; 2. Because a Great Church is more strong and honourable than a small , if the number be not so great as to hinder the Ends. 3. And the Ancient Churches kept this Union . XXVI . If Magistrates make such Laws about Church Accidents as tend to further the Churches welfare , or are so pretended , and not against it , we must obey them . But if they wiil either invade Christs Autherity or cross it , by making Laws against his , or such as are proper to his Prerogative to make , or invade the Pastors Office , and the Churches proper right given by Christ , or determine Accidents to the Destruction of the Substance ( the Church , Doctrine , Worship or Ends ) these bind the Consciences of none to Obedience ; but Christ must be obeyed , and we must patiently suffer . XXVII . Self-interest , Self-Government and Family-Government are all antecedent to Publick Government , which Ruleth them for the Common good , but hath no Authority to destroy them : No King or Prelate can bind a man to do that which would damn his Soul , nor to omit that which is needful to his Salvation : All power is for Edification : They are Gods Ministers for God. XXVIII . As it belongs to self-government to choose our own Dyet , and Cloaths , and Wives , and Physicians , ( thô we may be restrained from doing publick hurt on such pretences ; ) And it belong to Family Government to educate our own Children , and choose their Tutors , Callings , Wives , &c. so it more nearly belongs to self-government to choose the most safe and profitable means of our own Salvation , which no man may forbid us ; and to avoid that which is pernicious or hurtful ; and to Family-Government to do the like for our Children . XXIX . It is false Doctrine of those late Writers who tell us , that only Sacraments sanctifie or give right to Salvation : The whole Tenor of the Gospel tells us that men are brought to Faith and Repentance , and to be Christians , and Godly men , and by Faith to be justified , by the Preaching of the Gospel : and that Gods word is his appointed means of Salvation , which his Ministers must preach skilfully , instantly , in season and out of season , to that End : And if the Gospel be hid , it is hid to them that are lost . XXX . The Gospel saveth not like a Charm , by the bare sound or saying of the words ; nor the Sacrament like an Amulet ; But as a Moral means ( specially blest by him that instituted it ) to work on man as Man , by informing his Mind , perswading his Will and exciting his Affections , as Men are wrought on in other Cases ; ( which methinks those called Arminians should least deny , who are said to lay more of the Spirits operation on Moral suasion than their Adversaries ; yea and those that account it Fanaticism to expect any other gift of Prayer from the Spirit but what is given morally by use . ) And the contrary Doctrine feigneth God to Work even constantly by Miracle : And as the Papists make every Mass-Priest a Miracle Worker in Transubstantiation , so do they that make the bare saying over the Words and doing the outward Acts in the Sacrament , to save us ex opere operato , and the Pastoral teaching and oversight of an ignorant drunken Lad or Reader to be ( near ) as great a help to Salvation , as the Ministry of a wise skilful , Holy and exemplary Pastor , and the clear affectionate Preaching of Gods word : And that tell us ( as Mr. Dodwell ) how sufficient a man is to administer the Sacramental Covenant that understands what a Covenant is in matters of Common Conversation . XXXI . If a Wise : and Skilful and Conscionable Ministry be as needless to Edification and Salvation as some Men pretend , it is as needless that they should study to be such , and vain to Glory that they are such , and that the Church of England hath such a Ministry , and vain to expect that men should pay them any more respect than I owed my Master that never preacht but once , and that drunken ; ( and divers very like him . ) Or that they should use this as an argument to draw men to hear them . XXXII . If the King or Law should settle a Physician of his ( or a Patrons ) choice in every Parish , it were well done if it be but to have help at hand for Volunteers : Bui : if he command all to use them and to use no other before them or against them , where unskilful or untrusty men are placed , no man is bound to obey this command : No mens Law can dissolve the Law of Nature , nor disoblige a man from a due care of his Life , nor bind him to cast it away upon Obedience to ignorant or bad and treacherous Men. And a mans Soul is more precious than his Health or Life ; and he is bound to greater care of it ; and is no more to trust it on the will of his Superiours How vast is the difference between an ignorant rash Physician or Pastor , and one that is wise , experienced and trusty ? They that scorn Men for going for greater edification from one to another , do not so if a man prefer a skilful Physician to one that kills more than he cures ; or a skilful and careful Tutor for his Son , yea or a Farrier for his Horse . XXXIII . If one Preacher be not for Edification to be greatly preferred before another , then One Book is not : And so it 's no matter what Book they read or value ; and what a Student will this make ? And what a Trade for the Booksellers ? And why then should their own Books be so valued ? And why then do they silence hundreds or thousands and forbid them to preach on pain of ruine , ( thô no false Doctrine be proved against them ) if they think not that the difference is very great . XXXIV . When Councils hereticated and condemned Thousands or Hundreds of Priests and Bishops , whom Christian Emperours and Princes owned as Orthodox , they did not then think every Patron , Prince or Prelate a competent Judge with what Pastor Men should trust the conduct of their Souls : Nor did they think so that forbad men hearing fornicators : Nor Cyprian that required the People to forsake Basilides and Martial ( & Peccatorem Praepositum . ) XXXV . So full was the proof given in the Book called , The first Plea for Peace , that the Church from the beginning denyed Princes and Magistrates to be entrusted with the choice of Bishops , or Pastors to whom the Churches were bound to trust the conduct of their Souls , that he who denyeth it , is not worthy to be , therein disputed with . And yet we doubt not but they may force Infidel Subjects and Catechumens to hear sound and setled Preachers and Catechists ; And may dispose of the Tythes , Temples and many other Accidents of the Church ; and may drive on Pastors and People to their Duty . XXXVI . It is false Doctrine that two distinct Churches may not be in the same Precincts or City ; This being a meer Accident which abundance of Cases make unnecessary and unlawful : Which I shall prove . That which is no where commanded by God , is no duty : But that there shall be but one Church ( or Bishop ) in the same Precincts , is not commanded of God , Ergo , &c. ( Divine of Gods making . ) They own the Major in the case of Indifferent thing . If they deny the Minor let the affirmers prove any such command . We grant a command of Love and Concord , and a prohibition of all that is against them . But in many instances , to have several Churches in the same precincts , is not against them . If they fly to the Canons of foreign Councils , the reason of them we shall weigh and duely regard ; But they were National , and had their Legislative Power only from their own Princes and their Counselling Power only from Christ : And we disown all foreign Jurisdiction . XXXVII . In all these Cases following ( and more ) two Churches may be in the same precincts ( yea and a City . ) 1. In Case that several Bishops are called justly to dwell in the same City , or Diocess , and many of their Flock be with them , e. g. Many Bishops of England dwell long , yea mostly in London or in London Diocess : e. g. The Bishop of Eli dwells in the Parish of St. Andrews Holbourn : Qu. Whether there he be a Subject to Dr. Stillingfleet as his Pastor , and bound to obey him ? or whether many out of his Diocess ( thousands ) may not as Lawfully dwell half the Year in London as he ? And whether when he preacheth to them , he do it not as their Bishop ( in London Diocess . ) And so of many other Bishops that here reside . XXXVIII . 2. Either our Parish Churches are true Churches , or not . If not , the Separatists are so far in the right ; And separate not from true Churches eo nomine because they separate from them . If yea , then many Churches are in the same City and Diocess . ( Of their agreement and dependance on the fame Bishop I shall speak anon . ) XXXIX . 3. In case that in one City , there be resident Stranges , that are sent on Embassies , or live for Merchandize , or flee from Miseries , and are the Subject of other Princes , whose Laws and Customs they are under , e. g. At Frankford , Hamburgh , Middleburgh , Dantzick , Constantinople , there have been English distinct lawful Churches : And in London there are Dutch and French Churches : And if the King allowed a Swedish Church , a Danish Church , a Saxon Church , &c. with their several Bishops , who is so weak as to need proof that this is lawful , and they true Churches ? XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help : As Dutch , French , Italian , Greeks , Germans , &c. Grotius and Dr. Hammond ( oft in Dissert . and Annot. ) do maintain that Peter at Rome had a Church of Jews , and Paul a Church of Gentiles : And that the like distribution of Churches of Jews and Gentiles , there was at Antioch , Alexandria and other places : And by this they Salve the Contradictions in Church History about the Succession of Linus , Cletus and Clemens : And the Apostles setled not a sinful Church way . XLI . 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood , but in the order of their Synagogues ; ( de Imper. sum . Patest . and in Annot. ) And that as there were divers Synagogues in a great City with their Archisynagogus and Elders , so there were divers Churches in a City with Bishops and Presbyters . XLII . 6. When there are a greater number of Persons in one City or precinct than can have any just personal Knowledge and Communion , and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to , it is lawful and a duty , to gather another Church in that City or Precinct : But this is truly the Case of many great Cities , though worldly Wisdom have at Rome , and other places oft denyed notorious evidence and experience . He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops ( in his Annotations on all the Texts that name Elders and Bishops ) if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London , York , Lincoln , Norwich , &c. I will not dispute against him if he maintain a Bishops Ubiquity , or that at once he can be in twenty places . But if they say , that what then was commanded them to do personally , they may do by others , I say , that if they may change the Work , they may change the Power , that specifieth the Office ; and so it is not the same Office in specie instituted in Scripture : And then Lay-men may have Power to preach and administer Sacraments , and do the Office of Priests , and yet be no Priest ( as Civilians do of Bishops ) which is a Contradiction . Certainly if there be more Scholars in the City than one Master can Teach and Rule , it is no Schism to set up more Schools and Schoolmasters , but a duty . And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government , as those Diocesans do of Parochial Church Government , who allow none under them to be truly Episcopi Gregis , and have the power of their Church Keyes , I think that it were no Schism to restore Families so that the City might have more than one ( entirely . ) XLIII . 7. If the Soveraign Power upon Politick or Religious Reasons should determine , that e. g. Dr. A , and Dr. B , and Dr. C. shall all be Bishops in London , to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop , and this without altering their dwellings , no man can prove it sinful ; And of his reasons the King is judge . XLIV . 8. If the Bishop or Clergy of a City , Diocess or Nation , do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion , it is a duty to congregate under Other Pastors in those precincts . This is confest : If they should not only hold any errour , or practise sin , but require men to subscribe and approve it , and say it is no sin , no man ought to do this ; nor yet to live like an Atheist : , and forsake all Worship because men forbid him , if it were but to subscribe one untruth : But alas , this is no rare Case : In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon , and quickly after all that did , or that would not renounce it : The same division and changes were made by the Councils against and for the Monothelites , de tribus Capitulis , Images , &c. And when all Men living have many Errours , and the Church of England disclaimeth her Infallibility , and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God , the Case is hard . But when all the things mentioned in the Plea for Peace are proved lawful , we shall be more yielding in this Case . XLV . 9. If true and sound Christians mistakingly think one or many things to be heinous sins , ( as Perjury , Lying , Renouncing Obedience to God , and Repentance , &c. ) which are things indifferent , but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree , and yet are not necessary nor just conditions of Ministry or Communion , and so it is the Imposer that entangleth them by difficulty in their disseut , it is not lawful for these men therefore to forbear all Church Worship , but must use it as they can . XLVI . 10. If any Church unjustly excommnnicate such men ; or others , they must not forbear all Church order and worship because men so excommunicate them . No man must Sin to escape Excommunication ; and every man in the World is a sinner : , And therefore all the World must be excommunicated , if all Sinners must be so . As I before said , the times oft were when almost all the Bishops in the Empire were excommunicated by one another : Councils and Popes have oft excommunicated some for trifles and some for Truth and Duty . And such must not therefore renounce all Church Worship and Communion . The Church of England do by their standing Law ipso facto excommunicate all ( as aforesaid ) that affirm any thing to be repugnant to Gods Word or sinful , in their whole Church Government , Articles , Liturgy and Ceremonies , and so to stand till they Publickly revoke this as a wicked Errour . Now many Lords and Commoners in Parliaments , have spoken against some of these particulars ; and some out of Parliament : Many Ministers have done the like when the King Commissioned them to treat for Alterations ; And many when the Accusations or demands of others have called them to give a Reason of their Actions . Some have maintained that it is repugnant to Gods word that Lay Civilians should have the decretive Power of the Keyes , and that the Parish Minister must cast out of Communnion all that the Lay Doctors or Chancellors excommunicate , and all that dare not receive kneeling , and that they should deny Christendom to all that scruple the Englisn sort of God-Fathers Covenants , and the transient Symbolical Image of the Cross , with abundance such things : Now all these are ipso facto excommunicate . And thô they be not bound to avoid the Church till this be applicatorily declared , yet actually excommunicate they are , and that by a higher authority than the Bishops ; and they know the Churches decree ; and the Priests are sworn to Canonical Obedience ; And he that will not tempt them to be forsworn , nor come into a Church that hath excommunicated him , seems therein excuseable : But must he therefore renounce the Church of God ? XLVII . 11. If the People are so set against one Bishop for another , as that half being for one and half for the other , and both Orthodox , they cannot be perswaded to unite in one . A Council at Rome determined in the Case of Paulinus and Flavian at Antioch , that both of them should hold their distinct Churches , and so live in love and peace . And though one or both parties in this were mistaken Sinners , so are all morral men , who yet must not live like Atheists . XLVIII . 12. An undetermined accident must be so determined as most serveth to do the greatest good and avoid the greatest Evil : But whether divers Churches shall promiscuously live in the same City or Diocess or Parisn , is an Accident not determined by God , and either way may be for the greatest good , as circumstances vary . e.g. When in a Church half cannot consent to condemn the words of Theodoret , Theodore Mopsuest , and Ibas , and half will condemn them with the Council ; if these can serve God quietly in Love and Peace in different Congregations , but cannot endure one another in the same , it is most for the Churches Peace that they be permitted to joyn with those of their own Mind . When one Pope declared that it 's sound Doctrine to say [ One of the Trinity was Crucified , ] when another had declared that it is not sound Doctrine , they that held with one Pope , and they that held with the other might both be true Churches in different Assemblies : When Justinian raised the bloody controversie between the Corrupticolae and the Phantasiastae , wise men thought both sides were true Churches : Yea and so did many wise men think of the Orthodox and Nestorians and many Eutychians . XLIX . 13. It 's a common case under Turks and Heathens , that they give liberty of Conscience for Christians of all parties : Now suppose that in Aleppo , in Constantinople or elsewhere , there be ( partly for Countrey sake and partly for Language , but most for different Judgments ) one Church of Armenians , one of Greeks , one of English-men , &c. what Law of God makes only one of these to be a true Church , and which is it ? L. 14. Suppose that the setled Church e. g. in Holland , Sweden , Saxony , is for Presbytery , or for an Episcopacy that arose from Presbyters ordination , or that had none or a short Liturgy , and the Prince would tolerate English men ( as Frankford did ) to set up a Church of the English Form and Liturgy , I think few Prelatists would deny it to be lawful . LI. I omit other instances , and come to the matter of Separation , which word serveth this man and such other in so general and undistinguished a sence , as would make one think he were of Mr. Dodwell's mind , That words in dispute have but one signification , which all are bound to know that use them . Even a Bell by the same sound sometime signifieth a call to Church , and sometime a Funeral , and sometime Joy ; but [ Separate , Separate ] is rung over and over with these men , as if it signified but one thing . 1. He that heareth half the Sermon and Service , and goeth out of Church , doth Separate at that time from the rest . When a Protestant Heretick was doing Penitence with his Faggot at St. Maries in Oxford , and the Fryer was Preaching , a mistaken Voice in the street made them think the Hereticks had set the Church on fire , and they separated from the Preacher , one Fryer stuck by the belly that was going out at the window ; the door being wedged with the crowd , a Boy that saw it open above their heads , got up on their shoulders , and went on 'till he slipt into a Monks Cowl , and there lay still 'till the Monk was got out , and felt something on his back , and thinking it was an heretical Devil , began to conjure him in the Name of Father , Son and Holy Ghost , to tell him what he was , and the Boy cryed , O good Master I am the Bakers boy , &c. Quaere , Whether this was Schismaticks separation . At Walsall in Stafford-shire , Mr. Lapthorne ( known to me in his Iusty age ) who had been a Non-conformist , but thought it an honour to be converted by a King , and gloried that King James in conference changed him ; but being as rustick a thunderer as Father Latimer and more , he was wont to let fly without much fear ; one Mr. Martin in the Parish accounted the greatest enemy to Puritans , when he heard what he liked not , would goe out of Church ; one day ( in a path way where Mr. Lane had rode a little before ) pelting Crabs with a pole , the ground opened and swallowed him and his pole , that they could never be found ( being a Cole-mine long on fire ; ) ever after that , when any one would goe out of Church at a blustering passage , Mr. Lapthorne would call to him , Remember Martin ; Quere , Whether all these were separating Schismaticks ? But this is too far off : In Dunstans West , where Dr. Sherlock , Preacheth , when I was licensed : twenty , years ago , at Christmas , as I was Preaching , some Lime or Stone fell down in the Steeple with the crowd , the Church being old and under suspicion , they all thought it was falling , and most ran out in tumult , and some cast themselves headlong from the Gallery for hast ; when they were quieted and came in again , the Boyes in the Chancel broke a Wainscot Skreen with climbing on it , and the noise made them run out again ; one old woman going out , cryed , It 's just with God because I took not the first warning , Lord forgive me , and I 'le never come again : Quere , Whether these , or at least this resolving Woman was a Schismatick , and separated from the Catholick Church ? If not , there is some separation that is not so bad as Murder ; and methinks the Doctor should forgive it for the success ; for the Parish hereupon resolved to pull down the Church and build it new , a far better Fabrick where the Dr. now Preacheth ; and it drove me away that I preacht there no more ; Whether this new Church built where the old one had possession before , be not a Schismatical Separatist , I leave to him . LII . 2. Local Separation without Mental can make no culpable Schism ; for Nil nisi Voluntarium est morale ; if a man be imprisoned or be sick and cannot come to the Church , it is innocent Separation ; I have been at no Church this half year , much against my will , O that God would heal me of this Separation ! LIII . 3. If it must be mental Separation that must be culpable , then it is diversified according to the mental degree and kind ; and no man separateth from the universal Church who separateth not from somewhat essential to it ; to separate from its Integrals or Accidents may be culpable , but it 's no Separation from the Church , no more than every breach of the Law is a Separation from the Kingdom . LIV. 4. Some separate as to place , locally and not mentally , some mentally and not locally , and some both : He that daily observeth the outward Communion of the Church , and yet taketh it for no Church , or denyeth its Faith , Hope or essential Duty , separateth indeed . All those men that live unbelievingly , atheistically , wickedly , that in their converse prate against the Scripture and immortality of the Soul , and that hate and persecute serious Godliness , are damnably separated from Christ , and therefore from , the Catholick Church , and are so to be esteemed so far as this is known , thô when , it is unknown , the Church can take no notice of it . LV. 5. It being only Humane Laws and Circumstantial Conveniences that make it unmeet to have divers Churches Bishops living promiscuously in the same Parishes , Cities , Dioceses or Nations ; where Laws and circumstances allow it , it is no unlawful seperation . LVI . 6. He that liveth in forreign Lands ( Christian , Mahometan or Heathen ) where various Churches live promiscuously ( Greeks , Armenians , Protestants , Papists , &c. ) is no Schismatick , if he choose which he thinks best , and be absent locally from the rest , condemning them no further than they deserve . LVII . 7. He that removeth into another Diocess or Parish for his worldly interest , seperateth without fault from the Church he was in . LVIII . 8. It is a lawful separation to remove ones dwelling , because the Minister is ignorant , unskilful , or otherwise bad , and this for the better edification of his Soul , and the use and help of a more able faithful Minister , even Law and Custome and reason do allow it . LIX . 9. Thô the Canon 57. and 28. forbid Ministers oft to give the Sacrament to Strangers that come out of other Parishes , even where no Preaching is , yet those many sober People that use this in London , are not taken to be Schismaticks , as bad as Murders : Many that are esteemed the most sober religious Conformists do ordinarily goe from their own Parish Churches , some ( in Martins and St. Giles's Parish , &c. ) for want of room , and some for more Edification , to Dr. Tillotson , Dr. Stillingfleet , Dr. Burnet , Dr. Fowler , Mr. Gifford , Mr. Durham , Mr. Hornech and such others , and communicate with them ; and thô these are called by the late Catholicks by the Name of Dangerous Trimmers , I think even Dr. Sherlock will think it more pardonable than Murder , if they come to him . LX. 10. If the King and Law should restore the antient order that every City , that is , every great incorporate Town in England should have a Bishop , ( yea or every great Parish ) and that the Diocesans should be their Arch-Bishops , and our new Catholicks should tell the King and Parliament that they are hereby unchristened Schismaticks , as dangerous as Adulterers of Murderers , for gathering Churches within a Church , I would not believe them . LXI . 11. If ( e.g. at Frankford , Zurick , Lubeck , Hamburgh , &c. ) a Church is settled in the Lutheran way , and another in the Bochemian way , described by Lasitius and Commenius , ( which is a conjunction of Episcopacy , Presbytery and Independency ) or a Church that had no Liturgy , or none but that which the French Protestants and Dutch have , would it be damning Schism , for such as Cox and Horne at Frankford to set up an Episcopal Church in the English mode , and with their Liturgy , and so far to separate from the rest ? LXII . 12. If it be true that John Maior , Fordon , and others say that Presbytery was the Government of the Church of Scotland before Episcopacy was brought in , was the introduction of Episcopacy by Palladius a damning Schism by separating from the former , or a Reformation ; is just Reformation Schism ? LXIII . 13. When the Church first set up Patriarchs , Metropolitans , General Councils , Monasteries , Parish Churches distinct from Cathedrals , Organs , New Liturgies , and multitudes of Ceremonies , this was a departing or separating from the contrary Church way which was there before , was it therefore Schism ? LXIV . 14. When Socrates tells us of some Countreys that had Bishops in the Countrey Villages ( like our Parishes ) was it a damning Schism to separate from this custome , by decreeing that even small Cities should have no Bishops , Ne vilescat nomen Episcopi ? or when the Chorepiscopi were put down , where they had been ? LXV . 15. If a man separate not from any thing essential to the Church of England , he separateth not from that Church , though he refuse that which is its Accidents , or some Integral parts : We are charg'd with separating from the Church of England , as if it were a matter of fact beyond dispute , and scorn'd for denying it , even by them that will not tell us what they mean by the Church of England , or by Separation . By the Church of England we mean the Christian Kingdom of England , or all the Christians in England , as living in one land , under One Christian King who Governeth them by the Sword , which includeth their Concord among themselves in true Christianity ; we are Christians , we profess agreement in Christianity with all Christians we are under the same King as they are , and profess subjection , and take ; the same Oaths of Allegiance and Supremacy ; yea , we are not charged with differing in any thing called Doctrinal from their Thirty Nine Articles ; but we disown certain late Covenants and Oaths which are not Twenty three Years old , and the Subscription to one Canon about the Innocency of all in their Liturgy ; now either these new Oaths , Covenants and Canon , Liturgy and Ceremonies are essential to the Church of England , or not ; If yea , then , 1. It 's a poor humane Church , made by them that made these Oaths , Liturgy and Ceremonies . 2. And then it 's a new upstart Church , and no man can answer the Papists where it was before Luther , or before Henry 8. yea , if its essentials were made by this King and Parliament , 1662. then the present Church is no older : But if these things be indifferent , or not essential to the Church , then to separate only from these , is not to separate from the Church . If it be said , That for the sake of these we separate from the Church it self , and therefore from its essence ; we abhor the accusation , and challenge them to prove it : If we separate from the Church essentially , it is either Locally or Mentally ; not Locally , for we are yet in England , nor is Local distance only a sin ; not Mentally , for we own it for a true Christian Kingdom , called a National Church , bound to serve Christ in Love and Concord to their Power : We deny not the King to be the Governour , nor Christians to be Christians , no nor the particular Churches and Ministers to be true ( thô culpable ) Churches and Ministers , nor their Sacraments to be true Sacraments ; we profess to hold with them one Catholick Body , one Spirit , one God , one Chirist , one Faith , one Baptism ( in the essentials ) and one Hope , and are ready to promise to live in Concord with them in all other things , as far as will stand with our Obedience to God ; so that we separate not from the Church of England as such , but from some of its Accidents , which we dare not be guilty of . LXVI . 16. The same I say of a Parish Church ; he that locally removeth , e. g. from a Church that hath Organs , to one that hath none , separateth from a pair of Organs , but not Mentally from the Church , unless the Organs be its essence . LXVII . 17. They that are for the true antient Episcopacy , ( e. g. as much as Arch-Bishop Vsher's Reduction which we offer'd did contain ) but dislike the Lay Civilians power of the Keyes , and Officials , Surrogates , Arch-deacons Government , &c. do not separate from the Church as Episcopal , but from the humane Novelties which they disown . LXVIII . 18. If a Parishioner fall out with his Priest , and they goe to Law about Tythes , Glebes , Words , &c. and the Suit be long , and the man dare not Communicate with him believing that he hateth him , thô the animosity should be culpable , being but personal , his going from-him to another Church is not separating from Christ ; ( for I hope that even Mr. Dodwell himself will not say that every Priest is Christ . ) LXIX . 19. Ex quovis ligno non fit Mercurius , surely there is some qualification essential to the Ministry ; if a man want that qualification , it is a Duty to separate from him as no Minister , e. g. When I came to Kederminster , ( after my subjection to six or seven worse ) I found the Vicar , one reputed ignorant of the Fundamentals , ( he was brought in by Sir Henry Blunt a Papist ) who Preacht but once a quarter , which most thought he might better have forborn , and his Curate Mr. Turner at Mitton Preacht once a day , whom I found ignorant of the Catechism Principles by Conference , and he confest he had but one Book , Musculus common places in English , and he said some of that to the People , and they took it for a Sermon ; he lived by unlawful Marrying , infamous for Drinking and Quarrelling ; he that had taken these for no Ministers , and separated from them , had not thereby seperated from Christ or his Church Catholick . LXX . 20. If it prove as hard to know who is the true Pastor in a competition of Pretenders , as it was to know which was the true Pope , when there were two or three , ( above twenty times ) or whether , e. g. Optandus was true Bishop of Geneva that knew not Letters , or whether Duke Heriberts Son consecrated in Infancy was Arch-Bishop of Rhemes , or any other Infant consecrated be a Bishop , ( officiating per alios , Surrogates , Chancellours , Officials , &c. ) it is not here a Separation from Christ to separate from either of the Pretenders : He that mistaketh not , is not liable to the Charge , he that mistakes , doth not erre in an Article of Faith , but in a difficult point of humane title , and the qualification and right of a single man ; and my Opinion is , that if such a title were tryed before our Judges or King , and they should mistake and give Judgment against him that had right , this were no separating from Christ , nor proof that they are Infidels . LXXI . 21 If the Case of two contending Bishops or Presbyters come before a General or Provincial Council , and they mistake and give it to the wrong , and so separate from the right , I do not think that thereby they separate from Christ or the Church Catholick , e. g. The Constantinopolitan Council first gave the Church of Constantinople to Nazianzene , and after judged him out as having no right ; if by this they separated from Christ , they that take them for the Catholick Church representative , must say that the Catholick Church separated from Christ and it self . When another Council wrongfully deposed Chrysostome , and separated from him , and Cyril Alexandr . perswaded the continuance of it , did the universal Church separate from it self and Christ ? If a General Council which should be wisest , be excusable from damning Schism , whenever it misjudgeth and separateth from a rightful Bishop , sure every Lay-man and woman that doth the same , doth not separate from Christ . If it prove that a General Council deposed Nestorius as unjustly as David Derodon thought , or Dioscorus as unjustly as others thought , or Flavian as unjustly as the Orthodox think , this proveth them Guilty of some Schism , but not of separating from the universal Church . When Menna of Constantinople , and the Pope excommunicated each other , when a Synod in Italy renounced Vigilius , and all his Successors were an hundred years deposed from their Primacy , and a Patriarch at Aquileia set up in his stead for a great part of Italy , because Vigilius subscribed to a General Council , de tribus Capitulis , this was Schism ( some where ) but not separating from Christ . LXXII . 22. If a man in England should think that all the old Councils were obligatory , which decree that he shall be taken for no Bishop that comes in by the choice ( yea or Mediation ) of Courtiers , Princes or great men , or any that have not the true Consent of Clergy and People , and thereupon should conclude that Bishops , Deans , Prebends , &c. so chosen and imposed are Lay-men and no true Bishops and Pastors , this were a separating from those Persons , but not from Christ and the Vniversal Church , when as Mr. Thorndike saith , that till the right of Electing Bishops by the Clergy and People be restored , we need look no further for the reason of the Contempt of Episcopacy here . So if a man think that God never trusted every Ignorant Wicked man that can but get Money and buy an Advowson , to choose those Pastors to whose conduct all the People are bound to trust their Souls , ( and the Bishop to admit them for fear of a Quare impedit , if they have but a Certificate and can speak Latine ) This is not damning Separation . LXXIII . 23. If a Bishop set up a seeming Convert , really a Papist ( e. g. Mr. Hutchinson alias Berry , or one of them that lately Confessed themselves Papists , ) the People that find by experience what the man is , are not damned Schismaticks for not taking him for their Pastor , or for going from him . If Godfrey Goodman Bishop of Gloucester was a Papist , did he separate from Christ that separated from the Diocesan Church of Gloucester , while he was an Essential part ? Or that did not implicitely trust all the Priests that he ordained ? LXXIV . 24. If in a Cathedral Church one withdraw from their Service , because of their difference in singing , Ceremonies , &c. from the Parish Churches , thô it be the Bishops Church that he separateth from , it is not as a Church , nor from any thing essential to it , e. g. Miles Smyth Bishop of Gloucester ( the famous Hebrician , and chief in our Bibles Translation ) declared and performed it , that he would never come more to his Cathedral , because the Dean ( in Lauds time ) kept up the Altar . Qu. Whether he separated from himself or his Church ? Vbi Episcopus ibi Ecclesia : Who were the Separatists ? They that followed the Bishop , or they that separated from him and kept to the Ca●●●●hedral ? The same I say of Williams Bishop of Lincoln that wrote against Altars . LXXV . 25. If faithful Pastors and People are setled in concord , and the higher Powers make a Law to depose and eject them without just cause ( as Multitudes were in many Emperours dayes , and Multitudes by the Interim in Germany in Charles the fifths time ; and Multitudes in the Palatinate by Ludovicus , and in too many other Countreys ) those that leave the Temples and Tythes to the Magistrate , but cleave to their old Pastors in forbidden meetings ( called Conventicles ) supposing the Pastoral Relation not dissolved ( as the Joannites clave to Chrysostom ) do not thereby separate from the Catholick Church : Had the Power been lawful that set up another way , when Dr. Gunning kept up his Meetings at Exeter House , it had not been a Separation from Christ that he then made . LXXVI . 26. If the Law command all to take one man for his Pastor , and a Parent command his Child , or a Husband his Wife to take another and not that , and the Child or Wife know not which should be obeyed , and whether the choice belong more to the Domestick , or the Publick Government , it is not a separating from Christ , which way ever such an one shall go . LXXVII . 27. Yea if I should think that self-Interest and self-Government bind me rather to choose a Pastor for my self , than to stand to such a choice by Prince , Patron or Prelate , which I think intolerable , as well as ( against their will ) I may choose a Wife , or a Physician , or a Tutor , or a Book , or my daily food , this is not separating from the Universal Church . LXXVIII . 28. If owning the same Diocesan make them of one Church who differ more than Nonconformists and Conformists do , then owning the same Christ , Faith , Scripture , &c. maketh them of one Catholick Church who differ less . But , &c. Jesuites , Dominicans , Jansenists , and all the Sects of Papists are taken for one Church , because they own the Pope and Councils . In England the Diocesan Conformists are taken for one Church , thô some of them are as much for a Foreign Jurisdiction , as Arch-bishop Laud , Arch-bishop Bromhall , Bishop Gunnings Chaplain , Dr. Saywell , Mr. Thorndike , Dr. Heylin , and many more , have manifested in their words and writings . And some that subscribe the Articles of General Councils erring in Faith and against Heathens Salvation , and against free will , and for Justification by Faith only , &c. do shew that they differ in the Doctrines of Religion , ( unless the sound or syllables be its Religion ) while one and another take the words in contrary sences . Some are for Diocesans being a distinct Order from Presbyters , some ( as Vsher and many such ) deny it : Some hold them to be of Divine Right , and some but of humane ; some think the King must choose them , some rather the Clergy and People ; some hold them Independent , others rather subject to the Arch-bishops and Convocation ; some think all that bear Office in their Church Government are lawful , others think Lay-Civilians Government by the Keyes unlawful ( and so are ipso facto excommunicate by their own Canons ; ) some that promise Canonical Obedience to their Ordinary , take the Judges of the Ecclesiastical Courts for their Ordinaries ; and others only the Bishops ; some think they are sworn to obey their Ordinaries , if they rule according to the Canons ( and so to pronounce all Excommunicate that the Canon excommunicates , if commanded ; ) Others think otherwise , that they are judges themselves whether the Canons command licita & honesta ; some take the Pope to be Antichrist , and the Church of Rome no true Church ; others think otherwise . Many more ( Arminian and other ) such differences there are , and yet all of one Church , both Catholick , National , Diocesan and Parochial ( oft : ) Much more are those Nonconformists that differ from the Church in nothing but what the Imposers call Indifferent . LXXIX . 29. If one that prayeth in the Litany against false Doctrine and Schism , and readeth the Conformists telling him of the danger of it , should ; verily think that Dr. S. printeth and preacheth false Doctrine , and such as plainly tendeth to serve Satan against Christian Love and Peace , and to the most Schismatical dividing and damning of Christians , should hereupon separate from him for fear of Schism and false Doctrine , and go to a safer Pastor , I think it were not to separate from Christ . LXXX . 30. If a Bishop in any Diocess in London should openly write or plead for a Foreign Jurisdiction , and we are told that none are true Ministers that depend not obediently on the Bishop , he that for fear of the Law , or of Personal or common perjury , should separate from that Bishop and his numerical Diocesan Church , doth thereby neither separate from the Catholick Church , nor from the Church of England . As if the Kings Army should have a Colonel that declared himself an obliged Subject to the King of France and bound to obey him , the Regiment may forsake that Colonel . Yea if the General of the Kings Army should give up himself in subjection to the Enemy or a Foreign Power , and say , I will take a Commission from the Turk , and my Officers shall only obey me , and the Soldiers obey them , were not this an Army of Traytors or Rebels , though none but the General took a Commission from the Enemy ? So if the Bishops should all take Commissions from the Pope , or declare themselves Subjects to a Forreign Jurisdiction , it were no separating from Christ , to separate from them all , in Loyalty to Christ , and to avoid National perjury and Schism . LXXXI . 31. If a man think that he is bound to use all Christs instituted means of Salvation , and live in a Church that wilfully omitteth any one of them , e. g. either Infant baptism , or singing Psalms , or Praying , or Preaching , or the Lords Supper , or all Personal care , and discipline to exclude the grosly intolerable , to resolve the doubting , &c. He that in Obedience to Christ goeth to a Church and Pastor ( in the same Diocess or City ) that omitteth none of these , is no damned Schismatick . LXXXII . 32. He that is unjustly cast out of the Church , and by its very Laws excommunicated ipso facto , is no damned or Sinful Schismatick for Worshipping God in a Church that will receive him : Nor any one that is denyed Communion unless he will sin ; Much more if they should prove half as many and great Sins as the Nonconformists have said they fear ( in the first Plea for Peace , &c. ) LXXXIII . 33. If a Foreigner that doth but half understand our language , withdraw to a Church and Pastor whose tongue he understands , obeying God and Nature is no damning Schism . LXXXIV . 34. If one that is erroneously conceited of the obligation of General Councils , should think it a sin to kneel at the Sacrament on any Lords day in the year , or any Week day between Easter and Whitsuntide , because Tradition and the twentieth Canon of the first Council , and that at Trull , &c. do forbid then to adore kneeling , this separating on that account to another Congregation is not damning . If it be said , that Mr. Thorndike and others tell us that it is not necessary that we do the same things which the Supream Catholick Power commanded , but that we subject our selves to the same Power which may change their own Laws . I answer , 1. The asserting of that Universal Soveraignty is the greatest Crime and Heresie of all . 2. By this it seems that our Religion is very mutable , and very uncertain , and a man hath need to take heed of obeying any old Canons , till he know the mind of the present Church ; ( and who those be , and how to know it . ) 3. But what if the same man read Dr. Heylin ( of Sab. ) telling him that this custome against Adoration-kneeling continued a thousand years , and was never revok't by any true General Council , but changed by little and little by mens practice : And what if he question who those Changers were , and whether their practice was Rebellion at first , and whether they had power to repeal the Canons of the greatest Councils without a Council . Sure they that are for such Councils universal soveraignty , when they have cast men into these shares , should scarce tell them that they are damnable Schismaticks , for joyning with such Churches as obey these Councils , rather than with those that mine men for not disobeying them . LXXXIV . And now Reader if thou art one that thinkest of these things with Christian Sobriety and impartiality , I appeal to thee whether if I should be of the mind of Mr. Dodwell , and such self-conceited Resolvers , I should not write my own Condemnation , and be one of the grossest Schismaticks that any History hath mentioned , unless ever there were any man so mad as to hold himself to be all the Church : Yea , when he no more distinguisheth of Separation and Schism , but involves almost all Christians in his Condemnation , and tells us that Schism will damn us as soon as Adultery and Murder , is it not obvious for all men to infer that we are as odious as Adulterers and Murderers ? and doth he not Preach Christians into the hatred of each other ? and can any wonder if Rulers should think the Punishment of Murderers is not worse than we deserve ? It is not New-gate only , but Tyburn that these healing men do seem to assign us ; it would be too tedious to look over all these again , and shew you how great the number is that these men damn , and how few on Earth in any Age they excuse from being so far like Murderers . LXXXV . 1. It seems to me that he virtually damneth all Christians on Earth as such Schismaticks ; for it is most certain that all men have sin , and culpable imperfection in Knowledge , Will and Practice ; and if any say , That he hath no sin , he is a Lyar , saith St. John ; and it is certain that all two persons on Earth have many errours , and many differences from one another ; it is certain that the Love and Duty of Christians towards each other is culpably defective in all men : It is certain that no man living is so perfect in knowledge as to know all the indifferent things in the world , which may be imposed , to be Indifferent ! And long and sad experience hath told the Church , that both gross errours and sins , and things called Truths or indifferent , which few can be sure of , may be imposed . What follows from all this , but that all men on Earth may easily fall under the imputation of disobedience to Prelates , and so be Excommunicate , and then they have their choice ( when no man is perfect , and they cannot change their mindes ) 1. Whether they will be damned as Excommunicate and practical Atheists that give over all Church Worship ; 2. Or as damnable Schismaticks , for worshipping God in Churches when they are excommunicate ; 3. Or as persidious Lyars , that will make false Confessions , Professions and promises , to get off an Excommunication . When Mr. Dodwel numbers those with Schismaticks that [ suffer themselves to be excommunicate , ] if they have no other means in their Power to hinder it , it seems these great Enemies to absolute reprobation , do think all Christians being unavoidably born to imperfection of Knowledg , are as unavoidably born to damnation whenever Prelates or Priests please thus to precipitate them . LXXXVI . 2. Particularly , 1. The first and second Canons ipso facto excommunicate all that say [ that any manner of Obedience and Subjection within his Majesties Realms and Dominions is due to any usurped and foreign Power : ] By this all Papists and all pretended Protestants ( such as Dr. Barrow confuteth ) who hold any manner of Obedience and Subjection due to Pope or Foreign Councils , are Excommunicate . 2. Those that say that the Book of Common Prayer containeth any thing in it repugnant to the Scriptures are , ipso facto excommunicate . Which now by the new Laws are interpreted of the present Books . 3. In this all are excommunicate who say , the Mis-translations ( in Psalms , Epistles or Gospels , of which many instances have been given ) to be any thing repugnant in the Scripture . 4. And all that say , It is against the Scripture to deny Christendom to all Infants that have not such Vowers in their Names and for their Education as we call Godfathers , and Godmothers , thô the Parent ( who is forbidden it ) offer his Child by Sponsion . 5. And all that say it is against Scripture to deny Christendom to all that refuse the Covenanting transient Images of a Cross . 6. And all that say that it is against Scripture for all Ministers to profess [ that it 's certain by Gods Word that baptized Infants ( without exception ) so dying are undoubtedly saved ] when no word of God is cited that saith it , and adding to Gods word is dreadfully threatned , and when it 's certain that all Ministers are not certain of any such thing ( and I think no one . ) 7. All are ipso facto excommunicate that say , It is against Gods Word to deny Church Communion in the Sacrament to all that dare not take it kneeling , for fear ( thô mistaken ) of breaking the second Commandment by Symbolizing with Idolaters , that are seeking to reduce the Nation to their Sin , and that live round about us . 8. All are excommunicate that say it is against Scripture to pronounce all saved that are buryed , except the unbaptized , self-murderers and the excommunicate , while thousands of Sadducees , Hobbists , Infidels , Papists , Perjured , Adulterers , Drunkards , &c. dwell among us . 9. By the fifth Canon all are ipso facto excommunicate that say , [ Any of the Armies are in any part erroneous , or such as they ( perhaps as doubters ) may not with a good Conscience subscribe to , ] and cousequently all the aforesaid Conformists that think the sence erroneous while they subscribe those words and snall affirm , e. g. that Canons are made necessary to Salvation , thô the matter cannot be proved by Scripture , contrary to Art. 6. Those that contrary to Art. 8. say , any thing in Athanasius Creed may not be subscribed . Such as Bishop Taylour that against Art. 9. deny Original Sin. Those that say contrary to Art. 10. that the Word [ no Power ] excludeth Common natural Power , or maketh Nature to be Grace . Those that write against our being accounted righteous , only for Christs merits , and say that another subordinate Righteousness is named many hundred times in Scripture , contrary to Art. 11. Those that contrary to Art. 13. say , that works done before the Inspiration of the Spirit may make men meet to receive Grace . Those that with Dr. Hammond write for works that are not commanded but counselled , and Free-will-offerings , contrary to Art. 14. All they that take Infants and new baptized Persons to have no sin , contrary to Art. 15. All that say , that after we have received the H. Ghost , we cannot depart from Grace given , contrary to Art. 16. Those that deny the Doctrine of Election , in Art. 17. Those that say , any on Earth may be saved by diligent living according to the light of Nature , without knowing the name of Christ , contrary to Art. 18. Those that contrary to Art. 19. reject that Description of a visible Church , which reacheth to such as our Resolver damneth . All that contrary to Art. 20. say , that the Church [ may not enforce any thing to be believed for necessity to Salvation , besides the Scripture ] even those that say , it 's necessary to Salvation , by avoiding Schism to believe that all imposed Tyths , Covenants Practices , and Ceremonies are not sin . All that contrary to Art. 21. say , that General or other Councils may be gathered without the command and will of Princes , and deny they may erre , and things ordained by them as necessary to Salvation have neither Strength nor Authority , unless it may be declared that they are taken out of Holy Scripture . Those that deny Art. 23. that those are lawfully called and sent into the Ministry , who have publick Authority given them in the Congregation , to call and send Ministers into the Lords Vineyard , are chosen and called hereto , ( for want of Canonical Succession . ) Those that contrary to Art. 24. would have Gods Worship performed to them that understand not the language , to avoid the Schism of having many Churches in a City . Those that take Confirmation or Penance , or the other three for Sacraments of the Gospel contrary to Art 25. Those that contrary to Art. 26. would not have it believed to be the Peoples duty , who know the Offences of Bad Ministers , to accuse them . All that contrary to Art. 27. are against Infant Baptism , as agreeable to Christs Institution . All that contrary to Art. 28. say , the Body of Christ is given and taken and eaten in the Sacrament otherwise than in a Spiritual manner by Faith. All that say , that in some wise the wicked are Partakers of Christ in the Sacrament , contrary to Art. 29. All that contrary to Art. 30. say , There is other satisfaction for Sin besides Christs Blood. All that say , that Men justly Excommunicate may be reconciled and received by the multitude without open penance ( which is ordinary ) contrary to Art. 33. All that contrary to Art. 34. think that a General Council may ordain such Traditions or Ceremonies as shall in all places be one or the like : and that every Particular or National Church may not abolish those Ceremonies or Rites which the General Council or Colledge ordained . Many things in the Book of Homilies [ especially against peril of Idolatry ] are blamed by many Conformists , contrary to Art. 35. All that contrary to Art. 36. say , that the Book of Ordination wants some things necessary . All that contrary to Art. 37. think that Pope or foreign Bishops have any Jurisdiction by right in this Land : And all that ( by mistake ) say , the King hath not chief Power in all his Dominions , meaning in France , of which he professeth to be King , and we so call him even in our Prayers to God. All that say , contrary to Art. 38. that it is not their Duty liberally to give Alms , according to their ability . All that contrary to Art. 39 think men in conforming may swear upon trust of their Superiours words , without judgment , and true understanding of Justice and Truth . A●●●●l these are already ipso facto Excommunicated by this one Canon , and if they elsewhere worship God , are called Separatists and Schismaticks , in danger of Damnation , as Adulterers and Murtherers are : And how grea●●●● a number are these ? 10. All are ipso facto Excommunicate by the sixth Canon , who affirm , that the Rites and Ceremonies of the Church of England , by Law established , are superstitious , or such as ( now commanded ) men who are zealously and godly affected , may not with a good Conscience APPROVE , use and subscribe as occasion requireth . That is , all that thus mistake kneeling at the Sacrament , on the reasons aforenamed , to be against the second Commandment , or that judge so of the Surplice , or that think the Gross , as described by the Canon and Liturgy , hath all the Essentials of a humane unlawful Sacrament of the Covenant of Grace . And all that are against the Rites of Godfathers that never owned the Child as theirs , to be the only Sponsors in its Name , and to Vow its Christian Education ( when I never knew one living that so much as made the Parents believe that he intended it : ) And all that think the words of the Liturgy ( making Imposition of hands an assuring sign of Gods Gracious acceptance ) make Confirmation a humane unlawful Sacrament , and say so . All these are cut off . 11. By Canon seventh all are ipso facto excommunicate that affirm , that the Government of the Church of England , under his Majesty , by Arch-Bishops , Bishops , Deans , Archdeacons , and THE REST THAT BEAR OFFICE in the same , is repugnant to Gods word ; that is , all Bishops , Ministers , Noblemen , Gentlemen or People , that say that it is against Gods word for Lay Civilians or Chancellours to govern by the Church Keyes , excommunicate or absolve : And all that think it unlawful for Surrogates that are not Bishops but Presbyters , either as a Cryer pro forma to pronounce all excommunicate or absolved who are so decreed by the Lay Chancellor , or else for them ( or a Priest-Chancellour ) to govern a Diocess by the Keyes of Excommunication and Absolution being no Bishops ; and all that think it sinful for Archdeacons , Commissaries , Officials , &c. who are no Bishops , to exercise the same Government by the Keyes over so many Pastors or Churches , or for a Bishop . to do his Office by others that are no Bishops , any more than a Priest by those that are no Priests ; or for a Diocesan with his Lay Court , to Govern many score or hundred Churches under him , without any subordinate Bishop in those Churches , that is , to set up the Name and shew , and make Christs Discipline impossible : Or for Lay Chancellors or Surrogates to publish Excommunications in the Bishops Name , which he never knew of , nor tryed the cause : Or for such Chancellours to oblige all Parish Ministers to publish all their Excommunications which are agreeable to these Canons . What quality and number they are of that call any of this sinful , I pretend not to know : But they are all now excommunicate men . 12. The eight Canon ipso facto excommunicateth all that affirm that the form and manner of making and consecrating Bishops , Priests and Deacons hath any thing , repugnant to Gods Word , &c : ] That is , all those that hold Bishops and Presbyters to be the same Order ( contrary to the words of that Book . ) Which yet even the Church of England while Papists declared in King Aelfriks Canons ( see Spelman : ) And all such as Thorndike , who say the People and Clergy should choose their Bishops ; or that say the Peoples consent is necessary to the Pastoral Relation to them , and that the old Canons for this are in force . 13. The ninth Canon ipso facto excommunicateth the Separatists . 14. The tenth Canon excommunicateth all that affirm [ that Ministers that refuse to subscribe to the Liturgy , &c. and their Adherents may truely take to themselves the Name of another Church , not established , by Law and dare publish that this their pretended Church hath long groaned under the burden of imposed grievances , by the Church of England , and the Orders and Constitutions therein by Law established . ] ( Ipso facto is not here . ) This reacheth to all that confine not Gods Church in England to the Party that subscribe and their Adherents : If any say , that if such as Blondel , Rivet , Amesius , or any other the most Learned , holy , peaceable men that dare not subscribe as aforesaid , should with any Christians worship God together , and that these are a true Church ( though he judge them faulty ) and that these Canons are grievances , such are to be excommunicated : ( Though it be gross Schism in others to confine not onely the Purity but the Verity of a Church to their own Party : ) For such to feel and groan loud here is Excommunication . 15. The eleventh Canon much to the same purpose requireth the Excommunication of all that affirm that any Subjects in England may rightly challenge the Name of true and lawful Churches besides those allowed by Law , though the King should License them . 16. The twelfth Canon ipso facto excommunicateth all , that make Rules and Orders in Causes Ecclesiastical without the Kings Authority , and submit to them , e. g. All that without the Kings authority agree to turn the Table Altar-wise , to require People to kneel at the Rails , or to bow toward the Alter or East , or to set up Organs , &c. All these are now excommunicate by an Authority above the Bishops , which no Bishop or Priest can dispense with ( but only forbear to publish and execute it , but not nullifie it ) no nor absolve any that publickly repent not of it as a wicked Errour . 16. By Canon fourteenth , if any Minister shall diminish any part of the Orders , Rites , Ceremonies , Prayers , &c. inregard of Preaching or ANY OTHER RESPECT , or shall adde any thing in matter or form , ( e. g. If he let the Parent express the dedication of his Child to God , or lay any charge on any Parent ) he breaketh the Church Law , and so far separateth from it . 17. By Canon fifteenth when twenty or thirty thousand are commanded to come to a Church that cannot receive six thousand , and the Alleys and Pewes are wedg'd so that they cannot all kneel , yet all that kneel not at the Prayers , and all that say not audibly the Confession , Lords Prayer , Creed and Responses , disobey the Laws of the Church , and so far separate from it . 18. When twenty thousand Persons are commanded to come in more than can , if ten thousand of them ( or any number ) should come to the Church-yard or Porch , to shew that they are not presentable , but would get in if they could , the nineteenth Canon commands to drive them away . 19. The Liturgy and Canon 22. &c. bind all under the penalty of the Law to receive the Sacrament thrice every year : If a secret Infidel , Sadducee , Hobbist , Socinian , or any Heretick say , I am not able to change my Judgment , which is inconsistent with the Sacrament , or if one whose Conscience tells him of the guilt of Adultery , and that he is not resolved to confess and forsake it yet ; or one that by Melancholy causelessly feareth unworthy receiving to damnation ; I say , if any of these will avoid the charge of Schism , they must run upon worse , till grace recover them , which is not at their command . And yet all notorious Offenders are prohibited it Canon 26. and particularly the Perjured : And if the tenth part so many be perjured in England in City and Countrey , as many fear , it 's a very great number that are uncapable of Comm-union with the Church . 20. By Canon twenty seventh on pain of Suspension no Minister must wittingly administer the Communion to any but such as Kneel , or to any that refuse to be present at publick Prayers , &c. So that all that Kneel not in receiving are rejected , and if they worship God elsewhere , must be taken for Schismaticks , as dangerous as adulterers or murderers . 21. The twenty eighth Canon forbids admitting strangers to Communion , and commands sending them home to their Parish Churches : It 's disobedience to violate this . 22. The twenty ninth Canon forbids urging Parents to be Present when their Children are baptized , and admitting them to Answer as Godfathers for their own Children ; and any Godfather to make any other Answer or speech than the prescribed . 23. The thirtieth Canon describeth the Cross as a Sacrament , as seemeth to us . 34. By the thirty sixth Canon no man must be a Minister that subscribeth not that the Book of Common Prayer and Ordination contains nothing in it contrary to the Word of God , and that he himself will use no other form in publick , Prayer and administration of the Sacraments : By which all that refuse this , or that use the forms made and imposed by the Bishops on occasions of publick Fasts and Thanksgivings , seem all to be under disobedience to the Church . 35. By Canon fourty ninth no Person not Licensed as a Preacher , may in his Cure or elsewhere , expound any Scripture , or Matter or Doctrine , but onely shall study to read plainly the Homilies : So that all Ministers before Licence to preach , all School-masters , all Parents , or Masters , that do expound to their Schollars , Children or Servants , the meaning of Baptism , or of any Article of the Creed , any Petition of the Lords Prayer , any one of the Ten Commandments ( to fit them for Confirmation , or Salvation ) otherwise than by plain reading the Homilies or Church Catechism , doth disobey the Law of the Church : And so do all Tutors in the Universities that expound any Scripture , matter or Doctrine to their Pupils , before they are examined or approved by the Bishop ; or any Judge on the Bench or Justice that presumeth to do it to the hearers , or any Friend or Neighbour in discourse : For it is [ No Person whatsoever not examined and approved by the Bishop of the Diocess . ] How few in England separate not from the Church as far as this disobedience amounts to ? If by [ no Persons ] be meant only [ no Ministers ] it 's hard enough , that Ministers may not be allowed out of the Church what Lay-men are allowed . 36. All those that deny not the validity of Baptism or the Lords Supper when they are done by an unpreaching Minister , but yet think that a man utterly unable to Teach otherwise than by Reading , may not lawfully be encouraged in so high a function , ( any more than a man in Physick or School-teaching that hath not necessary skill , or is utterly illiterate , ) and thinks it a sin to consent to take such an Ignorant fellow for the Pastor of his Soul if he can have better ; If this man , I say , go to the next Parish Church for Sacraments , he is to be suspended first and next excommunicate : Specially if he should judge that Ignorant Reader , no true Minister for want of necessary capacity . 37. Surplices , Hoods and Tippets are made the matter of Obedience , Canon fifty eighth . 38. By Canon thirty eighth no Minister must refuse or delay to Christen any Child ( without exception ) according to the form of the Common Prayer , that 's brought to Church to him on Sundaies or Holy-daies , though the Parents be both Jewes or Heathens or Atheists or Sadducees : The Minister must be suspended that refuseth it . 39. The seventy first Canon suspendeth all Ministers that Preach in any private house ( except to the sick or impotenti n time of necessity . ) By which had Paul here preached publickly and from house to house , or Timothy in season and out of season as dreadfully adjured , or Christ preacht as he oft did , they must be suspended : And every Minister that preacheth to his Family . And no doubt , repeating his Sermon , is preaching the same again . 40. All Ministers must be suspended and then excommunicate , that without the Bishops Licence appoint or keep any solemn Fasts publickly or in private houses , other than by Law appointed , or be wittingly present at any : Though it were in time of Plague , or when divers of his Neighbours are sick or troubled in Conscience , or in preparation to a Sacrament , or on some great occasion in Noble-mens Houses and Chappels : He is not to be trusted to fast and pray with his own Flock or Friends , or come among them , lest being excommunicate he be a damn'd Schismatick . The same prohibition is for holding meetings for Sermons called Exercises : Which Arch-Bishop Grindall was zealous to set up , ( Q. Was he then a Schismatick ? or is the damning dangerous Engine made since ? ) 41. By Canon seventy third if any Ministers meet in any privat ehouse ( as many did by consent in 1660. and 1661. ) to do any thing that any way tends to impeach the Common Prayer or any part of the Government and Discipline ( e. g. to Petition King or Parliament for the least Reformation of it ) he is excommunicate ipso facto . 42. Canon seventy fourth brings all Ministers apparel under Church Laws , for the Shape . 43. Canon seventy sixth Excommunicateth all that voluntarily relinquish their Ministry , and use themselves as a Lay-men . And man having free will , that is done voluntarily , which is done in Obedience to mens command : And yet we are ruined in the World , if we will not leave our Ministry , at their Command . 44. It 's tedious to go over all the rest : I end at the end of them . Canon 139. excommunicateth all them that affirm that the Synod is not the true Church of England by Representation : that is , 1. All that take it for the Church real and not Representative , lest they make the diffused Church ( People and all ) to be Chief Church-governours , while Convocations govern but as their Representatives . 2. All that say , that it is only the Bishops and not the Presbyters in Convocation that are the Governing Canon-making Church . 3. All that say that the Clergy represent not King , Nobles , parliaments , Laiety , and that these are true parts of the Church of England . All these are ipso facto excommunicate . 45. The 140. Canon Excommunicateth them that deny the Canons obligation of absent Dissenters , which yet even many Papists deny of Councils Canons . 46. The last Canon Excommunicateth all that contemn these Canons , as taking them to be the work of a Company of Persons that conspired against Religious Godly men . All this huge Catalogue are here excommunicate . 47. If any part of all this be Schism , Mr. Dodwell ad this man seem to teach Separation from the Church of England : Or if the late silencing , hunting and ruining of two thousand Ministers were Schism , and as bad as Bishop Taylor in Duct . Dubit . Mr. Hales of Eaton , Chillingworth , &c. say of the like , then these men make all the Church of England to be in as damnable a State as Adulterers and Murderers . Yea they make all damnable Schismaticks that hold Communion with the Church of England ; for that is their Sentence on them that communicate with Schismaticks ; viz. that they are guilty of their Schism . 48. They unchurch and damn the Churches of Corinth , Galatia , Laodicea , Ephesus , Smyrna , &c. in the Apostles dayes : For the Scripture tells us of many guilty of Schism in all these , and yet the rest communicated with them ; for the Scripture speaks more of Schism in a Chruch , than of Schism or Separation from a Church , Rom. 16. 17. 1 Cor. 1. 10. & 3. 3. & 11. 18. Mat. 12 , 25. Luke 12. 52 , 53. I Cor. 12. 25. Jam. 3. 15 , 16. And yet no one was commanded to separate from those Churches ; no not from those that had Heresies among them , such as denyed the Resurrection , and taught Fornication , and eating things offered to Idols , that were drunk at the Sacrament or Love-Feasts , nor those that had Jewish Schismaticks , who talkt like ours , Act. 15. Except ye be circumcised and keep the Law of Moses , ye cannot be saved . The Churches were not all unchurcht and damn'd that communicated with such . Yea Peter was guilty of encouraging them in Schism , that would not eat with the Christian Gentiles , but he was not unchristened by this . 49. They separate from or unchurch almost all the Ancient Churches in the dayes of the most famous Emperours and Councils . For I have manifested past doubt that they almost all did Hereticat●●●● or separate from one another . It was Schism either in Victor to Excommunicate the Asian Bishops , or in them to deserve it and be excommunicate . The owning or disowning several Councils , specially that of Calcedon and that at Constde tribus Capitulis , &c. was the Schism of almost all the Imperial Churches ; one part condemning the other . And if either were in the Right , it salves not the Case with them : For most of the same men that went that way call'd the Right in one Princes Reign , went contrary in the next , and so condemned each other round ; especially about Images adoration . 50. Hereby they cut off that Succession of that sort of Ordination , which they say must be uninterrupted , while it came down from Churches excommunicated by one another , or make the Proof of it impossible . 51. They separate from all the Greek Church at this day , as guilty of Schism , both in their Succession from Schismaticall Bishops , at Constant . Alexand. Antioch , Jerusalem , &c. and in their excommunicating not only the Church of Rome for a wrong cause ( the filioque , but other Churches , and for divers Acts of Schism . 52. They must by their Principles Separate from the Abassines , Aegyptians , Syrians , and all the Eastern and Southern Churches that are called Jacobites , and Nestorians : For Councils and other Churches condemn them : And they condemn the Councils of Ephesus , and Calcedon , and all since : And they must separate from and condemn the Churches of Armenia , Georgia , Circassia , &c. because they separate from others , and are separated from . 53. Their Principles utterly unchurch the Church of Rome , 1. Especially because it is guilty of the greatest Schism on earth , by setting up a false Church form and head : 2. And because they Schismatically condemn and Unchurch three parts of the Church on earth , even all save their Sect : 3. And for their many other Schismatical Doctrines and Practices : 4. And as being condemned by the Greek Protestants and most Churches , and separated from by the Church of England which they own . 54. They separate in Principles from all or near all General Councils ( save the first ) as having separated from other Councils and condemned them , and being again condemned by them . 55. Some of them condemn and separate from all the Protestant Churches that have Bishops , in Sweden , Denmark , Germany , Transylvania , &c. because they had not their Ordination Successively from Bishops but Presbyters at the Reformation : And because they have been guilty of Schism against others . 56. The Principles of Mr. Dodwel and his Associates condemn the Church of England , as Schismatical , 1. Those that claim Succession from Rome , whose own Succession hath been oft and long interrupted , by incapacities and Schisms . 2. For holding Communion with those Protestant Churches which these men call Schismaticks . 57. They condemn and separate from all the Churches called Presbyterian in France , Holland , Geneva , Scotland formerly , and those in Helvetia that have no Bishops ; Tho some would threat kindness on them by saying that they would have them and cannot ? And why cannot they ? 58. Their Principles make the Bishop of Oxford , Bristol , &c. Schismaticks : For their Dioceses are Churches taken out of Churches , being lately parts of other Dioceses . 59. And they condemn all the Parish Churches in England as Churches distinct from Cathedrals : For they are all Churches gathered out of Churches : At first the Cathedrals were the only single Churches : Next Monasteries were gathered ; and next our Parish Churches . And the Parish Church of Covent-garden , is a Church taken out of a Church . 60. Their Principles damn St. Martin that separated to the death from all the Bishops Synods and them that were near him ( save one Man ) because they perswaded Maximus to use the Sword against Priscillian Gnosticks , and brought men of strict Religion under Suspicion of Priscillianism : And sure the ruined persecuted Protestants here , are more Orthodox than the Priscillians . And they damn Gildas that told the English Clergy , that he was not eximius Christianus that would call them Ministers ; ( Do they not disgrace the many Churches dedicated to the Memory of St. Martin , if he be a damned man ? ) I doubt they damn Paul and Barnabas for local angry separating from each other : Whatever they do by Peter and Barnabas for the Separation blamed Gal. 2. 61. If all are Schismaticks that here conform not , all those called Conformists are such , that conform to the words in a false sence . 62. They separate from all that obey the twentieth Canon of the Nicene Council : And from all that obey the Councils that forbid communicating with a Fornicating Priest : And from all that obey the Councils which nullifie the Episcopacy of such as are obtruded by Magistrates , or not consented to by the Clergy and people . And many more such . Abundance more instances of their Separation , and Damnation , I might adde : In a word , I think then Principles are , as I first said , for damning and separating from all men living , for all men living are guilty of some sort and degree of Schism , that is , of Errours , Principles or Practices in which they culpably Violate that Union and Concord that should be among Christians and Churches : Every defect of Christian Love , and every sinful Errour , is some degree of such a violation . All Christians differ in as great matters as things indifferent : And no man living knoweth all things Indifferent to be such : And these men distinguish not of Schism , nor will take notice of the necessary distinctions given ( in the third Part of the Treatise of Church Concord , ) And solutio cont●●●● causeth pain : nor do they at all make us understand what sort of Separation it is that they fasten on , but talk of Separation in general , as aforesaid . LXXXVII . They seeme to be themselves deceived by the Papists in exposition of Cyprians , words de Vnit. Eccles . Vnus est Episcopatus , &c. But they themselves seem to separate from Cyprian as a Schismatick , and consequently from all the Church that hath profest Communion with him , and with all the Councils and Churches that joyned with him : For Cyprian and his Council erred by going too far from the Schism and Heresie of others , nullifying all their Baptisms , Ordinations and Communions : And for this errour they declared against the Judgment of the Bishop of Rome and other Churches ; and they were for it condemned as Schismaticks by the said Bishop : And here is a far wider Separation than we can be charged with . 2. And Cyprians words came from the Mind that was possest with these opinions , and are expressive of his Inclination . 3. Yet they are true and good , understood as he himself oft expounds them ; the Bishop of Oxford citeth some instances , many more are obvious , in which he opposeth the Bishop of Rome , saying , that none of them pretendeth to be a Bishop of Bishops ; and limiting every man to his own Province , and saying that they were to give account to none but God , with much the like . But in what sence is Episcopacie one ? 1. Undoubtedly not as numerically in the personal Subjectum Relationis : One Bishop is not another ; if you should say Paternity is One , none believe that one mans Relation of Paternity is anothers . The Relation is an accident of its own Subject , as well as Quantity , Quality , &c. 2. Nor doth any man believe that many Bishops go to make up one Bishop in Naturals . 3. Nor did ever Cyprian hold or say that all Bishops go to make up one Politick Governing Aristocracie , as many go to make one Senate or Parliament , that hath a power of Legislation and judgment by Vote as one Persona politica . He never owned such a humane Soveraignty . But Episcopatus unus est , I. In specie , all Bishops have one Office ; 2. Objective : As the Catholick Church is one , whose welfare all Bishops ought to seek : 3. And so finaliter as to the remote End ; and are bound to endeavour Concord . 4. And as effects , all are from one efficient institutor . As it may be said that all official Magistracy in England is one : 1. As from one King or summa potestas : 2. As described by one Law , and as Justices of one Species : 3. As all their Cities and Counties and Hundreds are but part of one Kingdom , whose welfare all are for : 4. And as they are all bound to keep as much common Concord as they can ; if any mean more , they should ten us what ; If any mean that all Bishops make one numerical Universal Government , they are heinous Schismaticks , and the kingdom is Sworn agaisst their Judgment : And these Men damn them in damning Schismaticks . The truth is , Cyprian de Unitate , Ecclesiae ( leaving out the Papists additions ) is a good Book and worthy , to be read of all ; and take Cyprian's Description of the Epispcopacy of the Church which we must unite with , and the nature of that Union , and we would rejoyce in such . But if Cyprian had lived to see 〈◊〉 Arians or Donatists the greater number ; or any Sect after 〈◊〉 themselves the Church because that Princes set them up , and had seen them depo●●●●e Chrysostome and such other , doubtless he would never have pleaded the Unity of Episcopacy for this , but have judged as he did in the Case of Martial and Basilides ; nor did he ever plead for an universal humane Soveraignty . LXXXVIII . If we are damned Schismaticks , I can imagine no pretended manner of Separation in which our Schism consists , but first , either Local as such . 2. Or Mental , as such . 3. Or Local , caused by Mental . If Local , as such be it : All Christians are Schismaticks , for being locally separated from others , and absent from all Churches ; and places save one . If Mental Separation be it , either all Mental Division is such , or but some only ; if all , then all mortal men are Schismaticks , as differing in a multitude of things from others ; If it be not all , what is it ? is it all difference in the Essentials of Christianity ? we grant it ; and we are charg'd with no such thing . Is it all difference in the Integrals or Accidents ? so do all differ that are not perfect . Is it all want of Love , or all Vncharitableness to one another ? all on earth have some degree of it ; and those are likest to have most , that do as the Bishops did against the Priscillianists , bring godly people under reproach , on pretence of opposing Heresie ; or that seek the Silencing , Imprisonment , Banishment or Ruine of men as faithful as themselves : For our parts , we profess it our great Duty , to love all men as men , all Christians as Christians , all godly men as godly , all Magistrates as Magistrates , &c. Is it for our separating in mind from any Principles in specie necessary to Communion in the Church Universal , or single Churches ? let it be opened what those Principles be : We own all Christianity , and all Ministry of Gods Institution , and all his Church Ordinances : We own Bishops over their Flocks , let them be never so large , so they be capable of the Work and End , and alter not the true species ; and we submit to any that shall by the Word admonish Pastors of many Churches of their Duty , or Sin , or seek their good . Nor do we refuse Obedience to any humane Officers set up by Princes , to do nothing against Christs Laws , not nothing but what is in Princes power in the Accidents circa Sacra . Is it because we disown any Numerical Rulers ? we own the King and his Magistrates , we own all that we can understand to be true Pastors ; and if we are in doubt of their Calling , we resist them not , unless obeying Christ before them be resistance : But our Accusers loudly profess , that Usurpers are not to be owned ; and if they go on the ground , that he hath right that the Prince is for , we would know , whether that hold in Turky , in Italy , Spain , France , or only in England , or where ? If it be where Princes are Orthodox , do they make all the People Judges of their Princes Orthodoxness ? And we would know , whether EVERY BISHOPS and PRIESTS right , as a true Minister , called of God , and set over us , be necessary to Salvation , to be believed or known by all the People ? if it the , wo to us , that ever such men were set over us , whose right we cannot know : What abundance of things go to make a Bishops or Priests right known ! 1. That he hath capable sufficiency . 2. That he is a just Bishop , that 's chosen by the King , the Dean and Chapter obediently consenting , & that the Clergy's and Peoples consent is unnecessary . 3. That the Diocesan species ( over multitudes of Churches without any subordinate Bishop ) is of Christ , or lawful . 4. That their work , according to the Canon , is lawful . 5. That all our Patrons have right to chuse Pastors for all the People . 6. That they are true Pastors over them that consent not . 7. That if they prove worse far than Martial and Basilides , and be owned by the Bishops as they were , the people may not forsake them ( plebs obsequens divinis praeceptis , ) which saith Cyprian have most power to chuse or refuse . Is every Christian bound on pain of Damnation to know all these , and then to examine and judge Bishops and Priests accordingly ? or if they mistake one or more mens Commission , do they therefore separate from the Catholick Church ? If so , what a case was the East in by the difference between Chrysostome and his Competitors ? Photius and Ignatius and hundreds others ? and France , about the Archbishops of Rhemes , when he was put out that deposed Ludovicus 4. and when an Infant was put in , and oft besides ? What if the Alexandrians , when Athanasius was banisned by , Constantine himself , were half for him , and half against him ? Or Basil at Caesarea was put down , and hundreds more , or when Theodosius first and second and Martian , and Valentinian , and Zeno , and Anastasius and abundance more , set up and pull'd down , and set up again against each other ? What , I say , if the People now mistooke who had the best Title ? Is this separating from the Catholick Church ? When the Interim cast out hundreds in Germany ; When Ludovicus cast out Multitudes in the Palatinate , and half the People stuck to the ejected , persecuted Pastor , and the rest to the Magistrates choice , which of them separated from the Universal Church ? Is every Priest the Vniversal Church , or an essential part of it ? then it dyeth when he dyeth , and Apostatizeth when he doth . How many Ages in above 23 Duplicates or Schisms , was the World uncertain which was the true Pope ? suppose , e. g. Arthur Jackson , Edmund Calamy , and many such were placed in their Incumbency , by the Bishops , Patrons and Parish consent , according to the Law of Christ and the Land , and by a mew Act of Uniformity they be all turned out , the Flock not consenting , nor any Bishop accusing , trying or deposing them ( save in Legislation , ) and some of the Parish think this dissolveth not their Relation to him , and they cleave to him as before , without any change save of Place and Tythes , and others forsake such a one , and follow the Magistrates choice , may not both these be still of the Catholick Church ? If not , I know where the old Canons laid the charge and danger . It 's wonderful selfishness in those men , that if they can but get into the Seat , take it for granted , that all must own their right on pain of Damnation . And what if in any such Land , the Prince change his mind , or the next differ , and put down all these same men , and set up such as differ from them more than we do , is it damning Schism for any of their People still to adhere to them ? LXXXIX . Do you find that Mr. Dodwel , Dr. Saywel , Dr. Sherlock , or any of these men , do , in Pulpit and Press , ingenuously tell the People the truth of the Case , when they liken men as Schismaticks to Murderers for danger ? Did you ever hear them say , [ The Canon , which is the Churches Voice and Law , doth Excommunicate you all that do own your Opinions against Conformity , and commandeth us not to admit you to the Sacrament , and yet to pronounce your Excommunication for not taking it : We confess they have been holy and Learned Men that have thought many things imposed unlawful ; and therefore we wonder not if it be not in your power to change your judgment , no more than to be perfect in knowledge ; and we confess if you are unjustly Excommunicated , or any of the things made necessary to Communion be against Gods Word , then it is the Church that guilty of Schism , but because this is not so , we accuse you of Schism , even of separating from the Vniversal Church , and from Salvation . XC . I do admire , that never any one of them would be prevail'd with to prove the Canons Excommunications ipso facto lawful , when even Papists have scorn'd all such doings ; and when the learnedst of all their own admired men , that were for comprimising matters with Rome , even Mar. Ant. de Dom. Spalatensis de Rep. Eccl. hath so confidently , copiously and strenuously damn'd it : Christ would have none Excommunicate , whatever the Crime be , without Impenitency after due admonition for Repentance , but these Canons ipso facto Condemn and Excommunicate Godly men , without ever admonishing them , or calling them to repent , or hearing or seeing them : Nothing is necessary but the proof of the fact , and then the Law is instead of a Judge ; and to oblige the People to avoid them , it must be published . If this and all things named in the first Plea for Peace , be sinless , studying and disputing is not the way to know what is sinful . XCI . But , saith the Resolver , [ Christ hath but one Body , and to be a Member of two separate and Opposite Churches , is to be contrary to ourselves . ] Ans . But I had hoped your Catechized Boyes had known , 1. That one Body hath many parts . 2. That particular Churches are parts of this Body , as Corporations are of the Kingdom . 3. That all the parts are imperfect , and made up of none but sinners . 4. That every good man is partly bad , and so contrary to himself 5. That Churches may be so far separate as to be distinct , and yet not so far as to be contrary or opposite . 6. That they may be opposite in Accidents and Integrals , that are one in specie in Essentials . 7. That a man may own several Churches , and Communicate with them for that which they agree in , and yet not own both , ( or either perhaps ) in that which they are opposite in . 8. That there being somewhat opposite in all men and Churches on Earth , you damn your selves for Communicating with them . 9. That a man may have more Communion with the Church which he Locally separateth from , even for sin , than with that which he is present with . E. g. A Congregation or Nation of men of eminent Sanctity and Order , sound Doctrine and Worship , may , by humane frailty take some one falsehood or uncertain thing to be necessary to Ministry or Communion ( as they say some Churches unhappily of late reject all that own not the Antiquity of the Hebrew Points ) I cannot have local Communion with that Church , for they will not receive me , unless I subscribe either a falshood , ( or that which I judge false ; ) but yet I highly honour and love them , and have mental Catholick Communion with them , when perhaps necessity may make me Locally join with a Church of far worse men and Order , that will impose no sin on me . 10. And I would advise these men , did they not despise my advice , for the Church of Englands sake , and their own , to retract their Errours , and not lay such a Snare before the People . Should you say in the Pulpit , [ If the Church be guilty of any Schism by her Impositions , ( oft-named ) Excommunications and silencing of Christs Ministers , and afflicting good people without just Cause , then I , and all that communicate with it and me , communicate in the guilt of Schism , and are all in as much danger of Damnation by it as Adulterers and Murderers ] tell not your hearers this , for if you do , some will think you bid them separate or be damned , and only make a doubt whether most men have Noses or not . XCI1 . Qu. But is not the Inference true ? Ans . No , it 's false : There are twenty cases in which 1. One may be guilty of Schism and not be a Schismatick , as denominated from what predominateth : 2. And as many in which he is not at all guilty that communicateth with the guilty . And let the world ( that is sober and awake ) judge now whether these men or we be the greater Schismaticks , and which more condemneth or separateth from the Church of England . We say that all Churches have some degree of Schism , and so hath the Church of England , as it hath imperfection , Errour and Sin ; but that it is not therefore no Church , nor is it unlawful to communicate with it ; All Christians and Churches must not be separated from that are guilty of some degree of Schism . If any will turn these Serious matters into Jest , and say , as Dr. Saywell , that they will receive Greeks , Lutherans , &c. that come to their Communion , his Serious Readers will tell him , that so will most Sects receive those that approve of their Communion and come to them : Joyning with you signifyeth that they are of your way therein ; But will you go to their Churches and Communicate with them ? You will receive the damned Schismaticks if they come to you , when yet you make it damnable to joyn in their meetings with them . This quibbling beseems not grave men in great matters . To conclude , Reader , God having allowed more Legislative Power to men in things Secular than in Religion , I may say this case is like ours in debate . I. Some Judges and Lawyers say , that the Oath of Allegiance makes a Subject in this Kingdom ; that the Renouncing or Violating it by Treason , or Rebellion , or deserting the Kingdom , overthrows the Relation . But that other particular faults or quarrels against Neighbours , Justices , Judges , yea the King himself , are punishable according to the Laws , but are not all Rebellion , nor dissolve Subjection , nor oblige the Subjects to renounce civil converse with each other ; though some contempt and obstinacy may outlaw them . Such is our Judgment of Church Relation and Communion , which 1 need not rehearse . II. Suppose a sect of Lawyers and Judges arise , that say , no men are the Kings Subjects , but are Rebels , that break any of his Laws , that Shoot not in long Bows , that Bury not their dead in Woollen , that swear prophanely , that eat flesh in Lent unlicensed , that have any unjust Law-Suit , that wrong any Neighbour , that oppress any Poor man , all these are Rebels ; yea all that plead opposite Causes at the Bar , and all Judges that judge contrary to one another , and all that misunderstand any point of Law and Practice accordingly , and all that besides the Oath of Allegiance do constitute Marriages , Families , Schools , Societyes by any other Covenants of their own , and all that are of different Cities and Companies , parts of the Kingdom , or all whose Justices , Mayors , Sheriffs , &c. differ from one another in any point of Law and practice : Or all that obey not every Constable and Justice ; or that go to divers Justices in the same Precincts , or that go from one Justice to another to avoid unrighteous Judgment , or that go from the Physician of the Place for Health , and from the Schoolmaster of the Town for greater edification , or that Travel beyond Sea for Knowledge , yea all that understand not every word in the Law , that may concern them : If any say , none of these are the Kings Subjects , but Rebels , opposite to him and one another , and deserve to be all hang'd as Murderers , and so are all that have Communion with them ; Quaere , 1. Whether these men are for the Unity of England ? 2. And are Friends to the King that deprive him of all his Subjects ; as much as those that would have him have no Subjects , that be not of the same Age , Stature , Complexion and Wit. 3. And whether they are Friends to Mankind ? 4. And whether they . condemn not themselves if they live not as Anchorets , out of humane Society . 5. And whether that Nation be not by infatuation prepared for Destruction that would believe them , and would hate , scorn and ruine them that are of the first mentioned opinion , according to the saying , Quos perdere vult Jupiter , hos dementat . As to the more dangerous Doctrine now threatning this Land , that would subject England to a Foreign Jurisdiction , on pretence of a Necessity of either an Universal Church Monarch , or Church-Parliament Senate or Council , or of all the Church on Earth represented by Patriarchs or Metropolitans , or that plead for Subjection to them , under the Name of Communion , they require a distinct Answer . But Dr. Is . Barrow , and Mr. Beverley's Catholick Catechism , have effectually done it . FINIS . THE SECOND PART AGAINST SCHISM : BEING ANIMADVERSIONS On a Book famed to be Mr. Raphson's . LONDON : Printed for Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chappel . 1684. TO THE READER . Reader , WHEN I had Written the first of these Discourses , I came after to know more of the Authors Judgment , by another Book against me ; which I also Answered , but it lyeth by unprinted . I also wrote , for the use of some private Friends , my Reasons for Communion with those Parish-Churches who have Capable Ministers , which many Importuned me to Print ; but that also is yet undone : But a Book famed to be Mr. Raphsons coming out , I thought it my duty to Animadvert on that , and to bear my Testimony against Schism on both Extreams , left I be guilty of Partiality , and of the Sin and suffering of many that may be deceived by them . If these Two be not overmuch discouraged , the other Two against both the Extreams may come hereafter . THE SECOND PART AGAINST SCHISM , &c. The Reasons of Mr. Raphson , and such others , against going to the Parish-Churches , considered . THE Matter of his Book , as against Persecution , is very considerable ; the Stile is very close and pungent : His Doctrine against Communion with the Churches that use the Liturgy , is that which I examine . The sum of it is , 1. That kneeling at the reception of the Sacrament , and the use of the Liturgy , are unlawful . 2. That they are false Worship , and Idolatry . 3. That the places where they are used , are Idol-Temples . 4 That to joyn there in them , is to partake in Idolatry . 5. The proof of all this is by this Argument ; Worship not institute , is not lawful ; but kneeling in receipt of Bread and Wine , is Worship not instituted by Christ : therefore not lawful ; therefore not pleasing , p. 160 , 161. To which , by way of Motive , he addeth , p. 275. How many once in the separation , are returned back to the Vomit they once cast up , and wallow in the mire of a worldly worship ? &c. Is compliance in Idol-Temples , going to Dan and Bethel , bowing to Baal , sitting , or drinking with the superstitious inacts of religious adoration , a witness for , or against defection ? Are you turned as silly sheep ( that once were called shepherds ) , to bleat after other shepherds , that Christ never sent , nor bid you go after them , &c. Looks it not like a declining of the Camp of Christ , the work of the Gospel , and setting your face towards Babel , & c. ? Is scandal of no weight with you , & c. ? How dare you venture your souls to sit under Means that he says shall not profit you ; and which is worse , lies under his curse ? Jer. 23. 32. Mal. 1. 14. with more such . Either this Writer knoweth how ill he dealeth with his Reader , or not : If he do , it 's a double fault : if not ( which I think ) , it 's a doleful case , that every well-meaning man , that can but be confident in his ignorance and error , and father it on God , should become such a snare to them that cannot see through his Pretences , and should himself suffer for sinning , and call it the Cause of God , and condemn all that sin not as confidently as he ; and hereby harden his afflicters , by shewing them his weakness , and impenitently justifying his sin . If he would not have ensnared his Reader , he should first have opened the meaning of the words of his Question , that they might know how much of the Dispute is material , and how much only about words . 2. And then he should have so proved his assertion and accusation , as might satisfie a good Conscience in a matter wherein God , the Church , and Souls , are so much concerned ; and not have poured out Accusations by way of Motives , upon unproved and false suppositions . I find but one Argument , which I shall now answer plainly : His Major is , [ Worship not instituted , is not lawful ] Ans . 1. The word [ Worship ] in general , signifieth , 1. Any thing done in honour to another ; and so all our obedience to God is Worship : It is to his glory that we must do all . I suppose that this he meaneth not . 2. Any immediate act or expression of the honour and reverence of the heart . If this be not it that he meaneth by Worship , I know not what he meaneth . This Worship , as within , is the secret act of the soul ; as exprest , it is the act of the body . Of such Worship there are two sorts : One sort is made necessary , statedly , by God's commanding it in particular . To this no man must add the like , or from it diminish any thing so commanded , either pretending God's authority , or his own . The other sort is but the subordinate ordering of the former , and is but the manner of doing it . This God doth not institute in particular , but only give man a general Rule , how to choose it himself ; which is , That all be done in love , and to edification , decently and in order . Either this latter sort is to be called Worship , or not : If it be , then it falls under his opposition : If not , then , 1. He must give us a definition of Worship , which shall exclude it ; and so Worship must be somewhat else than the direct or immediate acting or expressing honour to God : And then who knows what he meaneth by it ? 2. And then when we plead for mens making none but this , he should to avoid deceit , confess that the Controversie is only of the Name ( whether Modes and Circumstances of God's instituted Worship , may be called Worship ) , and not at all of the Thing ( whether it be lawful or not ) : This had been like a Christian Teacher . Now I answer , 1. to his first Proposition : 1. Worship which is neither instituted particularly , nor in the general , appointing man how to choose it , is unlawful , 2. And to invent worship without God's allowance , contrary , or of the same kind , as if he had not done his part , is unlawful . 3. But for man to choose and use such worship as is but the right ordering of God's Institutions , is commanded by him , and a Duty ; and therefore not unlawful . 2. As to his Minor , or Second Proposition , I answer , Kneeling at the Sacrament , and communicating with Parish Churches that have tollerable Ministers , are not instituted of God in particular , but the Genus of them is instituted , and we commanded to choose our selves , according to God's general Rules , to the best of our understanding : and so they are our Duty , and not unlawful . I give the Instances of these two sorts of worship : First , God hath Instituted , that our Minds Worship him , in believing , and receiving all his Gospel Revelations , and trusting them ; and in desiring all things Petitioned in the Lords Prayer , and in consenting to all commanded in the Scriptures ; and in Dedicating our selves to him cordially in Baptism , and renewing it in the Lords Supper , in commemoration of Christ's Death , till he comes . He hath Instituted the Corporal Expresions of all these ; That we confess Christ in all the necessary Articles of Faith ; That we ask the Petitions of the Lords Prayer ; That we perform the Commands of the Decalogue towards God , and all others in the Scripture . These are the Instituted Worship which none must alter . Secondly , The Manner and Ordering which is the Second sort ( which I leave every one to call Worship , or not , when they have defined Worship ) which man may , and must chuse himself , without any Particular Institution of God , contain such Acts as these . 1. Undetermined gestures of Reverence and Honour in time of Publick Worship . As to be uncovered , or put off the Hat at Prayer , or the Lord's Supper . This we do directly in honour and reverence to God , whom we there Worship ; and therefore it is it self a subordinate act of Worship . So to stand , or kneel at Prayer , and not to sit . Though in Scripture we read of sitting , standing , kneeling , and prostration : yet no one of these is made necessary by Institution : yet are they subordinate Acts of Worship , expressing our inward Worship of God : And the reason why being uncovered , or kneeling , are now chosen , is not a particular Institution , but because the Custom of the Country hath made them the most congruous Expression of our inward Worship : when as Paul tells us , That then and there it was a sharne for a man to be covered : and the whole Church for many hundred years forbad all kneeling , in Adoration , on the Lord's Days . And more , To these I add , the gesture of the Adult in Baptism , whether they shall be Baptized kneeling , to signifie Humble Reception , or not , is left to choice . So is the Gesture in singing Psalms : If any think , that speaking to God by prayer , praise , or thanksgiving in Psalms , should in honour to God be done Standing , or Kneeling , rather than Sitting , it is no addition to God's Institution . And that we commonly use sitting in Psalmody , and not when we Pray in Prose , is meerly because Custom maketh one more offensive than the other . The same I say of the Gesture of Preaching , which some do sitting with their Hats on , and others stand to avoid a seeming dishonour of Gods Name and Service . Also , some holy Nonconformists I have known , that would rarely name God but with their Hats put off , or bowing their Heads ; or with Hands and Eyes lift up towards Heaven . ( Old Mr. Atkins at Tipton near Dudley , did thus use to shew such Reverence , when he named God , that would strike Reverence into those that saw and heard him : and hath oft Affected me more than a Sermon . ) This was External Worship , not Instituted in the particulars , but in general of Reverence to God. 2. Another instance is in Vows to God , which are acts of Worship : But for the Matter of them , several things may be Vowed which are not particularly commanded , but onely in the General . And for the Form or Words , I do not think that Mr. Raphson can shew me all that Vow called the Covenant , in any particular Institution ; and yet I conjecture , that he taketh it not to be Idolatry , nor Unlawful . 3. Another Instance is , in things devoted and offered to God The Scripture in general saith , Honour God with thy substance , and with the first Fruits of thy increase . And that Christians at first sold all , and laid at the Apostles Feet ; which yet Peter tells Ananias he might have chosen not to do . And for many hundred years after , they brought their Weekly Donations for the Ministers , Sacraments , and Poor , to the Altar , and Offer'd it first to God : And so Paul would have the Corinthians give their Collections as to God , for the Saints . But no Institution told them how much they should give , but the General Rule . 4. Another Instance is , the length or degree of outward Worship : If I pray two hours rather than one , it is an act of Honour , or Worship , not particularly commanded . So whether men shall in Publick read one Chapter , or two ; sing one Psalm or two , or more , is undetermined by God 5. Another is about set Days and Hours for Worship ; as to keep a yearly Thanksgiving for Deliverance from the Powder Plot ; the Spanish Invasion ; for the Reformation , &c. So also Fasts , and what days Lectures shall be kept , and what hour : And what day and hour the Lord's Supper shall be Administred ; which are Circumstantial Acts of Worship . 6. Another Instance is in the choice of Psalms and Hymns : the use of Davids are Lawful , and so are others : but no Institution tyeth us to One , but leaveth us to chuse . 7. Another Instance is in the Tunes and Metre of Psalms , which we use as Subordinate Acts of Worship . It is but lately that the Churches used Metre and Melody of Tune ; but Prose read with a loud Voice : yet I hope we are not Idolaters for our Metre and Melody : which I may say also of Church Musick , which David used , and we may do , where it 's Edifying ; but it 's no Institution now . Yea , when Paul directs the Church to use Psalms , Hymns , and Spiritual Songs ; Which is for singing with grace in our hearts to the Lord , and therefore it is Worship , which some men must indite and make . 8. Another Instance is , in the versions of the Psalms of David ; where among many we may chuse which seems best . 9. Another Instance is , in the publick and private Reading of the Scriptures Translated : where every word is the work of man : God wrote it not in English , but in Hebrew and Greek ; but man Translates it , some well , and some defectively ; yet I hope , an English Bible is not an Idol . 10. So also the dividing the Scriptures into Chapters , and Verses , which are the Works of man , is no Idolatry . 11. And another Instance is , the Method and Words of Sermons and Prayers : whether a Minister shall Preach by way of Doctrine , Reason , and Use ; or otherwise : and Expound by way of Paraphrase , or otherwise ; what words he shall use , God hath not instituted in particular ; but mens invention maketh these , some suddenly , and some beforehand . 12. Another Instance is , the use of helps , or written Words ; Whether one shall use Notes in Preaching , and read them , or not ? Whether the words of a Prayer shall be written , and read , or not ; God hath not determined . And so Books of Catechism , Publick Confessions : Prayers , Meditations as formed ; are all the works of man , and no Idolatry . And if Parents impose words of Prayer on their Children , it is no Sin ; as Deut. 6. and 11 shew . 13. Another Instance is in the form of Ordination , when the Words and many Circumstances are undetermined . Imposition of Hands is a Iawfu1 Sign : and so is doing it by a Writing , or by meer Words , without that Imposition ; some receive it Kneeling , some Standings ; some by one Form of Words , some by another , &c. some from one Ordainer some from many , &c. And none of these determined by Institution . 14. The same is true of Discipline ; The Form of Words for Admonition , for Absolution , for Excommunication , for the Penitents Confession and Request , are left to Humane Wisdom , so the matter and manner be regulated by the general Law. And they that say , that God hath Instituted , that the Church shall be Governed Necessarily by fixed Classes , with Appeals to National Synods , and that here a Major Vote hath Governing Power over the lesser part ; yea , and that these must be made up of Two sorts of Elders , of which one sort are un-ordained , or are not Authorised to Administer the Word and Sacraments , do but add to the Word of God , if they say these National Assemblies are the Supreame Church-Power ; what Law of God did ever Institute , That a Minister , or Classis , e.g. in Geneva , Breme , Scotland , is not as much subject to the Decrees of a larger Council of many Nations ; and that the Synod at Dort had not as much Power as a lesser at Hague : or a Synod of many Nations as much as one in Scotland ? But if ( as by parity of Reason they must ) they say , that General or large Councils are the Governours of National Assemblies , as they are of Classis and Presbyteries : then they bring us under a Foreign Jurisdiction , which the Kingdom is sworn against ; and I think they are Papists , but of the French sort , who make General Councils Superior Governours of the Universal Church . And if they determine the bounds of Church-Power , by the Magistrates Laws , and yet damn Erastians , they seem in ignorance to deal too hardly with themselves . 15. Another Instance is , in the Place of Publick Worship : God hath not determined where the Assembly shall meet : where the Pulpit , Font , Table , &c. shall stand . And if great and lofty Structures , called Temples , be Built , purely to shew how we honour God , and Religion : as Constantine , and others after him , did at Constantineple , Alexandria , Jerusalem , over the Grave of Christ , and all over the Empire : this Actual Expression of Honour to God , is Cultus modalis & secundarius , a subservient sort of Worship , and no Idolatry , but Lawful . 16. The same I say of Church Utensils : If for the Honour of God and Religion , the Pulpits , and Tables have Ornaments of Silk , Cups , and Trenchers , and Flaggons of Silver ; the Font and Seats have some special Neatness , &c. this is left to Man's Determination , without any particular Institution , and is no Idolatry . 17. And if as Judges and Lawyers have distinguishing Habits , the Ministers have so , ( officiating , and at other times ) to no worse end ( or manner ) than the said Utensils are put ; I know no Institution that is crost by it , nor that forbids it . 18. Another Instance may be of Speaking in the Assembly , whether it shall be One Minister , or Two , or Three . Whether Lay-men may not be Interlocutors by Questions , yea , and sometime Preach and Pray , &c. God hath not particularly determined , but left to Human Choice . 19. Many good Christians knowing the Lord's Day to be an Instituted Day of Thanksgiving for the greatest Mercies , do as an Act of Honour wear their best Cloathes , and Feast themselves and the Poor accordingly that day : This is Lawful , by the General Law ; but not particularly Instituted by God. 20. Professing Signs in our Covenantings with God , and Confessing of our Religion , are left to be chosen onely by the General Laws of Edification , and Order . When a Nation , or Church , or Person renew their Covenant with God , and their Confession of Faith , it may be done ( when the Ruler demandeth their consent ) either by word or by subscribing , or by lifting up the hand , or by standing up , or by bowing the Head ; for these are all , or most found in Scripture instances ; yea , sometimes they fell by Prostration to the Ground : yea , and so they oft did in receiving a Charge or Message from God , by his Ministers . I will add no more Instances ; These are enough . If yet it be said , That none of these be acts of Worship : I again Answer , 1. Then do not by Slander call them so , and say still , that Man's inventing or using these , is using false Worship , If they be no Worship , they are no false Worship . Confess then , that it 's but a bare name that you charged with Idolatry : for its onely such things as these that we would add . 2. But de nomine , If an Action done directly to honour God be to be called Worship ; some of these at least may be called Secondary subordinate Worship : But if you appropriate the Name to Gods stated Ordinances , these must not be called Worship ; but the manner , order , circumstances , or accidents of Worship . But call them what you will , they are but what God alloweth , and the General of them he commandeth . I need not say much to his Applicatory Words . 1. To return from Separation , to Love and Union , is as fitly called , a Returning to their Vomit , as returning from Drunkenness and Fornication , to Sobriety and Chastity may be so called . Repentance is casting up our Sin. 2. The Names of bowing to Baal , Dan and Bethel , Babylon , Idols , &c. are as easily used by Quakers , Ranters , Familists , &c. against all God's Church and Worship : And they were worn so thread-bare by the railing Separatists ( then called Brownists ) , against the Old Learned Godly Nonconformists , that they turned to the Speakers reproach . And I suppose he knoweth that the Scots were called as bad , and worse , by the Army that conquered them in 1650 , &c. 3. That sitting or drinking with the superstitious in arts of religicus adoration , is a sign of defection . This would make all Backsliders Who so sit and drink with him , and such as he , who is so superstitious , as to turn sin into duty , and duty into sin , and falsly father Laws on God : Yea , that is worse than superstitious , as is after manifested . 2. Superstition is an offering somewhat as pleasing to God , which is not pleasing to him . All Christians havesome degree of this in Matter or Manner ; for we know but in part , and prophesie in part , &c. And so no Christians must joyn with others . But must they not give over all Religious Duty themselves , seeing their own defects more defile them than other mens ? 3. Christ doth not disown all imperfect worship that hath some Superstition : And we must receive one another as Christ receiveth us . 4. It was Superstitious persons that Paul commandeth Christians to receive to Communion , Rom. 14. 5. Thus he condemneth the Apostles , and the Churches then , and the Scripture it self . 6. It is dreadful revolting to choose rather forbearance of all Church Communion , than to Communicate with our Parish Churches , when better cannot be had , and men are not forced to any sin themselves . And he that will communicate with none that sin in Preaching , Prayer , Sacraments , shall communicate with none 7. It is a gross Service of Satan and Popery , to fight against Love and Unity , and bring all the Publick Assemblies under disgrace , as unlawful , that Popery may take possession unresisted . 4. His words of [ silly Sheep bleating after any Shepherd , &c. ] are but a Net to catch silly Souls . It 's the common Trap of the Papists , to put ignorant people to prove the Calling of the Ministers , or forsake them . They that preach the Gospel , and do the Office ( tho faultily ) , and are in possession , have a Calling sufficient to justifie the. Hearers , when it may not be enough to justifie themselves : A better Call than the High Priests that Christ did send men to . 5. As to the Argument of Scandal ; It is of dreadful weight to deter a tender Consience ( as from conforming to sin , so ) from his groundless Separation , and war against Unity and Love. 6. That God saith such Means shall not profit ; yea , curseth it , is a slander against God and Scripture , and all the Church on Earth that 's known ; by perverting and misapplying the Text. I shall now better prove the lawfulness of using such things as these , than he hath proved it unlawful . 1. That which no Low of God , or valid Law of Man , forbids , is not unlawful : but the use of the things forementioned , no Law of God , or valid Law of Man forbids : Therefore the use of the things forementioned , is not unlawful . He that will say that there is any such Law , must shew that Law , and prove his Affirmative : But let him take heed of adding to God's law : A false Prophet that fathered a false Message from God , was an heinous sinner . Is it not worse falsly to father a Law on him ? Perhaps they will say , that God forbids , adding or diminishing : I answer , He doth so : Therefore let them take heed of it , who say his Law forbids that which it never forbad , but in general commandeth . If we must not add to the Laws of the Land , yet the Bookbinder that covereth them , and the Lawyers and Judges that expound them , do not add thereby to the Law. When the Hearers bowed , and prostrated themselves in reverence to God , they did not by this add to the Law ; nor yet when they made a Vow uncommanded , or a Free-Will-Offering : And I think it was no sinful addition to the Law , for the Publican to smite his Breast , and look downward ; and when Jeremy said , No man smiteth on his thigh , and saith , what evil have I done ? The meaning is not , No man idolatrously giveth God false worship . And I think , that they that rent their clothes to express their repentance , did not add to God's Word , nor yet do it as necessary worship , tho Joel says , Rent your hearts , and not your garments . Some Object , That Christ's sitting at the Sacramental Supper , is a Law to us , forbidding any other gesture . But this Author professeth , that all the actions of Christ , or his Apostles , are not Laws binding us to do the like : If they be , we break many such Laws ; as when we do not eat a full Meal before the Sacrament , when we do it not without women , only to a Family , or to Twelve , only to Teachers , in an upper Reom , in an Inn , or Private House , and that we do not lie along , leaning , as they did ; especially when we take it not at Supper-time , and turn the Lord's Supper to a Breakfast or Dinner . The Apostles brake no Law when they differed from any of these , which were but occasional Circumstances . It 's said by some , That Christ's Example binds us to a Table-gesture : But 1. That may be convenient , and yet not necessary : The bare Example binds us not to it . 2. If it did , that were but like the general Law ; Let all be done to edification , and in order ; and binds to no one sort of gesture at all : For then when they eat standing , it would bind us to stand ; and if they eat kneeling ( as Labourers oft do at Harvest-work in the Fields ) , it would bind us to kneel ; if they eat lying , as the Jews did , it would bind us to that : and so this would but tie us to the Custom of the Countrey . But in feasting with God , we may sometimes do it more lowly than in a common Table-gesture , and break no Law. When Mary was , it 's like , on her knees , washing Christ's feet with her Tears , if he had offered her Bread or Wine , it 's like it had been no Idolatry so to take it . But the grand Objection is , that we worship Bread and Wine ; which can be no better than a slander , when the very Liturgy and Doctrine of the Church , not only renounce Transubstantiation , but the very real Presence of Christ's Body , which yet many thousand Protestants believe . Object . But you kneel before the Bread and Wine , and make it a mediate Object of adoration , contrary to the Second Commandment . Answ . 1. We neither make any Image , nor invent this Medium , nor yet symbolize with Idolaters , while we renounce the very Object ( Transubstantiate Bread ) which they adore , and therefore break not the Second Commandment , no more than we do in kneeling in lawful Prayer , because they kneel in praying before Images , or to Angels . 2. An Object of worship is either a meer motive exciting Object , or else a terminative mediate worshipped Object . The first is more than lawful : For we should be moved and stirred up by the works of God , even by our Meat and Drink , by Sun and Moon , and all that we see , to worship God : And this is properly but the Object of our thoughts , and the motive of our outward acts : And the Sacrament is no more . But if we did direct our worship terminatively to the Bread and Wine , as a mediate Object , by which it should pass to God , this were to break the Second Commandment , like Image-worship . There are many Instances in Scripture , of people that have bowed to God before the Prophet , moved by his word and presence , who yet break not the Second Commandment , nor idolized the Words or Prophets : So Joshua fell down to the Angel , Josh . 4. We give thanks for the Meat that stands before us on the Table , as a Motive-Object ; and we may do it on our knees : Is this an idolatrous worshipping of our Meat ? I have many a time seen a miserable Beggar , when one hath given him Money or Meat , fall down on his knees , and take it , saying , I thank God and you ; Did this make the giver his Idol ? How sad is the case of ignorant young Christians , whose Consciences must be racked or cheated by such Sophistry , because their wits be not ripe enough to find out the deceit ? II. Another Argument : That is not unlawful which God commandeth us in general to choose and do , and so alloweth in the Particulars : But such are the Twenty Things before mentioned , &c. God commandeth us to do all things in Love , and Concord , and Order , to edification . This must needs reach to the undetermined circumstances . We cannot worship God publickly at all , but it must be in some words , in some gestures , in some time , in some place ; nor profess our Faith , and Covenant-consent , but by some sign : and so of the rest . If you choose no one , when God hath tied us to none , but bid us choose to edification , we break his General Law. If you can prove that we choose amiss , the Fault will be , not that we choose , but that we choose not better . III. That is not unlawful which Christ and his Apostles did before us without blame , and belongeth also unto us . But such is the use of such Modes and Circumstances of God's instituted worship , which are left variable , and free to occasional choice , &c. What Christ did , I shall speak more anon . Paul hath his [ Not the Lord , but I ] ; signifying , that the thing was not determined by a Law , Rom. 14. He judgeth circumstantial differences such as should not break communion , when yet they that kept days , or kept them not ; and they that did eat , or not eat , did it as to the Lord. And did he bid them not judg each other for idolatry ? or say , Rom. 14. 17 , 18. That Idolaters were acceptable to God , or approved of men ? or Rom ▪ 15. or bid them receive Idolaters , as Christ received us ? He regulateth their Church-Meetings , How many shall speak at a Meeting , and by what course and order ; and that women shall be vailed , and not men ; and that they salute each other with an holy Kiss , &c. not by a Law that setleth the Particulars , but by the General Law of doing all in order , and to edification ; and pleadeth not Institution , but the Custom of the Churches , which is alterable , as the signification of such acts are . And St. James will have the Elders anoint the sick with Oyl for recovery , which yet bindeth not us . The Papists use this as an Institution , as they do imposition of hands in Confirmation : They say in Ordination , Receive the Holy Ghost , and breathe on the Person : They wash the feet of one another in imitation of Christ : And yet these men condemn them in this , as superstitious , for imitating Christ and his Apostles , and Scripture-Examples , and cry down Popery , and at the same time call us Idolaters , for going beyond Scripture-institution . The same I say of their keeping Lent , in imitation of Christ's forty days fast , &c. Is it Idolatry both to follow , and not to follow Scripture-Examples ? To all the rest I add one Instance more : Swearing by appeal to God , is a most solemn act of worship : but the sign of taking an Oath , is left free to convenient choice . Abraham's Servant did it by putting his hand under his thigh : Was this a common Law , or Institution ? Others did it otherwise : We do it by laying our hand on the Book , and kissing it . These . are neither sinful additions , or Idolatry . The Memorial of God's Works , and Mens Covenants , were kept , sometime by pitching Stones , sometime by Pillars , sometime by set days ( as the Feast of Purim , ) sometime by laying up the Ensigns ( as Goliah's Sword , &c. ) And all these lawful , and no Ido : latry . IV. Lastly , I will unveil these mens Doctrine of Separation , and then judg whether it be the Doctrine of Christ , which is a Law of Love , and Union , and Peace ; or the Wisdom from above , which is first pure , then peaceable , gentle , &c. 1. It is false , that all such Secondary Modal Worship , is unlawful , which is not instituted by a fixing Law. 2. It is deceit not to distinguish these different things . 3. The charge of [ false Worship ] unexplained , is meer deceit : 1. Worship is so far [ false ] , as it is contrary to the Rule . Every Sermon , Prayer or Sacrament which we administer , hath faultiness and sin , and is so far [ false Worship ] . 2. But Worship offered God on pretence that he instituted it when he did not , or that Man hath authority to command the like , is yet worse false Worship . 3. And the worship of false Gods or Idols , is yet worse than that , and abhorred of God. 4. His making all faulty circumstances , such as he nameth , to be Idolatry , because false , as he calls it , is yet more sinful , and of mischievous importance . 5. So is it to make the Churches Idols Temples , where they do kneel at the Sacrament , and use the Liturgy . 6. So is it to feign falsly , that God calleth men to come out from such , and be separate , because he calleth them out of Babylon ; falsly adding to the Laws of God. 7. By his Doctrine he maketh Christ an Idolater ( which Imention with horror ) : For he 1. used Circumstances riot instituted before , or by himself : He preached on a Mountain , in a Ship , &c. not commanded : He commended Mary for anointing him , washing his Feet with Tears , wiping them with her Hair , not instituted in particular : He commended the Publican for smitinig on his breast , standing far off , not looking to Heaven , without particular Command : His Custom was to go to the Synagogue-worship : He from his childhood performed Temple-Duties and Service : He commanded the Lepers cleansed to go to the Priests , and offer their due , and his Disciples to hear the Scribes and Pharisees in Moses Chair , &c. And yet 1. The High Priests were not of Aaron's line , according to Institution . 2. They bought the Office of Heathen Romans . 3. They had it not for life , according to institution . 4. Doctrine , Worship , Discipline and Manners , were heinously corrupted , so that the Hearers were to beware of the Leaven of their Doctrine , and not to imitate their lives . 4. They were bitter enemies of Christ , and Persecutors : yet Christ never bid his Disciples to separate from any thing but their errors ; but saith , They shall cast you out of the synagogues . And doubtless Christ committed no sin ; nor can we be so holy as he . 8. He condemneth Abraham , and all the Jewish Church of old , that used such things that were not instituted in Worship , as is before mentioned in swearing , &c. 9. He maketh the Apostles Idolatrous that used the like . 10. He maketh the Primitive Churches Idolatrous , and the Scriptures to approve it . For they used such uninstituted things : yea , the Romans were guilty of differences in God's Service , and despising and judging each other for them ; The Corinthians were Carnal in making Parties and Divisions , they defrauded each other , and went to Law before Heathens . They had Fornicators , Judaizing envious Slanderers of Paul , Heretical deniers of the Resurrection ; such as eat in Idols Temples , or of their Sacrifices : Were drunk at , or before the Sacrament . The Galatians are yet sharplier charged : Almost all the Seven Churches Rom. 2. and 3. had Nicholaitans , or Jezabels Doctrine , which God hated : and no Christian is called to separate from the Communion of any one of all these ; but commanded to amend , and live in Unity , without divison . 11. He condemneth as Idolaters all the Churches on Earth , for Six Hundred , if not One Thousand Years after the Apostles ; not One Church Christian , or Heretick ( as far as any History tells us that I have found ) did ever deny such things , as he calls False Worship , or Idolatry . They all ●ent further than our Parish Churches do . At Baptism they used the White Garment , tasting Milk and Honey , Chrisme or anointing the Forehead , Crossing ; they adored onely Standing , and not Kneeling , every Lords Day , all as significant Ceremonies : No one Church or Person is said to scruple these ; I think they did not well : but God rejected not their Worship . 12. He maketh all , or near all the Churches on Earth , Idolaters , at this day : All on Earth , save the Protestants are far grosser in their Liturgies and Ceremonies than the English : Of the Protesants , Sweden , Denmark , Saxony , and all the Lutherans , have Liturgies , Crossing , Ceremonies , Church-Images , Consubstantiation . The Helvetians are such as are called Erastians , making the Magistrate , the onely Ruler , and Sacraments common . Geneva , and France , yea and Helland , have their Liturgies and some Rites . 13. He condemneth Presbyterians , Independents , Anabaptists , and all Dissenters that are here called Protestants . For they have al1 many of the foresaid uninstituted things : They put off the Hat in Church at Prayer . They stand up at the Blessing ; they use uncommanded gestures at Sacrament ; they use Psalm-versions , Metres , Tunes Scripture-Translations , Divisions into Chapter and Verse , never instituted particularly . The Scots used a Governement by Classes , National Assemblies of various Elders , ruling by Vote , instead of meer consulting for Concord , uncommanded . 14. I humbly propose it to consideration , Whether by consequence ( which he seeth not , nor owneth ) do not deny Christ , and all the Gospel , and work of mans redemption : I challenge him to name me one Church on Earth for many hundred years after the Apostles , that had not that which he calls false Worship and Idolatry : Suppose this were but in a few Ages , as the second , third , or fourth Century : Then a Temple of Idols , and Company of Idolaters , is no true Church : And if at any time there was no Church there was no Head of the Church : No Kingdom , no King : No Wife , no Husband , that is no Christ . How much more , if he make all , or near all the Church Idolaters to this day , and himself with the rest ? 15. If it be a heinious sin to bear false Witness against a Neighbour , or to slander one man , what is it to slander and back-bite all the Church on Earth , and Christ himself ? 16. Is it not a work of Satan to destroy Love , and to render almost all Christians odious ? And doth not he do so , that calleth them Idolaters ? Is not this Preaching men , into the hatred of each other ? Do we owe no Love to any Christians , but such as is due to Idolaters ? Is not the fruit of the Spirit otherwise described ? 17. Doth he not deny that Communion of the Saints , which is an Article of the Creed ? and tempt weak Christians into sinful Separations , Divisions , Slanders , Judgings , Murmurings , Envies , which are the fruits of the flesh ? 18. Doth not this directly destroy the Church by Dissolution ? When there is none to be owned or joyned with , that hath not somewhat which he calleth false worship . And is not separating the Materials , destroying the house ? 19. Doth he not directly rush into the Sin which , he condemneth adding to God's Laws , and saying he forbids what he forbids not ? yea , fathering on him Laws more rigorous than the Jewish , as disowning Christ's Church as Idolators and false Worshippers ? 20. I add , such wofully harden men in that which they themselves suffer by , and which they call enmity and persecution , and make more Conformists while they deny it , than R. B. whom he frivolously talketh of , ever did ( except it be a Conformity to Truth and Goodness . ) For when men read and hear others confidently rage against Truth and Duty , by rash presumptuous ignorance , they judge of all our dissent by this : And while many run into this Guilt , it seems to justify their Afflicters : And it tempteth weak Persons to suffer for sinful separation as evil doers , thinking it is for Truth . Oh with what grief will understanding men see Christians together , as in a state of enmity by mistakes . To see some at once require from others , things good and necessary , things Lawful but unnecessary ; things necessary in their Genus , but not this more than that , and some things sinful , as if they were all almost alike . To see those whose Senses are not exercised to discern things that differ , misled by the words and reverence of men , to swallow some Sins as excellent Duties , and fly from things Lawful ; yea , oft from great Duties , as odious Sins , and suffer rejoyeingly for sinning against God , and condemning all that sin not as they do ; yea , even all , or almost all the Churches on Earth ; yea , and calling them Idolaters for being wiser and better than they , who alas , do in all things shew themselves to be ignorant Babes , and who speak evil of that which they understand not And then to see others revile , and hate , and ruin these mistaking Christians by a far more dangerous mistake ; as if Religious fear of Sin , were an unsufferable thing , and such were intollerable Hypocrites , and Conscience were a disgraceful thing ; and as if themselves and all Mankind were not liable to worser Errors , than to take some lawful things for Sin , when they see unlawful things stand near them , or among them . But of all this , I have oft spoken , and now only say again , That if those justly called Separatists , and who think Parish Communion under honest Ministers to be idolatry , or unlawful , will but without prejudice read what is written to prove it lawful by the old Godly , Judicious Non-Conformisits , especially Ball 's Trial of Separation , Mr. Hildersham Mr. Bradshaw , Dr. Ames , Mr. Cartwright , Mr. Gifford , Mr. John Paget , Mr. Brightman , Mr. Rathband , &c. they will need no more to save them from this scandalous Schism : But if Peter withdraw or separate from the Gentiles for fear of offending the Jewish Christians , and Barnabas be led away with the Dissimulation , Paul must oppose it to their Faces : And I that have seen what the Spirit of Division hath done , and read that God never blest unnecessary separation , will imitate Paul. And if this World be uncurable , the Lord prepare me for that World where Love and Unity have no Enemies . FINIS . 
A30624	----	A discourse of schism address'd to those dissenters who conform'd before the toleration, and have since withdrawn themselves from the communion of the Church of England / by Robert Burscough ... Burscough, Robert, 1651-1709. 1699 Approx. 304 KB of XML-encoded text transcribed from 117 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30624 Wing B6136 ESTC R11016 12331053 ocm 12331053 59674 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30624) Transcribed from: (Early English Books Online ; image set 59674) Images scanned from microfilm: (Early English books, 1641-1700 ; 206:6) A discourse of schism address'd to those dissenters who conform'd before the toleration, and have since withdrawn themselves from the communion of the Church of England / by Robert Burscough ... Burscough, Robert, 1651-1709. 231, [1] p. Printed for Tho. Bennet ... and Charles Yeo ..., London : 1699. Errata: p. [1] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Schism -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE OF Schism : Address'd to Those DISSENTERS , WHO Conform'd before the Toleration , and have since withdrawn themselves from the Communion of the Church of England . By ROBERT BVRSCOVGH , M. A. LONDON , Printed for Tho. Bennet , at the Half-moon in St. Paul's Church-yard : And Charles Yeo ; Bookseller in Exeter . 1699. A DISCOURSE OF Schism : Address'd to those Dissenters , who Conform'd before the Toleration , and have since withdrawn Themselves from the Communion of the Church of ENGLAND . The INTRODVCTION . HAVING Compos'd this Discourse , with a Design to do you what good I am able : I may reasonably desire that you would afford it an Impartial and Candid Perusal , and read it with a Resolution not to condemn any thing in it , without a due Examination . This , indeed , is more than I can expect from those amongst You , who are byass'd with Prejudice , or mov'd with a false Zeal , or a Worldly Interest . But there are many of You , whom I consider under another Character ; and who , I believe , may be ready to abandon their Mistakes , upon better Information . You may remember who it was that said , That which I see not , teach thou me ▪ if I have done iniquity , I will do no more . And if you think it no Reproach to follow so laudable an Example , but are willing to receive Instruction ; I assure my self , that what I shall here offer to You , may contribute something to your Satisfaction . You are like to find nothing here , that may give you any just cause of Offence : Nothing , but what proceeds from a Spirit of Charity . And if this , instead of convincing You , should only raise Your Indignation ; I shall be sorry for Your sakes ; and yet have no cause to repent , that I have endeavour'd with Meekness to bring you into the Right Way . And , I hope , that GOD , who knows the Sincerity of my Intentions , and measures them not by the Event , will graciously accept of them . Upon what Terms the Rigid Separatists receiv'd You again , as Members of their Congregations , I know not . But since they have been wont to accuse our way of Worship in the Churches , of Popery and Antichristianism , of Idolatry and Superstition , they must needs look on You that once Conform'd , as Partakers then in the same Crimes . And if You resolve to do the like again , upon the like or other Occasions ; they cannot but esteem You as Persons that would reconcile Christ and Belial ; or that make it an Indifferent thing , either to come out of Babylon , or to remain in it . And , according to their own Principles , they may fitly speak to You , in these Words of Elijah ; How long halt ye between two Opinions ? If the Lord be God , follow him : but if Baal , then follow him . If You will vindicate Your own Proceedings , You are as much concern'd as the Conformists themselves , to refute the Charge , and Answer the Objections of those Men , against our Liturgy , and Ceremonies . But that Work is well done already by Dr. Falkner , and Others , to whom I refer the Inquisitive Reader . My Business at present is chiefly with You , who think you may lawfully Conform with us ; and yet have deserted our Communion : A thing , indeed , that is very agreeable to Flesh and Blood , and which may make several Turns of Affairs more easy to You : But Wise and Good Men would suspect an Opinion and Practice , which are so much on the side of the World ; and not like the Truth the worse , because of the Disadvantages that sometimes may attend it . It is to lead you to the Truth , from which You seem to be at a great Distance , that I publish this TREATISE of SCHISM ; In which I consider Your Case , and bring it to a fair Tryal . But to prepare my way for this , I thought it requisite to say something of Church-union ; of which Schism is a Breach : For these two things being compar'd together , may give some light to one another . SECT . I. THAT all Christians ought to be United together , is very plain from the Holy Scriptures ; and it is a Matter of such Importance , that we find our Blessed Saviour repeating the same Petition four several times within the compass of three Verses , that his Followers might be One. It is also observable , that He pray'd , That they might be made Perfect in One ; that they might be One , as the Father and Himself are One. And nothing less can be understood by these Words , than that He was desirous they should be One , in the highest and strictest manner of which they were capable , or that was possible for a Society of Men. St. Paul describes the Christian Church as a Building fitly fram'd together , growing into a holy Temple in the Lord : And as a Body fitly joyn'd together , and compacted by that which every Joynt supplieth . He saith also to the Ephesians , and in them to all the Professors of Christianity , I beseech you , that ye walk worthy of the Vocation , wherewith ye are called ; with all lowliness , and meekness , with long suffering , forbearing one another in love , endeavouring to keep the unity of the Spirit in the bond of peace . There is One Body and One Spirit , even as ye are called in One Hope of your Calling : One Lord , One Faith , One Baptism , One God , and Father of all , who is above all , and through all , and in you all . The same Apostle writes thus to the Philippians , If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies ; fulfil ye my joy , that ye be like-minded , having the same love , being of One accord , of One mind . How pathetick , how moving is his Language here ? How admirably does it set forth the great care and concern of his Soul , for those things which are the matter of his Exhortation ! I must transcribe a great part of his Epistles , should I produce all that they afford , pertinent to my present Purpose . But you grant , I suppose , in general , that the Unity of the Church ought to be preserv'd ; and all the Question being , wherein it does consist , or in what things it ought to be maintain'd : To this I answer , That all Christians ought to be United , I. in Faith , II. in Love , III. in Outward Worship and Communion . I shall but just touch on the two former of these ; but more largely insist on the last , in which the Controversy between us is chiefly concern'd . I. All Christians ought to be United in the same Faith. For there is but One Faith ; and we are obliged to contend earnestly for the Faith , which was Once deliver'd to the Saints . The Christian Doctrine is not calculated , only for some particular Times and Places : nor is it to be vary'd by them , but ought to be kept entire , and free from impure mixtures . And when it is so , it must needs be the same in all Places , and upon all Occasions : the same in all the Climates under Heaven ; and under Persecuting Tyrants , the same as under Nursing Fathers and Mothers : the same in the Heart , and the same in the Profession of all Christians ; for as we ought to think , so we are oblig'd to speak the same thing . II. They ought all to be United , or , as St. Paul speaks , knit together in Love. Notwithstanding they are call'd to Liberty , yet they are bound to serve one another by Love : to be kindly affectionate to one another in Brotherly Love , and in honour to prefer one another . A New Commandment , says our Saviour Christ , I give unto you , that ye love one another . And whether he calls this Commandment New , because of its Excellence , as the word is thought to signify , where we read of a New Name , and a New Song : or whether He styles it so , because He requires it in greater measure than formerly ; urging his Followers by his own Example , when He was about to suffer Death for them ; to Love one another as he had Loved them ; manifest it is , that the thing which He here enjoyns , is most acceptable to Him. But there is something more to be understood by these words , than is commonly apprehended , which is , That our Lord having before taught his Disciples , to love their Neighbour , and even their Enemies . He now gives them a New Commandment , to love one another , as they were his Disciples . He had before instructed them to love all Mankind ; but now it was matter of a New and a Distinct Precept , that they should love one another , with a higher degree of Affection , as being Fellow-Christians , and testifie it all possible ways , even to the hazard of their Lives . Our Lord did not pray for the World , as he did for those that were given Him out of the World : Nor is it his Will that we should be alike affected to both . We must exercise Charity towards all , but with a particular regard to the Members of his Church . As we have opportunity , we must do good to all Men ; but especially to them who are of the houshold of Faith. III. They ought to be United in Outward Worship and Communion . And to this they are obliged both by their Faith and Love : it being one of the Fruits , which both ought to bring forth , as worthy of them ; and which they must produce , if they are sincere . 1. Faith ought to shew forth it self in Good Works ; of which one is the Maintenance of Christian Concord . And this is so much the Effect of it , or hath such Connexion with it , that the Christians Church is represented in Scripture as a Houshold of Faith. They also that liv'd in full Communion with the Church , are , by the Ancients , call'd the Faithful , and distinguish'd by that Title , from the Penitents , the Hearers and Others , who did in some degree belong to it ; but not being compleat Members of it , they were not admitted to all the Prayers , nor to the Lord's Table . 2. The Love of the Faithful being duly exercis'd , supposes them to live in Outward Communion , and keeps them in it . It is the Duty of every one of them to Love the Brotherhood ; and of them all , to Love as Brethren : That is , they must Love as Persons that are Visibly of the same Family , or Society , under the same Lord. Thus is the title of Brethren to be understood in many places of Scripture : and in an Apology of Justin Martyr , as also in other Writings of the Fathers , it is apply'd as a Name of Distinction to such as were perfect Communicants . But not to insist upon the Limitation of it to that sense ; certain it is , that the word was of such frequent use amongst Christians , who signified by it their Spiritual Affinity , or the near Relation which they stood in to one another , that they were much noted , and variously censur'd for it by their Enemies . Lucian says , their Law-giver perswaded them , That they were all Brethren : And , Caecilius suggests , that by some secret Marks they knew one another to be of the Fraternity . Calumnies and Invectives may be grounded on some Truth , or be mingled with it : and the Truth is , our Saviour said to his Followers , By this shall all Men know that ye are my Disciples , if ye have Love one to another . And this could not be a meer inward Love , for that was not capable of being a Publick Badge of their Profession . Nor could it be such a Love as would permit them to be broken into various Sects and Factions : For it could not be gather'd from thence , that they had the same Teacher . But then only could they demonstrate to the World by their Practice , that they were under the Discipline of the same Master , in matters of Religion ; when dispers'd , as they were , over the face of the Earth , they frequented Assemblies that were held in his Name ; every where professing the same Faith , and Communicating in the Ordinances which were of his Institution . When He pray'd that they might be One , it was for this purpose , that the World might believe that the Father had sent Him. But the World would have discover'd no such thing , if they had been divided into many Parties , not enduring to have Communion with one another . The World would then have been ready to conclude , that if they had the same Instructer , he had taught them different Religions , or given them contrary Precepts ; and consequently that He was inconsistent with Himself , and not much to be regarded . But when they liv'd as Members of the same Body , making it manifest that they were affected towards one another with the tenderest Charity , and unanimously joyning together in the same Acts of Worship ; they then took the most proper way to raise in the Adversaries an Esteem of Christianity ; and to convince them that the Author of it , who had such an Influence on the Conversation of his Proselytes , was from Heaven . For my part , I see not what just cause there can be , that they should be Divided in Worship , who are united in Faith and Love. On the contrary , it seems to me most reasonable , and I am sure it is agreeable to Scripture , that they who are of one Soul , should be of One Body ; that they who are obliged to be of the Same Heart and Mind , should Speak and Do the Same things , and so keep the Vnity of the Spirit in the Bond of Peace . To confirm this , and to proceed , in what I design'd , I shall prove that the Church is a Visible and Regular Society ; and then shew , that however it be dispers'd in the World , it is one Political Body . And if I make these things clear , it will be easy to infer from thence , that our Communion with it ought to be Visible and Regular , or suitable to our Station ; and that the Unity of the Whole , as well as of every part , ought to be asserted and preserv'd . I. The Church is a Visible Society ; and Persons are admitted into it , continued in it , expell'd from it , and restor'd to it , in a Visible manner : Such things being openly transacted in this , as in other Communities . 1. Persons are Visibly admitted into the Church by Baptism . They are Baptized into Christ ; and at the same time they are Baptized into One Body . The same thing makes them Members of Christ , and of his Body , and entitles them to all the Benefits of the Covenant of Grace . 2. They that are admitted into the Church , are continued in it in a Visible manner . In the several places where they reside , they are oblig'd to meet together , for the Celebration of Divine Worship : And accordingly we read of some of the first Believers , whose Example others ought to follow , that they continued stedfastly in the Apostles Doctrine and Fellowship , and in Breaking Bread , and Prayers . The Christians in the Apostles Days , as well as afterwards , made use of several Outward Rites , by which they testify'd their mutual Agreement . Such were their Feasts of Charity , a at which the Rich and Poor did eat together as Brethren ; and the Holy Kiss , or the Kiss of Peace , as Tertullian calls it , a with which they saluted one another . b This indeed may seem a thing of little moment , yet was it the subject of an Apostolical Precept ; and in the Primitive Times it was not esteemed a small matter to neglect a Ceremony c which was then in use amongst the Faithful , as a sign of their Union . This Union is much more eminently set forth in the Sacrament of the Lords Supper , which is to be continued till his coming to Judgment , and so must remain a visible mark and constant pledge of Christian Concord . We being many , says St. Paul , are one Bread ; that is , we are as that one Loaf , which we see at the Lords Table , and which is d made up of many grains of Flower . He adds , that we are one Body ; and he proves it from hence , that we are all Partakers of that one Bread. It is plain then , that our partaking of the same Bread is a manifest Sign of our being one Body . But , as St. Austin says very well , a Whosoever receives the Sacrament of Unity , and does not keep the Bond of Peace , he receives not the Sacrament for himself , or his own advantage , but that which is a Testimony against himself . It is here to be consider'd , that as by one visible Rite , which is Baptism , we were admitted into the Church , and made Members of Christ ; So by another , which is the Eucharist , we do not only communicate with our Brethren , but also with Christ himself . For as they that did partake of the Table of Devils had Fellowship with Devils ; so on the contrary , they that partake of the Table of Christ , have Fellowship with Christ . The things , says St. Paul , which the Gentiles Sacrifice , they Sacrifice to Devils , and not to God ; and I would not that ye should have Fellowship with Devils . Ye cannot drink the Cup of the Lord , and the Cup of Devils : Ye cannot be Partakers of the Lords Table , and the Table of Devils . And says the same Apostle , The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? Certainly it is , as the words import ; nor is this to be doubted by any Christian . 2. Offenders were expell'd from the Church in as visible a manner as other Criminals are disfranchis'd or depriv'd of the freedom of a City . The Church dismissing them , mourn'd for them as dead . a And the Persons ejected , as well as others , were sensible of this , that they were no longer Members , nor intitled to the Priviledges of the Society , from which they were expell'd . If they repented of their Enormities , they were far from believing , that their condition was the same that it was before the fall . They esteem'd the Sentence pass'd upon them , as indeed it was , a sad anticipation of the future Judgment . They b spent the day in Lamentation , and the night in Watching and Sorrow . They put on the habit of Mourners , and with Tears and grievous Cries they bewail'd their , own folly . They humbled themselves in Sackcloth and Ashes , and mortified their Bodies with rigorous Fastings . They threw themselves at the feet of those that went into the Christian Assemblies , begging them with great importunity to intercede for them , that they might be restor'd to the Peace of the Church , without which they did not think themselves safe , notwithstanding they knew the sincerity , of their own Repentance . 4. The Penitents were restor'd to the Peace of the Church in as visible a manner as they have been expell'd from it . When St. Paul had given order to the Corinthians to put away the Incestuous person from amongst them , he afterwards directed them to forgive him , and exhorted them to confirm their love to him ; that is , to ratifie it publickly by their reception of him , upon his Repentance , into their Society . In the succeeding Ages , the lapsed , or such as fell into grievous Sins , were obliged to pass through several degrees of a severe Discipline , in order to their a recovery : But being approv'd after a long Tryal , the Bishop and his Clergy laid their Hands on them , a and solemnly admitted them again to the Communion of the Faithful . You have seen that the Church is a Visible Society ; and the profess'd Enemies of it sometimes saw this but too well . For when Associations , or ●raternities b were forbidden by the Roman Edicts , c the Heathens thereupon persecuted the Christians as coming under that Prohibition . And the Apolo-gifts for the Sufferers deny'd not , that they were a Corporation , but allowing this , pleaded their Innocence . We are a Body , says Tertullian , d by the Consent of Religion , the Vnity of Discipline , and the Covenant of Hope . He confesses , that if their Meeting together were like those Seditious Conventions which were punish'd by Law , it would justly come under the same Condemnation . But says he , e We are the same being assembled , as when we are dispers'd . We are the same altogether , as when we are taken singly and apart ; hurting no Man , grieving no Man. And when Vertuous and good Men meet ; when the Holy and Chast are assembled ; it is not to be call'd a Faction but a Court. II. The Church is a Regular Society . It is not a confused or scattered Multitude , but a Body fitly joyn'd together : A Body consisting of many Members , of which all have not the same Office. Some are call'd to Preside and Govern , and others to be under their Inspection and Authority ; and for the good of the whole , both ought to be exercis'd in the proper Duties of their Places and Vocations . Clemens Romanus , endavouring to cure the Corinthians of their Schi●● , put them in mind , a that the High-Priests , and the Priests , the Levites and the People , had each their peculiar Work allotted to them : And lest Christians should think themselves unconcerned in that Instance , he presently adds , b Let every one of you , my Brethren , within his own Station , be thankful to God ; not transgressing the Canon , or Rule which limits his Service . After this he shews , c That however Death was the Punishment of such as did break the Mosaical Constitutions , yet as we are honoured with greater Knowledge than the Jews had been , so we are liable to greater Danger : That is , if we pass our Bounds , and raise Disturbances , as they did . Order therefore is still to be preserv'd in the Church , and that more carefully than it was in the time of the Aaronical Priesthood . In the New Testament we find that our Lord gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers . He gave them for the perfecting of the Saints , or as the Word may well be rendred , a for the compacting or joyning them together . He did it for the Work of the Ministry , for the Edifying of the Body of Christ . And some such Officers are always necessary , and must be continu'd , Till we all come in the Vnity of the Faith , and of the Knowledge of the Son of God , unto a perfect Man , unto the Measure of the Stature of the fulness of Christ . Amongst the Officers of Christ , the Apostles are reckoned as the first , and were the chief : And since all the Power that is purely Ecclesiastical , and which ought still to remain in the Church , pass'd through their Hands , it may be very fit to consider , what Authority they received from him ; for from thence we may gather , what they transmitted down to Posterity for the Government of his Kingdom . Now we find , that the Apostles were the Stewards of the Mysteries of God , and had the Keys of the Kingdom of Heaven . They were the Representatives of Christ on Earth , and acted in his Name , and in his Stead . They were his Ambassadors , and employ'd by him to reconcile Mankind unto God , upon the Terms of the New Covenant . As the Father sent him , so he sent them into the World ; and accordingly having so high a Commission , they went about and labour'd to bring all Nations under his Discipline . When their Work increas'd , they appointed some to serve Tables , or to provide things necessary for the Sustenance of the meaner Proselytes . Others they constituted not only to be Teachers , but Rulers of the Churches . And if they Rul'd well , especially if they labour'd in the Word and Doctrine , they were to be accounted worthy of double Honour , or a double share out of the common Stock . And thus a Government distinct from that of the Secular Magistrate , and a long time oppos'd by it , was establish'd in all places where-ever Christianity did prevail . There is , no need that I should here discourse of the Form of Church-Government , having prov'd in another Treatise , That this Government from the beginning , was Episcopal , and that the Bishops were Successors to the Apostles . And this I have done by such Arguments , as , I verily believe , cannot be answer'd , if it be but granted , That there is any such thing as an Evangelical Ministry , I had almost said as a Christian , remaining in the World : and with those that would dispute or deny so evident a Truth , whether Scepticks or Deists , or whatever else they are , I am not at present concern'd . But were all Apostles , or Bishops ? Were all Pastors and Teachers ? No , certainly ; but there was a Faithful People distinct from them , and under their Care and Charge ; and what the Duty of the People was , may be gather'd from these places of Scripture . We beseech you Brethren , says St. Paul , to know them which labour among you , and are over you in the Lord , and admonish you , and to esteem them very highly in love for their Works sake , 1 Thess . 5. 12 , 13. Agreeable to which are these Words in the Epistle to the Hebrews , Remember them which have the Rule over you , which have spoken to you the Word of God — Obey them that have the Rule over you , and submit your selves , for they watch for your Souls , Heb. 13. 7 , 17. Men are generally averse from enduring any thing of Subjection ; but we are to consider that the Obedience which is prescrib'd in the Texts of Scripture which I have cited , is to be paid by the Faithful to those that are over them in the Lord : Over them for his sake , and on his account . The Apostles , or Bishops of the Churches are said to be the Glory of Christ : That is , they are his Representatives in governing such parts of his Kingdom as are assign'd to their charge . The ground of this Interpretation I have mention'd in another place , a and taken from 1 Cor. 11. 7. where we read , That Man is the Image and Glory of God ; which words , in the Judgment of Theodoret , b are not to be understood with respect either to the Body of the Man , or his Soul , but to the Domion that he hath from God over the Creatures . In the same Verse we read , That the Woman is the Glory of the Man : The Wife is the Glory of her Husband . She is , says Theodoret , as it were the Image of that Image , and as such , she hath power over the rest of the Family . It follows , that Bishops being the Delegates of Jesus Christ , the Observance that is paid to them as bearing that Character , is graciously accepted as done to himself , who hath said , He that receiveth whomsoever I send , receiveth me ; and he that receiveth me , receiveth him that sent me . We have seen , that the Church is a Body consisting of Governing Parts , and such as are Subordinate to them . And as on this account , it is Regular in its Constitution , so it ought to be in its Practice . For this reason , the Spirits of Prophets were subject to Prophets : Either to the Prophets that had them , or , as I rather think , to Superior a Prophets . But certain it is , that even extraordinary Gifts were to be submitted to the Rule of Peace and Discipline ; and Men that could speak by Divine Inspiration , might not exercise that power any farther , than was consistent with the Precept of doing all things decently and in order . The Word which is rendred Order , often signifies a Regular Disposition of things ; or a due proportion of parts , with respect to the whole , and to one another . And in this , a so much of the beauty and strength of things consists , that St. Paul had great reason to rejoyce as he did , when he beheld the Order that was amongst the Colossians . For he knew very well , that when they invaded not one another's Work , but were employ'd in their own : When they , whose Office it was to Teach , waited on Teaching ; and they that Rul'd , did it with Diligence ; when they that were under Authority were submissive to it , and ready to receive instruction ; by such a happy Concurrence they would adorn their Religion , and fortifie it against the Assaults of Adversaries : They would do what was most beneficial to themselves , and acceptable to God , who is the Author of Peace , and not of Confusion . III. The Church , however dispers'd over the World , is One Political Body . For it is the Vniversal Church that is said in Scripture to be one Body ; and it is compar'd to an Organical Body , because of the close connexion of the parts , and that due subordination , which , as I have shew'd , there is amongst them . This may seem evident enough , and yet the Question about Catholick Vnity hath been so intangled with various Disputes , that I shall endeavour to set it in its proper Light : And for this purpose I observe . 1. That the Church is not said to be One , meerly as professing a Subjection to One Invisible Head , which is Jesus Christ ; but also because all the Faithful are united and compacted , as in One Body . For , says the Apostle , as we have many Members in One Body , and all the Members , have not the same Office : So we being many are One Body , and every one Members one of another : All being knit together , and fitly dispos'd for the benefit of the whole . As there is but One Root , so there is but One Stock , from which indeed some Branches were broken off , But many others were ingrafted into it , and it is still the same . The falling off of the Jews would have left an empty space , but the Complement , a or Fulness of the Gentiles , coming in , it abundantly supplies the Vacancy . And the Society , which is represented by the good 〈◊〉 - Tree , is still the same , notwithstanding it hath been under various Circumstances and Dispensations . As there is but One Lord or Master , so there is but One Spiritual 〈◊〉 or Houshold . As there is but One Foundations of Faith , so all the 〈…〉 and the whole Building , must be 〈◊〉 fram'd together , that it may grew up into a Holy Temple in the Lord. As there is One Shepherd , so there is but One Flock ; and all that 〈◊〉 his Voice must be of the 〈…〉 . As there is but One Captain of Salvation , so there is but One Army that is said to be Terrible with Banners ; and which is never so formidable , as when all that serve in it keep their Ranks , and unanimously discharge their Duties in their several a Stations . As there is but One Governour , so there is but One Holy City : And as there is but One King of Saints , so there is but One Kingdom ; and all must be Fellow-Citizens , or Fellow-Subjects that own his Dominion , or Sovereign Power . As there is One Prince of Peace , so he would have all his Followers to have Peace with one another , Mark 9. 50. That is , he would have them live , not only as Persons that have Charitable Inclinations , but in an outward and visible Agreement and Communion together ; as the Word signifies frequently in the Holy Scriptures , and in the 〈◊〉 of the Fathers . b To the 〈◊〉 effect , I suppose it is , that he requires them to have Salt in , or amongst c themselves . For Salt being sprinkled on the Sacrifices , and Offer'd with them , was a Sign of a Covenant with God ; 〈◊〉 a being us'd amongst Men at their Entertainments , it was also a Pledge , or Symbol of their Concord and Friendship : And our Lord , probably alluding to such Practices , would have his Disciples live as Persons that are united to himself , and to one another in a firm League ; and a League that none may break , and expect Happiness from him , who hath drawn them into so strict a Confederacy . In this Confederacy all the Faithful , of wh● Nation soever they ●●e , are alike concern'd ; for Jesus Christ , who 〈◊〉 said to be our Peace 〈…〉 to th●se that were 〈…〉 and 〈◊〉 th●se that were nigh . He hath brought together 〈…〉 and Gentiles , and 〈…〉 that was between them he made them One : Of the Two , he made One New Man. So that they who were Strangers and Forreigners , are 〈…〉 with the Saints , and of the 〈◊〉 of God. They that were at a great distance , are now Reconcil'd to God in one Body . But no longer than they are of this Body can they claim this benefit of that Reconciliation : Nor may they hope for Spiritual Nourishment from the Head , but as it is ministr●● by the Joynts and Bands , by which the Body , being knit together , increaseth with the Increase of God. 2. To maintain a Catholick Vnity , it is not necessary , that there should be a Visible and Catholick Monarch or Vicar of Christ , with Jurisdiction over all Churches and their several Pastors : For Christ hath appointed no such Deputy ; nor hath he left any Instructions to inform us , that there should be One● On the contrary● the Apostles , 〈◊〉 have shew'd , a who receiv'd their Commission immediately from him , were of equal Authority , and so were their Successors . None of us , ( says St. 〈◊〉 , b ma●●s himself a Bishop of Bishops , or by a ●yrannical Terro●● compels his Collegues into a Necessity of Obedience . This he spake in a Council at Carthage , and with Reflection probably on Stephen Bishop of Rome , who injuriously invaded the Rights and Liberties of his Brethren , as in succeeding times many others have done , who were possess'd of the Papal Throne . But a just Account of their Usurpations would fill many Volumes and belongs not to this place . 3. Neither to maintain a Catholick Communion , is it necessary , that there should be a standing Court for the Administration of the Government of the Catholick Church . It is decreed by us all , says S. ●●prian , a and it is fit and just , that every one's Cause should be heard where the Crime was committed . So far was he and his Collegues from approving the Appeals of Offenders to any 〈◊〉 Country , or Forreign 〈◊〉 'T is true in some Cases , the Ancient Canons allow'd , that Appeals might be made from a Bishop to a Provincial Synod ; and such a Synod might well decide Matters in debate within the Bounds of a Province : But beyond them , it had not the same Authority . And as for General Councils , they were only summon'd upon extraordinary Occasions , and having done their Work they were Dissolved . But that a General Council should always be continued , for the ending of Differences , and the Exercise of Discipline ; that there should be such a Perpetual● Council Establish'd in any place , and that the last Resort should be made to it from all the Parts of the Christian World , is not , I suppose , asserted by any . It can neither be expedient in it self , nor hath it any foundation in the Holy Scriptures . But since the Catholick Church was not to be Govern'd by a Visible Monarch , nor by a Fixed Senate ; since it is distinguish'd into many particular Societies , the Governours of which are of equal Authority , and not subject to one another , the Difficulty still remains , How it can be One as a Political Body . For resolution of which , I shall shew , First , That the Government of it is One. Secondly , That the People under it , are One also . But what I say of both , is to be understood of them , so far as they agree to Christ's Institution : For we can form no good Idea of Church-Government from the present broken State of Christendom . I. The Government of the Universal Church is One. According to St. Cyprian , a who understood this matter perfectly , there is but One Epis●●●acy . And this is possess'd by the Bishops in such a manner , that they are all legally One , and every one of them is vertually all . But both these Propositions may require some Explication . 1. All the Bishops of the Universal Church are Legally One ! That is , as a College in Law is One Person ; so they being a College , in the Sense of the Ancients , b are One also . They 〈◊〉 the Person of Christ , and if Christ be not divided , neither are they . They are not divided , I mean , so far as they act according to his Will and the Rules of their Order . c But I meddle not with the particular Faults of any , nor am I accountable for their irregularities . 2. Every Bishop is vertually all ; or hath vertually the power of the whole Episcopal Order : And so United he is with the other Bishops in the Administration of the Government , that what he does in several Cases , which I shall mention , is as Obligatory to all the rest , and of as much force , as if it had been done by their actual Consent and Approbation . For Example . 1. A Bishop Ordaining Presbyters , does it as effectually , as if all other Bishops had assisted at it , and his Act is as Obligatory to them all . For the Persons so Ordain'd do not part with their Office when they change Climates , but ought to be receiv'd in all Churches as bearing the same Character , a and be employ'd accordinly , if there be occasion , in the Work of their Ministry , without a new Imposition of Hands . This , I know , is contrary to the Opinion of some of your Brethren , who are persuaded , that a Minister is only so to his own Congregation ; and that if he Preaches to another , he doth it not as a Pastor , but as a b Gifted Man : And consequently , if he takes a new Charge upon him , he must have a new a Ordination ; and this I consess is agreeable enough to their own System : For their Minister being a Creature of their own , and claiming his 〈◊〉 to the Ministry , from their Election of him , and upon such Terms as they prescrib'd to him , all the supposed vertue of that Choice must cease , when he is gone from them , and cannot bind another Congregation that hath no dependence on them . But how ever this is suitable to th●●● own Principles , it hath no Ground in Scripture , or the Practice of Antiquity . Amongst the Hereticks indeed , in Tertullian's b time , there was something like it : for with them a Person was the Day a Priest , and the next a Laym●● : But in the Church the standing Officers were so for Life , 〈◊〉 in all places kept their Station , unless they were Depos'd for their Crimes , or advanced to a higher Dignity . The Words of a Judi●ious Nonconfor , mist , which I shall here c cite , are very pertinent to my purpose : If a Minister , says he , be only so to his own Congregation , and not in other Churches , Then are not the Churches of God One , nor the Ministry One , nor the Flock which they feed One , nor the Communion One which they had each with others . And I add , That if a Minister as such , be related to the Catholick Church , if he may be remov'd from one part of it , and take on him the peculiar charge of another , without a new Ordination , as the Presbyterians generally asse●● , Then are the Churches One , the Ministry One , the Flock which they feed One , and the Communion is One , as that of a Visible and Political Society . 2. If a Bishop , or other Minister appointed by him , confers Baptism on Persons fit to receive it , it is as effectual every where , as if all the Spiritual Pasters upon Earth , had concurr'd in that Act. It is that One Baptism , which never ought to be repeated , nor is there any need that it should ; for the ●ame being every where of the same vertue , it both qualifies us alike in all places for Christian Communion , and gives us a Right to demand it in any part of the World. But of this more hereafter . 3. When a Bishop Excommunicates Oftenders , they are thereby cut off from the Communion of the whole Church . We have been told by a Dissenter , That whosoever will erect a Stated , National , Governing Church in England , 〈◊〉 find us an Officer cloathed with Authority to Excommunicate from Michael ' s ●Mount in Cornwall , to Carlile and Berwick . But there is no need of such a Discovery to prove more than he demands . To prove the Vnity of the Catholick Church , it is enough , that when a Bishop Excommunicates any Criminals of his own Diocese , the Effect of his Sentence reaches every where ; and at the greatest distance , it is Obligatory to his Collegues , who being duly inform'd of it , are ●o regulate their Practice by it , and not admit those to Communion whom he hath Expell'd from a it , unless it be by his , C●●●ent , either expresly given , or vertually contain'd in 〈…〉 of the Church . And anciently it was a great part of the Business o● Episcopal Letters , to declare what Offenders were Excommunicate , that they might every where be avoided or treated as Persons that were Ejected out of the Christian Society . This way of proceeding with them is a plain Argument , that in the sense of these times , Ecclesiastical , Government , was One , however the Administration of it was in many Hands : And it is also agreeable to the Holy Scripture , which will not suffer us to believe , that they who are cut off from the Body of Christ in one Country , are Members of it in another . They can gain no such Advantage by shifting Places : Nor can it be thought , that they are kept bound and loos'd on Earth● unless they may be Absolv'd and Condemn'd in Heaven , at the same time . 4. It follows , that when a Bishop Absolves the Offenders of his , Diocese from the Ecclesiastical Censures , under which he had put them , he thereby rest●●es them to the Peace of the Universal Church . Thus it was generally thought 〈◊〉 the Primitive times ; and the Persons to Absolv'd , having obtain'd from their Bishop his Communicatory a Letters , were then as much qualified for full Communion in Worship with other Christians , in all parts of the World , as if they had 〈◊〉 been Condemn'd . All other Bishops to whom they apply'd themselves , were obliged to r●●●●ve them into the Number of the Faithful , and to act by the Sentence of 〈◊〉 Collegue , as if it had been their own . And this they did sometimes , and thought it expedient , when they were not well satisfied with his a Proceedings . 'T is true , the Sentence of a Bishop , either for Condemnation or Absolution , might be revers'd or declared void by a Synod ; and it was fit that it should , if it was Unjust , or sometimes , if it was only Irregular . If it was otherwise he might withdraw it , or he concluded , by the Votes of the Synod ; and it was ●●ch better in such Cases , that One should submit to the Judgment of many , who were Assembled by Mutual Agreement for the Administration of Discipline , than that the great Benefit of Synods should be lost . But when 〈◊〉 began to make himself a Bishop of Bishops : When he took it upon him to be their Judge , and to exercise a Jurisdiction over them , this gave a new Turn to the Affairs of the Church , and alter'd them much for the worse : It made a mighty Breach upon the Antient Discipli●● and was the Foundation of the Papul 〈◊〉 . I have suppos'd all along , that however a Bishop is by his Office a Pastor of the Catholick Church , yet it is but some part of it that is allotted to his special care , as it was most expedient for the benefit of the Whole . But the further Consideration of this Matter being of great use , it may be requ●●●●e to trace it to the beginning , and to observe , that the Apostles , who of all the Officers of Christ were most at liberty , being sent to Disciple all Nations , might all have gone to one Nation , and le●t others destitute of help : But to prevent this , they distributed their Work in such a manner , as might be most for the Publick Good , and best answer the Ends of their Commission . I need not inquire , what Countries , or Cities fell to the Charge of this or that Apostle : And indeed our Knowledge of that is very imperfect : But this you find in Scripture , that St. Paul , with whom the other Apostles doubtless agreed , would not build upon anothers Foundation : He would not stretch himself beyond his Measure , nor boast in another Man's Line of things made ready to his Hand . As the Apostles employ'd themselves with great Prudence to carry on the Work of Conversion , so they dispos'd and settled things in an excellent order , and some Light it may give into them , that when there is mention in Scripture of a Province or Country where the Gospel was received , we read of the Churches of it . Thus we read of the Churches of J●dea , of the Churches of Macedonia , of the Churches of Galatia , and of the Churches of Asia . These several Churches then were distinct Societies , under their proper Governours ; who yet were United in such a manner as I have describ'd ; and the nearer they liv'd to one another , the better opportunity they had of meeting together for mutual Advice and Assistance , and for the Decision of Ecclesiastical Matters . But when the Discourse is of the Christians of a City , which is to be understood as taking in its a Territory , then the Style is alter'd , and we read of the Church in Jerusalem , in Antioch , in Corinth ; of the Church in Pergamus , in Thyatira , in Sardis , in Philadelphia ; of the Ephesine Church , of the Church of ●●●●●naeans , of the Laodiceans , and of the Thessalonians If you will but be at the pains to consult the places to which I have refer'd you , you will certainly find the Matter as I have related it : And from hence the Presbyterians strongly argue , a That how great soever the Number of Christians was in any City , and notwithstanding they made up many Congregations , as they needs must in some of the Cities , yet they were constantly call'd a Church , as being under the same particular Government . I differ from them in this , That I believe the Government was Episcopal : For as there is mention of Seven Churches of Asia , so there were just so many Angels , or Supream Pastors of those Churches , and the like may be said of others . But this I have more fully handled in another Treatise , to which I have refer'd you before for satisfaction . 'T is true , the extent of Diocesses is not always the same , nor is there any certain Rule for it in the Holy Scripture ; but since it appears necessary from the Scripture , and the Nature of the thing , that some limits be fixed ; and since the Diocesan , and Parochial Divisions in this Kingdom , are confirm'd by all the Authority that the Church and 〈◊〉 could give them Private Persons ●●ght to submit to it . For however there may be some inequality in such Distributions , that being hardly avoidable , no Disturbances ought to be rais'd about them ; it being certain , that such Inconveniences can never be mended by Confusion . II. The Faithful People , under their Lawful Pastors , make up One Body . This may be gather'd from what went 〈◊〉 ; but I shall farther make it evident . 1. From their Duty . 2. From their Rights . From both it will be manifest , that they are Fellow-Citizens , or Visible Members of the same Community . I. To begin with their Duty . 1. They are obliged , as you have seen , to Honour 〈◊〉 Obey their Spiritual Rulers ; to adhere to those that are over them in the Lord , and hereby they maintain an Union with all other Pastors of the Church , that are One in Government . For if they are One with any of those that are One amongst themselves , they must needs be all a One 〈◊〉 2. It is their Duty to joyn together in Publick Acts of Worship , with that Company of Christians , which they find Established under a Lawful Pastor , where they reside , which may happen to be in England , or America , or at different times in the most distant places , as they remove from one to another . And from hence it appears , that all those Companies make but One Society , or Catholick Church , and are Members of it . For otherwise by passing from one Country to another , and consequently from the Congregation to another , a Person would lose his former Title and Benefit of being a Visible Member of Christ and his Church , and gain others in their stead ; and this might happen as often as he changed Climates . But this is too absurd to need a Consutation . II. That the Faithful make up One Body appears from their Rights , which are the same every where . In one sense they a●● every where Strangers on Earth ; but in another they are at Home in all a Places . The Priviledges which belong to them as Christians , are the same in every Country , and they may as justly challenge them , as the Natives of it . Some Cities who were associated together , did so value themselves for it , and receiv'd such mutual Benefits and Honours from their Concord , and from their being of One Community , that they express'd these things upon their Coins , and other Monuments of Antiquity , b which are yet remaining . But the Vnity of the Christian Church is of greater extent , and takes in the Faithful of all Nations . This Vnity is founded on a Divine Institution , and the Baptismal Covenant , in which they are all alike engaged , and not on a Formal Positive League amongst themselves . Nor does it so much resemble the Union of the Confederate Cities , as that of a City in its self ; which may consist of many Corporations . For all the Members of it are a Fellow-Citizens , and as such they have the same Prerogatives in all the parts of the World. But more particularly . 1. According to Scripture , and the Sence of the Primitive b Times , a Christian Travelling into any remote parts of the World , was intitled to the Rights of Hospitality amongst other Christians : Rights which anciently were held Great and c Sacred , and in times of Persecution , were very useful and necessary : He need but produce the usual Testimonials , d by which he might be known to be a Christian , and to have liv'd in Conformity with the Church , from whence he came , and he was to be receiv'd and entertain'd by the Faithful in all places with such Tenderness and Liberality , as if he had been a Guest of the most intimate Friendship and long Acquaintance : A thing that Julian the Apostate could not see without Envy and a Admiration . If a Christian suffer'd Want , other Christians were to consider him , and provide for him as one that was of the Houshold of Faith , or of the same Family with themselves : And whether he was a Hebrew or Greek , or of what Nation soever he was , it was the same thing ; he was not to be neglected in such Ministrations . It was also the same whether he was of this particular Church or another ; for if one Church was in Distress , and not sufficient for the Maintenance of its own Poor , others were obliged to assist it out of their Collections ; still remembring , that as they were of the same Body , so they were also Members one of another . Lucian in his usual way scoffing at the Christians , represents them flocking to his Peregrinus in Prison , moving every Stone , that they might free him , performing diligently for him all Offices of Kindness , and sending Messengers to him joyntly from the Cities of Asia , to support and comfort him under his Sufferings . It is incredible a ( says he ) what Expedition they shew , when such a thing is publickly known : But to be short , they spare nothing on such Occasions . And whosoever is meant by this Peregrinus , the truth is , that if a Christian Brother was in Distress , they gave him what Assistance they were able ; if he was Imprison'd , or in Chains for Righteousness sake , they were not asham'd of his Bonds , but openly own'd his Cause , and chearfully Ministred to his Necessities , even when it expos'd them to the greatest Dangers . This they did not as a Matter of choice , which they might have omitted , but as a necessary Duty ; and they did it so often , and that without any regard to nearness of Blood , or Habitation in the Sufferers , that their Union was Visible to the Eye of the World , and the Heathens who were astonish'd at it , did then make no doubt , whatever Men do now , but that they were of the same Community . It is farther observable , that their contributing to the support of one another , is never in the Epistles of the New Testament call'd , a A giving of Alms , but Communion , or Communication : And I take the reason of it to be this , That the Faithful had , thus far at least , all things in Common , that the Wants of some were to be supply'd out of the Plenty of others , as out of a Common Stock , or Treasury , in which they had a share , as being Members of the same Society . 2. The Faithful have every where a just Title to all the Common Ordinances and Priviledges of b Christianity . For instance , Are they here admitted to Visible Communion in Publick Acts of Worship ? So they ought to be , if they come to the remotest Churches upon Earth . St. Peter said of the Gentile Converts , Can any Man forbid Water , that these should not be Baptized ? And so may we say concerning those who are Baptized , and have done nothing to deserve Excommunication ; Can any Man forbid them the Publick Prayers , that they should not put up their Requests joyntly with other Christians , in any part of the World ? Can any Man forbid them to partake of the Lord's Supper , when their demand of it is regular ? Now , as St. Paul , when he pleaded at Jerusalem , that he was a Roman , gave a sufficient Indication , if it had not been otherwise known , that he was within the Bounds of the Roman Empire : So if a true Christian , in all Churches where-ever he comes , hath a Right to Communion with them , and may plead that Right , 't is manifest that they all make up but One Vniversal Church , and are Members of One Body . Diogenes the Cynick , refus'd to be admitted into some of the Heathen Mysteries , because in order to it , he must have been made a Citizen of Athens , which did not seem agreeable with his Profession , of being a Citizen of the a World. And indeed if a Christian could only partake of the Holy Mystery , as the Lord's Supper is sometimes call'd , in a particular Congregation ; I know not how it could be said , That he were a Member of the Catholick Church , or that in strictness of Speech , there is any such thing . But since in all the Nations under Heaven , where Christianity is establish'd , he hath a Right to Communicate at the Lord's Table , as well as in other parts of Worship ; this is a plain Argument , that the Christian Society is the same every where , and is not to be multiplied according to the Number of the Places where it is dispers'd . Jesus Christ hath broken down the Wall of Partition which was between the Jews and Gentiles , and permits not any thing amongst his Followers like the distinction which there was between the Proselytes , and the Native Israelites . There is nothing in his Gospel like that Inscription which forbad the Aliens to enter into the Inner Court of the a Temple , nor doth he esteem any to be such that submit themselves to his Discipline : He gathers his Subjects out of all Nations , governs them by the same Laws , and gives them the same Charter ; the Benefit of which they may alike enjoy in Samaria , or Jerusalem , or in any other place as well as either . This shews , that living in a way suitable to the Dignity of their Profession , they are in all places of the same Community . And according to St. Peter , where he speaks of them as distinct from the World , and with respect to it ; They are a Chosen Generation , a Royal Priesthood , an Holy Nation , a Peculiar People , the People of God ; as Israel was formerly the Lot of his Inheritance . 3. Any of the Faithful that are personally qualified to bear an Office in the Christian Church , are capable of it or of being Ordain'd to it , in all Churches ; and this also proves , That they are all United in One Community . The Cumani and others a were but imperfectly United to the Romans , when they could only serve in the Roman Armies , but might have no Command in them , and neither had any Voice in the Choice of Magistrates , nor might themselves be chosen . But according to Aristotle , b it is a principal Mark of a Citizen , that he doth or may partake of the Judicature and Government of the City . And since every Christian who is otherwise fit for it , proceeding regularly , may be advanced to a Sacred Function , in any Country where he is a Stranger , as well as if he were a Native of it : From hence it follows , that both Strangers and Natives are alike of the same Political Body . And this reasoning must be good , if Aristotle had the true Notion of a City , who is generally allow'd to write of such things with great exactness . What hath been said , sufficiently shews , how the Catholick Church , however dispers'd , is One. But it will appear with the greater force , If you please to compare it with the Case of Independent and Separate Societies , in which you find nothing like it . You may bear Office in one of these Societies , but have no Title to it , nor have any of your Acts esteem'd valid in another . You may be Members of one , and justly excluded from another . You may enjoy the Priviledges of one , and want those of another . You may be banish'd from one , and made Denizons of another . Acts of State bind only the Subjects of the State , and oblige not Forreigners that are under another Dominion . But this demonstrates the Vnity of the Catholick Church , that what is done by one Governour , or Bishop , is valid amongst all the rest ; and taht a private Christian who hath an Obligation on him , and a Right to an actual and full Communion with a particular Church , hath the like with all other Churches , where he happens to reside . Having prov'd , that the Vniversal Church is One Body , I shall only add , what gives us great encouragement to preserve the Unity of it , and affords us a most delightful Contemplation , that it is now the same Body that it was from the Beginning . For as a City may remain the same for a Thousand Years , or even to the End of the World , and is therefore said by some Ancient Writers to be a Immortal : So is the Church the same that it was from the first Foundation of it . And from hence it is that if we Communicate with those who derive their Ministry by Succession from the Apostles , and with such Professors of Christianity as adhere to that Ministry , we do it vertually , or by Interpretation , with the Apostles themselves , and with the Saints , Confessors , and Martyrs , that rest from their Labours , and are now in Happiness , waiting for a Glorious Resurrection . To this effect Tertullian a says , That from the Apostolical Churches , all other Churches borrowed the Branch of Faith , and Seeds of Doctrine ; and from them it is daily that Churches become such , and so are esteem'd Apostolical , as being the Off-spring of the Apostolical Churches . Every thing must be reckon'd with its Original ; and therefore so many Great Churches are as the One First Church constituted by the Apostles , and from which all are descended . So all are First and Apostolical , whilst they alike approve the Vnity : Whilst there is amongst them the Communication of Peace , the Title of Brotherhood , the Covenant of Hospitality ; the Rights of which nothing preserves , but the Tradition of the same Sacrament , or Mystery . But this is not all : For being in Communion with the Apostles , we are so with the Father and the Son. That which we have seen and heard , declare we unto you , says St. John , that you also may have Fellowship with us ; and truly our Fellowship is with the Father , and with his Son Jesus Christ . The Father will take care of us as his Peculiar People , and the Son will Influence and Govern us as our Head ; a Head that hath such a Tenderness for his Church , that he is represented in Scripture , as making up One Person with it : For , says the Apostle , as the Body is One , and hath many Members , and all the Members of that One Body , being many , are One Body : So also is Christ . And being of his Church , we are assur'd , that he will nourish and cherish us as Members of his Body , of his Flesh , and of his Bones . SECT . II. VVE have seen that all Christians ought to be United in Faith , Love , and in Outward Worship and Communion : And if you grant this , you must also acknowledge , that a Breach of Union in any of these things , where-ever the fault is , must needs be sinful . For it is plain , I. That if there be but One Faith delivered to the Saints , for which they must earnestly contend , they grievously offend who add New Articles to it , or take away from it such as are already reveald , or otherwise deprave it by a mixture of Falshood . And so far as they do so , we ought to depart from them , and not betray or deny the Truth in compliance with them . II. If all the Faithful must be firmly link'd together in Love , this must condemn all Discord and Malice , all Envying and Strife amongst them , as being directly against the Spirit of Charity . And indeed where these things are , there is Confusion and every Evil Work. III. If all the Faithful are obliged to live in Outward Communion , as Visible Members of the same Body , then such a Division in the Body as is a Breach of that Communion , must be Criminal ; a thing , I know , that many of you are unwilling to hear of : But Mr. Baxter a has suggested a reason of it , which I hope , does not reach you all . Whence is it , says he , but for want of Self-denial , that Men that know that Whoredom , and Drunkenness and These are Sins , can be ignorant in the midst of Light , that Discord and Church-Divisions are Sins ? And that they hear him with Heart-rising Enmity , or Suspicion , that doth declaim against them ? As if Vniting were become the Work of Satan , and Dividing were become the Work of Christ ! These Words I would recommend to your serious Thoughts ; and being now come to that which is the chief Subject of our Debate , I desire you sincerely to consider , that not only Modern Writers , but the Fathers , who were no Parties in our present Controversies , speak of Schism as a most horrid Crime . St. Optatus a mentions it as a mighty Wickedness ; and argues , that it is worse than Murder and Idolatry . And St. Chrysostom b affirms , That nothing equally provokes God , as the Division of his Church . He makes it equal to the Crucifying of Christ : Which , he says , was for the good of the World , however not intended ; but this , continues he , affords no Benefit , but the greatest Mischief . To mention no more at this time , St. Irenaeus c says , That God will judge the Schismaticks , who having not the Love of God , but being intent on their own Profit , rather than the Peace of the Church , for small Matters , or for any , divide the Great and Glorious Body of Christ , and do what in them lies to kill it , speaking . Peace , but making War ; straining indeed at a Gnat , and swallowing a Camel. You need not think it strange , that these Excellent Men , who had seen the sad Effects of Church-Divisions , express'd such an Abhorrence of them . St. Paul himself reckons Seditions and Heresies with Adultery , Fornication , Vncleanness , Lasciviousness , Idolatry , Withchcraft , and other Works of the Flesh ; of which he says , That they that practise such things , shall not enter into the Kingdom of God , Gal. 5. 19 , 20 , 21. The Word rendred Seditions a signifies Schisms , and it is us'd for Dissentions about Matters Ecclesiastical ; and Heresies in this place are Sects and Factions . The various Sects of Orators b and Philosophers c were called Heresies : And St. Austin d speaks the Language of more Ancient Authors ; where he says , That Aristotle , even in the Time of his Master , drew very many into his Heresie : But the Christians living conformable to the Precepts of Jesus Christ , were judged by their Enemies to be one Heresie ; and they were indeed of One Way . He gave them all the same Rule , and as long as they are Followers of that , there cannot be such Differences amongst them , as are usual amongst those that are of usual amongst those that are of separate Schools , and under opposite Masters , but they must all appear Unanimous in the Matters of Faith and Worship . 'T is true , that many professing Christianity , became irregular , and departing from their Duty , did break the Unity of the Church . Such were the Corinthians , to whom St. Paul says , I hear that there are Divisions among you , and I partly believe it ; at which he did not wonder , considering their Temper ; for , he adds , there must be also Heresies among you , that those who are approved , may be made manifest . By Hereses we are not here to understand false Doctrines , or obstinate Errors in the Fundamental Articles of Religion , but such Contentions and making of Parties as disturb'd the Peace at Corinth . The Apostle intimates , that such there would certainly be , by reason of the Pravity of Mens Minds ; but he condemns them as Carnal , and speaks of them as things that are avoided by all that are approved . And according to this Interpretation , a Man that is a Heretick , and who is to be rejected , is the Sectary , who draws Disciples after him , or is of the Number of those that are seduced by him . It becomes not me to pass Judgment on particular Persons , whom we see engaged in Church-Divisions , nor to determine what their final State will be . To their own Master they must stand or fall : And he only knows what merciful Allowances he will make for their Mistakes , for the Prejudices of their Education , or the like . This hidden thing belongs to him , and therefore cannot be the Rule of our Actions But since it appears from what he hath revealed , that Schism is a Sin , a hainous Sin , a Sin that , without pardoning Mercy , as certainly leads to Perdition as any other ; I thought the greatest piece of Charity I can do you , would be , not to flatter you in your Way , which , I verily believe , is Schismatical ; but to shew you the great danger of it , and do what lies in me , to rescue you from the Wrath to come . In order to this , I shall shew you , I. What is the Nature of Schism . II. What Grounds I have to apprehend that you are deeply concerned in it . III. Examine the Arguments that have been offer'd on your part , to excuse you from the Guilt of it . IV. I shall represent to you the said Consequences of it ; and so proceed to the Conclusion . And may Almighty God inlighten your Minds , and dispose your Hearts to an attentive perusal of what I write for your Advantage . I. Schism , in the Notion of it that we are now upon , is a causless Breach of Outward Ecclesiastical Communion . Not but that it is sinful before it breaks out into Action , when it is only form'd in the Heart , or is only in design ; but that we cannot take cognizance , or judge of it , before it appears abroad in opposition to the Visible Church ; and when it does so , there are several degrees of it . 1. Sometimes there is a Schism within a Church . 2. Sometimes from a Church . 3. Sometimes it proceeds to set up Opposte Churches and Officers . 4. Sometimes it goes yet further , and Constitutes Pastors without any Lawful Authority , or Ordination . I know not how it can go higher ; but all these particulars may be aggravated with many Circumstances , which do not come under our present consideration . 1. Sometimes there is a Schism within a Church ; when its Outward Communion is in some Measure continued , but shatter'd and broken , so that it appears not with the Beauty and Strength of a Regular Society . Thus it was amongst the Corinthians , to whom St. Paul says , When ye come together in the Church , I hear that there are Divisions among you . Being very Contentious , they brought great Disorders into their Assemblies . Being Factious , and much given to sideing and making Parties , One said , I am of Paul ; another , I am of Apollos . The Apostle therefore reproves them as Carnal ; and beseeches them by the Lord Jesus Christ , that they would all speak the same thing , and that there should be no Divisions among them . And in another place he puts them in mind , that there should be no Schism in the Body , but the Members should have the same care one of another . But whereas Dr. Owen a contends , that the Notion of Schism is only to be taken from the Instances of it at Corinth , and consequently that Schism is only a Division in a Particular Church , but not from it ; it may seem very strange , and is , I believe , of his own Invention . He declares , That he went out of the Common Road ; and would persuade us , that he made considerable Discoveries . What a Flood of Abominations , b says he , doth this Business of Schism seem to be , as rolling down to us through the Writings of Cyprian , Austin , and Optatus of old ; the Schoolmen , Decrees of Popish Councils , with the Contrivances of some among our selves concern'd to keep up the swell'd Notion of it ! But he pretends to have traced it to its Fountain , and compares it to a dribling c Gutter . And whereas Protestants had been apt to impute it to one another , he intimates , that , upon irrefragable Evidence , he would acquit them all from their several Concernments in the Charge of a it : That , as he speaks , the whole Guilt of this Crime might be put into an Ephah , and carried to build it an House in the Land of Shinar . He confesses , that in the Management of this Work , he had the Prejudice of many Ages , the Interest of most Christians , and mutual consent of Parties at Variance , to contend withal . Yet hath his Project been approv'd by many : And Lewis du Moulin says , as in a Rapture of Admiration , That the whole Christian World , from the Apostles Times , never knew such a Notion of the Nature of Schism , till the Dr. taught it them : Which , I suppose , is very true : But he might have added , as another Dissenter thinks , b that neither was it known to the Apostles themselves . But is Schism a Sin ? Is it a thing , even in the Confession of Dr. Owen himself , That being unrepented of , will ruine a Man's Eternal c Condition ? And did no Body knew wherein it did consist ? Were all Christians careful to avoid it under the Peril of their Souls ? And did none of them discover what it was ? Did the Ancient Fathers speak such terrible things against it , and none of them understand what they said ? Did they make no doubt to lay it to the Charge of the Novations and Donatists ? And might these be Innocent all the while ? Are the Scriptures so plain in their Directions about things that are necessary either to be done or avoided ? And are they so obscure in this , that for the space of about Sixteen hundred Years , neither the Learned , nor Unlearned could find out what they meant , till in this present Age One arose , who made the Discovery ? But in this case the Novelty of his 〈◊〉 once it is a sufficient Argument against it ; and it is in effect , an acknowledgment , that the Independents wanted some New thing for the Vindication of their Practice , which , I am sure , cannot be defended by the common receiv'd Principles of Christianity . But because the Doctor is of no small Reputation amongst Dissenters , let us consider a little the force of his Reasoning : The Schism at Corinth , was a Disorder in a Church ; and from hence he infers , That a Separation from a Church , is not Schism ; and that for the Separatist to be a Schismatick , is a impossible . But can you really believe , that one would do you wrong , if he made a small Rent in your Garment , and none if he should tear it in pieces ? That he would be injurious if be Wounded your Hand , and Innocent if he cut it off ? Can you imagine , that a Mutiny begun in a Camp , or Kingdom , is Seditious ; and that an open Revolt is not so ? But as well may you be persuaded of all this , as that Faction and Disorder in a Church , is a Sinful Division , and to Desert it , as unworthy of Communion , is none . Whether such a Desertion be expresly stiled Schism in Scripture , is not material , if it be a greater Division than that which is call'd by that Name . For , as I have always thought , when any thing is forbidden as sinful , others that are worse , but of the same kind , come under the same Prohibition . Otherwise things that for their Filthiness , are not fit to be Nam'd , may be very fit to be done ; and Holiness may be consistent with the most detestable Pollutions . 2. A farther degree of Schism , is a causeless Separation from the Church : For it is worse in its own Nature , to renounce a Society with which one is obliged to live in Communion , and ordinarily more tends to the Dissolution of it , than it does to create some Disturbances in it , as it also gives more Scandal in the Eye of the World. 'T is true , the Disturbances may sometimes be so great , that the Desertion of those that raise or keep them up , may be more desirable , or a less Evil to the Church , than their continuance in it ; but to the Offenders themselves , it can be of no advantage , but is rather an Addition to their Guilt and Misery . I would , says St. Paul to the Galatians , that they were even cut off , which trouble you ; a or that unsettle , or move you from your Stations : And to be cut off , doubtless he esteem'd a very great Judgment . And yet under this , the Sectary brings himself , of whom the same Apostle says , That he is Self-condemn'd : Not that the Sectary confess'd his Fault ; nor that he had secret Convictions for it ; for these could not have been Ground of his Rejection , or of Proceedings against him ; but by wilfully departing from the Unity of the Church , he in effect inflicted on himself the Punishment which the Church useth to the greatest Malefactors , and so was broken off from the Body of Christ . I need not here enter upon the Debate , whether Episcopal Ordinations and Baptism confer'd in Schism , are valid , it being sufficient for my present purpose , that according to the Rule of Catholick Vnity , which is grounded on the Scripture , and was Universally receiv'd by the Faithful in the purest Ages , Schismaticks persisting in their Separation , can do nothing that can qualifie them for Communion with any part of the Catholick Church ; and therefore in that State they must be excluded from the whole : Being wilfully divided from some , they cannot be United to the rest of the Christian Society , which are One amongst themselves , and all Members one of another . If they are not of the Body , I do not see how they can be United to the Head. Break off a Bough from the Tree , says S. Cyprian , a and it blossoms no more . Divide a River from the Fountain , and it will be dried up . And this in his judgment sets forth the Condition of those that cut off themselves from the Christian Church . He adds a little after , If a Person could escape , who was out of the Ark of Noah , then shall one escape also , who is out of the Church : But , says our Lord , he that is not with me , is against me ; and he that gathereth not with me , scattereth : And he that breaks the Peace and Concord which Christ hath established , acts against Christ himself . In like manner St. Ignatius , a Disciple of St. John , and Glorious Martyr of Jesus Christ , tells us , That he that is not in the Sanctuary is depriv'd of the Bread of a God. And of a Person that comes not to the Publick Assemblies , he says , b That he is proud , and hath condemn'd himself . For it is written , God resisteth the Proud : Let us therefore not resist the Bishop , that we may be the Subjects of God. If you search the Scriptures you will find , that to forsake the Christian Community , was in effect to renounce all the Priviledges of it , and openly to disown Christianity it self . They went out from us , says St. John , but they were not of us : For if they had been of us , they would no doubt have continued with us ; but they went out , that they might be made manifest , that they were not all of us . St. Jude represents such Men under a very ill Character , as being Mockers , and w●●king after their own Vngodly Lusts : And says he , These are they who separate themselves , sensual , having not the Spirit . They pretended to greater perfection than others , but their deserting the Christian Assemblies , together with a vicious Conversation , discover'd them to be Carnal , and to be govern'd by no higher Principle than that of the Animal Life . They that are truly Spiritual , are of another Temper , and as they walk in the Light , so they also think themselves obliged to cause their Light to shine before Men , and to keep up the Face of a Church , not only when their Affairs are prosperous , but also in times of difficulty . For then it is , that they are more especially requir'd , To consider and provoke one another unto Love , and unto good Works ; not to forsake the Assembling of themselves together , as the manner of some is , but to exhort one another ; and so much the more as they see the Day approaching . 3. Schism sometimes proceeds beyond a Separation , and the Persons engaged in it , set up opposite Churches and Officers , or joyn with them . This is a degree of the Sin much worse than Separation , considering it only as such , without the addition of Immorality , False Doctrine , or Apostacy , which are often mingled with it . You are not to expect , that I should give you Examples out of Scripture of Schismatical Churches drawn from Churches , and establish'd under separate Pastors ; for I do not find from thence , that Schism had made so great a Progress , as to form Regular Societies , opposite to the deserted Churches . But if the Vniversal Church , according to Christ's Institution , be one Body , to set up another Body in opposition to it , or any sound part of it , must needs be very Criminal . This , we find , some were attempting in the Apostles Days , and some Directions that are given by St. Paul , are very useful on this occasion . He advises Titus , as you have seen , to reject a Heretick , or Sectary , after one or two Admonitions : And he writes thus to the Romans ; I beseech you Brethren , Mark them which cause Divisions and Offences , contrary to the Doctrine which you have learn'd , and avoid them . St. Ignatius , who was instructed by the Apostles , tells the Philadelphians , that if any one be a Follower of the Schismatick , he shall not inherit the Kingdom of a God. He also admonishes the Church of Smyrna , That nothing in Church-Matters should be done without the b Bishop ; and declares , That the Eucharist is then to be esteem'd Valid , when it is celebrated by the Bishop , or a Person appointed by him . But without the Bishop , he says , it is not lawful to Baptize , or to keep the Feast of Love : And he adds a little after , c That he that doth any thing in a clandestine manner , without the Bishop's Knowledge , d serves the Devil . St. Cyprian , who flourish'd in the next Age , and also died a Martyr , as Ignatius had done , says , e That he that adheres not to his Bishop , is not in the Church ; and that they flatter themselves in vain , who not being at Peace with the Priests of God , creep about , and think , they may privately communicate with certain Persons , when the Church , which is one Catholick Society , is not in it self out or divided , but connected every where by the Vnion of the Bishops . The same Author says , a That one Altar may not be erected against another ; and that a new Priesthood cannot be rais'd . He that gathereth elsewhere , scattereth . Whatsoever is appointed by Humane Fury , that the Order of God may be violated , is impious ; it is Adulterous and Sacrilegious . 4. A yet higher degree of Schism is , when they that are engaged in it , constitute Officers without Authority ; or take to themselves Pastors that have no Lawful Mission , or Real Ordination . Such Pastors may pretend to a Commission from God ; but having none , and seeming to do his publick Work without a Warrant , in the judgment of Presbyterian Writers , b They mock him to serve their own turns : They profane the Sacred Function , and make a trifle of the Sin : They are Troublers of the People , and the Subverters of Souls ; they take away the distinction between the Shepherd and the Flock , and areVsurpers of the Broad Seal of Heaven : They bring all to confusion , and like so many Phaetons , burn up the Spiritual World , by presuming to govern the Chariot of the Sun. According to Dr. Owen himself , they that act in the stead of Christ , and not by express Patent from him , are plain a Impostors . But he more fully expresses his Thoughts on this Subject in these Words ; All Power and Authority , ( says he ) b whether in things Spiritual , or Temporal , which is not either founded in the Law of Nature , or collated by Divine Ordination , is Vsurpation and Tyranny ; no Man can of himself take either Sword. To invade an Office which includes Power over others , is to disturb all Right , Natural , Divine and Civil . That such an Authority is included in the Pastoral Office is evident , 1. From the Names ascrib'd to them in whom it is vested , as Pastors , Bishops , Elders , Rulers ; all of them requiring it . 2. From the Work prescrib'd to them , which is feeding by Rule and Teaching . 3. From the Execution of Church-power in Discipline , or the Exercise of the Keys of the Kingdom of Heaven committed to them . 4. From the Commands given for Obedience to them , which Respect Authority . 5. From their appointment to be Means and Instruments of exerting the Authority of Christ in the Church , which can be done no other way . He farther shews , That the whole Flock , the Ministry it self , the Truths of the Gospel , as to the Preservation of them , are committed to the Pastors of the Church , who must give an account for them . And nothing , continues he , can be more wicked and foolish , than for a Man to intrude himself into a Trust , which is not committed to him . They are branded as profligately wicked , who attempt any such things among Men , which cannot be done without Impudent Falsification . And what shall he be esteem'd , who intrudes himself into the highest Trust that any Creature is capable of , in the Name of Christ ? Whoever therefore takes upon him the Pastoral Office without a Lawful Outward Call , doth take unto himself Power and Authority without any Divine Warranty ; which interests him in an accountable Trust , no way committed unto him , hath no promise of Assistance in , or Reward for his Work ; but engageth in that which is destructive of all Church-Order , and consequently of the very Being of the Church it self . These are his words , and you may do well to bear them in mind till a farther occasion . In the mean time I desire you to consider , how tender the Almighty is of his own Constitutions and what Punishments he hath inflicted on those ▪ who made Invasions on them . Vzzah incurr'd his displeasure for taking hold of the Ark , when he saw it shake , and therefore might seem to be justified by a good intention . But being no Priest a or Levite , on this account his Action , which otherwise might have been laudable became sinful in a Person not qualified for it . And however it had some appearance of Necessity , and proceeded from a good End , yet this could not excuse him , but he suffer'd present Death for his Transgression . If he was an Upright Man , as he seems to have been , we need not doubt but that he met with Favour and Happiness in another World : But in this , God made him an Example of his Justice and Severity , that he might guard the Discipline of his Church from the Assaults of others ; and that he might teach Posterity , says a Palladius , to abstain from the like rashness . Long before this , Korah with a high Hand affronted the Divine Authority , and made bitter Invectives against the Government and Officers which were appointed by God himself . It was Envy and Ambition that first push'd this Man into an Action so Impious , and would not afterwards suffer him to retreat . Being guided and mov'd by such restless Furies , he revolted from his Superiors , and he was divided , says the Chaldee Paraphrast , b or he divided himself ; that is , he became a Separatist , that he might make himself the Head of a Party , and drew such vast Numbers after him , that Josephus c speaking of their Conspiracy , thus represents it : We have not known , says he , such a Sedition either among Greeks , or Barbarians . Korah pretended to have a great concern for the Liberties of the People , and that he might gain the Priesthood to himself , suggested that it was a Grievance to the Nation . But God that knew his Hypocrisie , and the Schismatical and Seditious Temper , both of him and his Confederates , made both of them Monuments of his Indignation . By an early and dreadful Judgment on these Offenders , he confirm'd his own Institution : and he commanded , that broad Plates for the covering of the Ark , should be made of their Censers , that in succeeding Times others might remember , what these Men suffer'd , and be mindful , that no Stranger who was not of the Seed of Aaron , might come near to offer Incense before the Lord , lest they should be as Korah and his Company . It is plain that not only the Leaders of the Faction , but their Followers also , were involv'd in the same Ruine . And this being written for our instruction , it may teach us to avoid such Practices as brought upon them so terrible a Judgment , lest , as some have done even in the Times of the Gospel , we also Perish in the gain-saying of Korah . 'T is true , an end is put to the Aaronical Priesthood ; but Christ , who is the Head of the Church , hath his Representatives on Earth for the Government of it ; and to despise them , is to despise him : To usurp their Authority , is to invade his Prerogative . And if we are not Principals in such Actions against him , but yet support and assist those that are so , we partake with them in grievous Sins . You your selves must needs see , if you will judge impartially , what intolerable Presumption it is , not only to expel the Stewards of his Houshold , but to substitute others in their places , and new-model his Family , Not only to affront and reject his Ambassadors , but to assign him others , whom he hath not sent : Not only to lay aside his Officers as unfit to Govern , but to appoint him such as have no Commission from him . Such Proceedings manifestly tend to the Destruction of his Visible Kingdom , and the Persons guilty of them do in effect declare , That they will not have him to Reign over them . Aristotle a argues , That when the Form of the Government of a City is changed , the City it self ceases to be the same that it was before : And whatever Exceptions this may be liable to , as being affirm'd of a Secular Community ; it may be truly said of Ecclesiastical Societies , That when they have Excluded their Lawful Pastors , and advanced others into their places , who have no Right to the Ministry , they cannot remain the same under such Alterations . They are no longer the Churches of Christ ; nor are their Teachers the Ministers of Christ . They may deceive Men indeed , by acting under a False Character ; but God will not be mocked . He will not be impos'd on , by the Boldness and Juggles of his feigned Stewards , or by the Pageantry of his pretended Ambassadors . It was for such , and their Confederates that he created a New thing ; causing the Earth to open her Mouth and swallow them up . And however such Instances of his Anger are not repeated ; yet this that I have mention'd , ought to be a lasting Terrour to those , that without a Lawful Call take to themselves the Honour of Priesthood , or are Associates in such Profanations . SECT . III. I AM now come to your Case , and give me leave to tell you , that it very nearly concerns you to enquire . I. Whether you have not contracted the Guilt of Schism in your Separation from the Church of England . II. Whether you have not increased this Guilt by setting up Opposite Churches and Officers , or joyning with them . III. Whether your Pastors have any just Title to the Ministry . I. It concerns you to enquire , whether you have not contracted the Guilt of Schism by your Separation from the Church of England . Was your Communion with it lately Lawful , and have any New Terms been added , to make it cease to be so ? Or was Conformity then a Duty , and is it now become a Sin ? It is not long since we took sweet Counsel together , and walked to the House of God as Friends : With many of you we did partake of the Lord's Supper , and thereby solemnly testified . That we were all as One Bread , all Members of the same Body . And hath any just cause been given you of breaking off your selves from it ? Are you not Self-condemn'd by such contrary Practices ? Or can the Divisions which you have made proceed from that One Spirit , whose Unity is to be kept in the Bond of Peace ? Deal but impartially with your selves in considering what I have offer'd to your Thoughts , and I doubt not but you will be convinced that you have broken that Bond ; and that your present Separation is a Schism , if ever there was any such thing in the World. II. You may enquire , whether you have not added to your Sin , by setting up Opposite Churches and Officers , or joyning with them ; and whether this hath not more alienated your Minds from those whom you had unjustly forsaken . This , I suppose , is generally your Case ; and from hence it is , that in abundance of Towns in this Kingdom , we hear of an Old Church , and a New Church ; the latter labouring to establish it self on the Ruines of the former . But do you find any such Language , or any such thing in Scripture ? Have not the Presbyterians inform'd you right , That however there were such great Numbers of Christians in one City as made up many Congregations ; yet they were all One Church , and are constantly call'd a Church , because they were all under One Government ? What Right can you then have to establish Independent Congregations , or to set up one Congregation against another , in the same City ? Is not this a plain Breach of the Apostolical Rule ? And must it not be pernicious to Christ's Visible Kingdom ? If some part of the Christians in a City may shake off the Authority of their Lawful Pastors , and form themselves into an Independent Body , under their proper Officers , may not a third Body in like manner be form'd out of that , and out of the third fourth , and so on : And would there be any end of Confusions at this rate ? Would such a Practice be tolerable any where ? Or , would it not be destructive of any Society whatsoever ? Deal 〈◊〉 now with your Consciences , and reflect , I pray you , on what has been said , with the same freedom of thought , as if you had not been at all concern'd in the Controversie ; and I am persuaded , you will be convinced , that it is not unjustly that you have been charged with a high degree of Schism . III. You may enquire , whether the Pastors you have chosen , have any Lawful Call to the Ministry . Some of the Dissenters , I know , do not think themselves much concern'd about this : For they tell us , It is the Duty of every Gifted Man , as such , to exercise his Gifts ; that if he has receiv'd Gifts to teach publickly , he must exercise them publickly ; and that he himself may be the Judge of his own Gifts . But says Mr. Pool , a a Learned Nonconformist , What can be expected , but that this Doctrine should be a Trojan Horse , whence the Adversaries of Truth , may break out and destroy the City of God ? A Pandora's Box , from whence all sorts of mischievous and foul poysoning Opinions may fly out , and that without Remedy ? And say the Assembly of Divines , a This Opinion , That any who suppose themselves Gifted Men , may Preach the Word and Administer the Sacraments , we judge to be the Highway to all Disorder and Confusion , and Inlet to Errors and Heresies , and a Door open'd for Priests and Jesuits , to broach their Popish and Antichristian Doctrine . There are some , b it seems , lately risen up amongst us , that are in expectation of New Priests and Prophets , who will be alter'd , they say , by such a Visible appearance of Majesty in their very Countenance , as may be call'd the Writing of the Father's Name upon their Foreheads , as it was with Moses when he came from Conversing with God , and with our Blessed Lord himself , when the Clouds of Glory overshadowed him . And this at present may be thought a harmless Opinion , however there be no foundation for it : But the Patrons of it , we see , can adventure upon Predictions , and New Revelations , without any such splendor upon them as they describe ; and how much farther they may proceed , we know not . As for your selves , I suppose , that there are few , if any , of you , that ascribe the Call of your Pastors , or their Distinction from other Men , to a Miracle , but you generally believe , that to constitute them in their Office , some Ordination is necessary , or Expedient at least , whether it be perform'd by a Bishop , or by Presbyters , or by the People : For there are those amongst you , who lay claim to their Ministry these several ways . 1. Some of them , I confess , had Episcopal Ordination . But since these must have solemnly promis'd , that they would obey their Ordinary , I would have you consider , how the Blessing of Heaven can be expected on their Work , as now it is managed , when it is a continual Breach of that Engagement . Yet if they had made no such Engagement , their Separation from their Bishops to whom they owe Obedience , and from the Church to which they ought to be united ; their passing beyond their Line , and their drawing Disciples after them , which belong not to them ; their gathering Churches out of sound Churches , and opposite to them ; and their administring the Sacraments , which are the Bond of Vnion , in a dividing way ; are things highly Schismatical . And however such Men may be eminent for their personal Abilities , yet in their exercise of them , if we may believe . St. Ignatius , they serve the a Devil . Before I come to examine other Pretences of your Teachers to the Ministry , give me leave to put you in mind , that the Elders and Messengers of the Congregational way , who met at the b Savoy , confess'd , That in respect of the publick and open Profession , either of Presbytery or Independency , this Nation hath been a Stranger to each way , it 's possible , ever since it hath been Christian : And the like they might have said of all other Christian Nations . The truth is , neither of those Sects were anciently in being , and then we are not like to hear of their Ordinations . It is but of late that they appear'd , and therefore we have the more reason to enquire , whether there be any ground for their Establishment , or what Right they have to make such Changes in the Church , as they every where attempt . If a Person should now profess , that he was sent to Dethrone all Kings , and to New-model all Governments , he would have no cause to be angry , if we propos'd these Questions to him : By what Authority doest thou these things ? And who gave thee this Authority ? And if Men will be now endeavouring to Depose , or Degrade all Bishops , to abrogate their Office and overthrow their Chairs , and to set up a Discipline which was unknown to all the Churches upon Earth , they may not be offended , if we desire a sight of their Commission . The Prophet Jeremiah was set over the Nations , and over Kingdoms , to root out , and to pull down , to build and to plant : That is , he was not to make these great Turns of Affairs himself , but only to Prophesy of them ; and to do this it was manifest , that he was appointed of God. But some would perswade us , that they may act as great Matters as he was to foretell : That they may destroy that sort of Government which hath been transmitted down to us from the Apostles , throughout all succeeding Ages , and was established in all Christian Nations ; and that they may introduce another that was unknown to Antiquity , and for above a Thousand Years after Christ , not receiv'd by any Church in the World. We have therefore reason to demand of them a sight of such Credentials as make it plain , that they are sent of God. And since they have been so forward to make Invasions on an Order of Men which hath been in possession of Ecclesiastical Authority for above Sixteen Hundred Years , they must pardon us , if we question their own Title to it , or say to them as Optatus a did to the Donatists , Who are ye , and from whence did ye come ? I have nothing here to do with Forreign Protestants , whose Call , they say b to the Pastoral Office , was Extraordinary . But my Business at present is with your Teachers , who pretend to no such thing , or , if they do , may be easily refuted . They have taken upon them the Sacred Function in a New way , a way that was never approv'd in Ancient times ; and therefore we may demand a sight of the Patent , by which they would justifie their Innovations . H. Amongst the Innovatom , I doubt we shall find the second 〈◊〉 of your Teachers , which I have mention'd , and these are they who claim a Title to the Ministry , as being Ordain'd by Presbyters . They would be thought , I know , to be of very Antient Extraction ; and for this , quote these Words of St. 〈◊〉 to Timothy , Neglect not the Gift that is in thee , which is given unto thee by Prephecy , with the laying on of the Hands of the Presbytery . And this Text of Seripture they take to be so evident are their fide , that they urge it frequently , and to comply with their Interpretation of it , they wrest other , Passages , which make directly against them . So that on this one place the whole Fabrick of their Cause seems to depend . Yet is this place so far from plainly asserting the thing for which they contend , that Calvin himself , a who was the Father of their Discipline , could find in it no such Matter . For he thought that Presbytery here signifies the Office of a Presbyter ; and then the meaning would be , that Timothy should not neglect , but be careful to exercise that Presbyterial Office , or Power , which was committed to him by Laying on of Hands . So that if the greatest Patron of Presbytery , and one that had Sagacity enough to discover what might be advantagious to it , was not mistaken , this Passage of Scripture affords it no support . Mr. Selden a favours the Interpretation of Calvin , and confirms it with Citations from the Story of Susanna , from Josephus , from Eusebius , and from the Council of Ancyra . Yet remaining something doubtful of the true meaning of the Word , he censures those , b who from this single place of the New Testament , and that of an Vncertain Reading and Sense , form'd such strange Notions of the Jurisdiction of a Christian Presbytery , as if it had been then founded on a Divine Institution . Nevertheless , let us suppose that by the Presbytery we are to understand the Persons that did bear the Office ; we are not certain from the Expression it self , who are here intended by it . For it is a Name of Dignity , not always taken in its limited Sense , but sometimes attributed to Ecclesiastical Officers of the highest Rank . St. John twice calls himself a Presbyter in his Epistles ; and St. Peter assumes the same Title , where he says , The Elders which are among you I exhort , who am also an Elder . And now the Question is , Whether the Supream , or Inferiour Presbyters , Ordained Timothy ? That is , Whether they did it , who had power to Ordain him ; or they , who , as far as we can find , never had any such Authority . And this , I think , admits of an easie Resolution . We do not find in Scripture , that to mere Presbyters any such Authority was ever committed ; nor are there any Footsteps of it in Antiquity . But if they must be thought to have quitted it presently after the Apostles Days , there were never Men that at such a vast distance of place , so Universally , and all on a suddain conspir'd to degrade themselves , and to yield up their Rights tamely , without any Complaint . Yet with so much Artifice must they be imagin'd to have betray'd their Trust and cover'd their Shame , that no Discovery was made of it for Fifteen Hundred Years . We hear of no claim of any such Power made by any Presbyters before the Fourth Century , when Aerius and others oppos'd Episcopacy : But they were expell'd from the Churches , a and could no where gain an Establishment ; nor are they of such a Character as may give Reputation to any Cause . Yet if mere Presbyters might Constiture others of their own Character , it doth not follow that they could Ordain Timothy , who was a Bishop , and had Jurisdiction over them , as I have shew'd in another place . They could not give what they never had , nor communicate a Power which they had never receiv'd . Thus the Fathers argue in the case . And on another occasion , Salmasius himself asserts , b That such reasoning is good concerning the Conveyance of an Authority which is of Divine Institution ; as that is , which is now in question . The Dissenters , I know , contend , that Timothy was not a Bishop , but an Evangelist ; and Evangelists , say they , were Extraordinary Officers ; they were Companions of the Apostles , and of a higher Rank than Pastors . But if this be admitted , doth it at all mend the matter ? Who ever saw , or read , says Salmasius , a that they who were to have Extraordinary Power , were delegated by those who had no more than Ordinary ? Can you imagine that mere Presbyters can Ordain an Evangelist , whose Office was so much Exalted above their own ? Can you really believe , when there is no Revelation for it , no Ground for any such thing , that the Private Ministers of a Congregation appointed Collegues for the Apostles ? Surely it is more probable at least , if it could not otherwise be discover'd , that the Apostles made choice of their own Fellow-Labourers , to whom , as there was opportunity , they committed the Government of the Churches . Yet to prevent all c●villing as much as possible , let us suppose , what I do not grant , That the Persons in the Text were mere Presbyters , it does not prove that others , who at this time assume that Title , have the Power of Ordaining Presbyters ; and if they attempt it , there is nothing in the Text , that may be for their Vindication . To make this appear . 1. It is to be observ'd , that St. Paul himself Ordain'd Timothy , and says to him on that occasion , I put thee in remembrance that thou stir up the Gift of God which is in thee , by the putting on of my Hands . And if he condescended to call to his assistance some Inferiour Officers for the greater Solemnity of the Action , it does not follow that they could do it of themselves without him ; and much less , that they could do it in opposition to him , or any other that should be in the same Station . 2. If mere Presbyters had the Power of Ordination , when they are suppos'd to have confer'd it on Timothy , it may well be thought to have been some Personal Priviledge which died with them ; for we find no marks of it in succeeding Times . St. Jerome , a who of all the Fathers , is the greatest Favourite of the Presbyterians , says , That originally , a Presbyter was the same as a Bishop ; and that at first , the Churches were govern'd by the Common Council of Priests , till by the Instigation of the Devil , Divisions did arise ; and one said , I am of Paul , and another said , I am of Apollos , or I of Cephas ; and then it was decreed all over the World , That one chosen out of the Presbytery , should be placed over the rest , that to him the whole Care of the Church might be committed , and so the Seeds of Schism be extirpated . And if he has truly related the Matter , this Change must have been made when many of the Apostles were alive , and transacted by themselves . And we need not doubt , but when the New Prelates were Constituted , they were Distinguish'd from all Inferiour Officers , by the Power of Ordination . Certain it is , that afterwards this Power was every where thought peculiar to the Bishops ; and when they had been in possession of it , much above a Thousand Years , common Equity requires , that we should judge them to have had it by Right , unless the contrary do appear . But there is no Ground to believe that they were Usurpers of it : No probability that they would ingross it to themselves , especially in the early Times , when they were generally such Mighty Instances of Humility and Meekness , of Patience and Self-denial . There is not the least Complaint le●t us of any such thing ; nor is it at all credible , that they should so universally attempt it ; or , if they did , that they should have the same success in all the Churches upon Earth . It follows , that they who take upon them the Power to Ordain , having never receiv'd it from those that were vested with it , do it in the wrong of the Lawful Possessors , who alone could convey it ; and having np just Title to it , they can no more Constitute a Minister of Christ , than they can make dead Bones live . 3. The Office which Timothy had , was given him by Prophecy , 1 Tim. 4. 14. or , according to the Prophecies that went before of him , 1 Tim. 1. 8. His Ordination therefore , if the way of arguing much us'd amongst Dissen●●rs be good , must have been an Extraordinary thing , and is not to be drawn into Precedent , except in Parallel Cases . But your Pastors , I suppose , do not pretend , that they were markt out by Prophecy , or distinguish'd by a particular Revelation , and therefore they cannot here find any defence of their Pretences to the Ministry . 4. The Dissenters , by affirming that Timothy was an Extraordinary Officer , and Evangelist , cut off all the Succour which they would draw from this place , for the Vindication of their Ordinations : For according to their own Opinion , here is no Example of Presbyters Constituting a Presbyter , or a Fixed Pastor of a Church ; and then certainly there is none to be found in the Bible . I know not what they can reply to this , unless they would shift their Principles , and confess , that we have in Timothy an Instance of Episcopal Government , or Standing Prelacy ; and if they would advance thus far towards us , I may refer them to what I said before , to prove that his Ordainers must have had Apostolical , or Episcopal Authority . III. Others claim their Title to the Ministry , as being Ordain'd by the People . a But what Divine Precept , what Rule have they for this ? What Example have they for it , either in Scripture , or out of Scripture , in any part of the Catholick Church ? If they have discover'd in it so much as One Pastor of their way for above a Thousand Years after the Day of the Apostles ; I would demand , as St. Austin a did in another case , Out of what Earth did he spring ? Out of what Sea did he arise ? From which of the Heavens was he dropt ? For my own part , after all the research that I have been able to make , I can find no such Person ; not so much as an Instance of One in all Antiquity . 'T is true , St. Paul did foretell , That the Time would come , when Men would not endure sound Doctrine : But having itching Ears , would heap to themselves Teachers after their own Lusts . And Tertullian b informs us of some Hereticks , who impos'd on private Persons the Office or peculiar Work of the Priesthood . But your Ministers , I suppose , will not insist upon such Passages as these for their Vindication ; and yet I know no other that can support their Cause . The Assembly of Divines , who have been the Oracles of the Presbyterians , write with great assurance of this Matter . For , say they , a We challenge any Man to shew any one Text in all the New Testament , for the Justification of a Popular Ordination . To what purpose , add they , did Paul aud Barnabas 〈◊〉 from place to place to Ordain Elders ? Why was Titus left in Crete , to appoint Elders in every City ? Might not the People say , What need Paul leave Titus to do that which we can do our selves ? If this Doctrine were true , the Apostles needed only to have Preach'd , and to have Converted the People to the Faith ; and when they had done , to have said , We have now done our Work : You may 〈◊〉 Elect and Ordain your Officers your selves ▪ the power of these things belongs to you . But the Apostles did quite contrary , &c. They afterwards complain b of a Generation of Men then risen up amongst them , who disclaim'd all Ordination from Ministers , asVnwarrantable and Antichristian , and took it up from the People as the only way of the Gospel : Whereas , they tell us , it hath not the least ●ooting in the New Testament , nor in Antiquity ; but is in effect a renouncing of 〈◊〉 Ordinance of Christ as Antichristian , and of all the Ministers and Churches in the Christian World : A thing that would engage Men to be Seekers , and to forsake all Church-Communion , as many , they say did , in those Vnhappy Days . Salmasius , who was on the side of the Assembly , and otherwise a Man of Prodigious Learning , declares , a That the People have power to impose over themselves a King , which may be true in some cases , but they had never any to Elect and Ordain Presbyters and Bishops . Calvin also affirms , b That not the Multitude of Believers , but the Pastors only impos'd Hands on their Ministers . And that they only ought to do so , is so much the common Opinion of the Reform'd , that in the Judgment of Blondel , c that Work was not ascrib'd to Laymen by any Protestant . Our Separatis●s , I know , are divided about this Matter : And however the● that call themselves the Vnited Ministers a &c. agree in this , That it is requ●site that a Person who is chosen to the Ministerial Office , be duly Ordain'd They do not declare by whom , or 〈◊〉 what manner , he is to be so . Nor could they declare it , but they must have discover'd their Divisions , which 〈◊〉 much Art they endeavour'd to conce●● And now that I am upon this Subject I cannot but take notice , that when the Heads of their Agreement were sent from the City into the Country to gather Subscriptions : Amongst other Articles of that Union , it was asserted , that Ordination was to be perform'd 〈◊〉 Imposition of Hands ; but this was afterwards left out in the Printed Copy , to the great Surprize of many Subscribers that had approv'd it . And leaving you to judge of the Sincerity of the Managers of this Affair , I shall think it no great Digression to make this Remark , That there is amongst the Separatists , a prevailing Party , who would say aside a Ceremony which is of Divine , or Apostolical Institution , and which has been of constant use in all Churches . But whether they reject it as sinful , or whether they are sensible that their Ordainers have no Right to it , or what other Inducement they had to discharge it , I pretend not to determine . I only urge them to prove by any good Authority , that a Congregation may Ordain their own Pastor , either without that Rite , or with it . If they are not able to do this , it may easily be decided , whether they have imitated the Pattern in the Mount , which they would be thought to follow with so much exactness ; or whether they have not forsaken it in a Matter of the greatest Moment , that they might establish their own Inventions . I have now enquir'd what Title your Pastors have to the Ministry ; whether they pretend to it , as being Ordain'd by Presbyters , or by the People , and can find nothing of Validity in it . If they can demonstrate it to be good , let them produce their strong Reasons for it . But if no just Defence can be made of it ; Then , according to the Doctrine of their Brethren , express'd in the last Section . They mock God , to serve their own turns : They profane the Sacred Function , and make a trifle of the Sin : They are the ●roublers of the People , and the Subverters of Souls : They are 〈◊〉 Impostors and Vsurpers of the Broad 〈◊〉 of Heaven : They are the Disturbe●● all Right , and the Pha●ton's that burn 〈◊〉 the Spiritual World : They 〈◊〉 themselves into a Trust , even the 〈◊〉 Trust , which was not committed to 〈◊〉 and therefore are to be reckon'd among●● those that are branded as 〈…〉 wicked , and guilty of impudent ●●●cation . If this sounds harsh , I hope you will remember that it is the Language of your Brethren : And if your Pastors would make fit Reflections on it , I might hope that they would not esteem 〈◊〉 their Enemy for dealing plainly with them , but rather be thankful for my Endeavours to save them with fear 〈◊〉 by a faithful representation of their Condition to bring them to Repentance . I doubt many of them are hindred from this by their numerous Followers ; and therefore Charity does the more ●●●strain me to warn you , not to be Partakers with them any longer in Dividing the Church ; not to assist or encourage them in giving such deep Wounds , as they do , to the Body of Christ . There may be other Cases of Schism which are perplex'd and difficult , but ●●urs is not of that number . For to sum up all , 1. You have forsaken a Church to which , by your own Confession , your Conformity was Lawful . You have abandon'd the whole Episcopal Communion , and thereby in effect you renounced all Right to the Ministry and Sacraments . 2. You have not only deserted those who by your own acknowledgment are Lawful Pastors , but to their great Disturbance , and a farther Breach of Unity , you have brought within their Line , and in opposition to them , other Guides of your own chusing . 3. These , for the most part , are such as had no Episcopal , or Real Ordination . So that you have exceeded the Novatians , Donatists , and Meletians , who had their proper Bishops ; and these , upon their Repentance of their Irregularities , were received by the Church into the same Station which they possess'd before in the time of their Separation . But no part of the Ancient Church ever admitted of a Pastor of your way . None ever approv'd your Presbyterian and Popular Ordinations . When one of the former sort did first appear , it was condemn'd as null and a void , by the third Council of b Alexandria . And the other , till of late , was never heard of in the Christian World. Thus have I laid before you a just Account of your State , as you are divided from us ; and to clear it , I have given you the true Character of your Preachers ; I mean as they are such , and bear their part in the Schism : It is only on this occasion that I have modled with them , and now exhort you with all earnestness , to depart from the Tents of those Men , left ye be consumed in their Sins . SECT . IV. HAVING shew'd what Grounds I have to apprehend that you are deeply engaged in Schism , I come now to examine the Arguments that have been offer'd on your part to excuse you from the guilt of it , and I shall set them down in this Method . I. It has been said , That notwithstanding your present Separation from us , yet you are One with us , because we both adhere to the same Doctrine . II. That in the Apostles Days there were Independent and Seperate Churches planted in the same City . III. That Jesus Christ hath declar'd , That when two or three are gather'd together in his Name , there He is in the midst of them ; and that you assemble in this manner , and are therefore assur'd of his favourable Presence . IV. That Paul rejoyced that Christ was Preach'd even by those Men who did it out of Envy and Strife ; and if the case of your Teachers were as bad as this , you have no reason to be solicitous about their Call , nor we to be offended about their Work. V. That you are only return'd to those whom you had forsaken before , and that you might do this since you had the Indulgence , or the Liberty granted to you by the Law. VI. That the use which you make of this Liberty , is not only Lawful , but your Duty : And that having your freedom , you ought to make choice of the way of the Dissenters , because you conceive it to be better than that of the Church , and to be prefer'd before it ; as enjoying purer Ordinances ; as affording Communion with a better People ; and as most conducing to your Edification . This I think is the Sum of what has been said in your Defence , and whether it may sufficiently clear you from the imputation of Schism , is the Subject of our present Enquiry . I. It hath been said , That notwithstanding , your present Separation from us , yet ye are One with us , because we both adhere to the same Doctrine : And I know nothing hath been more commonly urged of late in your Vindication . So that we may seem to have gain'd this by your late Conformity , that we are now treated with softer Language than formerly we were . Yet the rude Assaults which before were so frequently made upon the Conformists by the Adversaries that call'd them Babylonish and Antichristian , and thereby expos'd their own Malice or Folly , did less hurt to the Church , than this seeming compliance , which would make Communion with it an indifferent thing , and so dissolve its Government , as I shall shew hereafter . How far you are at an Agreement with us in Doctrine , I know not . But if the same be taught in your Meetings ; that is , published by many of your Party in their Printed Books , and even in their Catechisms , I think it is liable to great Exceptions . Yet if it were every way Pure and Apostolical , and the very same with that of the Conformists , Can this be a reason for your Desertion of them ? Or may not the same reason bring you back to them ? But I fear it is only to serve a Turn , and to be laid aside on other occasions . If you please to consult your Teachers , and demand of them , Whether you may : not return to us ? Since , as 't is thought , your Doctrine is the same with ours , doubtless they would press you to remain where you are : They would thunder against Schism , as others have done ; and terrifie you with the great Evil of Separation , notwithstanding it lies at their own Door . I am sure the Independants , who made so light of Schism , when they were drawing Congregations out of Congregations , did afterwards endeavour to secure to themselves their own Proselites . For they declare , a That when a Person was admitted into any of their Churches , he might not remove from it to another Church , without the consent of the former first sought and obtain'd . But if that was deny'd , and yet he would depart , they would not detain him by violence , nor make their Church a Prison to him . However they would look on him as a Heathen and Publican : They would condemn him as a Breaker of the Everlasting Covenant , or as one that like Annanias and Saphira , lyed against the Holy Ghost . And in the Heads of Agreement subscrib'd by your Ministers of different Sects , they assert , a That a Visible Professor , joyn'd to a particular Church , ought to continue stedfastly with the said Church , and not forsake the Ministry and Ordinances without an orderly seeking a Recommendation to another Church . And say they in another place , b We ought not to admit any one to be a Member of our respective Congregations , that hath joyn'd himself to another , without endeavours of mutual satisfaction of the Congregations concern'd . Here they give you some useful Hints , which may intimate how requisite it is to review their Actions and your own . For this may afford you matter of great Humiliation , and be a means of your Conviction , when you reflect how you did forsake our Churches , without any permission granted by them , or requested of them ; and how your Pastors receiv'd you , without giving any satisfaction to those whom ye had deserted . What your Teachers will say to this ; I know not ; but it seems they would have you believe , that an Agreement with us in Faith is sufficient , but an Union with them in Worship is necessary . You may forsake us without any Permission , but not depart from them without their Consent . The Liberty they allow you in one case , they take away in another , and reject it as a thing not to be endured , when it touches their own Constitution ▪ But not to insist farther on the Opinions and Practices of these Men , I shall shew you what St. Cyprian and St. Chrysostom , thought of the pretence for Church-Divisions , which is now under consideration : For they speak as home to it as if they had been directed by a Prophetick Spirit : But the reason is , because the Schismaticks in their Days excus'd themselves in the same manner as some of you have done . And the same Plea being us'd by both , you equally come under the same Confutation . St. Cyprian speaking of the Novatians , says , a It could not help them at all that they acknowledge God the Father , the Son and Holy Spirit , as we do : For Korah , Dathan , and Abiram own'd the same God , the only true God ; and as to the Law and Religion , were on equal terms with Moses and Aaron ; yet being unmindful of their place , and transgressing their Bounds , they challenged to themselves the power of Sacrificing ; and then by a stroke from Heaven they suffered the punishment due to their unlawful Attempts . — And that it may be better understood , what the Divine Judgment was against such presumption , we find that not only the Captains and Leaders in Wickedness , but also such as were partakers with them in it , were condemn'd to suffer , if they did not separate themselves from the Society of those Criminals . — By which Example it appears , that all must be guilty and liable to punishment , who with a profane rashness joyn themselves with Schismaticks , against their Bishops and Priests . As the Holy Spirit testifies by the Prophet Hosea , saying , b Their Sacrifices shall be as the Bread of Mourning : All that 〈◊〉 thereof shall be polluted : Hereby teaching us , that all who have been defil'd i● Sin with their Leaders , must be their Companions also in the Sufferings inflicted on them . St. Chrysostome speaks more fully on this Subject , and discourses of it to this effect : a A certain Holy Man said , what seems very bold , and yet he said it ; and it is , that even the Blood of Martyrdom cannot wash away this Sin of Schism . For tell me , I pray you , wherefore would you suffer Martyrdom ? Is it not for the Glory of Christ ? But if you would lay down your Life for Christ , wherefore do ye lay waste the Church for which Christ died ? Hear what Paul speaks . I am not meet to be call'd an Apostle , because I persecuted the Church of God. But Persecution gives a greater lustre to the Church , whereas Schism exposes it to shame amongst its Enemies . This I speak to such as indifferently yield up themselves to the conduct of those that divide the Church — Know ye not what Korah , Dathan , and Abiram suffered ? Or can ye be ignorant that they also perished that were with them ? Wherefore then do you say their Faith is the same with ours , and they are Orthodox ? For if that be so , why are they not with us ? If their Affairs succeed well , ours must be in a bad posture ; and if ours prosper , theirs must be calamitous — And can you imagine , I pray you , it is sufficient to say , that they are Orthodox , if the Rights of Ordination be wanting or destroy'd ? What profit is there of other things , if due care be not taken for This ? We ought to contend for it , as we do for the Faith it self . For if it be Lawful for any that will , to fill their own Hands , as the Ancients speak , a or to make themselves Priests ; in vain was this Altar built , in vain is this full Assembly , and this Company of Sacred Ministers is in vain also — If any one make light of these Matters , let him look to it — How shall we bear the Derision of the Vnbelieving Greeks ? If they upbraid us with Heresies , what will they not speak of these things ? If , say they , these Men have the same Opinions ; if they have the same Mysteries , why does one thus leap into the place of another ? Do not ye see , how all the Affairs of the Christians are fill'd with Vain-glory ? How Ambition and Deceit dwell amongst them ? but take away the Multitude from them , and they are nothing . Thus far that Excellent Father , who hath more to the same purpose . What I shall add , will be farther to prove , 1. That it is most Absurd to affirm , that you are One with us , being divided from us , as you are . 2. That the Pretence , that Unity of Doctrine is sufficient to make us all one , is inconsistent with Church-government , and would be destructive of the Church it self . 3. That it is inconsistent with the Notion of Schism , as express'd in the Holy Scripture . 4. That it would take away the Distinction which the Scripture makes between the Schismaticks , and those that are Approved . 1. It is most Absurd to affirm , that you are One with us , being Divided from us , as you are . I have proved , that the Universal Church is a Political Body ; and that a Particular Church is so , I think , is generally granted . And then if a Company withdraw themselves from it , and shake off all Dependance on it , and Communion with it , they cannot be of the same Body which they deserted ; but being Associated together by themselves , they become another . The Empire of Persia , was One Body under Darius ; but it was not so , when it was divided into several Kingdoms under the Successors of Alexander . A City is One Body , yet if it sends out Colonies , which afterwards are formed into Cities , living by their own Laws , having full Jurisdiction in themselves , they are no longer the same with the Metropolis from which they a came . And much less can it be said , that some part of the Citizens shaking off their Obedience to their Governours , and advancing others into their places , are united to those from whom they made the Revolt . Now a Church hath this common with a City , and with all Corporations , that if some of its Members withdraw themselves from it , and make up a Separate Congregation , according to your Model , they are not then of the Community which they have deserted . It is evident , that they are of a Society which is opposite 〈◊〉 it ; and to say that they are One , when the contrary is so visible to every Eye , is to renounce the use of Words , and to affront the Common Sense of Mankind . 2. The Pretence that the Unity 〈◊〉 Doctrine is sufficient to make us all 〈◊〉 notwithstanding ye are so Divided from us , is inconsistent with Church-Government ; and being admitted , would be destructive of the Church it self . Pretences like that , would never be wanting , if they might justifie the Seditious , and it is easie to perceive what sad Effects they would produce . If such as are mutinous in an Army should lay aside their Officers , and put into then places , others of their own chusing , they might say in their own Vindication , That under their present Commanders , they acted according to the same Military Rules as they did before , and therefore 't is all One , which they obey'd . If in a Kingdom , or Common-wealth , some of the Subjects , upon any discontent , should depose their Magistrates , and elect others in their stead out of their own Company , they might make the like defence and say , that they had still the same Laws as before the Change , and lived according to the Ancient Customs ; only the Administration of Affairs was put into other Hands , which was not material . If in a House some of the Children and Servants should conspire against the Father and Master of the Family , and take into it another Person to be their Governour , they might also plead for themselves , that they receiv'd the same direction for Business as they had before , and that their Work was still the same , and therefore it was all one to whom they paid their Submission . But 't is obvious that such an Army must be put into miserable Confusions , that such a Kingdom would be brought to Desolation , that such a House cannot stand . And 't is no less manifest , that if the People may forsake their Lawful Pastors , and at their pleasure heap to themselves other Teachers ; if some Members of a sound Church may make a causeless Separation from it , and joyn together in opposition it , this would make all Church-Government a precarious and useless thing ; it would soon weaken the Church , and push it on to destruction . And it will be a vain Excuse for Men to say , That they are at an Agreement with the Church in Doctrine , when by their Divisions they are tearing the Church in pieces . 3. The Pretence that you are free from the Guilt of Schism , because you are of the same Faith with the Conformists , is inconsistent with the Notion of Schism , as it is express'd in the Holy Scripture . It is plain from the Scripture , and it is granted on all Hands , that there was a Schism at Corinth : But this was not about an Article of Faith , or Matter of Doctrine . What was laid to the Charge of the Dividers here , is , That every one said , I am of Paul , or I of Apollos , or I of Cephas . There is no doubt but all these three did teach the same Doctrine , but the People were Schismatical , and made use of those great Names to give reputation to their several Parties . It may seem strange , that some are censur'd for saying . They were of Christ : But I take the meaning to be this ; they profess'd themselves to be Followers of Christ , but it was in opposition to his Ministers ; as some may pretend to be for the King , when they affront those that are in Authority under him ; or they would be for him as the Head of their own Faction . But all these are condemned as Carnal , and as Dividers of Christ . And this may let you see , that their Offence was great , notwithstanding the plausible things , that on the account of the Excellent Yeachers to which they laid claim , might be said in their defence . Clemens Roman●● , a Fellow-labourer with St. Paul , makes such use of this Passage as is very proper for your consideration : For , says he , in an Epistle to the Corinthians , a Take into your Hands the Epistle of the Blessed Paul the Apostle . What is it that he first wrote to you in the beginning of his Gospel . b Of a Truth he spiritually admonish'd you , that there were then Factions among you cancerning himself , and Cephas , and Apoll●s . But siding , or making a Party in that case , was a less sin ; for your Inclinations were towards Apostles of known 〈◊〉 , and a Man approved of them . But now consider who they are that perverted , and diminished the Venerable Esteem of your Brotherly Love , which was commended every where . Shameful , Brethren , very shameful is the Report , and unworthy of the Christian Conversation , that the most firm and ancient Church of Corinth , for the sake of one or two Persons , should be seditions against their Priests . And the Fame of this is 〈…〉 come amongst us , but amongst those that are otherwise affected . So that because of your Madness the Lord's Name is blasphemed , and great danger is created to your selves . 4. The Pretence that you are free from the guilt of Schism , because you are of the same Faith with the Con●●●mists , takes away the distinction of the Schismatick from the Approved ; as will appear by considering the Case of both , as it is represented in the Holy Scripture . 1. It is evident from Scripture , that the Approved , who are the Beloved of God , add this to the practice of other Duties , that they live in Conformity to the Church , and are of a Regular Behaviour in it . There must be Heresies amongst you , says the Apostle , that they which are Approved may be made manifest among you . That is , as I noted before , as long as Mens Minds are deprav'd there will be Divisions , as there were at Corinth , about Matters of Discipline ; and the Almighty permits this for the Tryal of his Servants , that by the avoiding those things their Sincerity may be known ; that having this mark of Distinction upon them , it might appear to all with whom they were conversant , that they were of the Number of the faithful . 2. From hence it is plain , that the Dividers and Disturbers of the Church , however they agree with it in Doctrine , are not to be reckon'd amongst the Approved : But it will yet be plainer , if they proceed to a Separation from those that are so . These Words of St. John , which I also cited before , are remarkable and pertinent to our purpose : They went out from us , says he , but they were not of us : For if they had been of us , they would no doubt have continued with us : But they went out , that they might be made manifest , that they were not all of us . But had they been of the Opinion of your Advocates , they might have reply'd : Our Desertion can never make it manifest that we were not of you . Indeed we went out from you , and did forsake your Assemblies ; but notwithstanding this , we may be all one with you . But we do not find that they had the confidence to make such an Apology . II. It has been said , that in the Apostles Days there were Independent and Separate Churches planted in the same City . And for this the Testimony of a very Learned Conformist a has been cited by some , who at other times express little regard for it . And it is true , he tells us , that as St. Peter was the Apostle of the Circumcision , and St. Paul of the Gentiles , so whensoever these two great Apostles came to the same City , the one constantly applied himself to the Jews , received Disciples of such , form'd them into a Church , left them , when he departed that Region , to be govern'd by some Bishop of his own Assignation ; and the other in like manner did the same to the Gentiles . To prove this he urges from Ancient Writers , That the Church of Antioch was founded and instructed by St. Peter and St. Paul , and consequently that the Jewish part of it was Converted and Rul'd by one , and the Gentile by the other : That the Decrees of the Council at Jerusalem were peculiarly sent , and inscrib'd , To the Brethren at Antioch , &c. — Those of the Gentiles , that is separately from the Jewish Church in that City , &c. That it appears from the Apostolical Constitutions that Euodius , and Ignatius , at the same time sate Bishops of Antioch ; the one succeeding St. Peter , the other St. Paul , one in the Jewish , the other in the Gentile Congregation . That the Separation continued till both Parties were joyn'd , and united together under Ignatius : That from hence it is , that by Origen and Eusebius , he is called the Second , and by St. Jerome the Third Bishop of Antioch ; and yet he is as truly said by Athanasius , to be constituted Bishop after the Apostles : That at Rome the two Apostles met again , and each of them there erected and managed a Church , St. Peter of the Jews , and St. Paul of the Gentiles : That as Linus and Clemens were Deacons , the one of St. Paul , and the other of St. Peter ; so both afterwards succeeded them in the Episcopal Chair , Linus being constituted Bishop of the Gentiles , Clemens the Jewish Christians there : And that from hence unquestionably grows that variety and difference observ'd amongst Writers , some making St. Peter , others St. Paul , the Founder of that Church , but others both of them : Some making Clemens , others Linus , the first Bishop after the Apostles ; both Affirmers speaking the truth , with this Scholion to interpret them : Linus was the first Bishop of the Gentile Christians after St. Paul ; Clemens the first of the Jewish after St. Peter . This is the Sum of the most material things that he has said on this Subject ; but it seems all too infirm to support his Opinion ; which yet out of the respect that is due to the Authority of so great a Man , I shall not reject without giving the Reasons of my Dissent from him . And they are these that follow . I. However the Work of the Apostles was so distributed by consent that the care of the Jews was especially committed to St. Peter , and that of the Gentiles to St. Paul ; yet they were not limited to either . For , 1. St. Peter being sent for by Cornelius a Gentile , instructed him and those that were come together at his House , in the Christian Faith ; and when they had received it , he commanded them to be baptized in the Name of the Lord : And after this he declar'd in the Council of Jerusalem , That God had chosen him for this purpose , that the Gentiles , by his Mouth , should hear the Gospel , and believe . 2. St. Paul Preach'd in the Synagogues of the Jews at Salamis and Antioch : And at Corinth he reason'd in the Synagogue every Sabbath , and persuaded both Jews and Greeks . At Rome also he expounded and testified to the Jews , the Kingdom of God , persuading them out of the Law of Moses , and out of the Prophets , from Morning till Nighs , and some believed the things that were spoken , tho' some believed not . Now as it cannot be thought that when he had converted Jews and Gentiles together , he divided them into Separate Congregations , so neither is it probable that when St. Peter and he were in the same City , Matters were so nicely managed between them , that the One pickt out the Jews , as belonging to his Province , and gather'd them into a Church by themselves , and that the Other did the like for the Gentiles . No such thing , I am sure can be gather'd from the Scripture . II. Both these Apostles might be Founders of the Church of Antioch , as also of that of Rome , and yet neither of these Churches be divided into separate Societies . Rome it self had two Founders , and yet it was but one City . And manifest it is by many other Examples , that different Persons acting as one , may constitute a Corporation , either Ecclesiastical or Civil , which is United in all its parts . III. The Inscription of the Epistle to the Brethren of the Gentiles that were at Antioch , &c. does only suppose them to have been chiefly concern'd in the Contents of it , and not that they were of a Church distinct from the Jewish Christians . It may rather seem , if they had been so , that the Zealots who came from Judea , would not have press'd them to be Circumcis'd after the manner of Moses , but left them to enjoy their own way , as a Separate Body . But the Council having decided the Matter in Debate between them , remov'd from both sides all pretences of Division . IV. The Writer of the Apostolick Constitutions no where affirms , that Euodius and Ignatins sate at the same time Bishops of Antioch . He only introduces Peter , saying , that one of them was Ordain'd by him , and the other by a Paul , which might be afterwards at a great distance of time . Malata informs b us , that after the Death of Euodius , Peter being then at Antioch , Ignatius receiv'd the Episcopal Dignity ; and if this be so , it may help to put an end to the Dispute about the Order in which he was advanced to that Office. V. That Linus and Clemens were at the same time Bishops of Rome , hath no better ground than the Testimony of Ruffinus , which signifies but little when oppos'd , as it is in this case , by the whole Stream of Antiquity . There are indeed Differences amongst the Fathers concerning the Line of Succession in that See ; but they are accounted for by an Excellent a Hand : And if they were not , nor would admit of any Reconciliation , they would be too weak a Foundation for the Establishment of Separate Churches under their proper Pastors b in the same City . Yet do I not reject this Opinion , merely because it hath no good Foundation : I shall produce such Arguments against it , as being duly consider'd may help to determine this Controversie . 1. My first Argument is taken from the Design of Christ ; for that was , to Unite both Jews and Gentiles in one Body , and to make of the Two , one New Man. And accordingly , he made of Both One People ; prescrib'd to them the same Law , and confer'd on them Equal Priviledges . It is not therefore to be imagin'd , that the Jewish Converts were to be drawn out from amongst the Believers of the Gentiles , and gather'd into Churches apart by themselves ; Churches that excluded all Christians from their Communion , who submitted not to the Law of Moses . For this had been to Divide those whom our Lord had made One , and to revive the Enmity which he had slain : It had been to treat those as Forreigners , whom he would have to be Fellow-Citizens , and to expel them as Aliens , who are his Domesticks , and of the Houshold of Faith : It had been to cast those out as Ismaelites , whom he had call'd to be Heirs of Promise , and to rebuild the Wall of Partition , which he had broken down . 2. According to the Mind of Christ , St. Paul labour'd to restore Peace and Conformity between the Judaizers and other Christians , that they might live together as Members , one of another . And to this purpose , when some believed that they might eat all things , and others being Weak did eat Herbs ; he shews that this difference should be no cause of a Breach of Communion amongst them . For , says he to the Strong , who were apt to despise others , Him that is weak in Faith receive to you , Rom. 14. 1. That is , notwithstanding the Scruples of such a Person about Meats and Drinks , and other things of that nature , admit him into the Congregation as a Brother . He is not fit indeed to hear doubtful Disputations , or to be engaged in them , but he ought to joyn with you in the Publick Worship . The Apostle himself leads us to this Interpretation in the following Chapter , where having put up his Request for those that Dissented about the Mosaical Rites , that they might with one Mind , and one Mouth , glorifie God , even the Father of our Lord Jesus Christ ; he presently addresses his Discourse to them , and says , Wherefore receive ye one another ? For what end was it that they must receive one another ? He himself has given a sufficient intimation of it . It was that they might glorifie God with one Mind , and with one Mouth . The thing then requir'd of them was , that both the Weak and Strong , both the Jewish and Gentile Converts , should meet together in the same Assemblies , and unanimously joyn in the same Prayers and Praises , as if they had been Animated by one Soul. 3. However the Apostle us'd great Tenderness towards the Dissenting Parties , whether they understood their Christian Liberty , and did eat things forbidden by the Mosaical Law , or whether they did not : Yet when the Judaizers withdrew themselves from the Communion of those that would not come up to their Rigours , and labour'd to seduce as many as they could into the way of Separation ; he then treated them in another Style . He represented them as Persons that corrupted the Gospel , and pronounced an Anathema against them . Speaking of them to the Philippians , he says , Beware of those Dogs ; beware of Evil-workers ; beware of the Concision ; that is , of those that cut the Church in pieces . And to the Romans he says , I beseech you Brethren , mark them which cause Divisions and Offences contrary to the Doctrine which ye have learn'd , and avoid them . So far was this Apostle from approving or allowing of their Separate Congregations . 4. We may gain farther Light into this Matter , and what I have said of it , may be confirm'd from a Remarkable Transaction , which the same Apostle relates in these words ; When Peter , says he was come to Antioch , I withstood him to the Face , because he was to be blam'd : For before certain came from James , he did ea● with the Gentiles ; but when they were come , he withdrew , and Separated himself , fearing them which were of the Circumcision . And the other Jews dissembled likewise with him ; insomuch that Barnabas also was carried away with their Dissimulation . But when I saw that they walked not uprightly , according to the Truth of the Gospel , I said unto Peter before them all ; If thou , being a Jew , livest after the manner of the Gentiles , and not as do the Jews , why compellest thou the Gentiles to live as do the Jews ? From hence it is plain . 1. That Peter liv'd at Antioch after the manner of the Believing Gentiles ; using the same Christian Liberty as they did ; and not withdrawing himself from them , before the Judaizers came thither from Jerusalem . 2. When he struck in with the Judaizers , it is not to be imagin'd , that they had alter'd his Judgment , or that he had received any new Illumination to direct him ; but the Change he shew'd , proceeded from his Fear ; a Fear , as we may well suppose , that if he yielded not to those Obstinate Men , they would renounce the Christian Faith. 3. The Jewish Converts at Antioch , were not of a distinct Church by themselves , separate from the Gentiles . Certainly they were not so before the coming of the Zealots , with whom they comply'd , not out of Conscience , but Dissimulation . 4. With their Dissimulation Barnabas was carried away ; and this intimates , that his Concurrence with the Dividers , was a new thing to him , or a departure from his former practice . Upon the whole , he and the rest , whom he follow'd in this Action , may seem to have had a good intention , which was not to provoke those of the Circumcision ; but to do what they were able to preserve them from Apostacy . Yet in their Conduct there was more of the Policy of the World , than of true Christian Wisdom and Sincerity . Wherefore St. Paul , seeing that they walked not uprightly , according to the Truth of the Gospel , withstood Peter to the Face , because he was to be blam'd , and reprov'd him before all , that they might see their Error , who had been drawn into it by his Example . And if Paul was so much against Separation , when St. Peter himself was at the Head of it , and when Barnabas , an Apostle also , together with the Multitude , was engaged in it ; if he oppos'd it when it came with so strong a Torrent , doubtless he resisted it with like Courage wherever he met it , in any part of the World. 5. The Jewish and Gentile Christians , together at Antioch , are stiled a Church , and so are they that resided at Rome . But to call them so , if in the same City they had been divided into several Independent Congregations , is not agreeable to the Language of that Age. Nor could they with any propriety of Speech be mention'd as one Society , or Body , if they were separate , and had no Communion with one another . 6. In the time when this Division is suppos'd to have been between the Jewish and Gentile Converts , single Persons successively govern'd the Church of a Antioch ; and the like may be said of that of Rome ; as the Fathers inform b us , who liv'd near that Age. And it is well known , that c Cyprian , d Cornelim , and Others did much insist upon this that of One Church , or Di●●ese , there could be but One Bishop ; and we need not doubt but the Novatians , against whom they argued , would have reply'd , That according to Apostolical Institution , the Christians living in One City , might have several Bishops over them , had this been then believ'd . But what was the sense of this Matter on both sides , may be gathered from the Roman Confessors , who had been for both , but repenting of the Schism , profess'd that they could not charge themselves with the Ignorance of this , e That as there is One God , One Christ , One Holy Spirit , so there ought , to be but One Bishop of a Catholick Church . III. It hath been said , That Jesus Christ hath declar'd , That When two or three are gathered together in his Name , he is in the midst of them ; and that you Assemble in this manner , and are therefore assur'd of his favourable Presence . But to this I need return no other Answer , but what was given by St. Cyprian to the Novatians a who objected the same thing . These Corrupters of the Gospel , and false Interpreters , says Cyprian , only lay held on the end of a Discourse , and omit what went before . Part they remember , and part they craftily conceal . As they are cut off from the Church , so they would cut in pieces a passage of Scripture . They forget , that when our Lord would persuade his own Disciples to Vnanimity and Peace ; He said to them , If two of you shall agree on Earth as touching any thing that they shall ask , it shall be done for them of my Father which is in Heaven — And this he spake concerning his Church ; and to those that are in the Church he says , That if they are of one Heart , if according to his Command and Admonition , but two or three of them are gathered together , and pray unanimously , they may obtain what they ask of the Divine Majesty . Where two or three , says he , are gathered together in my Name , I am with theme : That is , with the Sincere and Peaceable , with those that fear God , and keep his Precepts — So that he that founded and made the Church , doth not divide Men from it ; but upbraiding the Perfid●●us with their Discord , and commending Peace to the Faithful , he shews that he is rather with two or three that pray in concerd , than with the many that are at strife — But what Peace do they promise themselves , who are Enemies of the Brethren ? What Sacrifices do they believe , they offer , when they contend with the Priests ? Can they imagine that Christ is with them , when they are Assembled out of his Church ? No , tho' such Men were slain confessing his Name , the blemish of Schism would not be wash'd off with their Blood. IV. It hath been said , That Paul rejoyced that Christ was Preach'd , even by those Men who did it out of Envy and Strife , and if the case of your Teachers were as bad as this , as long as they preach Christ , you have no reason to be solicitous about their Call , nor we to be offended at their Work. But to this I reply ; 1. That it does not appear that they who preach'd Christ out of Envy and Strife , did take on them the Work of the Ministry without a Call to that Office . And if they were lawfully admitted into it , it only proves that Ill Men may be so , and yet be useful to others ; but not that any may usurp the Sacred Function ; and how far this concerns your Teachers and their Followers , I have shew'd before . 2. Neither doth it appear that they Preach'd Christ to any other than the Infidels ; and this can never justifie your Pastors for gathering Disciples out of sound Churches ; or your selves for breaking the Bond of Peace , in compliance with them . It is one thing to add Members to a Church , taken out of the Unbelieving World , and for Members to withdraw themselves from it , and joyn together in an Opposite Society . 3. What the Apostle rejoyced at was the good that his Envyers did , beside their intention : The Benefit that did spring from the Evil they design'd , and not the Evil that set them on Work. So that notwithstanding this Example , Envy and Strife are as hateful as ever , and so are Church-Divisions , and all things else condemn'd in the Gospel . 4. What they acted out of Envy and Strife , did no hurt to any but themselves . 'T is true , they were guilty of great Inhumanity and Cruelty towards St. Paul , yet their Malice had no ill effect on him , but rested on their own Heads . How it was that they suppos'd that they should add Affliction to his Bonds , is not so clear , but that it hath given occasion to several Conjectures . But to me it seems most probable that they emulated the Glory which he had acquir'd by many Conversions ; and judging of him by themselves , they imagin'd , it would be a grievous thing to him to hear , that they shar'd with him in that Honour , the Faith being prop●●gated by their Diligence . Whereas i● was great satisfaction to him , that when he was under Confinement , they carried on the Work in which he himself should have been employ'd , had he been at liberty . Indeed their manner of doing it did exercise his Patience and Self denial , yet even that was for his Advantage ; and he was assur'd that their Preaching would turn to his Salvation . And as it was beneficial to him , so it was also to the Church , as being a means of gaining Proselytes , and both to Jews and Gentiles , as an Instrument of their Conversion . But on the contrary , Church-Divisions are prejudicial to all sorts of Persons ; to the Pastors of the Church , and to the Flock : To those that are within the Church , and to those that are without . This I might fully prove , but I refer it to a more proper place , and shall only here set down the Words of the Lord Chancellor Bacon , who says in his Essays , a That Heresies and Schisms are of all others the greatest Scandals ; yea , more than Corruption of Manners . For as in the Natural Body , Wound , or Solution of Continuity , is 〈◊〉 than a corrupt Humour , so in the Spiritual . So that nothing doth so much keep Me●● out of the Church , and drive Men out of the Church , as breach of Vnity . V. It hath been said , That you are only return'd to those whom you had forsaken before ; and that you might do this , since you had the Indulgence , or the Liberty granted to you by the Law. But if your Separation was sinful before you Conform'd , your Return to it must be so too : For the Law hath not alter'd the Case , nor done any thing that can make it innocent . 1. We are therefore to enquire in the first place , whether your Separation before you Conform'd , was not Sinful ; and this may easily be resolv'd , for it is clear from what went before , that it was causeless , and consequently Schismatical . Perhaps it may be objected , That many of you had never been Members of the Church of England , and therefore could not be Deserters of it . But to this I reply , That if you only joyn'd with the Society that made the Revolt from it , you were Partakers in the Offence . They that went before you were as a corrupt Fountain , and you 〈◊〉 the Streams that issued from it ; and the fame malignant Quality hath tainted both . The Conformists in the Reign of Queen Elizabeth , might say of the Brownists , or your first Separatists , as St. Cyprian a did of the Novatians , We departed not from them , but they departed from us . And to you that by Education were brought into the Community of those that Divided the Church , we may say as Optatas did to the Donatists , a Your Ancestors committed that Crime , and you labour to walk in their wicked Steps ; that what your Predecessors had done in the matter of Schism , you may appear long since to have acted , and still to act . They in their Days did break the Peace , and you do now banish Vnity . To your Parents and your selves these Words may fitly be applied , If the Blind lead the Blind , they both fell into the Ditch . When Manasses , the Brother of Jaddus ; withdrew , himself from Jerusalem , and officiated as High-priest in the Temple as Garizin , which was Built for him by Sanba●et ; both he and they of his own Nation that concur'd with him , acted what was highly criminal . But the Matter did not ●●st here ; for their Posterity grievously offended in keeping up the Defection which their Predecessors had begun ; and their Cause was condemn'd upon a fair Tryal before Ptolemaeus b Philometer . And thus not only they that are first in a Schism , but their Followers , and such as come into it in succeeding times , contract the guilt of it . The new Members that are added to the former Schismaticks , are , together with them , of One Body ; as they that from time to time are added to the Church , are of another . One thing on which the Dispute between the Advocates for the Temple at Jerusalem , and for that at Garizin , did mainly turn , was the Question , on which side was the Ancient Succession of Priests ? but this was easily determin'd for the former . And now if the whole Issue of the Controversiae between the Conformists and Dissenters were put upon this ; Whether of them have the best Title to a Succession of Lawful Pastors , it would not be difficult to decide it : For you grant , I suppose , and it is otherwise evident , that such a Succession is continued with us : But it appears from what has been said , that in your way of Separation , you neither had , nor can have any such thing . Indeed many of the Separatists had Episeopal Ordination , but some of them renounced it ; and , as in Mockery , Ordain'd one another : Others made no such Abdication as the former ; yet withdrawing themselves from their Bishops , they exercis'd their Office in such a manner as is directly against their own Solemn Promise , and Sacramental Engagement . But none of them had power to constitute other Presbyters , or in the Language of a Epiphanius , to give Fathers to the Church . As for the rest of your Teachers , they are meer Laymen , and act under a false Character in Matters of the highest importance to the Souls of Men. So that you could be Followers of none of the Dissenting Guides , without Schism , and a breach of Obedience where it was due ; but with some of them you could not Communicate without bearing a part in their Impostures . 2. If your former Separation was Sinful , your Return to it must be Sinful also . It must be so in a higher degree , because a Relapse into Sin after Reformation , is a greater Offence than the first Commission of it . It had been better therefore that you had not known the way of Peace , than after you had experience of it , to forsake it : Better that you had not come into the Unity of the Church , than to break it again . You are now become more inexcusable than you were before , and thus far your latter end is worse than your beginning . 3. If your Separation was otherwise Sinful , the Law hath not alter'd 〈◊〉 Case , or done any thing that can mak●● it Innocent . I need say nothing of the Toleration which was granted to you by the Dispensing Power , and drew you into the Snare : For I suppose you ground your present Liberty on the Act of Parliament . But if you 〈◊〉 not within the Intent of that Act , it leaves you where it found you ; and can a●ford nothing for your Justification The Act it self will best satisfie you of this , and upon perusal of it you will find , that it was only design'd to give ease to Tender Consciences ; but yours are not of that Number . Indeed we cannot penetrate into your Hearts , but Charity obliges us to believe , that you did not come to our Churches with Doubts and Fears upon you , that your Conformity was unlawful , but were generally well assur'd , that it was consistent with your Duty , and agreeable to the Holy Scriptures . But this is the very thing which cuts you off from the Indulgence which you claim by the Law ; That being design'd only for Per●●ns of another Character . But what hath the Law done for the Scrupulous ? Hath it approv'd their several ways , or set them all in the right ▪ That cannot be ; for they are inconsistent and contradict one another . It only tolerates them ; and we may tolerate Pain and Sickness and other Evils , from which we have a great aversion . But they remain Evils still ; and so must Church-Divisions under any Dispensation whatsoever . The Law says this for the Scrupulous , that upon the Conditions to be performed by them , they shall not be liable to any Pains , Penalties , or Forfeitures laid on them by some former Acts ; nor shall they be Prosecuted in any Ecclesiastical Court for their Nonconforming to the Church of England . But this can never justifie their Nonconformity : For if the Punishments against profaning the Lord's Day , and common Swearing , and other things of that Nature , were taken off , they would still be criminal as they were before ; and the like may be said of Schism . As long as it is condemn'd in Scripture , no humane Allowance or Permission ; can make it Lawful . If Heresie and Schism were enjoyn'd by a Law , which is more than an Allowance or Toleration of them , they would not be freed from their Malignity , or cease to be Sinful . But to the Imposers of things so contrary to Divine Revelation and Institution , we should have reason to say , Whether it be right in the Sight of God to hearken unto you more than unto God , judge ye . I am far from derogating from the Authority of Secular Princes , but I am sure I do them no wrong in asserting , That they cannot make Schism to be Ecclesiastical Vnion , or Vnion to be Schism , or either of them to be a thing indifferent . They cannot make Falshood to be Truth , or Truth Falshood , but each of these must remain the same that it was , be their Edicts for it , or against it . They may not call evil good , and good evil : They may not put darkness for light , and light for darkness . VI. It hath been said , That the use which you make of the Liberty which is now granted , is not only lawful , but your Duty 〈◊〉 : And that having your freedom , you ought to make choice of the way of the Dissenters , because you conceive it to be better than that of the Church , and to be prefer'd before it . But the Foundation of this is already remov'd , for I have prov'd that the Law hath granted you no such Immunities as you imagine ; and notwithstanding you are now possess'd of them , yet is your Separation sinful , as it was before . It ought not therefore to be matter of your choice upon the prospect of any Advantages whatsoever . We ought indeed to desire and seek after the most excellent things , but we must do it in a suitable way . What we are infinitely to value above other things , is the Favour of God : But we may not speak wickedly for God , nor talk deceitfully for him . We may not do evil that good may come . Nor may any real good be expected from evil , which can bring forth no such Fruit. In such cases the End cannot sanctifie the Means , but the Means would pollute the whole Action , and not only frustrate our hopes , but bring on us a just Condemnation . I come now to the Reasons mention'd before , which some have given for preferring the way of the Separation , before that of the Church . They tell us , I. That you enjoy it in purer Ordinances . II. That is affords you Communion with a better People . III. That it most conduces to your Edification . All which Pretences are cut off by the sinfulness of the Separation it self , to which those Priviledges are ascrib'd , and therefore I might dismiss them without farther consideration . But so much is built upon them , that I thought fit to bring them under a distinct Examination . I. It hath been said , That in the way of Separation you enjoy purer Ordinances : Ordinances that are freer from Ceremony , and the addition of things not commanded ; that set you at a greater distance from Popery , and are therefore the more to be esteem'd . But the weakness of this way of arguing , will appear ; if you reflect on the Absurdities which they fall into , who would exclude from Religion all things not commanded , and make the greatest distance from the Church of Rome , the Standard of the best Reformation . These Men tell us , a That the Churches built before the Reformation , ought to be level'd with the Ground , as Monuments of Idolatry : That they can never be purged till they are laid in heaps , as their younger Sisters the Abbacies were : That they are Idol-Temples , nay Idols themselves ; Execrable things to be demolish'd , or avoided : Unclean things not to be touch'd : The Mark of the Beast not to be receiv'd : That the Bells are to be broken as Popish Reliques , and to be detested as Abominable Idols which the Law of God devotes to Destruction : That Catechisms were to be rejected as Apocryphal things ; and that Psalms in Meter were to be rank'd with pleasant Ballads , and that being song out of a Book , either in Verse or Prose , they are Idolatry : That Books and Writings are of the Nature of Pictures and Images , and that therefore the Holy Scriptures are not to be retain'd before the Eyes in the time of Spiritual Worship : That Book-Prayer in that Worship is Man's Invention , and a breach of the Second Commandment : and that Prayer-books , and stinted Prayers are indeed Idols . Th●● to look on the Book in the time of Singing and Preaching is Idolatrous ; and that if our Litta●● were the best that ever was devis'd by Mortal Man , yet being brought into the Church , yea , even into a private House , and read out of a Book , it would be as an Abominable Sacrifice in the Sight of God , and even as a dead Dog : That they that use the Lord's Prayer at the close of their own , are gross Idolaters ; and that they that Uncover their Heads at the Lord's Supper , are Idolaters also , and joyn their own Posts and Thresholds with the Lord's : And lastly , that Idolaters are to be put to Death according to the Judicial 〈◊〉 of Moses ; which , they say , still binds all the Nations of the World : So that the greatest Potentates on Earth cannot dispense with it ; but ought to execute the Will of God according to his Word . These are some of the Assertions of the more Rigid Separatists , which I have not produc'd with an intent to reproach you , who , I believe , abhot them ; but only to let you see , that as those Sectaries were deluded by this False Principle , that whatsoever in the Worship of God is not commanded by himself , especially if it has been abus'd by the Pipists , is sinful and execrable ; so you are in danger of being led into grievous Mistakes , if you entertain a Perswasion , that that is the purest Church , or Society , which hath the lowest Ceremonies not enjoyn'd in Scripture . This may easily be gather'd from the Influences already mention'd ; but I leave them to your own Application . 'T is true , and it is generally acknowledg'd by the Conformists , that nothing is to be receiv'd as an Article of Faith , that is not reveal'd in Scripture : Nor is any thing to be admitted as an Essential part of Divine Worship , that is not the Subject of a Divine Precept : But external Rites and Circumstances of Worship , are of another Nature , and being not forbidden of God expresly , or by consequence , are not sinful : For where there is no Law , there is no Transgression . But about this , I suppose , we are agreed : And if you thought our Ceremonies , which are innocent in themselves , so great a burthen for their number , that to ease your seves of it , you must desert our Communion , as soon as you had opportunity , I intreat you to consider , how very few were required of you as Private Men , and how impossible it would be to preserve Peace and Order in the Church , if , for such things , it may be divided and all be put into confusion . In the Primitive Church as many Ceremonies were used , as now are required by the Church of England ; and if they are now sufficient to excuse your Desertion , they would have justified a Separation from the best Christians in the Purest Ages . Even in the Apostles Days several things were appointed and practis'd , and for some time were not to be neglected or omitted , which yet were only Temporary Institutions , and not design'd to be of Perpetual Obligation . Such were the Feasts of Charity , and the Kiss of Peace ; as also the Womans Veil , by which her Head and Face were cover'd in sign of her Subjection . And if the Church had Power to lay aside such Rites , so it hath power also to appoint others of the like Nature , and is obliged to do so upon emergent occasions , as Christian Prudence may direct . Particular Ceremonies are liable to such alterations , that when they have been expressive of respect in one Age or Country , they become Instances of the contrary in another : But there are Rules about them that are constant and certain in all Times and Places . 1. It is certain that the Publick Worship of God ought to be celebrated with such Ceremonies as are suitable to the Dignity and Solemnity of the Work , and agreeable to the general directions of the Holy Scripture . 2. According to the Holy Scripture the Ceremonies that are us'd in the Church , ought to be expressive of some Duty . So were they that I produced from Scripture ; such were also the smiting on the Breast , the lifting up the Hands in Prayer , Kneeling on the same occasion , and the putting on some New Garment at the time of Baptism : All which things are recommended or alluded to as things approved in Scripture . And one of these was a visible sign of Contrition and Indignation against Sin ; another , of the elevation of the Mind to Heaven ; the third , of Humiliation ; the fourth of putting on Christ , or the New Man. This may shew , how weak the Objection is against our Rites , that they are Symbolical ; for if they were otherwise ; they would be disagreeble to the Holy Scripture ; and signifying nothing , they would be good for nothing , but were fit to be rejected as useless and impertinent . 3. The Holy Scripture directs us in general to do all things decently and in order ; To distinguish between our own Houses and the Churches of God : To glorifie him with our Bodies , as well as our Spirits ; and particularly it requires us to Worship , and fall down , and kneel before the Lord our Maker . 4. That External Rites be significant and decent , there ought to be some Conformity between them and the End for which they were appointed . Yet for those that use them it is not always necessary to know the reasonableness of their Instituion . They may take an Oath safely by kissing the Book , who know nothing of the Original of that Ceremony , nor are satisfied of the fitness of it . Whatsoever it had at first , Custome hath now impress'd a fitness on it ; and it signifies a Solemn Appeal to God the Searcher of Hearts , as much as Words could do , and is by the Law prefer'd before them . 5. The significancy of Ceremonies , and the Measures of Decency are to be taken from Custome , which gives Rules not only for speaking , but also for Actions , Habits , and Gestures . Thus as by Custome the putting off the Hat , bowing and kneeling are Marks of Reverence amongst Men , so they are in our Addresses to God. Indeed the Uncovering of the Head was formerly a Badge of Authority . But Custome hath quite alter'd that signification , and yet hath made it fit to be retain'd for another , and I think you have no exception against our using of it at present , as a sign of our Veneration and Subjection to the Almighty . 6. The more early that a Ceremony was us'd , and the longer it hath remain'd ; the more universally it hath been receiv'd and approv'd , especially by good Men , and the greater good it is expressive of , the fitter it is for continuance . And this may be said for the Sign of the Cross , which hath been much oppos'd by the Separatists , That in the next Age after the Apostles , if not in their Days , it was every where in use amongst the Christians , who testified by it to the World , that they were not asham'd of the Cross of Christ , but rather gloried in it , and were ready to suffer for it . So that it was a compendious Confession of their Faith , or a Visible Creed in which they declar'd to the Eye the same Truth , and their Resolution to adhere to it , that by Words they profess'd to the Ear. And if this last way ought to be approved , the other may not be condemn'd ; nor was it by any but the Infidels , or open Enemies of the Gospel . From the Primitive Church it was transmitted down to our own , and being freed by our Reformers from the Abuses which Superstition had added to it by the way , it is prescrib'd in our Liturgy , in the Office of Baptism , as signifying the Dedication of the Baptized to him that Died on the Cross for them . We have good reason therefore not to lay aside a Ceremony that is come to us thus recommended , and is so suitable to the end for which it was employ'd . As for those that cast it out as an Idol , they must excuse us , that we cannot comply with them in reproaching , as Idolaters , innumerable Saints and Martyrs that are now with God : And that being no Enemies to the Cross of Christ , we do not abhor the Sign of it . 7. It follows from what went before , that when things indifferent are against Custome , they are also against Decency , and to be avoided . For a Man to wear Long Hair , had no Moral Evil in it , nor had the Scripture decided any thing about it , yet the Apostle condemn'd it as shameful , and against the Dictate of Nature . Not as if it was forbidden by any Law of Nature , strictly so call'd ; but the meaning is , it was against Custome , which is a Law in such cases . It is no small matter then to oppose the Customs that have been universally receiv'd , and long continued in the Churches , as the Separatists have done , whilst they have been labouring to advance their own Discipline ; which , till of late , was never heard of in any part of the World. Charity would teach them not to behave themselves so unseemly : But if they will not learn that Lesson , nor cease to be Contentious , but obtrude on us their own Novelties , it may be sufficient for us to say , That we have no such Customs , neither the Churches of God. 8. It also follows from what was said before , that things which , according to Custome , are signs of Irreverence amongst Men , are marks of Prophaneness and Contempt when they are us'd towards the Almighty . If ye offer the Blind for Sacrifice , is it not Evil ? And if ye offer the Lame and Sick , is it not Evil ? Offer it now to thy Governour , will he be pleased with thee , or accept thy Person ? Saith the Lord Amighty , Mal. 1. 8. And this may afford us very useful Advice ; for from hence it is clear , that if we rudely rush into his presence without any thing of Ceremony ; if we refuse him all outward Respect when he speaks to us in the Assemblies of his People , and will not bow the Knee when we put up our Prayers to him , but call on him in the same Posture as we would talk to our Servants , we affront him in such a Behaviour as we would not offer to our Governour , and may justly fear that he will punish our Insolence and Presumption . If you lay these things together , you may find , that what you call the Purity of your Ordinances , is their defect : That you have acted against the known Rules of Christianity , in rejecting the laudable Customs of Antiquity , and of the Church which you have deserted ; and that the way which you have forsaken , expressing much more Reverence to the Almighty than that in which ye are now engaged , is , for that reason , to be prefer'd before it . As for outward Bodily Worship , it is particularly forbidden by the Directory at one time , and never so much as recommended at any time , a nor do I find that it is as much as permitted in any part of the Publick Service . I know not whether kneeling be at all used in your Meetings ; but I have reason to think , it is not much . And yet you cannot be ignorant , that it is a fit Gesture for Prayer , and I suppose in your Family-Prayers you do not reject it . But if this be so , it may seem strange , that you should think the House of your Publick Worship the only place wherein you would shew Irreverence to the Divine Majesty . I need not here treat of all the particulars in debate between us ; but one thing I will not omit , because it demonstrates to the Separatists the weakness of their Exceptions against the Ceremonies of the Church , and shews the Irreverence that is us'd in your Meetings , in a thing of very great moment . What I mean is the Lord's Supper , which in your way is appointed to be received Sitting . But is there any Precept for this in Scripture ? Or if none can be found , is it not against the Second Commandment ? Is it not an Idol ? That is the way of reasoning us'd by many Dissenters , and this instance may shew them the folly of it . To make up this matter , Mr. Cotton a gives us a reason for sitting at the Sacrament ; which is , that it is of Symbolical use to teach the Church their Majority over their Ministers , who if they be their true Pastors , are over them in the Lord. He also tells us , That Christ administred it to his Disciples sitting ; but the Learned amongst you will inform you , that this is a mistake . Others contend that a Table-gesture is to be us'd , but neither hath this any ground in Scripture . It is certain the matter is not decided there ; and if it were not determin'd by our Superiours , the best way would be to enquire which Gesture would be most expedient for so great a Solemnity . Now your Table-gesture being the same that you use at home in your own Houses , seems very unfit for a Religious Feast , at which we are entertain'd by the Almighty King , the Lord of Men and Angels . It argues a great piece of Familiarity with him , which he hath no where approv'd . He hath no where requir'd you to sit down , but ye will do it without his Call. And if this seems decent and respectful , Offer the like to your Governour : Will he be pleased with it , or accept your Persons ? The Publican , that would not so much as lift up their Eyes to Heaven , but smote upon their Breast , did that which was suitable to his Condition : But your Behaviour at the Sacrament , is very different ; for rejecting the several Gestures which are expressive of Reverehce , you only admit of that which hath nothing in it of Respect ; and which you would not presume to use before a Governour , without his express Command , or Invitation . As for the Gesture of Kneeling , I think it is very proper for this occasion . It is fit that we should be then in a Posture of Praying , when we joyn with the Minister in the Petition , That the Body and Blood of Christ , may preserve our Bodies and Souls unto Eternal Life . And since Christ is to be Worshipped , surely it is very fit that we pay Him our Adoration , when He comes to consign over to us , the Inestimable Benefits of His Cross and Passion . And now I leave you to judge , with which of us this Ordinance is celebrated with greater Reverence , or in a Way more suitable to the Dignity of so Venerable a Mystery ? Or which of us does most appear to discern the Lord's Body ? II. It hath been said , That the Way of the Separation affords you Communion with a better People than those which you have deserted . And not to enquire how justly this Comparison is made Partial , as it appears , but to make as short Work as may be , I think we may agree in this ; That the Conforming Churches consist of a Mixture of Good and Bad Men. And since the last are not excluded , the Question is , Whether this justifies your Separation ? For if That be Sinful , the Pretence of your joyning with a better People , must fall to the Ground . And so I might dismiss this Debate , having said enough for the Decision of it before . Yet to set the present Case in a clearer Light , I shall further shew , 1. That for Private Persons to withdraw themselves from a Church , because Ill Men are tolerated in it , and that they may form a Purer Congregation , consisting only of Visible Saints , as they call them , is not according to Scripture , but directly against it . 2. If it were admitted , it would be attended with great Evils . 1. It is not according to Scripture , which indeed gives us an Account of the Corruptions , and want of Discipline in many Churches , yet says not a Word to justifie a Separation from them , but much for the Condemnation of it ; whatsoever might be pleaded in its Defence . To give an Instance out of many : In the Church at Corinth , the Incestuous Man who had committed a Crime that was not so mnch as Nam'd among the Gentiles , was tolerated ; and they mourned not that he might have been taken away from among them . Besides him , there were many others that were guilty of great Immoralities ; and the Apostle was afraid that he should have cause to bewail them , as not having repented of the Vncleanness , Fornication and Lasciviousness which they had committed . He complains of their going to Law before the Vnjust : Brother with Brother , before the Vnbelievers . He complains of their Irregularities in their Assemblies , and Disorders in their Feasts of Love. One , he says , was Hungry , and another was Drunken . And such were their Miscarriages even at their Meetings for Religious Worship , that he declares , their coming together was not for the better , but for the worse . Now here was a very sad Face of Affairs : And what Remedy doth the Apostle apply on this occasion ? Doth he say , That their Constitution was dissolv'd , and they were no longer a Church ? Or doth he say , That the better part should desert the worse , and make up a Church by themselves , consisting only of Visible Saints ? No such matter : He considers them all together as a Society gather'd out of the World , and Consecrated to God , and addresses his first Epistle to them in this Style ; To the Church of God which is at Corinth , to them that are Sanctified in Christ Jesus , called to be Saints : And he directs the second in like manner ; supposing them to have a Federal Holiness as a Church , when of Inherent Piety there was so great a defect among them , and when so many of them were guilty of great Enormities . He labours to inform them , and for that purpose he charges them to expel the Incestuous Man from their Communion . He reproves the Vicious , and threatens them with Ecclesiastical Censures . He admonishes the Litigious to submit their Differences about things pertaining to this Life , to the decision of some Arbitrator chosen amongst themselves . He commands them to do all things decently , and in order ; and warns them not to come irreverently to the Lord's Supper , but to examine , or approve themselves , before they did partake of it . All this while , he says not a Word that might encourage any of them to forsake the Publick Assemblies on the Account of the Scandals that were given . But on the contrary , he requires them all to be compacted , or a knit together . He puts them in mind that they were Members of the same Community , and that there ought to be no Schism in the Body . And says he to them , with great Tenderness and Affection , I beseech you , Brethren , by the Name of our Lord Jesus Christ , that ye all speak the same thing , and that there be no Divisions among you , but that ye be perfectly joyned together in the same Mind , and in the same Judgment . 2. The Pretence of Separating from the Church , because Wicked Men are tolerated , being admitted , it would be attended with great Evils . What they are , will better appear when I come to treat of the Consequence of Schism , but the Consideration of some that relate to our present Case , may not here be omitted . 1. If this Pretence were allow'd , it would lay a Foundation for perpetual Divisions . For then any Party professing greater Sanctity , how unjustly soever , might withdraw themselves from the Church , and say , Stand from us , for we are more Holier than you . And then others might say the like to the first Dividers , and a third sort to the second , and so on , as long as it was possible to make any farther Subdivision . An Eminent Nonconformist a has given us this Account of a Person , who would reform his Bible in such a manner , that he cut out the Contents , Titles , and every thing else but the Text it self , believing them to be Humane Devices , and consequently Idolatrous . And agreeable to this Action was the rest of his Conversation . For he would come at no Man , nor suffer any Man to come at him . But having shut up himself and his Children in his House , Sustenance was brought to them , and put in at some Hole , or Window ; but he suffered no Man to come and Minister unto them ; no , not when he and they lay Sick , and in great Misery . And when , by Order , his House was broken open , two of his Children were found Dead ; and one of them had been so long unburied , that the Body was corrupted , and it did annoy the Room . This Man lived up to his Principles , and pursued them as far as they would go . And his Example may teach us , that if we think our selves obliged , when the Law permits us , to forsake the Church , because it admits of a Mixt Communion , and that we may joyn with a better People , we should soon see the like occasion to desert these also . And then we must seek out other Company , and so go on till we are pent up within so narrow a compass that we could move no farther . 2. This Pretente being admitted , Men professing much Religion , when they have little of the Sense or Power of it , would be encouraged to raise and keep up such Disturbances as might serve the designs of their , Ambition , or other Worldly Ends. And whilst the Meek and Lowly would study to be quiet , and do their own Business , the Assuming and Arrogant would be New-modelling the Churches . a Mr. Baxter , a Man of great Experience , says , That he never saw one Schism made , in which Pride conjunct with Ignorance , was not the cause ; and that , to his remembrance , he never knew one Person forward in a Schism , but Pride was discernably his Disease . Pride is so active a Principle , that only by it cometh Contention . And if it meets with great Encouragement , as it does too often , there is no doubt to be made of its readiness to furnish the World with Reformers in all Societies and Governments : Reformers , I mean , that would condemn Miscarriages abroad , and bestow bitter Invectives on them at a distance , but cherish them at home . Such Reformers were Korah and Absalom , and many others Who , to make themselves Heads of Faction , or considerable in it , have not spar'd to speak evil of Dignities , and to cast Reproach on the best of Men that stood in their way , whilst in the mean time , with good Words , and fair Speeches , they have deceiv'd the Hearts of the Simple . Not long after the Death of St. Paul , there was amongst the Corinthians a grievous Schism , a wicked and impious Sedition , as Clemens Romanus a calls it : And this was kindled , as he informs us , b by one or two mean Persons , who were Rash and Confident , such as had a high Opinion of themselves , and despised others . And the Incendiaries that have come after them , have so constantly been of that Temper , that to say any thing in their Vindication . when their Cause will admit of no defence , is to put Fire into the Hands of those who would burn up the Houses of God in the Land. 3. This Pretence for Separation being admitted , it would put Men upon a Work , for which they are no way fit , which is the Judging one another before the Time. And in this , the Uncharitable , and Censorious , the Envious , and Malicious , would have so great a stroke , that it could not be expected but that they would be forward to condemn others that are better than themselves ; and that they would be most busie in gathering New Churches , who were fit to be Members of none . You pretend in vain , says St. Austin a to the Donatists , that before the Time of Harvest , you fly from the Tares , which , you say , are mixt amongst us ; whereas you your selves are the Tares : For if you were the Good Grain , you would bear with that Mixture , and not separate your selves from the Corn of Christ . 4. Separation from a Church , upon a Pretence of joyning with a better People , casts a Reproach upon the Deserted . And if it be an Offence to treat a Private Person contumeliously , or diminish his just Reputation , it must be a greater , when the same is done to a Community . You have need therefore to be very sure that you were in the right , when you did forsake the Church of England , as unworthy of your Communion , and prefer'd before it , the Dissenting Congregations . It will not be sufficient for you to say , That amongst the Conformists many were guilty of great Immoralities ; for it would be easie for them to recriminate , and the truth is , there have been and are on both sides , great Numbers of Men notoriously Vicious , but we must leave them to bear their own burthen . Offences will come , and such there were in the Apostles Days , in the Churches at Corinth and Philippi , in the Churches of the Galatians , and in all the Seven Churches of Asia . Yet on that occasion , no allowance was given to any of the Faithful to withdraw themselves from the Publick Assemblies . It is therefore to be suppos'd that you can prove some very hainous thing , not only against particular Persons , who profess themselves Conformists , but against the Conforming Churches as such ; some great thing , for which they ought to be forsaken , or you are very injurious to them in your desertion of them : For by this you do what in you lies , to dishonour them ; and to fix a publick Disgrace , or Infamy upon them , in the Eye of the World. It is now your Business to exalt the Societies with which you are at present in Communion , as well as to depress those which you have deserted ; a thing very usual in such cases . But that you may state the Account aright , when you are comparing the Old Churches with the New , as they are call'd , you ought carefully to examine , whether the last be Churches in reality , or in Name only : Whether any of your Pastors have Right to exercise their Office in the Separate Way ; and whether the far greater part of them are not meer Usurpers , that have no just Title to the Ministry , and the Administration of the Sacraments . All these are things of great weight ; and what I said before , may help you in your Enquiries into them , and convince you , if you please to consider it attentively , that you have been mistaken about them ; and that where you thought your selves safe , you are in great danger . You have seen some of the sad effects of your Separation , upon a Pretence of joyning with a better People . Yet I have the Charity to believe , that you expected much good Fruit from it : But had you consulted a Mr. Baxter , he would have instructed you better ; for he says , That to Reform the Church by dividing it , is no wiser than to cut out the Liver , or Spleen , or Gall , to cleanse them from the Filth that doth obstruct them , and hinder them in their Office : You may indeed thus cleanse them , but it will be a Mortal Cure. As he that should divide the Kingdom into two Kingdoms , dissolveth the old Kingdom , or part of it at least , to erect two new ones : So he that would divide the Catholick Church into two , must thereby destroy it , if he could succeed , or destroy that part which divideth it self from the rest . Can a Member live that is cut off from the Body , or a Branch that is separated from the Tree ? And to these Questions I shall leave you to reply . III. It hath been said , That the Way of the Separatists conduces more to your Edification ; and that if you would provide what is best for your Bodies , you ought more especially to do so for your Souls : That you are more Edified by the Dissenting Ministers , than by the Conforming Clergy , and think it requisite to be Hearers of those by whom you profit most . And this , I confess , is Popular , and affords a very ready Answer , such as it is , to the strongest Arguments that can be produced against you . But that you may not be too confident of it , the Assembly of Divines tell you , a that the gathering of Churches out of Churches , hath no footsteps in Scripture , is contrary to Apostolical Practice , is the scattering of Churches , the Daughter of Schism , the Mother of Confusion , but the Step-Mother to Edification . Mr. Baxter also says , b That Divisions among Christians do greatly hinder the Edification of the Members of the Church : While they are possess'd of Envyings and Distast of one another , they lose all the benefit of each others Gifts , and of that Holy Communion which they should have with one another . And they are possess'd with that Zeal and Wisdom , which James calleth Earthly , Sensual , and Devilish ; which corrupteth all their Affections ▪ and turneth their Food to the Nourishment of their Disease , and maheth their very Worshipping of God to become the increase of their Sin. Where Divisions and Contentions are , the Members that should grow up in Humility , Meekness , Self-denial , Holiness and Love , do grow in Pride and perverse Disputings , and passionate Strivings , and envious Wranglings . The Spirit of God departeth from them , and an Evil Spirit of Malice and Vexation taketh place ; though in their Passion they know not what Spirit they are of . Whereas if they be of one Mind , and live in Peace , the God of Love and Peace will be with them . To speak more distinctly to this Matter , I shall enquire , I. What is the True Notion of Edification . II. What you understand by it , and whether you rightly judge , how it is best promoted . III. Whether according to your sense of it , it be a good Rule , that you may , or ought to follow those Teachers , by whom you can most be Edified . IV. Whether this may justifie your present Separation . I. I am first to enquire , What is the True Notion of Edification . And to clear this , it is to be consider'd , that the word which is Literally render'd Building , is often in the Holy Scripture applied to Spiritual Matters ; and being taken in a good Sense , as commonly it is , it signifies the Advancement of Persons in some Spiritual Good : And to Edifie them , is to do that Work of Charity whereby we become beneficial to their Souls . Knowledge puffeth , saith the Apostle , but Charity Edifieth , 1 Cor. 8. 1. Comfort your selves together , and Edifie one another , 1 Thes . 5. 11. Let no corrupt Communication proceed out of your Mouth , but that which is good to the use of Edifying , that it may minister Grace to the Hearers , Ephes . 4. 29. Let us follow after things which make for Peace , and things wherewith one may Edifie another , Rom. 14. 19. Let every one please his Neighbour for his good to Edification , Rom. 15. 2. In which places , it is the Edifying of our Neighbours that is required of us ; and that of our selves is never enjoyn'd under this Expression , nor can it well be sought but in conjunction with the Publick good . 'T is true St. Paul tells us , That he that speaketh in an unknown Tongue Edifieth himself , 1 Cor. 14. 4. But this is mention'd but as a mean use of his Gift ; and one that Prophefied and instructed others , was for this reason prefer'd before him . For , says the Apostle , Greater is he that Prophesieth , than he that speaketh with Tongues , except he Interpret , that the Church may receive Edifying , 1 Cor. 14. 5. It is certain that the Business of Edification duly managed , hath a principal regard to the Church . And by how much more any thing is beneficial to that , by so much more it ought to be esteem'd . Forasmuch , says the Apostle , as ye are zealous of Spiritual Gifts , seek that ye may excel to the Edifying of the Church , 1 Cor. 14. 12. There is no doubt to be made , but the use of this Word Edification is taken from another Metaphor , which signifies the Church . For the Church being in Scripture call'd a House , and the Members of it being said to be Living Stones , the adding to it such Materials , and the polishing and perfecting those that are in it , are the Edification of it . This House is already built and established upon the Foundation of the Apostles and Prophets , Jesus Christ himself being the chief Corner-stone . But it is not as yet finish'd , nor will it compleatly be so till the end of the World. And we shall be reckon'd amongst the Builders , or Edifiers of it , if we repair its Breaches ; if we enlarge it , or raise it higher , or contribute any thing to its strength , or splendor : That is , if we bring new Proselytes into the Church , or confirm those that are in it ; if we are instrumental in the Conversion of some , or in advancing any in Knowledge and Piety , in Faith and Practice . Without Practice there is no true Edification , but all that are duly exercis'd in Holiness , are perfected by it , and others are invited and drawn into the Church by their Example . The Churches , says St. Luke , had rest throughout all Judea , and Galilee , and Samaria , and were Edified , and walking in the fear of the Lord , and the comfort of the Holy Ghost , were multiplied , Acts 9. 31. The Church , in many respects , may be compar'd to a House , but more especially for the Vnity and Order of Building . But on both these I have treated before ; and what I shall add , will only be farther to explain what is meant by Edification , and to remove the Mistakes about it . 1. Vnity is required in this Spiritual House , and all the parts of it ought to be compacted , like those of an Artificial Building , or a Natural Body . The more they are so , the better they are prepar'd for Edification and Improvement in things Divine . They are call'd to Peace in One Body , and being knit together in it , they increase with the Increase of God , Coloss . 2. 19. As Divisions are the cause of Weakness and Deformity in this Body ; so on the contrary , Vnion helps to strengthen and adorn it . Thus when the Schism , which I mention'd before , was broken out amongst the Corinthians . The Vile , or Ignoble , on that occasion , rose up against the Honourable ; Persons of no Reputation against those that were highly esteem'd ; the Foolish against the Wise , and Young Men against the Aged . For which cause Justice and Peace were far from them . Every one did forsake the Fear of God , and in his Faith became blind . None of them lived according to the Rule of his Precepts , or walked worthy of Christ . But they all followed their own depraved Lusts , having taken up an Unjust and Impious Envy , by which Death entred into the World. This is the Account that Clemens Romanus a gives of them : But he also acquaints us , that when they were United , Their Piety was wonderful , their Hospitality magnificent , and their Knowledge perfect : That they were all of an humble Mind , boasting of nothing ; more willing to be subject than to govern , and to give , rather than receive : That they were content with the Portion which God had allotted to them , and carefully attending to his Word : That they had Hearts enlarged b with Mercy , and that before their Eyes they had the Sufferings of Christ : That a profound and advantageous Peace being given to them , they had an insatiable desire of doing good , and that then there was upon them all a plentiful Effusion of the Holy Spirit : That being fill'd with Holy Purposes , they did with chearfulness , and a pious Confidence , stretch forth their Hands to Almighty God , beseeching him to be merciful to them , if unwillingly they sinned against Him : That their care was Day and Night for the whole Brotherhood ; that through the Mercy of God , and a Good Conscience , the Elect might be saved : That they were Sincere and Inoffensive , and forgetful of Injuries , and that all Sedition and all Schism was then abominable to them : That they lamented the Faults of their Neighbours , and esteem'd the Wants of Others as their Own. That they were firm and steady a in doing good , and forward to every good Work : That they were adorn'd with a Conversation altogether Vertuous and Venerable , and did all things in the fear of God , whose Commandments were written upon the Tables of their Heart . By this , and many other Examples , it appears , that the Unity of the Christians is highly beneficial to them . And we may add , That it also promotes the Edification of the Church , by the strong Inducement it affords to those that are without , to embrace the Christian Faith , and become Members of the same Community . They will see , says Mr. b Baxter , that the Design and Doctrine of Christianity , is good and excellent , beseeming God , and desirable to Man , when they see it does produce such good Effects , as the Love , and Vnity , and Concord of Manknd . And it is an exceeding great and powerful help to the Conversion of the World in this respect , because it is a thing so conspicuous in their sight , and so intelligible to them , and so approved by them . They are little wrought on by the Doctrine of Christ alone , because it is visible , or audible but to few , and understood by fewer , and containeth many things which Nature doth distaste . But the Holy Concord of Believers , is a thing that they are more able to discern and judge of , and do more generally approve . The HOLY CONCORD of Christians , must be the CONVERSION of the Unbelieving World , if God have so great a Mercy for the World ; which is a Consideration that should not only deter us from Division , but make us zealously study and labour with all our Interest and Might , for the healing of the Lamentable Divisions amongst Christians , if we have the Hearts of Christians , and any sense of the Interest of Christ . 2. The Church resembles a House in Order : And Order is to be observ'd in all our Endeavours for the Edification of it . This Living Building resting upon Christ , and being fitly framed together , groweth unto One Holy Temple in the Lord. And as an Organical Body , being fitly joyned together and computed by every Ministring Joynt , supplying something according to its Power , in proportion to the other parts , it increaseth , to the Edifying of it self in Love. Mr. Baxter says very well , a That Enemies , both Spiritual and Corporal , are deterred from assaulting the Church , or any of its Members , while they see us walk in our Military Vnity and Order . In this posture every Man is a Blessing and Defence unto his Neighbour . As every Soldier hath the benefit of all the Conduct , Wisdom and Valour of the whole Army , while he keepeth in his place ; so every weak Christian hath the use and benefit of all the Learning , the Wisdom and Gifts of the Church . The Hand , the Eye , the Ear , the Foot , and every Member of the Body , is as ready to help , or serve the whole , and every other particular Member as its self . But if it be cut off , it is neither helpful , nor helped . O what a Mercy is it for every Christian , that is unable to help himself , to have the help of all the Church of God ? Their Directiont , their Exhortations , their Love , their Prayers , their Liberality , and Compassion , according to their several Abilities and Opportunities ? As Infants and 〈…〉 have the help of all the rest of the ●●ises that are in Health . II. I am now to enquire , what you understand by Edification , and whether you rightly judge , how it is best promoted . Now as far as I can learn from those that pretend to it for the Defence of their Separation ; you take that to be Edifying that 〈◊〉 in you some sensible Devotion , that excites in you some Religious Affections , such as Love , Joy , Fear , or the like . Other things might be added , but I suppose , you have these chiefly in view , when you prefer the Service in your Meetings , before that of our Churches . The way of Praying in your Assemblies , we are told , is more Edifying , because you can be warmer , or more servent in it , than in the use of the prescribed Forms . The Preaching amongst you is more Edifying and Powerful than that of the Conforming Clergy , because you feel the working of it more upon your Hearts ; and to argue against this , i● to dispute against your own Experience . Nevertheless , I shall examine , whether there are such Advantages in your way as are pretended ; and whether the things on which you fix so high an estimate , deserve the Preference which you have given them . 1. To begin with the way of Praying us'd in your Meetings , give me leave to tell you , That it may be , the Effects of it are not of such a Nature as you conceive , nor any Argument of its Excellency . It cannot well be thought , that a Person should commonly make better choice of the matter of Prayer , or express it better , or in fitter terms , when he speaks with little Deliberation , or none at all , than he himself , or wiser and better Men , can in a Form of Words , when they have long meditated on the Subject , and employ'd many and serious Thoughts about it . It must be therefore the Novelty of of his Expressions , and probably something in the Tone of his Voice , which makes his Performance so agreeable , and has such an influence upon you . But you are not to think , that God is at all wrought upon by the Variation of Phrases , or the Modulations of them . Nor are these things apt to make any deep Impressions on the Nobler Faculties of the Soul ; but having done their Work in the Fancy , or Imagination , they seldom rise higher ; nor can they do it by any thing of Vertue in themselves . Extempore Prayers may have more Power than Forms to produce in some Ill Men a kind of Extempore Devotion ; some Appearances of Religious Love , and Fear , and Joy. But these being rais'd by Surprize , when the Surprize is over , they are gone . And yet there are many that put great Confidence in such vanishing things : Many that live comfortably on the reflection on those delightful Dreams , esteeming them Realities , and clear Evidences of their Sanctification . Many have been famous for what they call the Gift of Prayer . who have miserably deceiv'd themselves , and been only as Sounding Brass , when they were esteem'd as Oracles . And many that have thought themselves much Edified by hearing the Extempore Prayers of other Men , have been under the same Delusion . In such cases I doubt not but both Speakers and Hearers feel such Motions within them , as bear a resemblance of true Devotion : And these they do not impute to Natural Causes , as a little Philosophy would teach them , but to Inspiration , or the Effectual working of Sanctifying Grace : And so they grow up into a strong Opinion , that they are the Favourites of Heaven , when they allow themselves in the practice of Injustice , of Cruelty , and Oppression , and other grievous Sins . I deny not , that some Persons , who have the Gift of Elocution , may , upon occasion , express the Matter of Prayer in suitable Terms : Nor do I question but to hear them , when they do so , may be of benefit to others . Yet if they put too high a value upon this , and if it brings them into a contempt of all Liturgies , what they took to be a peculiar Priviledge , becomes a dangerous Snare to them ; and instead of promoting , cannot but hinder their Edification . For my own part , I think a well composed Liturgy , has much the Advantage of your way of Praying , and is much fitter , in Publick Assemblies . It best secures the Honour of Religion in the Solemnities of Worship , and affords us the greatest help in the part that we bear in it . In the use of it we have no occasion to be in pain , or fear , about the next Words that may fall from the Minister , however he be a Person of mean Abilities ; nor have we cause to condemn those that before came from him , or any need to revolve them in our Minds , as being uncertain whether we may say Amen to them . Having approv'd of all before , we have nothing to do but to keep our Minds intent on the Matter , as it comes before us , and to exercise our Devotion as it directs us , and then we may have a comfortable assurance , that we perform a Service that is acceptable to God , and agreeable to his Will. As for our own Liturgy , the Learned Dr. Beveridge hath very well shew'd the Excellency of it , and its Usefulness for Edification . And could I prevail with you to persue the Sermon a attentively , wherein he treats of this Subject , I should hope it would give you much Satisfaction . What I shall say more of our Liturgy is taken from a great Authority , and express'd in these Words : The Book of Common Prayer , was compil'd in the Times of the Reformation , by the most Pious and Learned Men of that Age , and defended and confirm'd by the Martyrdom of many ; and was first Established by Act of Parliament in the Time of King Edward VI , and never repeal'd , or laid aside , save only in the short time of Queen Mary's Reign , upon the return of Popery and Superstition : And in the first Year of Queen Elizabeth it was again reviv'd , and Established by Act of Parliament , and the Repeal of it then declar'd by the whole Parliament , to have been to the great decay of the due Honour of God , and Discomfort of the true Professors of the Truth of Christ's Religion : And ever since it hath been us'd and observ'd in the best Times of Peace and Plenty that ever this Kingdom enjoy'd , and contains in it an excellent Form of Worship and Service of God , grounded upon the Holy Scriptures , and is a singular Means and Help to Devotion . 2. It hath been said , That the Way of Preaching in your Meetings , is more Edifying than that which you heard in the Conforming Churches . And I confess , there would be no denying of this , if we may believe some of your Teachers , who have pretended , that till they had their Liberty to Preach , the Gospel was imprison'd , or the Nation depriv'd of it . But few of you , I suppose , are thus perswaded . And yet I know not whether you have any better Reason for the Preference which you give to your Pastors , and for having their Persons so much in admiration . I deny not but there are amongst them Persons of great Abilities . But I think some of their Brethren , much their Inferiour , have had the Reputation of more Powerful Preachers , who acquir'd it only by the use of a Set of Phrases , in which they had no meaning , or a bad one . And many have thought themselves much Edified by such a Sound of Words , when they understood nothing by it ; or , which is much worse , receiv'd under it some false Doctrine . Such a Doctrine is that of the Antinomians , which being wrapt up in Expressions of Scripture , hath pass'd without any great Examination , and gain'd an easie admission amongst many ; notwithstanding the plain opposition that it bears to the Design of the Gospel . There is no question but the Antinomian Doctrine being deliver'd in a pathetick manner , and with agreeable Gestures , may heat the Imagination , and work powerfully upon the Affections of those that embrace it ; how contrary soever it is to the Holy Scripture . And this may give you some intimation , that you are not to judge of the excellence of Sermons , by such Effects as may proceed from Falshood as well as Truth , or may be owing to the Pronunciation , or Action of the Speaker : But that which is fittest to convince the Reason , and inform the Judgment in Things Divine ; That which sets these things in the clearest Light , and defends them best ; That which best shews the Necessity of Obedience , and urges the Practice of all Christian Duties with the strongest Motives ; That which most conduces to the Reformation of Manners , and to the Perfecting of Holiness in the Fear of God , is the best Preaching : And that this is wanting in the Church of England , or more abounds in your Meetings , is , in my Opinion , what will not gain an easie Credit amongst Equal Judges . Yet let us suppose that you have amongst you better Praying and Preaching ; Is there any thing wanting with us that is necessary to Salvation ? This is not pretended by you . Only you think you may receive greater benefit in your Congregations , than was to be expected in our Assemblies . What you seek then in frequenting those Meetings , is your own Advantage , without due regard to the Publick Good. But the Edification which the Scriptures require you to promote , is that of your Neighbours ; and especially that of the Church of Christ . So that your Notion of the Thing is at best defective , and too narrow . What other Faults it has we shall see hereafter . III. The next Enquiry is , Whether it be a good Rule , that you may , or ought to follow those Teachers , whosoever they are , by when you can most be Edified , or whose Praying and Preaching you approve , as most Beneficial to your selves . To which I answer , That a Rule which would give you Liberty or make it your Duty to shift Communions as often as you expect something better for your selves , or more Edifying , as you call it , in the next Change , ought to be rejected as Absurd , and as a Ground of perpetual Divisions . A numerous Congregation acting by this Rule , might soon be split into Twenty , or many more ; according as the Members of it differ'd about the best Means of their Edification . And of every one was left to judge for himself , who is the most Edifying Minister ; and all thought that they might admit of none but the Best , the Number of their Teachers must be equal to that of their own Opinions about them ; and there would be no fixing them under One unless they could All be perswaded , that this One is the Best for them All. But as Mr. Baxter says , a Almost all have a very strange diversity of Apprehensions . One thinks that this is the Best way , and another that the other is the Best : And let them Reason and Wrangle it out never so long , usually each Party still holdeth its own , and hardly yieldeth to anothers Reasons . At Corinth some said they were of Apollos , as well as others did that they were of Paul : And as far as we can find , both these Parties thought they did the Best , and contended with equal Zeal . Which yet might seem very strange , were it not usual with Men in such Debates , to be govern'd by Fancy more than Judgment . For Paul was in nothing inferiour to the very chiefest Apostles , and in his Labours and Sufferings he exceeded the rest . Paul was caught up in the Third Heaven , and had such an abundance of Revelations , that he was in danger of being exalted by them above measure . And it might well have been thought , that he was the Person upon Earth , from whom one should have been most willing to receive Instruction . Nevertheless some prefer'd Apollos , who had no such Priviledges , before him : And probably the reason was , because Apollos was an Eloquent Man , as well as Mighty in the Scriptures . But of Paul it was said , That his bodily Presence was weak , and his Speech contemptible . And for this reason , it seems , he was esteem'd amongst them a weak Preacher . And such Ill Judges would the People often be in like Cases , if these were left to their Decision . But the Apostle , to set the Corinthians right about the Matter in Controversie , informs them , that he himself and Apollos , were not design'd to be Leaders of Factions , but were unanimous in their Work in the Service of the same Master : That they were both Ministers of Christ , and both employ'd by Him , the one in Planting , the other in Watering . But , says he , Neither is he that Planteth any thing , nor he that Watereth any thing , but God that giveth the Increase . And from Him they might have expected a Blessing either by Paul , or Apollos , or much weaker Instruments in a way of Vnity and Order : But in their Factions preferring of their Teachers before one another , they were Carnal , and walked as Men. They hindred their own benefit , when they disturb'd the Churches Peace . Probably they expected some great Benefit from their Zeal which they express'd in their several Parties , and their endeavours to have the Best Teachers : But they took wrong Measures to obtain it , and were reprov'd for their Contentions . And many there are at present who oppose the Vnity , and break the Order of the Church , in hopes of better Edification . But I shall shew that the Means which they use , are contrary to the End which they propose , and therefore must frustrate their Expectation , and bring guilt upon their Souls . This indeed may be gather'd from what went before ; and these two things which I shall add for illustration of it , are only Consequences of what I have already prov'd . 1. It follows from that which was said before , that what is against the Vnity of the Church , is also against the Edification of it ; and consequently , of the parts whereof it consists . That which separates the Stones of this Building from one another , hinders the conveyance of that Vital Spirit , which would animate them all . That which divides this Body , weakens it , and puts it into a Sickly Condition . The Members that make a Schism in it , throw it into dangerous Convulsions : And they that make a Schism from it , give it a grievous Wound ; and afterwards can neither grow up with it , nor without it . If therefore they that make Divisions could speak with the Tongue of Angels , we ought to avoid them . If in some things we might arrive at great Knowledge by their Instruction , we must avoid them notwithstanding . Such Knowledge would be apt to puff us up , but it is Charity that Edifieth . And Charity , says Clemens Romanus , a Admits of no Schism . Charity is not Seditious , but doth all things in Concord . All the Elect were perfected by it , and without it nothing is acceptable unto God. 2. What is against Order , is also against the Edification of the Church , and consequently , of the particular Members of it . That which justles the Stones of this Spiritual Building out of their places , hinders it as much as possible , from growing unto a Holy Temple in the Lord. That which diverts the parts of this Body , from their proper Offices , or puts them out of Joynt , hinders the Nourishment , abates the Strength , and destroys the Comeliness and Beauty of it . That which brings Confusion into my Society Ecclesiastical , or Civil , tends to the Ruine of it , and fails not of doing Mischief to it . To prevent this , even they that were inspir'd from Heaven , and had Psalms and Doctrines , Tongues , and Revelations , and Interpretations by Miracle , were yet limited in the Exercise of their Gifts , and to restrain them , these two Precepts were given by the Apostle : Let all things be done to Edification : Let all things be done decently and in order . Decency and Order have such a connexion with Edification , that what promotes Them , advances This : What is contrary to Them , is contrary to This also . It is no wonder then that St. Paul was so much concern'd , when he heard that among the Thessalonians , there were some that walked disorderly , a or did break their Ranks . For as such Men might be useful in their proper Places , so out of them they hinder the Edification of the Church , and are wont to be Disturbers of the Publick Peace . Many in the way of their Vocation might have excell'd , who going beyond their Line , intrenching on the Rights of others , and assuming an Authority which did not belong to them , have become great Incendiaries ; and Persons of that Character have been most pernicious to the best Societies . When such Disturbers invade the Offices of the Church , it is not enough to say , That they Act the Part well , which they have taken upon them , when it is none of their own ; or that they have great Gifts , and are well qualified for the Sacred Function , when their assuming it is a meer Usurpation . There were many , doubtless , in Israel , who could have managed the Business of Sacrificing , more de●trously than some of the Priests themselves : But it appertained not to them ; and if they undertook it , they incurr'd the Indignation of the Almighty . And in a Christian Congregation there may be some Private Persons , who are of better Capacity , or much fitter for the Ministry , than the Minister himself . But having no Lawful Call to it , it appertains not to them : And if , in Confidence of their own Abilities , they set up for Spiritual Pastors , they are so far from promoting Edification , that they become open Enemies to the Church , and liable , as are also their Followers , to a just Condemnation . IV. The fourth Enquiry is , Whether your hopes of being better Edified , may justifie your Separation . That is , if I have stated the Matter rightly , Whether your false Hopes may justifie a sinful Practice . And this , I think , may easily be resolv'd . It appears from what was said before , that your Practice is against the Church , as a Visible and a Regular Society : That it is against the Vnity and Order of it ; and consequently , that it is against the Edification which the Scripture requires ; as pulling a House in pieces is contrary to the Building it up , and throwing it in Heaps , is contraary to the adorning and reparation of it . 'T is true , the Gates of Hell shall not prevail against the Church ; nor shall the Fury of Man be able to destroy it : But to bring Divisions and Disorders into any part of it ; to Separate from any sound Members of it , and to form Societies , or be of those , that are opposite to it , is to strike at the Whole , and to attempt the Ruine of it : As it is also to act against Christ himself , who hath purchas'd and cemented it with his own Blood. SECT . V. HAving examin'd the Arguments which have been offer'd on your part , to excuse you from the guilt of Schism ; I am now to treat of the Consequences of it . And these are so deplorable , and of such a Nature , that they induced many Antient and Modern Writers , who had them in view , to reckon This amongst the worst of Crimes . Mark those , says the Apostle , which cause Divisions and Offences : And he had reason to put these things together . For Divisions having their usual effect , become Offences , and may well be esteem'd amongst the greatest Scandals . I pretend not to give any compleat History of the Evils which Church-Divisions have produced : Yet I shall briefly shew , I. That they have hardned the Infidels in their Unbelief , and hindred their Conversion . II. That they have brought a Reproach on the Reformation of the Church , and hindred the Progress of it . III. That they have given occasion to the spreading of many detestable Errors in Matters of Religion . III. That they have greatly encouraged Immorality . I. They have hardned Infidels in their Unbelief , and hindred their Conversion . This , says Clemens Alexandrinus , a is the Thing which they first produce against us ; We ought not , say they , to believe , because of the Difference of Sects amongst you . To the Corinthians , on the occasion of their Divisions , Clemens Romanus a does thus address himself : Your Schism , saith he , hath perverted many , hath discouraged many : It hath raised Doubts in many , and Sorrow in us all . And a little after , b It is shameful , Beloved ; yea , very shameful , and unworthy of a Christian Conversation , to hear , that the most Firm and Antient Church of the Corinthians , should by one or two Persons , be led into Sedition against their Pastors . And this Report is not only come to us , but to those also who are disaffected and estranged from us : Insomuch that by your Folly , the Name of the Lord is blasphemed , and danger accrues to your selves . It hath been found by experience , that when there was the greatest Vnion amongst the Faithful , it rais'd in those that were without a very high esteem of Christianity , and strongly invited them to embrace it . But when Schism prevail'd , it furnished the Adversaries of the Truth , with Exceptions against it , and made them obstinate in their Errors . This Effect , as I shall shew , it hath had upon Jews , Heathens , and Mahometans . 1. To begin with the Jews ; They argue from the Divisions amongst the Christians , that the Messiah is not yet a come . For , say they , Was it not foretold by the Prophets , that in his Days , and amongst his Followers , there should be Unity and Concord ; but how is this accomplish'd amongst those that believe in Jesus ? Where is their Unanimity and Harmony of Affections ? Where is their Mutual Love , and the promised Peace ? Are they not broken into many Sects ? Are they not ready to devour one another ? To this indeed we may reply , That Jesus Christ did break down the Wall of Partition that was between the Jews and Gentiles , and gathering a People out of both , he hath reconcil'd them in One Body : That when great Multitudes were converted to Him , b whatever they might be before , They were of One Heart , and One Soul : That when the Number of Christians was mightily increas'd over the World , the Heathens said of them with Admiration , See how they mutually Love one another : That the Doctrine of Jesus Christ , disposes all that receive it heartily , to be of this Temper , and to ●ollow after the Things which make for Peace ; and that all his Genuine Disciples do 〈◊〉 , of whom the Predictions are to be un●derstood . And this I take to be a very sufficient Answer to the Objection ; yet it can hardly be hoped , that any great regard will be paid to it , when the Schism amongst the Professors of Christianity so powerfully strike upon the Senses of the Adversaries , and turn their Eyes another way . 2. The Divisions amongst Christians , have made the Heathens more obstinate in their Errors , and been a great Scandal to them . From hence it is , that they who most violently oppos'd the Gospel have been encouraged and animated in their Enmity against it : And others that had something of Inclination to it , have been made averse from it . The Unbelieving Greek , says St. Chrysostom , a comes to us , thus he pleads , I would be a Christian , but I know not to which Party I should joyn my self : For there is ●uch Contention and Sedition , and many Tumults amongst you . Which Opinion then shall I prefer ? Which shall I chuse ? When every one saith , The Truth is on my side . There is no great strength in such Exceptions , yet they are obvious and popular , and with many they have been of greater force than the clearest Demonstrations . 3. As for the Mahometans , we are inform'd by a Person of great Worth , a who lived among them , That to divide the Christians , hath always been the Master-piece of the Turkish Policy , and this Disunion amongst them hath avail'd the Ottoman Interest more than their Swords , and confirm'd their Obstinacy in Religion with a Miracle , as if the Division of Christian Princes had been an effect of their Prayers , and a concession of Divine Providence to their daily Petitions . Mr. Baxter also tells us , b That doubtless the Divisions of the Christian World have done more to hinder the Conversion of Infidels , and keep the Heathen , and Mahometan World in their damnable Ignorance and Delusions , than all our power is able to undo ; and have produced such Desolations of the Church of Christ , and such a plentiful Harvest and Kingdom for the Devil , as every tender Christian Heart is bound to lament with Tears of bitterness . If it must be , continues he , that such Offences shall come , yet woe to those by whom they come . II. Divisions amongst the Reformed , have brought a Reproach upon the Reformation , and hindred the Progress of it . Camden informs us , a that when the Sectaries in the Reign of Queen Elizabeth , made an open Separation , The Papist thereupon clapped their Hands , and suggesting that there was no Vnity in the Church of England , they draw many to their Party . By this means we have been on the losing Hand , and this way they have gain'd more Proselytes , than by all their Books of Controversie . You have been often told , how their Agents have been employ'd to refine the Protestants , to teach them a more Spiritual Way of Praying than that of a Liturgy , and to free them from all Smacks of Ceremonies : It being held meritorious by the Managers of this Affair , if under any shape they could from a Party that would help to ruine our Constitution . But in the late Times , the Men of this Character , had the Confidence to lay aside their Disguise , and disdaining to act any longer behind the Curtain , they did their Work openly , and in the Face of the Sun : And what Assistance you gave them in it , was visible to all the World. This I write , not to insult over you ; but in great Pity , to raise your Indignation against Schism , which engaged you in a shameful Confederacy . It was Schism that made you , and other Dissenters before you , the Instruments of the open Enemies of our Reformation : And Schism , if you persist in it , will detain you in their Service . Whether you intend it or not , you will be digging in their Mines , or building up their shattered Walls : And by your Hands they will carry on their Designs with hopes of Success , which they despair of accomplishing by their own . III. Church-Divisions have given occasion to the spreading of many detestable Errors in Matters of Religion . They are apt to unsettle the Minds of 〈◊〉 and pr●pare them for Changes . We may gather from the Words of St. Paul , Ephes . 4. 12 , 13 , 14. that ▪ they who forsake the Officers which Christ hath given for the perfecting or ●joying together of the Saints ; They that are not compacted in his Mystical Body , but broken off from it , are as Children tossed to and fro , by the Sleight of Men , ●word cunning craftiness , whereby they lie in wait to deceive . Such Deceivers are then most busie to exercise their Arts , when they are remov'n , whose watchful Eye should discover their Impostures , and who are appointed for that purpose . And thus when the Bishops and the Clergy that adher'd to them were laid aside in this Nation , False Teachers did boldly shew their Heads , and made a Prey of very many . Salmasius himself a complains , That Innumerable Sects which before were condemn'd to Hell , and lurked in Darkness , did then break out all on a sudden , and appear'd in an open Day . And this was the cause that he alter'd his Judgment about Episcopal Government , against which he had written with great Zeal , and concluded , that in England especially , it ought to have been continu'd . This is the Testimony of a Forreigner , but our Natives speak to the same purpose . Mr. Pagit a makes a heavy Lamentation , That the Wolves who were wont to lie in the Woods , were come out into the Sheepfold , and did roar in the Holy Congregation . And by another b we are told , That the Discipline of the Church was laid in her Grave , and that the Putredinous Vermine of bold Schismaticks , and Frantick Sectaries gloried in her Ashes . Mr. Edwards declares , c That this Land was become in many places a Chaos , a Babel , another Amsterdam ; yea , worse , and beyond that . And he says , That more Damnable Doctrines , Heresies , and Blasphemies had been of late vented , than in Fourscore Years before . He also says to the Lords and Commons assembled in Parliament , d You have cast out Bishops , and their Officers , and we have many that cast down to the Ground all Ministers in all the Reformed Churches : You have cast out Ceremonies , as the Cross in Baptism , kneeling at the Lord's Supper ; and we have many that have cast out Sacraments , Baptism , and the Lords Supper . You have put down the Saints Days , and we have many that make nothing of the Lord's Day . Mr. Edwards a in the compass of a few Pages , reckons up a vast Number of Heretical and Blasphemous Tenets , published within the space of four Years : And he says , That Things grew every Day worse and worse ; and that it was hard to conceive them to be as bad as they were . This Edwards is one that was not likely to be partial on the side of Prelacy ▪ For he tells the Lords and Commons Assembled in Parliament , b That With Choice and Judgment he had Imbarkt Himself , with Wife , Children , Estate , and all that was dear to him , to sink , or perish , or come safe to Land with them : And that he had done this in the most doubtful and difficult Times , and in a malignant place amongst Courtiers . IV. Church-Divisions have greatly encouraged Immorality : And this Effect they had visibly in this Nation , in the Times of the great Confusion . The Disorders that were then introduced in Matters Ecclesiastical , were attended with others in Things of Morality : And if we may believe the Nonconformists themselves , the many Heresies which were spread abroad , were accompanied with a great Corruption of Manners , over the Kingdom . On which Occasion the Assembly of Divines said , a The Lord hath strangely made way for Vnion , by the bitter , woful , and unutterable Fruits of our Divisions , which have almost destroyed , not only the Ministry , but even the very Heart and Life of Religion and Godliness . Others also of the Presbyterians , crying out against the horrible Wickedness which did then abound , ascrib'd the Growth of it to the Increase of the Sectaries , as They call'd them . But we may justly reckon the Accusers in that Number , and leave a great share of the Matter in charge with them , who by revolting from their Superiors , and deserting their Lawful Pastors , did break down the Fences , and open a Passage to all Iniquity . To come nearer to the present Time ; It is Notorious , that since the last opening of your Meetings by the Toleration , Impiety hath been gathering Strength , and Profaneness hath made such Progress , that it is become too hard for all our Laws . It is not doubted , but some New Law is wanting to suppress it : And if that be obtain'd , it may be fear'd , that the Success would not answer our Desires , as long as the Schism remains , which is at the Root of this Evil ; and is the great cause , why Immorality hath so much spread it self , and boldly shew'd its Head in defiance of all Authority . But what Affinity is there between Schism and Immorality , or how is the last of these a Consequence of the former ? To which I answer . 1. That Schism is a Means of depraving the Conscience . 2. It inclines Men to Infidelity . 3. It brings Religion into Contempt . 4. It is destructive of Charity . 5. It weakens the Ecclesiastical Discipline , which was design'd for the Punishment of Offences . 6. It hinders , and sometimes frustrates the Endeavours of the Pastors of the Church , for the Suppression of Vice , and the Advancement of Piety . 1. Schism is a means of depraving the Conscience ; and consequently of promoting Immorality . For being the occasion of spreading of Errors , which are inconsistent with Holiness , the Practice which is govern'd by them , when they have perverted the Judgment , must be so too . And when Men have been taught to call Good , Evil , and Evil , Good , their Actions will be suitable to those Instructions . We are inform'd by a Thucydides , That in the Times of Sedition in Greece , the Signification of Words was alter'd : So that a Brutish Hardiness was accounted True-hearted Courage : Provident Deliberation , a decent Fearfulness : Prudence , a pretence for Cowardice . — In short , says the Historian , for Persons to be of a Kindred , was not so near as to be of a Society ; on which account they were ready to undertake any thing , without making any Disputes about it . And thus , when the Church has been divided , the Dividers have changed the Names of Things : And what , in other cases , they would have approv'd , they suffer not to pass without a sharp Censure , when it is against their Faction ; and what they would otherwise have condemn'd as a hainous Crime , they consecrate into a Duty , or an Act of Worship , when it is done by themselves , and for the Interest of their Party . 2. Schism inclines Men to Infidelity , and by degrees leads them to it . Dr. a Owen confesses ; That it constantly grows to farther Evil , in some to Apostacy it self . In some it hath this effect , That they embrace one Errour , or Evil Practice , after another , and being unstable and prepar'd for all Changes , they usually grow worse and worse . Thus some from declaiming against the Common-prayer Book as an Idol , came to call the Holy Scripture a Golden Calf . And many who have been accustomed to shift their Principles upon any New Occasion , have turn'd Scepticks , or Atheists , at last ; and renouncing the fear of Deity , have lived without God in the World. 3. Schism brings Religion into Contempt , and exposes it to derision . The Doctor of the Gentiles saith , If an Heathen come in and hear you speak with several Tongues , will he not say that you are mad ? And certainly it is little better when Atheists and profane Persons do hear of so many discordant and contrary Opinions in Religion : It doth avert them from the Church , and make them sit down in the Chair of the Scorners . These are the Words of the Lord a Bacon : And they have been confirm'd by sad Experience . 4. Schism is destructive of Charity . And from hence it is , that Persons who provoked one another to Love and to good Works , when they remain'd in the same Communion , being divided , have rejoyced in Evil , and triumph'd in the Falls of one another . Mr. Baxter b tells us , That he had great Opportunity in his Time , to see the working of the Mystery of Iniquity against Christian Love , and to see in what manner Christ's House and Kingdom is Edified by Divisions : And says he of himself , I thought once , that all that talk about Schism and Sects , did but vent their Malice against the best Christians under those Names : But since then , I have seen what Love-killing Principles have done . I have long stood by while Churches have been divided , and sub-divided : One Congregation of the Division , labouring to make the other Contemptible and Odious , and this call'd the Preaching of the Truth , and the purer Worshipping of God. Charity being expell'd , it is succeeded by Envy and Strife , by Confusion , and every Evil Work. A false Zeal usurps the place of true Piety , and often pushes Men on to the greatest Enormities and Acts of Cruelty . This effect it hath often had amongst Christians ; and in the Days of the Emperour Julian , when they were much divided , it transported many of them into such Rage against one another , a that the Apostate was in hopes the Church would perish , by their Mutual Animosities , and Contentions . 5. Schism weakens the Ecclesiastical Discipline , which was design'd for the Punishment of Offences ; and which put a powerful Restraint on Wickedness , when it remain'd in its full Vigour . But when it is broken , it is rendred impracticable , or ceases to be a Terrour to Evil-doers . For as the Jews , who would not be prevailed with , to live according to the Law of Moses , deserted Jerusalem , and resorted to the Temple which Sanballet had built at Garizin a ; so when a Church is divided into opposite Communities , Offenders that would not be endur'd in one , fly to another for Refuge . And then they are like to have no great regard for an Excommunication , when it dismisses them from one , to another Society , which will hardly fail to call it self the purer of the two , or to pretend to better means of Edification . It may be thought , that a Party being Separated from the Church , upon a pretence of greater Purity , would not receive into their Communion other Deserters , who are Notorious for their Immorality . But this has been contradicted by frequent Experience ; and particularly it was so in the case of Novatianus and his Followers : For however they profess'd a very rigorous strictness , yet they receiv'd into their Society Novatus , a Man of contrary Principles and loose Morals . But that was no Matter , as long as he serv'd their Designs . They could connive at his former Crimes , when he was engaged with them in Schism , and Communication of Guilt had made them One. 6. Schism hinders , and sometimes frustrates the Endeavours of the Pastors of the Church , for the Suppression of Vice , and the Advancement of Piety ; and renders their Condition like that of the Jews , when they were Rebuilding the Walls of Jerusalem , and held a Weapon in one Hand , whilst they Wrought in the Work with the other . They cannot lay out their whole Strength against the Immoralities of the Times , and for the promoting of Holiness , when they are diverted from it by a necessary Defence of their own Constitution . In this Defence they must expect to suffer many Reproaches from the Seditious , who , when they have least to say for their cause , are usually most forward to cast Aspersions on the Pastors and People which they have deserted , that it may not be thought , it was for nothing that they made a Separation . But the Pastors of the Church commonly bear the greatest share of this , as well as other Persecutions : And then if the Calumny with which they are loaded , is believed , it does infinite Mischief . It renders their Persons despicable , and their Ministry useless . It makes their Reproofs of Sin appear ridiculous ; and be they innocent as they will , the imputation of Wickedness , which is fastned on them , gives encouragement to those that are under the Guilt of real Crimes , and becomes an Inlet to all Debauchery . The CONCLVSION . I Have now gone over the Things which I design'd to treat of : And if you have well consider'd what has been said , perhaps you may see cause to say to one another , in the Words of Mr. Baxter , a Alas , dear Brother , that we should not yet know that our own Vncharitable Divisions , Alienations , and Separations , are a Crying Sin ! Yea , the Crying Sin , as well as the Vncharitableness and Hurtfulness of others . Alas , will God leave us also , even to the Obdurateness of Pharaoh ? Is there not Crying Sin with us ? What have we done to Christ's Kingdom , to this Kingdom , to our own Friends , Dead and Alive , to our selves , and alas , to our Enemies , by our Divisions ? And do we not feel it ? Do we not know it ? Is it to us , even to us a Crime intolerable , to call us to Repentance ? Woe to us ! Into what Hardheartedness have we sinned our selves ! Yea , that we should continue in the Sin , and passionately defend it ! But to Sum up all . Would you bring the Kingdom of Christ to Desolation , or are you willing to see the Ruine of his House ? Would you hinder the Unbelieving World from receiving the Gospel , or would you harden them in their Insidelity ? Would you blast the Honour of our English Reformation , and give Pros●lytes to the Church of Rome ? Would you occasion the spreading of many false and damnable Doctrines , which cast Reproach on the Christian Name , and are pernicious to the Souls of Men ? Would you keep open a free passage for all Iniquity , and encourage Vice to appear abroad in great Pomp , without Shame , or Fear ? Schism is the direct way to all this , and the Means which you have chosen , answer the Ends which you have in view . But would you rather see the Kingdom of Christ in a flourishing Condition , and the House increase Strength and Splendour , which he hath built with so much care and cost ? Would you be instrumental to the Conversion of Unbelievers , or would you have them brought from Darkness to Light , and from the Power of Satan unto God ? Would you defeat the Designs of the Factors for the Church of Rome , who have been so busie in inflaming our Differences , and so ready to make their Advantage of them ? Would you hinder the progress of Error , or do what is proper to stop the Mouths of its Advocates ? Would you help to stem the Torrent of Profaneness , and drive it backwards ? And would you see the open Enemies of Religion , forced into their lurking holes , or flying into their Retreats of Darkness ? Would you do what is highly beneficial to others , as well as Glorious and Happy for your selves ? Your way is to return to the Vnity of the Church , which you have forsaken : And if that be so , as I really think it is , my Endeavours to bring you into it , will need no Apology . FINIS . ERRATA . PAge 10. in the Margent , for 1 Cor. 10. 1. read 1. 10. for Galat. 5. 3. r. 5. 13. and for Revel . 12. 17. r. 2. 17. P. 13. Marg. l. 6. r. Octavio . P. 19. l. 9. for 2. r. 3. and l. 22. r. their fall . P. 20. l. 16. r. had been . P. 21. Marg. l. 1. r. Coteler . P. 31. Marg. l. 1. r. Revel . 21. 1 , 10. P. 32. l. 8. dele and. P. 48. Marg. l. 4. r. Reines . P. 52. Marg. l. 4. r. Act. 10. P. 53. Marg. r. Act. 21. P. 65. l. 5. r. by him that does so . P. 69. l. 25. r. know . P. 72. Marg. r. Tit. 3. 11. P. 83. l. 13. for Ark r. Altar . P. 89. l. 28. r. a third . P. 100. l. 13. Can you — This and the following Lines , to the end of the page , should have been printed in another Character . P. 103. l. 26. r. 1 Tim. 1. 18. P. 111. l. 9. r. you have . P. 117. l. 10. r. Ananias . P. 125. l. 25. r. to it . P. 131. l. 25. r. of the. P. 134. l. ult . r. Malala . P. 155. l. penult . r. enjoy in it . P. 158. l. 5. r. Litany . P. 169. l. 9 , 10. for their their r. his . P. 174. l. 14. dele more . Partial , put the Comma before Partial . P. 189. l. 18. dele the. P. 191. l. 3. r. compacted . P. 201. Marg. l. 1. r. 1 Cor. 3. 4. P. 202. l. 4. r. 1 Cor. P. 203. l. 4. r. Factious . P. 210. l. 15. for III , r. IV. P. 213. l. 13. r. Schisms . P. 217. l. 13. r. removed . P. 230. l. penult . r. increase in . Notes, typically marginal, from the original text Notes for div A30624-e170 Job 34. 32. 1 Kings 18. 21. See his Libertas Ecclesiastica . John 17. 21 , 22 , 23. Ephes . 2. 21. Ephes . 4. 16. Ephes . 4. 1 , 2 , 3 , 4 , 5 , 6. Phil. 2. 1 , 2. Ephes . 4. 5. Jude 3. 1 Cor. 10. 1. Coloss . 2. 2. Galat. 5. 3. Rom. 12. 10. John 13. 34. Revel . 12. 17. & 5. 9. John 17. 9. Gal. 6. 10. Vid. Justel . Not. in Cod. 〈◊〉 . Eccl. V●●v . p. 149 , 150. & pag. 205 , 206. 1 Pet. 2. 17. & 3. 8. Act. 15. 1 , 3 , 22 , 23 , 32 , 33 , 40. Rom. 16. 14. Gal. 1. 2. Ephes . 6. 23. Phil. 1. 14. Coloss . 1. 2. 1. Thess . 4. 10. 5. 26 , &c. Justin . Apol. ad Anton. P. pag. 161. Lucian . Tom. 2. p. 567. Ed. Amst . 1687. Caecil . apud Minuc . Felic . in Octavo , p. 81 , 82. Edit . Amst . 1672. John 13. 35. John 17. 21. Gal. 3. 27. 1 Cor. 12. 13. Act. 2. 42. Jude 12. a Vid. Aring . Rom. Subter . L. 6. c. 27. & Balduin , Comment ! in Plin. L. 10 : Epist . 97. a Osculum Pacis quod est Signaculum Orationis . Tert. de Drat. e. 14. p. 134. b Vid. ●a Cerd . Advers . Sacr. C. 151. N. 19. & Aubespin . de l'Eucharistie . l. 2. c. 15. &c. Rom. 16. 16. 1 Cor. 16. 20. c Vid. Tertul. ubi supra & Rigalt . in locum . 1 Cor. 10. 17. d Quo et ipso Sacramento populus noster oftenditur adunatus , ut quemadmodum grana multa in unum collecta , & commolita , & commixta , panem unum faciunt : sic in Christo qui est panis coelestis , unum sciamus esse corpus , cui conjunctus sit noster numerus & adunatus . Cyprian Ep. 63. p. 154. a Qui accipit Mysterium unitatis , & non servat vinculum pac●● ▪ non aceipit Mysterium pro se , sed Testimonium contra se . Serm. de Sacrament . ad Infant . 1 Cor. 10. 20 , 21. ver . 16. a Vid. Origen . contra Cel. l. 3. p. 142. Ed. Spencer . b Vid. Tertul. de Poenit. c. 9. & Pamelii Annot. in locum . 1 Cor. 5. 13. 2 Cor. 2. 7. ver . 8. a Vid. ●evereg . Annot. in Canon . 2. Concil . Nic. p. 71. a Vid. Coteter . Not. in Const . Apostol . Col. 169 , 170. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Vid. Plin. l. 10. Ep. 43. & 97. cum Comment . Balduini . d Tertull. Apolog. c. 39. p. 31. Ed. Paris . 1675. e P. 32. Ephes . 4. 16. Rom. 12. 4. a Ep. ad Corinth . c. 40. b C. 41. c Ibid. Ephes . 4. 11. Ver. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vid. Bud. Comment . Ling. Grae p. 737. & Hammond . Annot. in a Cor. 13. 11. Ver. 13. 1. Cor. 12. 28. 1 Cor. 4. 1. Matt. 16. 19. 1 Cor. 5. 4. 2 Cor. 2. 10. 2 Cor. 5. 20. Joh. 17. 18 , 20 , 21. Acts 6. 6. 1 Tim. 5. 17. ● Cor. 8. 23. a Treatise of Church-Government , c. 6. b Theod. Tom. 3. p. 172. John 13 ▪ 20. 1 Cor. 14. 32. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Na● . Orat. 26. p. 449. Ed. Paris . 1630. 1 Cor. 14. 40. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Xenophon . Occonom . p. 664. Coloss . 2. 5. 1 Cor. 14. 33. Rom. 12. 4 , 5. Rom. 11. 17 , 18 , 19. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●d . Bud. Comment . p. 764. Rom. 11. 25. Ephes . 2. 21. Joh. 10. 16. Cantic . 6. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenophon . ubi supra . Revel . 1. 10. Matt. 13. 41. Ephes . 2. 19. Rom. 14. 19. 1 Cor. 14. 33. b 〈◊〉 Pamel . Annot. in Tertull. de Pr●●script . c. 20. 〈◊〉 . de l'Eucharistie , l. 2. c. 5. Ephes . 2. 14. and 4. 3. ● Tim. 2. 22 , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ezek. 43. 24. Lev. 2. 13. Num. 18. 19. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●u●tath . in Homer . Iliad . 4. p. 100. See Ephes . 11. 14 , 15 , 16 , 17 , 19. Colos . 2. 19. a Treatise of Church of Government , c. 2. b Cyprian . Tract . p. 229. Ed. Oxon. a Cypr. Epist . 61. p. 136. a Episcopatus unus est cujus , à singulism solidum pars tenetur . Cypr. Tract . p. 108. Vid. Episcop . Oxon. Not. in locum . b Collegium Epi●●●pale non aliud , quam Episcoporum universus Ordo , ac Societas quam latè patet . Omnes enim toto orbe Episcopi Collegae . Hinc aliquando Collegium absolute , pro Episcopale Collegium : & Collegae pro Episcopis , &c. M. Casaub . in Optat. l. 1 , p. 5. c Copiosum corpus est Sacerdotum concordiae mutuae glutino atque unitatis vinculo copulatum . Cypr●●● . Ep. 68. p. 178. a Vid. Constitut . Apost . 1. 2. c. 58. & Coteler . Not. in locum , p. 187. b Survey of Church Discipline , by T. H. Part. a. c. 2. a See Ruthband's N●●rative of some Church-Courses in N. E. p. 43. b Hodie Pr●●byter qui cras Laicus . 〈…〉 c. 41. p. 217. c Ball 's Tryal of the New Church . 〈…〉 80. 〈…〉 p. 144. a Vid. Canon . Apostolic . 12 , 19. Concil . Nicam . Canon . 5. Antioch . Can. 6. Epist . Synod . African . in Bevereg . Syn●dic . T. 1. p. 675. Epiphan . Haeres . 42. c. 1 , ● . Synes . Ep. 58. p. 203. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Justel . Not. in Cod. Can. Eccl. Univers . p. 232. a Pacem tamen quomodocunque à Sacerdote Dei ●em●l data●● non putavimus au●erendam . Cyprian . Ep. 64. p. 158. Rom. 15. 20. See 2 Cor. 10. 13 , 14 , 15 , 16. Galat. 1. 22. 2 Cor. 8. 1. Galat. 1. 2. 1 Cor. 16. 19. Act. 8. 1. 13. 1. a Vid. Justel . Not. in Cod. Canon . Eccl. Univers . p. 184 , 185. 1 Cor. 1. 2. Revel . 2. 12. 18. 3 , 7. 2. 1 , 8. 3. 14. 1 Thes . 1. 1. a Vid. Jus Divin . Regiminis Eccles . c. 13. p. 213. &c. Hudson . Vind. c. 7. p. 154. &c. Blondel . Praefat. ad Eccles . Rectores , p. 76. Salmas . Apparat. p. 239 , 240 , 253 , &c. a Scire debes Episcop●● in Ecclesia esse , & Ecclesiam in Episcopo — Quando Ecclesia , qu● Catholica una est , scissa non ●it , 〈◊〉 divisa ; ●●d sit utique co●●e●a & 〈…〉 sibi invicem Sacerdotum glutino copulata . Cyprian . Ep. 66. p. 168. Heb. 1● . 25. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Ephes . 2. 19. Galat. 6. 10. b Vid. Spanhem . Dissert . 9. de Praest . & Usu Numism . p. 692. 792. ad 796. Roines . Inscript . Class . 5. N. 20 , 22. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eyhes . 2. 9. See Rom. 12. 13. 1 Pet. 4. 9. b Vid. Chr. Lupi Schol. in Tertul. Lib. de Praescript . c. 20. c Vid. Philippi Thomasini Lib. de Tesseris Hospitalitatis , c. 7. & 10. d Dum est illis communicatio pacis , & appellatio fraternitatis , & contesseratio hospitalitatis . Quae jura non alia ratio regit , quam ejusdem Sacramenti una traditio . Tertullian . ubi supra . Vid. Canon . 2. Concil . Chalcedon . cum Notis Justel . p. 129 , &c. a Vid. Sozomen . Hist . Eccl. l. 5. c. 16. p. 618. 1 Cor. 16. 1 , 2. 2 Cor. 8. 4. 9. 1 , 2 , 3 , 4 , 5. Galat. 2. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Tom. 2. p. 567. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15. 26. 2 Cor. 8. 4. 9. 13 , &c. b Viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitut . Apost . Lib. 2. C. 58. Acts 4. 47. Acts 22. 25. a Vid. Julian . Imperat. Orat. 7. p. 238 , 239. Ed. Spanhem . Ephes . 2. 14. a Joseph . Antiq. Jud. lib. 15. c. 14. 1 Pet. 2. 9 , 10. a Vid. Solden . de Jure Nat. & Gent. L. 2. c. 4. c. 169. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polit. L. ● . c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. L. 3. c. 1. a Vid. Grot. de Jure B. & P. l. 2. c. 9. Sect. 3. a Praescript . c. 20. p. 208 , 209. 1 Joh. 1. 3. 1 Cor. 12. 12. Ephes . 5. 29 , 30. See 1 Cor. 3. 3. Jam. 3. 16. a Treatise of Self-denial , Ep. Monit . A. D. 1659 : a Ingens flagitium Schismatis . l. 1. p. 22. p. 23. b Chrys . Tom. 3. p. 822. c Advers . Haeres . l. 4. c. 62. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 16. 17. 1 Cor. 3. 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strab. lib. 13. c Pythagorae , hisque qui ejus Haeresim fuerunt secuti , &c. Vitruv . de Architect . Praefat. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Lacrt. Proaem . Segm. 19. Plurimosque discipulos vivo adhuc Praeceptore in suam haeresim congregasset . d Aug. de Civit. Dei , l. 8. c. 12. Acts 24. 5. & 28. 22. Acts 24. 14. 1 Cor. 11. 18. v. 19. Tit. 3. 10. 1 Cor. 11. 18 1 Cor. 3. 4. 1 Cor. 1. 10. 1 Cor. 12. 25. a Owen of Schism , p. 42. b Pag. 275. c Pag. 69. a Pag. 11. b Dr. Cawdry . See his Independency further prov'd to be a Schism . p. 15. c Pag. 8. a Pag. 51. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galat. 5. 12. Tit. 3. 2. a Cyprian . de Unit. Eccles . p. 108. Mat. 12. 30. a Epist . ad Ephes . p. 20. b Ibid. 1 Joh 2. 19. Ver. 18. Ver. 19. Heb. 10. 24 , 25. Tit. 3. 10. Rom 16. 17. a Pag. 40. b Pag. 6. c Pag. 7. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Epist . 66. p. 168. a Epist . 43. p. 83. b See Langley ' s Persecuted Minister , p. 35. 39. See Jus Divin . Minist . Angl. p. 83. 87. 90. a See Cawdry's Appendix to Independ . a great Schism . b True Nature of a Gospel . Church , p. 56 , 57 , 58. 2 ●am . 6. a Vid. Joseph . Antiq. J●d . lib. 7. c. 4. a Pallad . de Vit. Chrysost . p. 5. Ed. Bigot . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Num. 16. 1. c Antiq. Jud. Lib. 4. c. 1. p. 245. Ed. Oxon. Numb . 16. 〈◊〉 . Jude 1● . Luk. 10. 16. a Polit. Lib. 2. c. 2. Numb . 16. 30. a Epistle to the Reader , before his Quo Warranto . a Epistle to the Reader before Ju● Divin . Minist . Evang : b Philadelphians . a Ubi Supra . b Anno Dom. 1658. 〈◊〉 . 〈◊〉 1. 10. a Qui estis vos & unde venissis ? Optat. Lib. 2. b Non nego quin Apostolos postea quoque , vel saltem Evangelistas in terdum excitarit Deus , ut nostro tempore factum est . Talibus enim qui Ecclesiam ab Antichristi defectione reducerent , opus suit . Munus tamen ipsum Extraordinarium appello , quia in Ecclesi●● ritè constitutis locum non habet . Calvin . Inst . l. 4. c. 3. Sect. 4. Auteurs de sa Reformation ont volontairement renonce a la marque de l'Eglise Romaine ; qu'l faut tenir leur vocation pour Extraordinaire , &c. Bez. Hist . p. 580. ● Tim. 4. 14. a Instit . Lib. 4. c. 3. Sect. 16. a Selden . de Syned . Lib. 1. c. 14. b Ex hoc autem loco Novi Foederis unico tum lectionis tum sensus , ut vides , adeo incerti — Mira formantur & varia ab aliquibus de Jurisdictione Presbyterii velut Instituto Divino etiam tunc fundata . ibid. Joh. 2. v. 1. Joh. 3. v. 1. Pet. 1. v. 1. a Vid. Epiphan . Haeres . 75. c. 3. b In rebus Divinae Institutionis nemo potest quod non accepit tradere , nec potestatem quam ipse non habet alii transcribere . Sa●● . Apparat. p. 232. a Quis unquam vidit aut legit eos qui Extraordinariam potestatem habituri sunt , delegari & ordinari ab illis qui Ordinariam habent tantum . Apparat , p. 18. 2 Tim 1. 6. a Hieron . in Tit. 1. a See the N●rrative of some Church-Courses in N. Engl. by W. R. c. 12. a De qua terra germinavit ? De quo mari emersit ? De quo coelo decidit , Contr. Donat. Lib. 3. c. 2. 2 Tim. 4. 3. b Laicis Sacerdotalia munera injungunt . Praescript . Haer●● . c 41. p. 217. a Jus Divin . Minist . Angl. Part 1. p. 185 , 186. b Page . 187. a Populus nunquam habuit eligendi & Ordinandi Presbyteros vel Episcopos , qu●tamen potest Regem super se imponere , & libertatem corporum suorum alicui domino mancipere . Apparat. pag. 232. b Non universam multitudinem manus imposuisse suis Ministris , sed solos Pastores . Institut . L. 4. C. 3. Sect. 16. c Ordinandi , seu manus imponendi potestatem Protestantium nemo laicis tribuendam putavit . Blondel . Apol. Sect. 3. pag. 523. a 〈◊〉 of Agreement , p. 6 , 7. a Vid. Athanas . Apolog. 2. p. 570. b A. D. 324. a See Cotton ' s Way of the Churches of New-England , c. 6. Sect. 3. 〈…〉 the Narrative of some Church-courses in New-England , by W. ● . c. 8. p. 32. a Pag. 5. b Pag. 11. a Cyprian . Epist . 69. p. 183 , 184. b Hos . 9. 4. a Tom. 3. p. 822 , 823. Ed. S●vil . a Ad LXX Interpretes respicit apud quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est consecrare , Exod. 28. 41 , & 29. 9 , & 32. 29. Levit. 8. 33 , 34. Numb . 3. 3. Vid. Morin . de Ordinat . Part. 2. & Buxtorf . Lex . Chald. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Vid. Grot. de Jure B. & P. Lib. 2. c. 9. Sect. 10. 1 Cor. 1. 12. 1 Cor. 3. 3. 1 Cor. 1. 13. Philip. 4. ● . a Cap. 47. b See Rom. 2. 16. 1 Cor. 11. 19. 1 John 11. 19. a Dr. Hamm●●d . Acts 10. 34. Acts 15. 7. Acts 13. 5 , 14. Acts 18. 4. Acts 28. 23 , 24. Acts 15. 23. Acts 15. 1. a Constitut . Apostolic . L. 7. c. 46. p. 372. b Malat. Chronograph . p. 325. a Vid. D. Pearson . Cestriens . Episcop . Opp. Posthum . Chro● . Dissert . Poster . b See Treatise of Church Government , c. 9 , 11 , 14. See Ephes . 2. 14 , 15 , &c. Galat. 1. 7 , 8. Philip. 3. 2. Rom. 16. 17. Gal. 2. 11 , 12 , 13 , 14. Acts 13. 1. Clem. Rom. Epist . ad Corinth . c. 1. a Vid. Origen . in Luc. c. 1. Homil. 6. Euseb . H. E. L. 3. c. 12. b Iren. advers . Haeres . L. 3. c. 3. Tertull. Praescript . c. 32. c Vid. Cyprian . Ep. 46. & 55. d Cornel. apud Euseb . H. E. L. 6. c. 43. e Vid. Cornel. Ep. ad Cyprian-inter Ep. Cypr. p. 49. p. 93. Matt. 18. 20. a Cyprian . de Unit. Eccles . p. 112 , 113. Matt. 18. 19. Philip. 1. 15 , 18. Ver. 19. a 〈◊〉 Ess . N. 3. a Cyprian . de Unit. p. 112. a Optat. L. 1. P. 22 , 23. Matt. 15. 14. b Vid. Joseph . Antiq. Jud. Lib. 3. c. 7. p. 434. a Hares . 75. N. 4. Isa . 5. 20. Job 13. 7. Rom. 3. 8. a See Baylie's Disuasive , C. 1. ● . 2. Paget's Arrow against Separation , p. 28 , &c. Rom. 4. 15. 1 Cor. 11. 5 , &c. 1 Cor. 14. 40. 1 Cor. 11. 22. 1 Cor. 6. 20. Psal . 95. 6. 1 Cor. 11 , &c. 1 Cor. 11. 14. 1 Cor. 13. 5. 1 Cor. 11. 16. a See Dr. Hammond's View of the New Directory , Sect. 23. a Way of the Churches in New England , c. 4. Sect. 2. 1 Cor. 5. 1 , 2. 2 Cor. 12. 21. 1 Cor. 6. 1 , 6. 1 Cor. 11. 21. 1 Cor. 11. 17. 1 Cor. 1. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 13. 11. 1 Cor. 12. 20 , 25 , 27. 1 Cor. 1. 10. a Mr. Ball. See his Answer to Can. p. 137 , 138. a Baxter's Direct . p. 745. Prov. 13. 10. a Clem. Roman . Epist . ad Corinth . c. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c. 1. a Fingitis vos ante tempus messis fugere permixta Zizania , quia vos estis sola Zizania . Nam si frumenta essetis , permixta Zizania toleraretis , & à segete Christi non vos divideretis . August . Epist . 171. a Christian Direct . p. 739 , 740. a See their Preface before the Jus Divin . Reg. Eccles . b Christian Direct . p. 741. 1 Tim. 3. 15. 1 Pet. 2. 5. Ephes . 2 20. Colos . 3. 15 a Vid. Ep. 1. ad Corinth cap. 1 & 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Coteler . Not. Col. 83 , 84. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Chr. Direct . p. 739. Ephes . 2. 21. Ephes . 4. 16. a Christian Direct . p. 738. a Sermon on 1 Cor. 14. 26. a Cure of Church-Divisions , p. 359. 1 Cor. 3. 3. 2 Cor. 12. 11. 2 Cor. 12. 2 , 7. Acts 18. 24. 2 Cor. 10. 10. 2 Cor. 3. 7. 1 Cor. 3. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ep. ad Corinth . c. 49. 1 Cor. 14. 26 , 40. 2 Thess . 3. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See also v. 6. and 1 Thess . 5. 14. Rom. 16. 17. a Strom. Lib. 7. p. 753. a Ep. ad Corinth . c. 46. b C. 47. a Vid. Episcop . Instit . Lib. 3. Sect. 4. c. 21. b See Dr. Pocock , on Micah 4. 3. Acts 4. 32. a Tom. 4. p. 799. a Rycaut's History of th● Turkish Empire . p. 80. b Christian Directory , p. 740. a Cambd. Elizab. A. D. 1583. a Ab Episcopatus abolitione consecuta est horrenda confusio & perturbatio Religionis , Sectis innumera bilibus quae antea Or●o damnatae in tenebris delites●ebant , de repente qua data porta undequaque in ●ucem erumpentibus . Salm. Resp . ad Milton . a Heres . p. 41. A. D. 1645. b Dr. 〈◊〉 c Gangr . Part. 1. p. 120. Printed A. D. 1645. d A. D. 1646. a See Gangr . Part. 1. P. 18 , &c. b Ep. Ded. a Epistle to the Reader before Jus Divin . Minist . Evangel . a De Bello Pelopon . Lib. p. 195. Edit . Oxon. a Owen of Schism , p. 55. a Bac. Ess . 3. b See the Preface to his Cure of Church-Divisions . a Vid. Ammian . Marcellin . Lib. 22. c. 5. 〈◊〉 Notis Ha●r . Vales . a Vid. Joseph . Antiq. Jud. Lib. 2. cap. 8. Nehem. 4. 17. a Defence of his Cure , Part 2. p. 6. 
A45426	----	Of schisme a defence of the Church of England against the exceptions of the Romanists / by H. Hammond ... Hammond, Henry, 1605-1660. 1653 Approx. 285 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A45426 Wing H562A ESTC R40938 19537241 ocm 19537241 109048 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45426) Transcribed from: (Early English Books Online ; image set 109048) Images scanned from microfilm: (Early English books, 1641-1700 ; 1689:5) Of schisme a defence of the Church of England against the exceptions of the Romanists / by H. Hammond ... Hammond, Henry, 1605-1660. [2], 183 , [6] p. Printed by J. Flesher for Richard Royston ..., London : M.DC.LIII [1653] Errata: p. 183. Advertisement: p. [3]-[6] at end. Imperfect: tightly bound. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Apologetic works. Catholic Church -- Controversial literature. Schism. 2005-12 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2007-03 Robyn Anspach Sampled and proofread 2007-03 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF SCHISME . A DEFENCE OF THE Church of England , Against the EXCEPTIONS OF the Romanists . By H. HAMMOND , D. D. LONDON , Printed by J. Flesher for Richard Royston at the Angel in Ivie-lane . M. DC.LIII· Of SCHISME . A Defence of the Church of England , against the Objections of the Romanist . CHAP. I. An Introduction , the danger , and sin of Schisme . § . 1 TWO wishes rather then hopes there are , wherein all Christians are very much concerned ; First , That all that have given up their names to that holy profession , would sincerely betake themselves to the discharge of all those duties ( as well more common , one towards another , as more particular , of each single man toward God and toward himself ) which Christ came on purpose to plant in , or reduce into the world : The Second , That the Faith of Christ might gain an amicable , universal reception in the hearts of all men over the whole world , and that all mankinde ( by an uniform obedience to those divine precepts which are most agreeable to our rational , i. e. humane nature , and which are able to advance us to the highest pitch of moral excellency and dignity , that any created substance is capable of ) might attain the great end of our creation , a paradise , or blisful beeing here in this world , only with the mixture of some allayes to that blisse ( and those necessary both to the exercise of some most eminent virtues , and such as the Angels are not , for want of passible bodies , capable of , and also to the inhaunsing of our crown ) and then a state of infinite reward , and uncompounded felicity hereafter . § . 2. That the later of these may in Gods good time be effectually attempted by all Christian Kings , and Bishops , and advance more successfully , then of late it hath done , ought to be the indevour of all those , whose eminencie in the world hath given them capacities , or qualifications to contribute some considerable degree of assistance to so glorious a work . And for others , whose inferiority of condition or sphere of motion , and the improbability , consequent to that , of advancing so magnificent a designe is their just excuse for not entertaining any such hopeless thoughts , it is yet their certain duty by constant , fervent prayers to solicite the good hand of God , who alone can accomplish so divine a work , and by the diligent strict observance of all Christs precepts to exemplifie to all others the power , and real energie of the faith of Christ , where it is admitted into the heart , thereby to attract all others to the imbracing of that , which hath such admirable virtues in it . § . 3. As for the former , That is ( in proportion to his condition ) the known duty of every single Christian , much more of every congregation , and community of such ; who are therefore associated into one body , that each supplying the defects , and infirmities of others , they may by so advantagious an instrument , as union of forces is , be enabled to doe what without it they are justly supposeable to want means , or strength to doe , and so are deprived of all excuse , if they be found culpable . § . 4. In this kinde 1. The duty of Charity , and peace to all : 2. of ready , and filial obedience of those under authority to their lawful authorized superiours : and 3. of charitative paternal exercise of their power , in all those that are invested with it by Christ , may be justly looked on as virtues of the first magnitude , which have the most lively characters , and impresses of the Law-giver , Christ's image , and superscription upon them , & accordingly deserve the first fruits of our care and diligence that they be most diligently conserved , where they are , and industriously reduced , where by the malignity , or infelicity of the times , they are torn , or escaped from us . § . 5. For that malices , and rancors , and animosities among single Christians , but especially seditious , mutinous spirits , that divisions , and schismes , and ruptures , and preparative thereto , causless anathematizing , and tyrannizing over the Faith of Christ's flock , are most scandalously contrary to Christ's platform , to the prophecie of the plough-shares , and the pruning-hooks , the happy exchange for the sanguinary , hostile instruments , is a truth so eminently , and signally visible in the practise , and doctrine of Christ , and his Apostles , that it cannot be doubted , or questioned on either side . And agreeably , there is no one vice , which hath fallen under so much of the displeasure , and correption , and severest discipline of the holy Fathers of the Antient Church , as this of Schisme , and the ingredients , and preparatives to it have done . § . 6. It is but a small part of the character thereof , that from S. Paul , and S. Jude they tell us , that it is a special piece of (a) carnality ; an (b) excommunicating and condemning , i. e. voluntary inflicting of that punishment on ones self , which the Governours of the Church use to inflict on the most scandalous sinners ; that (a) they that so divide on their own presumption , may not at their own will return to the Church , and communicate again with the Bishop , and his Christian people ; that (b) it is contrary to the Faith , (c) even when it hath not , in respect of doctrinal points , any heresie joyned with it ; (d) Contrary to charity , yea to all the (e) advantages that belong to a member of the Church , the (f) benefits of prayers and sacraments ; that it is (g) as bad as heresie ; that (h) there was never any heresie in the Church , which was not founded in it ; and (i) that it is constantly forced , in its own defence , to conclude in some heresie or other ( all of which being put together will be sufficient to keep men from being in love with the guilt , or company of schismaticks ) but it is farther branded with these superadditions of terror , that (k) there is scarce any crime so grear as schism , not (l) idolatry , (m) sacrilege , parricide ; that it hath been under peculiar marks of Gods indignation , in the story of the Jewish Church , as in the (n) case of the ten Tribes , and of the (o) Samaritanes , who are ranked with the Gentiles , Mat. 10.5 . (p) and so in the story of Core , &c. that it is the (q) Antichristianisme mentioned by Saint John , the (r) worshipping or serving the Devil , and , in a word , so great a crime , that it is not (ſ) expiable by Martyrdome to him that continues in , and hath not repented , and returned from it . § . 7. Much more of this subject is every where to be met with in the Antient monuments , and nothing of alleviation to be had for any , who have not the (t) excuse of involuntary seduction , of error , or simplicity to plead for them , and the surest way to doe that effectually , to qualifie them for that plea , is to forsake their course , to get out of so dangerous a snare . § . 8. Nay 't is farther observable , how unsafe it hath been deemed by these , for (u) light , and inconsiderable causes to break this unity , it being in their opinion very (x) hard , if not impossible to receive such an injury , or provocation from the Governours of the Church , as may make a rupture , or separation excusable . And for the Vniversal , or truly Catholick Church of Christ , it is not , in (y) S. Augustine's opinion , possible that there should be any just cause for any to separate from it , nor consequently Apologie to be made for those , that on any , whether true , or pretended cause whatsoever , have really incurred this guilt . § . 9. From these premises thus acknowledged and undeniable , the conclusion follows irrefragably , that it is not the examination of the occasion , or cause , or motive of any mans schisme , that is worth the producing or heeding in this matter ; The one thing that is of force , and moment , and , by consequence , pertinent to be inquired into , is the truth of the matter of fact , whether this charge be sufficiently proved or confessed , i. e. whether he that is thus accused , stands really guilty of separation from the Church of Christ ; And this will be a means of shortening our method , and giving very moderate bounds to our ensuing discourse , which will now be regularly finished by making these two inquiries . § . 10. 1. What Schisme is , and how it may be most fitly branched . § . 11. 2. What Evidences are producible against the Church of England , whereby it may be thought liable to this guilt , and withall how it may be cleared from all force of those evidences . § . 11. Which when we have done , we shall not from the office of Advocates proceed to that of the Accuser , or Judge , but leave all others , that are under the same charge , to their proper tribunal , to stand or fall , as they shall appear able , or not able , upon firm grounds , to maintain , and vindicate their innocence . CHAP. II. What Schisme is , together with some general considerations thereon . § . 1. OUR first enquirie must be what Schism is , in the strict & proper notion ( as (a) distinguished from Heresie , the (b) introducing of some false doctrine into the Church . ) And herein there will be no difficulty the Origination , and universal use of the word , according and consenting exactly , to give us the importance of it . § . 2. In the origination of it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scindi , it signifies literally scissure , or division , which being a figurative , and withall a relative word , referring to some body , which is thus cut or divided , but that no natural , but political body , the Church , or Congregation of Christians , the literal notation of the word in the Ecclesiastical use , will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a division in or from the Vnity of the Church of Christ . Only the form & termination of the word must be farther noted , which being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the use of such passives is observable , being of the nature ( and for want of conjugations , designed to supply the place ) of the Hebrew Hithpa●l , and so noting reciprocal action or passion , where the passion is from , and on himself , and is most fully expressed by the Latine Neutrals , which partake both of active and passive , but are strictly neither of them . This might be largely exemplified in the use of other words , but the advantage of the observation will not be proportionable to the length of such a diversion , being no more then this , that the distinct notion of the word [ Schisme ] is a voluntary dividing , or , in the neutral expression , which the Fathers familiarly use , a separating , or receding of any member from the unity of the body , i. e. the Church of Christ , and so that the scismatick is he that * divides himself from the Church of God , not that is cut off , or separated , he that (a) goes out , or (b) withdraws , or recedes of his own accord , not he that is cast out by the Governours of the Church . For whatever blame , and vengeance may justly light on such , who are by the righteous , and charitative Censures of the Church , cut off from communion , in case they doe not by humiliation , confession , and reformation , and meet fruits of repentance , prepare and qualifie themselves for readmission to that Communion , yet certainly this punishment of Excommunication is very disparate and distant from the crime of schisme , the Judge , i. e. Bishop or Governour of the Church , being the only actor in the one , ( and that ex officio , an act of duty in him , when duly executed ) but in the other , the offender , or guilty person , who is therefore said to (c) accuse , to cast , to (d) condemn himself , throwing himselfe , by his voluntary recession from the Church , into that very condition , into which the adulterer , and obstinate offender is cast by the Censures of it . § . 3. This is so evident a truth , that this punishment , and so judicial act , of the Governour , cannot be the guilt of him that is punished , and though it be supposed to be founded in some offence , is not yet in any propriety of speech the offence it self , much lesse the sin of schisme , especially when he is punished for heresie , or some other crime , and not for schisme , that I need not farther insist on it . Only , as beside the formal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is also an interpretative excōmunication , when he that is not under the Censures of the Church , is yet refused admission , or reception unto it , unlesse he will submit to such & such conditions , indispensably proposed to him , and because both in the one , and the other , in the formal , and in the interpretative excommunication , the Governours , being men , may possibly erre , and consequently censure , and excommunicate the innocent , and in like manner propose those conditions of communion which are not lawful for that man to submit unto , so it is possible in both cases , that the person excluded may be absolutely innocent , free not only from that of schisme , but from all other guilt , so that he which is excommunicated may not be obliged to regain the peace , nor he that is barred out , to force his passage into the communion of the Church , and so both sorts of these , continuing out of the actual communion , neither the one nor the other be guilty of schisme in the least degree by so continuing . § . 4. He that is excommunicated unjustly , cannot be rendred criminous by that misfortune , nor concluded culpable by that argument , upon which he is supposed innocent . Our Saviour hath pronounced of the anathemaes of the Jews , of their bitterest execrations , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their sharpest censures , nay the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , casting men out of the Synagogue , falsly or unjustly , that it is to be looked on as a most auspicious token , a matter of the greatest rejoicing to them which fell under it , one of the principal ingredients in , and forerunners of their blisse ( and accordingly the Apostles when they were thus cast out , and contumeliously used , went out of the Temple rejoicing that they were thought worthy to suffer shame for Christ's name ) To which purpose is that of Photius Patriarch of Constantinople to Michael Metropolitan of Mitylene , Ep : 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The excommunication of the Jewish Sanhedrim sent out against Christ's disciples brought them so much neerer to their Lord and Master , and alien'd the Jews themselves , removed them so much farther from the kingdome of heaven , and so doth all unjust excommunication now unite us to the Apostles by this conformity with and participation of their sufferings . And I suppose the arguments , and testimonies produced by the Chancellour of Paris are ( and , when they were first published , were so deemed by those of the Romish communion ) unanswerable to this matter ; And accordingly that of Thomas de Curselis in the Councel of Basil , that it was * said by Christ to the Pope , Whatsoever thou shalt binde on earth shall be bound , not whatsoever thou shalt affirm to be bound , ] hath with it the evidence of undeniable truth , equally applicable to him and all Bishops in that and in all future ages . § . 5. And then certainly what hath thus been said of the Formal , will with the same evidence be extended also to the Interpretative excommunication , whensoever the conditions of the communion contain in them any sinne , and so become as the former censures were supposed to be ; For in that case certainly it is no act of Schisme from any Church , for any member to be , or to continue thus excluded from it . For how desireable , and valuable soever an intire , inviolate peace with all Christians , with all men , ( together with the approbation of our willing , cheerful obedience , and submission of our judgments and practises , to our superiors ) must forever be deemed by all true disciples of Christ , Yet must not the purchase of this treasure be attempted by the admission of any sin , any more then the glory of God might be projected by the Apostle's lie . The least transgression of God's Law must not be adventured on upon any the most Christian designe , or consideration ; The peaceable living with all men , which is so often exhorted to ▪ and inculcated , is yet no farther recommended , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be possible , and as much as in us lies , and that , we know , must be interpreted of a moral and leg●● possibility , by which we are pronounced able to doe that ( and no more ) which we can doe lawfully , and so when the Apostle 1 Thess 4.11 . exhorts to the most earnest pursuit of this blisful state ( this ease , and rest , and quiet from the labours , and toils and hell of the factious , turbulent spirit ) it is in a style , which supposes this reserve , we must , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have an ambition , and emulation , and contention to live peaceably , and quietly , obliging us to use all means that would be allowed to the ambitious person in his warmest pursuit , i. e. the utmost lawful , but not the lowest unlawful means . § . 6. In which matter it is remarkable what course hath been taken by the late author of Infidelity unmasked , in his discourse of the Schisme of Protestants , where having acknowledged how perfectly unlawful it is to dissemble , equivocate , or lie in the matters of faith — and withall urgeing from all antiquity , that to forsake the external communion of God's visible Church is the sin of schisme , he makes a shift to conclude ( as a natural consequence ) from hence , that therefore the Church ( I suppose he means , of Rome ) is infallible , and not subject to errour , because otherwise men might forsake her communion — Where though the consequence be very strange , that we may forsake the Churches communion , in case she be fallible or subject to errour ( for this supposes it lawful 1. to forsake the communion of any erroneous Church , which is much more then we would desire to be granted us , and 2. to forsake all that are fallible , though they be not actually in errour , which is in effect to forsake the communion of all but Saints , and Angels , and God in heaven , for they only have the privilege of impeccable and infallible ) yet it absolutely acknowledges that it would be lawful to separate from , and forsake the ( even Vniversal ) Church of Christ , in case , or on supposition that we could not be permitted to communicate with it , without lying , and dissembling , and equivocating in matters of faith , which he there acknowledgeth to be the denying God on earth . § . 7. Now ( to return to our present consideration ) Of this there is no question , but that , as it is said to be customary among the Kings of the Hunnes ( as soon as they have any children , and so no need of their brethrens assistance ) to banish all their brethren out of their dominions , and not to admit them again without putting out their eyes , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Cinnamus , Hist : l. 1. ) so it is possible ( I wish it were not justly supposable ) for a particular Church so to fence , and limit , to guard , and restrain their communion , to require such severe conditions of all whom they will admit , or tolerate within their Church , that some men cannot without putting out their eyes , or wilful acknowledgment of untruths , others without committing sin against conscience , undergoe the conditions thus required , nor consequently be admitted to communion with it . As in case any unsound or untrue position be entred into the Confession , or Catechisme of any Church , and all the members of that Communion be explicitly required to believe , and acknowledge the truth of every branch of that Confession , and so that confession be really the condition , and accordingly in the reputation of men esteemed the tessera , or symbol of that communion , then he that shall enter this communion thus conditionated , must certainly either actually subscribe , or ( which , as to the scandal of the action , is equivalent ) be reasonably supposed to acknowledge that untruth ; and if in some persons blameless ignorance may be supposed sufficient for the excusing , or alleviating that fault , yet 1. he that hath means of discovering that untruth , and criminously neglects to make use of those means , and 2. he that hath discovered the truth , and yet thus professeth himself to believe the contrary , will not be thus excusable ; And it is not here sufficient to object the supposable levity of the error , or intellectual falsity , For how light , and inconsiderable ( and extrinsecal to the foundation ) soever the error be supposed to be , yet if there be obstinacy in continuing in it against light and conviction , or if there be falsness in professing , or subscribing , contrary to present perswasions , or scandal and ill example , temptation and snare to others , in seeming to doe so ; these certainly are sins , and neither light nor inconsiderable , nor reconcileable with that fabrick of Christian practise , which ought to be superstructed on that foundation . § . 8. Nay if the errors be really on the other side , if the doctrines so proposed , as the condition of the communion of any Church , be indeed agreeable to truth , but yet be really apprehended by him , to whom they are thus proposed , to be false , and disagreeable , it will even in that case be hard to affirm that that man may lawfully thus subscribe , contrary to his present perswasions ; For though it be certain , that he that thus erres , be obliged to use all probable means to reform , and deposite his error , and , as long as he remains in it , is so farre guilty of sin , as he wants the excuse of invincible ignorance , and being obliged to charity and peace , as farre as it is possible , and in him lies , he cannot be freed from offending against that obligation , if he doe not communicate with those , the condition of whose communion contains nothing really erroneous , or sinful ; and so though such a man , on that side , be , or may be in several respects criminous , yet it is as evident on the other side , that he that professes to believe , what he really doth not believe , that subscribes with his hand , what he rejects in his heart , or that doth that which is under the scandal of doing so , is farre from being guiltless , he certainly offends against the precept of sincerity and veracity ( yea and of charity to his brethren , in respect of the scandal ) hath added hypocrisie to his error , and so which way soever he turns , he is sure to sin ( the worst and most unhappy kinde of straight ) he remains in error , and schisme on the one side , and by flying from that , he advances to lying and hypocrisie on the other , and the desire of avoiding one of these , cannot justifie the other . § . 9. This I say , in case the error be really on the mans , not on the Churches side ; But if ( as in the case proposed ) the errors be supposed to be wholly on the Churches side , and withall indispensably required to be subscribed by all , and so the conditions of that communion being exacted of him , who cannot without sin undertake them , be to him really , and unexcusably unlawful , then certainly to that man in that case it is no crime not to communicate ( when he is thus excluded from communicating ) with that Church , but a crime , and a great one , thus ( by testifying against the truth and his own conscience ) to qualifie himself for that communion . The admission of such guilts as these , hypocrisie , and lying against conscience , and due grounds of conviction , is too high a price to be paid even for peace , or communion it self . § . 10. A meek son of the Church of Christ will certainly be content to sacrifice a great deal for the making of this purchase , and when the fundamentals of the Faith , and superstructures of Christian practise are not concerned in the concessions , he will cheerfully expresse his readiness to submit , or deposit his own judgment in reverence and deference to his superiours in the Church where his lot is fallen . But when this proves unsufficient , when peace with the brethren on earth will not be had at a cheaper rate then this of a voluntary offending against our father which is in heaven ; in this case , the Christian must be content to live without it , and though he would rejoice to sell all that he hath to purchase that jewel , yet his conscience , the health and peace of that ( which is interrupted by every wilful sin ) is a commodity , that must not be parted with , whatsoever the acquisition be , which is in his view and thus offers it self in exchange for it . § . 11. The evidence of which is , I conceive , so demonstrative and irresistible , that it will be justly extended much farther then the present case of the Church of England gives me any temptation to extend it ; For in case our Ancestors had unjustly and criminously made a separation from the Church of Rome ( which it shall anon appear that they have not ) and we their successors in that schisme should unfeignedly confess , and repent , and desire to reform that sin , and uprightly discharge our conscience in neglecting no means , that patience , humility , charity could suggest to us , in order to obtaining our reconciliation , yet if that cannot be obtained by all these submissions , without that harder condition of renouncing , or professing , or seeming ( in common reputation of men ) to renounce any part of Divine truth , or Christian practise , which we verily believe to be the truth , and our duty , it would not be our guilt , but only our unhappiness , that we were thus forced to continue in that separation . The reason is evident from the former grounds , we must not sin , that we may give glory to God ( such is confession , & fruits of repentance , Jos . 7.19 . ) a penitent thief must not lie , to enable himself to make restitution , nor the contrite schismatick commit any new sin ( such certainly is hypocrisie , lying , professing contrary to present perswasion ) to complete his repentance for the old . § . 12. If this last be conceived ( as it is not the present case of the Church of England , so ) to be an impossible , unsupposeable case , not only upon the Romanists grounds , who I presume will not acknowledge any such hard condition ( as is the profession of an untruth ) to be required to any mans reconciliation , and readmission to their communion , but upon this other score , because if any false profession be now required to our re-admission , the same was formerly required to our continuance in their communion , and consequently our Ancestors departure then could not be supposed ( as in this last fiction of case it is ) a schismatical departure . I shall not need to give any more distinct answer to this , then 1. That we that acknowledge not the Church of Rome to be infallible , may be allowed to make a supposition , which is founded in the possibility of her inserting some error in her Confessions , and making the explicite acknowledgment of that the peremptory indispensable condition of her communion ; 2. That it is possible also ( though not by us pretended ) that she should since that supposed departure of our Ancestors , introduce some new doctrines , and consequently some new errors , and those now be supposeable to lie in the way to our return , though they had no part ( before their birth ) in driving us from them ; 3. That that may be by the Church of Rome permitted , and allowed to those that have alwaies remained in their communion , which to them that have departed , and either in their persons , or posterity , desire to return to it , will not be permitted by them ; It being more ordinary to indulge liberties to sons , that have alwaies continued in the family , then to grant them to offenders , and suppliants , that expect favours , and graces , and restauration to privileges ; 4. That those which have had their education out of the Communion of the Church of Rome , may very possibly & probably come to discern that , which in that communion would never have been ( for want of representation ) discerned by them , and consequently may observe some errors in her doctrine or practise , which their Ancestors at their very departure from them had not discerned , and then though those errors subscribed to by them , had the Lenitive , or Antidote of blameless ignorance , yet because those that now really discern that truth , which the Ancestors discerned not , cannot lawfully professe not to discern it , or professe against conscience to believe what they doe not believe , it is therefore necessarily consequent , that the return of such to the peace of the Roman Church may by this means be rendred impossible though their Ancestors continuance there , lying under no such prejudice , their separation were acknowledged unlawful . CHAP. III. The several sorts of Schisme . § . 1. THus much hath been necessarily premised for the true notion of Schisme , taken from the origination of the word , as that includes , in the neuter sense , a recession , or departure , in the reciprocal , a separating , or dividing himself . § . 2. It is now time to proceed and inquire how many sorts there are of this schisme in the Ecclesiastical sense , or by how many waies the guilt of this sin of the flesh may be contracted . § . 3. In which inquiry it will be first necessary to consider , wherein Ecclesiastical unity consists , viz : in the preserving all those relations , wherein each member of the whole Church of Christ is concerned one towards another : These relations are either of subordination ( paternal on one side , and filial on the other , ) or of equality ( fraternal . ) The unity of those members that are subordinate one to the other , consists in the constant due subjection , and obedience of all inferiors to all their lawful superiors , and in due exercise of authority in the superiors toward all committed to their charge : And the unity of the fellow brethren in the performance of all mutual duties of justice and charity toward one another . § . 4. Of the former sort is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obedience to the Rulers of the Church , Heb. 13.17 . and back again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , due feeding , i. e. governing the flock of God among them , 1 Pet. 5.2 . And because there be ( under the King or Emperor , or supreme power , to whom all are subject in any his dominions ) many possible links in that subordination , Patriarchs , Metropolitans , Bishops , Presbyters , Deacons , and the brethren , or congregation , the unity must be made up of the due subordination , and Christian i. e. charitative exercise of power in all these . § . 5. Of the later sort there are as many branches , as there are varieties of equalities . The brethren or believers in every congregation , i. e. all beside the Governors of the Church ( however unequal in other respects ) are in this respect equalized , and comprehended all under the one title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger , 1 Pet. 5.5 . And this whether we respect all other fellow-members of the same , or whether of any other congregation , whether Parish , or City , or Diocese , or Province , or Nation , of the West , of the East , of the whole Christian world , as farre as each member is qualified to exercise any fraternal duty toward them . So again the several Deacons , or Presbyters of any Diocese , the several Bishops of any Province , the several Metropolitans of any Nation , the several Primates or Patriarchs one with another ( as the several Apostles ) over the whole world , are each of them to be looked on as equals to all others of the same sort ; And proportionably ( and together with the Pastors ) the flocks , the several communities , or congregations of Christian men considered in complexo , the Parishes , Dioceses , Provinces , Nations , Climes of the whole Christian world . And according to these so many equalities , there are , or ought to be so many sorts of unities , so many Relations of that mutual fraternal charity , which Christ came to plant in his Church . § . 6. Having seen what the unity is ( to which Communion superadds no more but the relation of external association , whether by assembling for the worship of God in the same place , where the matter is capable of it , or whether by letters communicatory , by which we may maintain external Communion with those which are most distant from us ) It will be easie to discern what Schisme is , viz : the breach of that Vnity ( and Communion ) and what be the sorts or species of it ▪ either those that offend against the subordination which Christ hath by himself , and his Apostles setled in his Church , or those that offend against the mutual charity , which he left among his disciples . § . 7. For the first of these , those that offend against the due subordination , they are possibly of as many sorts as there be distinct links in the subordination . As first those brethren or people , which reject the ministerie of the Deacons , or Presbyters in any thing wherein they are ordained , and appointed by the Bishop , ( and as long as they continue in obedience to him ) and of their own accord break off , and separate from them , refuse to live regularly under them , they are by the Antient Church of Christ adjudged and looked on as Schismaticks ; So Ignatius the holy Bishop , ( and Apostolical person ) and Martyr of Antioch , in Ep : ad Trall : admonishing them to beware of the poyson of seducers , i. e. the Schismaticks of those times , he directs them this one way to doe it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This ye shall doe , saith he , if ye be not puffed up , and if ye be not separated from God , from Christ , from the Bishop — He that continues within the sept is pure , He that doth ought without the Bishop and Presbyterie and Deacon , is not of a pure conscience , accounting all that live out of this obedience to be so far infected and defiled with schisme . So again in the former part of the same Epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let all revere the Deacons as the ministers of Jesus Christ , and in like manner the Bishop as Jesus Christ the son of the Father , the Presbyters as the Senate of God and College of Apostles , without these it is not called a Church . Where every particular Church being administred by these , no man is farther deemed a member of the Church , then he lives regularly within this obedience : And the same is the importance of his exhortation to the Philippians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Observe the Bishop , and the Presbyters , and the Deacons , intimating this to be the only way of preserving unity against schisme , as appears by that which had gone before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is one altar ( or sept ) as there is one Bishop together with his Presbyters and Deacons , and the living in union with , obedience to these , is the only way to doe , whatsoever ye doe , according to the will of God. Where this subordination being looked on , as that which is placed in the Church by God , it is both schisme and impiety not to continue regularly under it ; And so in the inscription of that Epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He salutes them in the blood of Christ , especially if they be at one with their Bishop , and the Presbyters with him , as also the Deacons designed by the appointment of Jesus Christ , looking upon all as Schismaticks , that were not so . Thus again in his Epistle to the Ephesians , he admonisheth them to obey the Bishop , and Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an undivided minde , making the disobedience an act of schism or division in any ; And so generally throughout all those Epistles . § . 8. In like manner ; if we ascend to the next higher link , that of the Bishop , to whom both Presbyters and Deacons , as well as the brethren , or people , are obliged to live in obedience , the withdrawing or denying this obedience in any of these will certainly fall under this guilt . So the same holy Ignatius in Ep : ad Smyr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let no man without the Bishop doe any of those things which belong to the Church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherever the Bishop appears , there let the multitude be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that doth any thing without the privity of the Bishop , serves the Devil ; the title by which those foule Gnostick hereticks and schismaticks ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the troublers and dividers of the Church ) were signified . So in the processe of that Epistle , having mentioned obedience to their Bishop , as a necessary requisite to their sanctification , supposing the contrary to be an act of pollution , i. e. of the poyson of the schismaticks , and again admonishing them as of their duty ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to concurre with the sentence of their Bishop , he adds , that he that doth not so ( expressed by not being within the altar or sept ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falls short of the bread of God , is an excommunicate person , being rendred such by this act of division from the Bishop . So in the Epistle to the Magnesians , speaking of those that act without the Bishop ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these seem not to him to be men of a good conscience ( the phrase by which he oft expresses Schismaticks , whose minde and conscience was defiled by the poyson of the Gnosticks at that time ) because they assembled not according to that order and establishment which was setled in the Church . And again , as Christ did nothing without his Father ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being united to him , or all one with his Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — so neither must ye doe any thing without the Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but assemble together and have but one prayer common to you all , where the living out of this regular obedience to the Bishop , is the contrary to union and communion , and so is formally schisme . And to the Philadelphians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many as are God's and Christ's , are with the Bishop , excluding them from the unity of Christ's body who are thus separated from the Bishop ; And in the same Epistle speaking of the repentance of schismaticks , and hereticks , and God's pardon offered to such , the * condition of that pardon , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the syncerity of that repentance , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if they return to the unity of God and senate of the Bishop . So frequently in S. Cyprian , the schisme especially of the five Presbyters of Faelicissimus his faction , Ep : 40. appears to consist in their disobedience to , and breaking off from their † proper Bishop , and causing others to doe so ; and De Vnit : Eccl : the Schismatick is described to be filius impius qui contemptis Episcopis & Dei sacerdotibus derelictis constituere audet aliud altare , an impious son , which having contemned the Bishops , and ( which is all one ) forsaken the Priests of God , dares constitute another altar ; and Ep : 76. qui schisma faciunt & relicto Episcopo alium sibi foris Pseudo-episcopum constituunt , the schismaticks are they that having left their Bishop set up for themselves abroad another false Bishop , and all their adherents are involved in the same guilt , qui se schismaticis contra Praepositos & sacerdotes irreligiosâ temeritate miscuerunt , who joyn with the schismaticks against their Bishops , and Ep : 65. Hi sunt conatus schismaticorum — ut sibi placeant , ut Praepositum superbo tumore contemnant , These are the endevours of schismaticks , that they may please themselves , and proudly contemn their Bishop , and Ep : 69. Vnum scire debes — si quis cum Episcopo non sit , in Ecclesiâ non esse , One thing you are to know that he that is not with the Bishop , is not in the Church , the Church being there by him defined plebs sacerdoti adunata & Pastori suo grex adhaerens , the people united to the Bishop , and the flock to their Pastor . § . 9. And as this disobedience may be of two sorts , either of a lower , or of a higher kinde , the denying obedience in any particular lawful command of the superior , or the casting off all obedience together , dethroning them , or setting up our selves either in their steads , or in opposition to them ( the first parallel to the contumacy of the Levites , the sons of Eliab , Num. 16.12 , 14. which said , We will not come up , the second to their rebellion , levelling and equalling themselves to Moses and Aaron v. 3. ● and both together subjecting them first to that curse , of Gods , not accepting their sacrifice , v. 15. and then to that sudden exemplary destruction , v. 31. ) so will the Schisme be also a lighter , and a grosser separation , a defection from the Bishop , and a rebellion against him , the former ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schisme , the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedition , the latter adding very much to the guilt of the former , and uncapable of the alleviating excuses of ignorance or mistake ( in thinking the commands unlawful , and consequently the obedience ) which may be pretended in the former . § . 10. From this of Bishops we may further ascend to the higher dignity , and authority of Metropolitanes , over Bishops themselves , which what it is , will be fit to be examined a while . § . 11. And the first rise may be taken from Scripture it self , where the Commission which is given to Titus by S. Paul , to ordain Elders , Tit. 1.5 . ( that is Bishops v. 7. ) in every city of Crete , demonstrates him to have had Metropolitical authority bestowed on him ; so saith S. Chrysostome ( on Tit. 1. Hom. 1. ) of Titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If he had not been an approved person , in whom the Apostle had perfect confidence , he would never have committed a whole Island to him , never have appointed him to perfect what he had left imperfect , never have intrusted to him the jurisdiction over so many Bishops : And Theodoret in Arg. Ep. ad Tit. That Titus was ordained by S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to ordain Bishops under him for the governing of that whole Province , being a very great one ; and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Titus had the inspection of all the Churches in Crete , of which that there was an hundred in number , and Gortyna the Metropolis of them all , appears by Dionysius bishop of Corinth about the year of Christ 175. who inscribes an Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Church about Gortyna , together with the rest of the Dioceses in Crete , of all which he mentions and commends Philip their Bishop , i. e. the Metropolitan , under whom they all were , as appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . 12. What hath been thus said of Titus , is with the same evidence of the Text affirmable of Timothy , when being placed by S. Paul at Ephesus the chief Metropolis of Asia ; he had by that means the inspection of all the Bishops there , and consequently is directed both for the ordaining ( 1 Tim. 3.2 . ) and exercising jurisdiction over them c. 5.1.19 . and so saith S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T is manifest that Timothy was intrusted with more Churches then one , even with a whole nation , that of Asia , and therefore S. Paul discourses to him of Elders or Bishops , So the Anonymus writer of the Martyrdome of Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostle Timothy is ordained by S. Paul , and enthroned Bishop of the Metropolis of Ephesus , and accordingly is by Theodoret styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle , i. e. chief ruler or Bishop of the Asiaticks ; and by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of the Province about Ephesus . § . 13. The same might be shew'd of James Bishop of Jerusalem , who by that means was evidently Metropolitane of all the cities of all Judea , And even of Syria and Cilicia also , if we may argue concludently from the sending of that Canon to those regions , Act. 15.23 . It is likewise the affirmation of Agrippa ( in Philo ) of Jerusalem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was the Metropolis , not only of one region Judea , but of many more , because of the Colonies it had sent out , naming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syria and Cilicia among others . And thereto agrees again ( as far as Syria ) what we find in the letters of Commission , which Saul had received from the Sanhedrim at Jerusalem ▪ to the Synagogues of Damascus , a city of Syria , as being supposed under that Metropolis of Judea , Act. 9.1 , 2. And accordingly after the destruction of Jerusalem , Tiberias had this privilege , as appears both by the Imperial Code , tit . de Jud. & Caelic . and by Epiphanius , in the heresie of the Ebionites , who refers all Syria and Cilicia to that Metropolis , in the same manner as the Synagogues in Assyria and Media to the Sanhedrim in Bagdat , and in all Aegypt to that in Alexandria ; But all this doth rather belong to the Jewish Form among themselves and the Jurisdiction of that Great Sanhedrim over their colonies thus far diffused , and is not so appliable to the Christian Church at Jerusalem , it being affirmed by Joseph . de bel . Jud. l. 3. c. ● . that Antioch was Metropolis of all Syria , but this by the way . § . 14. Thus Philippi appears to have been the Metropolis of one part of Macedonia ( as Thessalonica another ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prime city of a portion , or division , or province of Macedonia , Act. 16.12 . and is accordingly so styled by Photius the Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city of Philippi being a Metropolis of a Province of the Macedonians , and so Epaphroditus their Bishop in S. Pauls time ( as * Theodoret and others resolve from his being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Apostle , Phil. 2.25 . ) had under him many Bishops , who are accordingly named in the plural Phil. 1.1 . and all these subordinate to him as their Metropolitane . § . 15. So of the seven churches of Asia , Rev. 2. and 3. it appears ( what hath been elsewhere proved ) that they were all Metropoles ; Of Ephesus it hath been already clear , and S. Chrysostome is expresse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephesus is a Metropolis of Asia , and Theod. in Ep. ad Dioscor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in Photius , the Antient writer of the Martyrdome of Timothy ( bib . num . 254. ) saith of S. John ▪ that being returned from his banishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resided at the Metropolis of the Ephesians . And in Vlpian , the Proconsul under Antoninus being to go to Asia , was to touch upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephesus one and the chief of the Metropoles of Asia : and accordingly Act. 19.38 . it is said of that city , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Proconsuls were there , and the Assises , as in the chief city of that Province , and in Eusebius , Antoninus Pius his Epistle concerning the Christians is said to have been read and proclaimed at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common councel or consessus of Asia , and in Aristides it is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Magazine of Asia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whither they applied themselves for all their wants . All which are evidences that it was a Metropolis ( and the chief ) of Asia . § . 16. So of Thyatira , saith Ptolomee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was a Metropolis . Of Philadelphia the Councel of Constantinople Sub Menâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Metropolis of the Philadelphians of the Province of the Lydians , i. e. in this Lydian or Proconsular Asia . So Laodicea , Sardis , and Smyrna ( together with Ephesus ) are set down by Plinie as cities in which the Roman Proconsuls kept their Assises , and dispensed justice to all the neighbouring cities , which is the character of a Metropolis in the civil notion , and the same he also affirms elsewhere of Pergamus : And thus the whole number of the seven Churches appear each of them , to have been Metropoles , and accordingly by Ignatius his Epistles to the Trallians and Magnesians , ( the Christians of two neighbour cities of Lydia on the Banks of Meander , and so of this Asia ) and by the mention of their Bishops Damas and Polybius , it is evident that there were other Episcopal Sees in that Asia , beside those seven named in the Revelation , and those afterward appear to have been subject to the Metropolis of Ephesus , which alone of all the seven continued till Constantin's time , the rest being destroyed . § . 17. From these manifest footsteps of Metropolitical power in Scripture , it is easie to descend through the first times , and find the like ; As when Ignatius the Archbishop of Antioch ( the Primitive Martyr ) in his Epistle to the Romans styleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pastor of the Church which was in Syria , that whole region belonging then to that Metropolis of Antioch : Agreeable to which is that of the author of the Epistle to the Antiocheni ( whosoever it was ) inscribing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Church of God in Syria , that belongs as a Province to that of Antioch : So the Epistle to the Romans is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church which hath the Presidencie in the place of the Region or Province of the Romans , which gives the Bishop of Rome a Metropolitical power over all other the Bishops of that Province , the Vrbicarian region , as it was styled , and * distinguished from the Province of Italy properly so called , confined to the seven Provinces of the civil jurisdiction of the Vicarius Italiae , and the Ecclesiastical of the Archbishop of Milan the chief Metropolis thereof . Of the circuit or compasse of this Province of the Bishop of Rome , many learned men have discoursed excellently out of the Antient Surveys of the Provinces , particularly that very learned Frenchman so rarely skilled , and judicious in Antiquity , Jacobus Leschaserius , in his little tract de Region . Suburbic ▪ but none with more evidence of conviction , then our Modest countreyman M r Brerewood , who thus describes the antient jurisdiction of the Bishop of Rome , that it contained all those Provinces of the Diocese of Italy , which the old Lawyers term Suburbicarias , of which there were ten , three Islands , Sicily , Sardinia , and Corsica , and the other seven in the firm land of Italy , taking up in a manner all the narrow part of it , viz. all Italy Eastward , but on the West no farther extended then to the River Magra ( the limit of Tuscanie ) toward the Tyrrhene sea , and to the River Esino ( antiently Asius ) toward the Adriatick Sea. For at that River Esino met both the Picenum , Suburbicarium , and Annonarium , the former of which belonged to the Prefecture of Rome , of which that city was the Metropolis , And the later , with all the other Provinces in the broader part of Italy ( seven of them in all ) to the Diocese of Italy , of which Milan was the Metropolis . Thus Ruffinus in his Paraphrase rather then translation of the Nicene Canon saith , that the Bishop of Rome was thereby authorized Suburbicariarum Ecclesiarum Sollicitudinem gerere , to take and manage the care of the suburbicarian Churches ; and there is no reason to doubt but that he that lived so neer after that Councel , and was of Italy , knew competently what he affirmed of that matter . And it being evident that in all other places the Ecclesiastical jurisdictions were proportioned to the temporal of the Lieutenants , and that the Suburbicarian region , and the so many and no more provinces in them , pertain'd to the Praefecture of the city of Rome , It must follow that these were the limits of the Ecclesiastical Jurisdiction of that Bishop also . But this by the way , in passing . § . 18. So when of S. Mark it is affirm'd out of the anc●ent records by Eusebius , that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first constituted Churches ( in the plural ) in Alexandria , and under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Province of Alexandria , put them all into the hands of Anianus in the 8 th of Nero , it is evident that Alexandria was a Metropolitical , or Patriarchal See to which all Aegypt did belong . § . 19. So S. Cyprian the Bishop of Carthage , to which the whole Province of Africk pertained , is by the Councel of Constantinople in Trullo , Can. 2. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Archbishop of the Region of Africk , And accordingly he often mentions the many Bishops in his Province , Vniversis vel in nostrâ Provinciâ — to all the Bishops in our Province — Ep. 40. And Latiùs fusa est nostra Provincia , habet etiam Numidiam & Mauritanias duas sibi cohaerentes . Our Province is extended farther , hath Numidia and the two Mauritania's annexed to it , Ep. 45. in each of which there being a Church and consequently a Bishop in every city ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.23 . is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every city Act. 16.4 . ) they were all subject to this Metropolitane . § . 20. By all this , and much more which might be added , it is manifest , that as the several Bishops had Praefecture over their several Churches , and the Presbyters ▪ Deacons , and people under them , such as could not be cast off by any without the guilt and brand of Schisme , So the Bishops themselves of the ordinary , inferior cities ( for the preserving of unity , and many other good uses ) were subjected to the higher power of Archbishops or Metropolitanes . § . 21. Nay we must yet ascend one degree higher from this of Arch-Bishops or Metropolitanes , to that supreme of Primates or Patriarchs , the division of which is thus cleared in the division and Notitia of the Roman Empire . Constantine the Great instituted four Praefecti Praetorio , two in the East , as many in the West ; Of the Western , one at Rome , another at Triers , this last then called Praefectus Praetorio Galliarum . These Praefects had their several Vicarii , who in their power , and name judged the Provinces , As for example , The Praefectus Praetorio placed at Triers had three Vicarii , or Lieutenants , one placed at Triers , a second at Lions , a third at Vienna , from the greatnesse of whose authority , and the resort of all other cities and Provinces to them for justice sprang the splendor , and dignity of those cities where they resided , and the dependence of large Provinces and many other cities on each of them . This whole circuit which was thus subject to , or dependent on any such Lieutenant , was by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the style devolving from the civil to the Ecclesiastical divisions , as the former both of cities , and of Territories , and of Metropoles or Mother cities ( the chief in every Province ) had done the Bishop being answerable to the Defensor civitatis , and the Archbishop to the Praesident in every Province , from thence it came that every such Metropolis which was the seat of any Vicarius or Lieutenant General , was ( over and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Bishop thereof Primas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Patriarcha , a Primate , Exarch , or Patriarch , and all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is larger then a Province , the joynt administration of many Provinces , with the several Metropoles , and Metroplitanes contained in it ) was subjected to him . Thus S. Irenaeus being Bishop of Lyons , is by Eusebius affirm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have the over sight or Government of the Provinces of France , either those only that were under that Primate , or perhaps of all France , of which Lyons was then in the Ecclesiastical account the first Exarchate ; for so saith the same Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lyons , and Vienna ( but first Lyons ) were famously known to be beyond all others in those parts , the principal Metropoles of France . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these were the most splendid illustrious Churches there . To which first times I conceive belongs that verse of Guilielmus Brito in Philippeide . Et Lugdunensis , quo Gallia tota solebat , Vt fama est , Primate regi — placing all France under the Primate of Lyons , or affirming it from tradition ( ut fama est ) that it was wont antiently to be so placed , which was not well understood or taken notice of by the learned Jos . Scaliger , when he affirms it nuperum & novitium , & ex beneficio Romani Pontificis indultum , a privilege lately granted to the Bishop of Lyons by the Pope , quod Primatem sese vocari gaudeat , that he calls himself Primate , which privilege , if not title , did so long since belong to Irenaeus the Bishop of that Diocese . § . 22. I shall not need inlarge on this subject , or set down the several Primates and Dioceses belonging to them . It is known in the ancient notitiae of the Church , that beside the three Patriarchs of Rome , Alexandria , and Antioch ( to which title afterward Constantinople , and Jerusalem were advanced ) there were eleven Primates more , there being fourteen Dioceses , or joynt administrations of many Provinces ( for so the word anciently signified , not in the modern sense of it , one city and the territory , the jurisdiction of an ordinary Bishop , for which they then used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) seven in the East , and the Praefecture of the city of Rome , and six more in the West , into which the whole Empire was divided . And though the Patriarchs had in Councels the praecedence , or deference in respect of place , either because these three cities had the honour to disperse Christianity in a most eminent manner to other cities , and nations , or from the great dignity of the cities themselves , ( * Rome being the seat and first city of the Empire , and thereupon thus dignified saith the Councel of Chalcedon : and Alexandria by † Dio Chrysostome , and others affirmed to be the second , and Antioch the third , saith Josephus ) yet it is certain that the power and jurisdiction of Primates , was as great as of Patriarchs , and the Office the same ( see Anacle●us Epist . ad Episc . Ital. and Gratian Dist . 99. ) and many times in Authors the very titles confounded , as appears by Justinian , who commonly gives Primates the names of Patriarchs of the Dioceses . And if it be now demanded whether there were not anciently some Summum Genus , some one Supreme either of , or over these Patriarchs , I answer , that if we respect order , or priority of place again , then the Bishop of Rome had it among the Patriarchs , as the Patriarchs among the Primates , that city of Rome being Lady of the World , and the seat of the Empire ; But if we respect power , or authority , there was none anciently in the Church over that of Primates , and Patriarchs , but only that of the Emperour in the whole Christian World ( as of every Soveraign Prince in his Dominions ) as may appear by the ancient power , and practice of congregating , or convoking of Councels , Provincial by the Metropolitan , Patriarchal by the Patriarch , or Primate , National by the Prince , for the first 1000 years , through the whole West , and General by the * Emperor , when for the conserving the unity , or taking care for the necessities of the Church , those last remedies appeared seasonable . But this of General Councels being extraordinary , and such as the Church was without them for the first three hundred yeers , and are now morally impossible to be had , we need not farther to ascend to these , but content our selves with those standing powers in the Church , the uppermost of which are Archbishops , Primates , and Patriarchs , to whom the Bishops themselves are in many things appointed to be subject , and this power , and subjection , defined , and asserted , by the Ancient Canons , and the most ancient , even immemorial Apostolical tradition , and Custome , avouched for it , as may appear Concil . Nicen. 1. Can. 4.6 . Concil . Antioch . c. 9.20 . Concil . Chalced. C. 19. In the Sixt Nicene Canon , where the jurisdiction of all Aegypt , Lybia and Pentapolis is affirmed to belong to the Patriarch of Alexandria , and order is taken that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of eminency which belong to the Bishop of Rome , of Antioch , and Metropolitanes of all other Provinces , shall be conserved intire to them , the Introduction is made in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Ancient customes be in force , The very form which S. Ignatius useth concerning Apostolical customes which were to be solicitously retained in the Church , and seems there particularly to refer to those orders , which S. Mark had left in Aegypt , Lybia , and Pentapolis , subjecting all the Bishops there to the Patriarch by him constituted in Alexandria . § . 23. So in the 9 th Canon of the Councel of Antioch , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bishop presiding in the Metropolis , is appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to undertake the care of the whole Province ▪ ( and all the inferior cities , and Bishops in them ) and the Bishops commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is straight added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the ancient Canon of the Fathers , which hath continued in force ( from the first times also unto that Councel ) Where if it be demanded what is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I conceive the word to be best explained by Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( it should doubtlesse be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and so the meaning of the Canon to be , agreeably to the expresse words of other Canons , that as any ordinary Bishop hath full power in his own Church , which he may in all things , wherein that alone is concerned , exercise independently from the commands or directions of any , So in any thing of a more forein nature , wherein any other Church is concerned equally with that , and so falls not under the sole cognizance or judgement of either , there the Bishop of that Church is to do nothing without directions from the Metropolitane , and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — that no Bishop must do any thing but what belongs particularly to him ratione officii ( any thing that another is concerned in , as well as he ) without the Metropolitane . § . 24. So in the Councel of Chalcedon the direction is given for appeals in this order , from the Bishop to the Metropolitane , from the Metropolitane to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Primate of the Diocese or Province , as where there are more Metropolitanes then one ( as was shewed of Ephesus in Asia , and elsewhere frequently ) there some one is Primate or Patriarch among them , and to him lyes the appeal in the last resort , and from him to no other , see Justinian Novel . 123. c. 22. and Cod. l. 1. tit . 4. leg . 29. who speaking of this calls it an ancient decree . § . 25. That which we find in the eighth Canon of the Great Councel of Ephesus , shall conclude this matter , when upon some claim of the Patriarch of Antioch for an interest in the ordaining of the Patriarch of Cyprus , the Bishops of Cyprus deny his claim , and deduce their privilege of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or independence from any forein Bishop , from the very Apostles times , A sanctis Apostolis , say they , nunquam possunt ostendere , quòd adfuerit Antiochenus & ordinaverit , vel communicaverit unquam insulae ordinationis gratiam , neque alius quisquam , From the very Apostles times they can never shew that the Patriarch of Antioch or any other was present and ordained , or ( being absent ) sent the grace of ordination to this Island , but that the Bishops of Constantia , the Metropolis of that Island , by name Troilus , Sabinus , and Epiphanius , and all the orthodox Bishops from the Apostles times , ab his qui in Cypro constituti sunt , have been constituted and ordained by their own Bishops of the Island , and accordingly they required that they might continue in the same manner , Sicut initio à temporibus Apostolorum — permansit Cypriorum Synodus , as they had done from the times of the very Apostles , still appealing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the ancient manner , the ancient custome , the privileges , which from their first plantation they had enjoyed , and that from the Apostles themselves : And accordingly that Councel condemned the pretension of the Patriarch of Antioch , as that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an innovation against the Ecclesiastical Lawes and Canons of the holy Fathers , and orders not only in behalf of the Cypriots that the Bishops of their Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — shall continue to enjoy their right inviolate according to the ancient custome , but extended their sentence to all other Dioceses in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The same shall be observed in all other Dioceses and Provinces wheresoever , that no Bishop shall lay hold of another Province , which hath not been formerly and from the beginning under their or their Ancestors power . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This holy and Oecumenical Synod hath decreed , that the privileges and rights of every Province shall be conserved pure and inviolate , as they have enjoyed them from the beginning , according to the custome that hath anciently been in force . All deducing this power of Primates over their own Bishops ( and together excluding all forein pretenders ) from the Apostles and first planters of the Churches , and requiring all to remain , as they were first thus constituted . Wherein as there be many things of useful observation , which will be more fitly appliable in the progresse of this discourse , so that which is alone pertinent to this place is only this , that there may be a disobedience , and irregularity , and so a Schisme , even in the Bishops in respect of their Metropolitanes , and of the authority which they have by Canon and Primitive custome over them , which was therefore to be added to the several Species of Schisme set down in the former chapters . CHAP. IV. The pretended evidences of the Romanist against the Church of England examined , and first that from the Bishop of Romes Supremacy by Christs donation to S. Peter . § . 1. THE Scene being thus prepared , and the nature and sorts of Schisme defined and summarily enumerated , our method now leads us to inquire impartially , what evidences are producible against the Church of England , whereby it may be thought lyable to this guilt of Schisme , And these pretended evidences may be of several sorts , according to the several Species of this sort of Schisme described , and acknowledged by us . § . 2. The first evidence that is offered against us is taken from a presumed Supremacy of the Bishop of Rome , as Successor to S. Peter , over all Churches in the world , which being in the dayes of Henry VIII . renounced , and disclaimed , first by both Vniversities , and most of the greatest and famous Monasteries of this kingdome ( in their negative answer and determination of this question , An aliquid Authoritatis in hoc Regno Angliae Pontifici Romano de jure competat plusquam alii cuiquam Episcopo extero ? Whether the Pope of Rome have of right any authority in the Realme of England , more then any other forein Bishop hath ) and that determination of theirs testified under their hands and scales , and after by Act of Convocation subscribed by the Bishops and Clergy , and confirmed by their corporal oaths , and at last the like imposed by Act of Parliament , 35 Hen. VIII . c. 1. all this is looked on , and condemn'd , as an Act of Schisme in this Church and Nation , in renouncing that power of S. Peters Successors placed over all Christians by Christ . § . 3. This objection against us consisting of many branches , every of which must be manifested or granted to have truth in it , or else the objection will be of no force , 1. the matter of fact , that thus it was in England ; 2. the consequence of that fact , that it were Schisme , supposing these Successors of S. Peter were thus set over all Christians by Christ . 3. the matter of fact again , that S. Peters Successors were thus constituted Vniversal Pastors by Christ ; This again of two branches , 1. that S. Peter was so constituted , 2. that the power instated on S. Peter devolved on the Bishops of Rome ; I shall endevour to expedite this matter by granting , and not requiring the pretenders farther to prove the two first branches , and leave the issue of the debate to their manifesting the truth , or our manifesting the falshood of ( the last mentioned , but indeed ) the principal fundamental part of the contention , as it consists of two branches , one as it respects S. Peter , the other as it respects his Successor in the See of Rome ; wherein if the Romanists pretensions shall appear to have truth in them , we must be acknowledged by breaking off from our submission to that See , to be formally Schismaticks according to the grounds allready laid , and acknowledged by us ; But on the other side , if their pretensions herein shall appear to be false ▪ or unsufficiently proved and manifested , there is no other branch of the argument , be it never so true , which can give the conclusion any authority with any pondering rational man , it being in the power of any weak link to destroy the usefulnesse of the whole chain , and consequent to the falsenesse , or inevidence of any one proposition , that the conclusion shall not be inferred by that arguing . § . 4. And first for the pretension as far as it respects S. Peter , and must be managed by evidences , and so concluded either on one side or the other , I shall begin with offering my evidences for the Negative . § . 5 And first it is evident by Scripture , that this Apostle was the Apostle of the circumcision , or Jewes exclusively to the uncircumcision , or Gentiles , which were generally anothers Province ; By Apostle here I understand a Commissioner of Christs , endued with authority by him , and this Commission given to him , as to all the other Apostles , indefinitely , and unlimitedly , not restrained by Christs words to any particular Province , but extending equally to the whole world ; what therefore is done in this kind is by Subsequent act of the Apostles themselves , who are testified to have done that , which it had been very unskilful , and improvident , and consequently unreasonable not to have done , viz. distributed their Vniversal great Province inro several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.25 . distributions , or Lots , or lesser Provinces , one or more to goe one way , the other another , which is there called by S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to his own , or proper place , or assignation , for the witnessing the Resurrection , and proclaiming the faith or Doctrine of Christ to the world . § . 6. Now if the circumcision , or Jewish Christians were peculiarly S. Peters Province , the lot , or division assigned unto him , ( agreeable unto which it is , that both his preaching in the Acts is to the Jewes in Judaea and Samaria , and his Epistles are both of them addressed to the Jewes of the dispersion , and none else ) then it is not imaginable , how he should be the Vniversal , or Supreme Pastor , or Bishop of the whole world : For the Christians of that age of the world being either Jewes or Gentiles , the Jewes again either those that remained in their countrey , or those that were dispersed in other regions , there was but one portion of one of these , which can reasonably be placed under S. Peters Jurisdiction . The Jewes that were in Judaea were all immediately subject to the several Bishops in each city , and all they to their Metropolitane , James the Bishop of Jerusalem ; Of this James the brother ( or neer kinsman ) of Christ , many a of the Ancients affirm , that he was by Christ after his resurrection constituted Bishop there ; b others that it was done by Christ and his Apostles ; c others the more ancient , that the Apostles constituted him in that See , Peter , James , and John , the three most honoured by Christ , conferring this honour upon him , whereupon in this his See he is named before Peter and John , Gal. 2.9 . and hath the Principal place in the Councel at Jerusalem , where S. Peter is present , and accordingly gives the Sentence , Act. 15.19 . upon which the Rescript is grounded , v. 22. From all which as it appeareth , that the Jurisdiction in that Metropolis ( which had extended very far among the Jewes , not only to all Judaea , but even to Syria and Cilicia and other regions , saith Agrippa in a Philo , as hath formerly been mentioned ) belonged to James the Just , and not to S. Peter , So it is as evident , that it was not by S. Peter alone intrusted to him ( which might conclude some peculiar transcendent power of S. Peter there ) but by S. James and S. John together with S. Peter , which quite takes off all pretension of his to the singular Supremacy there . § . 7. So again for the uncircumcision or Gentile Christians , they were not S. Peter's Province but peculiarly S. Paul's ( by S. Peter's own confession and acknowledgment Gal. 2.7 . ) who is therefore styled the Apostle of the Gentiles , Rom. 11.13 . and that without any commission received , or consequently dependence from S. Peter , as he declares and contests it , Gal. 1.12.17 . having his assignation immediately from Christ , v. 16. Accordingly whensoever those two great Apostles came to the same city , the one constantly applied himself to the Jewes , received disciples of such , formed them into a Church , left them , when he departed that region , to be governed by some Bishop of his assignation : and the other in like manner did the same to the Gentiles . § . 8. Thus we know it was at Antioch , where S. Peter converted the Jewes , and S. Paul the Gentiles ( and certainly S. Paul no way Subordinate , or dependent on him , as appears by his behaviour toward him avowed , Gal. 2.11 . ) and acordingly in Ignatius his Epistle to the Magnesians we read of the Church of Antioch , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded by S. Peter and S. Paul , not by one , or other , but by both , and in the ancient , if not Ignatian Epistle to the Antiochians , You , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have been the disciples of Peter and Paul , i. e. converted and ruled by them , the Jewish part by one , and the Gentile by the other , and the Church of the Gentiles at Antioch , and Syria ( of which Antioch was the chief city ) and Cilicia , is it , to which peculiarly the decrees of the Councel at Jerusalem are sent , Act. 15.23 . and inscribed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To the brethren at Antioch — those of the Gentiles ] and that separately from the Jewish Church in that city or region , as is evident both by the contents of that Rescript , or Decretal Epistle , in which only the Gentiles were concerned , v. 28 , 29. and also by that which we read of S. Peter , and the Jewish proselytes , Gal. 2.11 . that they withdrew from all communion and Society with the Gentile Christians , upon which S. Paul reproved him publickly v. 12. According to this condition of disparate , not subordinate Churches at Antioch , it is , that the writer of the Apostolical constitutions tells us , that Euodius and Ignatius at the same time sate Bishops of Antioch , one succeeding S. Peter , the other S. Paul , one in the Jewish , the other in the Gentile congregation , and so continued a while , till both the Churches ( the wall of Separation being by compliance and Christian Charity removed ) joined , and united together under Ignatius , who therefore as by a Origen and b Eusebius he is called the Second , so by S. Hierome is called the third Bishop of Antioch , and yet as truly by c Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said to be constituted Bishop after the Apostles , and by d S. Chrysostome to the same purpose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ) that the blessed Apostles hands were laid upon him , whil'st yet Theodoret ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) affirms him to have received the Archisacerdotal honour from the hands of S. Peter . § . 9. The same is as evident at Rome where these two great Apostles met again , and each of them erected and managed a Church , S. Peter of Jewes , S. Paul of Gentiles . So saith e S. Irenaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the blessed Apostles founded and built the Church there ; and f Epiphanius more expressely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peter and Paul were Apostles and Bishops in Rome : So the Inscription on their Tombes , which , saith a Eusebius , continued to his time , mentions them both as founders of that Church . So Gaius an Ecclesiastick writer of great antiquity , coaetaneous to Pope Zephyrynus , speaking of the monuments of S. Peter and S. Paul , calls them b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the monuments of them that founded that Church . § . 10. So Dionysius the Bishop of Corinth , who lived about 20 years after their death , affirms both of the Church of Rome and of Corinth , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was ( each of them ) the plantation of Peter and Paul ; And d Prosper , Petrus & Paulus Apostoli in urbe Româ — Peter and Paul the Apostles consecrated or constituted a Church in the city of Rome . And the very Seales of Popes are an irrefragable evidence of the same , as they are set down by Mathew Paris in the year of our Lord 1237. In bullâ Domini Papae , saith he , stat imago Pauli à dextris crucis in medio bullae figuratae , & Petri à sinistris ; In the Bull of the Pope stands the image of S. Paul on the right hand of the Crosse , which is graven in the midst of the Seal , and the image of S. Peter on the left hand ; and this only account given for S. Pauls having the nobler place ( Quia Paulus credidit in Christum quem non vidit , à dextris figuratur ) because he believed on Christ without seeing him ( here on earth ) And all this very agreeable to the story of Scripture , which as ( according to the brevity of the relations there made ) it only sets down S. Peter to be the Apostle of the circumcision ( and of his being so at Rome we make no question ) So it affirms of S. Paul , that he preached at Rome in his own hired house , receiving them which came unto him , Act. 28.30 . which will most fitly be applied to the Gentiles of that city , the Jewes having solemnly departed from him v. 29. § . 11. Accordingly in Ignatius , Ep. ad Trall . we read of Linus and Clemens , that one was S. Paul's , the other S. Peter's Deacon , both which afterward succeeded them in the Episcopal chaire , Linus being constituted Bishop of the Gentile , Clemens of the Jewish Christians there ; And hence growes ( unquestionably ) that variety , or difference observed among writers , some making S. Peter , others S. Paul the founder of that Church , but others ( as hath been shewed ) both of them ; some making Clemens , others Linus the first Bishop after the Apostles , both affirmers speaking the truth , with this Scholion to interpret them : Linus was the first Bishop of the Gentile Christians , after S. Paul ; Clemens the first of the Jewish after S. Peter ; and after Linus his death , Cletus ( or Anacletus ) succeeding him , and dying also , both congregations were at length joyned in one , under Clemens ; by which one clew I suppose it easie to extricate the Reader out of the mazes , into which the ancient writers may lead him , in rehearsing the first Bishops of Rome so very diversly , but this is not a place to insist on it . § . 12. By all which it appears that even in those Churches , whereof S. Peter is acknowledged the founder , as that of Rome , and the like , yet he cannot be deemed the sole founder , but coequal to him S. Paul of the Gentile , as he of the Jewish Proselytes : and if the sole government of that Church be devolved to the original , it will be found to have begun in Clemens , in whom the union of the Jewish and Gentile congregations there was first made , and not in S. Peter . § . 13. But then for another great part of the Christian world , it is manifest that S. Peter had never to doe either mediately , or immediately in the planting , or governing of it , and consequently that from him that power can never descend to any other . Not to mention the travailes and labours , and plantations of the other Apostles ; which certainly had each their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently their Provinces by Apostolical joynt consent assigned them Act. 1. ( though that short History written by S. Luke , S. Paul's attendant , mention them not ) I shall only insist on the beloved Disciple his fellow-Apostle of the Circumcision , and that abundant Labourer S. Paul. § . 14. For S. John , who had the favour of Christ , and the dignity of place before all others in Christ's life time , even before S. Peter himself ( which is the plain meaning of his style of the beloved Disciple , and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning on his breast at supper Joh. 21.20 . his having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first place next to Christ , as being in Abrahams bosome plainly signifies being in dignity of place next to the father of the faithful ) 't is evident that he is one of those that by agreement went to the Circumcision , was assigned the Jewes for his Province , as well as S. Peter , and consequently he had the converting , and then governing of all the converted Jewes of that Lydian Asia , and placing Bishops over them , as a Clemens Alexandrinus , and b Eusebius , and c Prosper , and others tell us ; and the d Author of the Martyrdome of Timothy saith of him , that being returned from his banishment by Nerva's decree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he placed his seat of residence in Ephesus , and having seven Bishops with him he undertook the care of that Metropolis , that is in effect , or by interpretation , of all Asia , which was under that prime Metropolis , as far as extended to the Jewish Christians there . § . 15. But then as before was said of the several Churches and Bishops in the same place , one of the dispersed Jewes , the other of Gentiles ; so it is evident that through all this Asia ( the Lydian or Proconsular ) the faith was by S. Paul planted among the Gentile part , and by him S. Timothy constituted Bishop there : and so saith S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a whole intire nation , that of Asia was intrusted to him . § . 16. Where I shall demand of any man of the Romish pretensions , or perswasion , what can be said , in any degree probably , for S. Peters Vniversal Pastorship , whilst he lived , over this Asia , whose seven Metropoles ( and sure there were inferior Churches , or Episcopal Sees under them ) are so early famous , being honoured with Christs-Epistle to them in the Revelation ; was S. Peter the supreme Pastor of these Churches ? had he any , or did he ever exercise , or pretend any Jurisdiction over them ? was not all the Jewish part of that Province ultimately under S. John ? and the Gentile part under S. Paul , and S. Timothy constituted , and commissionated by him ? Doth not S. Paul give him full instructions ( and such as no other Apostle could countermand , or interpose in them ) leaving no other appeal or place of application for farther directions , save only to himself , when he shall come to him , 1 Tim. 3.14 , 15. Did not S. Paul by his own single power delegate that Province to him , and seat him there ? ( as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I exhorted or appointed thee , when I went to Macedonia , 1 Tim. 1.3 . ) and may it not as reasonably be said that S. Peter was with him in his journey to Macedonia , as that he joyned with him in giving that Commission to Timothy ? § . 17. And so likewise of Titus in Crete , was he not by S. Paul peculiarly left in Crete , and constituted Primate there ? Is it imaginable that under Christ there could be any head of that Church of that whole Island , save only S. Paul ? § . 18. The same may certainly be said of all the Gentile Churches in all other Islands , and parts of the world , and consequently in this of Britannie , wherein our present debate is terminated : And therefore if that of * Simeon Metaphrastes should be thought to have truth in it , that S. Peter was in Britannie some time and baptized many into the faith of Christ , and constituted Churches , ordaining Bishops and Presbyters and Deacons in the 12. of Nero , in all reason it must be extended no farther then S. Peters line , as he was the Apostle of the Circumcision , i. e. to the Jewes that might at that time be dispersed here , and so not prejudge the other more authentick relations , of Joseph of Arimathea or Simon Zelotes having planted the faith in this Island . § . 19. This I suppose is one competent proof of the Negative , as it respects the person of S. Peter , that he was not ( could not be , as things stood with him ) Vniversal Pastor of the whole Church , constituted by Christ . And accordingly we see in Prosper disputing against hereticks : which divide from the Church , he expresses it by relictâ pace communionis , & panis unius Dei & Apostolorum , that they leave the Communion of Christ and his Apostles in the plural , and adds cum in ipsâ Hierusalem Jacobus — Joannes apud Ephesum , Andreas & caeteri per totam Asiam , Petrus & Paulus Apostoli in urbe Româ , Gentium Ecclesiam pacatam unámque posteris tradentes , ex Dominicâ pactione sacrarunt , that James in Jerusalem , John at Ephesus , Andrew and the rest through all Asia , Peter and Paul at Rome consecrated the Church of the nations . Whereas the Church had the several Apostles for the founders ( and those independent one from the other ) So the unity from which hereticks , and schismaticks depart , is said to have been founded equally in each of them , in John and James and Andrew and others , as well as in S. Peter , nay at Rome , not in S. Peter alone , but in him and S. Paul , together . § . 20. In the next place another evidence we may have of this ( in reference again to S. Peters person ) from that which is visible in the donation of the power of the Keyes set down in Scripture . This power Mat. 16.19 . is promised to S. Peter , [ I will give unto thee the keyes of the kingdome of heaven , and whatsoever thou shalt bind on earth shall be bound in heaven — ] But to him that from hence pretends this Donative and consequent power , as a peculiarity and inclosure of S. Peters , these considerations will be of force to supersede his conclusion , 1. That these words here set down by S. Matthew , c. 16. are not the Instrument of Christs conveyance , the words of his commission , but those other Joh. 20.21 . As my Father hath sent me , so send I you , upon which words it is added , he breathed on them , and said , Receive the holy Ghost , Whose sins you remit , they are remitted — And these ( as also those Mat. 28.19 . which are a repetition much to the same purpose ) are delivered in common , and equally to all , and every of the eleven Apostles , as is evident by the plural style throughout that Commission . § . 21. Secondly , The words Mat. 16. are only a promise in the future , what Christ will afterward do , and so the donation there set down only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or anticipation , and if the making this promise to him peculiarly , seem to make any thing for him , then the repetition of that promise , Mat. 18.18 . which is made to all the Apostles indefinitely will take off that appearance , where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I say unto you ( to all of them equally and without any peculiarity of restriction ) whatsoever ye shall bind &c. The applying the words particularly to S. Peter hath one special energie in it , and concludes that the Ecclesiastical power of oeconomy or stewardship in Christ's house ( of which the keyes are the token Isa . 22.21 . ) belongs to single persons , such as S. Peter was , and not only to Consistories , or assemblies , that whatsoever S. Peter acted by virtue of Christs power thus promised , he should be fully able to act himself , without the conjunction of any other , and that what he thus did ( clave non errante ) no one ( or more men ) on earth could rescind without him , which is a just ground of placing the power Ecclesiastical in Single persons , and not in Communities , in the Prelate of each Church , and not in the Presbytery . But still this is no confining of this power to S. Peter , any more then to any other single Apostle , who had this power as distinctly promised to each of them , as here S. Peter is pretended , and acknowledged to have ; To which purpose , as the words of Scripture are most clear Mat. 18.18 . ( and accordingly Mat. 19. the promise is again made of twelve thrones for each Apostle to sit on one , to judge , i. e. to rule , or preside in the Church , and when that promise was finally performed in the descent of the Spirit , Act. 2. the fire that represented that Spirit was divided , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat upon every one of them , without any peculiar mark allowed S. Peter , and they were all filled with the holy Ghost , and so this promise equally performed , as it was made , to all ) so is this exactly the notion , which the ancient Fathers of the Church appear to have had of them ; Thus Theophylact according to S. Chrysostomes sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Though the words [ I will give thee ] were delivered to S. Peter alone , yet the power hath been conferred on all the Apostles . S. Cyprian hath an eminent place to this purpose , Dominus noster — Episcopi honorem & Ecclesiae suae rationem disponens in Evangelio loquitur , & dicit Petro , Ego tibi dice , Quia tu es Petrus , & tibi dabo claves — Inde per temporum & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit , ut Ecclesia super Episcopos constituatur , & omnis actus Ecclesiae per eosdem gubernetur , Christ meaning to set down the way of ordering his Church , saith unto Peter , I will give thee the keyes — From this promise of his , the ordination of Bishops and course of the Church hath continued by all successions and vicissitudes , So that the Church is built upon Bishops ( in the plural ) and every Ecclesiastick act is governed by them . So S. Ambrose , Claves illas regni Coelorum in beato Petro cuncti suscepimus Sacerdotes , All we Bishops have in S. Peter received those keyes of the kingdome of heavens . And accordingly S. Athanasius mentions the office of Bishop as one of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Christ effigiated or formed in or by the Apostles ; And S. Basil the great calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Presidency of the Apostles , the very same , that Christ bestowed upon all , and not only on one of them . § . 23. By all which it is evident again , that the power which Christs commission instated on S. Peter , was in like manner intrusted to every other single Apostle , as well as to him , and consequently that this of universal Pastor was no personal privilege , or peculiarity of S. Peters . § . 24. Thirdly , that argument which is taken by learned Romanists from the name of Peter [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rock or foundation stone ] bestowed on him by Christ , as if that were sufficient to found this pretended Supremacy , is presently evacuated , and retorted on the pretenders , when 't is remembred 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , directly the same , signifies vulgarly a stone ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Homers Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and of it self denotes no more , but by the context , Mat. 16.18 . being applied to a building must needs signifie a foundation stone ; and then 2. that all the 12 Apostles are in like manner ( and not he only , or above any other ) styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twelve foundations Apoc. 21.14 . each of which stones having the name of an Apostle on it , in respect of the power , and dignity that belonged to every one , is severally compared to a precious stone ; And it being there in vision apparent , that the wall of the city , i. e. of the Church , being measured exactly , and found to be an hundred fourty four , i. e. twelve times twelve cubits , 't is evident that that mensuration assignes an equal proportion whether of power or province to all and every of the Apostles which is again a prejudice to the Vniversal Pastorship of any one of them . CHAP. V. The Evidences from the Bishop of Romes succeeding S. Peter examined . § . 1. FRom this argument of the pretenders as it respects S. Peters person , and hath thus been manifested to be utterly incompetent to inferre the designed conclusion , It is now very easie , but withall very unnecessary to proceed to the other part of it , as it concerns S. Peters successors in his Episcopal , or ( which is all one as to this matter ) his Apostolical seat , and power at Rome , For certainly what he had not himself , he cannot devolve to any of his successors upon that one skore of succeeding him , and therefore as this of S. Peters personal power , and eminence is the principal , So it is in effect the only ground of the Romanists pretension , this other of derivative power in his successor , being like water that flowes from a spring , apt to ascend no higher , then the fountain stood , and therefore I again think fit to remind the Romanist , and peremptorily to insist on this exception , that if he cannot make good S. Peters Oecumenical power , and Pastorship over all the rest of the Apostles , from the donation of Christ ( which I suppose hath been evidenced he cannot do , and for any proofs made use of by any to that purpose , and drawn either from Feed my sheep , and lambs , or from the mention of the two swords , or from Thou art Peter — they have so little apparence of strength in them , and have so often been answered by those of our perswasion , that I cannot think it useful , or seasonable to descend to any farther survey of them ) his other pretensions are at an end for the Vniversal Pastorship of the Pope his successor , whose power , and authority over all other Bishops cannot farther be extended ( upon this account of succession ) then S. Peter's was over all other Apostles , the several Bishops of the world holding from ( as succeeding ) some Apostle or other , as certainly as the Bishop of Rome can by any be supposed to succeed S. Pe-Peter , according to that of * Tertullian , Sicut Smyrnaeorum Ecclesia Polycarpum à Joanne collocatum refert , Sicut Romanorum Clementem à Petro ordinatum edit , perinde utique & caeterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent , As the records of the Church of Smyrna deduce Polycarp their Bishop from S. John , and as the Church of Rome relates that Clement ( their Bishop ) was ordained by S. Peter , in like manner the rest of the Churches shew us the Bishops which they have had constituted by the Apostles , and who have brought down and derived the Apostolick seed unto them . § . 2. What therefore I shall now adde in return to the second branch of this argument , concerning the power of S. Peters successor , as such , will be perfectly ex abundanti , more then needs , and so I desire it may be looked on by the reader , whose curiosity perhaps may require farther satisfaction , when his reason doth not , and in compliance therewith I shall propose these few considerations . * First whether S. Peter did not as truly plant a Church of Jewish believers at Antioch , and leave a successor Bishop there , as at Rome he is supposed to have done ? 2. Whether this were not done by him , before ever he came to Rome ? 3. Whether the Concession of these two unquestioned matters of fact ▪ doe not devolve all power , and Jurisdiction on the Bishop of Antioch S. Peters successor there , which by that tenure and claim of succession from S. Peter can be pretended to by the Bishop of Rome , S. Peters successor also ? Nay , Whether the right of Primogeniture be not so much more considerable on this side , then any circumstance on the other side , which can be offered to counterbalance it , that he which succeeded him in his first seat ( Antioch ) is , if there be force in the argument of succession , to be looked on as the chief of his strength , partaker of more power by virtue of that succession , then he that afterward succeeded him at Rome ? § . 3. This we know , that anciently there were three Patriarchates , and Antioch was one of them , as Rome was another ; and though I , who lay not that weight on the argument of succession from S. Peter , am not engaged to affirme that Antioch was the chief of these , yet this I contend , that there is much lesse reason , that any precedence , which is afforded Rome by the ancient Canons , should be deemed imputable to this succession from S. Peter , when 't is evident that claim belongs to Antioch , as well as to Rome , and first to Antioch , and afterwards to Rome , and no otherwise to Rome , then as it was first competible to Antioch . § . 4. Of Rome it is confessed that the primacy of dignity or order belonged to that , the next place to Alexandria , the third to Antioch , which is an evidence that the succession from S. Peter was not considered in this matter , for then Alexandria , which held only from S. Mark , must needs have yeelded to Antioch which held from S. Peter . The original of this precedence , or dignity of the Bishop of Rome is sure much more fitly deduced by the fourth General Councel holden at Chalcedon , confirming the decree of the Councel of Constantinople , that that See shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal privileges , and dignities , and advantages with Rome , upon this account , that Constantinople was New Rome , and the seat of the Empire at that time , which , say they , was the reason ( and not any donation of Christs to S. Peter , or succession of that Bishop from him ) that Rome enjoyed such privileges ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fathers at Constantinople being moved with the same reasons had rightly judged that now the same privileges should belong to that Church or City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that this being next to Old Rome should in all Ecclesiastical affaires have the same dignity , or greatnesse that Old Rome had . Where , as the Original of the dignity of that See is duly set down , and ( which is observable ) in the whole contest never so much as quarelled at by the Legats , viz. the residence of the Imperial Majesty there ( a thing very remarkable in the several degrees of dignity in the Church , that of Patriarchs , Primates , Archbishops , Bishops , which generally observed their proportions with the civil state , as hath been shewed ) so is the nature of it also , no supremacy of power over all the Bishops of the world ( for that monarchical power is not at once competible to two equals or rivals ) and withall the moveablenesse or communicablenesse of that dignity , as that which may follow the Imperial seat , whithersoever it is removeable , and is not fixed at Rome by any commission of Christ or succession from S. Peter . § . 5. But because I shall suppose that a Canon , though of an Vniversal Councel , when it is found thus derogatory to the height which Rome now pretends to , shall not by the Romanist be acknowledged to be authentick , as wanting that which the Romanist makes absolutely necessary to the validity of Councels or Canons , the suffrage of the Bishop of Rome and consent of his Legates ; and because I mean not here to goe out of my way to vindicate ( which I could very readily doe ) the authority of that Canon , or to shew the strangenesse of this dealing , not to admit any testimony against them , but wherein they have given their own suffrage ( a method of security beyond all amulets , if no man shall be believed against me , till I have joyned with him to accuse and condemne my self ) I shall therefore lay no more weight on this , then will , without this support , be otherwise upheld , and is in some measure evident by the Romanists rejecting this Canon , and adding that the Church of Antioch rejected it also ; which argues that that which the Church of Constantinople was willing to acquire by this decree , was as derogatory to the dignity of Antioch as of Rome . And as that concludes that Antioch had professedly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal privileges with Rome , the dignity of a Patriarchate , and the attendants and pompes of that , So it proceeds on a concession , that all that Constantinople wanted , or in which this New came short of the Old Rome , was only the dignity of a Patriarchate , without any ordinary jurisdiction over other Churches . Which again shewes us what was the nature of the preeminence of the Roman See at that time ; no supreme authoritative power over other Primates , but only a precedence , or priority of place in Councels , an eminence in respect of dignity , which is perfectly reconcileable with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and independence , the no-subordination or subjection of other Primates . § . 6. This hath formerly been manifested , when we discoursed of the original , and power , and dignity of Primates , and Patriarchs , and is put beyond all controll by that Canon of the Councel of Ephesus in the cause of the Archbishop of Cyprus , over whom the Patriarch of Antioch , though Patriarch of all the Orient , was adjudged to have no manner of power . And this independency of Cyprus , not only from the Patriarch of Antioch , but from all others whomsoever , was contested then , as from the Apostles times , and asserted , and vindicated by that Councel , and order given indefinitely against all invasions for time to come , in whatever Diocese , that no Bishop shall encroach upon anothers Province , or usurp a power , where from the Apostles times he had not enjoyed it ; which how directly it ( is applicable to , and ) prejudgeth the pretensions of Rome , as well as of Antioch , is so manifest , that it cannot need farther demonstrating . § . 7. Of the same kind , two farther instances I shall here adde ; first of the Archbishop of Carthage , who being the chief Primate , or Metropolitan ( for these two words in the African style , different from the usage of other Churches , are observeable to signifie the same thing ) in Africk , i. e. in one of the thirteen Dioceses of the Empire , appears to have been independent from all other power , an absolute Primate , subject to no superiour , or Patriarch , whether of Alexandria , or Rome . This is evident by Justinian in the 131 Novel , where the Emperour gives the same privileges to the Archbishop of * Carthage , which he had formerly given to the Bishop of Justiniana prima ; which being the second example I meant to mention , I shall briefly shew what that Prerogative was , which equally belonged to these two . § . 8. Justiniana Prima was the head of a Dacia the new ; a Diocese ( as that signifies more then a Province , a b Primat's , a Patriarch's dominion ) erected by Justinian the Emperour ; and that city thus dignified , as the c place where he had been born , and the Archbishop thereof made Primate of all that Diocese . This is thus expressed in the Imperial Constitutions , Nov. 11. that he shall have omnem censuram Ecclesiasticam , summum Sacerdotium , summum fastigium , summam dignitatem , all power of Ecclesiastical jurisdiction , the supreme Priesthood , supreme honour and dignity ; And in the Constitutions set out by Gothofred out of an old MS. Copy , Tu & omnes Justinianae primae Antistites , quicquid oriatur inter eos discrimen , ipsi hoc dirimant , & finem eis imponant , & nec ad alium quendam eatur , sed suum agnoscant Archiepiscopum omnes praedictae Provinciae — that all the Provinces shall in the last resort make their appeal to him for all controversies . And Nov. 131. c. 3. that in all that Diocese he shall have locum Apostolicae sedis , the place or dignity of an Apostolical seat ; which gave Nicephorus occasion ( in his relation of this matter ) to affirme that the Emperour made it a free city , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an head unto itself , with full power independent from all others : And though the first Bishop thereof was consecrated by Vigilius Bishop of Rome , as by some Bishop it is certain he must , yet that is of no force against the conclusion , to which I designe this instance , it being evident that being consecrated , he was absolute , and depended not on any , and his * successors were to be ordained by his Councel of Metropolitanes , and not by the Pope . § . 9. Which as it makes a second instance of the point in hand , so when it is remembred , that all this independent absolute power was conferred upon this city ( the Emperors favorite ) only by his making it a Primate's , or chief Metropolitane's See , and that Carthage's being the Prime Metropolis of Africk is expressed by having the same privileges , that Justiniana Prima had , It will follow ( what is most certain , and might otherwise be testified by innumerable evidences ) that every Primate , or chief Metropolitane was absolute within his own circuit , neither subject nor subordinate to any forein Superiour , whether Pope , or Patriarch ; And that was all which was useful ( much more then was necessary ) to be here demonstrated . And being so , there remains to the See of Rome no farther claim to the subjection of this Island , nor appearance of proof of the charge of schisme , in casting off that yoke , upon this first score of S. Peter's , or his successors right to the Vniversal Pastorship . § . 10. Upon this head of discourse depends also all that is , or can be said for the confining the Catholick Church to the number of those , who live in obedience to the Roman Church , or Bishop . For if there have been from the Apostles times , an independent power vested in each Primate , or chief Metropolitane ( as hath been evidently shown ) then how can it be necessary to the being of a member of the Catholick Church , to be subject to that one Primate ? 'T is certainly sufficient to the conservation of the unity of the whole Church , that every one pay an obedience , where an obedience is due , and no way usefull toward that end , that those that are born free , should resigne up , divest themselves of that privilege , and become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants or subjects of their own making . But I shall not enlarge on this matter , but conclude with that of our Bishops in Convocation , Anno Chr : 1537. in their Book intituled , [ The Institution of a Christian man : ] that it was many hundred years before the Bishop of Rome could acquire any power of a Primate over any other Bishops , which were not within his Province in Italie , And that the Bishops of Rome doe now transgresse their own profession made in their Creation , For all the Bishops of Rome alwaies when they be consecrated and made Bishops of that See , doe make a solemn profession and vow , that they shall inviolably observe all the Ordinances made in the eight first General Councels , among which it is especially provided , that all causes shall be determined within the Province , where they be begun , and that by the Bishops of the same Province ; which absolutely excludes all Papal , i. e. forein power out of these Realms . CHAP. VI. Their third plea from the Bishop of Rome having planted Christianity among us . § . 1. THE next part of the Romanist's arguing against us , is taken from a peculiar right , or claim , that the Bishop or See of Rome hath to our obedience , upon the score of having planted Christianity among us . § . 2. But before I proceed to shew the invalidity of this plea , I desire it may first be observed , that the pleading of this , as the title by which the Bishop of Rome hath right to our subjection , is absolutely unreconcileable with his former pretensions founded in his oecumenical Pastorship by succession to S. Peter ; For certainly he that is supposed ( in grosse ) to have that original title to all power over all Churches , cannot be imagined to acquire it afterward ( by way of retail ) over any particular Church . He that claims a reward , as of his own labour and travail , must be supposed to disclaim Donation , which is antecedent to , and exclusive of the other , as the title of descent is to that of Conquest , And it is a very great prejudice to the justice of his pretensions , who findes it necessary to mix things that are so incompetible . § . 3. And therefore I am obliged to offer this Dilemma to the Romanist in this place , and to demand , Which is the Pope's true title to the subjection of this Island ? the Donation of Christ , or conversion wrought by Augustine the Monk ? If the latter be affirmed to be it , then it must be granted by him , both that this Island before the time of Pope Gregory was no way subjected to the Romish See , and withall that no Christian nation is at this day thus subject , but such as doth appear to have been converted by Rome , as the Saxons here are supposed to have been ; And then this concession will lose more subjects to the Apostolick See , then the return of these Islands to the desired subjection would ever be able to countervail , or recompense ; and therefore it is reasonable to insist on the terms of this bargain , and not to yeild the one , till the other be yeilded to us , But if the former be affirmed to be it , and that indeed the commission from Christ to S. Peter be still the fundamental hold , by which our subjection is , and alwaies hath been due to his successors , then is that other of the conversion by Augustine but a fallacious pretense , a non causa pro causâ , to amuze us , and need not farther be answered , or invalidated , then by this confession . § . 4. But then passing by this advantage , and taking the objection , as it lies by it self , these farther considerations will take off all force from it . 1. That this Island was converted to the Faith of Christ , long before Augustine's preaching to the Saxons , either in , or very neer the Apostles times , in Tiberius his reign , saith Gildas , and long before Tertullian's , and Origen's time , as by them appears , Tertull : in Apol : and Orig : in Ezech : Hom : 4. To this I shall not need to adde the testimony of Eleutherius the Bishop of Rome , in the vulgar Epistle to our Lucius , the first Christian King of the world , styling him vicarium Dei in regno suo , God's vicegerent in his own kingdome , because , as there is some doubt of the authenthenticknesse of that Epistle , so the * only thing that we have now need to conclude from it , is otherwise evident , viz : that the Nation was in his time converted , and so long before Augustine's coming . And though by Dioclesian's persecution , Christianity were here shrewdly shaken , yet I suppose , that will not be thought argumentative , both because it might be of ill example against other nations , where the faith was as bloodily persecuted in that , or other times , and possibly at some point of time against Rome it self , where S. Peter's chair was not alwaies amulet sufficient to avoid the like destructions , and especially because it is evident , that the British Church survived that calamity , three of our Bishops being ten years after that , present ( and their names subscribed , Eborius of Yorke , Restitutus of London , and Adelfius Coloniae Londinensium ) at the Councel of Arles , eleven years before the first Councel of Nice . So likewise at the time of that Nicene Councel it appears , that as Britaine was one of the six Dioceses of the West Empire ( see Notitia Provinc : Occident : ) so there were in it three Metropolitanes , the Bishop of York ( his Province Maxima Caesariensis ) the Bishop of London ( his Province Britannia prima ) the Bishop of Caeruske ( his Province Britannia secunda ) in Monmouthshire , * which after in King Arthur's time was translated to S. Davids , where it continued an Archbishoprick , till King Henry I. who subjected it to Canterbury , and † all this space of about 500 years after Augustines coming , the Bishops thereof , eleven in number , were all consecrated by the suffragan Bishops of that Province , without any profession , or subjection to any other Church , as the Annales there affirm . § . 5. To the same purpose is it , that when Augustine required subjection to the Pope and Church of Rome , the Abbat of Bangor is recorded to have returned him this answer , Notum sit vobis , quòd nos omnes sumus — Be it known unto you , that we are all subject , and obedient to the Church of God , and the Pope of Rome , but so as we are also to every pious and good Christian , viz : to love every one in his degree and place , in perfect charity , and to help every one by word and deed to attain to be the sons of God ; † Et aliam obedientiam quàm istam non scio debitam ei quem vos nominatis esse Papam , nec esse Patrem Patrum vendicari & postulari , And for any other obedience I know none due to him whom you call the Pope , and as little doe I know by what right he can challenge to be father of fathers , Bishop of Bishops , or Vniversal Bishop . Praeterea nos sumus sub gubernatione Episcopi Caerlegionensis super Oscâ — As for us , we are under the rule of the Bishop of Caerlegion upon Vsk , who is to overlook and govern us under God. § . 6. From hence the result is clear , that whatever is pretended from Augustine the Monk , or supposed to have been then pressed by him , for the advancing of the Popes interest in this Island , and concluding us guilty of Schisme in casting off that yoke , yet the British Bishops still holding out against this pretension , and that with all reason on their side , if the title of conversion , which the Romanist pleads for our subjection , may be of any validity with him , it must needs follow , that the whole Island cannot upon this score of Augustine's conversion , be now deemed schismatical , it being certain , that the whole Island , & particularly the Dominion of Wales , was not thus converted by Augustine , nor formerly by any sent from Rome , or that observed the Roman Order ( as appears by the observation of Easter , contrary to the usage received at Rome ) but either by Joseph of Arimathea , or Simon Zelotes , as our Annals tell us most probably . And this in the first place must needs be yeilded to by those that expect to receive any advantage to their cause by this argument ; And if they will still extend their title equally , to those parts of Britannie , which Augustine did not , as to those which he did convert , to Wales , as well as to Kent , it is evident they must doe it upon some other score ( whatsoever the pretense be ) and not upon this of conversion . § . 7. But then 2 dly , for as much of this Island , as was really converted to the Faith by the coming of Augustine , there is no title for their subjection , and the perpetual subjection of their posterity from this . § . 8. To examine this a while by other known practises of the Christian world , S. Paul by himself or his Apostles , or Procurators , was the great Converter of the Gentiles ; Concerning him I shall demand , whether all those nations converted by him and his ministers , are to all ages obliged to be subject to that chair , where S. Paul sat ( whether in the Church at Antioch , or Rome , or the like ) at the time of his sending out , or going himself to convert them ; If so , then 1. there cannot be a greater prejudice imaginable to S. Peter's Vniversal Pastorship ; And 2. it will in the story of the fact appear to have no degree of truth in it ; Timothie that was placed over Asia in Ephesus , and Titus over Crete , being ( as hath formerly appeared ) supreme in those Provinces , and independent from any other See , And generally that is the nature of Primates or Patriarchs , to have no superior either to ordain , or exercise jurisdiction over them , but themselves to be absolute within their Province , and their successors to be ordained by the suffragan Bishops under them ; which could not be , if every such Church , where such a Primate was placed , were subject to that Church , from which they received the Faith. § . 9. To put this whole matter out of controversie , It is , and hath alwaies been in the power of Christian Emperors , and Princes within their Dominions to erect Patriarchates , or to translate them from one city to another , and therefore whatever title is supposeable to be acquired by the Pope in this Island upon the first planting of the Gospel here , this cannot so oblige the Kings of England ever since , but that they may freely remove that power from Rome to Canterbury , and subject all the Christians of this Island to the spiritual power of that Archbishop or Primate , independently from any forein Bishop . § . 10. For the erection of Primacies or Patriarchates , that of Justiniana Prima † forementioned , and set down at large , is an evident proof , Justinian erecting that ( long after the rest of the Primates seats in the Empire ) to be an Archiepiscopal See , absolute and independent , and subjecting all Dacia the new to it ▪ And though the Pope Vigilius was by the Emperour appointed to ordain the first Bishop there , yet were his successors to be ordained by his own Metropolitanes , and the Bishops under him not to appeal to any others , as hath in each particular formerly been evidenced . § . 11. The same also hath in like manner been shewn of Carthage , which was by the same Justinian ( not originally dignified , but ) † after the rescuing it out of the Vandales hands , restored to a state of Primacie , after the pattern or image of Justiniana Prima , and two Provinces more annexed , then had antiently belonged to that Bishops jurisdiction . § . 12. Before either of these the Emperour Valentinian the 3 d , Anno Christi 432. by his Rescript constituted Ravenna a Patriarchal seat ; And from his time that held the Patriarchate without any dependence on the Bishop of Rome to the time of Constantinus Pogonatus , And though at that time the Greek Emperors Vicarii or Exarchs being not able to support the Bishop of Ravenna against the Longobards , he was fain to flie for support to the Bishop of Rome , and so submitted himself unto him , and after Reparatus , the next Bishop Theodorus did the like to Pope Agatho , whether upon the score of great friendship with him , or in despite to his own Clergie ( with whom he had variance ) saith Sabellicus , yet the people of Ravenna thought themselves injured hereby , and joyned with their next Bishop Foelix to maintain their privilege , though Pope Constantine stirring up Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them , they were worsted , and defeated in their attempt . § . 13. Other examples there are of this kinde , * Balsamon points at some , which from the † Emperours charter had this privilege , not to be subject to the Patriarch of Constantinople , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were Archbishops independent : So under Phocas , the Patriarchate of Grado in Italie was erected , saith * Warnefridus de gestis Longobard : Others , as Eginartus Chancellor to Charles the Great , and who wrote his life , say it was done by Charles the Great . And so doth Rhegino who lived in the next age . And accordingly in Duarenus de Benef : lib. 1. cap. 9. among the Minorum Gentium Patriarchatus , that of Grado is reckoned for one , and joyned with Aquileia , Canterbury and Bourges . § . 14. And that it was a frequent usage in the East , may appear by the 12 th Canon of the Councel of Chalcedon , where we finde mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cities honoured by letters patents from the Kings or Emperors with the name and dignity of Metropoles , and where the Councel represses the ambition of Bishops , which sought those privileges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Rescripts from the Emperours , and censures it , ( in them that so sought it ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not agreeable to the Ecclesiastical Canons , repressing the ambition of the Bishops , but not cassating the Rescripts , nor withdrawing the honour from the Metropolis so erected ; Of this Canon Balsamon saith , that when it was made , many Emperours had erected many Metropolitanes , and naming three , adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that other Bishopricks were thus honoured , and that the Emperours did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the power that was given them . Where it is farther to be observed , 1. that this Councel was within 20 years after that grant of Valentinian , and consequently , if Balsamon say right , ( that at that time many Emperours had erected many ) there must needs be others before Valentinian . 2. That the 17 th Canon of the Councel of Chalcedon doth more expresly attribute this power to the Prince , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If a city be built or restored by the Kings power , let the Ecclesiastical order follow the Political . And the same power is acknowledged to belong to the Prince by the Councel in Trullo Can : 38. And then 3. that these two last Canons are reconciled with that 12 th of Chalcedon , by the law of Alexius Comnenus , and assented to by the Synod under him , See Balsam : in Can : 38. Concil : in Trullo , who concludes that the King might doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon his own incitation or motion , but it should not be lawful for any by base sollicitation to seek or obtain it , adding that in that case , upon any such Rescript of the Emperour for such erection , it might be lawful for the Patriarch to suspend the confirmation of the Charter , untill he represented to the Emperour what the Canons were in that case , and understood if the Emperour did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own motion , which appearing , the Patriarch was to admit thereof . And accordingly the same Balsamon ( on Concil : Carthag : Can : 16. ) doth upon that Canon professedly found the authority of Princes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to advance an Episcopal See into a Metropolis , and anew to constitute Bishops and Metropolitanes . § . 15. As for the transplanting it also from one city to another , besides that the power of doing that , is consequent to the former , the examples of this practise are antient , and frequent in this kingdome ; The passage set down out of the Annals of Gisburne may be sufficient , From Caeruske the Metropolitan seat was translated to S. Davids by King Arthur , where it continued till Henry I. and then was reduced to Canterbury . § . 16. In like manner 't is evident that the Kings of England have divided Bishopricks , and erected new ones ; About the year 630. Kinigilsa King of the West-Saxons , and Oswald of the Northumbers , erected an Episcopal See at Dorchester , and placed Birinus in it , so saith Guil : Malmesb : de Gest : Pontif : Angl : l. 2. About the year 660 , Kenewalch King of the West-Saxons divided this Bishoprick , and left part to Dorchester , and assigned the western part to be the Diocese of the new Bishop , which he constituted at Winchester , so saith Hen : Huntingd : Hist : l. 3. Then Winchester was subdivided in the time of King Ina , who also erected a new Bishoprick at Sherburne , and gave it to Aldelme , so Henr : Huntingd : l. 4. and Guil : Malm : de Reg : Angl : l. 1. c. 2. And after the Norman conquest , Henry I. divided Cambridgeshire from the See of Lincolne , and erected the Bishoprick of Elie , so saith Guiliel : Malm : de Gest : Pontif : Angl : l. 4. and Florentius Wigorn : Anno 1109. who lived at that time . So also saith Eadmer with some variation , Regi , Archiepiscopo , caeterísque Principibus regni visum fuit de ipsâ Parochiâ ( Lincolniae ) sumendum , quo fieret alter Episcopatus , cujus cathedra Principatus poneretur in Abbatiâ de Eli , It seemed good to the King , the Archbishop , and the rest of the Princes of the kingdome to take as much out of the Diocese of Lincolne , as would make another Bishoprick , the chair whereof should be set up in the Abbacie of Elie. Adding indeed that Anselme ( a zealous , promoter of the Papal authority , as the author Eadmer was a disciple and admirer of Anselme ) wrote to Pope Paschalis , desiring his consent to it , as a thing fit to be done , and yet to which he assures him he would not give his consent , but salvâ authoritate Papae , reserving the rights of the Pope ; Which though it doth suppose the Popes pretensions to that authority at that time , and Anselm's yeilding it to him , yet it proves also this right of our Kings to have been even then adhered to , preserved , and exercised by them , as the former authors had set it down . § . 17. Of this nature also is the authority of Kings in exempting any Ecclesiastical person from the Bishops Jurisdiction , and granting Episcopal Jurisdiction to such person , which is largely asserted and exemplified in Cawdries case 5. Report . 14. One instance of this will serve for all , that of William the Conqueror , who exempted Battel Abbey in Sussex from the Jurisdiction of the Bishop of Chichester , and gave the Abbat Episcopal Jurisdiction in his Territorie and the words of the Charter are produced by M r ▪ Selden on Eadmer , Hoc regali authoritate & Episcoporum ac Baronum meorum attestatione constituo , I appoint this by my royal authority by the attestation of my Bishops and Barons . § . 18. Adde even unto this , that even the Westerne Princes ( in those parts where the Bishops of Rome have much hightned their power , ever since the Kings were Christians ) the German Emperours , the Kings of France and England , alwayes claimed to be founders of all Bishopricks in their Dominions , Patrons of them to bestow them by investiture , that the Kings of France and England often claimed and were acknowledged to have right , that no Legate from Rome might come into the Land , and use jurisdiction without their leave ; All which put together are a foundation for this power of the Princes to erect or translate a Patriarchate , It being withall acknowledged that our Kings have the same authority in their Territories , that the Roman Emperour had in the Empire . § . 19. And the reason of all this is clear , not only from the supreme authority of Kings in all sorts of causes , even those of the * Church , as well as Civil ( as might be proved at large , if here it were needful , and cannot be reasonably so confined , as not to belong to a matter of this nature ) but peculiarly from that which hath been already noted ( and expressely , ordered , Can. 17. of the Councel of Chalcedon even now cited ) of the Ecclesiastical division of Provinces &c : following the civil , For 1. it being certainly in the power of the King to place his Praetoria or courts of Assizes , where he please ; and 2. it being the known original of Metropoles , and divisions of Provinces ( as Strabo saith , Geogr. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Provinces are variously distributed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the Romanes divide them not by tribes or families , but after another manner in relation to the cities , where they set up their courts of Assizes — ) and again it being most reasonable , that as any new accident raises one city to a greater populousnesse , or depresses another , so for the convenience of the people one should be made the seat of Judicature , the other cease to be so , ( and no man so fit to passe the judgement when this should be , as the King ) and 3. the very same reasons of convenience moving in the Church , as in the State , the Bishops , and over them Metropolitanes and Primates having their judicatures , and audiences , which in all reason must be so disposed of , as may be most for the convenience of administration , that they and all under them may do their duties with most facility , and to greatest advantage , and lastly there being no obstacle imaginable from any contrary constitution either of Christ or his Apostles , against which the Prince can be said to offend either directly or interpretatively ( as I suppose is already clear from the refutation of the plea from S. Peters universal Pastorship ) whensoever he shall think fit to make such changes , the Conclusion is rational , as well as evident ; just that it should be so , as well as cleare , that elsewhere it hath oft been so de facto , ( and appointed by the Canon of Chalcedon de jure ) that the King may erect a Primacy when he please ( and so it is certain that King Ethelbert at the time of Augustines planting the faith , did at Canterbury , the seate of his Kingdome , Imperit sui totius Metropolis saith Bede l. 1. c 25. ) & conquently remove it from any other place at his pleasure : Had it not been for this , there is no reason assignable , why , this nation being in Constantines time under three Metropolitans , the Arch-bishop of York ( and the Primacy belonging to that city , as being then the Emperours seat , where Septimius Severus , and Constantius Chlorus died , and the Praetorium of the Diocese of Britannie ) the Arch-bishop of London , and the Arch-bishop of Caerusk in Monmouthshire , either 1. there should be ( as there was ) an addition of two Provinces more , Valentia , and Flavia Caesariensis , or 2. the Metropolitical power should be removed from London to Canterbury ( as also from Caerusk to S. David's , as hath been said ) and the Primacie from Yorke to Canterbury . § . 20. Now what is thus vested in the Regal power , cannot be taken away by forein laws , or by prescription be so alienated , but that it remains perfectly lawful for the Prince to resume it . sect ; . 21. That laws made at Rome doe not take away the liberty of another national Church to make contrary laws thereunto , and that by such obviation no Schisme is incurred , we finde delivered in the Councel of Carthage ( Can : 71. according to Balsamon's division ) And though the Canon be not set down by Binius , yet both he and Baronius acknowledge , that what was contain'd in that particular Canon , was the main occasion of the Synod ; And the Antiquity thereof is considerable , those Canons being made , say Baronius and Binius , Anno 401. § . 22. So likewise that a Law ( though made by a General Councel and with the consent of all Christian Princes , yet ) if it have respect to a civil right , may , in this or that nation , be repealed , is the judgment of Roger Widrington ( or Father Preston ) in his last rejoinder to Fitzherbert c. 11. § . 44. and c. 8. he confirms it by the doctrine of Zuarez , l. 2. de leg : c. 19. and the reason of Zuarez is , because such a law made at a general meeting of Princes , is intrinsecally a civil law ; and hath not force by virtue of the law to binde the subjects of any particular kingdome , or Common-wealth , any otherwise then as it is enacted , or received by the Governors and subjects of that kingdome . § . 23. And this is affirmed , and extended by Balsamon to all Canons in general , as the judgment of learned men , in his notes on that 16 th Canon of the Councel of Carthage before cited . § . 24. And for the matter of Prescription , the decision of † Sayr is worth observing , that in such cases as these , Cum Praescriptio sit tantùm de jure Civili & Canonico , When the Prescription is neither of the law of Nature , nor the Divine law , nor the law of Nations , but only of the Civil and Canon law , there non plus se extendit quàm unusquisque supremus Princeps in suo Regno eam suis legibus extensam esse velit , it extends no farther then every supreme Prince in his Realm by his laws is supposed to will that it shall be extended , which , saith he , cannot be supposed , in matters of this nature , of exempting subjects from making their appeal to their King , for saith he , non est de mente alicujus Principis ut quispiam subditorum possit praescribere quòd ad Principem ab eo non appelletur , aut quòd eum coercere non potest , quando ratio & justitia postulat . It is not imaginable to be the minde of any Prince , that any of his subjects should be able to prescribe that he is not to appeal to his Prince ( but to some other ) or that his Prince may not punish him when reason and justice requires . It were easie to apply this distinctly to the confirming of all , that I here pretend , but I shall not thus expatiate . CHAP. VII . Their third Evidence from our casting off Obedience to the Bishop of Rome at the Reformation . § . 1. UPon that one ground laid in the former Chapter , the power of Kings in general , and particularly ad hunc actum to remove Patriarchates ; whatsoever can be pretended against the lawfulnesse of the Reformation in these kingdomes , will easily be answered . And therefore supposing the third , and last objection to lie against our Reformation , that it was founded in the casting off that obedience to the Bishop of Rome , which was formerly paid him by our Bishops , and people under them , I shall now briefly descend to that , first laying down the matter of fact , as it lies visible in our records , and then vindicating it from all blame of schisme , which according to the premises can any way be thought to adhere to it . § . 2. And first for the matter of fact , it is acknowledged , that in the reigne of King Henry VIII . the Papal ( and with it all forein ) power in Ecclesiastical affairs was both by acts of Convocation of the Clergie , and by statutes or acts of Parliament , cast out of this kingdome . The first step or degree hereof was the Clergie's synodical recognizing the King , singularem Ecclesiae Anglicanae Protectorem , unicum & supremum Dominum — the singular Protector , the only and supreme Head of the Church of England , Upon this were built the statutes of 24 Hen : VIII . prohibiting all Appeals to Rome , and for the determining all Ecclesiasticall suits , and controversies within the kingdome ; The statute of 25 Hen : VIII . for the manner of electing and consecrating of Archbishops and Bishops , and another , in the same year , prohibiting the payment of all impositions to the court of Rome , and for the obtaining all such dispensations from the See of Canterbury , which were formerly procured from the Popes of Rome , and that of 26 Hen : VIII . declaring the King to be the supreme head ( which in Queen Elizabeth's reign was , to avoid mistakes , changed into supreme Governour ) of the Church of England , and to have all honours and praeeminencies , which were annexed to that title . § . 3. This was in the next place attended with the submission of the Clergie to the King , agreed on , first in Convocation , and afterward in 25 Hen : VIII . enacted by Parliament , to this purpose , that as it was by the Clergie acknowledged that the Convocation of the Clergie then was , alwaies had been , and ought to be assembled by the Kings writ , and as they submitting themselves to the King's Majestie had promised in verbo sacerdotis , that they would never from thenceforth presume to attempt , allege , claim , or put in ure , enact , promulge , or exercise any new Canons , Constitutions , Ordinances Provincial or other — unlesse the King 's most royal assent may to them be had to make , promulge , & execute the same — so it was now enacted , that none of the Clergie should enact , promulge , or execute any such Canons , Constitutions , and Ordinances Provincial or Synodical , without assent and authority received from the King , upon pain of imprisonment , and fine at the Kings pleasure . § . 4. The third and last step of this began with the debate of the Vniversities , and most eminent Monasteries in the kingdome ; An aliquid authoritatis in hoc Regno Angliae Pontifici Romano de jure competat , plusquam alii cuiquam Episcopo extero ? Whether any authority did of right belong to the Bishop of Rome in the Kingdome of England more then to any other forein Bishop ? and upon agitation , it was generally defined in the negative , and so returned testified under their hands and seals . The like was soon after concluded , and resolved by the Convocation of the Bishops , and all the Clergie , and subscribed and confirmed by their corporal oathes : And at that time was written and printed the Tract de verâ differentiâ Regiae et Ecclesiasticae potestatis , set out by the Prelates , the chief composers of which were , John Stokesly , Bishop of London ; Cutbert Tunstall , Bishop of Durham ; Stephen Gardiner , Bishop of Winchester ; and D r Thirlby afterward Bishop ; where from the practise of the Saxon , and first Norman Kings they evidence the truth of that Negative out of story . And what was thus concluded by the Clergie was soon turned into an Act of Parliament also in 28 Hen : VIII . called An Act extinguishing the authority of the Bishop of Rome , and prescribing an oath to all Officers Ecclesiastical , and lay , of renouncing the said Bishop and his authority . § . 5. By these three degrees it is acknowledged that the Bishops and Clergie first , then the King confirming the Acts of the Convocation , and after making Acts of Parliament to the same purposes , renounced the authority of the Roman See , and cast it out of this Island ; and though the first Act of the Clergie in this were so induced , that it is easie to believe that nothing but the apprehension of dangers which hung over them ( by a Praemunire incurred by them ) could probably have inclined them to it , & therefore I shall not pretend that it was perfectly an act of their first will , and choice , but that which the necessity of affairs recommended to them , yet the matter of right being upon that occasion taken into their most serious debate in a synodical way , and at last a fit and commodious expression uniformly pitch'd upon by joynt consent of both houses of the Convocation , there is no reason to doubt , but that they did believe what they did professe , the fear being the occasion of their debates , but the reasons or arguments offered in debate , the causes ( as in all charity we are to judge ) of their decision . § . 6. But I shall not lay much weight on that judgment of charity , because if that which was thus determined by King and Bishops were falsly determined , then the voluntarinesse , or freenesse of the determination will not be able to justifie it , and on the other side , if the determination were just , then was there truth in it , antecedent to , and abstracted from the determination , and it was their duty so to determine , and crime that they were unwilling to doe it . And therefore the whole difficulty devolves to this one enquiry , Whether at that time of the reign of Henry VIII . the Bishop of Rome were supreme head , or Governour of this Church of England , or had any real authority here , which the King might not lawfully remove from him to some other , viz : to the Archbishop of Canterbury , if he pleased . § . 7. And this is presently determined upon the grounds which have been formerly laid , and confirmed to have truth in them . For the pretensions for the Popes supremacy of power among us being by the assertors thereof founded in one of these three , either in his right ( as S. Peter's successour ) to the Vniversal Pastorship , that including his power over England , as a member of the whole ; or 2. by the paternal right which by Augustine's planting the Gospel among the Saxons is thought to belong to the Pope ( and his successours ) that sent him ; or 3. in the voluntary concession of some Kings ; the two former of these have been largely disproved already , Chap. 4 , 5 , and 6. in discourses purposely , and distinctly applied to those pretensions . And for the third , that will appear to have received its determination also , I. by the absolutenesse of the power of our Princes , ( to which purpose I shall mention but one passage , that of † G. de Heimburg , some two hundred years since in the last words of his tract de Injust : Vsurp : Pap : where speaking of the Emperors making oath to the Pope , he saith , that this is a submission in him , and a patience above what any other suffers , and proves it by this argument , Nam eximius Rex Angliae , Franciae , Dux , Marchio , non astringitur Papae quocunque juramento : factus Imperator jurare tenetur secundum Decretales eorum fabulosè fictas , ita ut supremus Monarcha magis servilis conditionis , quàm quilibet ejus inferior fieri censeatur , The King of England and France , any Duke or Marquesse of that Kingdome is not bound to the Pope by any oath , yet the Emperour at his creation is thus bound to swear according to the Popes Decretals fabulously invented , so that the supreme Monarch is made to be of a more servile condition then any his inferior Prince — . ) And 2. by the rights of Kings to remove or erect Patriarchates , and will be farther confirmed in the Negative , if answer be first given to this Dilemma . § . 8. The authority of the Pope in this Kingdome , which is pretended to be held by the concession of our Kings , was either so originally vested in our Kings , that they might lawfully grant it , to whom they pleased , pleased , and so did lawfully grant it to the Pope ; or it was not thus originally vested in our Kings ; If it were not , then was that grant an invalid , null grant , for such are all concessions of that which is not ours to give , presumptions , invasions , robberies in the giver , which devolve no right to the receiver , and then this is a pitiful claim which is thus founded : But if that authority were so vested in the Kings of England , that they might lawfully grant it to whom they pleased , ( which is the only way by which the Pope can pretend to hold any thing by this title of regal concession ) then certainly the same power remains still vested in the King to dispose it from him to some other as freely , as the same King may upon good causes remove his Chancellour , or any other of his officers from his place , and commit it to another ( this way of arguing is made use of by the Bishops in Convocation , Anno Chr : 1537. in the Book by them intituled [ The Institution of a Christian man ] ) Or if the same power doe not still remain in the King , then is the King's power diminished , and he consequently by this his act , of which we treat , become lesse a King , then formerly he was , And then we know that such acts which make him so , are invalid acts , it being acknowledged to be above the power of the King himself , to divest himself and his successors of any part of his regal power . § . 9. To which purpose it must be observed , 1. that some things are so ours , that we may freely use them , but cannot freely part with them , as all those things , wherein our propriety is not confined to our persons , but intailed on our posterity , and such the regal power is supposed to be ; 2. That as some things which are part of our personal proprieties , are so freely ours to give , that when they are given , they are departed out of our selves , and cannot justly be by us resumed again ( in which case that Maxim of the civil law stands good , data eo ipso qu● dantur , fiunt accipientis , what is given , by the very act of being given , becomes the goods of the receiver ) so other things are given to others , so as we doe not part with them our selves , they are as truly , and properly ours , after , as before the Concession . § . 10. Thus the Sun communicates his beams , and with them his warmth and influences , and yet retains all which it thus communicates , and accordingly withdraweth them again , And God the spring of all life , and grace , doth so communicate each of these , that he may , and doth freely withdraw them again , and when he taketh away our breath we die — And thus certainly the King , being the fountain of all power and authority , as he is free to communicate this power to one , so is he equally free to recall , and communicate it to another , And therefore may as freely bestow the power of Primate , and chief Metropolitan of England , or ( which is all one ) of a Patriarch , on the Bishop of Canterbury , having formerly thought fit to grant it to the Bishop of Rome , as he or any of his Ancestors can be deemed to have granted it to the Bishop of Rome ; And then as this being by this means evidenced to be no more then an act of regal power , ( which the King might lawfully exercise ) takes off all obligation of obedience in the Bishops to the Pope , at the first minute , that he is by the King divested of that power , or declared not to have had it de jure , but only to have assumed it formerly ( which freedome from that obedience immediately clears the whole businesse of schisme , as that is a departure from the obedience of the lawful superiour ) so will there not want many weighty reasons , deducible from the antient Canons , as well as the maximes of civil government , why the King who may freely place the Primacy , where he please , should choose to place it in a Bishop and subject of his own nation , rather then in a forein Bishop farre removed , and him not only independent from that King , but himself enjoying a Principality , or territorie , which it is too apparent how willing he is to enlarge unlimitedly , and to improve the concessions , which are either acknowledged , or pretended to be made him , to that purpose . § . 11. And here it is not amisse to observe , in the reign of Queen Mary , who was no way favourable to the Reformation in points of doctrine and Liturgie , and made all speed to repeal what had been done in King Edward's time in that matter , yet 1. that she left not the title of Supreme head , till the third Parliament of her reigne ; and 2. that in the second Parliament authority is granted her to make , and prescribe to all such Cathedral and Collegiate Churches , as were erected by Henry the VIII . such statutes and orders as should seem good to her , and that statute never repealed but expired : 3. that in her third Parliament it was with much difficulty obtained , that the supremacie of the Pope should be acknowledged , the matter being urged by her , as that which concerned the establishing the Matrimonie of her Mother , and her legitimation , which depended upon the absolute power of the Pope : 4. that in the 4 th year of her reigne , when the Pope sent Cardinal Petow to be his Legate in England , and to be Bishop of Sarisbury , she would not permit him to come into the Land , neither could he have that Bishoprick , which as it was some check to the Pope's absolute supremacy , and an assertion and vindication of the Regal power , so being added to the former it will be lesse strange , that this Supreme power of the Popes should be by the Bishops in the reigne of Henry VIII . disclaimed , and ejected . § . 12. Upon this bottome the foundation of Reformation being laid in England , the superstructure was accordingly erected by the King and Bishops and Clergie in Convocation , but this not all at once , but by distinct steps and degrees . Somewhat in the reigne of this Henry the VIII . as in the number of the Sacraments , the use of the Lords Prayer &c. in the English tongue , and the translation of the Bible , all resolved on in Synod , the King which duly assembled it , presiding in it by his Vicar General . § . 13. This was much farther advanced in the time of his son Edward the VI. who being a childe , and the Laws and Constitution of this Realm committing the exercise of the Supreme power in that case , into the hands of a Protector , what was thus regularly done by that Protector , cannot be doubted to be of the same force , and validity , as if the King had been of age , and done it himself ; Or if it should , it would be an unanswerable objection against all hereditary , successive Monarchy , a maim in that form of Government , which could no way be repaired , there being no amulet in the Crown , which secures the life of each King , till his successor be of age , nor promise from heaven that the children of such Princes shall , by succeeding to the Crown , advance by miracle to the years , and abilities of their Parents , So irrational is the scoffe , and exception of some , that what was done in King Edward's daies being the Acts of a childe is as such to be vilified ▪ and despised . § . 14. In the Reign of this Prince , many Changes were made in the Church , and Recessions from the Doctrines , and practises of Rome ; Beside that of Images , the lawfulnesse of the marriage of the Clergie was asserted , a body of an English Liturgie formed , and setled for publick use , the Eucharist appointed to be administred to the people in both kindes , &c. and though Bishop Gardner of Winchester , and Bishop Bonner of London made opposition against these changes , and for some misbehaviours herein , were imprison'd , ( and two more moderate , learned men , Bishop Tunstal of Durham , and Bishop Day of Chichester , upon another score ) yet Archbishop Cranmer , and the rest of the Bishops making up the farre greater number , joyned with the Supreme power in the Reformation . And as it is no great marvell , that there should be some ( so few ) dissenters , so the punishment inflicted on them will not be deemed excessive by any , that shall compare it with the farre severer executions , the fire , and fagot , which were soon after in Queen Mary's daies inflicted on Archbishop Cranmer , Bishop Ridley , and Bishop Latimer , as the reward of their disputing in the Synod against Transubstantiation , ( and the like cruelties on multitudes more ) and the Exiles , and deprivations , which befell so many others in her Reigne ; However this can be no prejudice to the regularity of the Reformation in the reigne of King Edward , wrought , as hath been said , by the Supreme power , with the consent of the major part of Bishops . § . 15. That which afterward followed in the beginning of Qu. Elizabeth's reigne , may be thought more distant , and lesse reconcileable to our pretensions , ( not that of her sex , her being a woman , for so was Qu. Mary before , which acted so vigorously for the contrary way , and the constitution of our Monarchy invests equally either sex in the plenitude of Regal power , in sacred , as well as civil affairs , and it was but to raise envie against the Reformation that Queen Elizabeth's sex , as before King Edward's non-age hath by some been thought fit to be mention'd , and cannot by any sober judgment be admitted to have any force in it ) but because , as it is from our histories more pertinently objected , most of the Bishops were by her divested of their dignities , and new created in their stead , To this therefore in the last place , I must apply my self to give satisfaction . And 1. § . 16. In this matter , as much as concerns the Ordination of those new Bishops , that it was performed regularly , according to the Antient Canons , each by the Imposition of the hands of three Bishops , hath been evidently set down out of the Records , and vindicated by M r Mason in his Booke de Minist : Anglic : and may there be view'd at large , if the Reader want satisfaction in that point . § . 17. As for the second remaining part of the objection which alone is pertinent to this place , it will receive answer by these degrees , First that the death of Cardinal Pool Archbishop of Canterbury , falling neer upon the death of her Predecessor Queen Mary , it was very regular for Queen Elizabeth to assigne a successor to that See , then vacant , Archbishop Parker ; 2 dly , that those Bishops , which in Queen Mary's daies had been exiled , and deprived , and had survived that calamity , were with all justice restored to their dignities ; 3 dly , that the Bishops by her deprived , and divested of their dignities , were so dealt with , for refusing to take the oath of Supremacy , formed and enjoyned in the daies of Henry the VIII . and in the first Parliament of this Queen revived , and the statutes concerning it restored to full force , before it was thus imposed on them . So that for the justice of the cause of their deprivation , it depends Immediatly upon the Right and power of the Supreme Magistrate to make laws , to impose oathes for the securing his Government , and to inflict the punishments , prescribed by those laws , on the disobedient , but Originally upon the truth of that decision of the Bishops , and Clergie , and Vniversities , in the reigne of Henry the VIII . that no authority belonged in this Kingdome of England to the Bishop of Rome , more then to any other forein Bishop . The former of these I shall be confident to look on as an undoubted truth , in the maintenance of which all Government is concerned , and hath nothing , peculiar to our pretensions , which should suggest a vindication of it in this place , And the second hath , I suppose , been sufficiently cleared in the former chapters of this discourse , which have examined all the Bishop of Romes claims to this Supremacy , And both these grounds being acknowledged ( or , till they be invalidated , or disproved , supposed ) to have truth , and force in them , the conclusion will be sufficiently induced , that there was no injustice in that Act of the Queens , which divested those Bishops , which thus refused to secure her Government , or to approve their fidelity to their lawful ▪ Soveraign . § . 18. Fourthly , that those Bishops being thus deprived , it was most Regular , and Necessary , and that against which no objection is imaginable , ( that of their due Ordination being formerly cleared ) that other Bishops should be nominated , and advanced to those vacant Sees , and that what should be for the future acted by those new Bishops in Convocation was regular , Synodical , and valid beyond all exception in respect of the formality of it . § . 19. Fiftly , that as by the Vniform and joynt consent of these Bishops thus constituted a Declaration of certain Principal Articles of Religion was agreed on , and set out by Order of both Archbishops , Metropolitans , and the rest of the Bishops , for the Vnity of doctrine , to be taught , and holden of all Parsons , Vicars , and Curates &c. and this not before the third year of that Queens reigne , So before this time there had not been , as farre as appears , any debate in any former Convocation of that Queens reigne concerning Religion ( only an offer of a disputation betwixt eight Clergie-men on each side , which came to nothing ) but all done by the Parliaments restoring what had been debated , and concluded by former Synods , in the reigns of King Henry the eight , and Edward the sixt , without any new deliberation in any present Synod . By this means were revived the Statutes for the Regal Supremacy , as also of the book of Common-prayer , as it was in the time of Edward the sixt , ( with few alterations ) which included the abolition of the Romish Missalls . And so all this again , as farre as it concerned Queen Elizabeth's part in the Reformation , is regularly superstructed on the forementioned foundation of Regal Supremacy ( with the concurrence , and advise of Synods ) which hath been in the former part of this discourse ( I hope , sufficiently ) vindicated . § . 20. And that being granted , it cannot be here necessary , or pertinent to descend to the consideration of each several matter of the Change thus wrought in this Church , either as branches of the Reformation , or under the name , or title of it . For our present enquirie being no farther extended , then this , whether the true Church of England , as it stands by Laws established , have in Reforming been guilty of Schisme , as that signifies in the first place a recession , and departure from the obedience of our lawful Superiours , and this being cleared in the Negative , by this one evidence , that all was done by those , to whom , and to whom only , the rightful power legally pertained , viz : the King , and Bishops of this Nation , supposing ( as now regularly we may , having competently proved it , and answered all the colours , that have been offered against it ) that the Pope had no right to our obedience , and consequently that our departure from him is not a departure from our obedience to our superiours , it is presently visible , that all other matters will belong to some other heads of Discourse , and consequently must be debated upon other principles , All variation from the Church of Rome in point of Doctrine if it should ( as I believe it will never ) be proved to be unjust , falling under the head of Heresie , not of schisme ; and for acts of sacrilege , and the like impieties ( as certainly Henry the eighth , and some others , cannot be freed from such ) they are by us as freely charged upon the actors , as by any Romanist they can be , But yet sacrilege is no more schisme , then it is adulterie , and the Church , on which one sin hath been committed , cannot be from thence proved to be guilty of every other . CHAP. VIII . Of the Second sort of Schisme , as that is an Offence against mutual Charity , This divided into three species , and the first here examined . § . 1. BUT beside that first species of schisme , as it is an offence against the subordination , which Christ hath by himself and his Apostles setled in the Church , ( from the guilt of which I have hitherto indevoured to vindicate our Church ) another was taken notice of , as it signifies an offence against the mutual unity , and peace , and charity , which Christ left among his Disciples ; And to that I must now proceed , as farre as the Accusations of the Romanist give us occasion to vindicate our innocence . § . 2. And for method's sake , this branch of Schisme may be subdivided into three species . The first is a breach in the doctrines , or Traditions , a departure from the unity of the Faith , which was once delivered to the saints ; under that head also comprehending the institutions of Christ , of his Apostles , and of the Vniversal Church of the first and purest ages , whether in Government , or other the like observances and practises : The second is an offence against external peace and Communion Ecclesiastical : The third and last is the want of that charity , which is due from every Christian to every Christian . Beside these I cannot foresee any other species of schisme , and therefore the vindicating our Reformation from all grounds of charge of any of these three , will be the absolving the whole task undertaken in these sheets . § . 3. For the first it may be considered either in the Bullion , or in the coyn , in the grosse , or in the retail , either as it is a departure from those rules appointed by Christ for the founding and upholding his truth in the Church , this Vnity of Doctrine &c. or else as it is the asserting any particular branch of Doctrine , contrary to Christs , and the ( Apostolical , pure ) Churches establishment . § . 4. And here it is first suggested by the Romanist , that by casting out the authority of the Bishop of Rome , we have cast off the head of all Christian Vnity , and so must needs be guilty of Schisme in this first respect . To which the answer is obvious , 1. that that Bishop of Rome was never appointed by Christ to be the head of all Christian unity , or that Church to be the conservatory ( for ever ) of all Christian truth , any more then any other Bishop , or Church of the Apostles ordaining , or planting ; and whatever can be pretended for the contrary will be easily answered from the grounds already laid , and cleared in the former part of this discourse concerning the Vniversal Pastorship of S. Peter's successors , which must not be here so unnecessarily repeated . § . 5. 2 dly , That the way provided by Christ , and his Apostles for the preserving the unity of the faith , &c. in the Church , is fully acknowledged by us , and no way supplanted by our Reformation . That way is made up of two acts of Apostolical providence , First their resolving upon some few heads of special force , and efficacie to the planting of Christian life through the world , and preaching , and depositing them in every Church of their plantation . 2. Their establishing an excellent subordination of all inferior officers of the Church to the Bishop in every city , of the Bishops in every Province to their Metropolitanes , of the Metropolitanes in every region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Patriarchs , or Primates , allowing also among these such a Primacie of Order , or dignity , as might be proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture , and agreeable to what is by the antient Canons allowed to the Bishop of Rome ; And this standing subordination sufficient for all ordinary uses , and when there should be need of extraordinary remedies , there was then a supply to be had by congregating Councels , Provincial , Patriarchal , General , as hath formerly been shewed . And all this , it is most certain , asserted , and acknowledged by every true son of the Church of England , as zealously , as is pretended by any Romanist . And from hence , by the way , that speech of the learned and excellent Hugo Grotius ( which I discern to be made use of by the Romanists , and look'd on with jealousie by others ) will , I suppose , receive its due importance , and interpretation , in his Rivet : Apologet : Discuss : p. 255. Restitutionem Christianorum in unum idémque corpus &c. § . 6. As for the subjection ( and dependence ) of this Church to the Monarchick power of the Bishop of Rome , this will never be likely to tend to the unity of the whole body , unlesse first all other Churches of Christians paid that subjection too , and were obliged , and so by duty morally ascertain'd alwaies to continue it ( which it is evident the Eastern Churches had not done long before the time of our pretended departure ) and 2. unlesse the Bishop of Rome were in probability able to administer that vast Province , so as would be most to the advantage of the whole body , For which whether he be fitly qualified or no , as it is not demonstrable in the causes , so is it to be looked on , as a Politick Probleme , the truth of which belongs to prudent persons , and and such as are by God intrusted with the Flock to judge of , i. e. to the Princes , the nursing Fathers of every Church , who are prudentially , and fatherly to determine for themselves and those that are under them , what is most ordinable to that end , and cannot be obliged to conclude , farther then the motives or premises will bear , to decree what they doe not reasonably , and cordially believe . § . 7. Lastly , for the particular doctrines wherein we are affirmed by the Romanists to depart from the Vnity of the Faith , and so by departing from the unity , to be schismatical , as heretical by departing from the faith , this must be contested by a strict survey of the particular doctrines , wherein as we make no doubt to approve our selves to any that will judge of the Apostolical doctrine and traditions by the Scriptures , and consent of the first 300 years , or the four General Councels , ( the most competent witnesses of Apostolical traditions ) so we shall secure our selves of our innocence in this behalf , by that principle acknowledged in our Church , and owned , as the rule by which we are concluded in any debate , or controversie : That whatever is contrary to the doctrine , or practises of those first and purest ages , shall by us ( assoon as it thus appears ) be renounced , and disclaimed also . Which resolution of rulinesse , and obedience , will , I suppose , conserve us in the unity of the Faith , and render us approveable to God , though our ignorance ( thus unaffected ) should betray us to some misunderstandings of those first times , and be an instrument much more probable to lead us into all truth , then the supposed infallibility of the Church of Rome can be imagined to be , which as it leaves the proudest presumer really as liable to error , as him that acknowledgeth himself most fallible , so it ascertains him to persevere incorrigible whether in the least , or greatest error , which by fault , or frailty he shall be guilty of . § . 8. This consideration of the humble , docible temper of our Church ( together with our professed appeal to those first and purest times , to stand or fall , as by those evidences we shall be adjudged ) as it necessarily renders it our infelicity , not our crime , if in judging of Christ's truth we should be deemed to erre , so may it reasonably supersede that larger trouble of the Reader , in this place , which the view and examination of the severals would cost him , it being thus farre evident , that it is our avowed wish and our care ( should it be denied to be our lot ) a special mark of the Church of England's Reformation , to preserve the Vnity of the Apostolical Faith and Primitive practises , as intire , as we would have done Christ's body or garment , and the probability being not weak on our side , that the fact of the crucifying souldiers which hath so much of our abhorrence and detestation , shall never be our choice , our known , or wilfull guilt , or if it be , that we so farre recede from our Profession . CHAP. IX . The Second species of this Schisme examined , as it is an offence against external peace , or Communion Ecclesiastical . § . 1. NOW for the second branch of this second sort of Schism , as it is an offence against external peace or communion Ecclesiastical . This cannot with any colour be charged on us , of whom these 6 things are manifest , and that by the tenure of our Reformation , 1. that we have alwaies retained the form of Government ▪ in , and under which the Apostles founded Ecclesiastical assemblies , or Communion , viz : that of the Bishop , and his inferiour officers in every Church , and so in that respect are , in Ignatius his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within the altar , have no part of that breach of Ecclesiastical communion upon us , which consists in casting out that order . 2. That as we maintain that Order , so we regularly submit to the exercise of it , acknowledge the due authority of these Governors , profess Canonical obedience to them , submit to their Censures , and Decrees , and give our selves up to be ruled by them in all things that belong to their cognizance secundum Deum , according to God. 3. That the circumstances which are necessary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling our selves together for the publick worship , whether 1. that of place , ( our Churches consecrated to those offices ) or 2. that of time , ( the Lords day , and other primitive festivals , and Fasts , and , in their degree , every day of the week ) or 3. that of forms of Prayer , and Praises , celebration of Sacraments , and sacramentals , Preaching , Catechizing , &c. or 4. that of Ceremonies , such as the practise of the Primitive Church hath sent down recommended to us ; or lastly , that of Discipline to binde all these performances upon every member of the Church in his office , or place , are all entered into our Confessions , setled by Article , as part of our establishment , and so the want of either , or all of those are not imputable to our Reformation . § . 2. Fourthly , That in every of these three , whatsoever the Romanist requires us to adde farther to that which we voluntarily , and professedly receive , ( 1. the supreme , transcendent , monarchick power of the Pope , 2. the acknowledgment of , and obedience to his supremacy , 3. the use of more ceremonies , festivals , &c. ) is usurpation , or imposition of the present Romanists , absolutely without Authority , or Precedent from the antient , Primitive Church , from whom we are so unwilling to divide in any thing , that we choose a conformity with them , rather then with any later modell , and if by receding from the Ordo Romanus in any particular , we doe not approve our selves to come neerer to the first , and purest times , it is the avow'd Profession of our Church , the wish , and purpose of it , which I may justly style part of our establishment , to reduce , and restore that , ( whatsover it is ) which is most pure , and Primitive in stead of it . § . 3. Fiftly , That as we exclude no Christian from our communion , that will either filially , or fraternally embrace it with us , being ready to admit any to our assemblies , that acknowledge the Foundation laid by Christ , and his Apostles , so we as earnestly desire to be admitted to the like freedome of external Communion with all the members of all other Christian Churches , as oft as occasion makes us capable of that blessing of the one heart , and one lip , and would most willingly , by the use of the antient method of literae Communicatoriae , maintain this Communion with those , with whom we cannot corporally assemble , and particularly with those which live in obedience to the Church of Rome . § . 4. Sixtly , that the onely hindrances that interpose and obstruct this desired freedome of external Communion , are wholly imputable to the Romanists . § . 5. First , their excommunicating , and separating from their assemblies all that maintain communion with the Church of England , which we know was done by Bull from the Pope about the tenth year of Q. Elizabeth ( before which time those English , which had not joyned in our Reformation , might , and did come to our assemblies , and were never after rejected by us , but upon their avowed contumacie against the orders of our Church , which consequently brought the censures on them ) and to that it is visibly consequent , that we that were cast out , cannot be said to separate , as in the former part of this discourse hath been demonstrated . § . 6. Secondly , their imposing such conditions on their Communion ( belief of doctrines , and approbation of practises , which we neither believe , nor approve of , and are ready to contest and maintain our Negatives , by grounds that all good Christians ought to be concluded by ) that we cannot without sinning , or seeming to sin against conscience , without wilfull falling on one side , or dissembling and unsound confession on the other side , or at least the scandal of one of these , accept of their communion upon such conditions , as hath formerly been demonstrated also . § . 7. And in this matter it were very well worthy our considering , how farre the Articles of our Church of England proceed in accord with the present Roman doctrines and practises , and in what particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we cannot perswade our selves to consent to them , and then to offer it to the Vmpirage of any rational arbitrator , whether we that unfeignedly professe to believe so much and no more , nor to be convinced by all the reasons , and authorities , proofs from Scripture , or the first Christian writers , ( those of the first three hundred years ) or the four General Councels ) produced by them ( being in full inclination and desire of minde , ready to submit upon conviction ) are in any reason , or equity , or according to any example , or precept of Christ , or his Apostles , or the antient , Primitive Church , to be required to offer violence to our mindes , and to make an unsound profession , or else ( for that one guilt of not doing so ) to be rejected as hereticks , and denied the benefit of Christian Communion , which we heartily desire to extend and propagate to them which deny it to us . All this thus put together , and applied to this present matter will certainly vindicate us from all appearance of guilt of this second branch of the second sort of Schisme . CHAP. X. The third species of this Schism , as an offence against that charity due from every Christian to every Christian , examined . § . 1. LAstly , as Schism is an offence against that charity which is due from every Christian to every Christian , so it will be best distributed ( according to what we see noted by by the Apostle , Rom. 14. in the Jewish , and Gentile Christians ) into the judging , and the despising of others , either of which was , if not formally Schism , yet soon improveable into it , when it would not be repressed by the Apostles admonitions , The Jewish Christians we know judged , and damned all that would not observe the Mosaical law , and would not associate , or communicate with the Gentiles , and the like height Diotrephes , and some of the Gentile believers , who began with the other branch , that of vilifying the weak Jew , at last arrived to , not receiving , forbidding to receive , and casting out the brethren , 3 Joh. 10. And whether the Romanists or we , are thus guilty , will soon be discernible . § . 2. For the former , that of judging , and so separating from their brethren ( if yet we may be allowed that title ) it is evident by their own acknowledgment , how guilty they are , and how guiltlesse we . § . 3. It hath been a special motive , and argument to gain proselytes to their party for some years , that by our Confession there is salvation to be had among them , but in their judgment no possible hope of it for us . This weapon of their's used so studiously against us , to anticipate and prejudge , in general , whatsoever can be particularly said to assert our doctrines , and practises , will certainly be as usefull in our hands , as Goliah's sword in David's to give this wound ( I wish it may not prove as fatal ) to our vaunting enemies : For certainly , if there be any truth in that motive , then are they professedly the men , that judge their brethren , and as confessedly we the men , that doe not judge them . And if S. Cyprian's rule be true ( who had as well considered the nature of Schism , and as diligently armed the Christians of his age against it , and given us as sure rules to judge by , in this matter , as any ) that they that maintain any difference in opinion against other Christians , must , if they will avoid the evil of schism , manage it with this temper ( neminem damnantes , neminem à communione nostrâ arcentes ) never condemn any , or forbid them our communion , then is the schism ( because the uncharitableness ) on their parts , not on ours . And it is not the saying , we are Hereticks , and so certainly excluded salvation , Schismaticks , and so out of the Church , the way to salvation , that can give this sanguinarie judgment any meeker a title ; For that we are such , being as much denied , as any thing , and that negative offered to be proved , and vindicated by all those evidences , by which any matter of doctrine , ( from whence this question depends ) can duly be cleared , this unproved affirmation , that we are such , is certainly a petitio principii , a begging of the question , a supposing that in the debate , which they know we are as farre from confessing , as they from having proved , and that is the most certain proof , that such judging is uncharitable ; I wish there were not many other as pregnant indications of it . § . 4. And for that of despising or setting at nought the brother , which is the Ap ostles argument also that they walk not charitably , and the effect whereof is evident , the casting them out of the Church , if the cause may be concluded by the effect , the guilt lies on the Romanists side , not on ours ( as hath formerly appeared ) And truly we are so sensible of the many prepossessions , and strong prejudices , which by the advantage of education , the prescribed credulity to all that the Church shall propose , the doctrine of infallibility , the shutting up the scriptures in an unknown language , the impossibility that the multitude should search ▪ or examine tradition with their own eyes , the prosperous flourishing estate of the Roman Church ( and the persecutions , and calamities ▪ and expressions of God's displeasure on the Church of England ) the literal sound of [ Hoc est corpus meum ] for their principal ( espoused ) doctrine of Transubstantiation , and som other the like means , are infused into the multitude of men and women , that are brought up without any knowledge of ours , in a firm belief of all their pretensions , that we are as farre from setting them at nought , or despising them , as from that ( which by their doing it first is made impossible for us to be guilty of ) the casting them out of the Church . § . 5. I foresee not any objection , which may give me temptation , or excuse farther to enlarge on this matter , And professe not to know any other branch of Schism , or colour of fastening that guilt upon our Church , made use of by any , which hath not been either prevented in the grounds of this discourse , or distinctly taken notice of , and competently vindicated , as farre as the design'd brevity would permit . CHAP. XI . Concerning the present Persecution of the Church of England , and the advantages sought from thence . § . 1. OUr Establishment being thus freed from Schism , I shall not now entertain my self with any fear , that the Persecution , which we are under , will involve us in it . Yet can I not but take notice of the style , that some Romanists have in these last years , on this occasion , chosen to make use of , calling us [ the late Church of England ] The interpretation whereof is to my understanding this , that the calamities , under which now we suffer , have made us cease to be a Church : And therefore having learned , and abundantly experimented , what scandal the Crosse hath alwaies carried along with it , how willing enemies are to take advantage , and ground arguments on afflictions , and how ordinary it is for friends , to take impressions from such sensible , carnal motives , and being secured by the storie of the Antient Gnosticks , that it is neither scandalous excesse of fear , nor want of charity , to think it possible , that this , as other antient heresies , may now as in a Platonick year ( if not carefully warded ) return on us , as in a revolution , I shall therefore conclude this paper with an attempt to remove this prejudice ; The utmost whereof being formed into an objection , is this , that it is absolutely necessary to communicate with some one visible Church , that now the Church of England is not such , and consequently that it must be cast off , and the Roman Church so illustriously visible , be taken up in stead of it . § . 2. To this reserve I shall make my returns by these degrees , First that by the making this objection , or drawing any argument against any member of the Church of England , from the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or improsperous circumstances of affairs , It must be supposed , that twenty years since , this person , the supposed subject of discourse , living regularly in this Church , under his superiours , was not then chargeable w th this crime of not communicating with a visible Church . § . 3. This consequent I shall not be so much my own flatterer as to think it will be allowed me ▪ by the Romanist , who will , I know , at another time accuse the whole Church of England ( ever since the Reformation ) of schism from the Catholick Church , and make the communicating with it 20 years since , as dangerous as now the not communicating with any : But the reason of my laying this foundation is , to shew the vanity of the present objection , For if the Church of England 20 years since , were not a Church , but a society of Schismaticks , not a particular Church ( which , if so , must be a part , or member of the Vniversal , and such it is not , if it be truly separated from that body , in the unity of which it is obliged to remain ) but a separated , and torn off , and so a livelesse , ejected branch , then whatsoever hath now befallen us , and the consequence of that , the supposed impossibility of cōmunicating with the Church of England , will but leave us where we were , the impossibility of communicating with a schismatical society , being not chargeable on us , as a crime , by them , who make the communicating with all such societies so damnable ; And therefore I say , to the making this any objection , 't is necessary , that that be supposed , which I have for that cause laid as my foundation , that 20 years since a member of the English Church was not under this guilt of not communicating with some one visible Church ; And if then he were not , ( or , for discourse sake , be by the objecter supposed not to have been ) then it infallibly , and irrefragably follows ( which is the second proposition ) that he that 20 years since was not under this guilt of not communicating — is either not guilty of it now , or else hath voluntarily committed or omitted somewhat , which commission or omission hath been the contracting of this guilt . For that somewhat , which hath not been his choise , shall become his crime , that what hath been his saddest part of infelicity , the evil against which he hath most industriously contended , should be accounted his offence ▪ when it is his punishment , I shall not fear will be affirmed by any . § . 4. Thirdly then , the businesse is brought to this issue , that that person , which is the subject of our discourse ( he that 20 years since , was a member of the Church of England ) be now proved by some commission or omission of his , voluntarily to have contracted this guilt , or else be absolved , and freed from it ; If he have contracted it , it must be by some irregularity of actions , contrary to the standing rule and Canons of this Church ; or by disobedience to some commands of his Ecclesiastical superiors ; And as in neither of these I shall excuse any that hath been guilty , so if , being not fallen under the actual Censures of the Church for it , he now timely and sincerely return with contrition , and reformation , I shall hope it will not be imputed to him ; But however this cannot be insisted on by the objecter , because I speak , and so must he , of him that hath lived regularly ( not of him that hath not ) And of him 't is apparent , that all that he hath done , is , to adhere to his former principles , when others have not , to have testified his constancy with ( not only venturing but ) actually losing either possessions , or liberty ( and the benefit of Ecclesiastical assemblies ) rather then he would joyn , or appear to joyn with Schismaticks , when others have made all worldly advantages by the rupture ; In a word , that he hath been patient , and not fainted ; and never departed from his rule , though it have cost him dear to stick fast to it ; And I hope no body will be so uncharitable , as to grieve , and gall him , whom God hath thus suffered to be chastised , upon no other provocation , but this , his having been thus afflicted and persecuted . This is too clear a truth to need confirming , and yet this is the utmost , that it can be driven to , supposing the most that the objection can be imagined to suppose , viz : that the Church of England is now invisible . § . 5. But then in the fourth place , it must be added , that as yet , Blessed be God , the Church of England is not invisible ; It is still preserved in Bishops and Presbyters rightly ordained , and multitudes rightly baptized , none of which have fallen off from their profession ; And the only thing imaginable to be objected in this point , being this , that the schism hath so farre been extended by the force , that many , if not most Churches parochial are filled by those , who have set up a new , or a no-form of worship , and so that many men cannot any otherwise ▪ then in private families , serve God , after the Church-way , that sure will be of little weight , when the Romanists are remembred to be the objecters , who cannot but know , that this is the only way , that they have had of serving God in this Kingdome , these many years , and that the night-meetings of the Primitive Christians in dens and caves are as pertinent to the justifying of our condition , as they can be of any , and when 't is certain , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the forsaking of the assemblies , Heb. 10.25 . is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our wilfull fault v. 26. but only our unhappy lot ▪ who are forced either not to frequent the assemblies , or else to incourage ( & incurre the scandal of seeming to approve ) the practises of those that have departed from the Church . That we doe not decline order , or publick communion ▪ and consequently are not to be charged for not enjoying those benefits of it , which we vehemently thirst after , is evident by the extensive nature ▪ of our persecution , the same tempest having with us thrown out all order , and form , Bishops , and Liturgie together , and to that curstnesse of theirs , and not to any obstinatenesse , or unreconcileablenesse of ours ( which alone were the guilt of non-communion ) is all that unhappinesse of the constant sons of the present English Church to be imputed , in which alone this whole objection is founded . § . 6. I cannot discern any farther appearance of difficulty in this matter , and therefore shall no farther lengthen this Appendage , then by offering it to the consideration of the indifferent Reader , whether this objection can ever in future times be improveable into a charge against us , or our posterity , as long as either Bishops stand , and continue to ordain among us , or it is not our faults that they doe not stand . To which purpose it may be remembred ▪ what befell the Jewes whether under the Zelots fury , or the Romans yoke ; The former threw out the lawfull successive High Priests , and Priests of the sons of Aaron , and put into those sacred offices the most ignorant rusticks , some so void of all degree of knowledge , saith Josephus , that they knew not what the very word [ Priest ] signified . The Roman Conquerours by their Procurators put in annually whom they pleased to choose ( without consideration of the Aaronical line ) into the chief Priest's office ; I shall here demand of any , Whether ( supposing and granting it as undeniable , that the Zelots were formally Schismaticks , or with some improvement , in Josephus his style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seditious ) there can be any ground of reason , or equity , to involve , or conclude under the same guilt those that lived under those imposed , usurping High Priests , supposing those inferiors to have been as farre from consenting to the continuance , as to the beginning of such usurpation , and that the circumstances were such , that they lay not under the appearance of doing , what they did not , and so had not the scandal , any more , then the reality of that guilt . The Reader , I suppose , will be able to answer this Quaere to himself , and supersede all necessity of making up the Parallel . § . 7. And then I have at this time no farther exercise for him , but that he will joyn in ardent prayers with me , that God will restore that which is lost , reduce that heavenly grace , and incomparable blessing of Christian peace and holy communion among all , that have received the honour of being called by his name , that we may all minde the same thing , fix the same common designes , love , and aid , and promote one anothers good , unanimously glorifie him here with one tongue , and heart , that we may all be glorified with him , and sing joynt Hosannah's , and Hallelujah's to him to all eternity . Amen . ERRATA . PAge 42. line 3. dele ) p. 73. li. 9. lege S. Peter , so — p. 81. marg : li. 12. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. l. 24. lege Where as p. 91. li. 4. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. li. 2. for third lege second p. 141. li. 25. for quae re : quo p. 157. li. 3. lege that the The Contents . CHAP. I. AN Introduction , the danger , and sin of Schism . page 1 CHAP. II. What Schism us , together with some general considerations thereon . 12 CHAP. III. The several sorts of Schism . 31 CHAP. IV. The pretended evidences of the Romanist against the Church of England examined , and first that from the Bishop of Rome's Supremacy by Christ's donation to S. Peter . 66 CHAP. V. The evidences from the Bishop of Romes succeeding S. Peter examined . 92 CHAP. VI. Their second plea from the Bishop of Rome having planted Christianity among us . 107 CHAP. VII . Their third Evidence from our casting off Obedience to the Bishop of Rome at the Reformation . 132 CHAP. VIII . Of the second sort of Schism , as that is an offence against mutual Charity , This divided into three species , and the first here examined . 155 CHAP. IX . The second species of this Schism examined , as it is an offence against external peace , or Communion Ecclesiastical . 163 CHAP. X. The third species of this Schism , as an offence against that charity due from every Christian to every Christian , examined . 169 CHAP. XI . Concerning the present Persecution of the Church of England , and the advantages sought from thence . 174 THE END . A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane , London . A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. The Practical Catechisme , with all other English Treatises of Henry Hammond D. D. in two volumes in 4o. Dissertationes quatuor , quibus Episcopatus Jura ex S. Scripturis & Primaeva Antiquitate adstruuntur , contra sententiam D. Blondelli & aliorum . Authore Henrico Hammond . in 4o. A Letter of Resolution of six Quaere's , in 12o. The names of several Treatises and Sermons written by Jer. Taylor D. D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Course of Sermons for all the Sundaies of the Year ; Together with a Discourse of the Divine Institution , Necessity , Sacrednesse , and Separation of the Office Ministerial , in fol. 2. Episcopacy asserted , in 4o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ , 2 d Edit . in fol. 4. The Liberty of Prophesying , in 4o. 5. An Apology for authorized and Set-forms of Liturgie ; in 4o. 6. A Discourse of Baptisme , its institution and efficacy upon all Beleivers , in 4o. 7. The Rule and Exercises of holy living , in 12o. 8. The Rule and exercises of holy dying , in 12o. 9. A short Catechisme for institution of young persons in the Christian Religion , in 12o. 10. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation , in 8o. Certamen Religiosum , or a Conference between the late King of England , and the late Lord Marquis of Worcester concerning Religion , at Ragland Castle ; Together with a Vindication of the Protestant Cause , by Chr. Cartwright in 4o. The Psalter of David , with Titles and Collects according to the matter of each Psalm , by the Right honourable Chr. Hatton , in 12o. Boanerges and Barnabas , or Judgement and Mercy for wounded and afflicted souls , in several Soliloquies , by Francis Quarles , in 12o. The life of Faith in Dead Times , by Chr. Hudson in 12o. Motives for Prayer upon the seven dayes of the Week , by Sir Richard Baker Knight , in 12o. The Guide unto True Blessedness , or a Body of the Doctrine of the Scriptures , directing man to the saving knowledge of God , by Sam. Crook , in 12o. Six excellent Sermons upon several occasions , preached by Edward Willan Vicar of Hoxne , in 4o. The Dipper dipt , or the Anabaptists duck'd and plung'd over head and ears , by Daniel Featly D. D. in 4o. Hermes Theologus , or a Divine Mercury : new descants upon old Records , by Theoph. Wodnote , in 12o. Philosophical Elements , concerning Government and Civil society : by Thomas Hobbs of Malmesbury , in 12o. An Essay upon Statius , or the five first books of Publ. Papinius Statius his Thebais , by Tho. Stephens School-master in S. Edmonds-bury , in 8o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis , per F. Gregory , in 8o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae , in 8o. A Discourse of Holy Love , by Sir Geo. Strode Knight , in 12o. The Saints Honey-Comb full of Divine Truths , by Rich. Gove Preacher of Henton S. Gorge in Somersetshire , in 8o. Devotion digested , into several Discourses and Meditations upon the Lords most holy Prayer : Together with additional Exercitations upon Baptism , The Lords Supper , Heresies , Blasphemy , The Creatures , Sin , The souls pantings after God , The Mercies of God , The souls complaint of its absence from God ; by Peter Samwaies , Fellow lately resident in Trinity College , Cambridge , in 12o. Of the Division between the English and Romish Church upon Reformation , by Hen. Fern D. D. in 12o. Directions for the profitable reading of the Scriptures , by John White M. A. in 8o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world , 3 Jews , 3 Gentiles , 3 Christians , by Tho. Heywood , in 4o. The Saints Legacies , or a Collection of promises out of the Word of God , in 12o. Judicium Universitatis Oxoniensis de Solemni Lega & Foedere , Juramento Negativo &c. in 8o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4o. Janua Linguarum Reserata , sive omnium Scientiarum & Linguarum seminarium , Auctore Cl. Viro J. A. Com●nio , in 8o. A Treatise concerning Divine providence , very seasonable for all Ages , by Tho. Morton Bishop of Duresme , in 8o. Animadversions upon Mr. Hobbs his Leviathan , with some Observations upon Sir Walter Rawleighs History of the World , by Alex. Rosse , in 12o. Fifty Sermons preached by that learned and reverend Divine John Donne , in fol. Wits-Common-wealth , in 12o. The Banquet of Jests new and old , in 12o. Balzac's Letters the fourth part , in 8o. Quarles Virgin Widow a Play , in 4o. Solomons Recantation , in 4o. by Francis Quarles . Amesii antisynodalia , in 12o. Christ's Commination against Scandalizers , by John Tombes in 12o. Dr. Stuart's Answer to Fountain's Letter , in 4o. A Tract of Fortifications , with 22 brasse cuts , in 4o. Dr. Griffiths Sermon preached at S. Pauls , in 4o. Blessed birth-day , printed at Oxford , in 8o. A Discourse of the state Ecclesiastical , in 4o. An Account of the Church Catholick where it was before the Reformation , by Edward Boughen D. D. in 4o. An Advertisement to the Jury-men of England touching Witches , written by the Author of the Observations up ▪ Mr. Hobbs Leviathan , in 4o . Episcopacy and Presbytery considered , by Hen. Fern D. D. in 4o. A Sermon preached at the Isle of Wight before His Majesty , by Hen. Fern D. D. in 4o . The Commoners Liberty or the English-mans Birth-right , in 4o . An Expedient for composing Differences in Religion , in 4o. A Treatise of Self-denial , in 4o. The holy Life and Death of the late Vi-countesse Falkland in 12o. Certain Considerations of present Concernment : Touching this Reformed Church of England , by Hen. Fern , in 12o. Englands Faithful Reprover and Monitour , in 12o. Newly published , The grand Conspiracy of the Members against the Minde , of Jews against their King. As it hath been delivered in four Sermons , by John Allington , B. D. in 12o. The Quakers Questions objected against the Ministers of the Gospel , and many sacred acts and offices of Religion , with brief Answets thereunto : Together with a Discourse of the holy Spirit his workings and impressions on the souls of men , by R. Sherlock B. D. in 8o. Now in the Presse , Of Fundamentals in a notion referring to Practise , by H. Hammond , D. D. in 12o. Notes, typically marginal, from the original text Notes for div A45426-e120 Two concernments of al Christians . Practise of Christianity . Propagating of it . What is to be done toward the latter . The chief branches of the former , considered in society . Charity . Obedience . Paternal exercise of Ecclesiastical power . The contrariety of Schisme to the Doctrine of Christ . The Fathers Censures of it . (a) 1 Cor. 3.4 . Jude 19. See Fulgentius ad Mon : l 2. (b) Quisquis in Ecclesiâ gratiam consecutus , ab Ecclesiâ exierit , reus sibi futurus est , i. e. ipse sibi quod pereat imputaturus ; Quod Apostolus explanat , docens haereticum vitandum esse , ut à semetipso damnatū Cypr : Ep : 76. Poenas quas meruerant pependerunt , ut à nobis non ejecti ultro se ejecerent , de ecclesiâ sponte se pellerent , Ep : 40. Quomodo te à tot gregibus scidisti ? Exscidisti enim teipsum . Firmilian : ad Cypr : Ep : 75. (a) Sciat se postea ad Ecclesiam redire , & cum Episcopis & plebe Christi communicare non posse . Ep : 40. Aversandus est talis atque fugiendus quisquis fuerit ab Ecclesiâ separatus . Ibid. De Unit : Eccles : (b) Hanc Ecclesiae unitatem qui non tenet , tenere se fidem credit ? Cypr : de Unit : Eccles : Dum conventicula sibi diversa constituunt , veritatis caput atque originem reliquerunt . Ibid. Fidem destruit , pro Fide perfidus . Ibid. (c) Schisma non faciendum , etiamsi in unâ fide & eâdem traditione permaneat qui recedit . Cypr : Testim : l. 3. c. 86. (d) Quam ver● dilectionem custodit & cogitat , qui discordiae furore vesanus Ecclesiam scindit , pacem turbat , charitatem dissipat . Cypr : de Unit : Eccles : Arma ille contra Ecclesiam portat . Ibid. (e) Quisquis ab Ecclesia segregatus adulterae jungitur , à promissis Ecclesiae separatur . Cypr : de Unit : Eccl : Habere jam non potest Deum patrem , qui Ecclesiam non habet matrem . Ibid. Quomodo potest ei cum aliquo convenire , cui cum corpore ipsius Ecclesiae , & cum vestra Fraternitate non convenit ? Quomodo possunt duo aut tres in nomine Christi colligi , quos constat à Christo & ab ejus Evangelio separari ? Ibid : Extra Ecclesiam consistens , & contra pacem & dilectionem Christi faciens , inter adversarios — computetur . Ep : 76. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignat : Ep : ad Eph : Audet precem alteram illicitis vocibus facere , Dominicae hostiae veritatem per falsa sacrificia profanare ? Cypr : de Unit : Eccl : Vnum manifestum est apud omnes Spiritus Sancti gratiam non esse , nec corum sacrificiis posse Deo placere , neque spiritualis gratiae sanctificationem sacrificiis corum tribui , qui offerunt ab Ecclesiastici corporis unitate disjuncti , solius enim Ecclesia Deus delectatur sacrificiis , quòd sacrificium Deo facit unit as spiritualis , ubi pacis tenacitas fraternam servat in charitate concordiam . Fulgent : ad Monim : l. 2. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys : in Ep : ad Eph : Edit : Savil : p. 823. (h) Quis unquam haereses instituit , nisi qui se priùs ab Ecclesiae Catholicae universitate , & antiquitatis consensione discreverit ? Vincent : c. 34. (i) Nullum schisma non sibi aliquam fingit haeresim , ut rectè ab Ecclesiâ recessisse videatur . Hieron : ad Tit : c. 3. (k) Non esse quicquam gravius sacrilegio schismatis . Aug : contra Parmen : l. 2.2 . Ingens flagitium schismatis Tradition ▪ junxerunt . Optat : p. 23. Edit : Casaub : (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys : ap : Euseb : l. 6. c. 36. Pejus hec crimen est quàm quod admisisse lapsi videntur . Cypr : de Unit : Eccl : (m) Vide Optatum l. 8. c. 25. (n) Quàm sine spe sint , & perditionem sibi maximam de indignatione Dei acquirant , qui schisma feciunt , declarat in libro R●g : scriptura , ubi à tribu Juda & Benjamin decem tribus scissae sunt , & indignatus est , inquit , Dominus in omne semen Israel . Cypr : Ep : 76. (o) Addendo autem civitatem Samaritanorum debere omitti , ubi erant schismatici , ostendit schismaticos Gentilibus adaequari . Ibid. (p) Exemplo Core , Dathan , &c. ostenditur & probatur obnoxios omnes & culpae & poenae futuros , qui se schismaticis irreligiosâ temeritate miscuerunt , Ibid. Deus quod in sacrilegos & parricidam non secerat , [ Cain & Ninive ] in schismaticos fecit , Core , &c. Optat : l. 1. p. 25. (q) Novatianus nec debet nec potest excipi , quo minus ipse extra Ecclesiam consistens , inter Antichristos computetur , Ibid. Apparet Antichristos omnes esse quos constet à charitate atque ab unitate Ecclesiae recessisse , Ibid. Videndum quis foras exicrit , quis altare contra altare erexerit , quis jaceat sub sententiâ Johannis Apostoli , qui dixit multos Antichristos feras exituros , Optat : p. 1. l. 18. Ab Ecclesiâ separatus haereticus est , & Antichristus , Prosper de Prom : & Praedict : implend : c. 5. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignat : Ep : ad Smyrnens : (ſ) Tales e●si occisi in confessione nominis fuerint , macula ista nec sanguine abluitur , inexpiabilis & gravis culpa discordiae nec passione purgatur , Cyprian : de Unit : Eccl : No excuse for it . (t) Caeteri tantùm vel simplicitate capti , ve● errore inducti , vel aliqua sallentis astutiae calliditate decepti , à fallaciae laqueis vos solvite , Cypr : de Unit : Eccl : (u) Judicabit spiritalis & eo●s qui schisma operantur , qui propter modicas & quaslibet causas , magnum & gloriosum corpus Christi conscindunt , & dividunt , verè liquantes culicem , & camelum diglutientes , Irenae : l. 4. c. 62. (x) Nulla ab eis tanta potest fieri correptio , quanta est schismatis pernicies ▪ Irenaeus l. 4. c. 62. (y) Si possunt aliqui ( quod fieri non potest ) habere causam justam quo communionem separent à communione Orbis terrarum . Aug : Ep : 48. The Parts of the ensuing Tract . (a) Non attendisti inter schismaticos & haereticos quàm sit magna distantia . Optat : l. 1. p. 13. (b) Inter haeresim & schisma hoc interesse arbitramur , quòd haeresis perversum dogma habeat , schisma propter Episcopalem dissensionem ab Ecclesiâ pariter separet . Hieron : ad Tit : c. 3. The Original of the word Schism . Reciprocal passion noted by the word . Schisme a voluntary recession . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jude 19. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 2.19 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 10.38 . Excommunication no Schisme . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil : Laod : Can : 40. (d) Propriae conscientiae videtur esse damnatio , cùm quispiam suo arbitrio ab Ecclesiâ recesserit . Hieron : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cod : Can : Afric : Can : 22. Interpretative Excommunication . Continuance out of actual Communion , without Schisme . Unjust excommunication hurts no man. * Papae à Christo dictum , Quicquid ligaveris super terram , erit ligatum , non quicquid dixeris esse ligatum . Jacob : Angularis in Ep : ad Wesselum ap : Goldast : l. 1. p. 575. Which holds in the Interpretative Excommunication . M r Knots Concession in this matter . c. 7. p. 471 , 472. Severe conditions of some Churches Communion . Make Communion with them impossible . Such are prescribing subscription of errors . or Profession against Conscience . Application to the Church of Rome ; in relation to the present Church of England . Unity Ecclesiastical wherein it consists . Unity of Members subordinate . Of fellow brethren . The former . The later . Communion . The branches of Schisme as it is an offence against Subordination . Schism against the Deacons or Presbyters . Against the Bishop . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Contra Episcopatum meum &c. Ep. 40. Hi tribuebant , ne concordarent cum Episcopo suo - Ibid. contra sacerdotium Dei partionem ruptae fraternitatis armare voluisse . This of a lighter & a grosser sort . Against the Metropolitan . The original of Metropolitans . In Titus . Eccl. Hist . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Timothy . Hom. 15. in 1. Tim. 5.15 . Photii lib. num . 254. Eccl. hist . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In James , &c. Epist . 247. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Theod. in 1. Tim. 3.1 . In Arg. Ep. ad Eph. L. Obser . D. de Offic. procons . Eccl. hist . l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Or. ad Afiat . Geogr. l. 5. c. 2. Act. 5. Nat. Hist . l. 5. c. 29. Ibid. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. Byzant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Ignatius . In the Bishop of Rome . ( what his Province . ) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . Eccl. Hist . l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syn. Sardic . Epist . ad Alex. ap . Athan. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athan. Epist . ad solit . vit . agent . Ex Provinciâ Italiae , civ . Med ex Prov. Romanâ , Civitate Portuensi . Syn. Arelat . 1. in nominibus Synodo praefixis . Hist . Eccl. l. 1· c. 6. In Alexandria . Eccl. Hist . l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In S. Cyprian . The subjection of Bishops to Archbishops . Of Archbishops to Primates , &c. ( Original of Primates . ) Eccl. Hist . l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c. d. In Notit . Galliae p. 8●2 . The Primates power equal to that of the Patriarch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Chalced. Can penult . † Or. 32. ad Alexandrin . see Aristid . Or. de Rom. Laud. And no power but of the Prince above them . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. l. 5. Prooem . Ex Superioribus habetur Imperatores Sanctos congregationes Synodales Universalium Conciliorum totius Ecclesiae semper ●●cisse . Ita ego perlustrans gesta omnium Universalium usque ad octavum inclusivè Basiliitempore celebratum verum esse r●peri . Cusan . de concord . Cathol l. 3. c. 16. and c. 13. See S. Hierom in Apol. ad Ruffin . l. 2. where speaking of a pretended Synod , he adds , Quis Imperator hanc Synodum jusserit congregari ? The Primitive Power of Primates &c. Act. 15 Can. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ulp. Obser . D. de Offic. Procons . The first charge against us , Our casting out the Popes Supremacy . The Supremacy of S. Peter examined . Evidences against it . First from his being Apostle of the Circumcision peculiarly . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. in 1 Cor 15.7 . ex Sentententiâ Chrysostomi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Photius Epist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Nicephorus l. 2 c. 38. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . Eccl. Hist . l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . ex Clement : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap . Euseb . l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide Athan. in Synops . Epiph. Haer. 78. Nyssen . de Resur . Or. 2. Hieron . in Gal. 1. & in Catal. Euseb . in Chron. p. 43. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . The Gentiles were not S. Peters Province . a Hom. 4. in Luc. b l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c de Syn. Arim. & Seleuc. d Ex com . Ignat. e l. 3. c. 3. Euseb . l. 4. c. 6. f l. 1. adv . Carpocrat . a l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Euseb . Ibid. c Euseb . Ibid. d De Prom. & Praedict : implend : c. 5. Nor all the Circumcision . Not the Jewes of Asia , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap . Euseb . l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. c Joannes apud Ephesum Ecclesiā sacravit . De Prom. & Praed . impl . c. 5. d Phot. Bib. num . 254. As neither the Gentiles there . Hom. 5. in 1 Tim. 5.19 . Nor in Crete , Nor in Britannie . * de Petr : & Paul : ad diem 29. Junii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prospers testimony to this matter . A second evidence against S. Peters supremacy from the donation of the keyes . Power of the keyes given to all and each . in Mat. 18. Epist . 27. De Dign . Sacerd . c. 5. & 6. Ep. ad Dracont . The Romanists argument from Tu es Petrus evacuated . No privilege by succession from S. Peter , but such as S. Peter is proved to have himself . * De Praescript . c. 32. * The privileges attending S. Peters successor belonging rather to the Bishop of Antioch then of Rome . The Primacy belonged to Rome upon another score . Can. penult . The Canon of the Councel of Chalcedon rejected by the Romanists . The dignity of Patriarchs reconcileable with the independency of Primates . The Canon of Ephesus against encroaching on any others Province . Instances of Independent power in Archbishops . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Caetera Provinciae sub ejus sint authoritate , i. e. tam ipsa mediterranea Dacia , quàm Dacia Ripensis , nec non Mysia , Secunda Dardania , & Praevalitana Provincia & secunda Macedonia , & pars secunda etiam Pannoniae , quae in Bacen●i est civitate . Justin : de Privileg : Archiep : Just : Prim : ed : à Gothofred : b Volumus ut Primae Justinianae patriae nostrae pro tempore sacrosanctus Antistes , non solùm Metroplitanus , sed etiam Archiepiscopus fiat . Ibid. c Multis & variis modis nostram patriam augere cupientes , in qua Deus praestitit nobis ad hunc modum ( So Gothofred reads , but certainly it should be ad , or in hunc mundum ) quem ipse condidit , venire . Ibid. Necessarium duximus ipsam gloriosissimam Praefecturam , quae in Pannoniâ erat , in nostrâ foelicissimâ patriâcollocare . Ib. * Quando autem te ab ●âc ▪ luce decedere contigerit , pro tempore Archiepiscopum ejus à venerabili suo Concilio Metropolitanorum ordinari sancimus , quem ad modum decet Archiepiscopum omnibus honoratum Ecclesiis provehi . Ibid. The unreasonablenesse of confining the Catholick Church to the number of those that live in the Roman subjection . The plea from Planting the Faith unreconcileable with the former . A Dilemma to the Romanist . The Faith planted here before Augustine the Monk. * Suscepistis nuper in Regno Britanniae legem & fidem Christi . And not quite destroyed by Dioclesian . * See S. Hen : Spelman , Concil : Anglic : pag. 26. out of the Annales of Gisburne . † à Samsone usque tempus Henrici primi , sederunt Meneviae undecim Episcopi , & usque ad hoc tempus Episcopi Meneviae à suis su●fraganeis Wallensibus ibidem fuerunt consecrati , nullâ penitus professione v●l subjectione factâ alteri Ecclesiae . Ibid. The Britains rejection of the Bishop of Rome . † Concil : Anglic : p. 188. The invalidity of the argument from conversion , when the Britains were certainly not converted by Augustine . No title from conversion for subjection . The power of Kings to erect Patriarchates . † Examples in Justiniana Prima , c. 5. §. 8. Carthage . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 131. Ravenna . * de privileg : Patriar : † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * l. 4. c. 34. Grado . Frequent in the East . So also to translate . Examples in England . Concil : Angl : p. 26. So to exempt from Episcopal jurisdiction . Kings Founders of Bishopricks and Patrons , The Reason of all , supreme power of Kings , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King is as it were the common directer and ruler of the Church , both in title and reality . Demetrii Chomateni Resp : ad Const : Cab : Jur. Graec : Rom : l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ye are Bishops of the Church for those things which are celebrated within it , but for external things , I am constituted overseer or Bishop by God , saith Constantine the Great in an assembly of Bishops . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am King and Priest , saith Leo Isaurus to Gregory the second , Nec tamen eo nomine à Pontifice reprehenditur , and was not for this reprehended by the Pope , see J. C. de lib. Eccl : ap : Goldast : Monarch : t. 1. p. 686. So Socrates the historian , of the Emperours in general , after their receiving the faith of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affairs of the Church depended on them , in Prooem . l. 5. And by Optatus l. 2. it is noted , and censured as a Schismatical piece of language in the Donatist● , Quid enim Imperatori cum Ecclesiâ ? And all this according to the principles of civil policy acknowledged by Aristotle Pol. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King hath power of those things that belong to the Gods ; and by Diotogenes in S●obaeus , that a perfect King ought to be both a good Captain , and a Judge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and a Priest also ; And accordingly among the ancient Roman regal Lawes , this is one , Sacrorum omniū potestas sub Regibus esto , Let the power of all sacred things be under the Kings , and so in the practice , Caius Caesar in Suetonius c. 13. was both Augur and Summus Pontifex ▪ Galba tres Pontificatus gerebat , Ibid : Gal. c. 8. Claudius is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest High-priest , and Tacitus makes it his observation , Deûm nunc munere summum Pontificem summum hominum esse . Annal : l. 3. The same appears among the Jewish Kings in Scripture , David ordering the courses of the Priests , Solomon consecrating the temple , Hezekiah 2 Chron : 29. 2 Kin : 18. and Josiah 2 Kin : 22. ordering many things belonging to it . And so S. Paul appealed from the judgement of the chief Priests to the tribunal of Caesar , see G : de Heimberg : de usurp : Pap : so in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole third book is made up of Justinians , i. e. the Emperours constitutions , de Episcopis , Clericis & Sacris , concerning Bishops , Clergy men , and sacred offices . And the Canons of Councels have mostly been set out ( and received their authority ) by the Emperours , and accordingly in the Theodosian Code we shall find many of those which are now called Papal decrees . and Ecclesiastical division of Provinces following the Civil . This Power of Kings if taken away by forein laws &c. resumable . So if alienated by prescription . † Clav : Reg : l. 9. c. 12. The history of what was done against the Bishop of Rome in the Reformation . The Praemunire . The Right of the Bishop of Rome considered . The concession of Kings . † in Goldast : de Mon : A Dilemma against the plea drawn from that . Two sorts of gifts . Some revocable . The reasonablenesse of revoking it . Title & power of Supreme head of the Church retained by Queen Mary . The advance of the Reformation in K ng Edward's daies . In Queen Elizabeth's . The Creation of new Bishops in Queen Elizabeth's time , vindicated . Three branches of the second sort of Schisme . 1. A departure from the Unity of Doctrines , or Traditions Apostolical . Our Church vindicated from this , in two branches . In the first , Christs Rules for upholding the truth . In the Second , Particular doctrines . The Church of Englands temper in respect of particular doctrines . This Church free from breach of Communion Ecclesiastical . As appears by six Considerations . The first . The second . The third . The fourth . The fift . The sixt . A consideration concerning our Church . Contrary to charity due from all to all . 1. Judging ▪ 2. Despising . Separating the effect of both . Of Judging & separating the Romanists guilty ex Confesso Of despising . We are guiltlesse of it . The Romanists argument frō our present condition of Persecution . Answered . What this may come to in the future . The Conclusion . 
A70371	----	The present separation self-condemned and proved to be schism as it is exemplified in a sermon preached upon that subject / by Mr. W. Jenkyn ; and is further attested by divers others of his own persuasion all produced in answer to a letter from a friend. Jane, William, 1645-1707. 1678 Approx. 213 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70371 Wing J454 ESTC R18614 12350071 ocm 12350071 59953 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70371) Transcribed from: (Early English Books Online ; image set 59953) Images scanned from microfilm: (Early English books, 1641-1700 ; 716:16 or 869:47) The present separation self-condemned and proved to be schism as it is exemplified in a sermon preached upon that subject / by Mr. W. Jenkyn ; and is further attested by divers others of his own persuasion all produced in answer to a letter from a friend. Jane, William, 1645-1707. Jenkyn, William, 1613-1685. S. R. To his worthy friend H. N. Brinsley, John, fl. 1581-1624. H. N. [2], 134, [1] p. Printed for Edward Croft ..., London : 1678. Identified as J648 in reel guide and on film; cancelled in Wing (CD-ROM 1996). Reproduction of original in Huntington Library and Cambridge University Library. Attributed to William Jane. cf. BM. Signed on page 17: H.N. [i.e. W. Jane?] The sermon [by William Jenkyn]: p. 19-42. "To his worthy friend H.N.", signed: S.R., P. 43-134. "A sermon preached by W. Jenkin ... printed in quarto, 1652" and "The arraignment of the present schism by John Brinsley. London, 1646", in parallel columns, p. 123-132. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Jude I, 19 -- Sermons. Schism -- Early works to 1800. Sermons, English -- 17th century. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Present Separation SELF-CONDEMNED , And Proved to be SCHISM : As it is Exemplified in a Sermon Preached upon that Subject , by Mr. W. JENKYN : And is further attested by divers others of his own Persuasion . All produced in Answer to a LETTER from a FRIEND . MANTON on JAMES , pag. 404. True Wisdom , as it will not sin against Faith by Error , so not against Love by Schism . LONDON , Printed for Edward Croft at the Seven Stars in Little Lumbard street . 1678. SIR , UPon the Discourse that passed not long since betwixt you and me , concerning the present Differences amongst us in this Nation , and the Difficulties you then pressed me with , about the Nature and Reasons of Schism , and the Side which the Sin of it would lie upon ; I began to consider of it , and forthwith resolved to see what I could meet with of that Subject amongst that Party you so boldly charge with it , especially before their exclusion , when they might be supposed to speak impartially . And amongst the rest , having procured of a Friend the Notes of a Sermon long since preached by Mr. Jenkin , I diligently read it over , and thought it a Discourse very well calculated to bring this matter to an issue betwixt us : for which end , having compared it with and corrected it by what he afterward printed upon that Text , I did resolve to send it to you . This , I confess , I the rather pitched upon , as he is yet alive , and is able to justifie it ; and because you also urged me with some Objections offered in particular against him , and his proceedings in the case , and did affirm , That he , with the rest of his Brethren , durst not now own what they had formerly preached , or preach what they formerly did about Separation , lest they should revive what they hope is by this time forgotten , and disquiet the Ashes of the old Nonconformists , whose Followers they profess to be , but herein , as you said , widely differ from . I must confess my self not to have been a little disturbed at those Passages that you produced out of some of them , and could not but transcribe that from Mr. Calamy , in his Apologie against an unjust Invective , pag. 10. viz. What will Mr. Burton say to old Mr. Dod , Mr. Hildersham , Mr. Ball , Mr. Rathband , & c ? Did not these Reverend Ministers see the Pattern of Gods House ? And yet it is well known , that they wrote many Books against those that refused Communion with our Churches ( he means the Episcopal ) , and were their greatest Enemies . And I cannot forget another you shewed me out of the Vindication of the Presbyterial Government , pag. 135. published by the Provincial Assembly of London , 1650. ( of whom you told me Mr. Jenkin was one ) viz. There were many godly and learned Nonconformists of this last Age , that were persuaded in their Consciences , that they could not hold Communion with the Church of England , in receiving the Sacrament kneeling , without sin ; yet did they not separate from her . Indeed , in that particular Act they withdrew ; but yet so , as that they held Communion with her in the rest ; being far from a negative , much more from a positive Separation . Nay , some of them , even when our Churches were full of sinful Mixtures , with great Zeal and Learning defended them so far , as to write against those that did separate from them . I do acknowledge , that I am not able to reconcile all things of this nature , and that it is very hard to shew where the difference lies betwixt now and then , and to find out what the People have to scare them from Communion with the Church of England now , that they had not in those Times ; and why what Mr. Cartwright , Mr. Dod , &c. wrote then in defence of it , will not still so far hold good . But I hope you easily conceive , that the Case is not the same with the Ministers as the People . For the People , it is confessed , and you gave me an undeniable Proof of the general Belief of the present Nonconformists in this matter , viz. That when by the late Act of Parliament every one that was in any Office of Trust was required to receive the Sacrament of the Lords Supper according to the usage of the Church of England , they that amongst them were concerned , were generally advised to it by their own Pastors , and few , if any , were found to refuse it ; which doubtless they would have done , if either they or their Pastors had thought that they had sinned in so doing ; and their own Interest , or the capacity they might be in of doing better Services in their Places , than out of them , would not have made it lawful , if it had not been thought lawful in it self . And therefore I do very readily grant this . But withal I hope you do perceive , that there is a great difference betwixt the People and their Ministers , betwixt the Peoples Communicating with , and the Ministers Officiating in the Church : for the Ministers are in order to this required to renounce the Covenant , and to assent and consent to the use of the Liturgie . And therefore , though the People may now Communicate upon the same terms that the People did before the Wars ( when Separation from the Church of England was proved to be Schism by the great Nonconformists of those Times , as is abovesaid ) , and the Ministers may now Communicate upon the same terms as the People , yet they cannot do it as Ministers ; and what reason is there that they should degrade themselves , who are ( as Mr. Jenkin saith , on Jude , pag. 21. ) Church-Officers betrusted with the ordering of the Church , and for opening the Doors of the Churches Communion , by the Keys of Doctrine and Discipline ; and be no more than private Christians , that have no power in these matters , as he there observes ? Is this nothing , to be , from Rulers of the Flock , turned down amongst the common Herd ; and from being keepers of the Keys , to be brought under the power of them ? But supposing that they could thus far condescend , yet do you make nothing of the Apostles necessity , and woe is me ? or think you it fit , after so sacred a Character as that of Ordination , that they can clear themselves if they neglect it ? Consider what is written in a Book called Sacrilegious Desertion of the Holy Ministry rebuked , pag. 30. viz. Is a Vow and Dedication to preach the Gospel , no reason to preach it elsewhere , when it 's forbidden in your Assemblies ? Is the alienation of Consecrated Persons no Sacrilege ? You told me indeed , That supposing they were under the like necessity ( which you said they were not ) , yet , that as St. Paul's necessity did not , so neither did theirs confine them to any particular Place , Time , or Number ; that Preaching was not more so , when it was to many , than to few , in publick than in private , in London than the Countrey ; and that as the Law did permit them to preach to Five besides their own Family , so it did not forbid them private Conference elsewhere ; a way that the Nonconformists do so much recommend , that one of them , in his Advice to the rest , saith of it , That Publick hearing without Personal conference , seldom bringeth men to understand well what you say , ( Sacrileg . Disert . pag. 93. ) And therefore that you conceived not how St. Paul's Wo , or their Ordination , did oblige them to flock up to the Capital City , or to betake themselves to the chiefest Towns , and to draw great numbers together ; no more than it did before Bartholomew in 62 , to follow the same course . But , Sir , I will onely ask you , whether you think it not better to preach to many , than to few ; and in publick , than in corners ; and in Towns , than Villages ; and in London , than the Country ? In Villages People will jog on in their old way , they have neither much curiosity nor leisure ; or whatever is there taught or learned , spreads no further : But you know , teach London , and you teach the whole Nation ; thence the Light before the Wars shone forth into all parts ; and after when Heresies were hatched and nourished up under her wings , from her they spread all the Kingdom over , as is observed by the Provincial Assembly of London , in their Vindication , pag , 119. and the same way doubtless is still to be observed , if any good is to be done . And it is the same as to the Places of eminency in the Country . And therefore whatever becomes of the remote Parts , and the little Places , great care is here to be taken , that the Souls in Cities and Corporations be not deserted , as the Author of Sacrilegious Desertion doth hint , p. 69. and better leave those to shift for themselves , than to leave these unsupplied . Which gives a very good account , why they flock so much from the Country to the Town . And if you still persist to demand , why it was not thought so before 62 ? the Answer is ready ; for then London was their own , and the Pulpits were safe , when kept by those that were of their own Persuasion : But the case being now otherwise , if they should retire , and not keep up a distinct Party , the City would be another thing , and the whole Nation be in danger of Infection . And then what would become of them and their Families ? For there are not very many of them that were bred up to the understanding of Trade , or keeping Books of Account , and that can shift for themselves as other Men ; and if put by that way of Livelihood , where must they seek for it ? As there cannot be a walking , without a moving ( as Mr. Jenkin judiciously observes on Jude , pag. 447. ) ; so there cannot be an eating without Food : and how Food is to be had on their part , without Preaching , is not easie to imagine . Do you think , if they had betaken themselves to instruct their Flocks , that they left , by private Conference ( as the Author of the Address to the Nonconformists propounds , pag. 199. ) , that those who now support them in point of Livelihood in the way they are in , would do the same in the other way , as that Author conjectures ? Nay , if they were left to the mercy of the Act of Parliament , which allows Five beside their own Family , and did govern themselves by it , can you think that would turn to any account ? Alas , Sir , you know Charity is grown cold in these times ; and if they put all upon that issue , we may say , God help them , for it may be feared the People will not . We know , Sir , and you cannot be ignorant of it , that it 's a Publick way , and the being followed and admired by Multitudes , when the Members have the reputation of being joyned to a numerous and wealthy Congregation , and where Trade may be promoted , that opens the Purses , and , shall I say , engages the Hearts of not a few ; and therefore if you will not allow them to preach in this way , you must not allow them to live and eat as other Folk . Methinks your own experience should open your eyes , and let you see what difference is made betwixt him that labours in the Word , and him that doth not ; betwixt him that preacheth at such convenient Seasons , that he may resort to the Publick Worship , and is willing to shew , that he and the Church of England in effect are one ; and him that preacheth in opposition to it , at the same time with the Publick , and thereby proclaimeth , that he and the Church are two . Alas , Sir , the City-Mouse did not more excel the Country , than one here doth the other , in the Provisions of his Table , and the Munificence of his Benefactors . The one lives by Preaching , and lives plentifully ; the other lives by his Learning , in the sense of the Scholar that sold his Books to maintain himself with , as some of them whom I know you love and reverence are reported to do ; and others forced to be beholden to Conformists , that have made private Collections for them . These are they that the Author of Sacrilegious Desertion , pag. 111. is to be understood of , when he saith , That the French Impression of the Councils is too dear for the Purse of a Nonconformable Minister . And besides , Sir , is it nothing , think you , for a Man to walk disconsolately through the Streets , hardly taken notice of , and his Worth and Learning covered by his Cloak and Modesty ; and another in the mean time sailing along , perhaps with two or three Attendants , and ever and anon one or other stepping forth to salute him with a lowly Reverence ? And is not this another material difference betwixt him that preacheth , and him that preacheth not ; betwixt him that preacheth in the one way , and him that preacheth in the other before spoken of ? Nay , is it not come to this , that those they call moderate yielding men are scarcely endured , but even their Reputations are clancularly struck at by their Brethren ; insomuch that they are fain to carry it with more wariness , and comply more than otherwise they would , that they may not be the Marks of their Reproches ? Hence , I believe , it was , that after the Book entituled The Cure of Church-Divisions had exasperated the Party , Anno 1670. the Author , to lick himself a little whole in their esteem , made some amends for his transgression , in his thundring Book of Sacrilegious Desertion , in the Year 1672. And I guess , that it is for the same reason , that when he publickly professed , That the notorious necessity of the People , who were more than the Parish-Church could hold , moved him to preach at the same hours with the Publick ; and that he met not under any colour and pretence of any Religious Exercise in other manner than according to the Liturgie , and the Practice of the Church of England ; and were he able , that he would accordingly read himself : yet that he never had that read ; and since his disposal of that Place , doth preach occasionally in the Meeting-places of the City , at the same hours , where there is none of that necessity before pleaded by him , and where the Churches generally rather want Auditors , than Auditors Churches . And so much are they under the awe of this , that you know , when Dr. Manton himself was asked why he used not the Lords Prayer , he replied , That he omitted it , not that he thought it unlawful , but lest by the use of it he should give offence to some of his Brethren , and his own People . So that you see , Sir , to what a pass things are brought , and that it is as necessary for them thus to do , as it is to retain the esteem of their Party ; and as necessary to retain that esteem , as it is to have a Livelihood where it is wanted , or to be accounted Godly and Religious . Now , Sir , I know not how you may like this , to suffer disrespect , and want , and discouragement ; but if you do , I 'le assure you that I know but few that are of your mind . For is not Respect to be valued before Contempt ; providing for a Mans House , before neglecting it ; and especially , when this is consistent with , and obtained in the Service of God ? And now I am fallen upon the thing that I perceive you would bring me to , when you charge them upon Mr. Jenkin's Principles , who saith , that admiration of mens persons , and self-conceit , self-seeking , and pride , are the most general Causes of Schism , as I see that he doth , pag. 26 , 27 , 28. of this Sermon . Causes , you said , as evident among them , as their Schism it self , and by which , with no little art , they bolster it up . Thus they take to themselves the Title of the Servants of God , and give to the People that of the godly and the gracious ; and for their encouragement , magnifie their Numbers , and which they take all occasions to represent . As , a Nonconformist can no sooner die , but it shall be spread through all the Congregations , who are told by their Ministers the Lords-day before his Interment , that such a one is lately dead , and to be buried at such a time , from such a place , where he desires them to be , and to shew their Respects by attending his Corps to its Funeral . In order to which , his Praises are sounded from the Pulpit , and he Sainted by some little Poet , and his Sayings , that have either been ordinarily used by him in Discourse , or frequently dropped from him in the Pulpit , are collected ; and then Sermon , Poem , and Sayings vented amongst the Multitudes crowding from all Quarters of the Town , and that are as proud to carry one of them home , as the poor Zealots in the Church of Rome are to get any Rag that hath but touched the Reliques of their Saint in a solemn Procession . After which rehearsal , you bid me consider , how this would look if done in the Church of England . But , Sir , this is a course that seems to me not at all unreasonable , in their circumstances ; it being very necessary , that they should , above all things , get the Peoples esteem , and very fit that the People should testifie their esteem of them ; and why not in this way of Attendance on them ? For , First , It 's a comfort to the Church under the loss of their Pastor , to see him respected when dead , as he was when alive . Secondly , By burying their Pastor with honour , and putting themselves into Mourning , and engaging others to follow him to his Burial , they do shew the respect that they had to him in a day of Persecution and Distress , when despised by others ; and that they continued constant to him to the death . Thirdly , It 's good to shew the World that they are not so despicable for Quality or Number , as is pretended . And are not these Reasons sufficient to justifie their Practice in this case , and to shew , how it would not so well become you in your Church , as it doth them in theirs ? But , I perceive , this that I said last of all stuck most in your stomach , as you judged it a kind of an open Challenge and Defiance to Authority ; and you thought that you had me at a great advantage , when you so readily brought Chapter and Page upon me from Mr. Jenkin on Jude , pag. 623. viz. That miserable is that Commonwealth whose Manners have brought their Laws under their power . For you considered not , that this is spoken of Irreligious Persons , and Civil Affairs ; but in the Matters of Religion , I hope , you know better , and that the more contemptible the Laws about those things are made , and the weaker the Authority is to put them into execution , the safer they themselves be whom the Laws are designed against . And besides , do you think , that Men ought not to make as publick a Profession of their Religion as with security they can ; and to let the Power understand , how much it would be for their Safety and Interest to come over to the strongest Side ? And is it not far better for Authority to depend upon Religion , than Religion upon Authority ? Where have you lived all this while , that are yet to learn in so necessary a Point of Casuistical Divinity ? As for Mr. Jenkin himself , when you said , that he made very bold with the Reputation of others , and took as great a liberty to revile , as to commend ; and did produce him against himself , on Jude , pag. 184. viz. That it is Seducers policy to asperse the Ministers , to cause a dislike of their Ministry : and again , pag. 394. That the great endeavour of Seducers is , to be magnified , or rather omnified , to have all others debased and nullified : I must confess that I have nothing to say : and that what you pointed me to in the same Book , pag. 521. ●ake away this sinful censuring from many Professors , and there will nothing remain to shew them Religious ; whereas a just man is severe onely to himself , holds still true . It is a great fault in them , and what , if he hath miscarried in , as I hope he hath repented of , so by his silence upon that gentle Reproof given him in The Vindication of the Conforming Clergie , doth seem to own . I must acknowledge , that my own Temper , as well as my Religion , hath so much endeared me to that most excellent Description of Charity , 1 Cor. 13. Charity envieth not ; Charity vaunteth not it self , is not puffed up , doth not behave it self unseemly , &c. beareth all things , believeth all things , hopeth all things , &c. that were all other things in the Church of England as agreeable to me , as the Temper of it , it would mightily reconcile me to it . We find no Martins , no Centuries , no Gangraena's , no Glocester-Coblers , no Stories or uncertain Reports , picked up , and maliciously improved , by which the Reputations of their Adversaries are invaded , and exposed to the World ; notwithstanding the Provocations they have received , and the abundant matter that hath been formerly and of late afforded for such an History . And there is nothing hath made me more out of love with my old Friend Mr. J. than a certain proneness that he hath discovered , to make Invectives against others , and to attend in the mean time so little to himself , as to give occasion to others ( if they would take it ) to make them against him . But I hope , how little soever he respected what in another case he once said , in his Sermon of the Saints Worth , pag. 11. viz. If a man takes the Picture of another , he will not take it of his Back-side , Leg , or Hand , or the like ; but of his Face , his beautifullest Part : yet that you and others will observe it , that the World be no more troubled with such Narratives as can serve to no good End , but will effectually promote a bad ; which is to expose Religion , and make it mean and contemptible . For my part , I could heartily wish , that all Differences about little things were laid aside ; it being ( as he observes , pag. 252. on Jude ) very unsuitable , that a greater Fire should be employed in roasting of an Egg , than an Ox ; and to be more contentious for Bubbles , than Blessedness . As for greater Differences , I could as heartily wish they were composed , that the Love of God did more encrease , and that would be the encrease of Vnity . For what he saith , Vol. 2. on Jude , pag. 630. is very true ; The preserving of our Love to God is an excellent preservative against Sectaries and false Teachers . He who loves God , will fear to break the Vnity and Peace of the Church . I cannot conclude better . As for the great Case , I refer you to the Sermon it self , by which , methinks , I could stand and fall ; as being confident , that either that will justifie Mr. Jenkin , or that he will be able to justifie that ; and so shall be impatient , till you give your Opinion of it to , SIR , Your Servant , H. N. THE SERMON . JUDE , ver . 19. These be they who separate themselves , sensual , having not the Spirit . IN the 17 verse Jude produceth the Testimony of the Apostles of Jesus Christ , in confirmation of what he had before said : In which Testimony I note five Particulars . 1. To whom it is commended ; to his beloved . 2. How it was to be improved ; by remembring it . 3. From whom it proceeded ; the Apostles of our Lord Jesus . 4. Wherein it consisted ; in a Prediction , That there should be mockers , walking after their ungodly lusts . 5. To whom it is opposed , viz. to these Seducers : These are they who separate themselves . In which Words the Apostle shews , That these who separate themselves from the Church , were Scorners ; and that these who were sensual and void of the Spirit , did follow their ungodly lusts . Or , in the Words Jude expresseth , 1. The Sin of these Seducers , in separating themselves . 2. The Cause thereof , which was , 1. Their being sensual : And , 2. Their not having the Spirit . For the first , their Separation ; Two things are here to be opened . 1. What the Apostle here intends by separating themselves . 2. Wherein the Sinfulness of it consists . 1. For the first : The Original word may signifie the unbounding of a thing , and the removing of a thing from those Bounds and Limits wherein it was set and placed , &c. Or it imports , the parting and separating of one thing from another , by Bounds and Limits put between them ; and the putting of Bounds and Limits , for distinction and separation , between several things : it being ( thus ) a Resemblance taken from Fields or Countries , which are distinguished and parted from each other by certain Boundaries and Land-marks set up to that end : and thus it 's commonly taken by Interpreters in this place , wherein these Seducers may be said to separate themselves , divide or bound themselves from others , either first , Doctrinally ; or , secondly , Practically . 1. Doctrinally , by false and Heretical Doctrines , whereby they divided themselves from the Truth and Faithful , who were guided by the Truth of Scripture , and walked according to the Rule of the Word , &c. 2. Practically ; they might separate themselves as by Bounds and Limits , 1. By Prophaneness , and living in a different way from the Saints ; namely , in all loosness and uncleanness . 2. By Schismaticalness , and making of separation from , and divisions in the Church : Because they proudly despised the Doctrines or Persons of the Christians , as contemptible and unworthy ; or because they would not endure the holy severity of the Churches Discipline , they ( saith Calvin ) departed from it . They might make Rents and Divisions in the Church , by Schismatical withdrawing themselves from Fellowship and Communion with it . Their Heresies were perverse and damnable Opinions , their Schism was a perverse separation from Church-communion : The former was in Doctrinals , the latter in Practicals . The former was opposite to Faith , this latter to Charity . By Faith all the Members are united to the Head ; by Charity , one to another : And as the breaking of the former is Heresie , so their breaking of the latter was Schism . And this Schism stands in the dissolving the Spiritual Band of Love and Union among Christians , and appears in the withdrawing from the performance of those Duties which are both the Signs of , and Helps to Christian Vnity ; as Prayer , Hearing , Receiving of Sacraments , &c. For , because the dissolving of Christian Vnion chiefly appears in the undue separation from Church-communion , therefore this rending is rightly called Schism . It is usually said to be twofold , Negative , and Positive . 1. Negative is when there is onely simplex secessio , when there is onely a bare secession , a peaceable and quiet withdrawing from Communion with a Church , without making any head against that Church from which the departure is . 2. Positive is when Persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body , setting up a Church against a Church , or , as Divines express it , from Augustine , an Altar against an Altar : And this it is which in a peculiar manner , and by way of eminency , is called by the name of Schism , and becomes sinful either in respect , first , of the groundlesness , or , secondly , the manner thereof . 1. The groundlesness ; when there is no casting of Persons out of the Church by an unjust Censure of Excommunication , no departure by unsufferable Persecution , no Heresie nor Idolatry in the Church maintained , no necessity ( if Communion be held with a Church ) of communicating in its Sins and Corruptions . 2. The manner of Separation makes it unlawful ; when 't is made without due endeavour and waiting for Reformation of the Church from which the departure is : and such a rash departure is against Charity , which suffers both much and long , all tolerable things : It is not presently distasted , when the justest occasion is given ; it first useth all possible means of remedy . The Chyrurgeon reserves Dismembring , as the last remedy . It looks upon a sudden breaking off from Communion with a Church ( which is a Dismembring ) not as Chyrurgery , but Butchery ; not as medicinal , but cruel . 2. The Sinfulness of this Schismatical separation appears several ways . I shall not spend time to compare it with Heresie , though some have said , that Schism is the greater Sin of the two . August . cont . Donat. lib. 2. cap. 6. tells the Donatists , that Schism was a greater Sin than that of the Traditores , who in time of Persecution , through fear , delivered up their Bibles to the Persecutors to be burnt . ( A Sin at which the Donatists took so much offence , that it was the ground of their separation . ) But to pass by these things : By these three Considerations especially the sinfulness of Schism shews it self . In respect of 1. Christ . 2. The Parties separating . 3. Those from whom they separate . 1. In respect of Christ , it is , 1. An horrible Indignity offered to his Body , it dividing Christ ( as the Apostle speaks , 1 Cor. 1. 15. ) and makes him to appear the Head of two Bodies . How monstrous and dishonourable is the very conceit hereof ! 2. It 's Rebellion against his Command , his great Command of Love. The Grace of Love is by some called the Queen of Graces ; and it 's greater than Faith in respect of its Object , not God onely , but Man ; its duration , which is eternal ; its manner of working , not in a way of receiving Christ ( as Faith ) but of giving out the Soul to him : and the Command of Love is the greatest Command , in respect of its comprehensiveness , it taking in all the Commandments , the end of them all being Love , and it being the fulfilling of them all . 3. It 's opposite to one great End of Christ's greatest Undertaking ( his Death ) , which was , that all his Saints should be one . 4. It tends to frustrate his Prayer for Unity among Saints , John 17. and endeavours that Christ may not be heard by his Father . 5. It opposeth his Example : By this shall all men ( saith he ) know that ye are my disciples , if ye love one another . Love is the Livery and Cognisance which Christ gives to every Christian . If there be no Fellowship among Christians , there 's no following of Christ. Let this mind be in you , that was in Christ Jesus , Phil. 2. 5. 6. It 's injurious to his Service and Worship . How can Men pray , if in wrath and division ? How can Christians fight with Heaven and prevail , when they are in so many divided Troops ? What worthiness can be in those Communicants , who celebrate a Feast of Love , with Hearts full of rancour and malice ? 2. In respect of the Parties separating : For , 1. It causeth a decay of all Grace . By divisions among our selves , we endeavour to divide our selves from him , in and from whom is all our fulness . All wickedness follows contention . Upon the Stock of Schism commonly Heresie is grafted . There is no Schism ( saith Jerome ) but ordinarily it inventeth and produceth some Heresie , that so the Separation may seem the more justifiable . The Novatians and Donatists from Schism fell to Heresies . Our Times sadly comment upon this Truth , they equally arising to both . The farther Lines are distanced one from another , the greater is their distance from the Center : And the more divided Christians are among themselves , the more they divide themselves from Christ. Branches divided from the Tree , receive no Sap from the Root . The Soul gives Life to Members which are joyned together , not pluck'd asunder . 2. Schism is the greatest disgrace to the Schismaticks . A Schismatick is a Name much disowned , because very dishonourable : All Posterity loads the name of sinful Separatists with disgrace and abhorrency . He spoke truly , who said , The sin and misery of Schism cannot be blotted out with the blood of Martyrdom . He cannot honourably give his Life for Christ , who makes divisions in his Church , for which Christ gave his Life . 3. In respect of the Church from whom this separation is made . For , 1. It 's injurious to the Honour of the Church , whose greatest glory is Vnion . How can a Body be rent and torn , without the impairing of its Beauty ? Besides , how disgraceful an imputation is cast upon any Church , when we profess it unworthy for any to abide in it ; that Christ will not , and therefore that we cannot have Communion with it ? 2. It 's injurious to the peace and quietness of the Church . Schismaticks more oppose the Peace of the Church , than do Heathens . If the natural Body be divided and torn , pain and smart must needs follow . The tearing and rending of the Mystical Body goes to the Heart of all sensible Members . They often cause the Feverish Distempers of Hatred , Wrath , Seditions , Envyings , Murders . Schism in the Church , puts the Members out of joynt ; and disjoynted Bones are painful : All my bones ( saith David ) are out of joynt . Church-divisions cause sad thoughts of heart . True Members are sensible of these Schisms , though artificial ones feel nothing . None rejoyce but our Enemies . Oh impiety , to make Satan musick , and to make mourning for the Saints ! 3. It 's opposite to the Edification of the Church . Division of Tongues hindred the building of Babel ; and doubtless division in Hearts , Tongues , Hands , Heads , must needs hinder the building of Jerusalem . While Parties are contending , Churches and Commonwealths suffer . In troublous times the Walls and Temple of Jerusalem went but slowly on . Though Jesus Christ the Head , be the onely Fountain of Spiritual Life ; yet the usual way of Christs strengthning it , and perfecting thereof , is the fellowship of the Body , that by what every joynt supplies , the whole may be encreased . When Church-members are put out of joynt , they are made unserviceable , and unfit to perform their several Offices : They who were wont to joyn in Prayer , Sacraments , Fasting , and were ready to all mutual Offices of Love , are now fallen off from all . 4. It 's opposite to the future Estate of the Church in Glory . In Heaven the Faithful shall be of one mind : We shall all meet ( saith the Apostle ) in the unity of the faith , Ephes . 4. 13. when we are come to our Manly age : Wrangling is the work of our Childhood . Luther and Calvin are of one mind in Heaven , though their Disciples wrangle here on Earth . Observations . Obs . 1. Naturally men love to be boundless ; they will not be kept within any Spiritual compass . Obs . 2. Our separation from Rome cannot be charged with Schism . This will evidently appear , if we consider either the ground , or the manner of our Separation . 1. For the ground and cause thereof : Our separation from Rome was not for some slight and tolerable Errours , but damnable Heresies , and gross Idolatries : The Heresies Fundamental , and Idolatries such , as those who hold Communion with her , cannot but partake of : In respect of both which , the Church of Rome was first apostatized , before ever we separated : Nor was there any separation from it , as it had any thing of Christ , or as it was Christian ; but as it was ROMAN and POPISH , &c. 2. For the second , the manner of our Separation ; it was not uncharitable , rash , heady , and unadvised ; nor before all means were used for the Cure and Reformation of the Romanists , by the discovery of their Errours , that possibly could be thought of : notwithstanding all which ( though some have been enforced to an acknowledgement of them ) they still obstinately persist in them . Our famous , godly , and learned Reformers would have healed Babylon , but she is not healed : Many skilful Physicians have had her in hand , but ( like the Woman in the Gospel ) she grew so much the worse . By Prayer , Preaching , Writing , yea by sealing their Doctrine with their Bloods , have sundry eminent Instruments of Christ endeavoured to reclaim the Popish from their Errours ; but in stead of being reclaimed , they anathematized them with the dreadfulest Curses , excommunicated , yea , murdered and destroyed multitudes of those who endeavoured their Reducement , not permitting any to trade , buy or sell , to have either Religious or Civil Communion with them , except they received the Beasts mark in their hands and foreheads . All which considered , we might safely forsake her ; nay , could not safely do otherwise . Since , in stead of our healing of Babylon , we could not be preserved from her destroying of us , we did deservedly depart from her , and every one go into his own Country : and unless we had done so , we could not have obeyed the clear Precept of the Word , Apoc. 18. Come out of her my people , &c. Timothy is commanded to withdraw himself from perverse and unsound Teachers , 1 Tim. 6. 3 , 5. Though Paul went into the Synagogue , disputing and persuading the things concerning the Kingdom of God ; yet when divers were hardened , and believed not , but spake evil of that way , he departed from them , and separated the Disciples , Acts 19. 9. And expresly is Communion with Idolaters forbidden , 2 Cor. 6. 14 , 17. What fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ? what concord hath Christ with Belial ? what agreement hath the Temple of God with Idols ? Come out from among them , and be ye separate . And , Hos . 4. 15. Though thou Israel play the harlot , yet let not Judah offend ; and come ye not unto Gilgal , neither go ye up to Bethaven . Though in name that place was Bethel , the House of God ; yet because Jeroboam's Calf was set up there , it was indeed Bethaven , the House of Vanity . If Rome be a Bethaven , for Idolatry , and corrupting of Gods Worship , our departure from it may be safely acknowledged and justified . In vain , therefore , do the Romanists , Stapleton , Sanders , &c. brand our separation from them with the odious name of Donatism , and Schism ; it being evident out of Augustine , that the Donatists never objected any thing against , nor could blame any thing in the Church ( from which they separated ) either for Faith or Worship : whereas we have unanswerably proved the Pseudo-Catholick Roman Church to be notoriously guilty both of Heresie and Idolatry ; and our Adversaries themselves grant , in whatever Church either of these depravations are found , Communion with it is to be broken off . I shall conclude this Discourse with that Passage out of Musculus , concerning Schism . There is ( saith he ) a double Schism ; the one bad , the other good : the bad is that whereby a good Vnion , the good whereby a bad Vnion is broken asunder . If ours be a Schism , it is of the latter sort . Obs . 3. The voluntary and unnecessary dividing and separation from a true Church , is Schismatical . When we put bounds and partitions between it and our selves , we sin ( say some ) as did these Seducers here taxed by Jude . If the Church be not Heretical , or Idolatrous , or do not by Excommunication , Persecution , &c. thrust us out of its Communion ; If it be such as Christ the Head hath Communion with , we the Members ought not by separation to rend and divide the Body . To separate from Congregations , where the Word of Truth and Gospel of Salvation are held forth in an ordinary way , as the Proclamations of Princes are held forth upon Pillars to which they are affixed ; where the Light of the Truth is set up as upon a Candlestick , to guide Passengers to Heaven : To separate from them to whom belong the Covenants , and where the Sacraments , the Seals of the Covenant , are for substance rightly dispensed ; where Christ walketh in the midst of his golden candlesticks , and discovers his Presence in his Ordinances , whereby they are made effectual to the Conversion and Edification of Souls , in an ordinary way ; where the Members are Saints , by a professed subjection to Christ and his Gospel , and haply have promised this explicitly and openly ; where there are sundry who in the judgment of Charity may be conceived to have the work of Grace really wrought in their Hearts , by walking in some measure answerable to their Profession : I say , to separate from these , as those with whom Church-communion is not to be held and maintained , is unwarrantable , and Schismatical . Pretences for Separation ( I am not ignorant ) are alledged : frequently , and most plausibly , that of Mixt Communion , and of admitting into Church-fellowship the vile with the precious , and those who are Chaff , and therefore ought not to lodge with the Wheat . Answ . 1. Not to insist upon what some have urged , viz. That this hath been the stone at which most Schismaticks have stumbled , and the Pretence which they have of old alledged , as having ever had a Spiritum Excommunicatorium , a Spirit rather putting them upon dividing from those who , they say , are unholy , than putting them upon any godly endeavours of making themselves holy ; as is evident in the Examples of the Audaeans , Novatians , Donatists , Anabaptists , Brownists , &c. 2. Let them consider , Whether the want of the exact purging and reforming of these Abuses , proceed not rather from some unhappy Obstructions and political Restrictions ( whether or no caused by those who make this Objection , God knows ) in the exercise of Discipline ; than from the allowance or neglect of the Church it self . Nay , 3. Let them consider , Whether when they separate from sinful mixtures , the Church be not at that very time purging out those sinful mixtures : And is that a time to make a separation from a Church , by departing from it , when the Servants of Christ are making a separation in that Church , by reforming it ? But , 4. Let it be seriously weighed , That some sinful mixtures are not a sufficient cause of separation from a Church . Hath not God his Church , even where corruption of Manners hath crept into a Church , if purity of Doctrine be maintained ? And is separation from that Church lawful , from which God doth not separate ? Did the Apostle , because of the sinful mixtures in the Church of Corinth , direct the Faithful to separate ? Must not he who will forbear Communion with a Church , till it be altogether freed from mixtures , tarry till the day of Judgement ? till when , we have no promise , that Christ will gather out of his Church whatsoever doth offend . 5. Let them consider , Whether God hath made private Christians Stewards in his House , to determine whether those with whom they Communicate are fit Members of the Church , or not ? Or rather , Whether it be not their duty , when they discover Tares in the Church , in stead of separating from it , to labour that they may be found good Corn ; that so when God shall come to gather his Corn into his Garner , they may not be thrown out ? Church-Officers are ministerially betrusted with the Ordering of the Church , and for the opening and shutting of the doors of the Churches Communion , by the Keys of Doctrine and Discipline : And herein if they shall either be hindred , or negligent , private Christians shall not be intangled in the guilt of their Sin , if they be humbled , and use all lawful means for remedy , though they do Communicate . 6. Let them search , Whether there be any Scripture-warrant to break off Communion with any Church , when there is no defect in the Ordinances themselves , onely upon this ground , because some are admitted to them , who , because of their personal miscarriages , ought to be debarred ? The Jews of old , though they separated when the Worship if self was corrupted , 2 Chron. 11. 14 , 16. yet not because wicked men were suffered to be in outward Communion with them , Jer. 7. 9 , 10. Nor do the Precepts or Patterns of the Christian Churches , for casting out of Offenders , give any liberty to separation , in case of failing to cast them out ; and though the suffering of scandalous Persons be blamed , yet not the Communicating with them . The Command not to eat with a Brother who is a fornicator , or covetous , &c. 1 Cor. 5. 11. concerns not Religious , but Civil Communion , by a voluntary , familiar , intimate Conversation , either in being invited , or inviting ; as is clear by these two Arguments . 1. That Eating which is here forbidden with a Brother , is allowed to be with an Heathen : But it 's the Civil Eating which is onely allowed to be with an Heathen : Therefore , it 's the Civil Eating which is forbidden to be with a Brother . 2. The Eating here forbidden , is for the punishment of the nocent , not for a punishment to the innocent . Now though such Civil Eating was to be forborn , yet it follows not at all , much less much more , that Religious Eating is forbidden . 1. Because Civil Eating is arbitrary , and unnecessary ; not so Religious , which is enjoyned , and a commanded Duty . 2. There is danger of being infected by the wicked in civil , familiar , and arbitrary Eatings ; not so in joyning with them in an holy and commanded Service and Ordinance . 3. Civil Eating is done out of love to the Party inviting or invited ; but Religious is done out of love to Jesus Christ , were it not for whom , we would neither eat at Sacrament with wicked men , nor at all . To conclude this ; Separation from Churches , from which Christ doth not separate , is Schismatical . Now it 's clear in the Scripture , that Christ owneth Churches where Faith is found for the substance , and their Worship Gospel-worship , though there be many defects and sinful mixtures among them . And what I have said concerning the Schismaticalness of separation , because of the sinful mixtures of those who are wicked in practice , is as true concerning separation from them who are erroneous in judgment , if the Errours of those from whom the separation is made , be not Fundamental , and hinder Communion with Christ the Head. And much more clear ( if clearer can be ) is the Schismaticalness of those who separate from , and renounce all Communion with those Churches which are not of their own manner of constitution , and modell'd according to the Platform of their own particular Church-order . To refrain Fellowship and Communion with such Churches who profess Christ their Lord , whose Faith is sound , whose Worship is Gospel-worship , whose Lives are holy , because they come not into that particular way of Church-Order which we have pitch'd upon , is a Schismatical rending of the Church of Christ to pieces . Of this the Church of Rome are most guilty , who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and circumscribe and bound the Church of Christ within the Limits and Boundaries of the Roman Jurisdiction , even so , as that they cast off all Churches in the World , yea and cut them off from all hópe of Salvation , who subject not themselves to their way . Herein likewise those Separatists among our selves are heinously faulty , who censure and condemn all other Churches , though their Faith , Worship , and Conversation be never so Scriptural , meerly because they are not gathered into Church-order according to their own Patterns . In Scripture , Churches are commended and dignified , according as their fundamental Faith was sound , and their Lives holy ; not according to the regularity of their first manner of gathering : And notwithstanding the exactest regularity of their first gathering , when Churches have once apostatized from Faith and Manners , Christ hath withdrawn Communion from them . And this making of the first gathering of People into Church-fellowship , to be the Rule to direct us with whom we may hold Communion , will make us refuse some Churches upon whom are seen the Scripture-characters of true Churches , and joyn with others onely upon an Humane testimony , because Men onely tell us they were orderly gathered . Obs . ult . It should be our care to shun Separation . To this end , 1. Labour to be progressive in the work of Mortification . The less carnal we are , the less contention and division will be among us . Are ye not carnal ? ( saith the Apostle ) : and he proves it from their divisions . Separation is usually , but very absurdly , accounted a sign of an high-grown Christian . We wrangle because we are Children , and are men in malice because children in holiness ; Wars among our selves proceed from the lusts that war in our members , James 4. 1. 2. Admire no Mans Person . The excessive regarding of some , makes us despise others in respect of them . When one Man seems a Gyant , another will seem a Dwarf in comparison of him . This caused the Corinthian Schism . Take heed of Man-worship , as well as Image-worship : Let not Idolatry be changed , but abolish'd . Of this largely before , upon having mens persons in admiration . 3. Labour for experimental benefit by the Ordinances . Men separate to those Churches which they account better , because they never found those where they were before ( to them ) good . Call not Ministers good ( as the young man in the Gospel did Christ ) complementally onely ; for if so , you will soon call them bad . Find the setting up of Christ in your Hearts by the Ministry , and then you will not dare to account it Antichristian . If , with Jacob , we could say of our Bethels , God is here , we would set up Pillars , nay be such , for our constancy in abiding in them . 4. Neither give nor receive Scandals . Give them not , to occasion others to separate ; nor receive them , to occasion thy own separation : Watch exactly ; construe doubtful matters charitably . Look not upon Blemishes with Multiplying-glasses , or old Mens Spectacles : Hide them , though not imitate them : Sport not your selves with others nakedness . Turn separation from , into lamentation for the Scandalous . 5. Be not much taken with Novelties . New-Lights have set this Church on fire : For the most part they are taken out of the Dark-Lanthorns of old Hereticks . They are false and Fools-fires , to lead Men into the Precipice of Separation . Love Truth in an old dress ; let not Antiquity be a prejudice against , nor Novelty an inducement to the entertainment of Truth . 6. Give not way to lesser differences . A little division will soon rise up to greater : Small Wedges make way for bigger . Our Hearts are like to Tinder ; a little Spark will enflame them . Be jealous of your Hearts when Contentions begin , stifle them in the Cradle . Paul and Barnabas separated about a small matter , the taking of an Associate . 7. Beware of Pride , the Mother of Contention and Separation . Love not the preheminence . Rather be fit for , than desirous of Rule . Despise not the meanest ; say not , I have no need of thee . All Schisms and Heresies are mostly grafted upon the Stock of Pride . The first rent that was ever made in God's Family , was by the Pride of Angels , ver . 14. and that Pride was nothing else but the desire of Independency . 8. Avoid Self-seeking . He who seeks his own things and profit , will not mind the good and peace of the Church . Oh take heed lest thy Secular Interest draw thee to a new Communion , and thou colour over thy departure with Religion and Conscience . Thus have we spoken of the first , viz. What these Seducers did , viz. separate themselves . 2. The Cause of their separation , or what they were , in these words , sensual , not having the Spirit . [ This I will onely give the Breviate of ( still keeping to his own words ) leaving it to his Commentary on Jude , since printed . ] By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle seems to me to make their bruitish sensuality and propensions to be the cause of their separation : as if he had said , They will not live under the strict Discipline , where they must be curb'd and restrain'd from following their lusts ; no , these Sensuallists will be alone by themselves , in Companies , where they may have their fill of sensual pleasures , and where they may gratifie their genius to the utmost . The Apostle seems to add this their sensuality , and want of the Spirit , to their separating themselves , not onely to shew , that sensuality was the cause of their separation , and the want of the Spirit the cause of both ; but as if he intended directly to thwart and cross them in their pretences of having an high and extrordinary measure of spiritualness above others , who , as these Seducers might pretend , were in so low a Form of Christianity , and had so little spiritualness , that they were not worthy to keep them company : whereas Jude tells these Christians , that these Seducers were so far from being more spiritual than others , that they were meer Sensuallists , and had nothing in them of the Spirit at all , &c. Observations . Obs . 1. Commonly sensuality lies at the bottom of sinful separation , and making of Sects . Separate themselves , sensual , &c. Obs . 2. It 's possible for those who are sensual , and without the Spirit , to boast of Spiritualness . Of these before . Obs . 3. Sanctity and Sensuality cannot agree together . Obs . 4. They who want the Spirit , are easily brought over to Sensuality . To his Worthy Friend H. N. SIR , I Heartily thank you for putting me in mind of our late Discourse , and for giving me so fair an opportunity to pursue it , by the Sermon that you sent me ; which I greedily read , and had no sooner run over , but I bless'd my self to find , that you should put the Cause upon this Issue , and to appeal to that for the justification of the present Separation . I look'd again , and thought that you might be mistaken , and had sent me a Sermon against Mr. Jenkin , rather than one for him . It was a Discourse that I do acknowledge my self not to be altogether a Stranger to , and what I then retained some remembrance of ; but yet wholly to undeceive my self , I sent for the Book which you say you compared it with , and , to my no small satisfaction , found them ( as to what concerns the matter of our Dispute ) honestly to agree ; and that you may as well bring the one to vouch for the credit of the other , as he himself may ( if there were occasion ) Mr. Brinsley's Arraignment of Schism ( from whence he hath borrowed the substance of this Sermon ) in the justification of what he hath said here upon that Subject . And now , Sir , I am glad that I have brought you thus far ; for I desire no better advantage than what this Sermon will afford me , and shall decline the Order that we observed in our Discourse , on purpose to comply with it . You may remember , that I then undertook to shew , 1. That the old Nonconformists did themselves hold Lay-Communion with the Church of England , and accounted those that did not , guilty of Schism , as by their Writings yet extant doth appear . 2. That the present Nonconformists , who are Presbyterians , did plead their Practice , and use their Arguments , against the Independents , and others , that did in the late Times separate from themselves . 3. That Lay-Communion with the Church of England , is the same in our Times , that it was in the Times of the old Nonconformists ; and that the Church of England hath as much to say for it self now , as it had then . 4. That therefore the new Separation doth not in reality differ from the old , and is truly Schism , if either they , or the old Nonconformists spoke true . Now this I look upon as a very covenient Method to bring the Case to a Decision ; but because I will shew how willing I am to meet you , and how confident I am in the goodness of my Cause , I shall take that course which will more readily lead me to make use of the Sermon , though in the pursuing of that , I shall also say what will serve for the proof of the Propositions before laid down . In the first place , it will be necessary to shew what Schism is . Now , that , as may be collected from Mr. Jenkin here , is a perverse or undue separation from Church-Communion , pag. 21 , 22. or , a voluntary and unnecessary dividing and separation from a true Church , pag. 31. And upon this Definition I shall proceed , and shew , 1. That the Church of England is a true Church . 2. That there is a Separation from it . 3. That this Separation is voluntary and unnecessary . 4. That therefore the present Separation is schismatical . 1. That the Church of England is a true Church . But here we are put to it , to tell what the Church of England is , by the Author of Sacrilegious Desertion , pag. 35. We are told ( saith he ) of Schism from the Church of England , when I would give all the Money in my Purse , to make me understand what the Church of England is . I might here , without any more ado , refer him to Mr. Baxter for resolution , of whom , Mr. Hickman saith , in his Bonasus Vapulans , printed the same Year , pag. 138. That he has Communion with the Church of England in all Ordinances ; who cannot but certainly know what that Church is , or else how can he hold Communion with it ? But because there is so great a Profit like to attend it , and in compassion to him that hath there raised so much dust that he cannot see his own way , I shall for once tell him what it is by Wise Men thought to be , viz. That Company of Persons , in this Nation , that doth joyn together in the Ordinances of God , according to the Laws established amongst us for Ecclesiastical Matters . It is the joyning together in the Ordinances of God , which makes a Church a True Church , as Mr. Brinsley saith , in his Arraignment of Schism , pag. 31. And it 's the joyning together in them , according to the Laws established amongst us , that makes such a Church to be the Church of England . I must profess , Sir , to you , That I can hardly forbear to expose that Book of Sacrilegious Desertion , that as much abounds with Ill-nature , Self-conceit , Confusion , and Self-contradiction , as any that I have met with of that kind ; but because the Author hath been in many things of good use to the Church of God , I shall not treat him with that rigour such a Book deserves ; and shall therefore proceed to shew , That this Church is a True Church . He indeed , pag. 43. of that Book , when it had been objected against the present separation , That their Members are taken out of True Churches , replies , How many Bishops have written , that the Church of Rome is a True Church , &c. and must no Churches therefore be gathered out of them ? [ Her , it should be . ] thereby disingenuously insinuating , That the Church of England is no otherwise a true Church than that of Rome , and may as safely be separated from . Now how the Church of Rome is said to be a true Church , Mr. Brinsley will inform us , pag. 26. of his Arraignment of Schism : There is a twofold Trueness ; Natural , the one ; Moral , the other : In the former sense , a Cheater , a Thief may be said to be a true Man , and a Whore a true Woman , and ( till she be divorced ) a true Wife ; yea , and the Devil himself , though the Father of Lies , yet a true Spirit . And in this sense we shall not need to grutch the Church of Rome the name of a true Church ; if not so , why do we call her a Church ? A Church she is , in regard of the outward Profession of Christianity ; but yet a false Church : true in Existence , but false in Belief , &c. not so a true Church , but that she is also a false Church , an Heretical , Apostatical , Antichristian Synagogue . But whether the Author of Sacrilegious Desertion hath the same thoughts of the Church of England , let pag. 76. shew , where he saith , As I constantly joyn in my Parish-Church in Liturgie and Sacraments , so I hope to do while I live ( if I live under as honest a Minister ) at due times . And he would by all means have their Assemblies accounted onely as Chappel-Meetings , pag. 15. with respect to the Publick . Now God forbid that all this should be , and that in the mean time he should think , that the Church of England is no more a true Church than the Church of Rome , and not more to be held Communion with . But the contrary is evident from him , and so his abovesaid Insinuation the more blame-worthy . But however , let him think as he pleaseth , it is very obvious , that the constant Opinion of the old Nonconformists was , That the Church of England was a true Church , and what , as such , they thought that they were oblig'd to hold Communion with . So Mr. Baxter , in his Preface to the Cure of Church-Divisions , saith of them ; The old Nonconformists , who wrote so much against Separation , were neither blind , nor Temporizers . They saw the danger on that side . Even Brightman on the Revelation , that writeth against the Prelacy and Ceremonies , severely reprehendeth the Separatists . Read but the Writings of Mr. J. Paget , Mr. J. Ball , Mr. Hildersham , Mr. Bradshaw , Mr. Bains , Mr. Rathband , and many such others , against the Separatists of those Times , and you may read , that our Light is not greater , but less than theirs , &c. So Mr. Crofton , in his Reformation not Separation , ( though several of them he evidently wrongs , that were far from any disaffection to the Order and Discipline of the Church , as Ridley , &c. ) pag. 43. Tindal , Hooper , Ridley , Latimer , Farrar , Whitaker , Cartwright , Bains , Sibbs , Preston , Rogers , Geree , J. Ball , Langly , Hind , Nicols , &c. groaning under retained Corruptions , &c. yet lived to their last breath in constant Communion with the Church . ▪ And this they did , upon the supposition of this Truth . Nay , so far were they persuaded of this , that they did prefer it to most Churches in the World. So the Letters betwixt the Ministers of Old and New-England , published by Mr. Ash and Mr. Rathband , 1643. If we deny Communion with such a Church as ours , there hath been no Church this thousand years with which a Christian might lawfully joyn . When the Wars began , there were those indeed that talked otherwise , and then they would persuade the People , that there was no difference betwixt that and Rome ; as Mr. Marshal , in his Sermon upon the Vnion of the Two Houses , Jan. 18. 1647. All Christendom , except Malignants in England , do now see , that the Question in England is , Whether Christ or Antichrist shall be Lord and King ? Then those that were suspended before the Long-Parliament time , were the Witnesses that were slain , and the Prelacy was an Antichristian Power ; and the taking away of that , and the Ceremonies , was the tenth part of the City falling , as Mr. Woodcock did expound it , in his Sermons of the two Witnesses , 1643. pag. 83 , & 86. Then they were the Amorites , and there was the cup of abomination amongst them , as you may find it in a Book called The Principal Acts of the General Assembly convened at Edinburgh , May 29. 1644. pag. 19. But when the Tide began to turn , and Presbytery was opposed , and in great danger of being run down by Independency , they changed their Tune , and began to plead for the Truth of it , and their Propriety in it . Thus we find Ordination according to the Church of England maintained by the London-Ministers , in their Vindication , pag. 143. We do not deny , but that the way of Ministers entring into the Ministry by the Bishops , had many defects in it : — But we add , That notwithstanding all the accidental corruptions , yet it is not substantially and essentially corrupted : By Dr. Seaman , in his Answer to the Diatribe ; by Mr. Brinsley of Schism , page 31. by Mr. Firmin , in his Separation examined , page 23. Then we are told , That Preaching and Prayer were kept pure in the Episcopal days , by Mr. Firmin , ibid. pag. 29. And to shew you how reverendly they spoke of this Church , I will onely quote it from one that must be thought to speak out of no affection , and that is J. Goodwin , in his Sion College visited , pag. 26. Doubtless the real and true Ministers of the Province of London , having such abundant opportunity of converse with Travellers from all Parts , cannot but be full of the truth of this Information , That there was more of the truth and power of Religion in England , under the late Prelatical Government , than in all the Reformed Churches besides . But you will say , All this may be granted , and yet nothing said ; for the Case is altered , the Church of England not being now what it was then . This , I acknowledge , the Author of Sacrilegious Desertion , pag. 43. doth suggest ; The love of Peace , and the fear of frightning any further from Parish-Communion than I desire , do oblige me to forbear so much as to describe or name the additional Conformity , and that Sin which Nonconformists fear and fly from , which maketh it harder to us that desire it , to draw many good People to Communion with Conformists , than it was of old . But this additional Conformity that the People are concerned in , I am yet to understand ; and I fear he had another Reason to forbear the description of it , viz. because he could not . However , for once suppose this ; yet he grants , that it 's onely harder ; but that doth not make it unlawful : For then what shall we say to Mr. Corbet , that in his Discourse of the Religion of England , Anno 1667. pag. 33. doth declare , That the Presbyterians generally hold the Church of England to be a true Church , though defective in its Order and Discipline , and frequent the Worship of God in the Publick Assemblies ? ( I believe he speaks of those that he converses with , for here it is generally otherwise as to the point of Practice . ) What shall we say to Mr. Hickman , that in his Bonasus Vapulans , page 133. saith of himself , I profess , where-ever I come , I make it my business to reconcile People to the Publick Assemblies ; my Conscience would fly in my Face , if I should do otherwise ? What shall be said to that of Mr. Baxter , in his Cure of Church-Divisions , pag. 263 , 264 , 265. where he saith , Thousands of well-meaning People live as if England were almost all the World , and do boldly separate from their Neighbours here ; which they durst not do , if they soberly considered , that almost all the Christian World are worse than they ? And that the present State of this Church is far better than almost any in the World , he there doth largely prove . So far as the Profession of these Persons doth hold ( who both deserve , and I am confident have your reverence ) we are safe . But still suppose the worst , I will be bold to say , and I question not to prove , that our Church is more a Church , than what theirs was , when they so briskly assaulted the Independents , and charged them with no less than Schism , for their separtion from it . For , if you consider , you will find , that their Constitution was not setled , nor the Church in any order , when this Controversie began , and was carried on amongst them . How it was in 1642. Sir Edward Dering , in his Speeches then made and printed , will inform us , pag. 47. The Church of England ( not long since the Glory of the Reformed Religion ) is miserably torn and distracted : you can hardly now say , which is the Church of England . A little above , in the same page , he saith thus : Mr. Speaker , There is a certain new-born , unseen , ignorant , dangerous , desperate way of Independency : Are we , Sir , for this Independent way ? Nay , ( Sir ) are we for the elder ▪ Brother of it , the Presbyterial Form ? I have not yet heard any one Gentleman within these Walls stand up and assert his Thoughts here , for either of these Ways : And yet ( Sir ) we are made the Patrons and Protectors of these so different , so repugnant Innovations , &c. How it was in 1645. you may guess , when the Sovereign Argument they had was , That they had hopes of a Settlement . So Mr. Calamy , in a Fast-Sermon preached that Year , did call upon his People to be ashamed and confounded , as for divers other things , so , amongst the rest , for this , that whilst the Parliament is sitting , and labouring to settle things , and while the Assembly of Ministers are studying to settle Religion , and labouring to heal our Breaches , that any should be separating from us : as we may learn out of The Door of Truth opened , pag. 5. So again , pag. 6. They engage themselves into separated Congregations , and do not wait and tarry to see what Reformation the Parliament will make . So it is confessed by the London-Ministers , in their Letter to the Assembly , pag. 2. Jan. 1. 1645. That the Reformation of Religion is not yet setled among us according to the Covenant ; and urge it to shew , that the Desires and Endeavours of the Independents for a Toleration at that time , were very unreasonable . How it was in 1646. you may see in Mr. Brinsley's Arraignment , pag. 48 , 49. It is alledged , That in this Kingdom at present there is no way laid forth for the Churches to walk in : And then , why may they not take liberty to set up their way , as well as others theirs ? Answ . Suppose the Church hath not her way laid out , yet it will not be denied , but that she hath been all this while seeking it out , &c. Neither can it be truly said , that the Church is so wholly destitute of a way to walk in , whether for Worship , or Government ; the former of which is ( and for some good time hath been ) fully agreed upon : the latter , however not fully compleated , yet is it for substance both determined and held forth . How it was 1656. Dr. Drake , in his Bar to Free admission , doth acknowledge , pag. 132. How many Congregations have for ten or twelve Years together assembled constantly at the Word and Prayer , without the Lords Supper , yea some of them haply without Baptism : A great fault , I grant ; but , I hope , not so great as to unchurch them . To favour whom , he is drove to affirm , That I dare not say , the Sacraments are essential Notes of the Church visible . This was that which lay hard upon them , and what the Independents took great advantage of , viz. That they were some Years without any setled Constitution , and at last so defective in such a considerable part as Government and Discipline . So it was urged by the Five Dissenting Brethren , in their Apologetical Narration , 1643. pag , 23. When the others charged them with Schism , they thus answer : Schism , which yet must either relate to a differing from the former Ecclesiastical Government of this Church established ; and then , who is not involved in it , as well as we ? or , to the Constitution and Government that is yet to come ; and until that be agreed on , established , and declared , and actually exist , there can be no guilt or imputation of Schism from it . This was what the Presbyterians themselves lamented ; as the Norwich-Ministers , in their Hue and Cry after Vox Populi , Anno 1646. pag. 31. We could wish some Penal Law were against the Independents , Anabaptists , and some Government setled . And when it is objected there , The Parliament hath given full Power and Authority for Ordination , &c. They answer , For what , Sir ? to Ordain Pastors for each Congregation ? or to chuse Elders ? In what Ordinance is this Power given to any but the City of London ? The want of this , was what their Adversaries did continually object ; and this was what they used all their skill to refute , as Mr. Brinsley , pag. 31. Object . We want an Ordinance , viz. Discipline . So in Knutton's Seven Questions about Separation , 1645. And which Mr. Firmin is so pestered with , that he answers it after this sort , in his Separation examined , pag. 28 , 29. But this Objection hath no place in these Churches ; for , Prayer , Preaching , Administration of the Sacraments , yea , Discipline they had in the Episcopal days , &c. As if that were sufficient to vindicate what they wanted in theirs . The Case then was plainly thus : That they were some Years without any setled Constitution ; That though the Province of London was by an Ordinance , 1645. divided into Twelve Classical Elderships , yet after all the Ordinances about it , the very Form of Government was not ordered to be published till 29 Aug. 1648. nay , nor the Articles of Religion agreed to be printed till about a Month before : And yet notwithstanding , then the Cry was , Independency a great Schism , and worse than Popery , ( as Adam Steuart in his Zerubbabel to Sanballat , p. 53. ) and Separation from them , Schismatical . Now , if it must be so , when no body knew what the Church was , nor they themselves knew what Foundation to lay it upon ( if J. Goodwin , in his Sion College visited , pag. 10. or J. L. in his Plain Truth , pag. 6. are to be believed , and as Mr. Brinsley , pag. 49. doth not deny ) ; then what must it not be , when it is from a Church that is established , and whose Articles , Constitutions , and Orders are , and have been time out of mind setled , as ours is ? If in 1647. there was a Church , and a Church of England , as the Ministers sent by the Parliament in that Year to Oxford did maintain , and as the Form of Church-Government to be used in the Church of England , printed by Order of Parliament , 1648. doth acknowledge ; then certainly such a thing there is now to be found . To conclude this : If the old Nonconformists thought the Church of England to be a true Church , and what they did think themselves obliged to hold Communion with ; If the present Nonconformists , when time was , did declare as much ; If the Church of England doth not now differ from what it was when they so thought of it ; and that it is much more a Church , than what that was that the Independents were accounted by them Schismaticks for withdrawing from : Then I hope their Separation from us , will be allowed to be unwarrantable . And now I know not what can be said , unless , with the Author of Sacrilegious Desertion , pag. 33. it be said , that this is onely local distinction , not separation . But that is the second thing I shall proceed to shew . 2. There is a Separation from the Church of England . If there was no more to be said in this Case , than what Adam Steuart , in his Zerubbabel to Sanballat , wrote against the Independents , 1644. it would be sufficient ; viz. If ye be not separated from us , but entertain Union and Communion with us , what need ye more a Toleration , rather than the rest of the Members of our Church ? The pains the Nonconformists took to compass , and the joy which they expressed at obtaining a Toleration , shews that they were not of its Communion . But what credit can we give to such a Declaration ? For alas , ( as Mr. Brinsley , pag. 28. saith in the same case ) what meaneth the lowing of the Oxen , and the bleating of the Sheep ? I mean , the confused noise of our lesser and greater Divisions ? — Divisions , not onely without Separations , Sects , and Factions ; but Divisions of an higher nature , amounting to no less than direct Separation ; and that not barely to a negative , but to a positive Separation , to the setting up of Altars against Altars , Churches against Churches . That it is so de facto , I think it will not , it cannot be denied . For , if Mr. Baxter , and some others , shall profess , That they meet not at the same hour with the Publick , under any colour and pretence , in any Religious Exercise , than according to the Liturgie ; and yet in the mean time use it not : the Dividers will not see ( as the Author of Sacrilegious Desertion saith , pag , 20. ) the different Principles on which they go , while their Practice seemeth to be the same . But if we should grant this , to those that are willing to hold Communion with us ; yet these are very few , to what do wholly decline and deny it . Mr. Jenkin here saith , pag. 22. That Separation appears in the withdrawing from the performance of those Duties which are both the Signs of , and Helps to Christian Vnity , as Prayer , Hearing , Receiving of Sacraments , &c. And that Schism is negative , when there is onely a simple secession , &c. without making head against that Church from which the departure is ; or positive , when Persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body , setting up a Church against a Church . Now I dare appeal to all that know them , whether Mr. Jenkin , and the far greater part of his Brethren , have been ever seen in our Congregations ( unless at some times the more adventurous of them have thrust their Heads in at the Door ; when , if they heard all , as it is usually but very little of the Sermon that they have patience to hear , Mr. Brinsley will tell them , That as for Occasional hearing , it is agreed on all hands , it is not properly an act of Church-Communion , pag. 35. ) And I will appeal to your Eyes , whether they do not constantly keep up their Meetings in opposition to those of the Church . But what need I go so far about , when this is not onely acknowledged , but defended ? See Mr. Wadsworth , in his Separation yet no Schism , Epist . to the Reader , where he puts the Case of the Nonconformists thus : There are some hundreds of true Ministers of Jesus Christ , — and there are many thousands likewise of visible Professors of Christianity , do willingly hear and joyn with these Ministers in the Worship of God , and in a participation of Sacraments : — These meet in distinct Congregations , separate from the legallyestablished Congregations in the Land , with whom they will not , because they cannot hold Communion . And now it is out , and what you see is plainly avowed : So that I have leave to pass to the next Head. 3. That this Separation is voluntary , and unnecessary . The sin of Schism , will all say , is very great , and what cannot be blotted out with the blood of Martyrdom , as Mr. Jenkin here saith , pag. 26. one spoke very well . But , as he observes from Musculus , pag. 31. There is a double Schism , the one bad , the other good ; the bad is that whereby a good Vnion , the good whereby a bad Vnion is broken asunder . And of what sort the present Separation is , comes now to be tried , which I shall do , by making my Observations from what this Sermon will afford , and by shewing from thence , when a Separation is justifiable , and when not . From all which , if it appears , that the Reasons produced by them fall within the compass of the Negative , but hold not as to the Affirmative , it will appear , That their Separation is voluntary , and unnecessary . Now there are Six Cases , as may be collected from this Sermon , in which Separation is unwarrantable , and schismatical . 1. It is not to be allowed , when it is by reason of Mixt-Communion , and admitting into Church-fellowship the vile with the precious . This he handles at large , from pag. 33. to pag. 37. and saith , That it hath no Scripture-warrant . And this hath been their constant Opinion . So Mr. Firmin , in his Separation examined , pag. 40. Corrupt Members there were enough in the Jewish Church , and so in the Christian Churches soon after , and in the Apostles times ; but you have no example of separating from them . So the Provincial Assembly of London , in their Vindication of the Presbyterial Government , pag. 134. Suppose there were some sinful mixtures at our Sacraments , yet we conceive this is not a sufficient ground of a negative , much less of a positive separation . — This they give the Reason of , Because in what Church soever there is purity of Doctrine , there God hath his Church , though overwhelmed with scandals . And therefore whosoever separates from such an Assembly , separates from that place where God hath his Church , which is rash and unwarrantable . Mr. Vines , in his Treatise of the Sacrament , hath a whole Chapter , viz. cap. 20. to shew the unlawfulness of it , and saith , pag , 235. That to excommunicate our selves from Gods Ordinances ( if Men of wicked Life be not excommunicate ) for fear of pollution by them , is Donatistical . So Dr. Manton , on Jude , pag. 496. The Scandals of Professors are ground of mourning , but not of separation . And Mr. Baxter doth speak fully to it , in his Cure of Church-Divisions , pag 81. If you mark all the Texts of the Gospel , you shall find , that all the separation which is commanded in such cases ( besides the separation from Infidels and the Idolatrous World ) is but one of these two forts : 1. That either the Church cast out impenitent Sinners by the Power of the Keys ; or , 2. That private Men avoid all private familiarity with them . But that the private Members should separate from the Church , because such Persons are not cast out of it , shew me one Text to Prove it if you can . The consideration of this , made the Author of the Book called Nonconformists no Schismaticks , to quit this Argument , concluding , pag. 16. with good reason , That if one Mans sin desileth another that Communicates with him , who can assure himself of any Scriptural Communion on this Side Heaven ? All which I have produced ( and could indeed tire you with Quotations of this kind ) on purpose to let you see how much the Author of Separation yet no Schism , doth run counter to his own Party , and withal , how little acquaintance with this Argument will serve to shew the weakness and inconsistency of that Tract . He puts the case thus , pag. 56. If Ministers , or many of the Members are much corrupted , or the Members onely commonly so , but connived at , it is a sufficient ground for the sound to withdraw . And for this he gives two Reasons : 1. Lest under the pretence of Peace , they should be guilty of the greatest Uncharitableness , and that is the hardning and encouraging them in their abominable Impieties . 2. Because the sound ought , by the Law of God and Nature , to provide for their own safety , — for they cannot but be in apparent danger by Communicating with such . Now granting the Case so to be , yet separation will not be granted lawful by themselves , upon the Reasons which he there gives . I shall refer him for an Answer to the first of the Letters that passed betwixt the Ministers of Old and New England , published by Mr. Ash and Mr. Rathband , 1643. ( as thought by them at that time very seasonable ) . When those of New England had said , That by joyning with an insufficient and unworthy Ministry , they did countenance them in their Place and Office , pag. 8. it is answered , pag. 11. The Scripture teacheth evidently , not onely that the People by joyning do not countenance them in their Place and Office ; but that they must and ought to joyn with them in the Worship of God : and in separating from the Ordinance , they shall sin against God. From whence you may observe , That the countenancing of such whom the Word of Truth doth condemn , as not approved Ministers of God , ( as it 's there said ) is no reason to discharge us of our Duty ; and if Separation be not otherwise our Duty , the fear of hardning others , by our Communion with them , will never make it to be so . Surely this might have been very well thought to be the effect of the same Practice in the Church of Corinth , where there was ( as the Provincial Assembly of London observeth , in their Vindication , pag. 134. ) such a profane mixture at their Sacrament , as we believe few ( if any ) of our Congregations can be charged withal : And yet the Apostle doth not persuade the godly Party to separate , much less to gather a Church out of a Church : Which yet had been very necessary , if this Author's Reason had been of any force . And his second Reason , viz. Care of our own safety , will also have no place here , if Mr. Jenkin's Authority will signifie any thing with him ; who speaking in this Sermon , p. 36. of that Text , 1 Cor. 5. 11. of not eating with a Brother , &c. shews very well , that it is to be understood of Civil , and not Religious eating , and gives this as one Reason for it , viz. That there is danger of being infected by the wicked in civil , familiar , and arbitrary eatings ; not so in joyning with them in an holy and commanded Service and Ordinance . If we follow the Apostles Precept , of having no familiar and ordinary converse with Fornicators , Covetous , Idolaters , Drunkards , &c. we may be assured , that we shall be in no danger of Infection by their Company in Religious Offices and Duties , where there is little or no converse , opportunity , and way for it . The case , I acknowledge , is sad , when such are to be found amongst Christians , and that Discipline is not exercised upon them : but I ought not to leave my Place and Duty , because such do joyn with me in it ; or to separate from the Church of God , because such continue in its Communion : For , this is to tear the Church in pieces , and the Doctrine that drives to it is very pernicious . Take the Character of it from the Provincial Assembly , in their Vindication , pag. 124. That Doctrine that crieth up Purity , to the ruine of Vnity , is contrary to the Doctrine of the Gospel . But truly , the case is not so bad with us , as it is represented . I know there are some that do object , as J. Rogers did in 1653. The Parish-Churches are not rightly constituted , for there is in them ranting , revelling , — To whom I shall reply , as Mr. Crofton did then to him , in his Bethshemesh clouded , pag. 103. O sharp sentence ! severe censure ! at one word pronounced on all Parishes indefinitely : the Position whence it flows had need be well proved , and the Inference well backed . For , I must needs say , that what Mr. Firmin , in his Separation examined , p. 42. once said of the Presbyterial , is true of the Episcopal , That there are many Ministers that have as few wicked at that Ordinance [ of the Lords Supper ] , as ever were in the Church of Corinth . I must confess , that I was pleased with the ingenuous acknowledgment of the Author of The Cry of a Stone , in 1642. who saith , pag. 39. I freely acknowledge , that there are many in the Parishes of England , which are of a very godly Life and Conversation , and some that go as far therein , as ever I saw any in my life : And if I should prefer any of the Separated before them in Conversation , I should speak against my own Conscience : but in the Church-state and Order , I must prefer the other . And I question not , but that the State of the Church is still as good , in that respect , as it was then ; and might have been better , had those kept in it that are run away from it , and that by their Divisions in Religion , make many to question whether there be any such thing in the World. Certainly , were our endeavours rightly placed and united , there is scarcely any Church in the World whose Temper would promise more success , than that of ours : And if we would deal fairly ( as J. G. in his Cretensis , pag. 5. once said ) in comparing them together , and not set the Head of the one against the Tail of the other , but measure Head with Head , and Tail with Tail ; I will not say of our Church , as he did of Independency , That if that hath its Tens , Presbytery hath its Thousands of the Sons of Belial in its Retinue : but I will say , That even the separated Churches , as they now stand , are not without them , as well as we : And if they would as well look out the Extortioner , and Unjust , and Covetous , and Railer , ( not to speak of others ) amongst themselves , as they do pick out the Fornicator and Drunkard , that are ( as they insinuate ) with us , they would find their own Churches not so good , and others not so bad as they imagine . But supposing that such are in the Communion of our Church ( as it is not to be altogether denied ) yet is not the Church presently to be blamed . Hear what Mr. Brinsley saith , in his Arraignment of Schism , pag. 39. Supposing such unwarrantable Mixtures have been , and yet are to be found ; yet it cannot properly be put upon the Churches score . What her Ordinance was touching the keeping back scandalous Persons from the Sacrament , they which have read her ancient Rubrick cannot be ignorant . And Mr. Vines of the Sacrament , c. 19. p. 233. speaking about the Power which the Minister hath of keeping off unworthy Persons from the Lords Supper , saith , I as little doubt of the Intention of the Church of England , in the Rule given to the Minister before the Communion , in the case of some emergent Scandal at the present time . The Church hath provided for the correcting of Offenders ; and perhaps there may be as good reason why the Censures of it are not now executed , as there was in the late Times . Mr. Crofton once told the Independents , in his Bethshemesh clouded , p. 110. The continuance of our disordered Discipline , is the fruit of their disordered Separation from us . I would fain be resolved in what Adam Steuart , in his Zerubbabel to Sanballat , pag. 70. puts to the Querie : I would willingly know ( saith he ) whether it were not better for them that aim at Toleration and Separation , to stay in the Church , and to joyn all their endeavours with their Brethren to reform Abuses ; than by their separation , to let the Church of God perish in Abuses ? Whether they do not better , that stay in the Church to reform it , when it may be reformed , than to quit it for fear to be deformed in it ? If they had taken this course , and had given us their help , in stead of withdrawing from it , doubtless the Censures of the Church would have signified more , and the Members of it have been in a much better condition than now they are . I shall conclude this with what is said by a well-experienced Person , in his Address to the Nonconformists , pag. 161. If , in stead of this [ Separation ] , each Christian of you had kept to Parochial Communion , and each outed Minister had kept their Residence among them , and Communion with them , as private Members , in the Parish-way ; and had also in a private capacity joyned with those Ministers which have succeeded them , in doing all the good they could in the Parish , — I nothing doubt , but that by so doing , you would have taken an unspeakable far better course to promote the Power of Religion in the Nation , than by what you have done . It 's they that have in great measure weakned , if not tied our Hands , and then complain that we do not fight . If all things therefore were considered , I believe that they would have as little reason to condemn our Churches for Corruptions in this kind , as I am sure , if they will be constant to themselves , that they have none to separate from us upon account of them . 2. Separation is not to be allowed for slight and tolerable Errors , which are not Fundamental , and hinder Communion with Christ the Head ; as may be collected from pag. 28. & 37. of this Sermon . So also say the old Nonconformists , in their Confutation of the Brownists , published by Mr. Rathband , pag. 4. We desire the Reader to consider , that a People may be a true Church , though they know not , nor hold not every Truth contained in the Scriptures , but contrarily hold many Errors repugnant to them . This was the Primitive Opinion and Practice , say the Provincial Assembly , in their Vindication , pag. 139. All such who professed Christianity , held Communion together , as one Church , notwithstanding the difference of Judgments in lesser things , and much corruption in Conversation . And now , that the Church of England doth hold no Fundamental Errors , I appeal to themselves . What it was before the Wars , let the Author of Church-Levellers , printed for Tho. Vnderhil , 1644. speak : When it was objected , That the Presbyterians , whilst persecuted by the Bishops , did hold forth a full Liberty of Conscience ; he answers , This is a Slander , — the difference between them and the Prelates being not in Doctrinals , but Ceremonials . And therefore after the Covenant was taken , whilst the Lords had the Power of Admission to Benefices , all Persons presented were to read the Articles publickly , and profess their consent to them . And that it is the same still , is confessed . So Mr. C. in his Discourse of the Religion of England , pag. 43. The Doctrine of Faith and Sacraments by Law established , is heartily received by the Nonconformists . So Sacrilegious Desertion , pag. 45. We differ not at all from the Doctrine of the Church of England ( till the new Doctrine about Infants was brought into the new Rubrick . ) And certainly , that is , if an Error , no dangerous or fundamental one . So Dr. Owen , in his Peace-offering , 1667. p. 12. The Confession — of the Church of England , declared in the Articles of Religion , and herein what is purely Doctrinal , we fully embrace , and constantly adhere unto . Again , pag. 17. We know full well , that we differ in nothing from the whole Form of Religion established in England , but onely in some few things in outward Worship . Herein too we have the concurrence of Mr. W. himself , in his Separation yet no Schism , p. 60. If you take it [ the Church of England ] for such Christians onely who are of the Faith in Doctrinals with those that hold the Thirty nine Articles ; here the Nonconformists come in for a share also , who are of your Faith therein : excepting those which respect Discipline and Ceremonies . And pag. 62. It is evident , that some sort of Errors in a Church , though but tolerated , may be a just ground of withdrawing ; though I do not charge the Church of England with any such Errors . This therefore being thus acknowledged , one would have thought the Argument might be fairly dismissed , and that here could be no reason found for Separation : And yet when we are come thus near , it is like the two Mountains spoken of in Wales , upon whose tops you may exchange Discourse , and almost come to shaking of Hands ; and notwithstanding all , there is little less than a days Journey betwixt you . We seem to have brought the Matter to a perfect reconciliation ; but when we least thought of it , we are at open War again : For the Author last-mentioned grants as much as we can ask ; but immediately thrusts in a Reason or two , that he thinks will maintain their Ground , and vindicate their Practice notwithstanding . The Doctrine he hath nothing against ; but yet the Preachers are — Sometimes he saith , they are contrary one to another ; some are for the Doctrine of Predestination , others against it , &c. and how shall he then judge of their Faith and Doctrinals ? pag. 60. Sometimes he saith , It is conceived , many of them preach contrary to the Articles , ibid. Sometimes again , It is conceived , that several of them do not honestly believe those Articles that they have professed to believe , p. 62. And to make all sure , because it may be objected , That the People have liberty in this case of complaining ; he answers , To what purpose ? when such Errors are publickly professed in printed Books , and no course taken for correcting or ejecting of the Authors ? pag. 61. Things as impertinently , as slanderously suggested . For , what though the Ministers differ among themselves in some Points , as he doth after his Predecessors the Brownists affirm , ( as you may see in the Nonconformists Answer to them , pag. 4. ) is that a reason to forsake our Communion ? and doth he that forsakes ours for theirs , find the case much amended ? Do not the Nonconformists as much differ from each other , as any amongst us ? If not , from whence proceed all those Disputes about Communion and Non-communion with us , about the Imputation of Christ's Righteousness , the nature of justifying Faith , lawfulness and unlawfulness of prescribed Forms of Prayer , of God's Prescience , &c. And why are Mr. How , and Mr. Baxter , &c. so much teazed by some of their Fellows , and the latter called Slanderer , Dictator , Self-saver , and accused of Profaneness , Blasphemy , and what not , as you may see in the Antidote to his Cure , 1670 ? Is it not because they will not swallow down the absurdest of their Principles , or do go further toward an accommodation of our unhappy Differences , than they will allow ? But what are those Points that our Ministers thus differ among themselves , or from our Church in ? Is it about the mode in Imputation , or about the Object of Predestination ? &c. These things the Church of England is not so minute and positive in . If he will not believe me , I shall turn him over to Mr. Hickman ( who hath in several Tracts particularly concerned himself in this Argument , and may be supposed to understand it ) . He , in his Latin Sermon De Haeresium origine , 1659. pag. 37. undertaking to answer Tilenus about the Doctrine of our Church concerning the Object of Predestination , whether massa corrupta , or no , saith , Apage nugas ; Non solet Ecclesia Anglicana in mysteriis hujusmodi explicandis vagari in eas quaestiones , quae nimia subtilitate popularem captum effugiunt . Is it about the special Grace of God in the conversion of a Sinner , or the influence of the Holy Spirit in it ? Then I will dare him to produce any that are herein Nonconformists to the Doctrine of the Church of England , and that teach , That there is no special Grace exerted in the conversion of a Sinner ; or , That the Holy Ghost is of no further use in the conversion of Men , than as he first inspired those that delivered the Doctrine of Christianity , &c. as he slanderously doth say . He may force , and scrue , and wrest ; but he cannot do it honestly and fairly . But supposing there were several that did thus teach , and that such Books were Licensed where this is affirmed : Doth this presently make the Church Heretical ? Notwithstanding this , I believe that the Church of England is in it self as Orthodox , as theirs was in 1646. when Shlichtingius his Comment on the Hebrews , or what was little better , came out thus attested by Mr. J. Downame : I have perused this Comment ; and finding it to be learned and judicious , plain and very profitable , I allow it to be printed and published . I doubt they would have taken it very ill , to have been then charged with Socinianism , because that Book came out with such an Imprimatur , from him that was deputed in those Times to give it : And yet I never heard that Mr. Downame was corrected or ejected for so doing . And may they continue Orthodox notwithstanding , and we for such an escape be counted Heretical ? But how far a Church is concerned in such Cases , I think will appear from what is said in The Divine Right of the Presbyterial Government , pag. 265. The Church of Rome ( setting aside those particular Persons among them that maintained damnable Errors , which were not of the Church , but a predominant Faction in the Church ) continued to be a true Church of Christ until Luther's time , — as the unanimous consent of the Orthodox Divines confess ; yea , as some think , till the cursed Council of Trent , — till when , the Errors among them , were not the Errors of the Church , but of particular Men. Now I hope they will be as favourable to us , and give our Church as much allowance in this case as that of Rome , and not count it the Error of the Church , till by some Decree , Canon , or Article it is owned so to be . Sir , You may by this time perceive , how hard these Persons are put to it , when it makes them so quick to espy , and busie to rake all the dirt they can together , to make our Church deformed , and worthy of all that defamation they have branded it with , and of that distance they observe and keep from it . How do they torture Phrases , hale along Expressions , whithout due Process , to the Gibbet and the Stake , and cry out Pelagianism , and Socinianism , nay Mahometism ? Mr. Jenkin and his Brethren once said , in the Vindication of the Presbyterial Government , pag. 140. To make ruptures in the Body of Christ , and to divide Church from Church , and to set up Church against Church , and to gather Churches out of true Churches , and because we differ in some things , therefore to hold Communion in nothing ; this we think hath no warrant out of the Word of God , and will introduce all manner of Confusion in Churches , — and set open a wide gap to bring in Atheism , Popery , Heresie , and all manner of wickedness . And all People would be apt to say the same , and could not see into the Reason of this Separation , if it came to this , Whether the Righteousness of Christ be the meritorious or formal Cause of our Justification ? or , Whether Moral Vertue and Grace differ in their nature , or onely in their cause ? It must be somewhat gross and tangible that they can judge of ; and therefore charge them home , That they hold no necessity of the Righteousness of Christ ; and , That Moral Vertue , as it was in the Heathens , or in Christians without any Divine Grace , will save ; and you do the work : This is a Lord have Mercy wrote upon their Church-doors ; and People will be taught by this , to avoid them as they would the Plague , and to be as wary of trusting their Souls with them , as their Bodies with Tygers , Bears , and Wolves . It is truly and well observed by Mr. Hickman , in his Sermon De Haeresium origine , pag. 12. Ipsa salus non servet eas oves , quae aeque metuunt a pastoribus & lupis : Once render their Pastors formidable to them , and we may know how the day will go . Beat up these Kettle-Drums , and you may easily gather , and securely Hive the Bees . I shall conclude this with what Mr. Baxter saith , in his Cure of Church-Divisions , pag. 393 , 394. As I have known many unlearned Sots , that had no other Artifice to keep up the reputation of their Learning , than in all Companies to cry down such and such ( who were wiser than themselves ) for no Scholars ; — So , many that are , or should be conscious of the dulness and ignorance of their fumbling and unfurnish'd Brains , have no way to keep up the reputation of their Wisdom with their simple Followers , but to tell them , O such an one hath dangerous Errors , and such a Book is a dangerous Book , and they hold this , and they hold that ; and so to make odious the Opinions and Practices of others . — And if Ignorance get possession of the ancient and gray-headed , it triumpheth there , and saith , Give me a Man , that I may dispute with him ; or rather , Away with this Heretick , he is not fit to be disputed with . How far Mr. Jenkin is concerned in this Character , I leave to his consideration ; but if you have a mind to inquire into it , you may repair to his Exodus , where he comes like another Samson , shaking his Locks , and rushing forth with his mouth full of Menaces against the uncircumcised Philistims , those audacious Hereticks that lie sculking in the corners of the Church of England : but ( poor man ) meets with the misfortune of that Champion , to be led away in triumph ; and in stead of answering others , is not able to defend himself . 3. Separation is not to be allowed for the manner of Church-constitution . So saith Mr. J. here , pag. 37. Much more clear ( if clearer can be ) is the Schismaticalness of those who separate from , and renounce all Communion with those Churches which are not of their own manner of Constitution . For which he gives three Reasons , pag. 38. And herein he agrees with Mr. Brinsley , in his Arraignment , pag. 32. and in his Church-Remedy , pag. 51. Now if this Argument held for Presbytery against Independency , and that the separation of the latter was for that reason Schismatical , I see not why it should not be of as equal force to condemn the former , who yet do presume to offer it on their own behalf against us , and think that they have said enough , when they have been able to pick some quarrel with the present Constitution . 4. Separation is not to be allowed when it is upon those terms which will make us refuse some Churches upon which are seen the Scripture-characters of true Churches . This Mr. J. gives as a Reason to confirm the former , pag. 38. Now what those Characters are , he tells us a little before , in the same page , viz. In Scripture , Churches are commended , according as their fundamental Faith was sound , and their Lives holy . Nay , he seems to resolve it wholly into the former , pag. 34. where he saith , Hath not God his Church , even where corruption of Manners hath crept into a Church , if purity of Doctrine be maintained ? Now how far our Church hath upon it these Characters , I appeal to what is abovesaid , to shew ; and for which , I question not but it may contend with any Church in the World. 5. It is not to be allowed because other Churches are by them accounted better . So pag. 39. Men separate to those Churches which they account better , because they never found those where they were before ( to them ) good . Which he there condemns , and as a remedy against it , advises to labour for experimental benefit by the Ordinances . The reason of this Separation ( saith Mr. Vines on the Sacrament , p. 235. ) seems plausible to easie capacities , such as the Apostle calls , Rom. 16. 18. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the simple ; but if it be urged by the Standard of Scripture , it will be found too light . But now the case is altered , and it is become a considerable Argument ; A more profitable Ministry , a purer Worship , a stricter Discipline , an holier Society and Fellowship , are some of the massie Pillars upon which the weight of this new Separation is laid . Hither the Author of Separation yet no Schism doth with confidence betake himself , pag. 65 , 66 , 67. The Reason supposeth that which is not to be supposed , i. e. That to withdraw from a Church for the benefit of a more profitable Ministry , is a Crime . Now here I shall consider , whether this Reason will hold , and serve to justifie a Separation from a Church ; and , if it were granted , whether yet it is a Reason amongst us . Whether it is so in it self , let Mr. Brinsley speak , in his Arraignment , pag. 47. where the Case is put thus ; May not People make choice of what Ministers they please , putting themselves under such a Ministry as by which they may edifie most ? Answ . Suppose it , That a People have such a Power and Right to chuse their own Ministers ; yet having once chosen them , and God by giving a Blessing to their Ministry having ratified and confirmed that Choice , evidencing that they are the Ministers of God to them ; whether they may now , upon pretext of greater Edification , take a liberty to themselves to chuse new ones as oft as they please : this the moderate Author of the late Irenicon [ i. e. Mr. Burroughs ] will by no means allow , but condemns , as the direct way to bring in all kind of disorder and confusion into the Church . This both Presbyterians and Independents then are agreed in , That Edification alone is no sufficient Reason to forsake one Church for another ; and that a Persons own Opinion of his Case in that matter , will not make that lawful to him , which will be the unavoidable means of bringing in confusion to the Churches which he either leaves , or joyns himself to . But the Author of Separation yet no Schism thinks he hath sufficient Reason for his Opinion , who doth thus argue , viz. You call it a Crime , because you suppose it is a transgression the Law of visible Communion with some particular Church : But I say , That the Laws of visible Communion with this or that particular Church , are but positive , and therefore subordinate to Laws more natural and necessary ; such is that wherein we are commanded to take care of our Souls and Salvation : So that if Christians do shift particular Churches , for the obtaining of very apparent advantages to their Salvation , above what they have had where they were , I see therein no Crime at all committed . I grant indeed , that positive Laws must give way to natural ; but then there must be a plain necessity that must intervene , to make them inconsistent : for otherwise , both remain in force , as I conceive they do in the Instance here given . If indeed Salvation was inconsistent with , or what we run the apparent hazard of , in Communion with a particular Church , then there is sufficient reason for separation from it : but if it be onely that I conceive the increase of Knowledge , or the engaging of my Affections , may be better attained by separation from , than continuance in its Communion , this is far from a necessity , and so no sufficient Reason to break it . As it is in a Family , If the Master takes no care to provide for his Children and Servants ( who of old were esteemed the Goods of their Master ) but that they must starve if they continue with him ; or if what he provides , is such as will rather poyson than nourish them , or what is absolutely forbid ( as Swines flesh under the Law ) : in such a case they may shift for themselves , and refuse to live with him , till he mends their Condition . But if what he provides is lawful , wholesom , and sufficient , though not of so good nourishment as might be wished , they are to content themselves , and to keep within the bounds of Duty and Observance . So it is here ; If we were in a Church that either denied us what is necessary to Salvation , or that would engage us to do what will bring it into imminent hazard , we have an unquestionable Reason to forbear Communion with her : But when the means of Salvation that we enjoy are sufficient to it , and what we deliberate about is onely the Degree and Measure , [ what is better and fitter ] we cannot quit a Church without sin , and our departure is unnecessary . And that will further appear , if we consider , 1. That no further Knowledge or Edification is necessary , than what we can attain to in a lawful way ; and what is otherwise lawful in it self , by taking an undue course for it , is made unlawful . As , Hearing , Reading , and Christian Converse , are very fit Means for my Improvement ; but if I for it do injure my Family , and neglect my Calling , it is so far from being my duty , that it is my sin . So to edifie my self , and to acquire a greater measure of Knowledge and Christian Vertues , is a noble and most excellent End ; but if I for it break off Communion with the Church whereof I am a Member , I make my self a Transgressor . All which , if well considered , the falacy of our Author's Argument will appear . For , suppose I reason thus : The Laws of particular Families are but postive , and therefore subordinate to Laws more necessary ; such is that wherein we are commanded to take care of our Souls : and therefore if I neglect the former for the good of the latter , I see no Crime therein committed . Would not this appear very conceited and imaginary ? And if it 's false here , it is so in the Case that he offers . The grounds of his mistake herein , seem to be , 1. That he was so intent upon the positive Laws of particular Churches , that he had no respect to Church-communion in it self , which is highly necessary ; by which means he did not consider , that this Principle of shifting Communion for the expectation of further Improvement , is what tends so to the dissolution of a Church , that he that holds it is capable of continuing in no Communion whatsoever ; and what cannot be put in practice , but confusion in , and breaking up of Churches will most certainly follow . This was what they of New-England had experience of , and therefore provided against , in their Platform of Church-Discipline , cap. 3. Church-Members ( say they ) may not depart from the Church , and so one from another , as they please , nor without just and weighty cause . — Such departure tends to the dissolution of the Body . — Just Reasons for a Members removal of himself , are , 1. If a man cannot continue , without sin . 2. In case of Persecution . But not a word of a more profitable Ministry , and greater edification . Now if this be the necessary and constant Effect of this Principle , it cannot be true . 2. Another ground of his mistake seems to be , That the notion of a particular Church , led him to think , that their separation into Societies distinct from our Church , was no more than to go from one Parish-Church to another ( which is also the conceit of the Author of Sacrilegious Desertion ) : This he insinuates pag. 66. But this is apparently false , as I have shewed in part before ; and which will be further evident , if you observe , that their Agreement with us in Thirty six of our Articles , makes them to be no more of us ( whilst they differ in the others that refer to our Constitution , and which they separate from us for , as they profess ) , than that of the Independents made them one with the Presbyterians ; who in all matters of Faith did freely and fully consent to the Confession published by the Assembly , the things of Church-Government and Discipline onely excepted , as they say in the Preface to the Platform of Church-Discipline in New-England . And much to the same purpose is that of the Congregational Churches met at the Savoy , 1658. But yet for all this , they neither of them think themselves one with the other ; and the Independents , for their separation , were notwithstanding accused of Schism by the other . 2. This Course is unnecessary , and so unlawful , because even in the way in which a Person is ( whilst a Member of a true Church in the sense all along spoken of ) , he may attain to all due Improvement . The Author of Prelatique Preachers none of Christs Teachers , pag. 31. to encourage People rather to sit at home than hear the Publick Ministers , tells them , That they might otherwise help themselves , and that they had Means sufficient without it , as the Scriptures , mutual Edification and Conference , Prayer , and Meditation , &c. and that , though never so few or weak , Christ was amongst them . And if this would be sufficient when wholly destitute of a Ministry , I am apt to think it would do as well with one , though not altogether so well qualified as might be desired . I shall conclude this with what the same Author saith , pag. 28. When God hath vouchsafed a sufficiency of Means , and those unquestionably lawful , though not of so rank flesh , or so highly promising as some others , for the attaining of any good and desirable End , a declining and forsaking of those Means ( whether out of a diffidence of the sufficiency of them for the End desired , or upon any other reason whatsoever ) to espouse others pretending to more strength and efficacy , hath been still displeasing unto God , and of sad consequence to those that have been no better advised than to make trial of them . But is it really thus , that there is any such difference betwixt the Abilities of their and our Teachers ? and that the obtaining apparent Advantages to their Salvation in that respect , above what they could have had with us , is what they separate for ? So they would have it thought , as you may see in the Call to Archippus , printed 1664. pag. 20 , 21. There is indeed a Ministry , and Preaching ( such as it is ) ; but whether snch as is likely to answer the Ends of it , judge ye . Are those like to convert Souls , that have neither will nor skill to deal with them about their Conversion ? So again , When there is no better help than an idle , ignorant , loose-living Ministry , ( under which , God knows , we speak it with grief of heart , too many , not to say the most of those that are of late come in , may be reckoned ) or than the cold and heartless way that is generally in use , the Coal of Religion doth ever go out . An high and daring Charge , which he will be concerned to make good ; or to suffer under the imputation of a foul Defamer . Have they neither will nor skill to convert Souls ? From whence then proceed those most excellent and laborious Sermons that the Wisest of the Nation do so extol the present Generation for ? Whence was it , that when we were bewildred with Phrases , and Religion made hard and unintelligible , and Cases intricate and perplexed , that the things of it were made easie , and to lie near to Mens Understandings ; and that the part of Casuistical Divinity is not near so cumbersom as it was in the days of some Men ? Are they idle and ignorant ? From whence then is it that their Adversaries of all sorts are so well opposed , not to say confuted , that they are made to quit their ground , and to betake themselves to new Principles in their own defence ; to fall from the Infallibility of the Person , to that of Tradition , as they do abroad ; from old Nonconformity , to Brownism ; and from Presbyterianism to Independency , as some do at home ? In what Age and Church have the great Truths and Principles of our Religion been more effectually considered , more diligently searched into , more clearly stated and explained , or more successfully defended , than in ours ; and which I may challenge the whole Party of the Separation to shew any thing equal to ? From whence comes all this to pass , if our Church did so abound with uncatechised Vpstarts , poor Shrubs , and empty and unaccomplished Predicants , as Mr. Jenkin , with an holy indignation , doth in his Exodus , p. 55. complain ? Surely if these Men had but duly weighed things , and had been conversant in the Writings of our Church , or looked amongst themselves , they would not have dared thus to reproch the most Learned and Industrious Ministry that perhaps England ever yet had . Let me recommend to such , what Mr. Baxter saith in the like case , in his Explication of Passages in the Profession of the Worcestershire Association , printed 1653. pag. 110. I desire those Brethren that object this , but to search their hearts and ways , and remember what may be said against themselves , and cast the beam first out of their own eye ; at least to censure as humble men , that are sensible of their own miscarriages and imperfections . And if they did according to this advice , I am perswaded that they would think there were as good and useful Men in the World as themselves . Do we not find some of themselves forced to acknowledge as much ? Consult Sacrilegious Desertion , pag. 86. I really fear , lest meer Nonconformity hath brought some into reputation as consciencious , who by weak Preaching will lose the reputation of being judicious , more than their silence lost it . And a little after , speaking of their own Ministers , he saith , Verily the injudiciousness of too many among you , is for a lamentation : And , pag. 88. he adds , Through Gods mercy , some Conformists preach better than many of you can do . Truly when I consider what a Stock of worthy and accomplished Persons in that Quality , whether for Sobriety and Learning , our Church is at present furnished with , ( though it must be confessed , there are that are defective in both ; as when were they not ? ) I look upon Men of this quarrelsom temper , to be such as are described in Sacrilegious Desertion , pag. 91. That having set themselves in a dividing way , secretly do rejoyce at the disparagement of Conformists , and draw as many from them as they can ; and that therefore deserve the Character he there gives , That they are but destroyers of the Church of God : Such that to strengthen themselves , and carry on their own Interest , care not what they do or say ; but how worthily , let the Author of the Antidote to Mr. Baxter's Cure judge , who saith , pag. 20. That to reproch a whole Party , for the miscarriages of some few , without taking notice how many faults are in those whom they would defend , is the usual artifice of such that think themselves concerned , upon any wretched terms whatsoever , to maintain an ill Cause , and have prostituted their Consciences to defend an Argnment . I will leave such to consider what Mr. Watson saith , in his Sermon of God's Anatomy upon the Heart , pag. 167. which is so severe , that I care not to transcribe . But to proceed : As little reason is there to separate from a Church for remisness of Discipline . This the Author of Separation yet no Schism saith that he seeth no sin in , pag. 67. for the Reason given before ; and to which my abovesaid Answer , and what I have also said pag. 66. will be sufficient . I shall onely add , That care is taken by our Church and Constitution ( as I have already shewed ) for the due Administration of Discipline : And if it be objected , That it fails in the exercise and application of it ; I will answer with Mr. Jenkin here , pag. 33. Let them consider , whether the want of purging and reforming of Abuses , proceed not rather from some unhappy and political restrictions — in the exercise of Discipline , than from the allowance or neglect of the Church it self . If you would see more of their Opinion formerly as to this case , I refer you to Mr. Brinsley , in his Arraignment of Schism , pag. 32. to Mr. Firmin , in his Separation examined , pag. 28. the Confutation of the Brownists , published by Mr. Rathband , pag 18. and Mr. Vines on the Sacrament , pag. 22. 6. We must not separate from a Church as long as Christ holds Communion with it . So Mr. Jenkin here , pag. 36. saith ; Separation from Churches from which Christ doth not separate , is Schismatical . So Mr. Vines on the Sacrament , pag. 242. If God afford his Communion with a Church by his own Ordinances , and his Grace and Spirit , we are not to separate . It would be unnatural and peevish in a Child to forsake his Mother , while his Father owns her for his Wife . Now whether Christ holds not Communion with our Church , I refer you to the several Marks given in this Sermon by Mr. Jenkin , p. 32. such as the having the Gospel of Salvation preached in an ordinary way , &c. which you may compare with what is said in the Vindication of the Provincial Assembly , pag , 141. And so much is expresly granted by T. P. or rather D. ( as Mr. Crofton unriddles it ) in his Jerubbaal ( wrote in answer to Mr. Crofton , 1662. ) pag. 18. The Essentials constitutive of a True Church are , 1. The Head. 2. The Body . 3. The Union that is between them : Which three concurring in the Church of England , Christ being the professed Head , She being Christs professed Body , and the Catholick Faith being the Union-bond whereby they are coupled together , She cannot in justice be denied a True ( though , God knows , far from a pure ) Church . So much is granted by the Author of Nonconformists no Schismaticks , pag. 13. who having started an Objection , viz. You own the Church of England to be a true Church of Christ ; and if so , Christ is in it , and with it ; and why will you leave that Church from which Christ is not withdrawn ? Replies after this sort : " We acknowledge the Church of England to be a true Church , and that we are Members of the same visible Church with them ; but it 's one thing to leave a Church , and another thing to leave her external Communion . To leave a Church , is to disown it , and cease to be a Member of it or with it , by ceasing to have those Requisites that constitute a Member of it , as Faith and Obedience . I will not quarrel at this time with the distinction ; but I do not understand what service it can be of to them , when after all the accuracy of it , such that have nothing more to say , will notwithstanding that be Schismaticks , if his own Definition of Schism hold true ; for , pag. 12. he saith , That Schism is a causeless separation of one part of the Church from another in external Communion . Now if the Church of England is so a Church , that Christ holds Communion with it ; and they Members of that Church , as he acknowledgeth : then they that leave her external Communion are guilty of Schism : and then it 's no matter whether there be any difference betwixt leaving a Church , and leaving her external Communion , when the least of them makes those that are guilty of it to be Schismaticks . To sum up now what hath been said : Though there be Errors in a Church ( if not fundamental ) ; though there be corruption of Manners , mixture in Communion ; though there be not a perfect Constitution and Order , and other Churches may be thought better : yet if it hath the Scripture-Characters of a true Church upon it , and Christ holds Communion with it , it is not to be separated from , and Separation from it is Schismatical . So that as far as the Negative part holds , we are secure . 2. For what Reasons may a Church be separated from , and Persons be justified in it ? Dr. Manton on Jude , pag. 496. saith , The onely lawful grounds of Separation are three , viz. Intolerable Persecution , Damnable Heresie , and gross Idolatry . To which Mr. Jenkin doth here , pag. 23. add unjust Excommunication , and a necessary Communion with a Church in its Sins . All which I shall now consider , and enquire , whether they are Causes existent at the present amongst us , and what they of the Separation have reason to plead . 1. Damnable Heresie . This I have before sufficiently acquitted our Church of , and therefore conceive that I may without more ado proceed . 2. Gross Idolatry . I find those that deny the lawfulness of hearing the established Ministers , are most forward to charge this upon us . With this the confident Author of Prelatique Preachers none of Christs Teachers , that he might possess the unwary Reader betimes , thought safest to begin his Book , viz. The Idolatrous madness of the Common-Prayer-Book-Worship , hath of late been made so manifest to all the Houshold of Faith in this Nation , — As if it was a thing so certain , plain , and notorious , that he must not be one of the Houshold of Faith that doth not discern it , and abhor the Church for it . With the like boldness are we assaulted by the Author of A Christian and sober Testimony against sinful Compliance , or the unlawfulness of hearing the present Ministers of the Church of England , pag. 55. printed 1664. An Author of great forwardness , but of intolerable ignorance or malice , that tells you , pag. 44. That our Church doth own , that Men ought to be made Ministers onely by Lord Bishops ; ( And then what a breach is made upon our Church by the Bishop of Soder in the Isle of Man , that takes upon him to Ordain without that Title ? ) That the Office of Suffragans , Deans , Canons , Petty-Canons , Prebendaries , Choristers , Organists , Commissaries , Officials , &c. is not onely accounted by us lawful , but necessary to be had in the Church : And , pag. 45. That Women may administer Baptism . And , pag. 94. reveals a further Secret , That the Reformed Churches generally renounce the Ministry of the Church of England , not admitting any by vertue of it to the Charge of Souls . Now do you not think that such as these are able Champions , and fit to enter the Lists of Controversie , that take up things by hear-say ? By this you may guess to what Tribe they belong ; and you may learn it from Mr. Baxter , in his Cure , pag. 193. It is an ordinary sound , to hear an ignorant , rash , self-conceited Person , especially a Preacher , to cry out Idolatry , Idolatry , against his Brothers Prayers to God. But what occasion hath our Church given for this Out-cry ? Is it for the Matter , or the Form of its Prayers ? Not the Matter : for Mr. D. in his Jerubbaal , pag. 35. doth thus say of it , Most of the Matter I grant to be Divine . And Mr. Crofton , in his Reformation no Separation , pag. 25. speaks more universally ; I confess their Common-Prayer is my Burden ; — yet I must confess , I find in it no Matter to which ( on a charitable Interpretation ) a sober , serious Christian may not say , nay can deny his Amen . Not for the Form : for then it must be either because every Form is Idolatrous , or that this Form is especially so , or because it is prescribed and imposed . The first of these is affirmed by the angry Author of The Antidote to Mr. Baxter's Cure , pag. 11. who saith , We do not think any thing to be Idolatry , because it hath something in it to be amended ; but because it is used in the Worship of God , without any Command from God to make it lawful : and this we must tell our Dictator , is a species of Idolatry , and forbidden in the Second Commandment . But this Author hath warily declined the main Argument which Mr. Baxter insisted upon three Pages before , and falls upon the Rere , and picked up an accidental Expression : for you will find him , pag. 190. of his Cure , to reason after this manner ; Where did these Men learn to call their Brethrens Worship false , any more than their own , upon the account that God hath not commanded the manner of it ; when he hath neither commanded us to use a Form , or to forbear it ? Now I believe it would be as hard for him to find a Command for the perpetual use of a Conceived Payer , as he thinks it will be to find one for a Form ; and then they that pray without a Form , are as much guilty of Idolatry , as those that use it : Nay , if the Divine Authority hath left it free , these are the Superstitious , that would make that a Duty commanded , and that a Sin forbidden , which is not ; as Mr. Baxter there saith , pag. 282. But if you would see more of this , I shall refer you to the Confutation of the Brownists , pag. 12 , 13. It is not Idolatrous , as this Form is especially so . This indeed some have ventured to say , as supposing the Liturgie to be taken out of the Mass-Book . So saith the Author of the Anatomy of the Service-Book : And therefore Mr. Robert Baily wrote a Book called A Parallel of the Liturgie with the Mass-Book , reprinted 1661. But it shall suffice to say to this , what Mr. Ball , in the Name of the Nonconformists , replied , in the Letters betwixt the Ministers of Old and New England , pag. 14 , 15. The Liturgie was not taken out of the Mass-Book , in such sense as you object ; but rather the Mass , and other Idolatrous Prayers , were added to it : for Popery is a Scab or Leprosie cleaving to the Church . — It is no hard Task to shew , that our Service-Book was reformed in most things , according to the purest Liturgies which were in use in the Church long before the Mass was heard of in the World. And if that could not be shewed , yet forms of Speech generally taken ( we speak not of this or that special Word or Phrase ) , is no more defiled by Idolatry , than the light Air , or Place where Idolatry is committed . It is not unlawful to pray , Lord help , or Lord have mercy ; or to give Thanks , Praised be God ; because the Papists say , Lady help , or Praised be God and the Virgin Mary . Lastly , It is not Idolatrous as it is a Form imposed . So much indeed is said in the Christian and sober Testimony , pag. 68. To pray by an imposed Form , is Idolatry ; and therefore doth not spare to say , pag. 70. That Latimer , Ridley , and Hooper , and many other Martyrs , were Idolaters : and yet in the mean time grants , That they were such eminent Witnesses of Christ , that they shall come with him , and sit upon Thrones . But I cannot understand how Imposition can alter the Nature of Things , and make that unlawful which was otherwise in it self lawful ; and I see it is as little understood by the better part among themselves . So the Nonconformists Confutation of the Brownists , pag. 15. If Forms thus devised by Men be found to be lawful and profitable , what sin can it be for the Governors of the Church to command that such Forms be used ; or for us , that are perswaded of the lawfulness of them , to use them , being imposed ? unless they will say , That therefore it is unlawful to hear the Word , receive the Sacraments , &c. because we are commanded by the Magistrates so to do . Whereas indeed we ought the rather to do good things , that are agreeable unto the Word , when we know them also to be commanded by the Christian Magistrate . So Mr. Baxter , in his Cure , pag. 186. If you command your Child to learn a Catechism , or Form of Prayer , will you teach him to say , Father , or Mother , it had been lawful for me to use this Form , if neither you nor any body had bid me ; but because you bid me , it is unlawful . O , whither will not partiality lead men ! And it will be worth your while , to see how Mr. Brinsley , in his Church-Remedy , argues against it , where he concludes , That amongst all the monstrous and mis-shapen Conceptions which these brooding Times have hatched and brought forth , I do not know any more prodigious than this , viz. That things indifferent in themselves , are made unlawful by being commanded . And then much less are they thereby made Idolatrous . If our Liturgie then is good for the Matter , and that the Matter is not altered by the Form ; then you may see where the Storm will fall , and what they are to be thought of that are guilty of these Reproches , and how much they distrust the goodness of their Cause , that betake themselves to such Arts as these to support it . 3. A Church may be separated from upon intolerable Persecution . Where I should consider , whether it be Persecution , before I proceed to enquire whether it be intolerable . But because I have no mind to aggravate the Case , by shewing what hath been by them formerly thought Persecution , and what not , I shall omit that part of it , and enter upon the other , viz. the intolerableness of what is suffered , as a Reason for which they suppose themselves compelled to quit Communion . And it must arise to this degree , or else it will not justifie a Separation : Persecution alone will not warrant it , unless it comes to be insufferable . Now this must be either on the part of the Ministers , or on the People . Not on the Ministers : for all the difference betwixt them and the People is , that they are required to lay down the present Exercise of their Ministry , till they are satisfied in the submission they must give to the Rules and Orders of the Church : But this is no Persecution , much less what is intolerable No Persecution : for it is a Security required in all Churches of the World , that those who are intrusted with that Office , should observe the Order and Discipline that is amongst them . So it was in the Church of Scotland whilst Presbyterian , where it was resolved , That whosoever hath born Office in the Ministry of the Kirk , or that presently bears , or shall hereafter bear Office herein , shall be charged by every particular Presbytery where their Residence is , to subscrive the Heads of Discipline of the Kirk , betwixt this and the next Synodal Assemblies of the Provinces , under the pain ▪ of Excommunication ; as you may see in the Doctrine and Discipline of the Kirk of Scotland , printed 1641. pag. 12. And as they there declared the Office of a Bishop to be unlawful in it self , pag. 19. so I find , that the General Assembly did require , that besides this Subscription to the Book of Discipline , some Persons ( I suppose suspected of affection that way ) should subscribe a particular Declaration of the unlawfulness of Episcopacy , as was the Case of Mr. Maxwell and Mr. Hay , in the Principal Acts of the General Assembly , 1644. And thus it was amongst us , when all Persons to be Ordained , were to bring a Testimonial of their having taken the Covenant , as you may find it in the Form of Church-Government , pag. 20. and in all Places required to take it , and to read the Directory the next Lords-day after the receipt of it , by an Ordinance , Aug. 23. 1645. So that taking Security by Profession and Subscription , that the Order of the Church shall be observed by Persons intrusted in the Ministrations of it , and Suspension in case of refusal , is no Persecution . But supposing that so it was , yet it is not intolerable . I do grant , that it must needs be a great trouble to a good Man , that he cannot do God and the Church that Service which he hath devoted himself unto , by reason of some Limitations put upon him ; but yet I think , that this is not sufficient to carry him off from Communion with a Church , and to set up another , because he is denied this Liberty : for he is still capable of being a private Member of it , and therefore he ought to continue in the latter Capacity , when suspended from the former . So saith Mr. Crofton , in his Reformation not Separation , Epist . to the Reader : I cannot be perswaded , that I am disbanded from Christs Army , so soon as I am superseded to my Conduct ; I must march under his Banner , when I may not be permitted to march at the Head of a Company . So again , pag. 98. I conceive , Administration of God's Worship is much different from Attendance on God's Worship ; and I stand bound to the last , when I am ( justly or unjustly ) barred from the first . And this was the Opinion of the old Nonconformists . But now we find it otherwise ; and sometimes these plead the obligation of their Ordination , sometimes the Relation which they have to a peculiar People , and sometimes the necessity of multitudes of Souls . The first we find insisted upon by the Author of Separation yet no Schism , Epist . to the Reader : If it be asked , May not Supreme Magistrates , within their Dominion , suspend some Ministers from the Exercise of their Office , when they conceive it is for the peace of the rest ? It will be answered , That the Lord of Lords , who giveth the Office and the Commission , — hath certainly with the Office designed them to the Exercise thereof , and hath therein placed , not onely the Office , but the Exercise thereof , above the restraint of any Powers whatsoever , so long as the Exercise thereof continues to be regulated by the Laws of Christ . And in this case , nothing is more ordinarily produced than that of the Apostle , Wo is me , &c. But is not this to advance every one beyond the cognisance of Superiors , and to fall in with the Church of Rome , whilst they decry it ? If indeed theirs was the Apostle's case , the Apostle's resolution of obeying God rather than Man , would become them : But how little it is so , let the old Nonconformists shew , in their Confutation of the Brownists , pag. 41. How unskilfully that speech of the Apostles is alledged , will appear to them that will consider these three differences between their Case and ours . 1. They that inhibited the Apostles , were professed Enemies to the Gospel . 2. The Apostles were charged not to teach in the Name of Christ , nor to publish any part of the Doctrine of the Gospel . 3. The Apostles received not their Calling and Authority from men , nor by the hands of men , but immediately from God himself ; and therefore might not be restrained or deposed by men : whereas we , though we exercise a Function whereof God is the Author , and we are also called of God to it , yet we are called and ordained by the ministry of men , and may therefore by men be deposed , and restrained from the exercise of it . I shall conclude this with what Mr. Crofton saith , in his Reformation not Separation , pag. 70. If the Being of Christianity depended upon my Personal Ministry , as the being or appearing a Christian doth on my Communion with the Church visible , the Inference might be of some force : But till that be proved , I think it is of little . But is this really the case ? Then what becomes of those that among themselves have taken up wholly with other Professions , and yet were never charged by their Brethren , for so doing , ( as Mr. Baxter is by the Author of the Antidote , pag. 15. ) with having left the Lord's Work ? Now I question not , but the same Reason that did induce some to take up with other Employments to the neglect of this , and so satisfie the rest , that they acquiesce in it , will also be sufficient to shew , That meer Ordination cannot bind to the Exercise of that Office , when the Magistrate and Church forbids ; and consequently , that a Restraint is no intolerable Persecution . But the relation that they have to a peculiar People makes this Inhibition intolerable . This is indeed pleaded in Sacrilegious Desertion , pag. 11. & 45. I undertake to prove , that Pastors and People are the constitutive Essentials of a true Church ; that Dr. Seaman , Mr. Calamy , Dr. Manton , &c. with the People subject to them as Pastors , were true Churches : Prove you , if you can , that on August 24. 1662. they were degraded , or these true Churches dissolved . But before he puts others to prove the contrary , he ought to have made good his own Proposition , by proving , That the Relation betwixt particular Pastors and People is not to be dissolved . For what though Pastors and People are the Constitutive Essentials of a true Church ? what though Dr. Seaman , Mr. Calamy , &c. and the People with them , were true Churches ? Can neither Dr. Seaman , &c. remove , or be removed from a People , but all this mischief follows , that Ministers are presently degraded , and Churches dissolved ? Could not Mr. Calamy remove from St. Edmondsbury to Rochford , and from Rochford to Aldermanbury , as he himself doth declare in his Apologie ? Could not Mr. Jenkin remove from Black-Fryers to Christ-church , without all this disorder ? What wreck was here made in Churches , if this Relation was indissoluble ? But if a Pastor may thus remove himself from one Church , upon invitation to another , ( as it seems he may ) it shews , that the Relation is not so strict as is pretended ; and that , consequently , Superiors in Church and State may so far dissolve that Relation , as well as the Pastor himself . But however , what relief will this afford to those that leave those Places where they had any pretence of such a Relation , and busie themselves where they had none ? What relief will this be to those that contract a new Relation , and that do gather Churches out of Churches ? Surely Dr. Seaman's , Dr. Jacomb's , and Mr. Jenkin's Flocks now , are taken from other Places than Alhallows Breadstreet , Martins Ludgate , &c. Lastly , The necessity of the People is what doth make their Preaching necessary ( as they would have it understood . So Sacrilegious Desertion , pag. 59. ) , and so their Suspension intolerable Persecution . But supposing this , ( as doubtless there is and ever was Work sufficient for a greater number of skilful and faithful Labourers ) ; yet is there no way to be useful , but by facing a numerous Congregation , and preaching at such Times , and in such Places , as do declare a defiance to the Church , which they thereby make a manifest rupture in , and open separation from ? Is there no good to be done by preaching to Five , besides a Mans own Family , and by Personal Conference and Instruction ? How came then our Saviour and his Apostles oftentimes to betake themselves to this way , as an Author of their own , in his Archippus , doth inform us , pag. 21 ? But if it be of great advantage , and that it is no little part of a Ministers Duty , personally to Instruct , and Preach from House to House , as that Author saith , how comes it to be so sadly neglected by them , as he there complains ? and how comes the Apostles Wo to be pleaded for the one , and not to bind the other ? Hear what the Author of Sacrilegious Desertion faith , pag. 93. Is it not too much Hypocrisie to cry out against them that forbid us Preaching , and in the mean time to neglect that which none forbids us , viz. Christian Conference . Certainly , as he saith , pag. 94. Sincerity inclineth men to that way of Duty that hath least Ostentation . But if the state of the People be indeed the reason , why do we not find them where there is most need of their Assistance ? Are we not told , in Sacrilegious Desertion , pag. 10. That the Nonconformists have found , that some Places of many Years past have had no Ministers at all ? Are there no Places in England and Wales , that do much more abound in Ignorance , than London , and the adjacent Parts ? and are the Nonconformists there to be met with ? No , that Work is left to one ( good Soul ) that having not a Liberty by the Law to exercise his Office in the more Publick way , doth with unwearied diligence pursue the Ends of it , in travelling over steep Mountains and craggy Rocks , and conversing with the rude and untaught Natives , whilst others do more consult their Ease and Profit . You see then , upon the whole , that their Suspension is not intolerable Persecution , or what will be sufficient to justifie their Separation ; but that still , notwithstanding their Pleas , they are upon the same terms with the People ; and what will not justifie the Separation of the People , will not justifie that of the Minister ; and what is sufficient to retain the People in Communion , is sufficient to retain the Minister . And so we are left to consider the State of the People , and whether there be on their part intolerable Persecution . Not to dispute whether what is suffered be Persecution , or not ; I shall onely consider , whether it be what is sufficient to warrant their Separation : And that will appear , if we observe , That their Suffering must be either because they do not at all Communicate with the Church , or that there are some particular things onely which they do not Communicate with us in . If it be for the former , then they did separate before their suffering , and consequently their Suffering can be no reason for their Separation . If it be onely as to particular things , then , I say , it will be hard to shew , that any Person doth suffer intolerably upon that score ; the Church proceeding in so great tenderness , where Persons have shewed their readiness to hold Communion with her in what they can , and have so far given satisfaction of their Piety , Peaceableness , and Compliance , that in the Cases where the Laws have been thought severe , they have rarely been executed upon such in their severity . Which I conceive is a sufficient Reply to those that cry out , Persecution , and intolerable , because of the great Penalties that Offenders in such kind are liable unto . For , the meer supposal and expectation of severity , is no good Reason for Separation , as long as it is not , nor is likely to be actually inflicted . For , as Mr. Bradshaw the Nonconformist , in his Vnreasonableness of Separation , printed 1640. pag. 107. doth say , Though Humane Laws , under never so great Punishments , should bind us to never so great Corruptions in Gods Service ; yet so long as we do not actually communicate in those Corruptions , our Communicating is never the worse for the said Laws : So I say , Though Laws threaten never so great Punishments , yet so long as we do not actually suffer them , our Condition is not the worse for these Laws . And this was thought a good Argument by Mr. Baily , in his Historical Vindication of the Church of Scotland , 1646. Pag. 20. who , when charged , That the King and his Family are subject to the Classical Assemby , answers , That any Presbyterian did ever so much as begin a Process with any Prince , when they had the greatest Provocations thereto , it cannot be shewed to this day . The Church of Scotland , notwithstanding all the cross Actions of King James , or King Charles , — yet never did so much as bethink themselves of drawing against them the Sword of Church-Censures . Where he denies not the Charge of their Churches claiming such a Power ; but thinks it enough to reply , That she had never so used it . So then you see , that it is not the Power that our Superiors have , nor the Penalties that a Law threatens , that will serve in this case ; as long as the Use of that Power , and Execution of those Laws is suspended : and a Person ought not any more to quit the Church , than he will his Country , as long as he may be suffered to abide in it . And that he may do with us , that will hold Communion with our Church in what he can , and doth behave himself with modesty in those things which for the present he cannot Communicate in . 4. Vnjust Excommunication is another Reason given to make Separation warrantable . But that being a spiritual Persecution ( as Camero calls it ) doth not really differ from the former , and therefore will receive the same Answer . 5. That which will warrant a Separation from a Church , is a necessary Communion with it in its Sins . Towards the resolution of which , I shall observe , 1. That bare Communion with a Church , doth not necessarily make a Person to communicate with the Sins of it . This is granted by all that say , We must not separate from a Church , because of the ungodly that are in its Communion , or because of some mixtures that are in its Worship : And if we must not separate from them , it is certain we may continue there , without being guilty of the Sin of them . How far the first of these is and ought to be acknowledged , I have shewed above , at pag. 62. And how far the latter , you may see in Mr. Brinsley's Arraignment of Schism , pag. 50. Though toleration of some unwarrantable mixtures in a Church , be an evil ; yet it is not so great an evil , as Separation upon that ground . This was the Opinion of the Five dissenting Brethren , in their Apologetical Narration , pag. 6. We have always professed , and that in those times when the Churches of England were the most either actually over-spread with defilements , or in the greatest danger thereof , — That we both did and would hold a Communion with them , as the Churches of Christ . And this they agreed to , upon this consideration , that otherwise there hath been no Church yet , nor will be to the day of Judgment , which Persons otherwise perswaded , could or can hold Communion with ; as you may find it in the old Nonconformists Letters to those of New-England , pag. 12. Mr. Firmin's Separation examined , pag. 25. and the Vindication of the Provincial Assembly , pag. 135. 2. I add , That the imposition of things unlawful , or so thought to be , in a Church , makes a Person in this case no farther concerned , than as they are imposed on him . For , if Corruptions tolerated are no bar to Communion , then they are not when imposed ; meer Imposition not altering the Nature , as Mr. Crofton saith , in his Jerubbaal , pag. 27. 3. Imposition in some things unlawful , or supposed so to be , will not justifie a separation from what is lawful . The Author of Separation yet no Schism , in his Epistle to the Reader , thus pleads for the People : The People are not always free from such Impositions which they extremely suspect as sinful ; as that they cannot enjoy Baptism for their Children without the Cross , nor receive the Lords Supper without Kneeling ; to name no more , ( as well he could not ) . But suppose that these things are imposed , and what they extremely suspect ; can this be a Reason for their separation in those things where nothing of this nature is ? Certainly , in obedience to Magistrates , and for Communion with a Church , we ought to go as far as we can ; and what I cannot do , is no excuse for the omission of what I can . Thus did the old Nonconformists think and practice , as I observed to you before , from the Vindication of the Provincial Assembly , pag. 135. That though some of them thought it unlawful to receive the Sacrament kneeling , yet they held Communion with the Church in the rest . And accordingly Mr. Firmin argues , in his Separation examined , pag. 29. Suppose there should be some Humane mixtures , are all the Ordinances polluted ? Why do you not communicate with them in those Ordinances which are pure ? Now if this be true , what shall we say to them that have nothing to object against the greatest part of what they are required to communicate with us in ; and yet keep up a total and positive Separation from us , as if all Parts were alike infected , and that from the Crown of the Head , to the Sole of the Foot , there was nothing but Wounds and putrifying Sores ? 4. The meer suspicion that a Person may have of the unlawfulness of what is imposed , will not justifie his omission of , or separation in that particular . For , he ought to come to some resolution in it , and in case of Obedience , Communion , and Charity , to go against such his Suspicion . To this purpose speaks Mr. Geree , in his Resolution of Ten Cases , 1644. Things wherein doubts arise , are of a double nature : 1. Meerly arbitrary , and at my own dispose : 2. That are under command ; as coming to the Sacrament , Obedience to the Higher Powers in things lawful . If Scruples arise about these , and a Man doubts he sins if he acts , and he also doubts he sins if he forbears , &c. In this case he must weigh the Scales , and where he apprehends most weight of Reason , must incline that way , though the other Scale be not altogether empty . And this done , after humble and diligent search , with bewailing our infirmity , that we are no more discerning , will be accepted by God : God puts not his People on necessity of sinning , nor can our Scruples dispense with his Commands . So Mr. Faldo , in his Quakerism no Christianity , pag. 93. In doubtful and difficult Cases , wherein we cannot reach the knowledge of our Duty , it 's our Duty to follow the Examples of the greatest number of the Saints , &c. And then surely , what will serve in such a case to let us dispense with our Doubts , will much more in Obedience to Governours , and for Communion with a Church . This I thought to have more largely handled , as it 's thought a new and late Argument , used by Bishop Sanderson , &c. ( but what I can prove to be of old the common Resolution of the Case ) , and as the contrary is pleaded for from Mr. Hales : But lighting happily upon a Book called Mr. Hales's Treatise of Schism examined , wrote by a Learned Person , I shall refer you to it , where he particularly undertakes this Point , pag. 110 , &c. Having thus made good the Three Propositions abovesaid , and shewed , That the Church of England is a True Church ; That there is a Separation from it ; and , That this Separation is voluntary and unnecessary : that which remains is not to be denied , viz. That therefore the present Separation is Schismatical . So that now you may see in what condition those of our dissenting Brethren are , that withdraw from the Communion of our Church ; and how little able they will be to reconcile their present Proceedings , to their former Principles and Professions . It was once said by them , in the Vindication of the Presbyterial Government , pag. 133. We dare not make separation from a true Church , by departing from it , as you do , [ speaking to the Independents . ] Then Independency was what they proved to be Schism , because , 1. Independents do depart from our Churches , being true Churches , and so acknowledged by themselves . 2. They draw and seduce Members from our Congregations . 3. They erect separate Congregations . 4. They refuse Communion with our Churches in the Sacraments . Now we judge , that no Schism is to be tolerated in the Church ; as say the London-Ministers , in their Letter to the Assembly , pag. 3. Then the inevitable Consequences of it could be discovered and represented , as that by it Peoples minds would be troubled , and in danger to be subverted ; bitter heart-burning would be fomented and perpetuated ; godly , painful , and orthodox Ministers be discouraged , and despised ; the life and power of Godliness be eaten out , by frivolous Disputes ; and the whole Course of Religion in private Families be interrupted , and undermined ; as they there say , pag. 4. Then Church-Division was as great a Sin as Adultery and Theft , as Dr. Bryan maintains , in the Publick Disputation at Kilingworth , 1655. pag. 28. Then it was pleaded , That they Covenanted not onely against Sin , but Schism , as saith Mr. Watson , in his Anatomy upon the Heart , pag. 160. But is not that now true , which he there charges upon themselves , We have gone against the Letter of it ? For , do not many of them that have said all this , set up Churches against Churches , exercise the Worship of God , administer Ordinances , the Word , Sacraments , apart , and in a separated Body ? Which in a peculiar manner , and by way of eminency , is called Schism , saith Mr. Brinsley , pag. 16. Is Schism all on a sudden grown so innocent a thing , that Persons are to be indulged , and tamely permitted to continue in it ? And is it not as sad now , as it was then , that many that pretend to Religion , make no Conscience of Schism , as Dr. Manton on Jude , pag. 492. doth observe ? Certainly , That still remains good which was said by Mr. Brinsley , pag. 17. The Schisms and Divisions which are broken in , and that amongst God's own People , are what I cannot but look upon as one of the blackest Clouds , one of the saddest Judgments which hang over the head of this Kingdom at this day ; of sad influence for the present , and , unless they be healed , of dangerous consequence for the future . Have we not Atheism , and Infidelity , and Profaneness enough to encounter ; but must we have more Work found us , by those that have given us Arguments to oppose themselves with ? Are we in no danger of being over-run with a Foreign Power , and that the Romans shall come and take away our Name and Church ; when we , which are at difference amongst our selves , shall without any opposition be swallowed up by them ? Are they yet to be taught , that as nothing can , so nothing will sooner make us a prey to them , than mutual Hostilities amongst our selves ? And whence is it , that they will run the adventure , and care not what they expose us to ? Is it that Rome is nearer to them , than they are to us ? That will not be supposed . Is it that they expect better Quarter from that , than they meet with from our Church ? That let Experience decide . Is it that by bringing all to confusion , and a common scramble , they may hope to go away with the Supremacy ? That their Divisions amongst themselves doth confute . For , can they think , because they agree against us , that they will agree among themselves ? Or , can they think , if they do not , that one alone can carry the Victory from the Common Enemy ? Let a sober Author of their own , in his Discourse of the Religion of England , be heard , who saith , pag. 39. That the common safety and advancement of true Religion cannot stand by a multiplicity of petty Forms ; but requires an ample and well-setled State , to defend and propagate it against the amplitude and potency of the Romish Interest . And are not these the thoughts of the wisest in this Nation ? and shall Men yet continue to keep up Feuds and Animosities , and make no scruple of contradicting themselves to feed them ? It was once said by Mr. Brinsley , pag. 62. That it 's a foul blemish to a Minister of Christ , to speak one thing to day , and another thing tomorrow , to say and unsay . And I will appeal to all the World , whether this be not what our Brethren are guilty of . Surely , if they would but take the pains to review what they have written , and weigh those Arguments against Schism and Separation that they formerly published , they would return to themselves , and to that Church which they have so unadvisedly broken off from ; they would then think it their Duty , with the old Nonconformists , to come as far as they can , and their Happiness to live in the Communion of that Church where they may be as good as they will ; they would then see , that Schism is a great Sin , and that their present Separation is Schism . I should now conclude , but that I may fear that Mr. Jenkin will proclaim , and others think me a Slanderer , for saying , pag. 44. That he hath borrowed the Substance of this Sermon from Mr. Brinsley's Arraignment of Schism , if I do not make it good : and therefore in my own vindication , and also to shew you how far holiness and indignation may be pretended , when indeed it is little better than hypocrisie and calumny that prompts Men on , I shall draw the Comparison , and leave you and all others to judge , whether he be not one of those empty and unaccomplished Predicants spoken of in his Exodus , pag. 56. that preach the Sermons of others , and , more than that , dare before all the World publish them as his own : the like to which is also done by him , or one of his Brethren , in the Vindication of the Presbyterial Government , pag. 132. compared with Mr. Brinsley , pag. 16. and pag. 134. with 52. and pag. 135. with 41. Nor hath he borrowed from Mr. Brinsley alone , but hath rifled divers other Authors for the greatest part of his Book , as might easily be proved , were it either requisite , or worth the while . How far he is beholden to others for that kind of Wit and tawdry Eloquence that a gross and bribed Flatterer , in his Patronus bonae Fidei , gives him the Title of Seneca for , the Author of the Vindication of the Conforming Clergie hath already shewed : And how bold he hath made with others for Argument and Reason , the following Instances will be a sufficient Specimen , where he hath scarcely left any thing untouched that he then thought might serve his purpose . A Sermon preached by W. Jenkin , herewith Printed , and also to be found in his Comment on Jude , printed in Quarto , 1652. The Arraignment of the present Schism , by John Brinsley . LONDON , 1646. Mr. Jenkin . THeir Heresies were perverse and damnable Opinions ; their Schism was a perverse Separation from Church-communion : The former was in Doctrinals , the latter in Practicals ; the former was opposite to Faith , this latter to Charity . By Faith all the Members are united to the Head , by Charity one to another : and as the breaking of the former is Heresie , so their breaking of the latter was Schism . pag. 21. Mr. Brinsley . HEresie ( saith Jerome ) is properly a perverse Opinion , Schism is a perverse Separation . The one a Doctrinal , the other a practical Error . The one opposite to Faith , the other to Charity ▪ - By the one ( Faith ) all the Members are united to the Head ; by the other ( Charity ) they are united to one another . Now the breaking of the first of these Bands is Heresie , the latter Schism . pag. 14. Mr. Jenkin . Schism is usually said to be twofold , negative , and positive . 1. Negative is , when there is onely simplex secessio , when there is onely a bare secession , a peaceable and quiet withdrawing from Communion with a Church , without making any head against that Church from which the departure is . 2. Positive is , when persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body , setting up a Church against a Church , or , as Divines express it , from Augustine , an Altar against an Altar . And this is it which in a peculiar manner , and by way of eminency , is called by the name of Schism . pag. 22. Mr. Brinsley . There is , to use his terms ( Camero ) , a negative and a positive Separation . The former is simplex secessio , when one or more do quietly and peaceably withdraw themselves from Communion with a Church , — not making head against that Church from which they are departed : The other , when persons so withdrawing do consociate and draw themselves into a distinct and opposite Body , setting up a Church against a Church . — This is that which Augustine , and other Divines after him , call the setting up of an Altar against an Altar . And this is it ( saith that judicious Author ) which in a peculiar manner , and by way of eminency , is called by the name of Schism . pag. 16. Mr. Jenkin . Schism beeomes sinful , either in respect , 1. of the groundlesness ; or , 2. the manner thereof . 1. The groundlesness ; when there is no casting of persons out of the Church by an unjust Censure of Excommunication , no departure by unsufferable Persecution , no Heresie nor Idolatry in the Church maintained . 2. The manner of Separation makes it unlawful ; when 't is made without due endeavour , and waiting for Reformation of the Church from which the departure is : and such a rash departure is against Charity , which suffers both much and long all tolerable things : It is not presently distasted , when the justest occasion is given ; it first useth all possible means of remedy . The Chyrurgeon reserves Dismembring as the last remedy . It looks upon a sudden breaking off from Communion with a Church ( which is a dismembring ) not as Chyrurgery , but Butchery . pag. 23. Mr. Brinsley . Vnwarrantable , either for ground , or manner ; The former an unjust , the latter a rash Separation ; each a Schism . Vnjust , when there is no Persecution , no spreading Error or Heresie , no Idolatry . 2. The manner , which if sudden and heady , without due endeavour and expectance of Reformation in that Church , it may be a rash , and consequently an unwarrantable Separation , inasmuch as it is opposite to Charity , — it being the nature of Charity to suffer much and long , — all things which are sufferable : — It is not presently distasted , so as to fly off upon every small and trivial occasion ; no nor yet upon a just and weighty one , without first assaying all possible means of remedy . So deals the wary and careful Chyrurgeon with his Patient ; not presently fall to dismembring , — reserving it for the last remedy . So deals Charity by the Church ; not presently separate and break off Communion ( which is the dismembring of a Church . ) No , this ( saith Camero ) is not Chyrurgia , but Carnificina ; which Mr. Cotton — englisheth rightly , not Chyrurgery , but Butchery . pag. 24 , 25. Mr. Jenkin . I shall not spend time to compare it with Heresie , though some have said that Schism is the greater sin of the two . Aug. contr . Don. l. 2. c. 6. tells the Donatists , that Schism was a greater sin than that of the Traditores , who in time of Persecution , through fear , delivered their Bibles to Persecutors to be burnt . A sin at which the Donatists took so much offence , that it was the ground of their Separation . pag. 24. Mr. Brinsley . Musculus informs me of some who in point of sinfulness have compared Schism with Heresie , and others who have aggravated it beyond it , as the greater evil of the two . Augustine tells the Donatists , contr . Don. l. 2. c. 6. that their Schism was a greater sin than that which they took such high offence at , and which was the ground of their separation ( viz. the sin of the Traditores , such as in time of Persecution had through fear delivered up their Bibles to the Persecutors to be burnt . ) pag. 17 , 18. Mr. Jenkin . In respect of Christ , 1. It 's an horrible indignity offered to his Body ( as the Apostle speaks , 1 Cor. 1. 15. ) and makes him to appear the Head of two Bodies . How monstrous and dishonourable is the very conceit hereof ! 2. It 's rebellion against his Command , his great Command of Love. The Grace of Love is by some called the Queen of Graces ; and it 's greater than Faith in respect of its Object , not God onely , but Man ; its Duration , which is eternal ; its manner of working , not in a way of receiving Christ ( as Faith ) , but of giving the Soul to him . pag. 24. Mr. Brinsley . It is injurious to Christ , who seemeth by this means to be as it were divided . So Paul urgeth it , Is Christ divided ? — Himself hereby made the Head of two disagreeing Bodies ; which is dishonourable , and monstrous to conceive of him . pag. 19. Mr. Brinsley . It 's opposite to so great a Grace as Charity . Charity , the Queen of Graces , — greater than Faith , — 1. In regard of the Object : — Faith respecteth God onely , but Charity both God and Man. 2. In regard of the manner of working : Faith worketh intramittendo , by receiving and letting in Christ and his Benefits ; but Charity extramittendo , by giving out the Soul. — 3. In regard of duration : - Charity is for eternity . p. 18. Mr. Jenkin . By Divisions among our selves , we endeavour to divide our selves from him , in and from whom is all our fulness . — Upon the Stock of Schism commonly Heresie is grafted . There is no Schism ( saith Jerome ) but ordinarily it inventeth and produceth some Heresie , that so the Separation may seem the more justifiable . The Novatians and Donatists from Schism fell to Heresies . Our Times sadly comment upon this Truth , they equally arising unto both . pag. 25 , 26. Mr. Brinsley . By dividing themselves from the Body , they are in a dangerous way to divide themselves from the Head. — Schism maketh way to Heresie . So Jerome . There is no Schism , but ordinarily it inventeth and broacheth some Heresie , that so the Separation may seem the more justifiable . — A Truth sufficiently experimented in those ancient Schismaticks , the Novatians and Donatists , who from Schism fell to be Authors or Defenders of Heretical Opinions . We have a late and dreadful Instance , pag. 22. Mr. Jenkin . It s injurious to the peace and quietness of the Church . — If the natural Body be divided and torn , pain and smart must needs follow . The tearing and rending of the mystical Body , goes to the Heart of all sensible Members : they often cause the Feverish Distempers of Hatred , Wrath , Seditions , Envying , Murders . Schism in the Church puts the Members out of joynt ; and disjoynted Bones are painful : All my bones ( saith David ) are out of joynt . Church-Divisions cause sad thoughts of Heart . pag. 27. Mr. Brinsley . The Church is hereby disquieted . Even as it is in the natural Body , if there be a solutio continui , so as it be divided , it breedeth smart and pain . — The mystical Body cannot be rent and torn by Divisions , but it goeth to the heart of all the sensible Members . The divisions of Reuben were great thoughts of heart , — oft-times breeding those Feverish distempers of Hatred , Variance , Wrath , Seditions , I and Murders too . p. 21. Mr. Brinsley . Schism in the Church puts the Members out of joynt ; — Bones out of joynt are painful . Thence David borrows this expression , All my bones are out of joynt . Such are Schisms in the Church , causing sad thoughts of heart . pag. 67. Mr. Jenkin . It 's opposite to the Edification of the Church . Division of Tongues hindred the building of Babel ; and doubtless Division in Hearts , Tongues , Hands , and Heads , must needs hinder the building of Jerusalem . While Parties are contending , Churches and Common-wealths suffer . In troublous times the Walls and Temple of Jerusalem went but slowly on . pag. 27. Mr. Brinsley . The Church is hereby hindred in the Edification of it . We know what it was that hindred the building of Babel , even a Schism in their Tongues , division of Languages . — And surely there is no one thing that can more hinder the building of Jerusalem , — when Christians shall be divided in their Heads , Hearts , Tongues , Hands . — As it is in Civil Wars , whilst the Parties are contending , the Commonwealth suffers . — The Wall and Temple of Jerusalem went slowly on in troublous Times . pag. 21. Mr. Jenkin . When Church-Members are put out of joynt , they are made unserviceable , and unfit to perform their several Offices . They who were wont to joyn in Prayer , Sacraments , and Fasting , and were ready to all mutual Offices of Love , are now fallen off from all . pag. 28. Mr. Brinsley . Members of the Church being put out of joynt by Schism , become unuseful to the Body , unapt to those Duties and Services which before they performed . — How is it that those who were wont to joyn with the Churches in Hearing , Prayer , Sacraments , and were so ready to all mutual Offices of Love , are now fallen off from all ? pag. 67. Mr. Jenkin . Our Separation ( from Rome ) was not before all means were used for the cure and reformation of the Romanists , by the discovery of their Errours , that possibly could be thought of : notwithstanding all which ( though some have been enforced to an acknowledgement of them ) they still obstinately persist in them . Our famous , godly , and learned Reformers would have healed Babylon , but she is not healed . Many skilful Physicians have had her in hand , but she grew so much the worse . — In stead of being reclaimed , they anathematized them with the dreadfullest Curses , excommunicated , yea murdered and destroyed multitudes of those who endeavoured their reducement ; not permitting any to trade , buy or sell , to have either Religious or Civil Communion with them , except they received the Beasts Mark in their Hands and Foreheads . All which considered , we might safely forsake her . — Since in stead of healing Babylon , we could not be preserved from her destroying of us , we did deservedly depart from her , and every one go into his own Country : and unless we had done so , we could not have obeyed the clear Precept , Apoc. 18. Come out of her my people . pag 29 , 30. Mr. Brinsley . Our Separation was necessitated , through their obstinacy in their Errors ; which notwithstanding the discovery of them , and that so clear , as that some of their own have been enforced to an acknowledgement of them , and all ways and means used for their Reformation , they still persist in . What then remains , but a cutting off ? We would have healed Babylon , but she is not healed . What then followeth ? Forsake her , and let us go every one to his own Country . How many Physicians have had her in hand , Luther , &c. and the rest of our pious Reformers ? but all to no purpose . — We were enforced — she not permitting any to trade , buy or sell , to have either Religious or Civil Communion with her , except they receive her Mark in their Hands and Foreheads : But , on the other hand , anathematizing them . — These things considered , let God and the World be judge , whether our Separation from them be voluntary . — Not unjust , being warranted by Authority of Scripture , commanding this separation , Come out of her my People , Rev. 18. 4. pag. 27 , 28. Mr. Jenkin . To separate from Congregations where the Word of Truth and Gospel of Salvation are held out in an ordinary way , as the Proclamations of Princes are held forth upon Pillars , to which they are affixed ; where the Light of Truth is set up , as it were upon a Candlestick , to guide Passengers to Heaven : to separate from them , to whom belong the Covenants , and where the Sacraments , the Seals of the Covenant , are for substance rightly dispensed ; where Christ walketh in the midst of his golden Candlesticks , and discovereth his presence in his Ordinances , whereby they are made effectual to the conversion and edification of Souls in an ordinary way ; where the Members are Saints , by a professed subjection to Christ , — where there are sundry who in the judgement of Charity may be conceived to have the work of Grace really wrought in their hearts , by walking in some measure answerable to their Profession : I say , to separate from these , as those with whom Church Communion is not to be held , is Schismatical . pag. 31 , 32. Mr. Brinsley . Are not our Congregations true Churches ? What , are not here the Pillars of Truth ? Is not the Word of Truth , the Gospel of Salvation here held forth , and that in an ordinary and constant way , even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed ? — where the Light of Gods Truth is set up and held forth , for the guiding of passengers in the way to Eternal Life ? Are not here the golden Candlesticks , where the Seals of Gods Covenant , the Sacraments of the New Testament , are for substance rightly dispensed ; — where there is the presence of Christ in the midst of his Ordinances , so as in an ordinary way they are made effectual to the conversion and salvation of many ; where Christ sitteth , walketh in the midst of his golden Candlesticks ; — where there are Societies of visible Saints , all such by outward profession , and a considerable part of them walking in measure answerable to that profession ; can it be questioned , where these are , whether there be true Churches of Christ ? pag. 29 , 30. Mr. Jenkin . The voluntary and unnecessary Separation from a true Church , is Schismatical . pag. 31. Mr. Brinsley . Schism is a voluntary and unwarrantable Separation from a true Church . pag. 23. Mr. Jenkin . Pretences for Separation are alledged ; frequently , and most plausibly , Mixt Communion , and of admitting into Church-fellowship the vile with the precious , and those who are Chaff , and therefore ought not to lodge with the Wheat . Mr. Brinsley . Sinful mixtures are tolerated among you : — There is not that due separation of the Wheat from the Chaff , the precious from the vile ; but all sorts are admitted . Mr. Jenkin . Answ . 1. Not to insist upon what some have urged , viz. That this hath been the Stone at which most Schismaticks have stumbled , and the pretence which they have of old alledged — as is evident in the examples of the Audaeans , Novatians , Donatists , Anabaptists , Bro●nists . pag , 33. Mr. Brinsley . Answ . 1. I might here mind them , That this hath been the common Stock whereup●n Schism hath been usually grafted , the common pretence taken up by all Schismaticks , — the Novatians , Audaeans , Donatists : — from the same Root sprung that later Schism of the Anabaptists : — It was the same Stone at which Brown and his Followers first stumbled . pag. 37 , 38 , 39. Mr. Jenkin . 2. Let them consider , whether the want of reforming abuses , proceed not from some unhappy obstructions in the exercise of Discipline , rather than from the allowance of the Church . Mr. Brinsley . What though there are some failings in the execution , through some unhappy obstructions in the exercise of Discipline ? yet cannot the Church stand charged with them . ▪ pag. 40. Mr. Jenkin . 3. Let them consider , whether when they separate from Sinful mixtures , the Church be not at that very time purging out those Sinful mixtures . pag. 33. Mr. Brinsley . Consider the manner in separating at such a time , in a time of Reformation . — What , separate from a reforming Church ? pag. 51 , 52. Mr. Jenkin . Hath not God his Chur●h , even w●●re corruption of Manners hath cr●pt into a Church , i● purity of Doctrine be maintained ? And is sep●ration from that Church lawful , from which God doth not separate ? pag. 34. Mr. Brinsley . Suppose there may be some , nay many just Scandals amongst us , by reason of corruption of manners ; yet is not this a sufficient ground of separation from a Church wherein there is purity of Doctrine . pag. 50. Mr. Brinsley . How dare any forsake that Church which God hath not forsaken ? p. 59. Mr. Jenkin . Let them consider , whether God hath made private Christians Stewards in his House , to determine whether those with whom they communicate are fit Members of the Church , or not ? or rather , whether it be not their duty , when they discover Tares in the Church , in stead of separating from it , to labour that they may be found good Corn ; that so when God shall come to gather his Corn in to his Garner , they may not be thrown out ? Church-Officers are Ministerially betrusted with the ordering of the Church , and for the opening and shutting of the Doors of the Churches Communion , by the Keys of Doctrine and Discipline ; and herein if they shall be either hindred , or negligent , private Christians shall not be intangled in the guilt of their Sin. p. 34 , 35. Mr. Brinsley . God hath not made all private Christians Stewards , nor yet Surveyors in his House , so as that every one should take an exact notice of the conditions of all those whom they hold Communion with , who are fit to be members of the Church , and who not . It is Cyprian's counsel , What though there be some Tares discovered in the Church , — yet let us , for our parts , labour that we may be found good Corn , that so when God shall come to gather his Crop into his Garner , we may not be cast out . — Ministerially the Church-Officers , whom Christ hath betrusted with the ordering of the Church , them he hath made the Porters in his House , for the opening and shutting the doors of the Churches Communion , by the keys of Doctrine and Discipline . Now , in this case , if either their hands be tied by any humane restrictions , — or if through negligence they let loose the Rains , how private Christians should be entangled in the guilt of that sin , it cannot be conceived . pag. 414. Mr. Jenkin . The Command not to eat with a Brother , &c. 1 Cor. 5. 11. concerns not Religious but Civil Communion , by a voluntary , familiar , intimate Conversation , either in being invited , or inviting . pag. 35. Mr. Brinsley . That which Paul prohibits there , is not properly a Religious , but a Civil Communion , not to mingle themselves with such scandalous Livers , by a voluntary , familiar , and intimate Conversation , — in an ordinary way , repairing to their Tables , or inviting them to yours . Mr. Jenkin . Now though such Civil eating was to be forborn , yet it follows not at all , much less much more , that Religious eating is forbidden : Because , Civil eating is arbitrary and unnecessary ; not so Religious , which is enjoyned , and a commanded Duty . pag. 36. Mr. Brinsley . If we may not have Civil , much less Religious Communion . Ans . Not so neither ; inasmuch as the one is arbitrary and voluntary , the other a necessary Communion . pag. 45. Mr. Jenkin . It should be our care to prevent Separation : To this end , 1. Labour to be progressive in the work of Mortification . pag. 38. Mr. Brinsley . How shall this Vnity be attained ? 1. To this end labour after new hearts . Mr. Jenkin . 2. Admire no Mans Person . — This caused the Corinthian Schism . Take heed of Man-worship . Mr. Brinsley . How may Schism be prevented ? 6. Take heed of having the Persons of Men in admiration . This occasioned all those Divisions in the Church of Corinth . — Take we heed how we look too much at Men. p. 59. Mr. Jenkin . 3. Labour for Experimental benefit by the Ordinances . — Find the setting up of Christ in your hearts by the Ministry , and then you will not dare to account it Antichristian . If with Jacob , we could say of our Bethels , God is here , we would set up Pillars . Mr. Brinsley . 4. Labour to see and acknowledge God in our Congregations . — Now if he be here , how dare any withdraw ? When Jacob apprehended God present with him at Bethel , ( Surely the Lord is in this place . ) he sets up his Pillar there . — Have we met with him ? why do we not set up our Pillar here ? pag. 58. Mr. Jenkin . 4. Neither give nor receive Scandals . Give them not , to occasion others to separate ; nor receive them , to occasion thy own Separation . — Construe doubtful matters charitably . Look not upon Blemishes with Multiplying-glasses , or old Mens Spectacles : Hide them , though not imitate them . Sport not your selves with others nakedness . Mr. Brinsley . 3. Take heed of Scandals , whether of giving or receiving : Of giving , to drive off others ; of receiving , to set off our selves . — Doubtful matters still construe them on the better part ; So doth Charity ; not looking upon Blemishes with Multiplying or Magnifying-glasses . — So far as may be without sin , hide them . — Cursed Cham espies the nakedness of his Father , and makes sport with it . pag. 56. Mr. Jenkin . 5. Be not much taken with Novelties . New-Lights have set this Church on fire . For the most part they are taken out of the Dark-Lanthorns of old Hereticks . They are false and Fools-fires , to lead Men into the Precipice of Separation . Love Truth in an old dress ; let not Antiquity be a prejudice against , nor Novelty an inducement to the entertainment of Truth . Mr. Brinsley . 2. Be not over-affected with Novelties . — As for those New-Lights which have set this Kingdom on fire at this day , for the most part they are no other than what have been taken out of the Dark-Lanthorns of former Hereticks , — no other but ignes fatui , false fires , useful onely to mislead . — Tr th is lovely , and ought to be embraced in whatever dress she cometh , whether new or old . As not Antiquity ▪ so neither should Novelty be any prejudice to Verity . Mr. Jenkin . 6. Give not way to lesser differences : A little division will soon rise up to a greater . Small Wedges make way for bigger . Our hearts are like to Tinder , a little spark will enflame them . Be jealous of your hearts . — Paul and Barnabas separated about a small matter , the taking of an Associate . pag. 40 , &c. Mr. Brinsley . 1. Take heed of lesser divisions . Small Wedges make way for great ones . Small differences sometimes rise to Divisions . pag. 57. Mr. Brinsley . 4. B● jealous over our own he●rts ; they being like unto Tinder , ready to take fire by the least spark . — It was no great matter that Paul and Barnabas differed vpon , onely about the taking of an Associate . pag. 71 , &c. Now , Sir , by this you may perceive , how some Men do make their Books and Sermons , and by what ways a Man may rise to the reputation of being a considerable Author : he may cull and pick , pilfer and steal , and become Learned to a miracle , an excellent Preacher , and write even to a Folio ; and if he had but the Art of keeping men from poring into neglected Authors , and prying into Books that are cast into corners , might pass as such : But as long as what is forgotten in one Age , is revived in another , and as long as it is become a Trade to collect Pamphlets , I would advise your Friend to be more wary for the future , and keep from writing a Folio and a Comment again . And now , Sir , it is high time for me to conclude , to whom it is no pleasure to deal in such a way , and to converse with those kind of Books that you see my Design hath put me upon . It is Charity to you and the World that hath led me along ; and I hope I have so managed it , as shall be to the offence of none , but those that are Enemies to Truth : I am sure I have so much avoided all that might exasperate , that I have for that reason cast aside Leaves of what some others might be tempted to have taken in . If Mr. Jenkin hath been hardly dealt with , he must thank himself , who 〈◊〉 without provocation , defamed others , could not be suffered to run away with that out-cry which he hath made , without a just Rebuke . I am , ( SIR ) Your Servant , S. R. FINIS . ADVERTISEMENT . The RIGHT of TYTHES Asserted and Proved , from Divine Institution , Primitive Practice , Voluntary Donations , and Positive Laws . With a Just Vindication of that Sacred Maintenance from the Cavils of Thomas Elwood , in his Pretended Answer to the Friendly Conference . Printed for E. Croft at the Seven Stars in Little Lumbard-street . 
A70260	----	Several tracts, by the ever memorable Mr. John Hales of Eaton Coll. &c. Viz. I. Of the sacrament of the Lord's Supper. II. Paraphrase on St. Matthew's Gospel. III. Of the power of the keys. IV. Of schism and schismaticks, (never before printed by the original copy.) V. Miscellanies Hales, John, 1584-1656. 1677 Approx. 193 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70260 Wing H276A Wing H280 ESTC R14263 99834817 99834817 39371 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70260) Transcribed from: (Early English Books Online ; image set 39371) Images scanned from microfilm: (Early English books, 1641-1700 ; 599:12 or 1948:5) Several tracts, by the ever memorable Mr. John Hales of Eaton Coll. &c. Viz. I. Of the sacrament of the Lord's Supper. II. Paraphrase on St. Matthew's Gospel. III. Of the power of the keys. IV. Of schism and schismaticks, (never before printed by the original copy.) V. Miscellanies Hales, John, 1584-1656. Hales, John, 1584-1656. Tract concerning sin against the Holy Ghost. Hales, John, 1584-1656. Tract concerning schisme. [4], 38, [2], 39-252 p. : port. s.n.], [London : Printed in the year, 1677. With engraved frontispiece. "A tract concerning the sin against the Holy Ghost" (also apparently issued separately; cf. Wing H280) has separate dated title page and pagination; register is continuous; "A tract concerning the sacrament of the Lords Supper", "A paraphrase on S. Matthew's Gospel", "A tract concerning the keys and auricular confession", "A tract concerning schism and schismaticks", and "Miscellanies" have separate dated title pages (all with "London" in imprint); continuous register and pagination. Imperfect: t.p. of "A tract concerning the sin against the Holy Ghost" torn out of proper position (stub remains) and another copy bound in preceding general t.p. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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SEVERAL TRACTS , By the ever memorable Mr. JOHN HALES Of Eaton Coll. &c. VIZ. I. Of the Sacrament of the Lord's Supper . II. Paraphrase on St. Matthew's Gospel . III. Of the Power of the Keys . IV. Of Schism and Schismaticks , ( Never before printed by the Original Copy . ) V. Miscellanies . Printed in the Year , 1677. A TRACT Concerning the SIN Against the Holy Ghost . By the ever Memorable Mr. JOHN HALES , of Eton Colledge , &c. LONDON , Printed for John Blyth , at Mr Playfords Shop in the Temple , 1677. A TRACT concerning the SIN against the HOLY GHOST . MAny have Written of the Sin against the Holy Ghost , and in defining or describing of it , follow their own zealous conceits , and not the Canon of Holy Scriptures . The more dreadful the Sin is , the more fearful we must be , in charging it upon any special crime , or particular person . In defining a sin of so heynous a nature , direct and evident proof from Scripture is requisite . It is not enough to consider , ( as many do ) what sins are most desperate and deadly , and therefore to conclude such sins are against the Holy Ghost . Thus indeed the Schoolmen have done , who have made six differences of this sin , V. in fine . without any ground or warrant from Scripture for so doing . And Bellarmine is so liberal in bestowing on such as he calls Hereticks , that his opinion is , that a Man can scarce be a learned Protestant , without committing the sin against the Holy Ghost . Neither are the Papists the only Men that are mistaken about this sin : but too many Divines of the Reformed Churches , have started aside from the Scripture , and have given us such intricate and contradictory definitions of this sin , as tend only to the perplexing the tender Consciences of weak Christians . To make good this Censure , I will briefly set down so much touching this sin , as I conceive is warranted by the Word of God , and humbly submit to the judgment of the Learned . The Blasphemy against the Holy Ghost , was an evil speaking of , or slandering of the Miracles which our Saviour did , by those , who though they were convinced by the Miracles , to believe that such Works could not be done , but by the power of God , yet they did malitiously say , they were wrought by the power of the Devil . In this Definition , these points are observable . 1. I forbear to call it the sin against the Holy Ghost , but the Blasphemy ; for though every Blasphemy be a sin in general , yet our Saviour Christ , terms it the Blasphemy . And the Evangelists do all agree , to give it the same term : and 't is now here in holy Scripture called the sin against the Holy Ghost ; and yet it appears both in St. Mathew and St. Mark , that there was just occasion offered to our Saviour to call it so ; where he compares it with the sin against the Son of Man ; but he forbears to call it any thing , but the Blasphemy ; thereby , no doubt , to teach us , it consisteth only in cursed speaking and Blaspheming . A serious consideration of this point , may teach us so much moderation , as to confine our selves to that term which our Saviour in the three Evangelists hath prescribed unto us . I cannot find that any Man that hath writ upon this Argument , hath made any observation , or noted this phrase and term used by the Evangelists , in pronouncing the dreadful sentence of our Saviour against the Blasphemy of the Holy Ghost , I will cite these Texts , where it is named , Math. 12. 31. Mark 3. 28 ▪ Luke ▪ 12 ▪ 10. 2. A second Observation is , That Blasphemy is a speaking against another , as both St. Mathew and St. Luke expound the word , for in the Original , it is a blasting the Fame , or blaming of another ; for from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the French Nation and our English by contraction have made the word blame . 3. To pass from the Name to the Thing it self , we may observe by the coherence of the Texts , that Blasphemy against the Holy Ghost , was spoken of by our Saviour , concerning the Scribes and Pharisees . It was ( saith St. Mark ) because the Pharisees said , he had an unclean spirit , and that he cast our Devils by Belzebub , &c. This speech of the Pharisees , whereby they slandered his Miracles , wrought by the power of the Holy Ghost , is properly the Blasphemy against the Holy Ghost . How transcendent a crime it was , to traduce that power by which our Saviour wrought his Miracles , may appear , from the end for which these Miracles were wrought ; which was , to prove to the people that saw them , that he was the Messias ; which is evident from the places of Scripture , wherein he appealed to his works , 10 Joh. 37. 38. 14. Joh. 11. 11 Math. 4. 4. Joh. 29. These and other places shew , that the working of Miracles , was an act of the most glorious manifestation of the power of God , by which at the first view , the simplest people were led by their outward sense , to the great mystery of inward Faith in Christ their Redeemer . Therefore , for those men that were eye-witnesses of those Miracles which did make them know that Christ was a Teacher come from God , to Blaspheme that power , by which these Miracles were wrought , and to say they were done by the help of the Devil , was the most spightful and malicious slander that could be invented ; for thereby they attempted , as much as in them lay , to destroy the very principles of Faith , and to prevent the very first propagation of the Gospel , to the universal mischief of all Mankind . And though these Pharisees were no Christians , and therefore could not fall away from faith , which they never had , yet they did know and believe that Christ was a Teacher come from God ; for so our Saviour tells them , 7 Joh. 28. Ye both know me , and whence I am . They did not believe him as a Saviour , but as a great Prophet from God ; ( as the Mahometans do at this very day ) they trusted to be saved by their Law , and because he taught such things as did abrogate their Law , in which they so much gloried , they were so malicious to his Doctrine , which they did not believe , that they spoke evil of his Miracles which they did believe ; least the people by approving his Miracles , should believe his Doctrine . 4. Observe , that it s said to be Blasphemy against the Holy Ghost , because , by the Holy Ghost , the Miracles were wrought Math. 12 28. 1 Cor 12. 10. 5. The Blasphemy against the Son of Man was , when men considered Christ as a mere man , and did disgracefully tax his conversation , by saying , behold a glutton , a bibber of Wine , a friend to Publicans and sinners . But the Blasphemy against the Holy Ghost , was , when Men beholding Christs Miracles , did enviously ascribe them to the Devil , which they knew and believed to be done by Gods power . 6. The Texts formerly cited out of the three Evangelists , being all the places wherein the Blasphemy against the Holy Ghost is named ; we cannot find by them , that we have any safe rule to conclude , that any but the Scribes and Pharisees , and their confederates , committed that sin . I dare not say , that Judas , Julian the Apostate , or Simon Magus , or those that stoned Stephen , were guilty thereof . 7. The Apostles have not in any of their Epistles once mentioned this Blasphemy , and yet they were most careful and frequent in exhortations from all sorts of sin : It were much therefore if they should omit or forget such a fearful crime , without often and precise admonishing to beware of it . And though negative proofs from Scripture , are not demonstrative , yet the general silence of the Apostles , may at least help to infer a probability , that the Blasphemy against the Holy Ghost , is not committable by any Christian , which lived not in the time of our Saviour . As for those Texts in the sixth and tenth Chapter to the Hebrews , and in 1 John 5. 16. ( which by late Divines are ▪ expounded of the sin against the Holy Ghost ) I do not find that the Ancient Fathers did so understand them , excepting only St. Austine , who so interprets that one place in St. John , that all men confess him to be in an error . There be three Texts in the Epistles , wherein although the Blasphemy against the Holy Ghost be not named , yet , most think , it is intended and meant . And Bellarmine confuting St. Austin's opinion , who held , that final impenitency was the sin against the Holy Ghost ) affirms , that it seems the three Texts in the Epistles , are spoken of that sin ; and yet this great Cardinal forgetting what he had said in the same Chapter contradicts himself , and shews how that those three places are not to be interpreted of that sin . I will cite the Texts , and then his interpretation of them , according to the exposition of St. Ambrose , Chrysostom , Hierom , and other Fathers , as he saith . The first is Heb. 6. It is impossible , &c. The Apostle here speaks only of Repentance , which did go before Baptisme , for so Chrysostome and Ambrose , &c. expound it ; which the Apostle intimates in these words . Which were once enlightened , that is , Baptized , for anciently , to be illuminated , signified to be Baptized . Secondly , in these words ( to renew again ) for we are properly renewed in Baptisme . Thirdly , in these ( crucifying the Son of God afresh ) for when we are Baptized , we are conformed to the likeness of his death , 6 Rom. And as Christ was only once crucified , so also we are only once Baptized ; and he that will be again Baptized , should again crucifie to himself Ghrist . Let me add this , that in the verses next before this Text , the Apostle speaks of the foundation of Repentance , and the Doctrine of Baptisme . And in this Text , our new Translation followeth Beza ( who hath varied from the Original , by putting the conditional Si , If , instead of the Copulative Et , And , and by adding the Causal Ut. ) so that whereas Beza and our Translation is , si prolabantur ut crucifigant , The Greek , and vulgar Latine is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prolapsi sunt crucifigentes ; for the word doth not signify to fall away , but to fall casually or negligently , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat 6. is translated fault , but not falling away . The second Text is , Hebrews 10. 26. For if we sin willingly or wilfully , after we have received the knowledge of the Truth , there remains no more sacrifice for sin . Answer , I say with Chrysostom , Ambrose , and other Fathers ; The sence is , we must not expect another Christ to dye for us , or that he that dyed once , should come again to dye for us . The third Text , 1 Joh 5. 16. There is a sin unto death : I do not say ye shall pray for it ; St. Hierom saith , that nothing else is here meant , but that a Prayer for a sin unto death , is very hardly or difficultly heard ; and this seems to be the truest sense of this place : for St. John saith , in the verse immediately before , we know we have the Petitions we desire of him ; therefore least we should think this to hold true in all Petitions even for others ▪ he adds ▪ if any Man see his Brother sin a sin , which is not unto death , he shall ask , &c. he shall ask , that is , let him ask with confidence , for he shall obtain ; but if it be a sin unto death , that is , a great sin , such an one as is not ordinarily pardoned , but punished with death : I do not say , ye shall pray for it , that is I dare not promise that you shall easily obtain , and therefore I do not say that you shall pray for it , that is , with that confidence of obtaining ; for often in such cases , God doth nothear the Prayers of his Saints ; as God saith , Jer. 7. 16. If these expositions upon the former Texts be sound , the Definition of the sin against the Holy Ghost , cannot be grounded upon all or any of them : for as it is not nameed , so it is not meant in any of them ; but if they seem to any to be unsound , let him bring better and more agreeable to the literal meaning and sence , coherence and scope of the Text , and I shall gladly learn. It seems a probable exposition of the first place , Heb. 6. that a learned Divine , who produceth this Text for proof of his definition of the sin against the Holy Ghost , doth confess against himself , that the Apostle in this place denieth a second Baptisme , where he speaketh of Repentance , because they are mentioned together in the same place , and have some affinity and correspondence . As for the second Text , Heb. 10. I must say , that if St. Paul in this place , meant the sin against the Holy Ghost , that then this were the only desperate Text in the whole Bible , for what Man is there that sins not willingly ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies : Beza translates it ultro , the vulgar Latine , voluntariè , or willingly , not wilfully , or obstinately . It is but a miserable shift , when St. Paul saith , if we sin willingly , for Mr Calvin to tell us , that the Text doth not mean every willing sin , but only a malitious resisting of the Truth . Could not St. Paul , as easily as Mr Calvin , have said , If we sin malitiously , as say , if we sin willingly ? My comfort is , that if the Text be advisedly considered , there is no such thing as the sin against the Holy Ghost , or any other desperate conclusion , to be found in the Text ; the scope of the precedent verses do evidently expound the Apostles meaning to be this , to let the Jews know , that the case was not now with them , as it was under the Law ; for under the Law they had daily sacrifice for sin , but now under the Gospel they had but one sacrifice , once for all ; every Priest standeth daily ministring and offering often times the same sacrifice , but this Man after he had offered one sacrifice , for ever sate down at the right hand of God , as it is , verse 11. of that Chapter , which may serve for a comment upon the Verse now in question . And it is worth our noting , that the Text doth not say , if we sin wilfully , there is no sacrifice for sin ; this had been an hard saying indeed ; but the words are , there remains no more sacrifice for sin : there is some comfortable difference , I hope , between these two propositions ; there is no sacrifice , and there remains no more sacrafice for sin : So that if we do not believe in that one sacrifice , as sufficient , but look every day for some new sacrifice for every new sin , we must expect nothing but judgment . As to the third place , 1 Ioh. 5. 16. many would conclude , there is a sin for which we may not pray ; First , because it is irremissable , and this they think must needs be the sin against the Holy Ghost , meant by St. Iohn , Their best argument is , Iohn's not saying we should pray , is a saying we should not pray ; his silence to them is prohibition . This is bad Grammar , and worse Logick . For we find , that St. Stephen prayed for them that stoned him , and yet told them they resisted the Holy Ghost . And St. Peter exhorted Simon Magus to Repentance , and yet both he and those that stoned Stephen , are commonly reputed sinners against the Holy Ghost . St. Ambrose is of that charitable opinion , that he thinks the sin against the Holy Ghost may be pardoned by Repentance , because the people of the Iews , that had said of Christ , that he cast out Devils by Belzebub , afterwards at the preaching of St. Peter , are said to be converted , Acts 2. St. Austine in a Retract concludes , we must despair of no Man , no not of the wickedest , as long as he liveth ; and we safely pray for him , of whom we don't despair . For though it be expresly said , That the Blasphemy against the Holy Ghost shall not be forgiven , yet these words may justly receive a qualification , if we will but allow the same mitigation of these words , which all Men confess we must needs allow to the precedent words in the same verse , to which these have relation ; where it is said generally , all Sins , and all Blasphemies shall be forgiven , it cannot be meant of all sins always , and to all Men , for then no sin could be damnable , but the sin against the Holy Ghost , which is most false ; and therefore the meaning must be , all sins shall be forgiven ordinarily , and for the most part ; so on the contrary , Blasphemy against the Holy Ghost shall not ordinarily , but hardly be forgiven . Even those who are most strict to maintain the Sin against the Holy Ghost , to be unpardonable , will yet acknowledge , that some times in Scripture , Impossibility is used to note a difficulty , and those things are spoken indefinitely to all , which belong but to a part only . Thus the difficulty of a rich Mans entering into the Kingdome of Heaven , is presented to us by our Saviour , under the similitude of an impossibility . Having dispatch'd these Texts of Scripture which do either name , or are thought to concern , the sin against the Holy Ghost , it remains to examine those common Definitions of this sin which are now current ; though different in the terms by which they define it ; some call it a total or final falling away from faith , or a wilful Apostacy , or a malicious resisting of the truth ; yet when they come to explain their meaning , the difference among them is not considerable . I shall chiefly apply my self to Mr Calvin's definition , because his judgment hath gained the greatest reputation among the multitude ; as also , for that he himself promises such a true definition , as shall easily , by it self overthrow all the rest . In his Institut . Lib. 3. Chap. 3. he saith , they sin against the Holy Ghost , Qui divinae veritati ( cujus fulgore sic perstringuntur ut ignorantiam causari nequeunt ) tamen destinata malitia resistunt , in hoc tantum , ut resistant . Arminius also useth Mr Calvins words . The Rhetorical Parenthesis , which might well have been spared in a definition , being reduced to plain and brief terms ; this definition of Calvin may be thus Englished , They sin against the Holy Ghost , who of determined malice , resist the known Truth of God , to the end only to resist . In this Mr Calvin doth not define what the sin is , but who they are that commit it ; whereas by the Rules of Logick , Concretes admit of no definition , but only Abstracts . But taking the definition as it is , it consists principally upon these three terms . First , Truth ; Secondly , Known ; Thirdly , Resisted ; or a resisting of the known Truth . The words being general and doubtful , we will consider them singly . First , If by the truth Mr Calvin understands the Word of God , or the whole Doctrine revealed in the Scriptures , then the sense of this Term will be too large : for even the Pharisees which spoke against the Holy Ghost , did not resist the whole Truth of God in the Scripture , for they believed in the Law of Moses , and had confidence to be saved by the keeping of it . And in defence of that Law , ( as they thought ) they did Blaspheme the Holy Ghost . Therefore properly by the Truth of God , Mr Calvin must confine his meaning to the Truth of the Gospel or Doctrine of Faith , for so both he himself and others expound themselves , by terming the sin against the Holy Ghost , a falling away , or turning away from Faith , or Apostacy . Secondly , By this word Known , Mr Calvin must mean belief , for Faith is properly by believing , not knowing the truth . Thirdly , The Word , Resisting , must mean unbelieving : for if receiving of the Truth be by belief , then Resisting of the Truth must be●● unbelief . And indeed Mr. Calvin explains himself in the same Chapter , saying , there is no place for pardon where knowledge is joyned with unbelief , Non esse veniae locum , &c. So then by this definition , to resist the known Truth , is all one , as if Mr Calvin had said in proper terms , for a Man at once to unbelieve that which he doth believe ; which two things it is impossible to do together ? and if they be not together , there can be no resistance . It is true , that for some reasons , a Man may be brought , not to believe that which he formerly believed . This cannotbe in an instant , but successively unbelief comes in the place of belief . And this may not be called a resisting , for that all resistance consists in a violence between two at the least ; but where two succeed one another , and are never together , it cannot possibly be . I confess a Man may resist the Truth , when it is a Truth , in it self only , or in the understanding of some other ; but to resist the Truth which is known , and believed by the resister himself , is a direct contradiction ; for the nature of Truth is such , that if the understanding apprehend it for Truth , it cannot but assent unto it . No Man can force himself to believe what he lists , or when he lists . Sometimes a Man knows not what to believe , but finds a suspension of his Faith , or trepidation of his understanding , not knowing which way to turn . This cannot be called a resisting of the Truth , when the Truth is not known , but doubted of . Again , some Truths there be , though they be assented to by the understanding for Truths , yet they are not desired as good ; for truth is one degree nearer the Soul of Man than goodness . The Pharisees did apprehend the Miracles of our Saviour as true , but not as good ; because they tended to the derogation of their Law , which they esteemed a better Truth . And for this cause , they Blasphemed that Truth , which in their hearts they believed for Truth . For the truth of words , or speech , is , ( as the Schools say ) nothing else but the sign of truth , not truth it self ; for truth it self is seated in the understanding , and not in the speech . That Truth which the understanding assents to , the speech may affirm to be false ; there are many things believed in deed , which are denied in word : but such a denial is not resisting , but only making shew of resisting , the Truth ; for resistance must be in the same place where Truth is ; Truth being seated in the understanding , resistance must be placed there also ; the understanding can resist no Truth , but by unbelieving of it . If Mr Calvin had intended of the Truth only in word , he had come one step nearer to the Truth of Scripture , but he was not so happy in the expression of his meaning : nay his terms of Incredulity , Apostacy , falling away , &c. relate to a real , not verbal , Apostacy , and Unbelief . It remains then to my understanding , that Mr Calvin makes the resistance of the Truth to be a not believing of what we do believe ; which being a contradiction , he defines the Sin against the Holy Ghost , to be such a Sin , as no Man possibly can commit . And yet in the other extream , in expounding his own definition , he makes it such a Sin , as no Man living but commits ; for by his Doctrine , ( as I take it ) any Sin may be the Sin against the Holy Ghost . His words are these , Quorum convicta est conscientia verbum Dei esse quod repudiant & impugnant , impugnare tamen non desistant , ill● in spiritum blasphemari dicuntur . What Man is there that doth not daily , in some Point or other , for sake the word of God , and ceases not to impugne it , and is convinced thereof in his Conscience : I know Mr Calvin was far from thinking , that St. Paul , did Sin against the Holy Ghost , and yet St. Paul it seems was convinced in his Conscience , that it was the Word of God he fought against , and yet ceased not to fight against it , when he saith , he delighted in the Law of God , yet another Law warring against the Law of his mind , brought him into Captivity of the Law of Sin. What dangerous consequences weak Consciences may draw to themselves , out of this unbridled , unlimited proposition of Mr Calvins , let others judge . There is a just cause I. presume to except against Mr Galvin , and all others , who in this concurr with him , to omit the term of Blasphemy in their definitions ; for this is perpetually observed by our Saviour in his speech concerning this Sin , by the Evangelists with one consent : but instead of the word Blasphemy , he hath brought in the word , resist , for a Genus of this Sin ; but by what Authority I know not ; I cannot find it , or the equivalent to it , in any of these places , which are thought to touch this Sin I find only falling away mentioned , Heb. 6. which phrase is used by Mr Calvin , for resisting ; whereas falling away , and resisting , are no more alike , than fighting and runing away , which are little less than contraries . The last point I shall touch in Mr Calvins definition , is , where he saith , the Sinners against the Holy Ghost resist , to the end only that they may resist ; and yet withall he tells , they resist out of a determinate malice . If they resist out of malice , then the end for which they resist , is for the satisfaction of their malice . The Pharisees here condemned by our Saviour , had an other end than bare resisting . The defence of the Law of Moses , was the end for which they Blasphemed , and not any pleasure they could have in the bare and simple act of resistance . We find three old opinions , concerning the Sin against the Holy Ghost , but they were long since exploded ; I will but only name them . Origen thought , all Sins committed after Baptisme , were Sins against the Holy Ghost : his reason was only a witless conceit of his own , That God the Father was in all things , the Son only in all reasonable Creatures , the Holy Ghost in all regenerate Men. Therefore when Men Sin against the Divine Person , which is in them , if they be Heathen , they Sin against God the Father , or Son ; if they be Christians , they Sin against God the Holy Gost ; but this opinion is false . The Novatian Hereticks agreed with Origen in opinion , for they denied remission of Sins to any that fell , thinking all falls of Christians to be Sins against the Holy Ghost ; but this opinion is false ; else all Sins were unpardonable to Christians . Yet we find St. Paul , to remit the Sins of the incestuous Corinthian . Our Saviour also chargeth the Pharisees with this , who were no Christians . St. Austin thought final impenitency to be the Sin against the Holy Ghost ; but final impenitency is no Blasphemy , but only a general circumstance , that may accompany any Sin : besides , our Saviour intends , that this Sin may be found in this life . And the Pharisees were alive when they were accused of it Pet. Lumbard , and Tho. Aquinas , thought Sins of Malice , to be Sins against the Holy Ghost , and Sins of infirmity against the Father , and Sins of ignorance against the Son. This opinion is false , because the Sin against the Holy Ghost , must be a Sin of some certain Blasphemy , but malice is no certain Sin , but a General , and 't is not always a Blasphemy . The six differences the Schoolmen make of the Sin against the Holy Ghost , are these ; 1. Envying of our Brothers Graces ; 2. Impugning of the Known Truth ; 3. Desperation ; 4. Obstinacy ; 5. Presumption ; 6. Final Impenitency . In this determination of the point of Blasphemy against the Holy Ghost , and the inquiry made into Mr Calvins and others new definition ; I hope I have delivered nothing contrary to the Articles of the Church of England . FINIS . A TRACT Concerning the SACRAMENT OF THE Lords Supper . By the ever Memorable Mr. JOHN HALES , of Eaton-Colledge , &c. Printed , 1677. A Tract on the Sacrament of the LORDS SUPPER . Kind SIR , IN perusal of your Letters ▪ together with the Schedule inclosed , no Circumstance did so much move me as this , that so ordinary Points as are discust there , and that in a bare and ordinary manner , should amuse either your self or any man else , that pretends to ordinary Knowledge in Controversies in Christian Religion . For the Points therein discust are no other than the subject of every common Pamphlet , and sufficiently known ( that I may so say ) in every Barbers Shop . Yet because you require my Opinion of matters there in question , I willingly afford it you , though I fear I shall more amuse you with telling you the Truth , than the Disputants there did , by abusing you with Error . For the plain and necessary ( though perhaps unwelcome ) Truth is , that in the greater part of the Dispute , both parties much mistook themselves , and that fell out which is in the cōmon Proverb , sc . Whilst the one milks the Ram , the other holds under the Sieve . That you may see this Truth with your Eyes , I divide your whole Dispute into two Heads ; the one concerning the Eucharist , the other concerning the Churches mistaking it self about Fundamentals . For the first , It consisteth of two parts ; of a Proposition , and of a Reply : The Proposition expresses ( at least he that made it intended it so to do , though he mistakes ) the Doctrine of the Reformed Churches , concerning the presence of Christ in the Eucharist . The Reply doth the like for the Church of Rome in the same Argument . Now that you may see how indifferently I walk , I will open the mistakes of both parties , that so the truth of the thing it self ( being unclouded of Errors ) may the more clearly shine forth . The first mistake common to both is , That they ground themselves much upon the words of Consecration , as they are called , and suppose , That upon the pronouncing of those words , something befalls that action , which otherwise would not ; and that without those words the action were lame . Sir , I must confess my ignorance unto you . I find no ground for the necessity of this doing . Our Saviour instituting that Holy Ceremony , commands us to do what he did , leaves us no Precept of saying any words ; neither will it be made appear , that either the blessed Apostles , or Primitive Christians had any such Custom : Nay the contrary will be made probably to appear out of some of the antientest Writings of the Churches Ceremonials . Our Saviour indeed used the Words , but it was to express what his meaning was ; had he barely acted the thing , without expressing himself by some such Form of Words , we could never have known what it was he did . But what necessity is there now of so doing ? for when the Congregation is met together , to the breaking of Bread and Prayer , and see Bread and Wine upon the Communion Table , is there any man can doubt of the meaning of it , although the Canon be not read ? It was the farther solemnizing , and beautifying that holy action which brought the Canon in ; and not an opinion of adding any thing to the substance of the action . For that the words were used by our Saviour to work any thing upon the Bread and Wine , can never out of Scripture or Reason be deduced ; and beyond these two , I have no ground for my Religion , neither in Substance nor in Ceremony . The main Foundation that upholds the necessity of this form of action now in use , is Church-Custom and Church-Error . Now for that Topique place of Church-Custom , it is generally too much abused : For whereas naturally the necessity of the thing ought to give warrant to the practice of the Church ; I know not by what device matters are turned about , and the customary practice of the Church is alledged to prove the necessity of the thing ; as if things had received their Original from the Church-Authority , and not as the truth is , from an higher Hand . As for the Churches Error , on which I told you this Form of action is founded , it consists in the uncautelous taking up an unsound ungrounded conclusion of the Fathers for a religious Maxim. St. Ambrose , I trow , was he that said it , and posterity hath too generally applauded it , Accedat verbum ad elementum , & fiat Sacramentum . By which they would perswade us , against all experience , that to make up a Sacrament , there must be something said and something done ; whereas indeed to the perfection of a Sacrament , or holy Mystery ( for both these are one ) it is sufficient that one thing be done whereby another is signified , though nothing be said at all . When Tarquinius was walking in his Garden , a Messenger came and asked him , what he would have done unto the Town of Gabij , then newly taken ? He answered nothing ▪ But with his Wand struck off the tops of the highest Popies ; and the Messenger understanding his meaning , cut off the Heads of the chief of the City . Had this been done in Sacris , it had been forthwith truly a Sacrament , or holy Mystery . Cum in omnibus Scientiis voces significent res , hoc habet proprium Theologia , quòd ipsaeres significatae per voces , etiam significent aliquid , saith Aquinas ; and upon the second signification are all Spiritual and mystical senses founded : So that in Sacris , a Mystery or Sacrament is then acted , when one thing is done and another is signified , as it is in the Holy Communion , though nothing be said at all . The ancient Sacrifices of the Jews , whether weekly , monethly , or yearly , their Passover , their sitting in Boothes , &c. These were all Sacraments , yet we find not any sacred forms of words , used by the Priests or People in the execution of them . To sum up that which we have to say in this Point , the calling upon the words of consecration in the Eucharist , is too weakly founded to be made argumentative , for the action is perfect , whether those words be used or forborn : And in truth to speak my opinion , I see no great harm could ensue , were they quite omitted . Certainly thus much good would follow , that some part ( though not a little one ) of the superstition that adheres to that action , by reason of an ungrounded conceit of the necessity and force of the words in it , would forthwith pill off and fall away : I would not have you understand me so , as if I would prescribe for , or desire the disuse of the words ; only two things I would commend to you , First , That the use of the Canon is a thing indifferent . And , Secondly , That in this knack of making Sacraments , Christians have taken a greater liberty than they can well justify : First , In forging Sacraments , more than God ( for ought doth or can appear ) did ever intend : And Secondly , In adding to the Sacraments instituted of God many formalities , and ceremonial circumstances upon no warrant but their own ; which circumstances by long use , begat in the minds of men a conceit , that they were essential parts of that to which indeed they were but appendant ; and that only by the device of some who practised a power in the Church morethan was convenient . Thus much for the first common mistake . The Second is worse than it ; You see that both parts agreed in the acknowledgment of the real presence of the Body of Christ in the Eucharist , though they differ in the manner of his Presence , and application of himself to the receiver ; though the Protestant Disputant seems to have gone a little beyond his Leader : Had he exprest himself in the point of Bread and Wine , what became of it , whether it remain'd in its proper nature yea or no , I could the better have fathom'd him : Now these words of his , that the Bread and Wine after consecration are truly ▪ and really the Body of Christ , howsoever they are suppled and allayed with that clause , not after a carnal , but after a spiritual manner , yet still remain too crude and raw , and betray the Speaker for a Lutheran at least , if not for a favourer of the Church of Rome ; for as for that Phrase , of a spiritual manner , which seems to give season and moderation to his conclusion , it can yield him but small relief : For first , To say the flesh of Christ is in the Bread , but not after a carnal manner , is but the same nonsence , which the Divines of Rome put upon us on the like occasion , when telling us , that the Blood of Christ is really sacrificed , and shed in the Sacrament , they add by way of Gloss , that it is done incruente , unbloodily ▪ by the like Analogy they may tell us , if they please , that the body of Christ is there incorporated unbodily , Flesh not carnally may pass the Press jointly the next Edition of the Book of Bulls . Again , in another respect , That clause , of a spiritual manner doth your Protestant Disputer but little service , if any at all ; for the Catholick Disputant contriving with himself how to seat the Body of God in the Eucharist , as may be most for his ease , tells us , that he is there as Spirits and glorified Bodies ( which St. Paul calls spiritual ) are in the places they possess ; so then , the one tells you the Body of Christ is there really , but spiritually ; the other , that he is there really , but as a Spirit in a place ; and what now , I pray you , is the difference between them ? By the way , in the passage you may see what account to make of your Catholick Disputer . Aristotle , and with him common sense , tells us thus much , That he that compares two Bodies together , must know them both ; Doth this Gentleman know any thing concerning the site and locality of Spirits , and Bodies glorified ? if he doth , let him do us the courtesy as to shew us , at what price he purchased that degree of knowledg , that so we may try our Credit , and see if we can buy it at the same rate ; Tertius è Coelo cecidit Cato ? Is he like a second Paul , lately descended out of the third Heavens , and there hath made us the discovery ? for by what other means he could attain to that knowledg , my dulness cannot suggest . But if he doth not know ( as indeed he neither doth nor can , for there is no means left to make discovery that way ) then with what congruity can be tell us that the Body of Christ is in the Bread , as Spirits , and glorified Bodies are in their places , if he know not what manner of location and site , Spirits and glorified Bodies have ? I shall not need to prompt your discretion thus far , as that you ought not to make dainties of such fruitless and desperate Disputers ; who , as the Apostle notes , thrust themselves into things they have not seen , and upon a false shew of knowledge , abuse easie Hearers , and of things they know not , adventure to speak they know not what . To return then , and consider a little more of this second mistake common to both your Disputants , I will deal as favourably as I can with your Protestant Disputer ; for though I think he mistakes himself ( for I know no Protestant that teacheth , that the common Bread , after the word spoken is really made the Body of Christ ) yet he might well take occasion thus to erre out of some Protestant Writings : For generally the Reformed Divines do falsly report that Holy Action , whether you regard the Essence or Use thereof . For first , if in regard of the Essence , some Protestants , and that of chief note , stick not to say , That the words of Consecration are not a meer Trope , and from hence it must needs follow , that in some sence they must needs be taken literally , which is enough to plead authority for the Gentlemans Error . But that which they preach concerning a real presence and participation of Christs Body in the Sacrament ; they expound not by a supposal that the Bread becomes Gods Body , but that together with the Sacramental Elements , there is conveighed into the Soul of the worthy Receiver , the very Body and Blood of God , but after a secret , ineffable , and wonderfull manner . From hence , as I take it , have proceeded these crude speeches of the Learned of the Reformed parts , some dead , some living , wherein they take upon them to assure the Divines of Rome , that we acknowledge a Real Presence as well as they ; but for the manner how , con , or trans , or sub , or in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we play the Scepticks , and determine not . This conceit , besides the falshood of it , is a meer novelty , neither is it to be found in the Books of any of the Antients , till Martin Bucer rose . He out of an unseasonable bashfulness , and fear to seem to recede too far from the Church of Rome , taught to the purpose now related , concerning the Doctrine of Christ's Presence in the Sacrament ; and from him it descended into the Writings of Calvin and Beza , whose Authority have well-near spread it over the face of the Reformed Churches . This is an Error which , as I said , touches the Essence of that holy Action ; but there are many now which touch the end and use of it , which are practised by the Reformed parts ; for out of an extravagant fancy they have of it , they abuse it to many ends , of which we may think the first Instituter ( save that he was God , and knew all things ) never thought of : For we make it an Arbitrator of Civil businesses ; and imploy it in ending Controversies ; and for Confirmation of what we say or do , we commonly promise to take the Sacrament upon it ; we teach , that it confirms our Faith in Christ , whereas indeed the receiving of it is a sign of Faith confirmed , and men come to it to testifie that they do believe , not to procure that they may believe : For if a Man doubt of the truth of Christianity , think you that his scruples would be removed upon the receiving of the Sacrament ? I would it were so ; we should not have so many doubting Christians , who yet receive the Sacrament oft enough : We teach it to be Viaticum morientium , whereby we abuse many distressed Consciences , and sick Bodies , who seek for comfort there , and finding it not , conclude from thence ( I speak what I know ) some defect in their Faith. The participation of this Sacrament to sick and weak persons , what unseemly events hath it occasioned , the vomiting up of the Elements anon , upon the receipt of them , the resurging the Wine into the Cup , before the Minister could remove his hand to the interruption of the action ? Now all these Mistakes and Errors have risen upon some ungrounded and fond practices , crept long since ( God knows how ) into the Church , and as yet not sufficiently purged out . I will be bold to inform you what it is , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the main fundamental fallacy , whence all these abuses have sprung . There hath been a fancy of long subsistance in the Churches , that in the Communion there is something given besides Bread and Wine , of which the Numerality given , men have not yet agreed ; Some say it is the Body of God into which the Bread is transubstantiated ; Some say it is the same Body with which the Bread is consubstantiated ; Some , that the Bread remaining what it was , there passes with it to the Soul the real Body of God , in a secret unknown manner ; Some , that a further degree of Faith is supplied us ; Others , that some degree of Gods grace , whatever it be , is exhibited which otherwise would be wanting : All which variety of conceits must needs fall out , as having no other ground , but conjecture weakly founded . To settle you therefore in your Judgment , both of the thing it self , and of the true use of it , I will commend to your consideration these few Propositions . First , In the Communion , there is nothing given but Bread , and Wine . Secondly , The Bread and Wine are signs indeed , but not of any thing there exhibited , but of somewhat given long fince , even of Christ given for us upon the Cross sixteen hundred years ago , and more . Thirdly , Jesus Christ is eaten at the Communion Table in no sence neither Spiritually , by virtue of any thing done there , nor really , neither Metaphorically , nor Literally . Indeed that which is eaten ( I mean the Bread ) is called Christ by a Metaphor ; but it is eaten truly and properly . Fourthly , The Spiritual eating of Christ is common to all places , as well as the Lord's Table . Last of all , The Uses and Ends of the Lord's Supper can be no more than such as are mentioned in the Scriptures , and they are but two . First , The commemoration of the Death and Passion of the Son of God , specified by himself at the Institution of the Ceremony . Secondly , To testify our Union with Christ , and Communion one with another ; which end St. Paul hath taught us . In these few Conclusions the whole Doctrine and Use of the Lord's Supper is fully set down ; and whoso leadeth you beyond this , doth but abuse you . Quicquid ultra quaeritur , non intelligitur . The proof of these Propositions would require more than the Limits of a Letter will admit of ; and I see my self already to have exceeded these Bounds . I will therefore pass away to consider the second part of your Letter . In this second Part , I would you had pleased to have done as in the first you did , That is , not only set down the Proposition of the Catholick , but some Answer of the Protestant , by which we might have discovered his Judgement ; I might perchance have used the same Liberty as I have done before , namely discovered the misstakes of both parties ; for I suspect that as there they did , so here they would have given me cause enough . Now I content my self barely to speak to the Question . The Question is , Whether the Church may Err in Fundamentals ? By the Church I will not trifle as your Catholick doth , and mean only the Protestant Party , as he professeth he doth only the Roman Faction . But I shall understand all Factions in Christianity , All that entitle themselves to Christ , wheresoever dispersed all the World over . First , I Answer , That every Christian may err that will : for if men might not err willfully , then there could be no Heresie ; Heresie being nothing else but wilful Error : For if we account mistakes befalling us through humane Frailties to be Heresies , then it will follow , That every man since the Apostles time was an Heretick ; for never yet was there any Christian , the Apostles only excepted , which did not in something concerning the Christian Faith mistake himself , either by addition or omission , or misinterpretation of something . An evident sign of this Truth you may see in this by the Providence of God : the Writings of many learned Christians from the Spring of Christianity , have been left unto posterity , and amongst all those , scarcely any is to be found who is not confest on all hands to have mistaken some things , and those mistakes for the most part stand upon Record by some who purposely observed them . Neither let this ( I beseech you ) beget in you a conceit as if I meant to disgrace those whose Labours have been and are of infinite benefit in the Church . For if Aristotle , and Aphrodiseus , and Galen , and the rest of those Excellent men whom God had indued with extraordinary portions of natural Knowledge , have with all thankful and ingenious men throughout all Generations retained their Credit entire , notwithstanding it is acknowledged that they have all of them in many things , swerved from the Truth ; Then , why should not Christians express the same ingenuity to those who have laboured before us in the Exposition of the Christian Faith , and highly esteem them for their Works sake , their many infirmities notwithstanding ? You will say , that for private persons it is confest they may and daily do err ; But can Christians err by whole Shoals , by Armies meeting for defence of the Truth in Synods ▪ and Councils , especially General , which are countenanced by the great Fable of all the World , the Bishop of Rome ? I answer , To say that Councils may not err , though private persons may , at first sight is a merry speech ; as if a man should say , That every single Souldier indeed may run away , but a whole Army cannot , especially having Hannibal for their Captain ; and since it is confest , that all single persons not only may , but do err , it will prove a very hard matter , to gather out of these a multitude , of whom being gathered together , we may be secured they cannot err . I must for mine own part confess , that Councils , and Synods not only may and have erred , but considering the means how they are managed , it were a great marvel if they did not err : For what men are they of whom those great Meetings do consist ? are they the best , the most learned , the most vertuous , the most likely to walk uprightly ? No , the greatest , the most ambitious , and many times men , neither of Judgment , nor Learning ; such are they of whom these Bodies do consist : and are these men in common equity likely to determine for Truth ? Qui ut in vita , sic in causis , spes quoque improbas alunt , as Quintilian speaks . Again , when such persons are thus met , their way to proceed to conclusion , is not by weight of Reason , but by multitude of Votes and Suffrages ; as if it were a maxim in nature , that the greater part must needs be the better ; whereas our common experience shews , That , Nunquam ita bene agitur cum rebus humanis ut plures sint meliores . It was never heard in any profession , that Conclusion of Truth went by plurality of Voices , the Christian profession only excepted ; and I have often mused how it comes to pass , that the way which in all other Sciences is not able to warrant the poorest Conclusion , should be thought sufficient to give authority to Conclusions in Divinity , the Supream Empress of Sciences . But I see what it is that is usually pleaded , and with your leave I will a little consider of it . It is given out , that Christian meetings have such an assistance of God , and his blessed Spirit , that let their persons be what they will they may assure themselves against all possibility of mistaking ; and this is that they say , which to this way of ending Controversies , which in all other Sciences is so contemptible , gives a determining to Theological Disputes of so great Authority . And this musick of the Spirit is so pleasing , that it hath taken the Reformed Party too ; For with them likewise all things at length end in the Spirit ; but with this difference , that those of Rome confine the Spirit to the Bishops and Counsels of Rome , but the Protestant enlargeth this working of the Spirit , and makes it the Director of private meditations . I should doubtless do great injury to the goodness of God , if I should deny the sufficient assistance of God to the whose world , to preserve them both from sin in their Actions , and damnable errors in their opinions ; much more should I do it , if I denied it to the Church of God ; but this assistance of God may very well be , and yet men may fall into sin and errors . St. Paul preaching to the Gentiles , tells them that God was with them in so palpable a manner , that even by groping they might have found him , yet both he and we know what the Gentiles did . Christ hath promised his perpetual assistance to his Church ; but hath he left any Prophesie , that the Church should perpetually adhere to him ? if any man think he hath , it is his part to inform us , where this Prophesy is to be found . That matters may go well with men , two things must concur , the assistance of God to men , and the adherence of men to God ; if either of these be deficient , there will be little good done . Now the first of these is never deficient , but the second is very often ; so that the Promise of Christs perpetual presence made unto the Church , infers not at all any presumption of Infallibility . As for that term of Spirit which is so much taken up , to open the danger that lurks under it , we must a little distinguish upon the Word . This term [ Spirit of God , ] either signifies the third Person in the blessed Trinity , or else the wonderful power of Miracles , of Tongues , of Healing , &c , which was given to the Apostles , and other of the Primitive Christians , at the first preaching of the Gospel , but both these meanings are strangers to our purpose ; The Spirit of God , as it concerns the Question here in hand , signifies either something within us , or something without us ; Without us , it signifies the written Word , recorded in the Books of the Prophets , Apostles , and Evangelists , which are metonymically called the Spirit , because the Holy Ghost spake those things by their mouths when they lived , and now speaks unto us by their pens when they are dead . If you please to receive it , this alone is left as Christs Vicar in his absence , to give us directions both in our actions and opinions ; he that tells you of another Spirit in the Church to direct you in your way , may as well tell you a tale of a Puck , or a walking Spirit in the Church-Yard . But that this Spirit speaking without us may be beneficial to us , oportet aliquid intus esse , there must be something within us , which also we call the Spirit ; and this is twofold ; For either it signifies a secret Illapse , or supernatural Influence of God upon the hearts of men , by which he is supposed inwardly , to incline , inform , and direct men in their ways , and wills , and to preserve them from sin and mistake ; or else it signifies that in us , which is opposed against the flesh , & which denominates us spiritual men , and by which we are said to walk according to the Spirit ; that which St. Paul means , when he tells us , The Flesh lusteth against the Spirit , and the Spirit against the Flesh , ( Rom. 7. ) so that we may not do what we list . Now of these two , the former it is , which the Church seems to appeal unto in de ermining Controversies by way of Counsel : But to this I have little to say . First , Because I know not whether there be any such thing yea , or no. Secondly Because experience shews , that the pretence of the Spirit in this sence is very dangerous , as being next at hand to give countenance to imposture and abuse : which is a thing sufficiently seen , and acknowledged both by the Papist and Protestant Party ; as it appears by this , that though both pretend unto it , yet both upbraid each other with the pretence of it . But the Spirit in the second sence , is that I contend for ; and this is nothing but the Reason illuminated by Revelation out of the written Word . For when the Mind and Spirit humbly conform and submit to the written Will of God , then you are properly said to have the Spirit of God , and to walk according to the Spirit , not according to the Flesh . This alone is that Spirit which preserves us frō straying from the Truth ; For he indeed that hath the Spirit , errs not at all , or if he do , it is with as little hazard and danger as may be ; which is the highest point of Infallibility , which either private Persons or Churches can arrive unto . Yet would I not have you to conceive that I deny that at this day the Holy Ghost communicates himself to any in this secret and supernatural manner , as in foregoing times He had been wont to do ; indeed my own many uncleannesses are sufficient reasons to hinder that good Spirit to participate himself unto me , after that manner . The Holy Ghost was pleased to come down like a Dove ; Veniunt ad candida tecta Columbae . Accipiet nullas sordida Turris Aves . Now it is no reason to conclude the Holy Ghost imparts himself in this manner to none , because he hath not done that favour unto me . But thus much I will say , that the benefit of that sacred Influence is confined to those happy Souls in whom it is , and cannot extend it self to the Church in publick ; And if any Catholick except against you for saying so , warrant your self and me out of Aquinas , whose words are these , Innititur fidei natura revelationi Apostolis & Prophetis factae , qui Canonicos Libros scripserunt , non autem Revelationi , siqua fuit , aliis Doctoribus factae . It being granted then , that Churches can err , it remains then in the second place , to consider how far they may err ; I answer for Churches as I did before for private Persons , Churches may err in Fundamentals if they list , for they may be heretical , for Churches may be wicked , they may be Idolaters , and why then not heretical ? Is Heresy a more dangerous thing than Idolatry ? For whereas it is pleaded , that Churches cannot fall into Heresie , because of that promise of our Saviour , That the Gates of Hell shall not prevail against the Church , is but out of mistake of the meaning of that place ; and indeed I have often mused how so plain a place could so long and so generally be misconstrued : To secure you therefore , that you be not abused with these words hereafter , ( for they are often quoted to prove the Churches Infallibility ) I shall indeavour to give you the natural meaning of them , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gates of Hell , is an Hebraisme ; for in the Hebrew Expression , the Gates of a thing signifies the thing it self , as the gates of Sion , Sion it self , and by the same proportion the gates of Hell signifies Hell it self : Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English Hell , as in no place of Scripture it signifies Heresie , so very frequently in Scripture it signifies Death , or rather the state of the dead , and indifferently applied to good and bad ; Let us then take the Word in that meaning , for what greater means can we have to warrant the signification of a Scripture word , than the general meaning of it in Scripture ? So that when our Saviour spake these words , he made no promise to the Church of persevering in the Truth , but to those that did persevere in the Truth he made a promise of victory against death and hell ; And what he there says , sounds to no other purpose , but this , that those who shall continue his , although they dy yet death shall not have the Dominion over them ; but the time shall come , that the bands of Death shall be broken ; and as Christ is risen , so shall they that are his rise again to Immortality : For any help therefore that this Text affords , Churches may err in Fundamentals . But to speak the Truth , I much wonder , not only how any Churches , but how any private man , that is careful to know and follow the Truth , can err in Fundamentals : For since it is most certain , that the Scripture contains at least the Fundamental Parts of Christian Faith , how is it possible ▪ that any Man , that is careful to study and believe the Scripture , should be ignorant of any necessary part of his Faith ? Now whether the Church of Rome err in Fundamentals , yea or no ? To answer this , I must crave leave to use this Distinction ; To err in Fundamentals , is either to be ignorant of , or deny something to be fundamental that is , or to entertain something for Fundamental , which is not . In the first sense , the Church of Rome , entertaining the Scriptures as she doth , cannot possibly be ignorant of any principal part of Christian Faith ; all her error is , in entertaining in her self , and obtruding upon others , a multitude of things for Fundamentals , which no way concern our Faith at all : Now how dangerous it is thus to do , except I know whether she did this willingly or wittingly , yea or no , is not easy to define : If willingly she doth it ; it is certainly high and damnable presumption , if ignorantly , I know not what mercies God hath in store for them that sin not out of malitious wickedness , Now concerning the merriment newly started ; I mean the requiring of a Catalogue of Fundamentals , I need to answer no more , but what Abraham tells the rich man in Hell , Habent Mosen & Prophetas , They have Moses , and the Prophets , the Apostles , and the Evangelists , let them seek them there ; for if they find them not there , in vain shall they seek them in all the World besides . But yet to come a little nearer to the Particulars ; If the Church of Rome would needs know what is Fundamental , in our conceit , and what not , the Answer , as far as my self in Person am concerned in the Business , shall be no other than this ; Let her observe what Points they are , wherein we agree with her , and let her think , if she please , that we account of them as Fundamentals , especially if they be in the Scriptures ; and on the other hand , let her mark in what Points we refuse Communion with her , and let her assure her self , we esteem those as no Fundamentals . If she desire a List and Catalogue made of all those , she is at leisure enough , for ought I know , to do it her self . Last of all , Concerning the imputation of Rebellion and Schism against Church-Authority , with which your Catholick Disputant meant to affright you ; all that is but meerly Powder without Shot , and can never hurt you ; For since it hath been sufficiently evidenced unto us , that the Church of Rome hath adulterated the Truth of God , by mixing with it sundry Inventions of her own ; it was the Conscience of our duty to God , that made us to separate : For where the Truth of God doth once suffer , there Union is Conspiracy , Authority is but Tyranny , & Churches are but Routs ; And suppose we , that we mistook , and made our Separation upon Error , the Church of Rome being right in all her Waies , though we think otherwise , yet could not this much prejudice us ; For , it is Schism upon wilfulness that brings danger with it , Schism upon mistake , and Schism upon just occasion , hath in it self little hurt , if any at all . SIR , I Return you more than I thought , or you expected ; yet less than the Argument requir'd : If you shall favour me so much as to carefully read what I have carefully written , you shall find ( at least in those Points you occasioned me to touch upon ) sufficient ground to plant your self strongly against all Discourse of the Romish Corner-creepers , which they use for the Seducing of unstable Souls . Be it much or little that I have done , I require no other reward than the continuance of your good Affection to , Your SERVANT , whom you know . A PARAPHRASE ON S. Matthew's Gospel . By the ever Memorable Mr. JOHN HALES , of Eaton-Colledge , &c. Printed , 1677. A PARAPHRASE on St. Matthews Gospel . CHAP. XII . Scholar . SIR , I Thank you for the pains you have taken in facilitating to my Understanding the scope and purpose of the XI . of St. Matthew : If I might not be too troublesome to you , I would also desire you to take the like pains with me in the Twelfth . Master . I shall , with all my heart ; provided that you will make your Objections , as they rise within you ; for peradventure , I may think you understand that which you do not , and not understand that which you do , and so lose my Labour . Scholar . I shall obey you readily , and therefore to begin with the beginning of the Chapter ; I pray , Sir , how is it said , 1. that , At that time , Jesus went through the Corn , with his Disciples ? when in the very next Chapter before , it is said , That he sent all his Disciples away from him . Master . By these Words , at that time , is not meant the very next immediate Instant of time , to that , when he spake the last words going before ; but such a convenient portion of time , wherein the twelve Disciples might have gone about those parts , whereunto they were sent , and returned back again : So St. Matthew , having spoken newly of Christs dwelling in Nazareth , when he was a Child of about two years old , immediately subjoyns , In those days came John the Baptist , as if John had come within some few days after his coming into Nazareth , when we know there passed eight and twenty years between . Scholar . I believe it as you say , and therefore shall pass to that which doth more trouble me , and that is , What that was , which the Disciples did , which was not lawful on the Sabbath day . Master . How come you to be troubled at that ? Is it not said in plain Terms , they plucked the Ears of Corn , & did eat them . Why should not you think that this was their fault ? Scholar . I shall tell you why : To my thinking , there are three things said , 1. That they went through the Corn. 2. That they plucked the Ears . 3. That they eat them . Now whether all these or one of these was their Fault , I cannot tell ; and I shall tell you the Reason of my doubt . First , It is true that their very Walking might have been their fault , because it was not lawful on the Sabbath , to walk above the space of two thousand Cubits , and we know not how far Christ & the Disciples might have come that day ; But yet methinks , if that had been it , they should have reproved Christ as well as his Disciples , because 't is very likely they walk't the one as much & as far as the other . Secondly , It is true , that their plucking the Ears of Corn might have been their fault , but yet methinks it should not , in regard the Law is so clear , in the 23. Deut. 25. When thou comest into the standing Corn of thy Neighbour , then thou mayst pluck the Ears with thine hand , but thou shalt not move a Sickle unto thy Neighbours standing Corn. And , truly why that , which is so plainly lawful at another time , should be unlawful on the Sabbath ( being it is so far from being any kind of labour or servile work ) I cannot imagine . 3. It 's true , that they did eat them , and I cannot see what fault there is in that , unless you can shew me . Mast . And peradventure I shall shew you more in that than you thought on . It is true that the general consent of Expositors runs on their plucking the Ears upon the Sabbath-Day , as being the thing condemned by the Pharisees for an unlawful thing : But I think they would be much troubled to prove it . The custom and manner of the Jews , ( especially since the times of the Macchabees ) being to allow Acts of greater labour and pain than the plucking of an Ear , namely , waging War against their Enemies , the Travelling of Carryers and Merchants , with such others , even on the Sabbath-Day . I should rather encline to think , that their Fault was Eating ; especially if that be true , which the very Heathen Poets tax and scoff them so with , namely , their Sabbath-Fasts . For if all things be well considered , I believe there will more be said for this , than for the other Crime . And if a man will go no further than that Answer which our Saviour makes for them , he he shall find ground enough to be of this opinion . For , if the pretended fault had been working or labouring , our Saviour Christ might have easily laid his Answer upon Joshua , or upon many others , who did greater work than this upon the Sabbath . But laying it as he doth upon David , and upon his Eating that which was forbidden : He seemes to Answer one unlawful Eating with another , when Necessity was a sufficient dispensation for both . I do not oblige you to believe this as a positive Truth , but only tell you that as much may be said for the one as the other ; but if you would be sure to know what their fault was , you had best put them both together and you will not miss . Scholar . I thank you for this Light , I wish you could give me as good in my next Objection . Master . I shall do my best , what is that I pray ? Scholar . Our Saviour saith , in the third Verse of this Chap. that David did eat of the Shew-Bread , and they that were with him ; and the Holy Ghost saith , 1 Sam. 21. 1 where this History is recorded , That there was no man with him , for it is said there , that Ahimelech the Priest was afraid at the meeting of David , and said unto him , Why art Thou alone , and why is no man with Thee ? How shall I reconcile this Contradiction to my Thinking ? Master . The truth is , The Words of our Saviour in St. Matthew , are too plain and evident , than to admit of any other Construction , but that there were some other men with David ; and if they could admit of it , yet St. Mark would put all out of doubt , for he saith expresly , that , David did eat the Shew-Bread , and gave it to them that were with him , Mark. 2. 26. And therefore , when the Priest saith , that there was no man with him in Samuel , it is best to understand that of no man in sight , because , peradventure , David might have caused them to withdraw for the present , till he had got relief from the Priest , both for himself and them . And this , I conceive the best ▪ Satisfaction unto that doubt . Scholar . I think it not improbable ; but before I leave this story of David , I pray , tell me how it comes to pass , that our Saviour saith , David entred into the House of God , in v. 4. of this Chap. when as yet the House of God was not built , ( i. e. ) when as yet there was no Temple . Master . It was well Objected , and the Answer to be given is this : That our Saviour calls that place where the Tabernacle then was , The House of God , which afterwards became the proper appellation of the Temple . Scholar . It is very likely : Now if you please , let us pass from this Answer concerning David , to that concerning the Priests , in the 5th . V. where Christ saith , That the Priests on the Sabbath-Day , prophane the Sabbath , and are blameless : What doth he mean by that ? Master . In those words , our Saviour useth another Argument , in behalf of his Disciples ; which they call an Argument from the less to the greater , to justify their Plucking and their Eating on the Sabbath-Day . Amongst the Jews , the Law of the Sabbath was ever so to be interpreted , as that it hindred not the Works of the Temple ; and therefore it was a kind of Rule in the Jewish Law , that in the Temple there was no Sabbath . From this submission of the Law of the Sabbath to the works of the Temple ; Our Saviour argueth to that , which is greater than it , The works of a Prophet , who was above a Priest : His Answer is in brief this ; The Priests , by their works in the Temple upon the Sabbath , were not thought to prophane the Sabbath ; and therefore , there is less reason that my Disciples , who are Prophets , should be thought to prophane it , in doing of that which is a less work than theirs ; And that this is the Scope of his Reply , will appear by that which follows , when he saith , That in this place , there is One greater than the Temple , in the 6th Verse ; For , the truth is , every Prophet was greater than the Temple , that is , he was obliged in no case to the Laws & Customs of the Temple ; but might sacrifice out of it , when he pleased , as appears in the practice of Eliah . And whereas it may be Objected , That the Priestly Function , on the Sabbath , could not be performed without the Labour of Offering , but the Prophetical Function of the Disciples might be performed on the Sabbath , without plucking ears and eating : The answer is , that both our Saviour and his Disciples were so intent upon their Prophetical Employment , that , as elsewhere , they forgat to take Bread , So here , they either forgat , or had no time for the provision of victuals before the Sabbath , whereon to feed on the Sabbath . Scholar . I apprehend your meaning , and desire you to make the force of Christs third Argument as evident unto me , which follows in the seventh Verse , where he saith , But if ye had known what this meaneth ; I will have mercy and not sacrifice , ye would not have condemned the guiltless . Master . His meaning is no more but this , That when two Laws seem to clash so against one another , that both cannot be kept ; the better is to be observed , and the worse omitted ; The Law which willeth us to do good to all men , and to further them in the means of their Salvation , which to a Christian is a Law Moral , never to be omitted ; is better than the Law which willeth us not to work or eat upon the Sabbath , which is onely a Law Ritual : Christ could not intend to teach , and the Disciples intend to prepare and fit the minds of the people to be taught , and withall intend the preparing of such things , as were requisite to the strict observation of the Sabbath ; And therefore in Equity , the Law of the Sabbath ought to give place to the Law of Instructing the World in the ways of Happiness , and not to have justled with it . Schol. I conceive this Argument , but yet methinks , there follows somewhat like a Reason , which I do not yet conceive , in the next verse ; For the Son of Man is Lord even of the Sabbath ; Pray shew me what the meaning is of that . Master . They that by the [ Son of Man ] here , understand Christ , or the Messias , do mistake ; for in that acceptation of the Words , the Reason doth not hold : for if Christ had meant onely , that he as the Messias , was Lord of the Sabbath , and so could abrogate it at his pleasure , then what needed all the three other Arguments , that went before ? By the [ Son of Man ] therefore is to be understood every common ordinary man , as appears most evidently by that of St. Mark 2. 27. The Sabbath was made for Man , and not Man for the Sabbath . Besides , at this time , Christ neither had preached , nor would have others to preach , that He was the Messiah ; and a good while after this , as you may see in Matth. 16. 20. He charged , that they should tell it no man , &c. The sense therefore of the words , is this : That which is ordained for another thing , ought to give place to that thing , for which it is ordained : But the Sabbath was ordain'd for Man , every Man ; therefore it ought to give place unto Him ; namely , when a thing so nearly concerning Man , as his Salvation , steppeth in between . For , to be [ Lord of the Sabbath ] is , to dispose and order the Sabbath unto his own use , and to have a Right so to order , and dispose it . Scholar . I thank you for the pains : and because I have put you to so much already , I shall trouble you with nothing concerning the next Story of the man which had the withered hand , because , I think I do well enough understand it ; only , let me desire you to give me your opinion , why , when our Saviour Christ had healed him , and divers other men , of their diseases : It is added in the 16th verse of this Chapter , And he charged them ; that they should not make him known ? Master . Truly , that which was the cause of his secess , or his withdrawing himself from them , in the Verse before may very well be conceived the cause also of this injoyn'd silence ; namely , that He might be fafer from all violence , and force . But , they which say , that He did it out of charity to those Pharisees who did seek his life , say not amiss : as Origen reports of Aristotle , that he withdrew himself from Athens , not for his own sake ; but for the Athenians sake , lest he should give them an occasion of committing another murther , after the murther of Socrates . Hitherto , as yet , this Zeal and endeavours of the Pharisees to maintain the Traditions of their Elders , and the Religion of their Fathers , might seem somewhat excusable ; and therefore , Christ adding Miracle to Miracle , did wait for their repentance and amendment : in the mean time , preventing them by escapes , and concealing of himself , from doing him any violence or mischief , till such time , as that , resisting the Light and Testimony of their own Conscience ( as some of them did , very shortly after , as we shall see anon ) they had more deservedly drawn upon themselves , the guilt of that innocent blood , which afterwards fell upon their heads : So , that when Christ , charged them that they should not make Him known ; He meant , only that they should not discover where He was , that so with the more silence , and less opposition , He might do the business of his Father : and this sense is agreeable to that which follows out of the Prophet Isaiah , in the 17 , 18 , 19 , 20 , and 21 Verses . Schol. I take it to be so indeed : but in these words out of Isaiah , there is somewhat which does much trouble me how to understand ; and that is , the latter part of the 20. verse ; where it is said , Till he send forth Judgment unto Victory : Pray , what do you take to be the meaning of those words ? Mast . I shall run through the whole words of the Prophet , and by that you will better understand that part . These words of the Prophet Isaiah are produced by St. Matth. for a confirmation of that Meekness , Humility , Quietness and Silence , with which the great business of our Salvation was to be dispatched : For , by these words [ I will put my Spirit on Him ] is understood the Spirit of Meekness , Gentleness and Humility , which was emblem'd in the Dove , when it came upon him ; and by those words [ and he shall shew Judgment unto the Gentiles ] is understood the preaching of the Christian Law ; and therefore , if you mark it in the 42 of Isaiah , and the 4th verse , it is added , as an explication of the word [ Judgment ] going before ; And the Isles shall wait for his Law. When He comes to preach this Law , or , to shew forth this Judgment , saith the Prophet , He shall not strive , nor cry ; that is , He shall discover no sign of anger , or discomposure in his mind ; neither shall any man hear his voice in the streets , saith the Prophet ; that is , He shall cause no Tumult or popular Hubbub ; He shall not expose the vices of Men to the knowledge and censure of the World , of whom He hath but the least Hope that they will amend . A bruised Reed shall he not break , saith the Prophet ; that is , the mind which is afflicted , He shall not afflict more : and the smoaking flax shal he not quench ; that is , where he does but see a little smoak , He will look for some fire ; He will so comply with the weaknesses and infirmities of all Mankind , that he will not be out of hope to cherish them up into Virtues . And all this he will do , saith the Prophet , Till he send out Judgment unto Victory ; of which words , whatsoever the sense or meaning be , this is plain , that they contain the success or event of that Meekness , Gentleness , and Quietness , which went before . Now , taking it for granted , that there is nothing left out in these words , as St. Jerom does suspect , I can imagine but two senses that can be put upon them : and those two senses arise out of the two several acceptations of the word [ Judgment . ] For , First , If by [ Judgment ] in this place , be meant the same , which was meant by [ Judgment ] in the 18th verse , going before ; then the sense of the words is this ; He shall preach the Christian Law , with all Meekness and Mildness , maugre all opposition and malice of those that do oppugn it , till that Law have prevailed , or gotten the victory ; that is , till the greatest part of all the World embrace it : and this sense is no improper sense , if we look no further . But then , Secondly , If by [ Judgment ] be meant , the disceptation , or discussion of a Cause ( in which sense it is often taken in the Scriptures ) then the meaning of the words is this ; He shall use so much Meekness and Gentleness , in working upon the minds of all Men in the World , that , let any Man sit in Judgment upon that which he hath done , and he shall carry the Cause , or bear away the Victory . To this purpose saith the Psalmist of God , that , He is clear when he is judged , Psal . 51. 6. And in this sence God saith of himself , O ye men of Judah , judg ye , I pray you , between my Vmeyard and Me , Isa . 5. 3. And in this Judgment Christ got the Victory , when with all Patience and Long-sufferance , with all Gentleness and Meekness , He endured the perverse and crooked dispositions of the People of the Jews , and spared no Time or Labour to reform them , if they would have hearkned unto him . Sch. Sir , I confess there is much reason in what you say , but methinks it seems a little strained sense , to be put upon those words , as you read them , Till he shall send forth Judgment ; for according to your sence , we should read them thus , at least , Till he shall carry away the Judgment with Victory , or , to Victory . Mast. You have judged very right , and so indeed should we read them ; For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render [ shall send forth ] is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth signify [ to carry away . ] But you must bear with more faults in the Translation of your Testament than this , and I hope you will bear with me , if I tell you plainly of them when I meet with them . Sch. I beseech you do , for though I have a very great opinion of those Men who did translate the Testament ; yet I would be loth to be a loser by my reverence . But if you please , I will proceed in framing my Objections . Mast . You shall not need , for I foresee whither you are driving , even towards the great Scruple that affrights the World , the Sin against the Holy Ghost , of which there is mention in this Chapter , upon the occasion of Christs healing of the blind and dumb man , possessed of the Devil , in the 22 Verse of this Chapter . Sch. I was indeed , and therefore if you please , let us come unto that Story . Mast . With all my heart ; And first , I must let you know , that so soon as the Pharisees saw that great Miracle which Christ had done ; they said , that he casteth out Devils by Beelzebub , the Prince of the Devils , in the 24th verse of this Chapter ; and truly this was no unusual practice amongst the Sorcerers and Magicians , as is evident by many of the ancient Poets : when they could not prevail any other way , to use the help of the great and chiefest Devil ( whose name they would threaten him to publish , if he did not help them ) to expell , or cast out other less Devils that possessed Men ; In Iamblichus there is mention of that Form , in which they threatned him ; and Porphiry says , that his name was Serapis . But , our Saviour sufficiently refuteth that calumny , several ways . First , By a common and known Axiom amongst themselves , Every Kingdom divided , &c. and the meaning thereof is this ; That the Devils are wise , there is no question : but they that are wise , will rather seek to establish Themselves and their own Power , which is done by Concord and Agreement , than to distract and dislocate it , which is done by Faction and Division ; therefore it is not likely that the Devils will so differ and disagree , as the one to expell the other , as they would perswade the World. Secondly , By Retortion , in these words , If I by Beelzebub do cast out Devils , by whom do your children cast them out ? vers . 27. And the force of Christs Argument is this : In a like Cause , Equity will that men give a like judgment ; when your Disciples do cast out Devils , do not you think that they cast them out by a divine Power ? Therefore so should you even think of me , if you thought aright : But I should take this to be an Ironie rather . Sch. I consess I did partly conceive the Scope of these two Arguments before , but that which follows , I do not understand , But if I cast out Devils by the Spirit of God , then is the Kingdom of God come unto you : Pray make me understand it , that is , First , What is meant by the [ Kingdom of God ? ] Secondly , What is the meaning of this Consequence , If I by the Spirit of God cast out Devils , then is the Kingdom of God come unto you , For I see not how it follows . Mast . By the Kingdom of God is meant the Time of the Messiah's being in the World , as in Dan. 4. 29. and Dan. 7. 14. And the Consequence there inferred , is this , That as God , by sundry Works and Miracles , gave his people of Israel a Sign of their instant Deliverance out of Egypt ; So the great Miracles of Christ , were ordained by him , to be a Sign unto the World of a greater Deliverance , which was now working for them ; and therefore where they saw the one , they should expect the other . Sch. I believe you have guessed right ; But what say you to the Verse which follows , Or else how can one enter into a strong mans house , and spoil his Goods , &c. It looks like another Argument , which Christ useth in his own defence against this Calumny of the Pharisees , but I confess , I do not yet apprehend it . Mast . It is not unlikely , but anon you will. This is indeed a third Argument of Christs , and it toucheth to the quick ; for whereas his other two served onely to convince certain men , this comes to the very thing it self , and quite overthrows it : There have been , saith Christ , who have cast out Devils through Beelzebub : it may be so , but this hath been without any harm or loss , from the one unto the other ; it hath not come to spoiling of Goods , to extirpate out of the minds of men any of their sins , but rather to encrease them : this hath been nothing but a meer collusion and cheat : But when I cast out Devils , you may see I spoil them to the purpose , I rob them of their power ; for , I plant in the minds of men such Doctrine , as will admit of no vice and wickedness to be near it , ( wherein the Power of the Devil does consist ) and therefore you may well imagine , that I am in good earnest ; for , I bind him and spoil him ; which no one Devil ever yet did unto another , or ever will. Schol. I shall desire to put you to no more trouble in this Verse : If you please , let us pass unto the next . Mast . As I take it , that is this ; He that is not with me , is against me ; and he that gathereth not with me , scattereth abroad . Schol. Truly , as the words stand alone , I should not trouble you at all with them , for to my thinking , they are easie enough ; but , as they follow upon what went before , I see not what our Saviour Christ might intend by them . Mast . Having declared himself to be so far from casting out Devils in the name of Beelzebub , that He laboured to bind even Beelzebub himself , and to spoil him of all his power , which he exercised in the hearts of wicked men ; He carries the consideration of this Enmity between the Devil and Himself to such a height , as that He will not admit of any Neutrality , in any other Man ; professing , that whosoever is not the Devil's enemy , is his ; according to that Axiom of the Wars , Medii habentur pro Hostibus : All indifferent men are Enemies . And if all this be not enough to shew how far He was from operating by the help of Satan , surely , nothing can be . And therefore having said this , conceiving he had said as much as Man could say , He adds : Wherefore I say unto you , ( vers . 31. ) that is , seeing it is evident by these Reasons and Arguments , that all the Signs and Miracles which I do , I do by the Power of God , and not by the help of the Devil : Consider what a wretched punishment you draw upon your selves , that thus do slander and bely me . This Connexion St. Mark does teach us plainly , Ch. 3. 30. where he says : Because they said , He hath an unclean Spirit . And yet it is to be considered , that our Saviour Christ proceeds not meerly upon the strength of his own Arguments ; but as knowing their Thoughts , as St. Matthew tells us , in the 2● th verse of this Chapter , that is , He saw in unto them , and He knew that They verily believed , that the Miracle which he wrought , was wrought by the Power of God ; but yet he saw , that they would rather invent any Lye , or asperse him with any slander ( though they knew it well enough to be a Lye and slander ) then to suffer the People to forsake their Chair , and to follow Christ . Schol. I thank you , Sir , for this pains which you have taken , to prepare me for the understanding of my great Doubt , which now methinks , I begin to have a little glimpse of , but desire you to give me better Light. Mast . I shall : But first , I would gladly know what you conceive of those words , in the 31. verse . All manner of Sin and Blasphemy shall be forgiven unto men ; because , by understanding of what sin shall be forgiven , you will the more easily understand me , when I tell you , what manner of sin shall not . Schol. Why Sir , I understand any manner of sin whatsoever : and I understand the sin of the Holy Ghost , to be the only sin which shall never be forgiven . Mast . I did fear as much , and therefore I did ask you ; But you must know that you are much mistaken , both in the one and in the other opinion ; For First , It is to be considered , that Christ speaks not of all sin , but of that sin , which is Blasphemy or Calumny , ( for there are many other sins which will never be forgiven , as well as the sin against the Holy Ghost , ) And therefore in the next Verse he saith , Whosoever speaketh a word against the Son of Man , that is , whosoever slandereth or calumniateth any other man , it shall be forgiven him ; And in those words he expoundeth what he means by Sin and Blasphemy . Secondly , It is to be considered , that when he saith , All manner of Sin and Blasphemy shall be forgiven , there is an Hebraism in those words , which is often met withall in Scripture ; as in the 5 Chap. of St. Matthew , Heaven and Earth shall pass away , but my Words shall not pass away ; that is , Heaven and Earth shall sooner pass away , than my words shall pass away ; ( and so St. Luke reads them ) not that Heaven and Earth shall ever pass away , but that , if it were possible , they should sooner pass away than his Word shal . The meaning therefore of the words is onely this , All manner of Calumnies and Slanders , are heavy sins , and shall hardly be forgiven to those that do commit them ; but they will be more easily forgiven , than that Calumny , which he knows to be a Calumny , who doth commit it : and this Christ calls Blaspheming of the Holy Ghost ; which was the Case of these Pharisees , who calumniated the Miracle which our Saviour wrought , as proceeding from the Devil , which their own Conscience told them , issued from the Holy Spirit of God. Sch. I confess , Sir , this is very plain and easie ; and I pray , proceed to the 33. verse . Either make the Tree good , and his Fruit good , &c. saith Christ : The dependance of those words , is this : You say , I work by the Devil , saith Christ : But you do not see any other work of mine , besides this Miracle , which looks like a work of the Devil : You see , I go about doing good ; I exhort People to Repentance , I shew them the way to Heaven : These are no works which the Devils use to do : Therefore , either say , that I do all this in the name of Beelzebub too ; or else , acknowledge that I do my Miracles by the Power of God : for , Men judge of the Quality of the Mind , by the common Actions , or Habits of their Life , as they do of Trees , by the Fruits which they produce , be they good or evil . And that this is true , saith Christ , you may judge by your own selves : For , How can ye , being evil , speak good things ? saith He , ver . 34. That is , you can never do it . A dissembled and forc'd Mind will quickly shew it self , some way or other , and will return unto its wonted habit ; and therefore , as you may judge by your selves , that because you speak and do nothing but that which is evil , therefore ▪ you your selves are evil : So you should judge of Me , that because you see , I say and do nothing but that which is Good , therefore I am good ; and therefore that Spirit which works in Me is good . Schol. I apprehend all this ; and therefore shall save you the labour of expounding that which follows , for I see , it all tends to the same end and scope ; only , methinks I am much streightned in my mind , about the 36th verse , which forbids all idle words : for , if we must give account of every one such , God be merciful unto me , and to many thousand more ; Pray , make me to understand the full latitude of this Commination of Christ . Mast . Whatsoever is meant by this idle Word here , you may be sure it hath reference to that Word which the Pharisees had spoke of Christ , when they said , He cast out Devils in the name of Beelzebub , for Christ hath not done with this Calumny of theirs yet ; but continues his discourse upon it , till the 38. Verse of this Chapter ; Now considering this [ Idle Word ] in that reference , it is most reasonable to expound it , not of every Word which a man speaks , of which there is no profit , or which is good for nought , ( for if that Exposition should be true , which God forbid , yet it were not pertinent , ) but of such a Word , wherein there is no Truth ; For by Idle , and Vain , in holy Scripture , is often understood that which is false : And so to take the Name of God in Vain , in the Commandments , is to swear falsely : So that the Scope of Christ in those Words is this , Do you think that you shall escape for this horrid Calumny which you have cast upon me , knowing it to be a Calumny in your own hearts ? I tell you nay ; for no man shall escape in the day of Judgment , for calumniating another man falsely , though he do not know that that Calumny is false ; and therefore much less shall you . By which we may learn , if not to avoid all idle Words , ( which to the nature and education of man is almost quite impossible , ) yet to beware of calumniating persons , not only when we know that Calumny is false , ( which doubtless is a very grievous sin ) but when we are not evidently ascertain'd that the thing is true . And therefore it is the special Office of a good Christian , to refrain his Tongue altogether in that Point , for it is a rare thing for a man to give himself the liberty , to repeat that of another which is false , and not to wish it true . Sch. I thank you for this Satisfaction , and by Gods help shall endeavour to frame my Life and Conversation accordingly ; for I perceive it is a Sin , which the World taketh little notice of ; though indeed it be the destruction of Charity , without which no man is a Christian : For so they avoid doing of that which is notoriously Evil , they care not what they say of any man. Now if you please , we will proceed to that which follows , I pray , what do the Scribes and Pharisees mean to desire a Sign from Christ , in the 31th Verse of this Chapter , who had seen so many before ; for , methinks it seems a very impertinent Request . Mast . Some Interpreters are of opinion that these Scribes and Pharisees were not the same , who saw those late Miracles which our Saviour did ; and they ground their opinion upon Luke 11. 16. where it is said , That others tempted him , seeking a Sign from Heaven ; But , upon examination , that opinion will not hold . The better answer is , that they did not desire a bare sign , or a Miracle , of which they had seen enough already ; but they desired a Sign from Heaven ( as St. Luke speaks ) that is , that God by some strange Prodigy there , should declare him to be a Prophet sent from him , if so be he were so indeed : For , as for those Miracles which he did on Earth , they were not satisfied with them , as apprehending them pendulous between two several Powers ; for as they they might come from God , so they might come from the Devil ; but , in Heaven they thought the Devil had no Power . Schol. I like your reason well ; but , I pray , what doth Christ mean by that answer which he gives to their request in the 39 , 40 , 41 , and 42 verses for I do not understand it perfectly ? Mast . The meaning of His Answer is this ; You would have a Sign from Heaven , and then you will believe me : God , that will omit no occasion to leave you unexcusable , hath given you Signs enough , here upon Earth ; but he is not bound to satisfie your humours , and give them where and when you would have them , he knows these which you have seen are sufficient to perswade Belief , if that your Avarice , and Profit , and Places which you hold in the present Jewish State , did not make you seek all Occasions and Cloaks for your Incredulity : And therefore , if those Signs which I have done on Earth , will not serve you ; you shall have none from Heaven , but if you will , you shall have one from under the Earth , even the Sign of the Prophet Jonas , and that Sign not a Sign to convert you , who after so many Signs and Miracles will not be converted ; but a Sign of my Innocence , and your Malice , which will persecute me even unto the death , for all that Good which I have done amongst you . Sch. By this which you have said , I do not only perceive the Scope and Purport of Christs Answer , which he gives them ; but the Drift of Verse 41 and 42 also , wherein he complains , That they who had had so many Signs done amongst them , never would believe ; whereas those of Nineveh , and the Queen of the South , without any Sign or Miracle ▪ wrought , either by Jonas , or Solomon , believed all that was told them . But , I pray , how comes the next Discourse in , concerning the unclean Spirit going out of a man , in the 43 Verse ? And what is the Scope and Purport of that Discourse ? Mast . It is not improbable , That our Saviour Christ , being much afflicted with the evil and incredulous hearts of the people of the Jews , taketh a kind of Survey of that whole Nation , even from the time wherein they were first led away captive into Babylon , to the time when they were utterly destroyed by Titus . Before their Captivity , they were full of all manner of Wickedness , as appeareth by the Prophets ; Under their Captivity , they were a little reclaimed , and upon that Amendment , were brought back again : But then after their Return , in the times not long before our Saviours coming , they fell into such Vices , as were abominable , even in the Heathens themselves , as is manifest in Story ; and to shut up all , added thereunto the Contempt of their own Messiah , sent amongst them with so much power , and yet with so much meekness , as man never came : Whereupon being justly forsaken of God , whom they had thus forsook , they became the most wretched and vicious people in the World , as Josephus doth describe them to be , about their latter times ; And this Contemplation of their miserable Condition , our Saviour seems to insinuate , even unto themselves , in this kind of Parable of the unclean Spirit going out of a man , and returning back again . Of which , If that which I have said be not the Occasion , ( as I do not avow , but only offer it unto you ) yet certainly this is the sence , That those men , who have once left and forsaken the vicious courses of their carnal life , if they ever relapse , and fall back again into them ; all their latter sins are far more sinful than their former ; Almighty God justly revenging the Contempt of that Grace , which he hath offered to them , by giving them up to all manner of wickedness and uncleanness . Sch. I think you have guessed right , and to the purpose ; But there are some terms , and phrases in this Parable or Story , or whatsoever you will call it , which I do not understand as , First I pray what do you think Christ means by walking through dry places , and seeking rest , and finding none . Mast . Dry and sandy Grounds are no fit places of Habitation , and such kind of places are all those places where the Devil doth abide when he is out of man , who is only capable of Vice and Sin , wherein the Devil taketh pleasure : And the meaning of Christ is this , That as a man that travels , is wearied with heavy , sandy , and dry way , more than with green , soft , and pleasant Fields ; so the Devil is not half so well satisfied , when he enters into any other Creature , as when he enters into Man. Schol. It may be so indeed but then , why taketh he seven Spirits , more wicked than himself ? why is the number of Seven here pitched on , more than any other ? Mast . The Number of Seven is the Number of Perfection , or the signification of that which , in its own kind , is grown to full maturity , whether it be good or evil . So St. John calleth the Holy Spirit of God the Seven Spirits , Rev. 1. 4. So the Barren is said to have born Seven , 1 Sam. 2. 5. that is , to have been as fruitful as any other Woman is , or can be . And therefore when the unclean Spirit is said to take Seven other Spirits with him , the meaning only is , that that man becomes perfectly wicked , when that Spirit once returns again , whom before he had cast out . Sch. I approve your Exposition of the Word , and think it likely . But I pray can you guess what business the Virgin , and the Brethren of Christ might have with him , because the Scripture saith They staied without , to speak with him , in the 47 Verse of this Chapter ; peradventure you may think me curious , and therefore if Expositors have made no Conjecture thereupon , I will not urge you . Mast . Truly they have , and I shall not conceal it from you : They do imagine , that his Mother and his Kindred , having had some Inckling of the Pharisees conspiring against him , to do him mischief , desired to speak with him in private , and to contrive some way , to withdraw him out of danger : This will seem the more probable , if we consider that which St. Mark saith , Chap. 3. 21. That his Friends would fain have laid hold on him , saying , that he was beside himself ; which in all likelihood , they said to make the Pharisees the less active in contriving any mischief to him , as conceiving him a fitter Subject for their pity , than their hate ; But it seems Christ would not hearken unto them , nay would not know them , as appears by the three last Verses of this Chapter , which are so plain and easy , that I dare not suspect your sense , and apprehension of them . FINIS . A TRACT Concerning the Power of the KEYS AND Auricular Confession . By the ever Memorable Mr. JOHN HALES , of Eaton-Colledge , &c. Printed , 1677. A Tract concerning the Power of the KEYS , and AURICULAR CONFESSION . IN opening the Point concerning the Doctrine of the Keys of the Kingdom of Heaven , I will follow those Lines , that Tract , which your self hath been pleased to set me . Yet first , ere I com● to your particulars , I will discover , as far as generality will give me leave , what it is which we intend , when we use this phrase of Speech . At the first appearance , it is plain , the form of words is not Proper , but Metaphorical . Now some Truth there is in that which you learnt in the Books of your Minority , from your Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and indeed could we but once agree what it is which that Metaphor doth intimate , the greatest part of the Dispute were at an end . The natural way to discover this , is to see what the Use of Keys , properly taken , is ; and after that , what means they are , which in our endeavours to attain to the Kingdom of Heaven , have something proportionable to the Use of Keys : and thi● being once discovered , there can remain no Question What are the Keys . Now nothing is more known , than that the only Use of Keys is to Open and Shut , to admit us Unto , or exclude us from the possession of what we seek . Now since the Kingdom of Heaven is compared to a House , from which all the Sons of Adam , by Nature are excluded ; whatsoever then it is that gives us way , that removes all Obstacle● which hinder us from entrance of that House , that certainly must be understood by the Name of Keys . Now all these means , or whatsoever else it is which doth further us towards the possessing our selves of Eternal Life , they were all laid down in the Gospel of our Lord Jesus Christ , committed by him fully and first of all to the dispensation of the blessed Apostles , to be reported by them , or their means , all the World over . So that I think I may safely lay thus much for the first Ground of the Question betwixt your self and me , Claves Regni Coelorum sunt Doctrina Evangelii . Now since Keyes are nothing without some hand to manage them , we must in the second place discover into whose hands they are committed . And for this purpose , first of all , It must not be denyed that principally and properly , ( I might well enough add only , if I listed , but that I spare you ) the Hand of God it is , that manages and applies these Keys ; For of God and Christ it is written , He hath the Keys , he opens , and no man shuts ; he shuts , and no man opens . Yet since it hath pleased God to use the Ministry of Men , to the saving of Men , and bringing them into the Kingdom of Heaven ; In a secondary sense the Keys of that Kingdom are said to be put into the hands of Men. In as much as it hath pleased the Wisdom of God , not to use these Keys , at least as far as concerns the beneficial and opening part , some act of Man not first premised ; for since that Faith in Jesus Christ is the Sum of the Doctrine of the Gospel , and Faith cometh not but by hearing , and hearing cometh not but by preaching , and preaching is the act of Men alone , ( for God employs not Angels in that behalf , ) It appears that this Preaching , or manifestation of the Doctrine of the Gospel not performed , the Keys must needs be unprofitable . By the manifestation of the Gospel of God , I mean not only the labour of the lip , in expounding , praying , reproving , or the like , but the administration of Sacraments , the acting ( if any thing beyond this is to be acted ) whatsoever the manifestation of the Gospel requireth . So that I think I may set down for a second Ground towards the setling of the Point in question , thus much , That the managing or application of the Keys , so far forth as men are intrusted with them , is , The Manifestation of the Doctrine of the Gospel . Thus far have we opened in general the Substance of the Keys , and the Use of them . I come now to your Queries . First , You ask of the quality of the Apostles receiving this Power , whether they had it as Judges Authoritativè , or as Messengers , Declaratativè , only to propound , or denounce ? You manifest your self for the former , and Reasons you bring , such as they be . Your Reasons I shall consider in their place , but I must first tell you that you ask amiss , for your question is concerning the whole Power of the Keys , but you answer only of a part , that is , of Sacramental Absolution only , as if all the Power of the Keys resided there . So that here you use the Fallacy plurium Interrogationum ; And I might well grant you , that indeed that part were Judicativè , but yet contend that all the rest were only Declarativè . To reduce you therefore , I must do with you , as Physicians in some cases deal with their Patients ; ere I can come to purge the humour you are sick of , I must a little prepare you . The power of the Keys is exprest by the Learned in three yokes , or pairs of Words . 1. To remit , and to retain . 2. To loose , and to bind . 3. To open , and to shut . On the one side , to remit , to loose , to open , which is the one half of the power , agree in one , and signify the same thing ; so do the other three , to retain , to bind , to shut , which contain the other half . To your Question then , whether the power of the Keys be declarative only , I answer first : For this latter part or half , it is meerly declarative , neither can it be otherwise ; which that you may see with your eyes , I must request you to observe , That all shutting of the Kingdom of Heaven , is either common to all , or casual , befalling only some . The common Exclusion is that state of Nature , wherein we all are involved , as we spring from the first Adam ; The second Exclusion is that which befals Christians relapsing into sin . The first shutting was at the fall , and was then Prefigured unto us , by the barring up of the way unto the Tree of Life . What active , what judiciary part can any Minister of the Gospel have here ? all that the Apostles could do here , was but to open to men this their misery , a thing , before the death of our Saviour , either very sparingly , or not at all revealed . Of this therefore you must needs quit your hands , and so you must of the other , I mean exclusion upon casuality and relapse . For when a man converted to Christianity , falleth eftsoons into some mortal sin , doth the Gate of Heaven stand open to him , till he fall upon some curst Priest , that used his Key to shut it ? There are in the World a kind of deceitful Locks with sliding Bolts , I have seen my self and others much deceived by them , when the doors have fallen at our heels , and lockt us out when we intended no such thing . Sir , Heaven door hath a sliding Lock , upon occasion of mortal sin , it will shut without any use of a Key . Perchance I do not well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the sober meaning of what I have spoken merrily , is but this , that either you must make the Ministry of the Gospel only Declarative , or else it will follow that every impenitent Relapser , that hath the good fortune to escape the Priests being privy to his Sin , is like to find Heaven open at the last . So then it is apparent , that notwithstanding your heaping up of Interrogatories , and your pressing of Ligaveritis & vos , and telling me what I never knew , that Solvere and Ligare be Actives ; yet in this part of our Power , all your Activity is lost , and there remains nothing for you but to report upon good evidence , what you find done by your betters to your hand . Half your Jurisdiction then is fallen : and if I had no other Medium but this : I might with good probability conclude against you for the other part . For if the one half made in the same Form , in the like phrase and garb of speech , yet enforceth no more but Declaration and Denouncing : then why should you think the other half , ( which in all likelyhood is homogeneal to the former ) to be more ? Nay , there is far more natural Equity that you should be here only Declarative than in the other . Politicians tell us , That it is Wisdom for Princes , who desire to gain the love of their Subjects , to administer themselves all Favours and Graces , but to leave action of Justice and Harshness to be performed by others . Sir , No Prince can be so ambitious of the Love of his Subjects as God is of the Love of Mankind : why then should I think him so ill a Politician , as to make himself the Administrator of the Rough , Unpleasing , Love-killing Offices , of Binding , Shutting , Retaining ; and then pass over to the Priest , the dispensation of the Fair , Well-spoken , Ingratiating Offices of Remitting , Loosing , and Opening ? But I will leave this kind of Topick and Dialectical arguing , because you are a pretender to convincing Reasons ; I will directly enter even upon that part of your power of Opening , and Remitting , being the other part of your Territory , and by main strength , take all activity from you there too . Give me leave to ask you one Question , you may very well favour me so far , for you have asked me very many . The Conversion of a Sinner , is it an act of the Keys , yea or no ? By your Principles it is not ; for you make the power of the Keys to be judiciary , and therefore the Conversion of an Infidel pertains not to them : The Church of Rome will help you with a Medium to make this Argument good . Do we not judge those that are within ? for those that are without , God shall judge , saith Paul : Whence she infers , That a converted Infidel , not yet admitted to the Church , is a Stranger to the Judiciary Power of the Keys ; but being once admitted into the Church , he is now become the Churches Subject , and so fit matter for the Priest to work on upon his next Relapse . What think you of this Reason ? Do you take it to be good ? Take heed ; or else it will give you a deadly stripe . For the Conversion of an Infidel , out of question is a most proper act of the Keys . For , since the opening of the Kingdom of Heaven is confest to belong unto the Keys ; and Heaven , which was shut against the Infidel in time of his Infidelity , upon his Conversion is acknowledged to be opened unto him ; certainly whoever converted him , used the Keys ; or else he must pretend to have either a Pick-lock , or the Herb Lunaria , which , they say , makes Locks fall off from Doors , and the Fetters from Horses heels . If then the Conversion of a Sinner be an act of the Keys , and by the Argument of the Church of Rome it be not judiciary , it follows then , that all Acts of the Keys are not Judiciary ; and if not Judiciary , then Declarative only ? For betwixt these two I know no mean. But because to dispute against a man out of his own Principles , which perchance are false ( for this we know oft falls out , that by the power of Syllogisms , men may and do draw True Conclusions from False Premises ) because , I say , thus to do , in the judgment of Aristotle , leaves a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I am willing not only to perswade you , but to better you : I will draw the little which remains to be said in this Point , from other Places . First , In all the Apostles practice in Converting Jews and Gentils , find you any thing like unto the act of any Judiciary Power ? They neither did nor could use any such thing . That they did not , appears by Philip , who having Catechised the Eunuch , and finding him desirous of Baptism , immediately upon profession of his Faith , admitted him into the Church . That they neither did nor could , appears by Peter and the rest of the Apostles in the Acts , who could never in the space of an afternoon , being none but themselves , have converted three thousand souls , had they taken any such way , as you seem to misfancy . Again , imagine with your self all circumstances you can , which are of force to make a power judiciary , apply them all to the practice of the Apostles , in the Conversion of Infidels , and if you find any one of them agree to that action , let me be challenged upon it , and be thought to have abused you with a Fallacy . To conclude then , since your Ligaveritis , which is the one half of your pretended Jurisdiction , pretends to nothing above Declarative : And since your Solveritis , in so great an act as is the Conversion of Infidels , lays claim to no more , what act of the power of the Keys is it , wherein we may conceive hope of finding any thing active or judiciary ? I see what you will say , There yet remains a part , you think , wherein you have hope to speed , and that is the reconciling of relapsing Christians : As you fancy that in every sinning Christian , there is a duty binding him to repair , and lay his sin open to the Minister of the Gospel , and in him a power to consider of the sins of such as repair unto him , to weigh particulars , to consider circumstances , and occasions , and according to true Judgment , either upon penance imposed to absolve sin , ( which you call remitting of the sin ) or to with-hold him for a time , from participation of holy duties with Catholick Christians , which you call retaining of sins , supposing that God doth the like in Heaven , as it is written , What you bind in Earth , is bound in Heaven , and what you loose in Earth , is loosed in Heaven . Now the Rock on which you labour to found so extravagant a Conceit , is no other than the Words which I have quoted out of Scripture ; you press earnestly the Ligaveritis & vos , all which can yield you small relief ; for if they help you not at all in those weighty parts of the Power of the Keys , which but now were laid before you ; by what Analogy can you expect they should afford you any assistance here ? As is Ligare , so is Solvere ; as is the Conversion of an Infidel , so is the reconciling of a relapsing Christian , for any thing you can make appear ; Either all is Declarative , which is very possible , and in many cases necessary , or all Judicative , which in some cases is impossible , and in none necessary ; so that to fit the Scripture to your Fancy , you are constrained to distract and rend it without any Warrant at all . But you have found out in the Text a stronger Argument against the declarative Power , I contend for : You espie an Insufflavit , a great , a solemn , and unwonted Ceremony , undoubtedly concluding some greater matter than a poor power declarative : What ? did our serious Master thus spend his breath to no purpose , and like a Hocus Pocus with so much shew act us a solemn nothing ? I pray whose words are these ? I should have thought them to have been Porphiries , or Julians , ( but that I know your hand ) for you subscribed not your name to your letters : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They are the Words of your Pindarus , upon an occasion not much unlike unto this Sir , you have no Skill to judg , or set a price upon so divine an act ; He lost not his breath , when he spent his Insufflavit ; he opened their wits , that they might understand the Scripture ; he revealed to them the Mysteries of Jesus Christ , dying and rising again for the Worlds salvation , the greatest news that ever was reported in the World , and till then concealed ; He commanded them to be the first bringers of this good News , and that they might the more undauntedly perform their Charge , he endowed them with Infallibility , with infinite Constancy and Fortitude , with Power of working such Wonders as none could do unless God were with them . Appello Conscientiam tuam : Were those things such nothings , that they deserve to be thus jeered ? But that befalls you which befalls the Stares that dwell in the Steeple , who fear not the Bells , because they hear them every day . These wonderful Benefits of God have every day sounded in your ears , and the frequency of them hath taught you to forget your Reverence to them . Yet all this Insufflavit , this Ceremony , was for no other end but to further a Declarative Power ; Their undaunted Fortitude , their power of Miracling , their Infallibility did but add countenance and strength to their Declarative Power , by by which they went up and down the World , to manifest the good tydings of Salvation . So that even these which served thus to set off the Gospel , were nothing else but means of the better manifestation of it , therefore may they very well pass , if not amongst the Keys , yet amongst the necessary Wards . Whereas your Fancy of an active or judicative Power in the Priest , concurring with God in reconciling relapsing Christians , is neither one nor other , but is indeed like unto the work of some deceitful Smith , who the better to countenance and grace his work , adds to his Key superfluous and idle Wards , which in the opening of the Lock , are of no use at all . To your second Query , Whether the Keys were confined to the Apostles only ? The Answer is in no case hard to give , it may perchance in some case be dangerous ; for there is a Generation of men in the World ( the Clergy they call them ) who impropriate the Keys unto themselves , and would be very angrie to understand , that others from themselves should claim a right unto them . To your Question then , no doubt but originally none received the Keys from the mouth of our Saviour , but the Apostles only ; none did nor ever could manage them with that authority and splendor as the Apostles did , who were above all most amply furnished with all things fitting so great a work . For whereas you seem to intimate , that the preaching Mission was communicated to others , as the seventy two Disciples , as well as the Apostles ; you do but mistake your self , if you conceive that the Keys of the Gospel were any way committed to them ; for concerning the Mysteries of Jesus Christ , and him crucified for the sins of the World ( wherein indeed the opening of the Kingdom of Heaven did consist ) they received it not , they knew it not . To be the prime Reporters of this , was an honour imparted only to the Apostles : Yet were they not so imparted , as that they should be confined to them . Every one that heard and received the Light of the saving Doctrine from them , so far forth as he had understanding in the waies of Life , had now the Keys of the Kingdom of Heaven committed to his power , both for his own and others use . Every one , of what state or condition soever , that hath any occasion offered him , to serve another in the ways of Life , Clergie , or Lay , male or female , whatever he be , hath these Keys , not only for himself , but for the benefit of others . For if natural Goodness teach every man , Lumen de Lumine , Erranti comitèr monstrare viam , &c. Then how much more doth Christian Goodness require of every one , to his ability to be a Light to those who sit in darkness , and direct their steps , who most dangerously mistake their way ? To save a soul , every man is a Priest . To whom I pray you , is that said in Leviticus , Thou shalt not see thy Brother sin , but thou shalt reprove , and save thy Brother ? And if the Law binds a Man , when he saw his enemies Cattel to stray , to put them into their way ; How much more doth it oblige him to do the like for the Man himself ? See you not how the whole World conspires with me in the same opinion ? Doth not every Father teach his Son , every Master his Servant , every Man his Friend . How many of the Laitie in this age , and from time to time , in all ages have by writing for the publick good , propagated the Gospel of Christ , as if some secret instinct of nature had put into mens minds thus to do . I shame to dwell so long upon so plain a Theme , yet because I feel your pulse , and perceive what it is that troubles you , I must say something to an Objection , which I know you make . You conceive that forthwith upon this which I have said , must needs follow some great Confusion of estates , and degrees , the Laitie will straitway get up into our Pulpits , we shall lose our credit , and the adoration which the simple sort do yeild us is in danger to be lost . Sir , Fear you not , the sufficient and able of the Clergy , will reap no discountenance , but honour by this : For he that knows how to do well himself , will most willingly approve what is well done by another . It is extream poverty of mind to ground your Reputation upon another mans Ignorance , and to secure your self , you do well , because you perceive perchance , that none can judge how ill you do . Be not angry then to see others joyn with you in part of your Charge . I would all the Lords People did Preach , and that every Man did think himself bound to discharge a part of the Common Good : and make account that the Care of other mens Souls concerned him as well as of his own . When the Apostles took order to ordain some , upon whom the publick burden of Preaching the Gospel should lie , it was not their purpose to impropriate the thing to those persons alone ; but knowing that what was left to the care of all , was commonly worst lookt unto , in wise and most Christian Care , they designed some , whose duty it should be to wait upon the Gospel alone , the better to preserve the Profession to the Worlds end : It hath been the wisdom of those , who have taken care of the propagation of Arts , and Sciences , not only to appoint means , that multitudes should study and make profession privately , but that some should be constituted publick Professors to teach è Cathedra , that so all might know to whom to repair , in the doubts incident to their faculties , and this hath been thought a sovereign way to preserve Sciences . Sir , we are the publick Professors of Christianity , we speak è Cathedra , which none can do , but such as are ordained . Let the private profession and practice of Christianity improve it self never so much , yet the honour of the publick Professor , so he deserve his place , can never impair . It greives me to stand so long upon so plain , so unwelcom a Lesson , I will ease my self and you , and reflect upon your third Query . In the third place , you require to know , what necessity , or what convenience there is of Confession : You mean , I think , that confession , which is as foolishly as commonly called Sacramental , for it hath nothing of a Sacrament in it . Did I know your mind a little more in particular , what form of confession you speak of , whether as it is used in the Church of Rome , or in some refined Guise , as it seems some would , who have of late called for it in the Church of England , I should speak peradventure more appositely to what you desire . But since you have proposed Confession only in a generality , my answer shall be in like manner . And First of all , Confession of sins is a thing , not only convenient , but unavoidably necessary to Salvation , without which none shall ever see God. And thus far I suppose , all Christians do agree . The main Difference is in the manner of practising it , the Question being , What Parties are to be interessed in it ? Natural Equity informeth us , that unto every Partie , justly offended , Satisfaction some way or other is due . The first party wronged in every offence , is God , against whose Honour , and express Command every sin is committed . To him therefore in the first place , Satisfaction is due , by submission and acknowledgment , since there remains no other way of composition with God. But there are some sins committed against God , some committed against God and Men. In the former it is sufficient if we pacifie God alone ; in the latter , our Neighbour , against whom we have trespast , must receive Satisfaction for the wrong done him , at least , if it be in the power of the Trespasser . Your Primer of Sarum will tell you , That not to make restitution , if you be able , and not to pardon , unavoidably exclude from the Kingdom of Heaven . Now might the Doctrine of Confession and acknowledgment in case of Offence given , have been permitted to run fair and clear , as it descends from God , and good reason , the first Fountains of it . There needed no more to be said in this argument , than I have already told you . But I know not what intempestive foolish Ambition hath troubled the stream , and it hath past now for a long time ( till the Reformation altered it ) for a general Doctrine in the Church , That in all kind of sins , whether against God or our Neighbour , there can be no reconciliation betwixt the parties offending , and offended , but by interposition of a Priest , a thing utterly besides all reason and common sense , that you should open your private imperfections to one whom they concern not , ( for it is granted , that all Parties concerned in an Offence , must have reason at the hands of the Offender ) and who can no ways help you ; For He that is conscientious of his sin , ( and without trouble of Conscience I think none would ever repair to his Confessor ) knows very well , that there is no sin so great , but upon submission , God both can and will pardon it ; and none so small , but pardon for it must be sought , or else he hath been ill catechised . And more than this what can any Priest tell him : * Your Pliny , somewhere tells you , That he that is stricken by a Scorpion , if he go immediately , and whisper it into the ear of an Ass , shall find himself immediately eased : That Sin is a Scorpion , and bites deadly , I have always believed , but that to cure the bite of it , it was a Sovereign Remedy to whisper it into the Ear of an [ ] a Priest , I do as well believe as I do that of Pliny . The Patrons of this Fancy , for defect of reason and common congruity , are fain to betake themselves to Scripture ; and the mischief is , there is there no direct Text for it , and therefore they are constrained to help themselves with a meer conjectural consequence ; For since it is taken for certain , that there is a Power to Remit and to Retain sins , how shall they who have this Power given them , know how fit it is to Remit or to Retain a sin , except they know the sin , and know it they cannot , but by Confession . For answer to this , First , We have found and proved , That the Words of Scripture must receive such a sense , as from whence no such Consequence can be inferred . Secondly , We have indeavoured to prove , That the Dispensation or Application of the Keys of the Kingdom of Heaven , ( being nothing else , but the duty of saving of Souls ) is a Duty , which pro Occasione oblatâ , lies upon every Christian : Which if it be true , ( as in good faith I think it , ) and the Clergy perceive it , I think they would never go about to urge that Text , although we should yield it them in their own meaning . For they must needs see , that it follows , that you may as well make your Muletter , ( if you have one ) your Confessor , as your Parish Priest . Tell me in good earnest , if you can , out of what good intent can this desire to know another mans sin , which concerns you not , proceed ? Is it to teach him that it is a sin ? he knew that , or else he had never repaired to you , to confess it : Is it to tell him , that he is to repent , to restore , to pray , to give alms , &c. All this he knew , or else he hath had his breeding under an evil Clergy . Yea , but how shall the Physician cure the Disease , if he know it not ? Suppose all Diseases had one Remedy , ( as all spiritual Diseases have ) and what matters it if the Patient be sick , to know whether it be an Ague , or the Meazels , or the Pleurisie , since one Potion cures them all ? Yea , but if he know not the particulars , how shall he judg of the Quantity of the Doses ? for the same Disease upon sundry circumstances , may require Majus or Minus in the Physick . This is the poorest scruple of a thousand ; for in the Regiment of Patients spiritually sick , there can be but one mistake , that is , if you give too little : Be sure you give enough , and teach your Patients to think no sin to be little , ( which in men spiritually sick is Error saluberrimus ) and you can never err : For natural Physick is only Physick ; but spiritual Physick is both Physick and Diet , and may be indifferently administred both to the sick and the sound Repentance perchance only excepted , of which upon occasion , assure your self you can hardly take too much . What reason now can you give me , why you should desire to dive into any mans Breast , & scire Secreta Domûs ? except it be that which followes in the next Verse , indè teneri , as I must confess , I suspect it is . The truth is , some mistaken Customs of the ancient Church , the craft and power of the Clergy , the simplicity and ignorance of the Laity , these begat the Tragelaphus , of which we now speak . It may be you take the practice of the ancient Church , and the Point of Excommunication , to make somewhat for you : When those Cards shall come to be play'd ( though that of Church custom is not greatly material , which way soever it looks ) I believe you will not find the Game you look for . Indeed I was once minded to have considered something of that : But I think you look for a Letter , not for a Book , and I perceive my self already to have gone beyond the compass of a Letter . Another parley therefore , if you please , shall put an end to those and other scruples , if any do arise . And for the present give , I pray you , a little respite unto From my Study , this 8 Day of March. 1637. Yours , J. H. A TRACT Concerning SCHISM AND SCHISMATICKS . WHEREIN Is briefly discovered the Original Causes of all Schism . By the ever Memorable Mr. JOHN HALES , of Eaton-Colledge , &c. Never before Printed by the Original Copy . Printed , 1677. A TRACT Concerning SCHISM . HEresie and Schism as they are in common use , are two Theological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or scar-crows , which they , who uphold a party in Religion , use to fright away such , as making inquiry into it , are ready to relinquish and oppose it , if it appear either erroneous or suspicious . For as Plutarch reports of a Painter , who having unskilfully painted a Cock , chased away all Cocks and Hens , that so the imperfection of his Art might not appear by comparison with Nature ; so men willing for ends to admit of no fancy but their own , endeavour to hinder an inquiry into it by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own might not appear . But howsoever in the common manage , Heresie and Schism are but ridiculous Terms , yet the things in themselves are of very considerable moment , the one offending against Truth , the other against Charity , and therefore both deadly , where they are not by imputation , but in deed . It is then a matter of no small importance , truly to descry the nature of them , that so they may fear , who are guilty of them , and they on the contrary strengthen themselves , who through the iniquity of men and times , are injuriously charged with them . Schism ( for of Heresie we shall not now treat , except it be by accident , and that by occasion of a general mistake , spread throughout all the writings of the Ancients , in which their names are familiarly confounded ) Schism , I say , upon the very sound of the word , imports Division ; Division is not , but where Communion is , or ought to be . Now Communion is the strength and ground of all Society , whether Sacred or Civil ; Whosoever therefore they be , that offend against this common Society and Friendliness of men , and cause separation and breach among them : If it be in civil occasions , are guilty of Sedition or Rebellion ; if it be by occasion of Ecclesiastical difference they are guilty of Schism : So that Schism is an Ecclesiastical Sedition , as Sedition is a Lay Schism . Yet the great benefit of Communion notwithstanding , in regard of divers distempers men are subject to , Dissention and Disunion are often necessary ; For when either false or uncertain Conclusions are obtruded for Truth , and Acts either unlawful , or ministring just scruple , are required of us to be perform'd ; in these cases , Consent were Conspiracy , and open Contestation is not Faction or Schism , but due Christian Animosity . For the further opening therefore of the nature of Schism , something must be added by way of difference to distinguish it from necessary Separation , and that is , that the causes upon which Division is attempted , proceed not from Passion , or Distemper , or from Ambition , or Avarice , or such other Ends , as humane folly is apt to pursue ; but from well weighed and necessary Reasons , and that , when all other means having been tryed , nothing will serve to save us from guilt of Conscience , but open Separation . So that Schism , if we would define it , is nothing else but an unnecessary Separation of Christians from that part of the visible Church , of which they were once Members . Now as in Mutinies and Civil Dissentions , there are two Attendants in ordinary belonging unto them ; one the choice of one Elector or Guide in place of the General , or ordinary Governor , to rule and guide ; the other the appointing of some publick place or Rendezvous , where publick Meetings must be celebrated : So in Church Dissentions and quarrels , two Appurtenances there are , which serve to make a Schism compleat ; First , The choice of a Bishop in opposition to the former , ( a thing very frequent amongst the Ancients , and which many times was both the cause and effect of Schism . ) Secondly , The erecting of a new Church and Oratory , for the dividing Party to meet in publickly . For till this be done , the Schism is but yet in the Womb. In that late famous Controversy in Holland , De Predestinatione , & Auxiliis , as long as the disagreeing Parties went no further than Disputes and Pen-combats , the Schism was all that while unhatched ; but as soon as one party swept an old Cloyster and by a pretty Art suddenly made it a Church , by putting a new Pulpit in it , for the separating Party there to meet ; now , what before was a Controversy , became a formal Schism . To know no more than this , if you take it to be true , had been enough to direct how you are to judge , and what to think of Schism and Schismaticks ; yet because in the Ancients , ( by whom many Men are more affrighted than hurt ) much is said , and many fearful Dooms are pronounced in this case ; will we descend a little to consider of Schisms , as it were by way of Story , and that partly further to open that which we have said in general , by instancing in particulars ; and partly to disabuse those who reverencing Antiquity more than needs , have suffered themselves to be scared with imputation of Schism , above due measure ; for what the Ancients spake by way of censure of Schism in general , is most true ; for they saw ( and it is no great matter to see so much ) that unadvisedly , and upon fancy to break the knot of Union betwixt man and man ( especially amongst Christians , upon whom above all other kind of men , the tye of Love and Communion doth most especially rest ) was a crime hardly pardonable , and that nothing Absolves a man from the guilt of it , but true and unpretended Conscience ; yet when they came to pronounce of Schisms in particular ( whether it were because of their own interests , or that they saw not the Truth , or for what other cause God only doth know ) their Judgments many times ( to speak most gently ) are justly to be suspected ; Which that you may see , we will range all Schism into two ranks . For there is a Schism , in which only one party is the Schismatick ; for where cause of Schism is necessary , there not he that separates , but he that occasions the separation is the Schismatick . Secondly , There is a Schism , which both parts are the Schismaticks : For where the occasion of separation is unnecessary , neither side can be excused from the guilt of Schism . But you will ask , who shall be the Judg what is necessary ? Indeed that is a Question , which hath been often made , but I think scarcely ever truly answered ; not because it is a point of great depth or difficulty truly to assoil it , but because the true solution carries fire in the tail of it . For it bringeth with it a peice of Doctrine which is seldom pleasing to Superiors . To you for the present this shall suffice . If so be you be Animo defoecato , if you have cleared your self from froath and grownds , if neither sloth , nor fears , nor ambition , nor any tempting Spirits of that nature abuse you , ( for these and such as these , are the true Impediments ▪ why both that , and other Questions of the like danger are not truly answered ) if all this be , and yet you see not how to frame your resolution , and settle your self for that doubt ; I will say no more of you than was said of Papias , St. John's own Scholar , you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your abilities are not so good as I presumed . But to go on with what I intended , and from which that interloping Question diverted me ; that you may the better judge of the nature of Schisms by their occasions ; you shall find that all Schisms have crept into the Church by one of these three ways ; either upon matter of Fact , or matter of Opinion , or point of Ambition . For the first ; I call that matter of Fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawful ; So the first notable Schism , of which we read in the Church , contained in it matter of Fact ; For it being upon Error taken for necessary , that an Easter must be kept ; and upon worse than Error , if I may so speak , ( for it was no less than a point of Judaism , forced upon the Church , ) upon worse than Error , I say , thought further necessary , that the ground for the time of our keeping that Feast , must be the rule left by Moses to the Jews ; there arose a stout Question , Whether we were to celebrate with the Jews , on the fourteenth Moon , or the Sunday following ? This matter , though most unnecessary , most vain , yet caused as great a Combustion , as ever was in the Church ; the West separating and refusing Communion with the East , for many years together . In this fantastical Hurry , I cannot see but all the world were Schismaticks : neither can any thing excuse them from that imputation ▪ excepting only this , that we charitably suppose that all Parties out of Conscience did what they did . A thing which befel them through the ignorance of their Guides , ( for I will not say their malice ) and that through the just judgment of God , because through sloth and blind obedience Men examined not the things which they were taught , but like Beasts of Burthen patiently couched down , and indifferently underwent whatsoever their Superiours laid upon them . By the way ; by this you may plainly see the danger of our appeal unto Antiquity , for resolution in controverted points of Faith , and how small relief we are to expect from thence . For if the discretion of the chiefest Guides and Directors of the Church , did in a Point so trivial , so inconsiderable , so mainly fail them , as not to see the Truth in a Subject , wherein it is the greatest Marvel how they could avoid the sight of it ; can we without imputation of extream grosness and folly , think so poor spirited persons , competent Judges of the Questions now on soot betwixt the Churches ? Pardon me ; I know not what Temptation drew that Note from me . The next Schism , which had in it matter of Fact , is that of the Donatist : who was perswaded ( at least so he pretended ) that it was unlawful to converse or communicate in holy Duties with Men stained with any notorious Sin. ( For howsoever Austin and others do specify only the Thurificati & Traditores , and Libellatici , and the like , as if he separated only from those , whom he found to be such ; yet by necessary proportion , he mustrefer to all notorious Sinners ) Upon this he taught , that in all places where good and bad were mixt together , there could be no Church , by reason of Pollution , evaporating as it were from Sinners , which blasted righteous Persons who conversed with them , and made all unclean . On this ground separating himself from all whom he list to suspect , he gave out that the Church was no where to be found but in him and his Associates , as being the only Men among whom wicked Persons found no shelter ; and by consequence , the only clean and unpolluted Company , and therefore the only Church . Against this Saint Augustine laid down this Conclusion , Unitatem Ecclesiae per totum Orbem dispersae propter nonnullorum peccata non esse deserendam ; which is indeed the whole sum of that Fathers Disputation against the Donatist . Now in one part of this Controversie betwixt St. Augustine and the Donatist , there is one thing is very remarkable . The Truth was there where it was by meer chance , and might have been on either side ▪ any Reasons brought by either party notwithstanding . For though it were de facto false , that pars Donati , shut up in Africk , was the only Orthodox Party , yet it might have been true , notwithstanding any thing Saint Austine brings to confute it ; and on the contrary , though it were de facto true , that the part of Christians dispersed over the Earth were Orthodox ; yet it might have been false notwithstanding any thing Saint Austine brings to confirm it . For where , or amongst whom , or amongst how many the Church shall be , or is , is a thing indifferent ; it may be in any Number more or less , it may be in any Place Country , or Nation ; it may be in All , and ( for ought I know ) it may be in none , without any prejudice to the definition of the Church , or the Truth of the Gospel . North or South , many or few , dispersed in many places , or confined to one ; None of these either prove or disprove a Church . Now this Schism , and likewise the former , to a wise Man that well understands the matter in Controversie ; may afford perchance matter of pity , to see Men so strangly distracted upon fancy ; but of doubt or trouble what to do , it can yield none . For though in this Schism the Donatist be the Schismatick , and in the former both parties be equally engaged in the Schism ; yet you may safely upon your occasions communicate with either , so be you flatter neither in their Schism : For why might it not be lawful to go to Church with the Donatist , or to celebrate Easter with the Quartodeciman , if occasion so require ? since neither Nature , nor Religion , nor Reason doth suggest any thing to the contrary : For in all publick Meetings pretending Holiness , so there be nothing done , but what true Devotion and Piety brook , why may not I be present in them , and use Communication with them ? Nay what if those to whose care the execution of the publick Service is committed , do something either unseemly or suspicious , or peradventure unlawful ? what if the Garments they wear be censured as , nay indeed be superstitious ? what if the Gesture of adoration be used at the Altar , as now we have learned to speak ? What if the Homilist or Preacher deliver any Doctrine , of the truth of which we are not well perswaded , ( a thing which very often falls out ) yet for all this we may not separate , except we be constrained personally to bear a part in them our selves . The Priests under Eli had so ill demeaned themselves about the daily Sacrifice , that the Scriptures tell us , they made it to stink , yet the People refused not to come to the Tabernacle , nor to bring their Sacrifice to the Priest . For in these Schisms , which concern Fact , nothing can be a just cause of refusal of Communion , but only to require the execution of some unlawful or suspected act ; For not only in Reason , but in Religion too , that Maxim admits of no release , Cautissimi cujusque Praeceptum quod dubitas , ne feceris . Long it was ere the Church fell upon Schism upon this occasion , though of late it hath had very many ; For until the second Council of Nice , ( in which conciliable Superstition and Ignorance did conspire ) I say , untill that Rout did set up Image-worship , there was not any remarkable Schism , upon just occasion of Fact ; All the rest of Schisms of that kind were but Wantonness , this was truly serious . In this the Schismatical party was the Synod it self , and such as conspired with it . For concerning the use of Images in Sacris , First , it is acknowledged by all , That it is not a thing necessary ; Secondly , It is by most suspected ; Thirdly , It is by many held utterly unlawful . Can then the enjoyning of the practice of such a thing be ought else but abuse ? Or can the refusal of Communion here , be thought any other thing than duty ? Here , or upon the like occasion , to separate , may peradventure bring personal trouble and danger , ( against which it concerns every honest man to have Pectus bene praeparatum ) further harm it cannot do . So that in these cases , you cannot be to seek what to think , or what you have to do . Come we then to consider a little of the second sort of Schism , arising upon occasion of variety of opinion . It hath been the common disease of Christians from the beginning , not to content themselves with that measure of Faith , which God and Scriptures have expresly afforded us ; but out of a vain desire to know more than is revealed , they have attempted to discuss things , of which we can have no light , neither from Reason nor Revelation ; neither have they rested here , but upon pretence of Church-authority , which is none , or Tradition , which for the most part is but figment ; they have peremptorily concluded , and confidently imposed upon others , a necessity of entertaining Conclusions of that nature ; and to strengthen themselves , have broken out into Divisions and Factions , opposing man to man , Synod to Synod , till the peace of the Church vanished , without all possibility of recall . Hence arose those ancient and many separations amongst Christians , occasioned by Arrianism , Eutychianism , Nestorianism , Photinianism , Sabellianism , and many more both ancient and in our time ; all which indeed are but names of Schism ; howsoever in the common Language of the Fathers , they were called Heresies . For Heresie is an act of the Will , not of Reason ; and is indeed a Lye , not a mistake : Else how could that known speech of Austine go for true , Errare possum , Haereticus esse nolo . Indeed Manichaeism , Valentinianism , Marcionism , Mahometanism , are truly and properly Heresies ; For we know that the Authors of them received them not , but minted them themselves , and so knew that which they taught to be a Lye. But can any man avouch that Arrius and Nestorius , and others that taught erroneously concerning the Trinity , or the Person of our Saviour , did maliciously invent what they taught , and not rather fall upon it by error and mistake ? Till that be done , and that upon good Evidence , we will think no worse of all Parties than needs we must , and take these Rents in the Church to be at the worst but Schisms upon matter of Opinion . In which case what we are to do , is not a point of any great depth of understanding to discover , so be Distemper and Partiality do not intervene . I do not yet see , that Opinionum Varietas , & Opinantium Unitas , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that Men of different opinions in Christian Religion , may not hold communion in Sacris , and both go to one Church . Why may I not go , if occasion require , to an Arrian Church , so there be no Arrianism exprest in their Liturgy ? And were Liturgies and publick Forms of Service so framed , as that they admitted not of particular and private fancies , but contained only such things , as in which all Christians do agree , Schisms on Opinion were utterly vanished . For consider of all the Liturgies that are or ever have been , and remove from them whatsoever is scandalous to any Party , and leave nothing but what all agree on , and the event shall be , that the publick Service and Honour of God shall no ways suffer : Whereas to load our publick Forms with the private Fancies upon which we differ , is the most sovereign way to perpetuate Schism unto the Worlds end . Prayer , Confession , Thanksgiving , Reading of Scriptures , Exposition of Scripture , Administration of Sacraments in the plainest and simplest manner , were matter enough to furnish out a sufficient Liturgy , though nothing either of private Opinion , or of Church Pomp , of Garments , of prescribed Gestures , of Imagery , of Musick , of matter concerning the Dead , of many superfluities , which creep into the Churches under the name of Order and Decency , did interpose it self . For to charge Churches and Liturgies with things unnecessary , was the first beginning of all Superstition , and when scruples of Conscience began to be made or pretended , then Schisms began to break in . If the spiritual Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities , and not over-rigid either in reviving obsolete Customs , or imposing new , there were far less danger of Schism or Superstition ; and all the inconvenience were likely to ensue , would be but this , they should in so doing , yeeld a little to the imbecillities of Inferiors , a thing which St. Paul would never have refused to do . Mean while , wheresoever false or suspected Opinions are made a peice of the Church Liturgy , he that separates is not the Schismatick ; For it is alike unlawful to make profession of known or suspected falshoods , as to put in practice unlawful or suspect actions The third thing I noted for matter of Schism was Ambition , I mean Episcopal Ambition , shewing it self especially in two heads ; one concerning Plurality of Bishops in the same See , another the Superiority of Bishops in divers Sees . Aristotle tells us , that Necessity causeth but small faults , but Avarice and Ambition were the Mothers of great Crimes ; Episcopal Ambition hath made this true : For no Occasion hath produced more frequent , more continuing , more sanguinary Schisms , than this hath done . The Sees of Alexandria , of Constantinople , of Antioch , and above all of Rome , do abundantly shew thus much , and our Ecclesiastical Stories witness no less , of which the greatest part consists in the factionating and tumultuating of great and potent Bishops . Socrates Apologizing for himself , that professing to write an Ecclesiastical Story , he did oft-times interlace the actions of secular Princes and other civil businesses , tells us that he did thus to refresh his Reader , who otherwise were in danger to be cloyd by reading so much of the Acts of unquiet and unruly Bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which as a man might say , they made Butter and Cheese one of another ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that I may shew you a cast out of my old Office , and open you a Mystery in Grammar ) properly signifieth to make Butter and Cheese : Now because these are not made without much agitation of the Milk , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a borrowed and translated signification , signifies to do things with much agitation and tumult . But that I may a little consider of the two heads , which I but now specified ; The first I mentioned was the Pluralitie of Bishops in one Sea. For the general practice of the Church from the beginning , at least since the original of Episcopacy , as now it is , was never to admit at once more than one Bishop in one Sea ; And so far in this point have they been careful to preserve unity , that they would not suffer a Bishop in his Sea to have two Cathedral Churches ; which thing lately brought us a Book out of France , De Monogamia Episcoporum , written by occasion of the Bishop of Langres , who , I know not upon what fancy , could not be content with one Cathedral Church in his Diocess , but would needs have two , which to the Author of that work seems to be a kind of spiritual Polygamy . It fell out amongst the Ancients very often ; sometimes upon occasion of difference in Opinion , sometimes because of difference amongst those who were interessed in the choice of Bishops , that two Bishops and sometimes more were set up , and all Parties striving to maintain their own Bishop , made themselves several Churches , several Congregations , each refusing to participate with others , and many times proceeding to mutual Excommunication . This is that which Cyprian calls Erigere Altare contra Altare : to this doth he impute the Original of all Church disorders ; and if you read him , you would think he thought no other Church-Tumult to be a Schism but this . This perchance might plead some excuse ; For though in regard of Religion it self , it matters not whether there be one or more Bishops in the same Diocess , and sometimes two are known to have sat at once ( for Epiphanius reckoning up the Bishops of Rome , makes Peter and Paul the first : and St. Austin acknowledgeth , that for a time he sat fellow Bishop with his Predecessor , though he excuseth it , that he did so by being ignorant that the contrary had been decreed by the Council of Nice , ) yet it being a thing very convenient for the Peace of the Church to have it so ; neither doth it any way savour of vice or misdemeanor ; their Punishment sleeps not , who unnecessarily and wantonly go about to infringe it . But that other Head of Episcopal Ambition , concerning Supremacy of Bishops in divers Sees , one claiming Superiority over another , as it hath been from time to time , a great Trespasser against the Churches Peace , so it is now the finall Ruine of it . The East and the West , through the fury of the two prime Bishops , being irremediably separated without all hope of Reconcilement . And besides all this mischief , it is founded in a vice contrary to all Christian humility , without which no man shall see his Saviour ; For they do but abuse themselves and others , that would perswade us , that Bishops , by Christ's Institution , have any Superiority over other men , further than of Reverence ; or that any Bishop is Superiour to another , further than positive order agreed upon amongst Christians , hath prescribed . For we have believed him that hath told us , That in Jesus Christ there is neither high nor low ; and that in giving honour , every man should be ready to prefer another before himself ; which sayings cut off all claim most certainly to Superiority , by title of Christianity ; except men can think that these things were spoken only to poor and private Men. Nature and Religion agree in this , that neither of them hath a hand in this Heraldry of secundum sub & supra ; all this comes from Composition and Agreement of men among themselves . Wherefore this abuse of Christianity , to make it Lacquey to Ambition , is a vice for which I have no extraordinary name of Ignominy , and an ordinary I will not give it , lest you should take so transcendent a vice to be but trivial . Now concerning Schism arising upon these Heads , you cannot be for behaviour much to seek ; for you may safely communicate with all Parties as Occasion shall call you , and the Schismaticks here are all those who are heads of the Faction , together with all those who foment it : for private and indifferent Persons , they may be Spectators of these contentions as securely in regard of any peril of Conscience ( for of danger in Purse or Person , I keep no account ) as at a Cock fight . Where Serpents fight , who cares who hath the better ? the best Wish is , that both may perish in the fight . Now for Conventicles , of the nature of which you desire to be informed , thus much in general . It evidently appears , that all Meetings upon unnecessary Occasions of Separation are to be so stiled , so that in this sense , a Conventicle is nothing else but a Congregation of Schismaticks ; Yet Time hath taken leave sometimes to fix this Name upon good and honest Meetings , and that perchance not altogether without good reason ; For with publick Religious Meetings thus it fares : First , it hath been at all times confessed necessary , that God requires not only inward and private Devotion , when Men either in their hearts and Closets , or within their private walls , pray , praise , confess and acknowledge ; but he further requires all those things to be done in Publick , by troops and shoals of Men , and from hence have proceeded publick Temples , Altars , Forms of Service , appointed Times , and the like , which are required for open Assemblies ; yet whilst men were truly pious , all Meetings of men for mutual help of Piety and Devotion , wheresoever and by whomsoever celebrated , were permitted without exception . But when it was espied that ill affected persons abus'd private Meetings , whether Religious or Civil , to evil ends , Religiousness to gross impiety , ( as appears in the Ethnick Fleusinia , and Bacchanalia ; and Christian Meetings under the Pagan Princes , when for fear they durst not come together in open view , were charged with foul imputations , as by the report of Christians themselves plainly appears ; and Civil Meetings many times under pretence of friendly and neighbourly Visits , sheltered treasonable Attempts against Princes and Common-weals : ) Hence both Church and State joyned , and jointly gave order for Forms , Times , Places of Publick Concourse , whether for Religious or Civil Ends ; and all other Meetings whatsoever , besides those of which both Time and Place were limited , they censured for Routs and Riots , and unlawful Assemblies in the State , and in the Church for Conventicles . So that it is not lawful , no not for Prayer , for Hearing , for Conference , for any other Religious Office whatsoever , for people to assemble otherwise , than by Publick Order is allowed . Neither may we complain of this in Times of Incorruption , for why should men desire to do that suspiciously in private , which warrantably may be performed in publick ? But in Times of manifest Corruptions and Persecutions , wherein Religious Assembling is dangerous , private Meetings , howsoever besides publick Order , are not only lawful , but they are of Necessity and Duty ; else how shall we excuse the Meetings of Christians for publick Service , in time of danger and persecutions , and of our selves in Queen Maries days ? and how will those of the Roman Church amongst us , put off the imputation of Conventicling , who are known amongst us privately to assemble for Religious Exercise against all established order , both in State and Church ? For indeed all pious Assemblies in times of persecution and corruptions howsoever practised , are indeed , or rather alone the lawful Congregations ; and publick Assemblies , though according to form of Law , are indeed nothing else but Riots and Conventicles , if they be stained with Corruption , and Superstition . FINIS . Miscellanies WRITTEN By the ever Memorable Mr. JOHN HALES , of Eaton-Colledge , &c. Printed , 1677. Miscellanies . How to know the Church . MArks and Notes to know the Church there are none , except we will make True Profession , which is the Form and Essence of the Church to be a Mark. And as there are none , so is it not necessary there should be . For to what purpose should they serve ? That I might go seek and find out some Company to mark . This is no way necessary . For glorious Things are in the Scriptures spoken of the Church : not that I should run up and down the World to find the persons of the Professors ; but that I should make my self of it . This I do by taking upon me the Profession of Christianity , and submitting my self to the Rules of Belief , and Practice , delivered in the Gospel , though besides my self , I knew no other Professor in the World. If this were not the Authors end in proposal of the Title , it is but a meer Vanity . To the Description of the Church . The Church , as it imports a visible Company in Earth , is nothing else but the Company of Professors of Christianity , wheresoever disperst in the Earth . To define it thus by Monarchy , under one visible Head , is of novelty crept up , since men began to change the spiritual Kingdom of Christ to secular Pride and Tyranny , and a thing never heard of , either in the Scriptures , or in the Writings of the Ancients . Government , whether by one or many , or howsoever , if it be one of the Churches contingent Attributes , it is all ; certainly it is no necessary Property , much less comes it into the Definition and Essence of it . I mean outward Government ; for as for inward Government , by which Christ reigns in the Hearts of his Elect , and vindicates them from spiritual Enemies , I have no occasion to speak , neither see I any reference to it in all your Authors Animadversions . How Christ is the Head of the Church . From the Worlds beginning , till the last hour of it , the Church is essentially one and the same , howsoever perchance in Garment , and outward Ceremony , it admits of Difference . And as it was from the beginning of the World , so was it Christian ; there being no other difference betwixt the Fathers before Christ and us , but this , As we believe in Christ that is Come , so they believed in Christ that was to Come . Jesus Christ yesterday , and to day , and the same for ever . Reference unto Christ is the very Essence of the Church , and there neither is , nor ever was any Church but Christ's ; and therefore the Church amongst the Jews was properly and truly Christian , quoad rem , as we are . Now as this Church at all times is Christ's Body , so is Christ the Head of it . For it is as impossible for the Church , as for the Body to be without its Head ; it is not therefore as your Author dreams . Christ came not to found a New Church , or to profess a Visible Headship of it . That Relation to this Church , which we express when we call him the Head of it , is one and the same , from the Beginning to all Eternity , neither receives it any alteration in this respect , because the Person in whom this Relation is founded , is sometimes Visible , sometimes not . 'T is true indeed , the Head of the Church sometimes became Visible , but this is but contingent and by Concomitancy . For Christ the second Person in the Trinity , becoming Man to Redeem this Church , and manifest the way of Truth unto it ; It so fell out that the Head of the Church became Visible . Of this Visibility he left no Successor , no Doctrine , no Use , as being a thing meerly accidental : I ask , Had the Church before Christ any Visible Head ? if it had , then was not Christ the first , as here our Teacher tells us ; If it had none , why then should the Church more require a Visible Head , than it did from the Beginning . To speak the Truth at once . All these Questions concerning the Notes , the Visibility , the Government of the Church , if we look upon the Substance and Nature of the Church , they are meerly Idle and Impertinent : If upon the End , why Learned Men do handle them , it is nothing else but Faction . Of Peter's Ministerial Headship of the Church . In your Authors Paragraphs concerning the visible Encrease , or Succession of the Church , there is no Difference betwixt us . As for the Proofs of Peters Ministerial Headship , this first concerning his being the Rock of the Church , that cannot prove it ; For Peter was the Rock then ; when our Saviour spake , but then could he not be the visible Head , for Christ himself then was living , and by our Teachers Doctrine , supplied that room himself . Peter therefore , howsoever , or in what sence soever he were the Rock , yet could he not be the visible Head , except we will grant the Church to have had two visible Heads at once . Secondly , The Keys of Heaven committed to Peter , and Command to feed his Sheep , import no more , than that common Duty , laid upon all the Disciples , To teach all Nations ; for this Duty in several respects , is exprest by several Metaphors . Teaching , as it signifies the opening of the way to life , so is it called by the name of Keys ; but as it signifies the Strengthning of the Soul of Man by the Word , which is the Souls spiritual Food , so is it called Feeding . Thus much is seen by the Defenders of the Church of Rome , and therefore they fly for refuge to a Circumstance : It is observed , that our Saviour delivered this Doctrine to Peter alone ( as indeed sometimes he did ) in this it is supposed that some great Mystery rests : For why should our Saviour thus single out Peter , and commend a common Duty to him , if there were not something extraordinary in it , which concerned Him above the rest ? This they interpret a Preeminence that Peter had in his Business of Teaching , which they say is a Primacy and Headship ; inforcing thus much , that all the rest were to depend from Him , and from Him receive what they were to preach . For Answer , Grant me there were some great Mystery in it , yet whence is it proved , that this is that Mystery ? For if our Saviour did not manifest it , then might there be a thousand Causes , which Mans Conjecture may easily miss : It is great boldness , out of Causes concealed , to pick so great Consequences , and to found Matters of so great weight upon meer Conjectures . Thirdly , The Prayer for Confirmation of Peters Faith , whence it came , the Course of the Story set down in the Text doth shew , It was our Saviours Prevision of Peters danger to relapse , which danger he had certainly run into , had not our Saviour extraordinarily prayed for confirmation of his Faith. And the Precept of confirming his Brethren , is but that charitable Office , which is exacted at every Christians hand , that when himself had escaped so great a Wrack , to be careful in warning and reclaiming others , whom common frailty drives into the like Distress . These Circumstances , that Peter is first named amongst the Disciples , that he made the first Sermon , and the like , are too weak Grounds to build the Soveraignty over the World upon ; and that he spake Ananias and Sapphira dead , argues spiritual Power , but not temporal . But that Peter called the first Council in the Acts , is a Circumstance beyond the Text ; for concerning the calling of the Council there is no word , all that is said is but this , that the Disciples and Elders met , no Syllable of Peters calling them together . That Peter was 25 Years Bishop of Rome , is not to be proved out of Antiquity , before St. Hierom , who shuffled it into Eusebius Chronicle , there being no such thing extant in his Story . Yea that he was Bishop at all ( as now the name of Bishop is taken ) may be very questionable : For the Ancients that reckon up the Bishops of Rome until their times , as Eusebius , and before him Tertullian , and before them both Iraeneus , never account Peter as Bishop of that See : And Epiphanius tells us , that Peter and Paul were both Bishops of Rome at once ; by which it is plain he took the Title of Bishop in another sence than now it is used : For now , and so for a long time upward , two Bishops can no more possess one See , than two Hedge-Sparrows dwell in one Bush . St. Peters time was a little too early for Bishops to rise . Answer to the Bishop of Romes Practice of Supremacy . To the first , That so many of the Bishops of Rome were Martyrs , what makes that to the purpose ? Is Martyrdom an Argument of the Supremacy ? To the second , That Victor indeavoured to excommunicate the Asiatick Bishops , is true ; but withall it is as true , that he was withstood for his Labour : For the Bishops of Asia themselves did sharply reprove him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Words of Eusebius ; and Irenaeus wrote against him for it . To the third , That the first four Councils were called by the Popes , is an open Falshood , for in the two first , the Bishops of Rome are not so much as mentioned , save only as persons cited . In the two last they are mentioned only as Petitioners to the Emperour . There are extant the Stories of Eusebius , Socrates , Ruffinus , Theodoret , Sozomenus , the Acts of the Councils themselves , at least some of them , the Writings and Epistles of Leo Bishop of Rome . In all these there is not one word of the Pope farther than a Supplicant , and the whole calling of the Bishops together is attributed to the Emperour . Take for Example but the last of them . Leo , Bishop of Rome , was desirous that some things done in a meeting of Divines at Ephesus , should be disannulled ; for this he becomes a Suitor to Theodosius the junior , to have a General Council , but could never procure it of him . After his death he continues his suit to Marcianus , Successor to Theodosius , who granted his request ; But whereas Leo had requested the Council might be held in Italy , the Emperor would not hear him ; nay which is more , the Pope upon good reason , had besought the Emperor to put off the day design'd for the holding of the Council , but the Emperor would not hear him . So that Leo could do nothing , neither for the calling the Council , nor for the Place , nor for the Time. And all this appears by Leo's own Epistles . If the Popes could do so little well near 500 years after Christ , how little could they do before , when their horns were not yet so long . The Plea of the Protestants concerning the Corruption of the Church of Rome , which by them is confessed sometimes to have been pure , is no more prejudicial to Christs Promise to his Church , that the Gates of Hell shall not prevail against her , than the known corruption of the Churches in Asia in St. Johns time , or of other Churches after . The Close of all is a Demonstration . A Word unfortunately used by your Author , to bewray his Logick : For indeed a Reason drawn from so poor and empty a sign , falls many bows wide of demonstrative Proof . First , it is false that all the rest of Patriarchal Sees are extinct . The See of Constantinople yet stands , and shews her Succession of Bishops from St. Andrew till this day , as well as the Church of Rome can from St. Peter : The See of Alexandria yet subsists , and the Bishop of that place calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Judge of the World , ( as my self have seen in some of his Letters ) a Title to which he hath as good Right , as the Bishop of Rome hath to be the Worlds Sovereign . If any reply they are poor , in misery , in persecution and affliction : this can make no difference , since with Christ there is neither rich nor poor , but a new Creature . And again , their case now is as good as was the Bishops of Rome , under the Ethnick Emperors ; for their Lot then was no other than those Bishops is now . But grant that it had lasted longest , what then ? some of them must needs have consisted longer than the other , except we would suppose that they should have fallen all together . Peradventure the reason of her so long lasting is no other , but that which the Cyclops gives Ulysses in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ulysses should be eaten last of all . However it be , this Vaunt seems but like that of the wicked Servant in the Gospel , tardat Dominus venire , and we doubt not but a day of the Lord shall overtake him who now eats and drinks , and revels with the World , and beats his fellow Servants . FINIS . Notes, typically marginal, from the original text Notes for div A70260-e7140 * Plin. Nat. Hist . l. 28. c. 10. 
A90287	----	A review of the true nature of schisme, with a vindication of the Congregationall churches in England, from the imputation thereof unjustly charged on them by Mr D. Cawdrey, preacher of the Word at Billing in Northampton-shire. / By John Owen D.D. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90287 of text R203102 in the English Short Title Catalog (Thomason E1664_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 225 KB of XML-encoded text transcribed from 94 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90287 Wing O803 Thomason E1664_1 ESTC R203102 99863179 99863179 115364 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90287) Transcribed from: (Early English Books Online ; image set 115364) Images scanned from microfilm: (Thomason Tracts ; 208:E1664[1]) A review of the true nature of schisme, with a vindication of the Congregationall churches in England, from the imputation thereof unjustly charged on them by Mr D. Cawdrey, preacher of the Word at Billing in Northampton-shire. / By John Owen D.D. Owen, John, 1616-1683. [6], 181, [1] p. Printed by Henry Hall printer to the University, for Thomas Robinson., Oxford, : M.DC.LVII. [1657] A defense of his "Of schisme" in reply to "Independencie a great schism" by Daniel Cawdrey. Annotation on Thomason copy: "7ber [i.e. September] 25". Reproduction of the original in the British Library. eng Owen, John, 1616-1683. -- Of schisme -- Early works to 1800. Cawdrey, Daniel, 1588-1664. -- Independencie a great schism -- Early works to 1800. Congregationalism -- Apologetic works -- Early works to 1800. Schism -- Early works to 1800. A90287 R203102 (Thomason E1664_1). civilwar no A review of the true nature of schisme,: with a vindication of the Congregationall churches in England, from the imputation thereof unjustl Owen, John 1657 38464 23 75 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 John Latta Sampled and proofread 2008-04 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A REVIEW of the true Nature of SCHISME , WITH A Vindication of the Congregationall Churches in England , from the imputation thereof Unjustly charged on them by Mr D. Cawdrey , Preacher of the Word at BILLING in NORTHAMPTON-SHIRE . By JOHN OWEN D. D. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Tim. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Tit. 1. 7. OXFORD , Printed by HENRY HALL Printer to the UNIVERSITY , for THOMAS ROBINSON . M. DC . LVII . Christian Reader . IT is now about three weekes since , that there was sent unto me , a book intituled , independency a great schisme ; as the frontispeece farther promiseth , undertaken to be mannaged against something written by me , in a treatise about the true nature of schisme , published about a yeare agoe ; with an addition of a charge of inconstancy in opinion , upon my selfe : of the one , and the other , the ensueing discourse will give a farther and full account . Coming unto my hands at such a season , wherein , as it is knowne , I was pressed with more then ordinary occasions of sundry sorts , I thought to have deferred the examination of it , untill farther leasure might be obtained , supposing that some faire advantage would be administred by it , to a farther Christian debate , of that discovery of truth , and tender of peace , which in my Treatise I had made . Engaging into a cursory perusall of it , I found the Reverend Authors designe , and discourse , to be of that Tendency , and nature , as did not require , nor would admit of any such delay : His manifold mistakes in apprehending the intention of my Treatise and of the severalls of it His open presumption of his owne principles , as the sourse and spring of what pretends to be argumentative in his discourse , arbitrarily inferring from them , without the least attempt of proofe , whatever tenders its assistance to cast reproach on them with whom he hath to do , his neglect in providing a defence for himselfe by any principles not easily turned upon him , against the same charge which he is pleased to mannage against me : His avowed laying the foundation of his whole fabrick , in the sand of notoriously false suppositions , quickly delivered me from the thoughts of any necessity to delay the consideration of what he tendred to make good the Title of his discourse . The open and manifest injury done , not only to my selfe , in laying things to my charge which I know not , lading me with reproaches , tending to a rendring of me odious to all the ministers and Churches in the world , not agreeing with me in somefew things concerning Gospell administrations , but also to all other Churches and persons of the same judgment with my selfe , called for a speedy account of the true state of the things contended about . Thou hast therefore here Christian Reader the product ( through the grace of him who supplyeth seed to the sower ) of the spare houres of foure or five daies , in which space of time this ensuing discourse was begun and finished : Expect not therefore any thing from it , but what is necessary for the refutation of the book , whereunto it is opposed ; and as to that end and purpose , I leave it to thy strictest judgment . Only I shall desire thee to take notice , that having kept my selfe to a bare defence , I have resolvedly forborne all recharge on the Presbyterian way , either as to the whole of it , whence by way of distinction it is so called , or as to the differences in judgment and practise of them who professe that way , among themselves , which at this day , both in this and the neighbour nation , are more and greater , then any that our Author hath as yet been able to find amongst them whom he doth principally oppose . As the ensuing sheets were almost wrought of at the presse , there came to my hand a Vindication of that eminent servant of God ▪ Mr John Cotton , from the unjust imputations and charge of the Reverend person with whom I have now to do , written by himselfe not long before his death ; The opportunity of publishing that discourse , with the ensueing , being then lost , I thought meet to let the Reader know , that a short season will furnish him with it . Farewell , and love , truth , and peace . Ch : Ch : Coll : OXON : July : 9. 1657. A VINDICATION OF THE TREATISE about the true nature of SCHISME . &c. CHAP. 1. THe present State of things in the Christian world , will on a slight consideration yeeld this account of controversies in Religion ; that when they are driven to such an issue , as by forraigne coincidences to be rēdered the interest of parties at variance , there is not any great successe to be obtained by a mannagement of thē , though with never so much evidence and conviction of truth . An answering of the profession that is on us , by a good and lawfull meanes , the paying of that homage and tribute we owe to the truth , the tendring of assistance to the safe-guarding of some weaker professours thereof , from the sophismes and violence of adversaries , is the most that in such a posture of things , the most sober writers of Controversies can well aime at . The winning over of men to the truth we seeke to maintaine , where they have beene preingaged in an opposition unto it , without the alteration of the outward state of things , whence their engagements have insensibly sprung and risen , is not ordinarily to be expected . How farre I was from any such thoughts in the composing and publishing my Treatise of the nature of Schisme , I declared in sundry passages in the treatise its selfe . Though the thing contended about , whatsoever is pretended to the contrary , will not be found amongst the most important heads of our Religion , yet knowing how farre on sundry accounts the stated , fixed interest of severall sorts of men , ingageth them to abide by the principles they owne in reference thereunto ▪ I was so farre from hoping to see speedily any visible fruits of the efficacie of the truth I had mannaged , that I promised my selfe a vigorous opposition , untill some urgent providence , or time , altering the frame of mens spirits should make way for its acceptance . Freely I left it in the hand of him , whose truth , I have good security I had in weaknesse maintained , to dispose of it with its issues and events at his pleasure . I confesse knowing severall parties to be concerned in an opposition to it , I was not well able to conjecture from what hand the first assault of it would arise . Probability cast it on them , who looked on themselves in the nearest proximitie of advantage by the common notion of Schisme opposed . The truth is , I did apprehend my selfe not justly chargeable with want of charity , if I thought that opposition would arise from some other principles , than mere zeale for a supposed truth , and therefore tooke my aime in conjecturing at the prejudices that men might feare themselves and interests obnoxious unto by a reception and establishment of that notion of Schisme , which I had asserted . Mens contentednesse to make use of their quietnesse in reference to Popery , Socinianism , Arminianism , daily vented amongst us , unlesse it were in some declamatory expressions against their Toleration , which cost no more than they are worth , if shaken off by a speedy engagement against my treatise , confirmed such thoughts in mee . After therefore it had passed in the world for some season , and had found acceptance with many learned and godly persons , reports began to be raised about a designe for the refutation of it ; that so it should be dealt withall I heard was judged necessary at sundry conventions ; what particular hand it was likely the taske would fall upon , judging my selfe not concerned to know , I did not enquire . When I was informed how the disposall of the businesse did succeed , as I was not at all surprized in reference to the party in generall from which it did issue , so I did relieve my selfe under my fears , and loathing to be ingag'd in these contests by these ensuing considerations . 1. That I was fully perswaded that what I had written was for the substance of it the truth of God , and being concern'd in it only on truths account , If it could be demonstrated that the sentence I had asserted , was an unlawfull pretender thereunto , I should be delivered from paying any further respect or service to that , whereunto none at all was due . 2. That in the treatise its selfe so threatned , I had laid in provision against all contending about Words , Expressions , collaterall Assertions , deductions , positions , all and every thing , though true , that might be separated from the life or substance of the notion , or truth pleaded for . 3. That whereas the whole weight of the little pile turned on one single hing , and that visible & cōspicuous , capable of an ocular demonstration , as to its confirmation or refutation , I promised my selfe that any man who should undertake the demolishing of it , would be so farre from passing that by , and setting himselfe to the superstruction , that subsists in its single strength and vigour , that indeed finding that one thing necessary for him , he would solely attempt that , and therein rest . This I knew was evident to any considering person that should but view the treatise , that if that foundation were cast downe , the whole superstructure would fall with its owne weight : but if left standing , an hundred thousand volumes against the rest of the treatise could not in the least prejudice the cause undertaken to be mannaged in it . Men might indeed by such attempts manifest my weaknesse and want of skill , in making inferences and deductions from principles of Truth , wherein I am not concern'd , but the truth its selfe contended for , would still abide untouched . 4. Having expresly waved mans day , and judgement , I promised my selfe security from a disturbance by urging against me the authority of any , of old or late ; supposing that from the eviction of their severall interests , I had emancipated my my selfe from all subjection to their bare judgements in this cause . 5. Whereas I had confin'd my selfe to a bare defensative of some , not intending to cast others from the place , which in their owne apprehensions they do enjoy , ( unlesse it was the Roman party ) I had some expectations that peace-loving godly men , would not be troubled that an apparent immunity from a crime was without their prejudice or disadvantage manifested in behalfe of their brethren , nor much paine themselves to reinforce the charge accounted for . So that the bare notion of Schisme , and the nature of it abstracted from the consideration of persons , would come under debate . Indeed I questioned whether in that friendly composure of affections , which for sundry yeares hath been carrying on betweene sober and godly men of the Presbyterian and Congregationall judgement , any person of reall godlinesse would interest himselfe to blow the coale of dissension , and engage in new exasperations . I confesse I alwaies thought the plea of Cicero for Ligarius against Tubero most unreasonable ; namely , that if he had told ( as he calls it ) an honest and mercifull lye in his behalfe , yet it was not the part of a man to refell it , especially of one who was accused of the same crime : but yet I must needs say , a prompt readinesse to follow most questionable accusations against honest defēsatives , frō good men unjustly accused by others of the same crime , I did not expect . I added this also in my thoughts , that the facility of tendring a discourse to the purpose , on the businesse under consideration , was obviated by its being led out of the common rode , wherin common place supplies would be of litle use to any that should undertake it : not once suspecting that any man of learning and judgment would make a returne unto it out of vulgar discourses about ministers calling , Church government or the like . How farre these and the like considerations might be a releife unto my thoughts , in my feares of further controversiall ingagements , having the pressure of more business upō me than any one mā I know of my Calling in the whole nation , I leave it to the judgment of them who love truth and peace . But what litle confidence I ought in the present posture of the minds of men , to have placed in any or all of them , the discourse vnder Consideration hath instructed me : That any one thing hath fallen out according to my expectations and conjectures , but only its being a product of the men , of the perswasion owned therin , I am yet to seeke . The truth is I cannot blame my Adversary viis et modis to make good the opposition he is ingaged in ; it concernes him and his advisers beyond their interest in the appearing skirts of this Controversy . Perhaps also an adjudged necessity of indeavoring a disreputation to my person and writings , was one ingredient in the undertaking . If so , the whole frame was to be carried on by correspondent medium's . But let the principles and motives to this discourse be what they will , it is now made publick , there being a warmer zeale acting therin , then in carrying on some other thinges , expected from the same hand . To what may seeme of importance in it , I shall with all ▪ possible plainesse give a returne . Had the Reverend Author of it thought good , to have kept within the bounds , by me fixed , and candidly debated the notion proposed , abstracting from the provocations of particular applications , I should most willingly have taken paines for a further clearing and manifesting of the truth contended about . But the whole discourse wherewith I have now to do , is of another complexion , and the designe of it , of another tendency ; yea so mannaged sometimes , that I am ready to question whether it be the product and fruite of his spirit whose name it bears : for though he be an utter stranger to me , yet I have received such a character of him , as would raise mee to an expectation of any thing from him , rather then such a discourse . The Reader will be able to perceive an account of these thoughts in the ensuing view of his Treatise . 1. I am without any provocation intended , and I hope given , reviled from one end of it to the other ; and called , partly in down right termes , partly by oblique intimations , whose reflections are not to be waved , Sathan , Atheist ; Sceptick , Donatist , Heretick , Schismaticke , Sectarie , Pharisee , &c. and the closure of the Book is merely an attempt to blast my reputation , whereof I shall give a speedy account . 2. The professed designe of the whole is to prove Independency , as he is pleased to call it , which what it is , he declares not , nor ( as he mannages the businesse ) do I know , to be a great Schisme , and that Independents , ( by whom it is full well knowne whom he intends ) are Schismaticks , Sectaries , the troublers of England . So that it were happy for the Nation , if they were out of it ; or discovering sanguinary thoughts in reference unto them ; and these kinds of discourses fill up the booke , almost from one end to the other . 3. No Christian care doth seeme to have been taken , nor good conscience exercised from the beginning to the ending , as to imputation of any thing unto me , or upon mee , that may serve to help on the designe in hand . Hence I think it is repeated neare an hundred times , that I deny their Ministers to be Ministers , & their Churches to be Churches , that I deny all the reformed Churches in the world , but onely our owne ( as he calls them ) to be true Churches , all which is notoriously untrue , contrary to my knowne judgement , professedly declared on all occasions , contrary to expresse affirmations in the booke he undertakes to confute , and the whole designe of the booke its selfe . I cannot easily declare my surprizall on this account . What am I to expect from others , when such Reverend men as this Author , shall by the power of prejudice be carried beyond all bounds of moderation , and Christian tendernesse in offending ? I no way doubt but that Sathan hath his designe in this whole businesse . He knowes how apt we are to fixe on such provocations , and to contribute thereupon to the increase of our differences . Can he according to the course of things in the world , expect any other issue , but that in the necessary defensative I am put upon , I should not wave such reflexions and retortions on him , and them with whom I have to do , as present themselves with as faire pleas , and pretences unto me , as it is possible for me to judge , that the charges before mentioned ( I meane of Schisme , Heresie , and the like ) did unto him . For as to a returne of any thing in its owne nature false and untrue , as to matter of fact , to meet with that of the like kind wherewith I am entertained , I suppose the Divell himselfe was hopelesse to obtaine it . Is he not filled with envie to take notice in what love without dissimulation I walk with many of the Presbyterian judgment ? What Christian entercourse , and communion I have with them in England , Scotland , Holland , France , fearing that it may tend to the furtherance of peace & union among the Churches of Christ ? God assisting I shall deceive his expectations , and though I be called Schismatick , and Heretick a thousand times , it shall not weaken my love or esteeme , of , or towards any of the godly Ministers , or people of that way and judgment with whom I am acquainted , or have occasion of converse . And for this Reverend Author himself , I shall not faile to pray , that none of the things , whereby he hath , I feare , administred advantage unto Satan to attempt the exasperations of the spirits of Brethren one against another , may ever be laid to his charge . For my owne part I professe in all sincerity , that such was my unhappinesse , or rather happinesse in the constant converse which in sundry places I have with Persons of the Presbyterian judgment , both of the English and Scottish Nation , utterly of another frame of spirit , then that which is now shewed , that untill I saw this treatise , I did not believe that there had remained in any one godly , sober , judicious person in England , such thoughts of heart in reference to our present differences , as are visible and legible therein : Tantaené animis coelestibus irae ? I hope the Reverend Author will not be offended , if I make bold to tell him , that it will be no joy of heart to him one day , that he hath taken paines to cast oyle on those flames , which it is every ones duty to labour to extinguish . But that the whole matter in difference may be the better stated and determined , I shall first passe through with the generall concernments of the book it selfe , and then consider the severall Chapters of it , as to any particulars in them that may seem to relate to the businesse in hand . It may possibly not a little conduce towards the removall of those obstructions unto peace and love , laid in our way by this Reverend Author , and to a clearer stating of the controversie ▪ pretended to be ventilated in his discourse , to discover and lay aside those mistakes of his , which being interwoven with the main discourse from the beginning to the end , seeme as principles to animate the whole , and to give it that life of trouble , whereof it is partaker . Some of them were , as absolutely considered , remarked before ; I shall now renew the mention of them , with respect to that influence which they have into the Argumentative part of the Treatise under consideration . 1. First then it is strenuously supposed all along , that I deny all , or any Churches in England , to be true Churches of Christ , except only the Churches gathered in the Congregationall way , and upon their principles : then that I deny all the reformed Churches beyond the Seas to be true Churches of Christ . This supposition being laid , as the foundation of the whole building , a confutation of my treatise is fixed thereon , a comparison is instituted betweene the Donatists and my selfe : Arguments are produced to prove their Churches to be true Churches , and their Ministers true Ministers . The charge of Schisme on this bottome is freely given out and asserted , the proofe of my Schismaticall separation from hence deduced , and many termes of reproach are returned as a suitable reply to the provocation of this opinion . How great a portion of a small treatise may easily be taken up with discourses relating to these heads , is easie to apprehend . Now lest all this paines should be found to be uselesse , and causlesly undergone , let us consider how the Reverend Author proves this to be my judgment . Doth he evince it from any thing deliver'd in that treatise he undertakes to confute ? doth he produce any other testimonies out of what I have spoken , deliver'd , or written else where , and on other occasions to make it good ? This I suppose he thought not of , but took it for granted , that either I was of that judgment , or it was fit I should be so , that the difference between us might be as great , as he desired to have it appeare to be . Well to put an end to this controversie , seeing he would not believe , what I told the world of my thoughts herein in my book of Schisme , I now informe him again , that all thes surmises are fond & untrue . And truly for his own sake with that respect which is due to the reputation of Religion , I here humbly intreate him not to entertain what is here affirm'd with un-Christian surmizes , which the Apostle reckons amongst the works of the flesh , as though I were of another mind but durst not declare it , as more then on●● in some particulars he insinuates the state of things with me to be . But blessed be the God of my salvation , and of all my deliverances , I have yet liberty to declare the whole of my judgment in and about the things of his worship . Blessed be God , it is not as yet in the power of some men to bring in that their conceited happiness into England , which would in their thoughts accrew unto it , by my removall from my native soyle , with all others of my judgment and perswasion . We are yet at peace , and we trust that the Lord will deliver us from the hands of men , whose tender mercies are cruell . However be it known unto them that if it be the will of the Lord upon our manifold provocations to give us up to their disposall , who are pleased to compasse us with the ornaments of reproaches before mentioned , that so we might fall as a sacrifice to rage or violence , we shall through his assistance and presence with us , dare to professe the whole of that truth , and those waies of his , which he hath been pleased to revea● unto us . And if on any other account this Reverend person suppose I may foster opinions and thoughts of mine owne and their waies which I dare not owne , let him at any time give me a command to waite upon him , and as I will freely and candidly answer to any enquiries he shall be pleased to make after my judgment , and apprehensions of these things , so he shall find that ( God assisting ) I dare owne , and will be ready to maintaine what I shall so deliver to him . It is a sufficient evidence that this reverend Author is an utter stranger to me , or he would scarce entertaine such surmizes of me as he doth . Shall I call in witnesses as to the particular under consideration ? one evidence by way of instance lies so neare at hand , that I cannot omit the producing of it : not above 14 daies before this treatise came to my hands , a learned Gentleman whom I had prevailed withall to answer in the Vespers of our Act , sent me his Questions by a Doctor of the Presbyterian judgment , a friend of his , and mine . The first Question was , as I remember , to this purpose : Utrū ministri Ecclesiae Anglicanae habeant validam ordinationem ; I told the Doctor , that since the Questions were to passe under my approbation , I must needs confesse my selfe scrupled at the limitation of the subject of the Question in that terme Ecclesia Anglicana , which would be found ambiguous and aequivocall in the disputation ; and therefore desired that he would rather supply it with Ecclesiarum reformatarum , or some other expression of like importance , but as to the thing it selfe aimed at , namely the assertion of the ministry of the Godly ministers in England , I told him and so now do the Reverend Author of this treatise , that I shall as willingly ingage in the defence of it , with the lawfulnesse of their Churches , as any man what ever . I have only in my treatise questioned the institution of a nationall Church , which this Author doth not undertake to maintaine , nor indeed hath the least reason so to do , for the asserting of true ministers and Churches in England ; I meane those of the Presbyterian way . What satisfaction now this Reverend Author shall judge it necessary for him to give me , for the publicke injury which voluntarily he hath done me , in particular for his attempt to expose me to the censure and displeasure of so many godly ministers and Churches as I owne in England , as a person denying their ministry , and Church station , I leave it to himselfe to consider . And by the declaration of this mistake how great a part of his book is waved as to my concernments therein , himsefe full well knows . A second principle of like importance which he is pleased to make use of , as a thing granted by me , or at least which he assumes , as that which ought so to be , is that what ever the Presbyterian ministers and Churches be , I have separated from them , as have done all those whom he calls Independants . This is another fountaine out of which much bitter water flows . Hence we must needs be thought to condemne their ministry and Churches . The Brownists were our fathers , and the Anabaptists are our elder Brothers , we make an harlot of our mother , and are Schismaticks and Sectaries from one end of the book to the other . Quod erat demonstrandum . But doth not this Reverend Author know that this is wholly denyed by us ? Is it not disproved sufficiently in that very Treatise which he undertakes to answer ? He grants , I suppose , that the separation he blames , must respect some union of Christs institution : for any other , we professe our selves unconcerned in its maintenance , or dissolution , as to the businesse in hand . Now wherein have we separated from them as to the breach of any such union ? For an individuall person to change from the constant participation of ordinances in one congregation , to do so in another , barely considered in its selfe , this Reverend Author holds to be no separation . However for my part , who am forced to beare all this wrath and storme , what hath he to lay to my charge ? I condemne not their Churches in generall , to be no Churches , nor any one that I am acquainted withall in particular . I never disturb'd , that I know of , the peace of any one of them , nor separated from them ; but having already received my punishment , I expect to heare my crime by the next returne . 3. He supposeth throughout that I deny not only the necessity of a successive ordination , but as farre as I can understand him , the lawfulnesse of it also . By ordination of Ministers many upon a mistake understand onely the imposition of hands that is used therein . Ordination of Ministers is one thing , and imposition of hands another , differing as whole and part ; Ordination in Scripture compriseth the whole Authoritative translation of a man from among the number of his brethren into the state of an officer in the Church . I suppose he doth not thinke that this is denied by mee , though he tels me with the same Christian candor , and tendernesse , which he exerciseth in every passage almost of his booke , of making my selfe a Minister , and I know not what ; I am , I blesse the Lord , extreamly remote from returning him any of his own coyne in satisfaction for this Love . For that part of it which consists in the imposition of hands by the Presbytery , ( where it may be obtained according to the mind of Christ . ) I am also very remote from mannaging any opposition unto it . I thinke it necessary by vertue of precept , and that to be continued in a way of succession . It is , I say , according to the mind of Christ , that he who is to be ordained unto office in any Church , receive imposition of hands from the Elders of that Church , if there be any therein . And this is to be done in a way of succession , that so the Churches may be perpetuated . That alone which I oppose is the denying of this successive ordination , through the Authority of Antichrist . Before the blessed and glorious Reformation , begun ●nd carried on by Zuinglius , Luther , Calvin , and others , there were , and had been two States of men in the world , professing the name of Christ , and the Gospell , as to the outward profession thereof . The one of them in glory , splendor , outward beauty , and order , calling themselves the Church , the only Church in the world , the Catholike Church ; being indeed , and in truth in that state wherein they so prided themselves the mother of harlots , the beast , with his false Prophet . The other party poore , despised , persecuted , generally esteemed and called Hereticks , Schismaticks , or as occasion gave advantage for their farther reproach , Waldenses , Albigenses , Lollards , and the like . As to the claime of a successive ordination down from the Apostles , I made bold to affirme , that I could not understand the validity of that successive ordination , as successive , which was derived downe unto us from , and by the first partie of men in the world . This Reverend Authors reply hereunto , is like the rest of his discourse , pag. 118. He tels me , this casts dirt in the face of their Ministry , as do all their good friends the Sectaries , and that he hath much a doe to forbeare saying , The Lord rebuke thee . How he doth forbeare it , having so expressed the frame of his heart towards me , others will judge : the searcher of all hearts knowes , that I had no designe to cast dirt on him , or any other godly man's ministry in England . Might not another answer have been returned without this wrath : This is so , or it is not so , in reference to the ministry of this Nation . If it be not so , and they plead not their successive ordination from Rome , there is an end of this difference . If it be so , can Mr. C. hardly refraine from calling a man Sathan , for speaking the truth ? It is well if we know of what spirit we are . But let us a little farther consider his answer in that place . He asketh first , Why may not this be a sufficient foundation for their Ministry , as well as for their Baptisme ? if it be so , & be so acknowledged , whence is that great provocation that arose from my enquiry after it : For my part I must tell him , that I judge their Baptisme good and valid , but to deale clearly with him , not on that foundation . I cannot believe , that that Idolater , murtherer , man of sin , had , since the dayes of his open Idolatry , persecution , and enmity to Christ , any authority more or lesse from the Lord Jesus committed to him , in or over his Churches . But he addes , secondly , That had they received their ordination from the woman flying into the wildernesse , the two witnesses , or Waldenses , it had been all one to mee , and my party ; for they had not their ordination from the people ( except some extraordinary cases ) but from a Presbytery , according to the institution of Christ . So then , ordination by a Presbytery , Is it seemes opposed by me and my party ; but I pray Sir , who told you so ? when , wherein , by what meanes have I opposed it ? I acknowledge my selfe of no party . I am sory so grave a Minister should suffer himselfe to be thus transported , that every answer , every reply , must be a reflection , and that without due observation of truth and love . That-those first reformers had their Ordination from the people , is acknowledged ; I have formerly evinced it by undeniable testimony . So that the proper succession of a Ministry amongst the Churches that are their off-spring , runs up no higher than that rise . Now the good Lord blesse them in their Ministry , and the successive ordination they enjoy , to bring forth more fruit in the earth to the praise of his glorious grace . But upon my disclaiming all thoughts of rejecting the ministry of all those , who yet hold their ordination on the accompt of its successive derivation from Rome , he cries out , egregiam verò laudem , and saies that yet I secretly derive their pedigree from Rome : well then he doth not so ; why then , what need these exclamations ? we are as to this matter wholly agreed ; nor shall I at present farther pursue his discourse in that place , it is almost totally composed and made up of scornefull revilings , reflections , and such other ingredients of the whole . He frequently & very positively affirms without the least hesitation , that I have renounced my own ordination , & adds hereunto , that what ever else they pretend , unlesse they renounce their ordination , nothing will please me . that I condemn all other Churches in the world as no Churches ; but who I pray told him these things ? did he enquire so far after my mind in them , as without breach of charity to be able to make such positive and expresse assertions concerning them ? A good part of his book is taken up in the repetition of such things as these , drawing inferences and conclusions from the suppositions of them , and warming himselfe by them into a great contempt of my selfe and party , as he calls them . I am now necessitated to tell him , that all these things are false , and utterly , in part and in whole untrue , and that he is not able to prove any one of them . And whether this kind of dealing becomes a minister of the Gospell , a person professing Godlinesse , I leave it to himselfe to judge . For my owne part I must confesse that as yet I was never so dealt withall by any man , of what party soever , although it hath been my unhappinesse to provoke many of them . I do not doubt but that he will be both troubled and ashamed when he shall review these things . That whole Chapter , which he entitles , Independentisme is Donatisme , as to his application of it unto me , or any of my perswasion , is of the same importance , as I have sufficiently already evinced . I might instance in sundry other particulars , wherein he ventures without the least check or supposition , to charge me with what he pleaseth , that may serve the turn in hand ; so that it may serve to bring in , he and his party are Schismaticks , are Sectaries , have separated from the church of God , are the cause of all our evills and troubles , with the like tearmes of reproach , and hard censures , lying in a faire subserviency to a designe of widening the difference between us , and mutually exasperating the spirits of men , professing the Gospell of Jesus Christ , one against another , nothing almost comes amisse . His sticking upon by matters , diverting from the maine business in hand , answering Arguments by reflections , and the like , might also be remarked . One thing wherein he much rejoyceth , and fronts his book with the discovery he hath made of it , namely concerning my change of judgment as to the difference under present debate , which is the substance and designe of his appendix , must be particularly considered , and shall be , God assisting , in the next Chapter accordingly . CHAP. 2. An Answer to the Appendix of Mr. C● . Charge . THough perhaps impartiall men will be willing to give me an acquitment from the charge of altering my judgment in the matters of our present difference , upon the generall account of the copartnership with me of the most inquiring men in this generation , as to things of no lesse importance ; and though I might against this reverend brother and others of the same mind and perswasion with him , at present relieve my selfe sufficiently by a recrimination , in reference to their former Episcopall engagements , and sundry practices in the worship of God them attending , pleading in the meane time the generall issue of changing from error to truth , ( which that I have done as to any change I have really made , I am ready at any time to mainetaine to this Author ) yet it being so much insisted upon by him as it is , and the charge thereof in the instance given , accompanied with so many evill surmisings , and uncharitable reflections , looking like the fruits of another principle then that whereby we ought in the mannagement of our differences to be ruled , I shall give a more particular account of that , which hath yeilded him this great advantage . The sole instance insisted on by him , is a small treatise published long agoe by me , intitled , The duty of Pastors and People distinguished ; wherein I professe my selfe to be of the Presbyterian judgment . Excerpta out of that treatise , with animadversions and comparisons thereon , make up the appendix , which was judged necessary to be added to the book , to help on with the proofe that Independency is a great schisme : had it not been indeed needfull to cause the person to suffer , as well as the thing , some suppose this paines might have been spared . But I am not to prescribe to any , what way it is meet for them to proceed in , for the compassing of their ends aimed at . The best is , here is no new thing produced , but what the world hath long since taken notice of , and made of it the worst they can . Neither am I troubled that I have a necessity laid upon me to give an account of this whole matter . That little treatise was written by me in the yeare 1643 , and then printed , however it received the addition of a yeare in the date affixed to it by the printers , which for their owne advantage is a thing usuall with them . I was then a young man my selfe , about the age of 26. or 27. yeares . The controversie between Independencie and Presbytery was young also ; nor indeed by mee clearly understood , especially as stated on the Congregationall side . The conceptions delivered in the treatise were not ( as appeares in the issue ) suited to the opinion of the one party , nor of the other ; but were such as occurred to mine owne naked consideration of things , with relation to some differences that were then upheld in the place where I lived , only being unacquainted with the Congregationall way , I professed my selfe to owne the other party , not knowing but that my principles were suited to their judgement and profession ; having looked very little further into those affaires , then I was led by an opposition to Episcopacy & Ceremonies . Upon a review of what I had thē asserted , I found that my principles were far more suited to what is the judgment and practice of the congregationall men , then those of the Presbiterian . Only whereas I had not received any farther cleare information in these waies of the worship of God , which since I have been ingaged in , as was said , I professed my selfe of the Presbyterian judgment , in opposition to Democraticall confusion ; and indeed so I do still ; and so do all the congregationall men in England , that I am acquainted withall ▪ so that when I compare what then I wrote with my present judgment , I am scarce able to find the least difference between the one and the other ; only a misapplication of names and things by me , gives countenance to this charge . Indeed not long after , I set my selfe seriously to enquire into the controversies then warmly agitated in these nations . Of the congregationall way I was not acquainted with any one person , minister or other ; nor had I to my knowledg seen any more then one in my life . My acquaintance lay wholly with ministers , and people of the Presbyterian way . But sundry books being published on either side , I perused , and compared them with the Scripture , and one another , according as I received ability from God . After a generall view of them , as was my manner in other controverses , I fixed on one to take under peculiar consideration , and examination , which seemed most methodically , and strongly to maintaine that which was contrary as I thought to my present perswasion . This was Mr. Cotton's book of the keyes . The examination and confutation hereof , meerly for my owne particular satisfaction , with what diligence , and sincerity I was able , I ingag'd in . What progresse I made in that undertaking , I can manifest unto any , by the discourses on that subject , and animadversions on that book yet abiding by me . In the pursuit and management of this work , quite besides , and contrary to my expectation , at a time , and season wherein I could expect nothing on that account but ruine in this world , without the knowledge or advice of , or conference with any one person of that judgment , I was prevailed on to receive that and those principles , which I had thought to have set my selfe in an opposition unto . And indeed this way of impartiall examining all things by the word , comparing causes with causes , and things with things , laying aside all prejudicate respects unto persons , or present Traditions , is a course that I would admonish all to beware of , who would avoid the danger of being made independents . I cannot indeed deny , but that it is possible I was advantaged in the disquisition of the truth I had in hand , from my former imbracing of the principles laid down in the treatise insisted on ; now being by this means setled in the Truth , which I am ready to maintaine to this Reverend and learned Auhor , if he , or any other suppose they have any advantage hereby against me , as to my reputation , which alone is sought in such attempts as this : or if I am blameably liable to the charge of inconstancy , and inconsistency with my owne principles , which he thought meet to front his book withall , hereupon I shall not labour to devest him of his apprehension , having abundant cause to rejoice in the rich grace of a mercifull and tender father , that men seeking occasion to speake evill of so poor a worme , tossed up and down in the midst of innumerable temptations , I should be found to fix on that , which I know will be found my rejoicing in the day of the Lord Jesus . I am necessitated to adde somewhat also to a surmise of this Reverend man , in reference to my Episcopall compliances in former daies , and strict observation of their canons . This indeed I should not have taken notice of , but that I find others besides this Author pleasing themselves with this apprehension , and endeavoring an advantage against the truth I professe thereby . How little some of my Adversaries are like to gaine , by branding this as a crime is known ; and I professe I know not the Conscience , that is exercised in this matter . But to deliver them once for all from involving themselves in the like unchristian procedure hereafter , let them now know what they might easily have known before ; namely , that this accusation is false , a plain calumny , a ly . As I was bred up from my infancy under the care of my father , who was a non-conformist all his daies , & a painfull labourer in the vineyard of the Lord ; so ever since I came to have any distinct knowledge of the things belonging to the worship of God , I have been fixed in judgment against that which I am calumniated withall ; which is notoriously known to all that have had any acquaintance with me ; what advantage this kind of proceeding is like to bring to his owne soule , or the cause which he mannageth , I leave to himselfe to judge . Thus in generall ; to take a view of some particular passages in the Appendix destined to this good worke ; the first Section tries with much wit and Rhetorick to improve the pretended alteration of judgment to the blemishing of my Reputation ; affirming it to be from truth to error ; which as to my particular , so farre as it shall appeare I am cōcern'd , ( I am little moved with the bare affirmation of men , especially if induced to it by their interest . I desire him to let me know when and where , I may personally wait upon him , to be convinced of it : in the mean time so much for that Section : in the second , he declares what my judgment was in that treatise about the distance between Pastors and People , and of the extreams that some men on each hand run into : and I now tell him , that I am of the same mind still , so that that note hath little availed him . In the third he relates what I delivered , that a man not solemnly called to the office of the Ministry by any outward call , might do as to the preaching of the Gospell in a collapsed Church-state . unto this he makes sundry objections ; that my discourse is darke , not cleare , and the like ; but remembring that his businesse was not to confute that treatise also , but to prove from it my inconstancie , and inconsistencie with my selfe : he sayes , I am changed from what I then delivered : this is denied , I am punctually of the same judgment still : but he proves the contrary by a double argument . 1. Because I have renounced my ordination . 2. Because I thinke now , that not only in a compleat Church-state , but when no such thing can be charged , that gifts and consent of the people is enough to make a man a Preacher in office ; both untrue and false in fact . I professe I am astonished , to thinke with what frame of spirit , what neglect of all rules of truth and love this businesse is mannaged . In the fourth Section , He chargeth me to have delivered somewhat in that treatise about the personall indwelling of the Holy Ghost in believers , and my words to that purpose are quoted at large . What then ? am I changed in this also ? no , but that is an error in the judgment of all that be orthodox : but that is not the businesse in hand , but the Alteration of my judgment ; wherfore he makes a kind of exposition upon my words in that treatise , to shew that I was not then of the mind that I have now delivered my selfe to be of , in my book of Schisme ; but I could easily answer the weakenesse of his exceptions , and pretended expositions of my former assertions , and evidence my consistency in judgment with my selfe in this businesse ever since ; but this he saith is an error which he gathered out of my book of Schisme ; and some body hath sent him word from Oxford that I preached the same doctrine at St. Maries . I wish his informer had never more deceived him ; it is most true I have done so , and since printed at large what then I delivered , with sundry additions thereunto ; and if this Reverend Author shall think good to examine what I have published on that account , ( not in the way in this treatise proceeded in , which in due time will be abhorred of himself & all good men , but with candor , and a spirit of Christian ingenuity and meeknesse , ) I shall acknowledg my selfe obliged to him ; and in the mean time I desire him to be cautious of large expressions , concerning all the Orthodox , to oppose that opinion , seeing evidences of the contrary lie at hand in great plenty : and let him learne from hence how little his insulting in his book on this account is to be valued . Sec. the 5. he shews that I then proved the name of priests not to be proper , or to be ascribed to the ministers of the Gospell ; but that now ( as is supposed in scorne ) I call the ministers of their particular congregations parochiall priests ; untrue ! In the description of the Prelaticall Church I shewed what they esteemed and called parish ministers amongst them . I never called the Presbyterian ministers of particular Congregations parochiall priests . Love truth and peace ; these things ought not thus to be . Sec. the 6. He labours to find some difference in the tendency of severall expressions in that treatise , which is not at all to the purpose in hand , nor true as will appeare to any that shall read the treatise it selfe . In the 7. 8. 9. 10. 11. Sec : He takes here and there a sentence out of the treatise and examins it , interlacing his discourse with untrue reflections , surmizes and prognostications : and in particular p. the 238 & 239. But what doth all this availe him in reference to his designe in hand ? not only before , but even since his exceptions to the things then delivered , I am of the same mind that I was , without the least alteration . And in the viewing of what I had then asserted , I find nothing strange to me , but the sad discovery of what frame of spirit the charge proceeded from . Sec. 12. doth the whole worke ; there I acknowledge my selfe to be of the Presbyterian judgment , and not of the Independent or congregationall . Had this Reverend Author thought meet to have confined his charge to this one quotation , he had prevented much evill that spreads it selfe over the rest of his discourse , and yet have attained the utmost of what he can hope for , from the whole ; and hereof I have already given an account . But he will yet proceed , and Sec. 13. informe his Reader that , in that Treatise I aver , that two things are required in a teacher , as to formall ministeriall teaching . 1. Gifts from God , 2 Authority frō the Church : well ! what then ? I am of the same mind still : but now I cry down ordination by Presbytery , what , & is not this a great alteration and signe of inconstancy . Truly , Sir , there is more need of humiliation in your selfe , then triumphing against me ; for the assertion is most untrue , and your charge altogether groundlesse ; which I desire you would be satisfied in , and not to be led any more by evill surmises , to wrong mee , and your owne soule . He addes sect. 14. two cautions , which in that treatise I give to private Christians in the exercise of their gifts , and closeth the last of them with a Juvenile Epiphonema , divinely spoken , and like a true Presbyterian : and yet there is not one word in either of these cautions that I do not still own and allow ; which confirmes the unhappinesse of the charge . Of all that is substantiall in any thing that followes , I affirme the same , as to all that which is gone before . Onely as to the liberty to be allowed unto them which meet in private , who cannot in conscience joyne in the Celebration of publike ordinances , as they are performed amongst us , I confesse my selfe to be otherwise minded at present , than the words there quoted by this Author do expresse . But this is nothing to the difference between Presbytery and independency : and he that can glory , that in 14. yeares , he hath not altered or improved in his conception of some things , of no greater importance then that mentioned , shall not have me for his rivall . And this is the summe of M● . C. Appendix ; the discourse whereof being carried on with such a temper of spirit as it is , and suited to the advantage aimed at , by so many evill surmises , false suggestions , and uncharitable reflections , I am perswaded the taking of that paines , will one day be no joy of heart unto him . CHAP. 3. A Review of the chargers Preface . HIs first chapter consists for the most part , in a repetition of my words , or so much of the discourse of my first Chapter as he could wrest , by cutting off one , and another parcell of it from its coherence in the whole , with the interposure of glosses of his own , to serve him to make biting reflexions upōthem with whom he hath to deale . How unbecoming such a course of procedure is , for a person of his worth , gravity and profession , perhaps his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , have by this time convinced him . If men have a mind to perpetuate controversies unto an endlesse , fruitlesse reciprocation of words and cavils , if to provoke to easie and facile retorsions , if to heighten and aggravate differences beyond any hope of reconciliation , they may do wel to deale after this manner with the writings of one another . Mr. C. knowes how easie it were to make his owne words , dresse him up in all those ornaments wherein he labours to make me appeare in the world , by such glosses , inversions , additions , and interpositions , as he is pleased to make use of ; but meliora speramus . Some particulars that seem to be of any importance to our businesse in hand , may be remarked as we passe through it : pag. 1. He tels us the Donatists had two principles : 1. that they were the onely Church of Christ in a corner of Africk , and left no Church in the world but their owne . 2. That none were truly baptized , or entred members of the Church of Christ , but by some Minister of their party . These Principles , he saies , are againe improved by men of another party : whom though yet he name not , yet it is evident whom he intends : and pag : 3. he requires my judgement of those principles . Because I would not willingly be wanting in any thing that may tend to his satisfaction , though I have some reason to conjecture at my unhappinesse in respect of the event : I shall with all integrity give him my thoughts of the principles expresséd above . 1. Then , if they were considered in reference to the Donatists who owned them , I say they were wicked , corrupt , erroneous principles , tending to the disturbance of the communion of Saints , and everting all the rules of love , that our Lord Jesus Christ hath given to his disciples , and servants to observe : if he intend my judgment of them in reference to the Churches of England , which he calls independent , I am sorry that he should thinke he hath any reason to make this inquiry . I know not that man in the world who is lesse concerned in obteining Countenance to those principles then I am . Let them who are so ready on all occasions or provocations to cast abroad the solemne formes of reproach , Schismaticks , Sectaries , Hereticks , and the like , search their owne hearts , as to a conformity of spirit unto these principles . It is not what men say , but what men doe , that they shall be judged by . As the Donatists were not the first who in story were charged with Schisme , no more was their Schisme confined to Africk . The agreement of multitudes in any principles , makes it in its selfe not one whit better , and in effect worse . For my part I acknowledge the Churches in England , Scotland and France , Helvetia , the netherlands , Germany , Greece , Muscovia , &c. as far as I know of them , to be true Churches ; such for ought I know may be in Italy or Spaine ; and what pretence or colour this Reverend person hath to fix a contrary perswasion upon me , with so many odious imputations and reflections , of being one of the Restorers of all lost Churches , and the like , I professe I know not . These things will not be peace in the latter end ; shall the sword devour for ever ? I dare not suppose that he will aske why then do I separate from them ? he hath read my booke of Schisme , wherein I have undeniably proved , that I have separated from none of them , and I am loath to say , though I feare before the close of my discourse I shall be compelled to it , that this Reverend Author hath answered a matter before he understood it , & confuted a book , whose maine and chiefe designe he did not once apprehend . The rest of this chapter is composed of reflections upon me from my owne words wrested at his pleasure , and added to according to the purpose in hand , and the taking for granted unto that end that they are in the right , we in the wrong , that their Churches are true churches , and yet not esteemed so by me , that we have separated from those churches , with such like easie suppositions . He is troubled that I thought the mutuall chargings of each other with Schisme , between the Presbyterians , and Independents was as to its heat abated and ready to vanish : wherein he hath invincibly compelled me to acknowledge my mistake ; and I assure him I am heartily sorry that I was mistaken , it will not be some joy one day that I was so . He seems to be offended with my notion of Schisme , because if it be true , it will carry it almost out of the world , and blesse the churches with everlasting peace . He tells me that a learned Dr. said my book was one great Schisme , I hope that is but one Drs. opinion ; because being non-sence it is not fit it should be entertained by many . In the processe of his discourse he culls out sundry passages deliverd by me in reference to the great divisions and differences , that are in the world among men professing the name of Christ , and applies them to the difference between the Presbyterians and Independents , with many notable lashes in his way ; when they were very little in my thoughts , nor are the things spoken by me in any tolerable measure applicable to them . I suppose no rationall man will expect , that I should follow our Reverend Author in such waies and pathes as these ; it were easie in so doing to enter into an endlesse maze of words , to little purpose , and I have no mind to deale with him as he hath done by me , I like not the copy so well as to write by it ; so his first chapter is discussed , and forgiven . CHAP. 4. Of the nature of schisme . THe second Chapter of my booke , whose examination this Author undertakes in the second of his , containing the foundation of many inferences that ensue , and in particular of that description of Schisme which he intends to oppose , it might have been expected , that he should not have culled out passages at his pleasure to descant upon , but either have transcribed the whole , or at least under one view have laid downe clearly what I proposed to confirmation , that the state of the controversie being rightly formed , all might understand , what we say , and whereof we do affirme : but he thought better of another way of procedure , which I am now bound to allow him in ; the reason whereof he knowes , and other men may conjecture . The first words he fixes on are the first of the Chapter . The thing whereof we treat being a disorder in the instituted worship of God ; whereunto he replyes , It is an ill signe or omen , to stumble at the threshold in going out : these words are ambiguous , and may have a double sence , either that schisme is to be found in matter of instituted worship onely , or onely in the differences made in the time of celebrating instituted worship , and neither of these is yet true , or yet proved , and so a mere begging of the thing in question : for saith he , Schisme may be in , and about other matter besides instituted worship . What measure I am to expect for the future from this entrance or beginning , is not hard to conjecture . The truth is , the Reverend Author understood me not at all , in what I affirmed : I say not , that Schisme in the Church is either about instituted worship , or onely in the time of worship , but that the thing I treat of , is a disorder in the instituted worship of God , and so it is , if the being , and constitution of any Church be a part of God's worship : but when men are given to disputing , they think it incumbent on them to question every word and expression , that may possibly give them an advantage : but we must , now we are engaged , take all in good part as it comes . Having nextly granted my request of standing to the sole determination of Scripture in the controversie about the nature of schisme : he insists on the Scripture use and notion of the word , according to what I had proposed : only in the metaphoricall sense of the word , as applyed unto civill and politicall bodies , he endeavours to make it appeare , that it doth not only denote the difference and division that falls among them in judgement , but their secession also into parties ; which though he proves not from any of the instances produced , yet because he may not trouble himselfe any further in the like kind of needlesse labour ; I do here informe him that if he suppose that I deny that to be a Schisme , where there is a separation , and that because there is a separation , as though schisme were in its whole nature exclusive of all separation , and lost its being when separation ensued , he hath taken my mind as rightly , as he hath done the whole designe of my booke , and my sense in his first animadversions on this Chapter . But yet because this is not proved , I shall desire him not to make use of it for the future as though it were so . The first place urged is that of John 7. 43. There was a schisme among the people : it is not pretended that here was any separation : Acts 14. 4. the multitude of the city was divided , that is , in their judgment about the Apostles and their doctrine : but not only so , for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is spoken of them , which expresses their separation into parties : what weight this new criticisme is like to finde with others , I know not , for my part I know the words inforce not the thing aymed at ; and the utmost that seemes to be intended by that expression , is the siding of the multitude , some with one , some with another , whilst they were all in a publique commotion , nor doth the context require any more . The same is the case , Acts 23. 7. where the Sadduces and Pharisees were divided about Paul , whilst abiding in the place where the Sanedrim sate , being divided into parties long before : and in the testimony cited in my margent for the use of the word in other Authors , the Author makes even that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to stand in opposition , only to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : nor was it any more . There was not among the people of Rome , such a separation as to break up the Corporation , or to divide the Government , as is known from the story . The place of his owne producing , Acts 19. 9. proves indeed that then and there , there was a separation , but as the Author confesses in the margent , the word there used to expresse it hath no relation to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Applied to Ecclesiasticall things , the Reverend Author confesses with me , that the word is onely used in the first Epistle to the Corinthians 1 Cor. 19. ch. 11. 18. and therefore that from thence the proper use and importance of it is to be learned . Having laid downe the use of the word to denote difference of mind and judgment , with troubles ensuing thereupon , amongst men met in some one assembly about the compassing of a common end and designe . I proceed to the particular accommodation of it , to Church-rents and schisme in that Solitary instance given of it in the church of Corinth : What saies our Authour hereunto ? Sayes he , Pag. 26. this is a fore-stalling the readers judgement , by a meer begging of the thing in question : as it hath in part been proved from the Scripture its selfe , where it is used for separation into parties , in the politicall use of the word ; why it may not so be used in the ecclesiasticall sense , I see no reason : but if this be the way of begging the Question , I confesse I know not what course to take to prove what I intend . Such words are used sometimes in warm disputes causelessely ; it were well they were placed where there is some pretence for them ; Certainly they will not serve every turne . Before I asserted the use of the word , I instanced in all the places where it is used , and evinced the sense of it from them ? if this be begging , it is not that lazy trade of begging , which some use ; but such as a man had as good professedly worke as follow . How well he hath disproved this sense of the word from Scripture we have seen , I am not concerned in his seeing no reason why it may not be used in the ecclesiasticall sense , according to his conception , my enquiry was how it was used , not how it might be used in this Reverend Authors judgment . And this is the substance of all that is offered to overthrow that principle , which if it abide and stand , he must needs confesse all his following pains to be to no purpose . He sees no reason but it may be as he saies . After the declaration of some such suspitions of his , as we are now wonted unto , and which we cannot deny him the liberty of expressing , though I professe he do it unto my injurie , he saies , this is the way on the one hand to free all church-separation from schisme , and on the other to make all particular churches more or lesse inschismaticall : well , the first is denyed ; what is offer'd for the confirmation of the second ? saith he , what one congregation almost is there in the world , where there are not differences of judgment whence ensue many troubles about the compassing of one common end and designe ; I doubt whether his owne be free therefore . If my testimony may remove his scruple , I assure him through the grace of God , hitherto it hath been so , and I hope it is so with multitudes of other Churches , those with whome it is otherwise , it will appear at last to be more or lesse blameable on the account of Schisme . Omitting my farther explication of what I had proposed , he passes unto p. 27. of my book , and thence transcribes these words : they had differences among themselves about unnecessary things , on these they engaged into disputes and sidings even in the solemne assemblies , probably much vaine janglings , alienation of affections , exasperations of spirit , with a neglect of due offices of love ensued hereupon , whereunto he subjoines , that the Apostle charges this upon them is true , but was that all ? were there not divisions into parties as well as in judgments ? we shall consider that ere long , But I am sorry he hath waved this proper place of the consideration of this important assertion ; the truth is , hic pes fig●ndus , if he remove not this position , he labours , in vain for the future . I desire also to know what he intends by divisions into parties ; if he intend that some were of one party , some of another , in these divisions and differences , it is granted : there can-be no difference in judgment amongst men , but they must on that account be divided into parties : but if he intend thereby , that they divided into severall churches , assemblies , or congregations , any of them setting up new churches on a new account , or separating from the publick assemblies of the church whereof they were , and that their so doing is reproved by the Apostle under the name of Schisme ; then I tell him that this is that indeed whose proofe is incumbent on him . Faile he herein , the whole foundation of my discourse continues firme and unshaken ; the truth is , I cannot meet with any one attempt to prove this , which alone was to be proved , if he intended that I should be any farther concerned in his discourse , then onely to find my selfe revil'd and abused . Passing over what I produce to give light and evidence unto my assertion , he proceeds to the consideration of the observations and inferences I make upon it . p. 29. and onward . The first he insists upon is , that the thing mentioned is entirely in one Church , amongst the members of one particular society : no mention is made of one church divided against another , or separated from another . To this he replies 1. that the church of Corinth , was a collective church , made up of many congregations , and that I my selfe confesse they had solemne assemhlies , not one assembly onely ; that I beg the Question by taking it for one single congregation . But I suppose one particular congregation may have more then one solemne assembly , even as many , as are the times , wherein they solemnly assemble . 2. I supposed , I had proved that it was only one congregation , that used to assemble in one place , that the Apostle charged this crime upon ; and that this Reverend Author was pleased to overlook what was produced to that purpose , I am not to be blamed . 3. Here is another discovery , that this Reverend person never yet clearly understood the designe of my treatise , nor the principles I proceed upon . Doth he think it is any thing to my present businesse , whither the church of Corinth were such a church as Presbyterians suppose it to be , or such a one as the Independents affirme it ? whilst all ackowledge it to be one church , be that particular church of what kind it will ; if the Schisme rebuked by the Apostle consisted in division in it , and not in separation from it as such , I have evinced all that I intended by the Observation under consideration . Yet this he againe persues , and tells me , that there were more particular churches in and about Corinth , as that at Cenchrea , and that their differences were not confined to the verge of one church ( for there were differences abroad out of the Church ) and saies , that at unawares I confess that they disputed from house to house , and in the publick assemblies : but I will assure the Reverend Author I was aware of what I said : Is it possible he should suppose that by the verge of one Church I intended the meeting place , and the assembly therein ? was it at all incumbent on me , to prove that they did not manage their differences in private , as well as in publick ? is it likely any such thing should be ? did I deny that they sided and made parties about their divisions and differences ? is it any thing to me , or to any thing I affirme , how , where , and when , they managed their disputes , and debated their controversies ? it is true there is mention of a church at Cenchrea , but is there any mention that that church made any separation from the church of Corinth ? or that the differences mention'd were between the members of these severall churches ? is it any thing to my present designe , though there were 20 particular congregations in Corinth , supposing that on any consideration they were one Church ? I assure you Sr. I am more troubled with your not understanding the business and designe I mannage , then I am with all your reviling termes , you have laden me withall . Once for all ; unlesse you prove that there was a separation frō that Church of Corinth ( be it of what constitution it may by any be supposed ) as such , into another church , and that this is reproved by the Apostle under the name of Schisme , you speak not one word to invalidate the principle by me laid downe : and for what he addes ; that for what I say there was no one church divided against another , or separated from another , is assumed , but not proved unlesse by a negative , which is invallid ; he wrests my words : I say not , there was no such thing , but that there was no mention of any such thing : for though it be as cleare as the noone day , that indeed there was no such thing , it sufficeth my purpose that there was no mention of any such thing , and therefore no such thing reproved under the name of Schisme . With this one observation , I might well dismisse the whole ensuing treatise , seeing of how litle use it is like to prove , as to the businesse in hand , when the Author of it indeed apprehends not the principle which he pretends to oppose ; I shall once more tell him , that he abide not in his mistake , that if he intend to evert the principle here by me insisted on , it must be by a demonstration that the Schisme charged on the Corinthians by Paul consisted in the separation from , and relinquishment of that church , whereof they were members , and congregating into another not before erected or established ; for this is that which the Reformed Churches are charged to do by the Romanists , in respect of their Churches , and accused of schisme thereupon . But the differences which he thinks good to mannage and maintain , with , and against the Independents do so possesse the thoughts of this Reverend Author , that what ever occurres to him , is immediately measured by the regard which it seems to bear , or may possibly bear thereunto , though that consideration were least of all regarded in its proposall . The next observation upon the former thesis that he takes into his examination , so far as he is pleased to transcribe it , is this ; Here is no mention of any particular man or number of men separating from the assembly of the whole church ) or subducting of themselves from its power ; only they had groundlesse causlesse differences amongst themselves ; Hereunto our Author variously replyes and saies , 1. was this all ? were not separations made , if not from that church , yet in that church as well as divisions ? Let the Scripture determine , chap. 1. 11. ch. 5. 3. I am a Disciple of Paul said one , and I a Disciple of Apollo said another : in our language ; I am a member of such a ministers congregation , saies one , such a man for my money : and so a third , and hereupon they most probably separated themselves into such and such congregations ; ana is not separation the ordinary issue of such envyings ? I doubt not but that our Reverend Author supposeth that he hath here spoken to the purpose , and matter in hand ; and so perhaps may some others think also . I must crave leave to enter my dissent upon the account of the insuing reasons ; for , 1. It is not separation in the Church by mens divisions and differences whilst they continue members of the same Church , that I deny to be here charged under the name of Scisme , but such a separation from the Church , as was before described ; 2. The disputes amongst them about Paul and Apollos , the instruments of their conversion cannot possibly be supposed to relate unto Ministers of distinct congregations among them . Paul and Apollos were not so , and could not be figures of them that were ; so that those expressions do not at all answer those which he is pleased to make parallell unto them . 3. Grant all this , yet this proves nothing to the cause in hand , men may crye up some the Minister of one congregation , some of another , and yet neither of them separate from the one , or other , or the congregations themselves fall into any separation , wherefore ( 4 ) He saies , probably they separated into such and such congregations ; But this is most improbable ; for first , there is no mention at all of those many congregations that are supposed , but rather the contrary , as I have declared , is expressly asserted : 2. There is no such thing mentioned or intimated , nor , 3. are they in the least rebuked for any such thing , though the forementioned differences which are a lesse evill are reproved again , and againe , under the name of Schisme : so that this most improbable improbability or rather vaine conjecture , is a very mean refuge and retreat from the evidence of expresse Scripture , which in this place is alone inquired after-Doth indeed the Reverend Author think , will he pretend so to do , that the holy Apostle should so expresly , weightily , and earnestly , reprove their dissentions in the church , whereof they were members , and yet not speak one word , or give the least intimation of their separation from the church ; had there indeed been any such thing ? I dare leave this to the conscience of the most partially addicted person under heaven , to the Authors cause , who hath any conscience at all ; nor dare I dwell longer on the confutation of this fiction , though it be upon the matter the whole of what I am to contend withall . But he farther informes us that ▪ there was a separation to parties in the church of Corinth , at least as to one ordinance of the Lords supper , as appears c. 11. v. 18 , 21 , 22 , 23. and this was part of their Schisme . v. 16. And not long after they separated into other Churches , sleighting and undervaluing the first ministers and churches , as nothing or lesse pure then their owne , which we see practised sufficiently at this day . A. Were not this the head & seate of the first part of the controversie insisted on , I should not be able to prevaile with my selfe , to cast away precious time in the consideration of such things as these , being tendered as suitable to the businesse in hand ; It is acknowledged that there were differences amongst them , and disorders in the administration of the Lords supper , that therein they used respect of persons , as the place quoted in the margin by our Author , Jam. 2. 1 , 2 , 3. manifests that they were ready to do in other places ; the disorder the Apostle blames in the administration of the ordinances was , when they came together in the Church , v. 18. when they came together in one place ; v. 20. there they tarried not one for another as they ought v. 33. but coming unprepared , some having eaten before , some being hungry v. 21. all things were mannaged with great confusion amongst them v. 22. and if this prove not , that the Schisme they were charged withall consisted in a separation from that church with which they came together in one place , we are hopelesse of any farther evidence to be tendred to that purpose . That there were disorders amongst them in the celebration of the Lords supper is certain ; that they separated into severall congregations on that account , or one from another , or any from all , is not in the least intimation signified ; but the plaine contrary shines in the whole state of things , as there represented : had that been done , and had so to do , been such an evill , as is pleaded , ( as causlesly to do it is no small evill ) it had not passed unreproved from him , who was resolved in the things of God , not to spare them . 2 That they afterwards fell into the separation aimed at to be asserted Our Reverend Author affirmes , that so he may make way for a reflection on the things of his present disquietment ; but as we are not as yet concerning our selves , in what they did afterwards ; so when we are , we shall expect somewhat more then bare affirmations for the proofe of it : being more then ordinarily confident , that he is not able from the Scripture , or any other story of credit , to give the least countenance to what he here affirmes . But now as if the matter were well discharged , when there hath not one word been spoken ; that in the least reaches the case in hand ; he saith 3. by way of supposition that there was but one single congregation at Corinth ; yet ( said he ) the Apostle dehorts the brethren from Schisme , and writes to more then the Church of Corinth , ch. 1. v. 2. A. I have told him before , that though I am full well resolved that there was but one single congregation at Corinth in those daies , yet I am not at all convinced as to the proposition under confirmatiō to assert any such thing , but will suppose the church to be of what kind my Author pleaseth , whilst he will acknowledge it to be the particular Church of Corinth . I confesse the Apostle dehorts the brethren from Schisme , even others as well as those at Corinth , so far as the church of God in all places , and ages , are concerned in his instructions and dehortations , when they fall under the case stated , parallel with that which is the ground of his dealing with them at Corinth ; but what that Schisme was from which he dehorts them , he declares only in the instance of the Church of Corinth : and thence is the measure of it to be taken , in reference to all dehorted from it . Unto the 3d. Observation added by me , he makes no returne , but only laies down some exceptions to the exemplification given of the whole matter , in another schisme that fell out in that Church about 40 yeares after the composure of this , which was the occasion of that excellent Epistle unto them from the Church of Rome , called the Epistle of Clement ; disswading them from Persisting in that strife and contention , and pressing them to unity and agreement among themselves : some things our Reverend Author offers as to this instance , but so , as that I cannot but suppose , that he consulted not the Epistle on this particular occasion ; and therefore now I desire him that he would do so , and I am perswaded he will not a second time give countenance to any such apprehension of the then state of the Church , as though there were any separation made from it , by any of the members thereof , doeing or suffering the injury there complained of , about which those differences and contentions arose . I shall not need to go over againe the severalls of that Epistle ; one word mentioned by my selfe , namely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he insists on , and informes us , that it implies a separation into other assemblies ; which he saies I waved to understand . I confesse I did so in this place , and so would he also , if he had once consulted it . The speech of the Church of Rome is there to the Church of Corinth , in reference to the elders whom they had deposed . the whole sentence is ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . and the words immediately going before are ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : then follows that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; our Author I suppose , understands Greek , and so I shall spare my pains of transcribing Mr. Youngs latin translation ; or adding one in English of mine own ; and if he be pleased to read these words , I think we shall have no more of his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . If a faire opportunity call me forth to the farther mannagement of this controversy , I shall not doubt but from that Epistle , and some other pieces of undoubted antiquity , as the Epistle of the Church of Vienna and Lyons , of Smyrna , with some publick records of those daies , as yet preserved , worthy all of them to be written in letters of Gold , to evince that state of the Churches of Christ in those daies , as will give abundant light to the principles I proceed upon in this whole businesse . And thus have I briefly vindicated what was proposed as the precise Scripture notion of schisme , against which indeed not any one objection hath beenraised , that speaks directly to the thing in hand . Our Reverend Author being full of warme affections against the independents , and exercised greatly in disputing the common principles which either they hold , or are supposed so to do ; measures every thing that is spoken , by his apprehension of those differences , wherein as he thinks their concernment doth lie : had it not bin for some such prejudice , ( for I am unwilling to ascribe it to more blameable principles ) it would have been almost impossible that he should have once imagined that he had made the least attempt towards the eversion of what I had asserted ; much lesse that he had made good the title of his book ▪ though he scarce forgets it , or any thing concerning it but its proofe , in any one whole leafe of his treatise . It remaines then that the nature and notion of Schisme as revealed and described in the Scripture , was rightly fixed in = my former discourse ; and I must assure this Reverend Author , that I am not afrighted from the embraceing and maintaining of it , with those scare crowes of new light ; singularity , and the like , which he is pleased frequently to set up to that purpose . The discourse that ensues in our Author concerning a parity of reason , to prove that if that be schisme , then much more is separation so , shall afterwards if need be , be considered , when I proceed to shew what yet farther may be granted without the least prejudice of truth , though none can necessitate me to recede from the precise notion of the name and thing delivered in the Scripture . I confess I cannot but marvell , that any man undertaking the examination of that Treatise , and expressing so much indignation at the thoughts of my discourse , that lyeth in this businesse , should so sleightly passe over that , whereon he knew that I laid the great weight of the whole . Hath he so much as indeavourd to prove , that that place to the Corinthians , is not the only place wherein there is in the Scripture any mention of schisme in an ecclesiasticall sense ; or that the Church of Corinth was not a particular church : is any thing of importance offerd to impaire the assertion that the evill reproved was within the verge of that church , and without separation from it ? and do I need any more to make good to the utmost that which I have asserted ; but of these things afterwards . In all that followes to the end of this chapter , I meet with nothing of importance that deserves farther notice ; that which is spoken is for the most part built upon mistakes ; as that when I speak of a member or the members of one particular church , I intend onely one single congregation exclusively to any other acceptation of that expression , in reference to the apprehension of others : that I denie the reformed Churches to be true churches , because I denie the Church of Rome to be so ; and denie the institution of a nationall church , which yet our Author pleads not for . He would have it for granted that because Schisme consists in a difference among church members , therefore he that raises such a difference , whither he be a member of that church wherein the difference is raised , or of any other or no ( suppose he be a Mahumetan or a Jew ) is a Schismatick ; pleads for the old definition of Schisme , as suitable to the Scripture , after the whole foundation of it is taken away : wrests many of my expressions ! as that in particular , in not making the matter of Schisme to be things relating to the worship of God , to needlesse discourses about Doctrine and Discipline , not apprehending what I intended by that expression of the worship of God ; and I suppose it not advisable to follow him in such extravagancies . The usuall aggravations of Schisme he thought good to reinforce , whither he hoped that I would dispute with him about them , I cannot tell . I shall now assure him that I will not , though if I may have his good leave to say so , I lay much more weight on those insisted on by my selfe , wherein I am encouraged , by his approbation of them . CHAP. 5. THe third Chapter of my Treatise consisting in the preventing and removing such objections as the precedent discourse might seem lyable and obnoxious unto , is proposed to examination , by our Reverend Author , in the third Chap. of his Booke : and the objections mentioned undertaken to be managed by him , with what successe , some few considerations will evince . The first Objection by me proposed was taken from the Common Apprehension of the nature of Schisme , and the issue of stateing it as by me layd down ; namely hence it would follow that the separation of any man or men from a true Church , or of one Church from others is not Schisme . But now waving for the present the more large consideration of the name & thing , which yet in the processe of my discourse I do condescend upon , according to the principle layd down ; I say that in the precise signification of the word , and description of the thing as given by the holy Ghost this is true ; no such separation is in the scripture so called , or so accounted , whither it may not in a large sence be esteemed as such , I do not dispute , yea I afterwards grant it so farre , as to make that concession the bottome and foundation of my whole plea , for the vindication of the reformed churches from that crime . Our Reverend Author reinforces the objection by sundry instances ; As , 1. that he hath disproved that sence or precise signisication of the word in Scripture , how well let the Reader judge . 2. That supposing that to be the onely sence mentioned in that case of the Corinthians , yet may another sence be intimated in Scripture and deduced by regular and rationall consequence : Perhaps this will not be so easy an undertaking , this being the onely place where the name is mentioned , or thing spoken of in an Ecclesiasticall sence : but when any proofe is tendred of what is here affirmed , we shall attend unto it . It is said indeed that if separation in Judgment in a Church be a Schisme , much more to separate from a Church ! but our question is about the precise notion of the word in Scripture , and consequences from thence , not about consequents from the nature of things , concerning which if our Author had been pleased to have staid a while , he would have found me granting as much as he could well desire . 3. 1 John 2. 19. is sacrificed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and interpreted of Schisme . Where ( to make one venture in imitation of our Author ) All Orthodox Interpreters , and writers of controversies expound it of Apostacy ; neither will the context or arguing of the Apostle admit of another exposition ; mens wresting of Scripture to give countenance to inveterate errours is one of their worst concomitants ; so then that seperation from Churches is oftentimes evill is readily granted : of what nature that evill is , with what are the aggravations of it , a judgment is to be made , from the pleas and pretences that its circumstances afford : so farr as it proceeds from such dissensions as before were mentioned , so far it proceeds from schisme , but in its own nature absolutely considered it is not so . To render my former assertions the more unquestionably evident , I consider the severall accounts given of mens blameable departures ' from any Church , or Churches mentioned in Scripture , and manifest that none of them come under the head of Schisme . Apostasy , irregularly of walking , and professed sensuality , are the heads , whereunto all blameable departures from the Churches in the Scripture are referred . That there are other accounts of this crime , our Author doth not assert ; he onely saies , that all , or some of the places I produce , as instances of a blameable separation from a Church , do mind the nature of Schisme as precedaneous to the separation ; What ere the matter is I do not find him speaking ▪ so faintly and with so much caution through his whole discourse as in this place : all , or some do it ; they mind the nature of Schisme ; they mind it as precedaneous to the separation , so the summe of what he aims at in contesting about the exposition of those places of Scripture is this ; some of them do mind ( I know not how ) the nature of Schisme , which he never once named as precedaneous to separation ; therefore the precise notion of Schisme in the Scripture doth not denote differences and divisions in a Church only ; Quod erat demonstrandum : That I should spend time in debating a consideration so remote from the state of the controversie in hand , I am sure will not be expected by such as understand it . Pag. 77. Of my treatise I affirm that for a man to withdraw or withold himselfe from the communion externall and visible of any Church or Churches , on that pretention or plea ( be it true or otherwise ) that the worship , doctrine , or discipline instituted by Christ is corrupted among them , with which corruption he dares not defile himselfe , is no where in the Scripture called Schisme , nor is that case particularly exemplified , or expressely supposed , whereby a Judgment may be made of the fact at large , but we are left , upon the whole matter , to the guidance of such generall rules and principles as are given us for that end and purpose : Such is my meanesse of apprehension that I could not understand , but that either this assertion must be subscribed unto , as of irrefragable verity , or else that instances to the contrary must have been given out of the Scripture ; for on that hinge alone doth this present controversie ( and that by consent ) turne it selfe : But our Reverend Author thinks good to take another course ( for which his reasons may easily be conjectured ) and excepts against the assertion it selfe in Generall : first , as ambiguous and fallacious , And then also intimates that he will scan the words in perticular ; Mihi jussa capessere , &c. 1. He saies , that I tell not whither a man may separate where there is corruption in some one of these onely or in all of them , nor 2. How farre some or all of these must be corrupted before we separate . A. This is no small vanity under the sunne , that men will not onely measure themselves by themselves , but others also by their own measure : Our Author is still with his finger in the sore , and therefore supposes that others must needs take the same course . Is there any thing in my assertion whither a man may separate from any church or no ? any thing upon what Corruption he may lawfully so do ? any thing of stating the difference betwixt the Presbiterians and Independants ? do I at all fix it on this fo●t of account when I come so to doe ? I humbly beg of this Author , that if I have so obscurely and intricately delivered my selfe and meaning , that he cannot come to the understanding of my designe , nor import of my expressions , that he would favour me with a command to explain my selfe , before he engage into a publicke refutation of what he doth not so clearly apprehend ! Alas , I do not in this place in the least intend to justify any separation , nor to shew what pleas are sufficient to justify a separation , nor what corruption in the church separated from , is necessary thereunto , nor at all regard the controversie his eye is allwaies on ; but onely declare what is not comprised in the precise Scripture notion of Schisme , as also how a Judgment is to be made of that which is so by me excluded , whither it be good or evill . Would he have been pleased to have spoken to the businesse in hand , or any thing to the present purpose , it must not have been by an inquiry into the grounds & reasons of separation , how farre it may be justified by the plea mentioned , or how farre not ▪ when that plea is to be allowed , and when rejected ; but this only was incumbent on him to prove ! namely , that such a separation upon that plea , or the like , is called Schisme in the Scripture , and as such a thing condemned . What my concernment is in the ensuing observations ; that the Judaicall Church was as corrupt as ours , that if a bare plea true or false will serve to justifie men , all separatists may be justified , he himselfe will easily perceive : But however , I cannot but tell him by the way , that he who will dogmatize , in this controversy from the Judaicall Church , and the course of proceedings amongw them , to the direction and limitation of duty , as to the churches of the Gospel , considering the vast & important differences between t he constitutions of the one & the other , with the infallible obligation to certain principles , on the account of the typicall institution in that Primitive Church , when there neither was nor could be any more in the world , must expect to bring other Arguments to compasse his designe , then the analogie pretended . For the justification of Separatists of the reason , if it will ensue , upon the examination for separation , and the circumstances of the seperating , whereunto I referre them , let it follow , and let who will complain ; But to fill up the measure of the mistake he is ingaged in , he tells us pag. 75. that this is the pinch of the question , whither a man or a company of men may separate from a true Church , upon a plea of Corruptiō in it , true or false , & set up another Church , as to ordinances , renouncing that Church to be a true Church . This ( saith he ) is plainely our case at present , with the Doctor and his Associates ; truly I do not know that ever I was necessitated to a more sad and fruitlesse imployment in this kind of labour and travaile . Is that the question in present agitation ? is any thing , word , title , or iota spoken to it ? is it my present businesse to state the difference between the Presbyterians and Independents ? do I anywhere do it upon this account ? do I not every where positively deny that there is any such separation made ? nay can common honesty allow such a state of a question , if that were the businesse in hand to be put upon me ? are their ordinances and churches so denied by me as is pretended ? what I have often said , must again be repeated , The Reverend Author hath his eye so fixed on the difference between the Presbyterians and the Independants , that he is at every turn lead out of the way into such mistakes , as it was not possible he should otherwise be overtaken withall ; this is perhaps mentis gratissimus error : But I hope it would be no death to him to be delivered from it . When I laid downe the principles which it was his good will to oppose , I had many things under consideration , as to the settling of Conscience in respect of manifold oppositions ; and to tell him the truth , least valued that which he is pleased to mannage , and to look upon as my sole intendment ; if it be not possible to deliver him from this strong imagination , that carries the images and species of Independency alwaies before his eies , we shall scarce speak ad idem in this whole discourse . I desire then that he would take notice , that as the state of the controversy he proposes , doth no more relate to that which peculiarly is pretended to ly under his consideration , then any other thing whatever that he might have mentioned ; so when the peculiar difference between him and the Independents comes to be mannaged , scarce any one terme of his state will be allowed . Exceptions are in the next place attempted to be put in to my assertion , that there is no example in the Scripture of any one Churches departure from the union which they ought to hold with others , unlesse it be in some of their departures from the common faith , which is not Schisme ; much with the same successe as formerly : let him produce one instance , and , En Herbam . I grant the Roman church on a supposition that it is a Church ( which yet I utterly deny ) to be a schismaticall Church upon the account of the intestine divisions of all sorts ; or what other accounts other men urge them with the same guilt I suppose he knows by this , that I am not concern'd . Having finished this exploit , because I had said , if I were unwilling , I did not understand how I might be compelled to carry on the notion of Schisme any farther ; he tells me , though I be unwilling , he doubts not but to be able to compell me : but who told him I was unwilling so to do ? do I not immediately without any compulsion very freely fall upon the worke ? did I say I was unwilling ? Certainly it ought not to be thus ; of his abilities in other things I do not doubt ; in this discourse he is pleased to exercise more of something else . There is but one passage more that needs to be remarked , and so this Chapter also is dismissed ; He puts in a Caveat that I limit not Schisme to the worship of God , upon these words of mine ; the consideration of what sort of union in reference to the worship of God ( where he inserts in the repetition ; marke that ) is instituted by Jesus Christ , is the foundation of what I have further to offer ; whereto he subjoined the designe of this in that he may have a fair retreat , when he is charged with breach of union in other respects , and so with Schisme ; to escape by this evasion : this breach of union is not in reference to the worship of God in one assembly met to that end . I wish we had once an end of these mistakes , and false uncharitable surmises . By the worship of God I intend the whole compasse of institutions , and their tendency thereunto . And I know that I speak properly enough in so doing ; I have no such designe as I am charged withall , nor do I need it ; I walke not in feare of this Authors forces , that I should be providing before hand to secure my retreat . I have passed the bounds of the precise notion of Schisme before insisted on , and yet doubt not but God assisting to make good my ground . If he judge I cannot , let him command my personall attendance on him at any time , to be driven from it by him ; let him by any meanes prove against me at any time a breach of any union instituted by Jesus Christ , and I will promise him , that with all speed I will retreate from that state , or thing , whereby I have so done . I must professe to this Reverend Author , that I like not the cause he mannages one whit the better for the way whereby he mannageth it . We had need watch and pray that we be not lead into temptation : seeing we are in some measure not ignorant of the devices of Sathan . Now that he may see this door of escape shut up , that so he may not need to trouble himselfe any more in taking care , least I escape that way , when he intends to fall upon me with those blowes , which as yet I have not felt , I shall shut it fast my selfe , beyond all possibility of my opening againe : I here then declare unto him , that when ever he shall prove that I have broken any union of the institution of Jesus Christ , of what sort soever , I will not in excuse of my selfe , insist on the plea mentioned , but will submit to the discipline , which shall be thought meet by him to be exercised towards any one offending in that kind : yet truely on this engagement I would willingly contract with him , that in his next reply he should not deale with me , as he hath done in this , neither as to my person , nor as to the differences between us . CHAP. 6. HAving declared and vindicated the Scripture proper notion of Schisme , and thence discovered the nature of it with all its aggravations , with the mistakes that men have run into , who have suited their apprehensions concer●ing it , unto what was their interests to have it thought to be , and opened a way thereby for the furtherance of peace among professors of the Gospell of Jesus Christ , for the further security of the consciences of men unjustly accused and charged with the guilt of this evill , I proceeded to the consideration of it in the usuall common acceptation of the word , and things , that so I might obviate what ever with any tollerable pretence is insisted on , as deduced by a parity of reason from what is delivered in the Scripture , in reference to the charge managed by some or other against all sorts of Protestants . Hereupon I grant , that it may be looked on in generall as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a branch of union , so that it be granted also , that that union be an union of the institution of Jesus Christ . To find out then the nature of Schisme under the consideration of the condescention made : and to discover wherein the guilt of it doth consist : it is necessary that we find out what that union is , and wherein it doth consist , whereof it is the brcadth and interruption , or is supposed so to be over and above the breach above mentioned and described . Now this union being the union of the Church , the severall acceptations of the Church in scripture are to be investigated , that the union inquired after , may be made known . The church in scripture being taken either for the Church Catholick or the whole number of elect beleivers in the world ( for we lay aside the consideration of that part of this great family of God , which is already in heaven , from this distinction ) or else for the generall visible body of those who professe the gospell of Christ , or for a particular society joining together in the celebration of the ordinances of the new testament , instituted by Christ to be so celebrated by thē ; The union of it , with the breach of that union , in these severall respects with the application of the whole , to the businesse under consideration , was to be enquired after : which also was performed . I began with the consideration of the Catholick invisible Church of Christ , and the union thereof ; having declared the rise of this distinction , and the necessity of it from the nature of the things themselves ; as to the matter of this church , or the church of Christ as here militant on earth , I affirme , and evince it to be , all and only elect believers ; the union of this church consists in the inhabitation of the same spirit in all the members of it , uniting them to the head Christ Jesus , and therein to one another . The breach of this union , I manifested to consist in the losse of that spirit , with all the peculiar consequences and effects of him in the hearts of them , in whom he dwels ; This I manifest according to our principles to be impossible , and upon a supposition of it , how remote it would be from Schisme , under any notion or acceptation of the word ; so closing that discourse with a charge on the Romanists of their distance from an interest in this church of Jesus Christ . Our Reverend Author professes that he hath but little to say to these things , some exceptions he puts in unto some expressions used in the explication of my sense , in this particular : that which he chiefely insists upon , is the accommodation of that promise Matth. 16. 28. upon this rock will I build my church , to the Church in this sense , which he concludes to belong to the visible Church of professors ; now as I am not at all concerned , as to the truth of what I am in confirmation of , to which of these it be applyed , so I am far from being alone in that application of it to the Catholick Church which I insist upon ; All our Divines that from hence prove , the perseverance of all Individuall believers , as all do that I have met withall , who write on that subject , are of the same mind with me . Moreover the Church is built on this rock in its Individuals ; or I know not how it is so built . The building on Christ , doth not denote a meer relation of a generall body to his truth , that it shall allwaies have an existence , but the union of the Individualls with him in their being built on him , to whom the promise is made . I acknowledg it for as unquestionable a truth as any we believe , that Christ hath had , and ever shall have to the end of the world , a visible number of those that professe his name , and subjection to his kingdome ; because of the necessary consequence of profession upon believing ; but that , that truth is intended in this promise any farther but in respect of this consequence , I am not convinced . And I would be loath to say that this promise is not made to every particular believer , and only unto them ; being willing to vindicate to the Saints of God , all those grounds of consolation which he is so willing they should be made partakers of . As to the union of this Church and the breach of it , our Reverend Author , hath a little to say : because there may be some decaies in true grace in the members of this Church : he affirms that in a sort there may be said to be a breach in this union , and so consequently a schisme in this body . He seemed formerly to be affraid lest all schisme should be thrust out of the world ; If he can retrive it on the account of any true believers failing in grace , or falling for a season , I suppose he needs not fear the losse of it , whilst this world continues : But it is fit , wise , and learned men should take the Liberty of calling things by what names they please ; so they will be pleasd withall , not to impose their conceptions and use of tearms on them who are not able to understand the reasons of them . It is true there may be a Schisme among the members of this church , but not as members of this church , nor with reference to the union thereof . It is granted that schisme is the breach of union ; but not of every union much lesse not a breach of that , which , if there were a breach of , it were not Schisme : However by the way I am bold to tell this Reverend Author , that this Doctrine of his , concerning schisme in the Catholick invisible Church , by the failings in Grace in any of the mēbers of it for a season , is a new notion , which as he cannot justify to us , because it is false , so , I wonder how he will justify it to himselfe , because it is new . And what hath been obtained by the Author against my principles in this chapter . I cannot perceive . The nature of the church in the state considered , is not opposed ; The union asserted not disproved ; the breach of that union , is denyed ( as I suppose ) no lesse by him then my selfe ; That the instances that sōe Saints , as mēbers of this Church may sometimes fail in grace more or lesse for some season ; & that the members of this Church , though not as members of this Church , yet on other considerations may be guilty of Schisme , concern not the businesse under debate , himselfe I hope is satisfied . CHAP. 7. OUr progresse in the next place is to the consideration of the Catholick Church visible . Who are the members of this church , whereof it is constituted , what is required to make them so , on what account men visibly professing the gospell may be esteemed justly devested of the priviledge of being members of this church , with sundry respects of the church in that sense , are in my treatise discussed . The union of this church that is proper and peculiar unto it as such , I declared to be the profession of the saving doctrine of the gospell , not everted by any of the miscarriages , errors , or oppositions to it , that are there recounted . The breach of this union I manifest to consist in apostasy , from the profession of the faith , and so to be no Schisme , upon whomsoever the guilt of it doth fall ; pleading the immunity of the Protestants as such from the guilt of the breach of this union , and charging it upon the Romanists , in all the waies whereby it may be broken , an issue is put to that discourse . What course our Reverend Author takes in the examination of this chapter , & the severalls of it , whereon the strength of the controversie dothly ; is now to be consideed ; doth he deny this church to be a collection of all that are duly called Christians in respect of their profession ? to be that great multitude who throughout the world , professe the Doctrine of the Gospell , and subjection to Jesus Christ ? doth he denie the union of this church , or that whereby that great multitude are incorporated into one body as visible and professing , to be the profession of the saving doctrines of the Gospell , & of subjection to Jesus Christ according to them ? Doth he denie the dissolution of this union as to the interest of any member by it in the body , to be by apostasy from the profession of the Gospell ? Doth he charge that apostasy upon those whom he calls Independents as such , or if he should , could he tolerably defend his charge ? Doth he prove that the breach of this union , is under that formality properly Schisme ? nothing lesse ! as far as I can gather : might not then the trouble of this Chapter have been spared ? or shall I be necessitated to defend every expression in my book , though nothing at all to the main businesse under debate , or else Independency must goe for a great Schisme . I confesse this is somewhat an hard Law , and such as I cannot proceed in obedience unto it , without acknowledging his ability to compell me to go on further then I am willing ; yet I do it with this ingagement , that I will so looke to my selfe , that he shall never have that power over me any more ; nor will I upon any compulsion of useless needlesse cavils & exceptions do so again ▪ so that in his reply he now knowes how to order his affairs so , as to be freed from the trouble of a Rejoinder . His first attempt in this chapter , is upon a short discourse of mine , in my processe , which I professe not to be needfull to the purpose in hand , relating to some later disputes about the nature of this Church , wherein some had affirmed it to be a Genus to particular churches , which are so many distinct species of it , and others that it was a totum made up of particular churches as its parts , both which in some sense I denyed ; partly out of a desire to keep off all debates about the things of God , frō being enwrapped and agitated in and under Philosophicall notions and faigned tearms of Art , which hath exceedingly multiplied controversies in the world and rendred them endlesse , and doth more or lesse streighten or oppose every truth that is so dealt withall : partly because I evidently saw men deducing false consequents from the supposition of such notions of this Church : for the first way , our Reverend Author lets it passe , onely with a remarke upon my dissenting from Mr Hooker of New England , which he could not but note by the way , although he approves what I affirme . A worthy note ! as though all the brethren of the Presbyterian way , were agreed among themselves in all things of the like importance ; or that I were in my judgment enthralled to any man or men , so that it should deserve a note when I dissent from them . Truly I blesse God , I am utterly unacquainted with any such frame of spirit , or bondage of mind , as must be supposed to be in them whose dissent from other men is a matter of such observation . One is my Master , to whom alone my heart and judgement are in subjection : for the latter I do not say absolutely that particular Churches are not the parts of the Catholique visible , in any sense , but that they are not so parts of it as such , so that it should be constituted & made up by thē , & of thē , for the order and purpose of an instituted Church , for the celebration of the worship of God , and institutions of Christ , according to the Gospell ; which when our Author proves that it is : I shall acknowledge my selfe obliged to him . He saies indeed , that it was once possible that all the members of the Catholique Church , should meet together , to heare one sermon , &c. But he is to prove , that they were bound to do so , as that Catholique Church , and not that it was possible for all the members of it under any other notion , or consideration so to convene . But he saies , they are bound to do so still , but that the multitude makes it impossible : Credat Apella : that Christ hath bound his Church to that which himselfe makes impossible . Neither are they so bound : they are bound , by his own acknowledgement , to be members of particular Churches : & in that capacity , are they bound so to convene ; those churches being by the will of God , appointed for the seat of ordinances . And so what he adds in the next place of particular Churches , being bound according to the institution of Christ to assemble for the celebration of ordinances , is absolutely destructive of the former figment . But he would know a reason why 40 or more , that are not members of one particular church , but only of the Catholick , meeting together , may not join together in all ordinances , as well as they may meet to heare the word preached , and often doe ; to which I answer ; that it is because Jesus Christ hath appointed particular Churches , and there is more required to them , then the occasionall meeting of some , any , or all , if possible of the members of the Catholick church as such , will afford . His reflexions upon my selfe , added in that place , are now growne so common , that they deserve not any notice . In his ensuing discourse , if I may take leave to speak freely to our Reverend Author , he wrangles about termes and expressions , adding to , and altering those by me used in this businesse at his pleasure , to make a talke to no purpose . The summe of what he pretends to oppose is , that this universall church , or the universality of Professors considered as such , neither formally as members of the church Catholick , mistically Elect , nor as any members of any Particular Church , have not as such , any Church forme of the institution of Christ , by virtue whereof , they should make up one instituted Church , for the end and purpose of the celebration of the Ordinances of the Gospell therein . If he suppose he can prove the contrary , let him cease from cavilling at words , and by expressions , which is a facile taske for any man to engage in , and no way usefull , but to make controversies endlesse ; and answer my Reasons against it , which here he passeth over , and produce his testimonies and arguments for that purpose . This triviall ventilation of particular passages cut off from their influence into the whole , is not worth a nut-shell , but is a businesse fit for them who have nothing else to employ themselves about . Coming to consider the union that I assigne to this Church , after whose breach an enquiry is to be made , which is the maine , and only thing of his concernment , as to the aime he hath proposed to himselfe , he passeth it over very slightly : taking no notice at all of my whole discourse , frō p. 116. top . 133. of my treatise ; wherein I disprove the pretensions of other things to be the union , or bond of union to this church ; he fixes a very little while on what I assigne to be that union . This I say is profession of the faith of the Gospell , and subjection to Jesus Christ according to it : to which he adds , that they are bound to more then this , viz : to the exercise of the same specificall Ordinances , as also to love one another , to subjection to the same discipline , and where it is possible to the exercise of the same numericall worship . All this was expresly affirm'd by me before ; it is all virtually contained in their profession , so far as the things mentioned are revealed in the Gospell : only as to the celebrating of the same numericall Ordinances , I cannot grant that they are obliged hereunto as formally considered members of that Church , nor shall , untill our Reverend Author shall think meet to prove , that particular congregations are not the institutions of Jesus Christ . But hereupon he affirms , that that is a strange assertion used by me pa : 117. namely , that if there be not an institution of joining in the same numericall ordinances , the union of this Church is not really a Church union . This is no more but what was declared before , nor more then what I urged the testimony of a learned Presbyterian for : no more but this , that the universality of Christians throughout the world , are not under such an institution , as that , to assemble together for the celebration of the same numericall Ordinances ; the pretence of any such institution being supplied by Christ's acknowledged institutiō of particular Churches for that purpose . What I have offered in my Treatise , as evidence that Protestants are not guilty of the breach of this union , and that where any are , their crime is not Schisme but Apostacy , either as to profession or conversation , I leave to the judgment of all candid , sober , and ingenious Readers ; for such as love strife , and debates , and disputes , whereof the world is full , I would crave of them , that if they must chuse me for their Adversary , they would allow me to answer in person , vivâ voce , to prevent this tedious trouble of writing , which for the most part is fruitlesse and needlesse . Some exceptions our Author laies in , against the Properties of the profession by me required , as necessary to the preservation of this union : as to the first of professing all necessary saving Truths of the Gospell , he excepts that the Apostles were ignorant of many necessary truths of the Gospell for a season , and some had never heard of the holy Ghost . Act. 29. and yet they kept the union of the Catholick Church . And yet our Author before he closeth this chapter , will charge the breach of this union on some , whose errors cannot well be apprehended to lie in the deniall of any necessary truth of the Gospell , that is , indispensably necessary to salvation . As to his instance of the Apostles , he knows it is one thing not to know clearly and distinctly for some season , some truths in hypothesi , and another to deny them being sufficiently and clearly revealed in thesi ; and for those in the Acts , it is probable they were ignorant of the dispensations of the holy Ghost , with his marvelous effects under the Gospell , rather then of the person of the holy Ghost : for even in respect of the former it is absolutely said that the holy Ghost was not yet , because Jesus was not yet glorified . I shall not pursue his other exceptions , being sorry that his judgment leads him to make them ; that which alone beares any aspect to the business in hand , he insists on pag. 99. in these words . I have intimated and partly proved , that there may be a breach of union , with respect to the Catholick Church upon other considerations ( namely besides the renuntiation of the profession of the Gospell : ) As first , there is a bond that obliges every member of this Church , to joine together in exercising the same Ordinances of worship : when then any man shall refuse to joine with others , or refuse others to joine with him , here is a breach of love and union among the members of the Catholick Church ; and in the Particular Churches as parts of the Catholick . The Reader must pardon me for producing and insisting on these things , seeing I do it with this profession , that I can fix on nothing else so much to the purpose in hand : and yet how little these are so , cannot but be evident upon a sleight view to the meanest capacities . For 1. he tells us there may be a breach of union with respect to the Catholick church , on other considerations : not that there may be a breach of the uniō of the Catholick Church . 2. That there is a bond binding men to the exercise of Ordinances ; so there is binding man to all holinesse ; and yet he denies the vilest profane persons to break that bond or this union . 3. That there may be a breach of union among the members of the Church : but who knows it not , that knows all members of Particular Churches , are also members of this church generall . Our enquiry is after the union of the Catholick-Church visible , what it is , how broken , and what the crime or evill is , whereby it is broken , what obligations lie on the members of that Church , as they stand under any other formall consideration ; what is the evill they are any of them guiltie of , in not answering these obligations , we were not at all enquiring , nor doth it in this place concerne us so to do . And in what he afterwards tells us of some proceedings contrary to the practise of the universall Church she intends I suppose all the Churches in the worldj wherein the members of the universall Church have walked or do so ; for the universall Church as such , hath no practice as to cecelebration of ordinances ; & if he suppose it hath , let him tell us what it is , and when that practice was . His appeale to the primitive believers , and their small number will not availe him : for although they should be granted to be the then Catholick visible Church ( against which he knowes what exceptions may be laid from the believers amongst the Jewes , such as Cornelius , to whom Christ had not as yet been preached , as the Messiah come , and exhibited ) yet as such , they joined not in the celebration of ordinances , but ( as yet they were ) as a particular congregation ; yea though all the Apostles were amongst them , the foundation of all the Churches that afterwards were called . He concludes this chapter with an exception to my assertion , that if the Catholick Church be a politicall body , it must have a visible politicall head , which nothing but the Pope claimes to be . Of this he saies , 1. There is no necessity , for saith he , he confesses the common wealth of the Jews , was a politicall body , and God who is invisible , was their politicall head : 2. Jesus Christ is a visible head , yea sometimes more , visus , seen of men whilst on earth , though now for a time in majesty ( as some great Princes do , ) he hath withdrawn himselfe from the sight of men on earth , yet is he seen of Angels and Saints in heaven . A. 1. I confesse God was the King and Ruler of the Jewes , but yet that they might be a visible Politicall body , the invisible God , appointed to them under him , a visible head ; as the Pope blasphemously pretends to be appointed under Jesus Christ . 2. Jesus Christ is in his humane nature still visible , as to his Person , wherein he is the head of his Church , he ever was , and is still invisible . His present absence , is not upon the account of Majesty , seeing in his majesty he is still present with us ; and as to his bodily absence he gives other accounts , then that here insinuated . Now it sufficeth not to constitute a visible politicall body , that the head of it , in any respect may be seen , unlesse as that their head he is seen : Christ is visible , as this Church is visible ; He in his lawes , in his word ; that in its profession , in its obedience . But I marvell that our Reverend Author thus concluding for Christ to be the politicall head of this Church , as a Church , should at the same time contend for such subjects of this head as he doth , p. 96. namely persons , contradicting their profession of the knowledge of God , by a course of wickedness , manifesting principles of profaneness , wherewith the beliefe of the truth they profess , hath an absolute inconsistency ; as I expresly describe the persons , whose membership in this church , and relation thereby to Christ their head he pleads for . Are indeed these persons any better thēMahumetans as to church priviledges ? they are indeed in some places , as to providentiall advantages of hearing the word preached ; but woe unto them on that account ; it shall be more tolerable for Mahumetans in that day of Christ , then for them : shall their Baptisme availe them ? though it were valid in its administration , that is , was celebrated in obedience to the cōmād of Christ , is it not null to thē ? is not their circumcision uncircūcision ? shall such persons give their children any right to church priviledges ? let them if you please be so subjects to Christ , as Rebells and Traitors are subject to their earthly princes : they ought indeed to be so , but are they so ? do they owne their Authority ? are they obedient to them ? do they enjoy any priviledge of Lawes ? or doth ▪ the Apostle anywhere call such persons as live in a course of wickednesse , manifesting principles utterly inconsistent with the profession of the Gospell , brethren ? God forbid we should once imagine these things so to be ! And so much for that chapter . CHAP. VIII . Of Independentisme and Donatisme . THe Title of our Authors book is , Independency a great Schisme , of this chapter that it may be the better known what kind of schisme it is , Independentisme is Donatisme . Men may give what title they please to their books and chapters , though perhaps few books make good their titles . I am sure this doth not as yet , nisi accusasse sufficiat : Attempts of proof we have not as yet met withall : what this chapter will furnish us withall , we shall now consider . He indeed that shall weigh the title , Independentisme is Donatisme , & then casting his eye upon the first lines of the chapter it selfe , find , that the Reverend Author saies , he cannot but acknowledge , that what I plead for the vindication of protestants from the charge of schisme in their separation from Rome , as the Catholick church , to be rationall , solid , and judicious ; will perhaps be at a losse in conjecturing how I am like to be dealt withall in the following discourse ; a little patience will let him see , that our Author laies more weight upon the Title , then the preface of this chapter ; and that with all my fine trappings I am enrolled in the black booke of the Donatists : but 1 quod fo rs feret feramus aequo animo ; or as another saith , debemus optare optima , cogitare difficulima , ferre quaecunque erunt ; as the case is fallen out , we must deal with it as we can . 1. He saith ; he is not satisfied , that he not only denies the Church of Rome ( so called ) to be a particular Church , pag. 154. but also affirms it to be no Church at all . That he is not satisfied , with what I affirm of that Synagogue of Sathan where he hath his throne , I cannot helpe it , though I am sorry for it : I am not also without some trouble , that I cannot understand , what he means by placeing my words , so as to intimate , that I say , not only that the church of Rome is no particular church , but also that it is no church at all ; as though it might in his judgment or mine , be any Church , if it be not a particular church ; For I verily suppose neither he nor I judg it to be that Catholick Church , whereto it pretends . But yet as I have no great reason to expect that this Reverend Author should be satisfied in any thing that I affirme , so I hope that it is not impossible , but that without any great difficulty , he may be reconciled to himselfe affirming the very same thing , that I do p. 113. It is of Rome in that sence , wherein it claims it self to be a church , that I speak : & in that sence he saies it is no church of Christs institution , and so for my part , I account it no church at all ; but he adds , that he is far more unsatisfied that I undertake the cause of the Donatists , and labour to exempt them from Schisme , though I allow them guilty of other crimes . But do I indeed undertake the cause of the Donatists ? do I plead for thē ? will he manifest it by saying more against them in no more words , then I haved one ? do I labour to exempt them from Schisme ? are these the waies of peace , love and truth that the Reverend Author walks in ? do I not condemne all their practises , and pretensions from the beginning to the end ? can I not speak of their cause in Reference to the Catholick Church and its union , but it must be affirmed that I plead for them ? But yet as if righteousnesse and truth had been observ'd in this crimination , he undertakes as of a thing granted to give my grounds of doing , what he affirms me to have done : The first is , as he saies , His singular notion of Schisme , limiting it only to differences in a particular Assembly . 2. His jealousy of the charge of Schisme to be objccted to himselfe , and party , if separating from the true Churches of Christ be truly called Schisme . A. What may I expect from others , when so grave and Reverend a person as this Author is reported to be , shall thus deal with me ? Sr I have no singular notion of Schisme , but embrace that which Paul hath long since declared , nor can you manifest any difference in my notion from what he hath delivered ; nor is that notion of Schisme at all under consideration in Reference to what I affirme of the Donatists , ( who in truth were concerned in it , the most of them to them to the utmost ) but the union of the Church Catholick and the breach thereof ; Neither am I jealous or fearfull of the charge ' of Schisme , from any person living on the earth , and least of all from men proceeding in church affaires upon the principles you proceed on . Had you not been pleased , to have supposed what you please , without the least ground , or colour , or reason , perhaps you would have as little satisfyed your selfe in the charge you have undertaken to manage against me , as you have done many good men , as the case now stands , even of your own judgment in other things . Having made this entrance , he proceeds in the same way , and pag. 164. laye's the foundation of the title of his booke & this chapter , of his charge of donatisme in these words . This lies in full force against him and his party , who have broken the union of our churches , and separated themselves from all the protestant churches in the world , not of their own constitution , and that as no true churches of Christ : this I say is the foundatiō of his whole ensuing discourse ; all the groūd that he hath to stand upon in the defence of the Invidious title of this chapter ; and what fruit he expects from this kind of proceeding I know not ; The day will manifest of what sort this work is ; Although he may have some mistaken apprehensions to countenance his conscience in the first part of his assertion , or that it may be forgiven to inveterate praejudice though it be false ; namely ; that I and my party ( that 's the phraseology , this Author in his love to unity delights in ) have broken the union of their churches ( which we have no more done , then they have broken the union of ours , for we began our reformation with them , on even tearms , and were as early at work as they ) yet what coulour , what excuse can be invented to alleviate the guilt of the latter part of it , that we have separated from all the reformed churches as no churches ? and yet he repeats this again . pag. 106. with especiall reflexion on my selfe : I wonder not saith he , that the Doctor hath unchurched Roome , for he hath done as much to England and all forraign protestant churches , and makes none to be members of the church , but such as are by covenant and consent joyned to some of their congregations . Now truly though all righteous laws of men in the world , will afford recompence and satisfaction for calumniating accusations and slaunders of much lesse importance then this here publickly ownd by our Reverend Author , yet seeing the gospell of the blessed God , requires to forgive , and passe by greater injuries , I shall labour in the strength of his grace to bring my heart unto conformity to his will therein ; notwithstanding which , because by his providence I am in that place and condition , that others also that fear his name may be some way concern'd in this unjust imputatiō , I must declare that this is open unrighteousness , wherein neither love nor truth hath been observed . How little I am concernd in his following parallell of Independentisme and Donatisme , wherein he proceeds with the same truth and candor , or in all that followes thereupon , is easy for any one to judg . He proceeds to scan my Answers to the Romanists , as in reference to their charge of Schisme upon us ; and saies , I do it sutable to my own principles . And truly if I had not , I think I had been much to blame . I referre the Reader to the Answers given in my book , and if he like them not , notwithstanding this Authors exceptions , I wish he may fix on those that please him better ▪ in them there given , my conscience doth acquiesce . But he comes in the next place to Arguments , wherein if he prove more happy then he hath done in Accusations , he will have great cause to rejoyce . By a double Argument , as he saies , he will prove that there may be Schisme besides that in a particular Church . His first is this . Schisme is a breach of Union , but there may be a breach of union in the Catholick visible church . His second this ; where there are differenccs raysed in matter of faith professed , wherein the union of the Catholick Church consists , there may be a breach of union , but there may be differences in the Catholick , or among the members of the Catholick church in matter of faith professed , Ergo . Having thus laid down his Arguments , he falls to conjecture what I will answer , and how I will evade ; but it will quickly appear that he is no lesse unhappy in arguing and conjecturing , then he is , and was in accusing . For to consider his first Argument : if he will undertake to make it good as to its forme , I will by the same way of arguing , ingage my selfe to prove what he would be unwilling to find in a regular conclusion . But as to the matter of it , 1. Is Schisme every breach of union ? or is every breach of Union schisme ? Schisme in the Ecclesiasticall notion is granted to be in the present dispute , the breach of the union of a church , which it hath by the institution of Christ ; and this not of any union of Christs institution , but of one certaine kind of union ; for as was proved , there is an union , whose breach can neither in the language of the Scripture , nor in reason , nor common sense be called or accounted schisme , nor ever was by any man in the world , nor can be without destroying the particular nature of schisme , and allowing only the generall notion of any separation , good or bad , in what kind soever . So that secondly , it is granted , not onlie that there may be a breach of union in the Catholick church , but also that there may be a breach of the union of the Catholick church , by a deniall or relinquishment of the profession wherein it consists ; but that this breach of union is sehisme , because sehisme is a breach of union , is as true , as that every man who hath two eyes , is every thing that hath two eyes . For his second , it is of the same importance with the first ; there may be differences in the Catholick church , and breaches of union among the members of it , which are far enough from the breach of the union of that church , as such . Two professors may fall out and differ , and yet I think continue both of them professors still . Paul and Barnabas did so ; Chrysostome and Epiphanius did so ; Cyrill and Theodoret did so . That which I denied was , that the breach of the union of the catholick church as such , is Schisme . He proves the contrary by affirming there may be differences among the members of the catholick church , that do not break the union of it , as such . But he saies though there be Apostasy , or Heresy , yet there may be Schisme also ; but not in respect of the breach of the same union , which only he was to prove . Besides evill surmizes , reproaches , false criminations , and undue suggestions , I find nothing wherein my discourse is concerned to the end of this chap. pag. 109. upon the passage of mine ; we are thus come off from this part of Schisme for the relinquishment of the Catholick church , which we have not done , and so to do , is not schisme , but a sin of another nature , and importance ; he adds , that the ground I goe upon why separation from a true church ( he must meane the catholick church , or he speaks nothing at all the businesse in hand ) is no schisme , is that afore mentioned , that a schisme in the Scripture notion is onely a division of jugment in a particular assembly . But who so blind as they that will not see ? the ground I proceeded on evidently , openly , solely , was taken from the nature of the Catholick church its union , and the breach of that union , and if obiter I once mention that notion , I do it upon my confidence of its truth , which I here againe tender my selfe in a readinesse to make good to this Reverend Author , if at any time he will be pleased to command my personall attendance upon him to that purpose . To repeat more of the like mistakes and surmizes , with the wranglings that ensue on such false suppositions to the end of this chapter , is certainly needlesse ; for my part , in and about this whole businesse of separation from the catholick church , I had not the least respect to Presbyterians or Independents as such , nor to the differences betweē them , which alone our Author out of his zeale to truth and peace attends unto : If he will fasten the guilt of Schisme on any on the account of separation from the Catholick church , let him prove that that church is not made up of the universality of professors of the Gospell throughout the world , under the limitations expressed ; that the union of it as such , doth not consist in the profession of the truth ; and that the breach of that union whereby a man ceases to be a member of that Church is Schismes , otherwise to tell me that I am a Sectary , a Schismatick , to fill up his pages with vaine surmizes and supposalls , to talke of a difference and schsme among the members of the catholick church , or the like impertinencies , will never farther his discourse among men , either rationall , solid , or judicious . All that ensues to the end of this chapter is about the ordination of ministers , wherein however he hath beē pleased to deal with me in much bitternesse of spirit , with many clamours and false Accusations ; I am glad to find him ( p. 120. ) renouncing ordination from the Authority of the church of Rome as such , for I am assured , that by his so doing , he can claime it no waie from , by , or through Rome ; for nothing came to us from thence , but what came , in and by the Authority of that Church . CHAP. IX . WE are now gathering towards what seems of most immediate concernment as to this Reverend Authors undertaking ; namely to treate of the nature of a particular church , its union and the breach of that union ; the description I give of such a church is this ; It is a society of men called by the word to the obedience of the faith in Christ , and joint performance of the worship of God in the same individuall ordinances according to the order by him prescribed . This I professe to be a generall description of its nature , waving all contests about accurate definitions , which usually tend very little to the discovery or establishment of truth : after some canvassing of this description , our Author tells us that he grants it to be the definition of a particular church , which is more then I intended it for ; only he adds that according to this description , their churches are as true as ours ; which I presume by this time he knowes was not the thing in Question . His ensuing discourse of the will of Christ , that men should joine not all in the same individuall congregation , but in this or that , is by me wholly assented ūto , and the matter of it contended for by me , as I am able ; what he is pleased to adde about explicite covenanting and the like , I am not at all for the present concerned in ; I purposely waved all expressions concerning it , one way or other , that I might not involve the businesse in hand with any unnecessary contests ; it is possible somewhat hereafter may be spoken to that subject , in a tendency unto the reconciliation of the parties at variance . His argument in the close of the Section for a Presbyterian church from Acts 20. 17. because there is mention of more elders then one in that Church , and therefore it was not one single congregation I do not understand ; I think no one single congregation is wholly compleated according to the mind of Christ , unlesse there be more elders then one it ; there should be elders in every Church ; and for my part , so we could once agree practically in the matter of our churches , I am under some apprehension that it were no impossible thing to reconcile the whole difference , as to a Presbyterian church , or a single congregation . And though I be reproved a new for my pains , I may offer ere long to the candid consideration of godly men , something that may provoke others of better abilities and more leasure , to endeavour the carrying on of so good a work . Proceeding to the consideration of the unity of this church , he takes notice of three things laid down by me , previously to what I was farther to assert ; all which he grants to be true , but yet will not let them passe without his animadversions . The two first are that 1. a man may be a member of the Catholick invisible church , and 2 of the visible Catholick church , and yet not be joyned to a particular Church . These , as I said , he ownes to be true , but askes how I can reconcile this with what I said before , namely , that the members of the Catholick visible Church are initiated into the profession of the faith by Baptisme ; but where lies the difference ? why saith he , Baptisme according to his principles is an ordinance of worship only to be enjoyed in a particular Church , whilst he will grant ( what yet he doth denie , but will be forced to grant ) that a minister is a minister to more then his owne church , even to the Catholick Church , and may administer Baptisme out of a particular church , as Phillip did to the Eunuch . A. How well this Author is acquainted with my principles , hath been already manifested ; as to his present mistake I shall not complaine , seeing that some occasion may be administred unto it , from an expression of mine , at least as it is printed , of which I shall speak afterwards ; for the present he may be pleased to take notice , that I am so far from confining Baptisme subjectively to a particular congregation , that I do not believe that any member of a particular church was ever regularly baptized : Baptisme precedes admission into Church membership , as to a particular Church ; the subject of it , is professing believers and their seed ; as such they have right unto it , whither they be joined to any particular church or no ; suitable to this judgment hath been my constant and uninterrupted practise . I desire also to know , who told him that I deny a minister to be a minister to more then his own Church , or averred that he may perform ministeriall duty only in and towards the members of his own congregation : for so much as men are appointed the objects of the dispensation of the word I grant a man in the dispensation of it to act ministerially towards not only the members of the Catholick church , but the visible members of the world also in contradistinction thereunto : The third thing laid down by me , whereunto also he assentes is , that every believer is oblieged to join himselfe to some one of those Churches , that there he may abide in Doctrine and fellowship and breaking of bread and prayer : but my reasons whereby I prove this , he saies he likes not so well : and truly I cannot helpe it ; I have little hope he should like any thing well which is done by me : Let him be pleased to furnish me with better , and I shall make use of them ; but yet when he shall attempt so to doe , it is odds but that one or other , will find as many flawes in them as he pretends to do in mine ; But this , he saith he shall make use of , and that , he shall make advantage of , and I know not what , as if he were playing a prize upon a stage . The third reason is that which he likes worst of all , and I like the businesse the better , that what he understands least , that he likes worst ; it is , that Christ hath given no direction for any duty of worship , meerly and purely of soveraign institution , but only to them and by them who are so joined ; Hereupon he askes : 1. is Baptisme a a part of worship ? A : yes , and to be so performed by them , that is a Minister in , or of them ; I fear my expression in this place lead him to his whole mistake in this matter : 2. prayer and reading of the word in private families are they no duty of worship : An : Not meerly and purely of soveraign institution . 3. Is preaching to convert heathens a duty of worship ? not ( as described ) in all cases ; when it is , it is to be performed by a minister ; and so he knowes my answer to his next invidious inquiry , relating to my own person ; Against my fourth Reason taken from the Apostles care to leave none out of this order , who were converted , where it was possible : he gives in the instance of the Eunuch , and others converted where there were not enough to ingage in such societies ; that , is in them with whom it was impossible : my fift is from Christ's providing of officers for these Churches ; This also he saith is weak as the rest , for first , Christ provided officers at first for the Catholick Church , that is the Apostles . 2. all ordinary officers are set first in the Catholicke Church , and every minister is first a minister to the Catholick Church , and if ( saith he ) he deny this , he knowes where to find a learned Antagonist . A. But see what it is to have a mind to dispute : will he deny that Christ appointed officers for particular Churches , or if he should have a mind to do it , will his arguments evince any such thing ; Christ appointed Apostles , Catholick officers , therefore he did not appoint officers for particular Churches ; though he commanded that elders should be ordained in every Church ; Pastors and teachers are set first in the Catholick church , therefore Christ hath not ordained officers for particular Churches ; But this is the way with our Author ! if any word offers it selfe , whence it is possible to draw out the mention of any thing , that is , or hath at any time been in difference between Presbiterians and Independents , that presently is run away withall ; for my part I had not the least thought of the controversie which to no purpose at all he would here lead me to : but yet I must tell him that my judgment is , that ordinary officers are firstly to be ordained in particular churches : and as I know where to find a learned Antagonist as to that particular , so I do , in respect of every thing that I affirme or deny in the businesse of Religion , and yet I blesse the Lord I am not in the least disquieted or shaken in my adherence to the truth I professe . My last reason , he saith , is fallacious and inconsequent , and that because he hath put an inference upon it never intended in it . Now the position that these reasons were produced to confirm being true , and so acknowledged by himselfe , because it is a truth that indeed I lay some more then ordinary weight upon , it being of great use in the daies wherein we live : I would humbly intreat this Reverend Author to send me his reasons whereby it may be confirmed , and I shall promise him if they be found of more validity then those which according to my best skill I have allready used , he shall obtain many thanks , and much respect for his favour ; What he remarks upon , or adds to my next discourse about instituted worship in generall , I shall not need to insist on : onely by the way I cannot but take notice of that which he calls a chiefe piece of Independencie , and that is ! that those who are joined in church fellowship are so confined that they cannot or may not worship God in the same ordinances in other churches : how this comes to be a cheife peice of Independency , I know ▪ not . It is contrary to the known practise of all the churches of England that I am acquainted with , which he calls Independents . For my part I know but one man of that mind , and he is no child in these things . For the ensuing discourse about the intercision of ordinances , it being a matter of great importance , and inquired into by me meerly in reference to the Roman Apostacy , it needs a more serious disquisition , then any thing at present administred by our Author will give occasion unto : possibly in convenient time I may offer somewhat farther towards the investigation of the mind of God therein : every thing in this present contest is so warped to the petty difference between Presbyterians and Independents , that no faire progresse nor opportunity for it can be afforded : If it may be , in my next debate of it , I shall wave al mentiō of those meaner differences : & as I remember I have not insisted on them in what I have allready proposed to this purpose , so possibly the next time I may utterly escape . For the present , I do not doubt but the spirit of God in the Scripture , is furnished with sufficient authority to erect new churches , and set up the celebration of all ordinances on supposition that there was an intercision of them . To declare the way of his exerting his Authority to this purpose , with the obviating of all objections to the contrary , is not a matter to be tossed up and down in this scambling chase : and I am not a litle unhappy , that this Reverend Person was in the dark to my designe and aime all along , which hath intangled this dispute with so many impertinences ; But however I shall answer a question which he is pleased to put to me in particular : he askes me then whither I do not think in my conscience that there were no true churches in England untill the Brownists our fathers , the Anabaptists our elder brothers , and our selves arose and gathered new Churches . With thanks for the civility of the inquiry in the manner of its expression , I answer no! I have no such thoughts , and his pretence of my insinuation of any such thing , is most vaine , as also is his insultation thereupon ; truly if men will in all things take liberty to speak what they please , they have no reason but to think that they may at one time or other heare that which will displease ; Having investigated the nature of a particular Church , I proceed in my treatise of Schisme , to inquire after the union of it , wherein it doth consist , and what is the breach thereof ; The summe is the joint consent of the members to walke together in celebration of the same numericall ordinances , according to the mind of Jesus Christ , is that wherein the union of such a Church doth consist . This is variously excepted against : and I know not what disputes about an implicit and explicit covenant , of Specificating forms , of the practise of new and old England , of Admission of church members , of the right of the members of the Catholick church to all ordinances , of the miscarriage of the Independents , of church Matriculations and such like things , not once considered by me in my proposall of the matter in hand ; are fallen upon . By the way he fals upon my judgment about the inhabitation of the Spirit , calls it an error , and saies so it hath been reputed by all that are orthodox ; raising terrible suspitions and intimations of judgments on our way from God , by my falling into that error ; when yet I say no more then the Scripture saith in expresse tearms forty times , for which I referre him to what I have written on that subject , wherein I have also the concurrence of Polanus , Bucanus , Dorchetus with sundry others Lutherans and Calvinists ; It may be when he hath seriously weighed what I have offered to the clearing of that glorious truth of the Gospell , he may entertain more gentle thoughts both concerning it and mee . The rest of the chapter I have passed thorow , once and againe , and cannot fix on any thing worthy of farther debate : A difference is attempted to be found in my description of the union of a particular Church , in this and another place : because in one place I require the consent of the members to walke together , in another mention only their so doing , when the mention of that only , was necessary in that place , not speaking of it absolutely , but as it is the difference of such a church from the church Catholick , some impropriety of expression is pretended to be discovered : ( id populus curat scilicet : ) which yet is a pure mistake of his , not considering unto what especiall end and purpose the words are used : He repeats sundry things as in opposition to me , that are things laid down by my selfe and granted : Doth he attempt to prove that the union of a Church is not rightly stated : he confesseth the form of such a Church consists in the obscrvance and performance of the same ordinances of worship numerically : I aske , is it the command of Christ that believers should so doe ? is not their obedience to that command , their consent so to do ? are not particular churches instituted of Christ ? is it not the duty of every believer to join himselfe to some one of them ? was not this acknowledged above ? can any one do so without his consenting to do so ? is this consent any thing but his voluntary submission to the ordinances of worship therein ? As an expresse consent and subjection to Christ in generall is required to constitute a man a member of the Church Catholick visible ; so if the Lord Jesus hath appointed any particular church for the celebration of his ordinances ; is not their consent who are to walke in them , necessary thereunto ? But the Topick of an explicite covenant , presenting its selfe with an advantage , to take up some leaves , would not be waved , though nothing at all to the purpose in hand . After this , my confession made in as much condescension unto compliance as I could well imagine , of the use of greater assēblies , is examined , and excepted against , as being in my esteem , he saith , though it be not so indeed , a matter of prudence only : But I know full well , that he knows not what esteeme or disesteem I have of sundry things of no lesse importance . The consideration of my postulata , proposed in a preparation to what was to be insisted on , in the next Chapter , as influenced from the foregoing dissertations alone remaines , and indeed alone deserve our notice . My first is this . The departing of any man or men from any particular Church , as to the communion peculiar to such a Church , is no where called Schisme , nor is so in the nature of the thing it selfe , but is a thing to be judged and recieve a title according to the circumstances of it ; to this he adjoines ; this is not the Question , a simple secessiō of a man or mē upon some just occasion is not called schisme , but to make causless differences in a Church , and then separating from it , as no Church , denying communion with it , hath the nature and name of schisme in all mens judgments but his own . An. What Question doth our Reverend Author meane ? I feare he is still fancying of the difference between Presbyterians and Independents , and squaring all things by that Imagination ; whether it be a Question stated to his mind or no , I cannot tell , but it is an assertion expressive of mine owne , which he may do well to disprove if he can . Who told him that raising causlesse differences in a Church , and then separating from it , is not in my judgment schisme ? May I possibly retaine hopes of making my selfe understood by this Reverend Author ? I suppose though , that a pertinacious abiding in a mistake , is neither schisme nor heresy . And so this may be passed over . My second is , one Church refusing to hold that communion with another , which ought to be between them , is not Schisme properly so called . The reply hereunto is twofold ▪ 1. That one Church may raise differences in , and with another church , and so cause Schisme . 2 That the Independents deny any communion of churches , but what is prudentiall , and so that communion cannot be broken . To the first I have spoken sufficiently before ; the latter is but an harping on the same string : I am not speaking of Independent churches , nor upon the principles of Independents , much lesse on them , which are imposed on them ; Let the Reverend Author suppose or aver what communion of churches he pleaseth , my position holds in reference to it , nor can he disprove it ; however for my part I am not acquaintcd with those Independents , who allow no communion of churches , but what is prudentiall ; and yet it is thought , that I know as many , as this Reverend Author doth . Upon the last proposall we are wholly agreed ; so that I shall not need to repeat it ; only he gives me a sad farewell at the close of the Chapter , which must be taken notice of ; is ( saith he ) not the design of his book to prove if he could , and condemne us as no churches , let the world be judge ; and I say let all the saints of God judge ; and Jesus Christ will judge whither I have not outragious injury done me in this imputation ; but , saith he , unless this be proved , he can never justify his separatiō . Sr. when your & our brethren told the Bishops , they thanked God they were none of them , and defied the Prelaticall church , did they make a separation or no ; were they guilty of Schisme ? I suppose you will not say so : nor do I ; yet have I done any such thing in reference to you or your churches ; I have no more separated from you , then you have done from me ; and as for the distance which is between us upon our disagreement about the way of reformation , let all the churches of God judge , on which side it hath been managed with more breach of love , on yours or mine ; Let me assure you Sir , through the mercy of God in Jesus Christ , I can freely forgive unto you all your reproaches , revilings , hard censurings , and endeavours to expose me to publick obloquie , and yet hope that I may have before we dy , a place in your heart and prayers . CHAP. X. Independency no Schisme . WE are come now to the chapter that must do the work intended , or else operam & oleum perdidimus ; Independentisme a great Schisme , is the title of it ; what this Independentisme is , he doth neither here declare , nor in any other part of his book ; nor do I know what it is that he intends by it ; I heare indeed from him that it is a schisme , a Sect , but of what peculiar import , or wherein it consists , he hath not declared ; I suppose he would have it taken for separation from true Churches , but neither doth the notion of the name , though invidiously broached and disavowed by them , to whom it is ascribed , import any such thing ; nor is the thing it selfe owned by them , with whom he pretends to have to do : I find indeed that he tells us , that all Sectaries are Independents ; Anabaptists , Seekers , Ranters , Quakers . Doth he expect that I should undertake their defence ? what if it should appear , that I have done more against them then our Reverend Author , and many of his brethren joined with him ; he may perhaps be willing to load my selfe and those which he is pleased to call my associats , my party , I know not what , with their evills and miscarriages . But is this done as becomes a Christian , a Minister , a Brother ? what security hath he , that had he been the only judge and disposer of things in Religion in this nation , if I and my associats had been sent to plant Churches among the Indians , that he should have prevented the eruption of the errors and abominations which we have been exercised withall in this generation , unlesse he had sent for Duke D'Alva's instruments to work his ends by ? and indeed there is scarce any Sect in the nation , but had they their desires , they would take that course . This may be done by any that are uppermost if they please . But how shall we know what it is he intends by Independentisme : All ( it may be ) that are not Presbyterians are Independents . Among these some professedly separate , both frō them & us , ( for there are none that separate from them , but withall they separate from us that I know of ) because , as they say , neither theirs nor ours are true Churches ; we grant them to be true Churches , but withall denie that we separate from them ; is it possible at once to defend both these sects of men ? is it possible at once with the same arguments to charge them ? The whole discourse then of our Reverend Author being uniforme , it can concerne but one of these sects of Independents : which it is , any man may judge , that takes the least view of his treatise . He deals with them that unchurch their Churches , unminister their ministers , disanull their ordinances , leaving them Churchless , officerlesse , and in the like sad condition : Is this Independentisme a Schism ? though that it is properly so called , he cānot prove , yet I hope he did not expect , that I should plead for it ; what I shall do in this case , I professe , well I know not . I here denie that I unminister their ministers , unchurch their Churches ; hath this Author any more to say to me , or those of my perswasion ? doth not this whole discourse proceed upon a supposition that it is otherwise with them with whom he hath to do ? only I must tell him by the way , that if he suppose by this concession , that I justifie and owne their way , wherein they differ from the congregationall ministers in England , to be of Christs institution , or that I grant all things to be done regularly among them , and according to the mind of Christ , therein I must professe he is mistaken . In breife by Independentisme he intends a separation from true Churches , with condemning them to be no churches , and their Ministers no Ministers , and their ordinances none , or Antichristian ; whatever becomes of the nature of schisme , I disavow the appearing as an advocate in the behalfe of this Independentisme . If by Independentisme he understand the peaceable proceeding of any of the people of God in this nation in the severall parts of it , to joine themselves by their free consent to walk together in the observation and celebration of all the ordinanees of Christ appointed to be observed and celebrated in particular churches , so to reforme themselves from the disorders wherein they were intangled , being not able in some things to joine in that way of reformation , which many godlie ministers cōmonly called Presbyterians , have ingaged in , and seek to promote , without judging & condemning thē as to the whole of their station or ordināces ; If this I say be intended by Independentisme , when the Reverend Author shall undertake to prove it Schisme , having not in this book spoken one word or title to it , his discourse will be attended unto . This whole chapter then being spent against them , who deny them to be true Churches , and defend separation , I marvaile what can be said unto it by me , or how I come to be concerned in it , who grant them true Churches , and denie separation . But our Reverend Author , knowing that if this bottome be taken from under him , he hath no foundation for any thing he asserts , thought it not sufficient to charg me over and over with what is here denyed , but at length attempts to make it good frō mine own words ; which if he doth effect make & good , I confesse he changes the whole nature and state of the dispute in hand : Let ut see thenhow he answers this undertaking . From those words of mine , the reformation of any church , or any thing in it , is the reducing of it to its primitive institution : approving the assertion as true , he labors to evince that I deny their Churches to be true Churches ; how so I pray ; why we erect new churches out of no Churches ; and it had been happy for England if we had all gone to do this work among the Indians . What will prove Englands happinesse or unhappinesse , the day will manifest ; this is but mans day and judgment . He is coming who will not judg by the seeing of the eye , nor by the hearing of the ear ; In the mean time , we blesse God , & think all England hath caus to blesse God , what ever become of us , that he and our brethren of the same mind with him , in the things of God , have their liberty to preach the gospell , and carry on the work of reformation in their native soyle , and are not sent into the ends of the earth , as many of ours have been . But how doth our gathering of Churches denie them to be true churches ? Doth our granting them to be true Churches , also grant that all the Saints in England are members of their Churches ? It is notoriously known , that it is and was otherwise , and that when they , and we began : to reform , thousands of the people of God in these nations , had no reason to suppose themselves to belong to one particular Church rather then another . They lived in one parish , heard in another , removed up and down for their advantage , and were in bondage on that account all their daies . But he saies in some words following I discover my very heart : I cannot but by the way tell him , that it is a sufficient evidence of his unacquaintednesse with me , that he thinks there is need of searching , and racking my words to discover my very heart , in any thing that belongs ( though in never so remote a distance ) to the worship of God . All that know me , know how open and free , I am in these things , how ready on all occasions to declare my whole heart ; it is neither fear nor favour can influence me unto another frame : But what are the words that make this noble discovery : They are these that follow : When any Society or combination of men ( what ever hitherto it hath been esteemed ) is not capable of such a reduction , and revocation ( that is to its primitive institution ) I suppose I shall never provoke any wise or sober person , if I professe I cannot look on such a society as a church of Christ : His reply hereunto is the hinge upon which his whole discourse turneth , and must therefore be considered . Thus then he ; is not this , reader , at once to unchurch all the churches of England since the reformation ? for it is known , during the raign of the prelates they were not capable of that reduction : and what capacity our Churches are now in for that reduction , partly by want of power and assistance from the magistrate , without which some dare not set upon a reformation , for fear of a praemunire , partly by our divisions amongst our selves , fomented by he knowes whom , he cannot but see as well as we lament . And hereupon he proceeds with sundry complaints of my dealing with them . And now Chistian Reader what shall we say to these things ? A naked supposition , of no strength , nor weight , that will not hold in any thing or case , namely that a thing is not to be judged capable of that , which by some externall force it is withheld from , is the sole bottome of all this charge . The Churches of England were capable of that reduction to their primitive institution , under the prelates , though in some things hindred by them , from an actuall Reducement ; so they are now in sundry places , where the work is not so much as attempted ; the sluggards feild is capable of being weeded ; the present pretended want of capacity from the non-assistance of the magistrate , whilest perfect liberty for Reformation is given , and the worke in its severall degrees incouraged , will be found to be a sad plea for some , when things come to be tryed out by the rule of the Gospell . And for our divisions I confesse I begin to discover somewhat more by whom they are fomented , then I did four daies agoe : for the matter it selfe . I desire our Reverend Author to take notice , that I judg every church capable of a reduction to its primitive institution , which , all outward hinderances being removed , and all assistances granted , that are necessary for reformation according to the Gospell , may be reduced into the forme and order appointed unto a particular church by Jesus Christ ; and where any society is not so capable , let them call themselves what they please , I shall advise those therein , who have personally a due right to the priviledges purchased for them by Jesus Christ , in the way of their administration by him appointed , to take some other peaceable course to make themselves partakers of them ; and forgiving this advise I neither dread the anger nor Indignation of any man living in the world : And so I suppose by this time the Author knowes what is become of his , quod erat demonstrandum ; and here in room of it I desire him to accept of this return . Those who in the judgment of charity were and continue , members of the church catholick invisible by vertue of their union with Christ the head thereof ; and members of the generall visible church , by their due profession of the savings truths of the gospell , and subjection to Christ Jesus their King and Saviour according to them , do walke in love and concord in the particular churches , whereof by their own consent and choice they are members , not judging and condemning other particular churches of Christ , where they are not members as they are such , as to their stationand priviledges , being ready for all instituted communion with thē , as revealed are not according to any gospell rule , nor by any principles acknowledged amongst Christians , to be judged or condemned as guilty of Schisme ; but such are all they for whom , under any consideration what ever , I have pleaded as to their immunity from this charge , in my treatise of Schisme ; therefore they are not to be judged so guilty . If you please , you may adde , Quod er at demonstratum . I shall not digresse to a recharge upon this Reverend Author , and those of the same profession with him , as to their mistakes and miscarriages in the work of Reformation , nor discusse their waies and principles , wherein I am not satisfied as to their proceduce : I yet hope for better things , then to be necessitated to carry on the defensative of the way wherein I walk by opposing theirs . It is true that he who stands upon meer defence , is thought to stand upon none at all : but I wait for better things from men , then their hearts will yet allow them , to think of . I hope the Reverend Author thinks , that as I have reasons wherewith I am satisfied as to my own way , so I have those that are of the same weight with me against him . But what ever he may surmise I have no mind to foment the divisions that are amongst us ; hence I willingly bear all his imputations without retortion . I know in part how the case is in the world . The greatest chargers have not alwaies the most of truth ; witnesse Papists , Lutherans , Prelutists , Anabaptists . I hope I can say in sincerity , I am for peace ; though others make themselves ready for war . But we must proceed a litle further , though as to the cause by me undertaken to be managed , causelessely . The discourse of our Author from the place fixed on , wherein he faintly indeavoured to make good the foundation of this chapter , which I have allready considered , consists of two parts : 1. His Animadversions on some principles which I lay down , as necessary to be stated aright and determined , that the question about gathering churches may be clearly and satisfactorily debated . Some of them he saies have been handled by others ; which if it be a rule of silence to him , and me , it might have prevented this tedious debate : what ever his thoughts may be of my pamphlet , I do not fear to affirm of his Treatile , that I have found nothing in it , from the beginning to the ending , but what hath lien neglected on booksellers stalls for above these seven years . For the rest of those principles , which he excepts against , as he thinks meet , I leave their consideration , to that farther enquiry , which the Lord assisting I have destined them unto . The way of gathering churches upon a supposition of their antecedency to officers , he saies is very pretty , and loads it with the difficulty of mens comming to be baptized in such a case : but as I , can tell him of that which is neither true , nor pretty , in the practise of some whom he knowes , or hath reason so to do , so I can assure him that we are not concerned in his objection about baptisme , and with them who may possibly be so , it is a ridiculous thing , to think it an objection . And for that part of my enquiry , whether the Church be before ordinary officers , or they before it , as sleight as he is pleased to make of it , it will be found to lie very near the bottome of all our differences , and the right stating of it , to conduce to the composure and determination of them . His charges and reflexions which he casts about in his passage , are not now to be further mentioned ; we have had them over and over ; indeed we have had little else : If strong , vehement , passionate affirmations , complaints , charges , falfe imputations , and the like , will amount to a demonstration in this businesse , he hath demonstrated Independentisme to be a great Schisme . He shuts up his discourse as he began it ; reciting my words by adding , interposing , perverting , commenting , enquiring , he makes them speak what he pleases , and compasses the ends of his delight upon them . What contentment he hath received in his so doing , I know not ; nor shall I expresse what thoughts I have , of such a course of proceedure : This only I shall say , it is a facile way of writing treatises and proving what ever men have a mind unto . My last taske is to look back to the beginning of this last chapter , and to gather up in our passage , what may seem to respect the businesse in hand , and so the whole matter will be dismissed . The plea insisted on for immunity from the charge of Schisme , with reference to the Episcopall Government of the Church of England , and the constitution which under it , it is pretended to have had , he passes over ; though on sundry accounts his concernments ly as deeply in it as in any thing pleaded In that treatise . The things he is pleased to take notice of , as far as they tend in the least to the issue of the debate between us , shall be reviewed . Considering the severall senses wherein that expression , the church of England , may be taken , I manifest in my treatise , in which of them , and how far , we acknowledg our selves to have been , and to continue members of the Church of England . The first is as it comprises the elect believers in England : what the unity of the Church in this sense is , was before evinced ; our desire to be found members of this Church , with our indeavour to keep the unity of it in the bond of peace , was declared . I am greived to repeat our Reverend Authors exceptions to this declaration ; saies he , unlesse he think , there are no members of this church in England , but those that are of his formed particular churches , I fear he will be found to break the union that ought to be between them : And why so I pray ? The union of the members of the church in this sense , consists in their joint union to & with Christ their head by one spirit . What hath the Reverend Author to charge upon me with reference thereunto ? Let him speak out to the utmost ; yea I have some reason to think that he will scarce spare , where he can strike ; God forbid that I should think all the members of the Catholick Church in England to be comprised either jointly or severally in their Churches or ours , seeing it cannot be avoided but you will keep up those notes of division . I doubt not but there be many thousands of them who walk neither with you nor us . He adds , that by gathering saints of the first magnitude we do what lies in us , to make the Invisible Church visible : It is confessed , we do so ; yea we know that that church which is invisible in some respect , and under one formall consideration , is visible as to its profession , which it makes unto salvation . This , with all that lies in us , we draw them out unto : what he addes about the churches being elect , and the uncomely parts of it , which they may be for a season who are elect believers , because it must be spoken ; are uselesse cavills . For the scornfull rejection of what I affirm concerning our love to all the members of this church , and readinesse to tender them satisfaction in case of offence , with his insinuatiō of my want of modesty and truth in asserting these thoughts , because he will one day know , that the words he so despises , were spoken in sincerity , and with the reverence of the great God , & out of love to all his Saints , I shall not farther vindicate them ; such hay and stubble must needs burn . My next profession of our Relation to the Church of England , in respect of that denomination given to the body of professours in this Nation , cleaving to the Doctrine of the Gospell , here preached and established by Law , as the publike profession of this Nation . But he tels me first : 1. That many Independent Churches in this Nation , are grosly apostatized from that doctrine , and so are hereticall . 2. That the worship was professed and protested , and established as well as the doctrine , and that we are all departed from it , and so are schismaticall : for we hold communion with them , he sayes in the same doctrine , but not in the same worship . Answer . His first exception ariseth from the advantage he makes use of , from his large use of the word Independent , which will serve him in his sense for what end he pleaseth . In the sense before declared his charge is denyed ; Let him prove it by instance if he be able : surely God hath not given orthodox men leave to speak what they please , without due regard to love and truth . 2. As to the worship established in this nation by law , ( he means the way of worship , for the substantials of it we are all agreed in ) I suppose he will not say a relinquishment of the practice of it is schisme ; if he do , I know what use some men will make of his affirmation , though I know not how he will free himselfe from being schismaticall ; for his renewed charg of schisme , I cannot I confesse be moved at it , proceeding from him , who neither doth , nor will know what it is . His next indeavour is to make use of another concession of mine , concerning our receiving of our regeneration and new birth by the preaching of the word in England ; saying , could they make use of our preaching &c. but the truth is , when the most of us by the free grace of God received our new birth through the preaching of the word , neither they , nor we , as to the practice of our waies , were in England ; so that their concernment as such , in the concession is very small ; and we hope since in respect of others , our owne ministry hath not been altogether fruitlesse , though we make no comparison with them . In rendring of the next passage which is concerning anabaptists and anabaptisme , I shall not contend with him ; he hath not in the least impaired the truth of what I assert in reference to them and their way . I cannot but take notice of that passage which for the substance of it hath so often occurred , and that is this ; doth not himselfe labor in this booke to prove that the administration of ordinances in our assemblies is null , our ordination null and antichristian . For the proofe of which suggestion he referrs his Reader to page 197 of my book . I confesse seeing this particular quotation , I was somewhat surprised , and began to feare that some expression of mine ( though contrary to my professed judgment ) might have given countenance to this mistake , and so be pleaded as a Justification of all the uncharitablenesse and something else , wherewith his book is replenished ; but turning to the place I was quickly delivered from my trouble , though I must ingeniously confesse , I was cast into another which I shall not now mention . Page 167. we arrive at that which alone almost I expected would have been insisted on , and quite contrary thereto , it is utterly waved ; namely the wholebusinesse of a nationall Church , upon which account indeed all the pretence of the charge this reverend Author is pleased to mannage , doth arise . Take that out of the way , and certainly they , and we are upon even termes ; and if we will be judged by them who were last in possession of the Reiglement of that church , upon supposition that there is such a church still , they are no more Interested in it then we , yea are as guilty of schisme from it as we . But that being set aside and particular churches only remaining , It will be very difficult for him to raise the least pretence of his great charge . But let us consider what he thinks meete to fasten on , in that discourse of mine about a nationall church . The first thing is my inquiry , whether the denyall of the Institution of a nationall church ( which he pleads not for ) doth not deny in consequence that we had either ordinances or ministry amongst us : to which I say , that though it seemes so to do , yet indeed it doth not , because there was then another church state , even that of particular churches amongst us , with many kind reflections of my renouncing my ministry and rejecting of my jejune and empty vindication of their ministry ( which yet is the very same that himselfe fixes on ) he asks me how I can in my conscience beleive , that there were any true ministers in this church in the time of its being nationall , and so proceeds to inferre from hence my denying of all ministry and ordinances among them . Truly though I were more to be despised then I am ( if that be possible ) yet it were not common ▪ prudence for any man to take so much paines to make me his enemy , whether I will or no . He cannot but know that I deny utterly , that ever we had indeed , whatever men thought , a nationall church ; for I grant no such thing , as a nationall church in the present sense contended about . That in England under the rule of the prelates , when they looked on the church as nationall , there were true churches , and true ministers , though in much disorder as to the way of entring into the ministry and Dispensing of ordinances , I grant freely ; which is all this reverend Author , If I understand him , pleads for ; and this he saies I was unwilling to acknowledge , lest I should thereby condemne my selfe as a schismatick . Truly , in the many sad differences and divisions that are in the world amongst Christians , I have not been without sad and jealous thoughts of heart , lest by any doctrine or practise of mine I should occasionally contribute any thing unto them ; If it hath been otherwise with this Author , I envy not his frame of spirit . But I must freely say , that having together with them , weighed the reasons for them ; I have been very little moved with the clamorous accusations , and insinuations of this Author . In the meane time , if it be possible to give him satisfaction , I here let him know , that I assent unto that summe of all he hath to say , as to the Church of England , namely that the true and faithfull ministers , with the people in their severall congregations , administring the true ordinances of Jesus Christ , whereof baptisme is one , was and is the true Church state of England , from which I am not separated ; nor do I think that some addition of humane prudence , or Imprudence can disanull the ordinances of Jesus Christ . upon the disavower made of any other nationall Church state , and the assertion of this to answer all intents and purposes , I suppose now that the Reverend Author knowes that it is incumbent on him to prove , that we have been members of some of these particular Churches in due order , according to the mind of Christ , to all intents and purposes of Church membership , and that we have in our Individuall persons raised causelesse differences in those particular churches whereof we were members respectively , and so separated from them , with the condemnation of them ; or else according to his owne principles he failes in his brotherly conclusion : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I suppose the reader is weary of pursuing things so little to our purpose : if he will hear any further , that Independents are schismaticks , that the setting up of their way hath opened a door to all evills and confusions , that they have separated from all churches , and condemne all churches in the world but their owne ; that they have hindred Reformation and the setting up of the Presbyterian Church ; that being members of our Churches , as they are members of the nation , because they are borne in it , yet they have deserted them ; that they gather Churches which they pretend to be spick and span new ; they have separated from us , that they countenance Quakers , and all other Sectaries , that they will reforme a nationall church whether men will or no , though they say that they only desire to reforme themselves , and plead for liberty to that end . If any man I say have a mind to read or heare of this any more , let him read the rest of this chapter , or else converse with some persons whom I can direct him to , who talke at this wholsome rate all the day long . What seems to be my particular concernment , I shall a little further attend unto . Some words ( for that is the manner of mannaging this controversie ) are culled out from pag. 259. 260. to be made the matter of farther contest . Thus they lie in my Treatise . As the not giving a mans selfe up unto any way , and submiting to any establishment pretended or pleaded to be of Christ , which he hath not light for , and which he was not by any act of his owne formerly ingaged in , cannot with any colour or pretence of reason be reckoned to him for schisme , though he may if he persist in his refusall prejudice his owne edification ; so no more can a mans peaceable relinquishment of the ordinary communion of one Church in all its relations be so esteemed . These words have as yet unto me a very harmelesse aspect ; but our Reverend Author is sharp-sighted , and sees I know not what monsters in them : for first ( saith he ) here he seems to me to be a very Sceptick in his way of independency : why so I pray ? This will gratify all sects , Quakers , and all with a toleration : how I pray ? it is Schisme , not toleration we are treating about . But this leaves them to judge of , as well as others , what is , and what is not according to the mind of Christ , why pray Sr. who is appointed to judge finally for them ? why then should they be denied their liberty ? but is that the thing under consideration ? had you concluded that their not submitting to what they have not light for its institution , is not properly Schisme , you should have seen how far I had been concerned in the inference : but excursions unto Quakers &c. are one topick of such discourses . But now he askes me one Question , it seems to try whither I am a Sceptick or no ; whether ( saith he ) does he believe his owne way to be the only true way of Christ , for he hath instituted but one way , having run from and renounced all other waies in this nation . I promise you this is a hard Question ; and not easily answered . If I deny it , he will say I am a Sceptick , and other things also will be brought in : if I affirme it , it may be he will say that I condemne their churches for no churches , and the like : it is good to be wary when a man hath to deale with wise men ; how if I should say that our way and their way is for the substance of them , one way , and so I cannot say that my way is the only true way exclusively to theirs : I suppose this may do pretty well . But I fear this will scarce give satisfactiō , & yet I know not well how I can go any farther ; yet this I will adde ; I doindeed believe , that wherein their way and our way differ , our way is according to the mind of Christ and not theirs : and this I am ready at any time ( God assisting ) personally to maintaine to him : and as for my running from waies of religion , I dare againe tell him , these reproaches and calumnies become him not at all . But he proceeds , if so , ( saith he ) is not every man bound to come into it , and not upon every conceived new light to relinquish it . Truly I think Mr. C. himselfe is bound to come into it , and yet I do not think that his not so doeing makes him a Schismatick : and as for relinquishment I assert no more , then what he himselfe concludes to be lawfull . And thus Christian Reader I have given thee a briefe account of all things of any importance that I could meet withall in this treatise , and of many which are of very little ; if thou shalt be pleased to compare my treatise of Schisme with the refutation of it , thou wilt quickly see , how short this is , of that which it pretends to : how untouched my principles do abide , and how the most materiall parts of my discourse are utterly passed by , without any notice taken of them . The truth is , in the way chosen by this Reverend Author to proceed in , men may multiply writings to the worlds end , without driving any controversy to an issue ; descanting and harping on words , making exceptions to particular passages and the like , is an easy and facile , and to some men a pleasant labour : what small Reason our Author had to give his book the title it bears , unlesse it were to discover his designe , I hope doth by this time appeare . Much of the proofe of it lies in the repeated asseverations of it , it is so , and it is so . If he shall be pleased to send me word of one argument tending that way , that is not founded in an evident mistake , I will promise him , if I live , a reconsideration of it . In the mean time I humbly beg of this Reverend Author , that he would review in the presence of the Lord the frame of spirit , wherein he wrote this charge ; as also that he would take into his thoughts all the reproaches , and all that obloquy he hath endeavoured to load me causlesly and falsly withall . As for my selfe , my name , reputation , and esteeme with the Churches of God , to whom he hath indeavoured to render me odious , I commit the whole concernment of them to him , whose presence through grace I have hitherto injoyed , and whose promise I leane upon , that he will never leave me nor forsake me . I shall not complaine of my usage : but what am I ? of the usage of many pretious Saints and holy Churches of Jesus Christ , to him that lives and sees , any farther then by begging that it may not be laid to his charge : and if so meane a person as I am , can in any way be serviceable to him , or to any of the churches that he pleads for , in reference to the Gospell of Christ , I hope my life will not be deare to me that I may effect it ; and I shall not cease to pray that both he and those who promoted this worke in his hand , may at length consider the many calls of God that are evident upon them , to lay aside these unseemly animosities , and to endeavour a coalition in love , with all those who in sincerity call upon the name of the Lord Jesus Christ , their Lord and ours . For the distances themselves that are between us , wherein we are not as yet agreed ; what is the just state of them , the truth and warrantablenesse of the principles whereupon we proceed , with the necessity of our practice in conformity thereunto , what we judge our Brethren to come short in , of , or wherein to go beyond the mind of Jesus Christ , with a farther ventilation of this businesse of Schisme , I have some good grounds of expectation , that possibly ere long we may see a faire discussion of these things , in a pursuit of truth and peace . FINIS . 
A77494	----	The araignment of the present schism of new separation in old England. Together vvith a serious recommendation of church-unity and uniformity. As it was lately presented to the church of God at great Yarmouth, / by John Brinsley. Brinsley, John, 1600-1665. This text is an enriched version of the TCP digital transcription A77494 of text R200782 in the English Short Title Catalog (Thomason E335_10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 256 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77494 Wing B4707 Thomason E335_10 ESTC R200782 99861438 99861438 113574 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77494) Transcribed from: (Early English Books Online ; image set 113574) Images scanned from microfilm: (Thomason Tracts ; 54:E335[10]) The araignment of the present schism of new separation in old England. Together vvith a serious recommendation of church-unity and uniformity. As it was lately presented to the church of God at great Yarmouth, / by John Brinsley. Brinsley, John, 1600-1665. [4], 75, [1] p. Printed by John Field for Ralph Smith, and are to be sold at the signe of the Bible, neer the Royal Exchange., London, : 1646. Annotation on Thomason copy: "May 4th". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Corinthians, 1st I, 10 -- Sermons. Schism -- Sermons -- Early works to 1800. Church -- Unity -- Sermons -- Early works to 1800. Sermons, English -- 17th century. Great Britain -- Church history -- 17th century -- Early works to 1800. A77494 R200782 (Thomason E335_10). civilwar no The araignment of the present schism of new separation in old England.: Together vvith a serious recommendation of church-unity and uniform Brinsley, John 1646 43450 211 265 0 0 0 0 110 F The rate of 110 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE ARAIGNMENT Of the Present SCHISM OF New Separation In OLD ENGLAND . TOGETHER VVith a serious Recommendation of Church-Unity and Uniformity . As it was lately presented to the Church of GOD at great YARMOUTH , By John Brinsley . Phil. 2. 1. If there be therefore any consolation in Christ , if any comfort of Love , if any fellowship of the Spirit , if any Bowels and Mercies ; Vers . 2. Fulfil ye my joy , that ye be like minded , having the same Love , being of one accord , of one minde . Jere. 32. 39. I will give them one Heart , and one Way . London , Printed by John Field for Ralph Smith , and are to be sold at the Signe of the Bible , neer the Royal Exchange . 1646. THe testimony of Christ was Truth , Peace his Legacy ; he came into the World to bear witnesse to the Truth , and at his departure bequeathed Peace to his Disciples . This Author walking in his Masters steps , hath contended for Truth against Heresie in his former Labors , in these for Peace and unity against Schism : A bold undertaking in these distracted times , but yet necessary , and hopeful . Truth is strong , and will prevail against Heresies , and that Peace may be established in the Churches is the scope of this TREATISE , and the Prayer of him who approves it to be Imprinted , James Cranford . TO THE Christian Reader . ( Christian ) SEeing Dedication of Books ( which is not so much of Gods Truth as Mans Labors , and a thing from Saint Lukes time ( who Dedicates a both his Treatises to b one Noble Personage , which he wrote for the use of all the Churches ) till this present never questioned ) is now in this Sceptical age by c some made a scruple ; I shall for this once forbear it , though otherwise at sometimes a d useful formality , and at all times an innocent Ceremony . Onely for thy satisfaction take this breif Epistolary Declaration . Mistake it not . It is not New England that I have here to deal with , nor yet properly New Englands way , commonly known by the name of Independency . Which though I cannot in all things subscribe to as [ the ] way of Christ precisely laid forth in the Word for all the Churches to walk in , yet , were I there , rather then make a Schism in the Body , I would quietly submit to , blessing God that I might sit down in it , and enjoy the comforts of it . It is Separation that my quarrel is against . And that not Separation in a Church , by purging of it ; but Separation from a Church , by departing from it , and forsaking communion with it . For the former of these I plead , as the most hopeful means to heal our breaches . The latter I implead , and that by the name of Schism properly and formally so called . Whether this plea be just or no , let the sequel speak : Which as I was necessitated to Preach ( meeting with so just a ground for it in the Text , which in my ordinary course ( passing through the Epistle ) I fell with , and but too just an occasion for it in the place where I live ) , so am I now to publish ; and that , as for other ends , so for the vindicating both the Truth of God and my Self from those unjust and unchristian imputations , which have been charged upon both by some who have taken upon them to Censure what they would not vouchsafe to hear . I know the subject is such as must look for little better entertainment abroad at many hands . Naturally all men are given to think well , and to desire to hear nothing but well of their own opinions and wayes . What herein crosseth them , goeth against the grain of nature , and so no wonder if it seem harsh and unpleasing . But this , as it hath been no invitation to me to deal with it , so neither is it now any discouragement to me in the publication of it . The Work ( I trust ) is Gods ; not undertaken ( I am sure ) without an eye to his glory , and his Churches good . And therefore I shall leave the successe thereof unto him to whom I have consecrated my Labors and my Self . Possibly somewhat of man may be found in the managing of it , ( as in agitations of this nature it is hard not to mingle our own Spirits with Gods ) ; If so , upon the discovery I shall freely acknowledge it . In the mean time my conscience beareth me record that my aym hath been to inform , and not to irritate ; to make up our breaches and not to widen them . May my poor endeavors contribute the least to so a happy a Work , I shall acknowledge it an abundant recompence for whatever I am able to do , or am subject to suffer . In the desire and hopes whereof I shall quietly waite , and rest Thine in the Service of Christ , JOHN BRINSLEY . Yarmouth , March 25. 1646. THE SAD SCHISM OF New Separation IN Old ENGLAND . 1 COR. 1. 10. Now I beseech you Brethren by the Name of our Lord Jesus Christ , that ye all speak the same thing , and that there be no Divisions ( no Schisms ) among you ; but that ye be perfectly joyned together in the same minde , and in the same judgement . HAving read this Text , me thinks , I could now deal with it , as Origen is said once to have delt with a Text which he met with at Jerusalem . Being there over-entreated to Preach , opening his Bible , he fell with that of the Psalmist , Psal. 50. 16. Vnto the wicked God saith , what hast thou to do to take my words into thy mouth , &c. Seeing thou hatest to be reformed . Having read the words , and being conscious to himself of what he had formerly done in offering sacrifice to an Idol , and so denying the Truth , he presently closeth up the Book ; and instead of preaching , falls to weeping , all his auditory weeping with him . And truely even thus ( me thinks ) could I deal with this Text which I have now read unto you . Having read it , I could even close the Book , and instead of preaching upon it , sit down and weep over it , inviting you to accompany me , considering how far we in this Kingdom , nay in this place at the present are , from what is here desired . What ? All speak the same thing ? No divisions ? A perfect union in the same minde and judgement ? Alas ! nothing lesse . What multiplicity of divisions are here to be found ? Tongues divided : Hearts divided : Heads divided : Hands divided : State divided : Church divided : Cities divided : Towns divided : Families divided : the neerest Relations divided : Scarce a field to be found where the Envious man hath not sown some , and many of these Tares . Just matter for all our mourning . But I remember what the Lord once said to Josh●a , being faln upon his face , weeping and lamenting over that unexpected repulse which a party of his Army ( till then reputed invincible ) had met withal at Ai . Get thee up ( saith the Lord ) wherefore liest thou thus upon thy face ? Vp , sanctifie the people , &c. Josh. 7. Brethren , it is not weeping and lamenting ; without further endeavors , that will heal our distempers . Somewhat else must be done . And the Lord teach every of us in our places to do that which may be most proper for this end . For my self , seeing God here by his providence in this juncture of time putteth a Talent into my hand , I shall endeavor to improve it as I am able ; though happily therein I may disappoint the hopes of some , and the fears of other , in not handling this subject in such a way as either of them made account of . To close with the words . Therein we have a grave , but earnest Obtestation , or Request ; an Obsecratory Charge directed by Paul to his Corinthians ; wherein we may take notice of two things . The Manner ; the Matter . The Manner of propounding ; which is by way of Obtestation , in an Obsecratory , Supplicatory way , intreating , beseeching , [ Now I beseech you Brethren ] which also he doth with a great deal of sweetnesse , and a great deal of earnestnesse . Sweetnesse , in the Comp●●lation . [ I beseech you Brethren ] Earnestnesse . in the Adjuration . [ I beseech you Brethren , by the Name of our Lord Jesus Christ . ] The Matter propounded and pressed , is in one word Vnity . Touching which we have here a Dehortation , and an Exhortation . The former dehorting from what is contrary to it . [ Let there be no divisions among you . ] The latter exhorting to what makes for it , viz. Agreement in Language , Minde , Judgement . [ That ye all speak the same thing , and that ye be perfectly joyned together in the same minde , and in the same judgement . ] In this method ( God assisting ) I shall handle the words : Beginning with the Manner of proposal , of which as briefly as I may . Now I beseech you Brethren , &c. ] An Introduction full of affection , fall of sweetnesse . Thus the Apostle here , ( like a skilful , but tender and wary Surgeon , who being to launce an Impostume , a tumor in the body , he first supples , and ripens it , and draws it to a head , by mollifying Playsters and Pultesses , before he make an Incision ) intending to deal sharply with these his Corinthians in reproving of their errors , he first applieth himself to them in a milde and gentle way . Being to come to them with the Rod , he first cometh in the spirit of meeknesse ; lightning before he thunders , intreating before he chides . Thus Nails dipt in Oyl , they drive the easier . Affectionate insinuations , and declarations , are apt and proper preparatives for tart reprehensions . The Smith first heats his Iron , then strikes upon it . The Ministers of God in publike , Christians in private being to reprove others , let them do it with all tendernesse , and demonstration of hearty affection that may be . By this means , their words will take place the better . But this by the way . Come we neerer the words , wherein ( if we will resolve them ) we shall finde couched a threefold Argument made use of by the Apostle , for the letting in of this his charge . The first , in the Observation [ I beseech you . ] The second in the Compellation [ I beseech you Brethren . ] The third in the Adjuration [ I beseech you Brethren , by the name of our Lord Jesus Christ . ] These three I shall take up severally , looking upon each in a double aspect : First , Simply in themselves ; then Relatively in reference to the thing here desired . I beseech you ] So the word ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) is here most fitly rendered by precor , obsecro , I intreat , I beseech you : rather then by Exhortor , I exhort you , as elsewhere it signifieth . A language which ( as Peter Martyr here notes upon it ) is seldom or never to be found amongst the Prophets . They Exhort , Dehort , Command , Threaten , and sometimes Promise , but seldom or never intreat , never beseech . Such language we meet not with in the Old Testament ; but in the New Testament it is frequent , specially in the mouth of this Apostle . Now I beseech you Brethren , Rom. 12. 1. We intreat you be ye reconciled , 2 Cor. 5. 20. I beseech Euodias , I beseech Syntiche , Phil. 4. 2. Thus speaks Paul not onely to whole Churches , but even to particular persons , dealing with them in an obsecratory , supplicatory way , intreating , beseeching what as an Apostle he might have enjoyned , commanded . So he tells Philemon , Verse 8 , 9. of his Epistle , Though I might be much bold in Christ to enjoyn thee that which is convenient ; yet for love sake , I rather beseech thee . I bese●ch thee for my son One simus , &c. Paul might as an Apostle have enjoyned things convenient , much more then things necessary ; yet such is his sweetnesse , that oft times laying aside his Imperative Authority , he falls to intreating , beseeching . Such sweetnesse is there in the Gospel above what was in the Law . In the Law God commandeth , forbiddeth . Thou shalt ; thou shalt not . That is , the Language of Mount Sinai ; the Language of the Law . But in the Gospel it is otherwayes . Here God himself , as it were beseecheth men . As if God did beseech you by us , saith the Apostle , 2 Cor. 5. 20. And doth God stoop to do it , much more may man . The Ministers of the Gospel they are not Lords over Gods heritage , they are but fellow servants with their Brethren , ( as the Angel tells John , Revel. 19. ) And being so , for them to use intreaties , can be no disparagement . Not , but that they may sometimes make use of other Language . Paul who here intreats his Corinthians , elsewhere he commands his Thessalonians . Now we command you Brethren , &c. 2 Thes. 3. And what himself doth , he bids Timothy do . These things command and teach , 1 Tim. 4. This may the Ministers of Christ do . What they teach , they may also command . Onely in the Name of Christ . So Paul there qualifies his command . Now we command you in the Name of our Lord Jesus Christ . Not in his own name . To the married I command , yet not I , but the Lord , 1 Cor. 7. Officers speak not in their own names . If they do , their commands are nothing worth . Shall the Ministers of Christ impose ought upon the Church in their own names ( as some of late have done ) their commands may as well ( it may be better ) be rejected , as obeyed . But speaking in the Name of Christ , now they may not onely intreat , but command . I , and where occasion is , rebuke . Preach the Word , be instant in season , and out of season , Reprove , Rehuke , 2 Tim. 4. Rebuke , and that if need be , sharply . So Paul willeth Titus to deal with false Teachers , Tit. 1. 13. Rebuke them sharply . This the Ministers of Christ upon occasion may do , and that with all authority , as Paul bids Titus to do , Tit. 2. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Cum omni Imperio ; viz. As Ambassadors of Iesus Christ , having authority from their Master to do it in his Name . Such Language the Ministers of God sometimes may use : Not alwayes intreat , not alwayes beseech . Yet , this sometimes they may do , must do , where there is any hope of prevailing for God in this way , they must not think much to fall upon their knees ( as it were ) and to become supplyants unto their people , begging that from them , which otherwise they might in the Name of Christ command . So doth the Apostle here . Now I beseech you . ] Brethren ] There is ●●e Compellation [ Brethren . ] A word very frequent in Pauls mouth . Almost in every Chapter of every Epistle , upon all occasions , still , this is his Language , Brethren , Brethren . To let passe the proper signification of the word , which is well enough known . Brethren , such are all men by nature . Whence are ye my Brethren ? saith Jacob to the men of Haran , Gen. 29. All partaking of the same common nature , issuing from the same Womb , having the same first parents . Such are Christians by Grace . All that professe the Faith of Christ , holding the same God for their Father , and the same Church for their Mother ; they are Brethren ; and so were these Corinthians in reference both to Paul , and one to another . Brethren . ] A word full of sweetnesse , breathing forth more then ordinary affection and love . So the servants of Benahad apprehended it , when they heard that word fall from Ahabs mouth concerning their master , He is my Brother ; they presently take it up as a word importing more then ordinary respect , and thereupon ( eccho like ) return it back to him again , Thy Brother Benhadad . Such Affections should all true Christians bear one to another . Look upon one another as Brethren , not as strangers , as the guise of these dividing times is : but as Brethren . And that not onely calling one another so , but really acknowledging one another such . Loving not in word , neither in tongue ( as Saint Iohn presseth it ) but in deed and in truth : That is , to love as Brethren , as Saint Peter urgeth it , 1 Pet. 3. Love as Brethren . Such should the Church of God be , a true Philadelphia , where all the Members should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Lovers of the Brethren , and loving as Brethren . Withall , expressing their love by a ready performance of all brotherly offices each to other . Under the Law there was a brand of Ignominy set upon the Brother which refused to build up his brothers house , by raising up issue to him for the upholding of his family . The Law was that , beside spitting in his face , he should have his shooe pulled off ; and so was ever after called ( as the Rabines tell us ) The man that had his shooe pulled off . The meaning of which Ceremony was to shew how worthy he was accounted and adjudged to go bare-foot himself , that would not do the office of a Brother to his Brother . An ignominious and infamous thing it is for Brethren by nature , not to be ready to brotherly offices ; much more for Brethren by grace . Christians , in the fear of God remember your relation , and let it be your care , and end●●vour to answer it . Expressing Brotherly affection to such as are your Brethren ; specially to such as are so indeed , not onely before men , but b●fore God : such as in whom the Image of your heavenly father is conspicuous . To such shew your selves Brethren indeed , helping , comforting , succouring , releeving of them : stepping in to them in their necessi●ies . For such a time a Brother is born . A Brother is born for adversity ( saith the Wiseman . ) Then to be helpful is the part of a Brother indeed . Thus should Christians in general stand affected each to other . And thus should the Ministers of the Gospel in special stand affected towards their people , looking upon them as Brethren , bearing and expressing Brotherly affection unto them . I , notwithstanding they be such as in respect of personal wrongs and injuries , deserve nothing lesse . That was Pauls case here in the Tex● . Some of these Corinthians delt very unkindely and unworthily by him . Notwithstanding God had made him to them their Father in Christ , to whom they were as truely beholding for their spiritual , as ever they were to their parents for their natural generation . So much himself puts them in minde of 1 Cor. 4. Though you have ten thousand instructers in Christ , yet have ye not many fathers : For in Christ Iesus I have begotten you through the Gospel . Yet for all this , some of them would not now so much as own him , nor his Ministery : no , they were of Apollos , they were of Cephas . Paul was now no body with them , now they had gotten to themselves new Teachers . An unkinde requital for all the pains he had spent upon them . Yet for all this , see how Paul still beareth his old affection unto them : though they were changed , yet he was the same : though they would not own him , yet he will own them , and that as Brethren . Now I beseech you Brethren . ] A patern for the Ministers of the Gospel in these dividing times , wherein some possibly may meet with the very like measure that Paul here did . They have bestowed their pains upon a people , and God hath blessed their labours amongst them , making them instrumental in converting of some , and building up of others of them : yet now , meeting with new Teachers , the old are despised in their eyes , their Ministery sleighted , their persons disregarded , if not un-Christianly traduced . An ill requital it must be confessed : But what of this ? Still look we upon them as Brethren ; specially apprehending the work of grace truly wrought in them , let not all this unkindenesse make an alienation of affection from them : still love them . I , though it do fall out with us , as Paul complains of , and to these his Corinthi●ns , 2 Cor. 12. Though the more abundantly we love them , the lesse we be beloved of them ; yet be we content and willing to spend , and to be spent for their sakes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for their souls ( as the Original there hath it . ) In so doing we have the Apostle for a patern . N●y , herein we have God himself for a patern . The people of the Jews how did they requite the Lord , for all his fatherly mercies which he had shown to them ? Here himself expressing it in that Pathetical complaint , Isai. 1. 2. Hear O Heavens , and give ear O Earth , for the Lord hath spoken ; I have nourished and brought up children , but they have rebelled against me . For children thus to requite their parents , is an unnatural thing ; much more for a people thus to requite their God . Yet for all this , still God tenders that people , owns them as his people , and it ready to do any thing for them that might tend to their good . O Ephrain● , what shall I do unto thee ? O Iuda , what shall I do unto thee ? Is it so that the Ministers of God meet with the like measure from a people , whom God hath made them instruments to beget , and bring up to and for himself , yet let them tender them , still bear them good will , still with Paul here , look upon them as Brethren . This do we . And this do you . Your Brethren , however by their unkinde withdrawing themselves from religious communion with you , they may seem worthy to be unbrothered , yet still acknowledge that relation , and though they will not own you , yet do you own them : still looking upon them as Brethren . So did Ioseph upon his unkinde Brethren , who had cast him into the pit , and sold him into Egypt , yet still he looketh upon them as Brethren , his bowels yerned over them , and as occasion was , his hand was inlarged towards them in the supply of their wants : thus stand you affected to your unkinde Brethren of the Separation . Suppose by their uncharitable censures they should cast you into the pit , excluding you from their communion , and send you to Egypt , to Rome , as some of them have done by their rash and un-Christian censures past upon the Church of England , and the Members of it ; yet , still let your bowels yern over them , and be ready upon all occasions to do all good offices to them : Looking upon those of that way , and dealing with them as Brethren . Brethren of the Separation . That was the stile of the last age which our fathers gave un●o theirs , and let not us grutch it their children . So call them , so own them ( I mean such of them , as in whom the Image of God appeareth ) . Such still they are , or may be , to u● , even as Iosephs Brethren were to him , Brethren by the Fathers side , though not by the Mothers : though they will not acknowledge the same Church for their Mother , yet they acknowledge the same God for their Father ; and in that respect , let us yet look upon them as Brethren . I beseech you Brethren . ] By the Name of the Lord Iesus Christ . ] There is the Apostles Adjuration ; so I may not amisse call it : For what is an Adjuration , but the requiring or commanding of a thing , by interposing the Name and Authority of God or Christ ? And thus doth Paul here back his Obtestation or charge , by the sacred Name of the Lord Jesus . The name of Jesus Christ is the same with Christ himself . I know some Romish Expositors would make more of it ; placing a great deal of weight in the very name it self . In obtestationibus etiam nomina ponderantur , ( saith the Iesuite Estius upon it . ) In obtestations , requests and charges of this nature , names themselves have their weight . Thus amongst the Iews ( saith he ) they had ever a special regard to that nomen Dei tetragrammaton , that four-lettered name of God ( as they called it ) viz. Iehovah . The name it self was sacred unto them , and consequently they took it as the most solemn Obligation which was bou●d with it . And of such account ( saith he ) should the name [ Iesus ] be unto Christians . Nomen sacrosanctum & super omnia venerabile , a sacred name , and a name above every name . And therefore Paul in his Obtestation ( saith he ) here maketh use of that name as presuming it would carry a great deal of sway with them . But this we decline as smelling too much of the Iesuit , Who by advancing the name [ Jesus ] above all other names , thinks also to advance 〈◊〉 is own Order above all other Orders . Leaving them the shell , seek we for the Kernel . To beseech by the Name of Iesus Christ here , is no more but to beseech for Christs sake , or by Authority from Christ . Take it either way , we shall finde it a prevalent Argument . 1. For Christs sake . For the love of Iesus Christ ; so Calvin explains it . Quantum ipsum amant . As you love Jesus Christ , as you bear any true respect unto him . And can there be a more forcible perswasive to a Christian then this ? Paul himself having felt the working of this love in his own Brest , he found a compulsory force in it . The love of Christ ( saith he ) constraineth us . And hereupon he maketh use of it as an Argument to others , as conceiving that if this would not prevail with them , nothing would . And surely so it is . Where the Name of Christ , love to Christ , respect unto Christ , unto his Honor and Glory , will not prevail with Christians , there is little hope of prevailing . The name of Christ , it should be dear and precious to every Christian , a thing alwayes in his eye . Like the Pole-star to the Mariner , which way soever he stears , yet he hath an eye to that . Thus in what ever a Christian undertaketh he should have a respect to this name . So Paul presseth it upon his Colossians , Col. 3. Whatsoever ye do in word or deed , do all in the name of the Lord Jesus . viz. With a respect unto him , in reference to his Honor and Glory . What ever may tend that way , that do we . What ever is dishonorable to Iesus Christ , that avoid . 2. Or ( secondly ) By the name of Iesus Christ , that is , by Authority from Iesus Christ . Thus Officers speak , and act not in their own , but in their Masters name , the Kings name , by Authority from him . And thus the Ministers of Christ being Church-Officers , what they say or do to the Church , it must not be in their own name , but in the name of Iesus Christ . In his name they must Preach , as Ambassadors for Christ . In his name dispense Sacraments and Censures . In the name of our Lord Iesus Christ , when ye are gathered together in the power of our Lord Iesus Christ , to deliver such a one unto Satan : So Paul would have his Corinthians deal with that scandalous person . And so himself here dealeth with them , not in his own name , but in the name of the Lord Iesus Christ . I beseech you Brethren by the name of our Lord Jesus Christ . ] Thus have I cast a glance upon the words severally , and simply considered , finding somewhat in each branch not unuseful . Give me leave now , before I part with them , to reflect upon them again ; looking upon them as they stand in reference to the thing here so much desired by the Apostle from these his Corinthians : Which is , Unity , Peace , Church-Peace , and agreement amongst themselves . A thing certainly of very great consequence , of high concernment to the Church . Otherwise ( questionlesse ) Paul would never have laid so much weight upon it , never have put so much strength to his r●qu●st and charge concerning it . Wise men do not use to intreat for trifles : Much lesse to beseech , and that with such earnestnesse . It is Aretius his note upon the Text , and it is a good one . Wise men ( saith he ) will not make use of such serious obtestations ( much lesse of Adjurations ) except it be in matters of great importance and weight . Now if this be a truth ( as undoubtedly it is , and I wish it may be so looked upon by those who are so ready upon every sleight and trivial occasion , to break out into such deep and solemn protestations , not sparing to make use of the name of God to binde them ; surely this cannot be the part of wise men , much lesse of wise Christians ) then certainly there is scarce any one thing of greater concernment unto Christians then this . Sure I am , there is no one thing that Paul doth ( nor I think any man can ) more earnestly make suit for , then he doth for this . Witnesse but that one Rhetorical and Pathetical Obsecration , and Adjuration of his , which we meet with Phil. 2. 1. If therefore there be any consolations in Christ , if any comfort of Love , any fellowship of the Spirit , if any bowels and mer●i●s . Did you ever hear more earnestnesse in any cause ? And what is the matter ? The next Verse will inform it . Fulfil ye my joy , that ye be like minded , having the same love , &c. Such a Pearl was Church-Peace in Pauls eye . O that it were so in ours , and our Brethrens . That it may be so to us , give way to that threefold Argument which the Apostle here maketh use of in handing this request to these his Corinthians . 1. Let his Obsecration , his Supplication move us . [ I beseech y●● ] . Surely ( as I said ) it is not a trifle that brings a man of Pauls spirit to his knees : It is not for nothing , nor yet for a smal matter , that so great an Apostle should here become a suppliant to the Church of Corinth , begging this at their hands , that they would be at unity amongst themselves . Let this make us think the more of it , and set more by it then we have done . 2. ( secondly ) if this Obsecration move us not , yet let this Compellation prevail with us . [ I beseech you Brethren ] . It was Moses his Argument which he made use of to the two Hebrew Combatants , Sirs , ye are Brethren , why do ye wrong one another . So Stephen relates the story , Acts 7. And the same argument Abraham had made use of before him , in composing the difference betwixt his Kinsman Lot and himself , and their Herdmen . Let there be no strife , I pray thee , between me and thee , &c. for we be Brethren , Gen. 13. Christians are Brethren . And if so , why do we fall out ? Why do we not speak the same thing ? Why are not we joyned togeth●● in the same minde , and in the same judgement ? Why do any amongst us breed and foment divisions , by separating and withdrawing themselves , both from publike and private communion with those whom yet they dare not but call Brethren ? If Brethren , then let us live together , and love together as Brethren . So live . Brethren in their Fathers house do not use to part Tables : For Christians to withdraw Religion , Communion with their Brethren , to set up table against table , is a most unbrotherly part . And so living , so love , even as Brethren . Let brotherly love continue . So the Apostle presseth it , Heb. 13. To lay down holy unity and agreement , is to lay aside fraternity . I beseech you Brethren . 3. But in the third place . If neither of these will take place , yet let this Religious Adjuration prevail with us . I beseech you Brethren by the name o● our Lord Jesus Christ . Here is a Cord of many Strands , strong enough one would think to binde us to the peace . Scarce a word , but we shall finde a several Argument couched in it . 1. By the [ Name ] of Jesus Christ . Have we any love to Jesus Christ , any regard to his Authority , any respect to his Honor and Glory ? endeavour we after unity . It is a thing wherein the name of Christ is much interessed and concerned , in point of honor , or dishonor . In the holy unity and agreement of Christians , the name of Christ is honored . In their divisions and dissensions it is as much dishonored . By the name of Christ then be we intreated , nay , adjured to seek after peace . 2. By the name of [ our Lord ] A Lord , and our Lord . Being so , what he commands we are bound in duty to obey , and observe . Now amongst other his precepts to his Disciples , this is one . Have salt in your selves , and have peace one with another . Besides , being our Lord , we are now fellow servants ; and consequently for us to fall out , it cannot be without dishonor to our Lord , and disturbance to his House . Therefore endeavour we to keep the unity of the spirit in the bond of peace , in as much as we have one Lord ; so the Apostle presseth it , Eph. 4. 3. Our Lord [ Jesus ] . There is yet more . Jesus , a Saviour , our Saviour . And being so , he doth onely salubria suadere , perswade and command nothing but what is safe for us to observe and obey . Withal , as a Saviour , amongst other benefits , he hath procured this for one , even Peace . He is our Peace , ( saith the Apostle ) Ephes. 2. viz. The Author of our Peace , as betwixt God and us , so betwixt one another . 4. Lastly , Our Lord Jesus [ Christ ] . One anointed by God his Father , to be a Prophet , Priest , King , unto his Church . Now as a Prophet he hath taught , and doth teach us peace . He came and preached peace ( saith the Apostle ) . This he did in his own person . This he hath done by his Apostles . This he doth by his Ministers , all which are or should be as Messengers and Ambassadors of peace . As a Priest , by the offering up of himself he hath purchased peace , breaking down that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that middle wall of separation , taking away the ground of division which was betwixt Jews and Gentiles , that so he might make both one . And shall we go about to set up what he hath pulled down , to set up walls of partition and separation amongst our selves ? As a King , he is the King of Peace , the true Salomon , Pacificus , the Peace-maker ( as the word signifieth , ) the Prince of Peace , Isai. 9. Who governs his subjects in peace , having made Laws to binde them to the peace , putting his Spirit into them , which is a Spirit of Peace . Now put these together , here are Arguments enough . Et quae non prosunt singula — . If any one of these should not be sufficient , yet ( me thi●ks ) all together should be superabundant to perswade us to yeeld to what the Apostle here so earnestly presseth . Which what it is , will more fully appear in the sequel , wherein we have the matter of this his request , or charge . Therein ( according to the method propounded ) I shall look first upon the Dehortation , then upon the Exhortation . Begin with the former . I beseech you , &c. That there be no divisions among you . ] Here is the substance of what he dehorts from , in one word , Divisions . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( saith the Original ) Schisms . For the opening of which , give me leave to look first upon the word , then upon the thing . For the word [ Schism ] . The learned know the root whence it springs to be the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth scindere or lacerare , to cut or rend . To cut or cleave , or rive , as wood is cloven or riven . That ( say some ) is the proper signification of the word . Or to rend as a garment is rent . So then , Schisma , a Schism , is the same with Scissura , a violent division and rent . So our Saviour useth the word Matth. 9. 16. where speaking of the putting of a new peice of Cloth to an old Garment , he saith , that thereby the rent is made worse . The word in the Original is the same with that in the Text . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Schism . Here is the proper signification of the word . By a Metaphor it is translated from inanimate things unto men , and applied to their divisions ; which we know are either Civil or Ecclesiastical . Civil in the State , Ecclesiastical in the Church . The former of these is properly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Sedition ; the latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Schism . A word ( as the Learned Chameron notes upon it ) not to be met with in any prophane Writer , nor yet in the Old Testament . True , the root from whence it is derived , is found in both , and used in this sense . Thus we read of the rending of the Kingdom of Israel , which was done in that seditious falling off of the ten Tribes from the House of David . And so men of different opinions are said to be rent a sunder . But the word it self [ Schism ] it is peculiar to the New Testament , from whence Ecclesiastical Writers have taken it , and appropriated it to the Church , and the affairs thereof . So they have delt by some other words , as Sacramentum , Idolum , Haeresis , Sacrament , Idol , Heresie . Ecclesiastical Writers have appropriated them to the Church , affixing a peculiar sense and signification to every of them . And so is it with this word Schism , an Ecclesiastical , or Techno-Logical term ( as they call it ) a term of Art . This for the word . For the thing . A Schism ( take it in the latitude of it ) is any division in the Church . When the unity of the Church is ( as it were ) rent and torn by any kinde of divisions . The Church ( we must know ) is to be considered as one intire body , having many members , whereof Christ is the head . Now where that unity is broknn , that body ( as it were ) rent and torn by the divisions and disagreements of the Members , there is said to be a Schism . Even as it is in the natural body ; where the Members do not agree to perform mutual offices each to other , there , in Pauls Language , is a Schism in the body ; so you have it , 1 Cor. 12. So is it in this mystical body , the Church . The divisions of the Members make a Schism in the Body , a Schism in the Church . Now this division amongst Church-Members ( I beseech you follow me close a little , least I loose you ) it may be either in Opinion or Practice . And each in a large acceptation of the word may be called Schism . Division in Opinion . Of such a Division we read , Joh. 7. There was a Division among the people ; a Schism , ( saith the Original ) . And what was it about ? Why about Christ himself , viz. What he was , and whence he was . But more properly divisions in practice are notified by this name of Schism . As for the former of these , it is properly called Heresie , the latter Schism . Which two , how ever they are sometimes indifferently used , and put the one for the other . ( So they are 1 Cor. 11. 18. l hear that there are Divisions [ Schisms ] among you ; For there must be al●o Heresies among you . Schisms and Heresies used in the same sente . ) Yet ordinarily and in proper acceptation they are distinguished . About the distinguishing of them , we finde some difference amongst the Ancients . Augustine conceived the difference to lye onely in the continuance . As if the one were a recent and new , the other an old and inveterate division . But Jerom more rightly . Heresie ( saith he ) is properly a perverse opinion ; Schism is a perverse Separation . The one a Doctrinal , the other a Practical Error . The one opposite to Faith , the other to Charity . These are the two bonds and ligaments by which the Church is united , and knit together . By the one ( viz. by Faith ) all the Members are united unto the head . By the other , ( viz. by Charity ) they are united one to another . Now the breaking of the first of these bands , is Heresie , the latter Schism . Thus they are distinct , the one from the other . So as a man may be the one , and not the other . A man may be an Heretick denying some Article of the Faith ; and yet not a Schismatick in as much as he may still keep communion with a Church which doth professe the true Faith . And on the other hand , a man may be a Schismatick , forsaking communion with a true Church , and yet not be an Heretick , in as much as he may rightly beleeve all the Articles of the Faith . Distinct they are . Yet so as they are near a kin , and the one making way to the other . Heresie maketh way for Schism , and Schism maketh way for Heresie ; the one for the most part falling into the other . But not to detain you here . The Schisms which we meet with in the Text , import chiefly divisions in practise . Such were these divisions amongst the Corinthians . In Doctrinals , they were for the most part agreed . In Practicals they differed . Now these Divisions ( to follow the point home to the head ) they may be either without Separation , or with it . Without Separation from the Church ; when men holding communion with the same Church , yet divide themselves into parties , siding , and banding , making head one against another , either in maintenance of some opinion , or way , or in regard of their Teachers . Such were the Sects of the Pharisees , and S●duces , and Essens , amongst the Jews , who notwithstanding that they did all hold communion with the same Church , yet they had several opinions and wayes , and about them they were divided into Sects and Factions . And such were these Divisions amongst these Corinthians which the Apostle here speaketh of . Divided they were , but not wholly Separated . Divided about their Teachers , some crying up one , some another , so siding , and making of parties , yet all holding communion with the same Church . So much we may learn from the Apostle , 1 Cor. 11. 18. where he ●ells them , that when they came together in the Church , there were Divisions amongst them . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Schisms , Factions , and part-takings , tending to the breach of Charity , and disturbance of the Church . Other Divisions there are which are with Separation . When men shall withdraw themselves from fellowship and communion with a true Church , so breaking themselves off from the Body . And this ( sai●h our judicious Ames ) by way of special appropriation , deserves most rightly to be called by the name of Schism : In as much as Heresie in this Division is perfected and brought to a head , as also most clearly manifested , and declared , viz. in refusing of due Church-Communion . Which refusal may be either partial , or total . Partial , in some particular Acts and Exercises , wherein a man cannot ( or at least conceives he cannot ) communicate without sin . Total , a rejecting , and renouncing of all Religious Communion . This latter all Divines look upon as a Schism , and that most properly so called . Which ( again ) may be either from the Church , or from a Church . From the Church Catholike , the whole Church . That was properly Donatism ( the direct Error of the Seekers at this day ) : Or from a particular Church ; and that is properly Separatism . My eye is cheifly upon the latter of these . Of which ( to advance yet one step further , following the conduct of the learned Chameron ) there are two kindes , or rather two degrees . There is ( to use his terms ) a Negative , and a Positive Separation . The former is simplex secessio , when one or more do quietly and peaceably , withdraw themselves from communion with a Church , onely enjoying themselves and their consciences in a private way , not making a head against that Church from which they are departed . The other , when persons so withdrawing , do consociate , and draw themselves into a distinct and opposite body , setting up a Church against a Church : Exercising the Worship , and Service of God , Administring the Ordinances , Word , Sacraments , Censures apart in a separated body , and in a separated way . This is that which Augustine , and other Divines after him ( alluding to that act of King Ahaz's , 2 Kings 16. in setting up an Altar of his own making , after the fashion of that which he saw at Damascus , besides the Lords Altar ) call the setting up of an Altar against an Altar . And this it is ( saith that judicious Author ) which in a peculiar manner , and by way of eminency is , and deserves to be called by the name of Schism . And thus you see both the name and thing in measure opened unto you . What Schisms are . viz. Church Divisions . Which if they be in Doctrine , are properly Heresies ; in Practise , Schisms . Which may be either without Separation , or with it . The former are Sects and Factions ; the latter more properly Schism . Which consisteth in an unwarrantable separating and withdrawing from Church-communion . Whether it be from the whole Church , which is Donatism ; or from a particular Church , which is Separatism : Which may be carried either in a private way by a simple secession and withdrawing , or in a publike and open-way , by setting up a Church against a Church ; the former a Negative , the latter a Positive Schism . Now these are the things which the Apostle here with so much earnestnesse and importunacy diswades his Corinthians from . And surely not without cause is it , that he should be so zealous in this cause ; as will appear , if we do but rightly consider the nature of such Divisions , such Schisms , which are Evils , and great Evils . Evils . Take it as you will , for the evil of punishment or sin . We shall finde it true in both : 1. Schism is an evil of Punishment , a Judgement , and that a great one . It is one of the judgements which the Prophet Amos threatens against Israel , Amos 6. Behold , the Lord commandeth ( saith he ) and he will smite the great house with Breaches , and the little house with Clests . That place Joramo applieth and that not unfitly to Here●●●s . and Schisms , which are as Br●a●hes and Clests in the Church . A sad Judgement . Such are Divisions in the State . Heal the Breaches thereof for it shaketh , ( saith David , speaking of the Civil Commotions in his Kingdom ) . A judgement which we all feel of , and groan under at this day . And such are Divisions in the Church , a judgement , a sad and sore judgement . Such are the Ecclesiastical Breaches in this Kingdom at this day . The Schisms and Divisions which are broken in , and that amongst God own people : for my own part . I cannot but look upon them as one of the blackest Clouds , one of the saddest judgements which hang over the head of this Kingdom at this day : Of sad influence for the present , and unlesse they be healed , of dangerous consequence for the future . A great Judgement . 2. And ( in the second place ) a great sin . Such are heart divisions amongst a people . They are both a judgement and a sin . Their heart is divided ( saith the Prophet Hosea ) now they shall be found faulty . Their heart is divided , or , He hath divided their heart , ( as the Margin reads it ) . This had God done . In as much as they had divided their hearts from God , God in his just judgement divided them amongst themselves , taking away his spirit of peace , and communion from them , giving them over to Seditions , and Fractions , which afterward proved the ruine of their Kingdom . And being thus divided now , they were found faulty , guilty of many and great evils . Such is Sedition in the State , and such is Schism in the Church , each a● evil , a Mother evil , an inlet to an Ocean of Evils . We have to deal with the latter ( Schism ) which is a sinful evil , and that no small one . Peccatum gravissimum . So our judicious Casuist determines it concerning Schism properly so called . It is a most grievous sin . Musculus informs me of some , who in point of sinfulnesse have compared it with H●resie , and others who have aggravated it beyond it , as the greater evil of the two . Himself concludes it a sin of a high nature . And therein all Divines agree with him . Augustine that famous Doctor of the Church , disputing against the Donatists about their Schism , ( which was a Separation from the whole Church ) he calleth it by the name of Sacriledge . Sacrilegi●m Schismatis . The Sacriledge of Schism : Withall , not sparing to tell them that that Schism of theirs was a greater sin then that which they took such high offence at , and which was the ground of their Separation , because it was not so severely proceeded against as they judged fitting , but some that were guilty of it , were still admitted to intermeddle in the affairs of the Church , ( viz. The sin of the Traditores ( as they called them ) such as in time of persecution had through fear delivered up their Bibles to the Persecutors to be burnt ) . This sin that judicious Father compares with their Schism . And to try which was heaviest , he brings both to the ballance of the Sanctuary : Where he findes this out weighing that . So much he collects from the grievousnesse of the punishment inflicted by God upon this sin above that I , or any other . Three sins he taketh notice of , each of which was grievously punished . The first was the Israelites Idolatry in worshipping the Golden Calf , Exod. 22. The second was a sin not much unlike to that of the Traditores , though for circumstance far more hainous , viz. That foul act of King Jehoiakim in cutting and burning the prophetical Rowl , Jere. 36. The third was that Schismatical and Seditious attempt of Corah and his company , rising up against Moses , and assaying to make a rent , a breach amongst the people , by dividing , and separating themselves from the rest . All three hainous sins , and each grievously punished . But none of them like the last . The first , the Israelites Idolatry , was punished with the Sword . The second , Jehoiakims contempt , was punished with Captivity : But the third , Corahs Schism , with an unheard of judgement . The earth it self , as not able or not willing to bear so great an evil , that cleaves asunder ( one Division punished by another ) , and swallows up some of the Authors of it ; Fire from Heaven consuming the residue . Never such a judgement do we read of in all the Scriptures executed up on any sin as this . Now then ( saith he ) Quis dubitaverit ? Who can make any doubt but that this was the more hainous sin , which was avenged with the more grievous punishment ? Whether so or more : Sure I am a grievous sin it is , and must needs be so . 1. In as much as first it is opposite to so great a Grace as Charity is ▪ Charity the Queen of Graces . So Paul maketh it , preferring it both before Faith and Hope . Now abideth Faith , Hope , and Charity , these three , ( three prime Theological vertues , most necessary to salvation ) , but the greatest of these is Charity . So it is in some , in divers respects , greater then Faith , I , then justifying Faith , ( for of that the Apostle there speaketh , as appeareth by joyning it with Hope ) . As first , In regard of the Object , which is larger then the object of Faith . Faith respecteth God onely , but Charity both God and Man . Secondly , In regard of the manner of working . Faith worketh Intra mittendo , by receiving and letting in Christ and his benefits ; but Charity Extra-mittendo , by giving out the soul and what a man hath , bestowing them upon God and man . Now Paul tells us from the Lord Jesus , that it is more blessed to give , then to receive . Thirdly , In regard of duration and continuance . Faith and Hope are Temporary , of use onely in this life . Charity is for Eternity ; not onely going to Heaven with the owner , but there receiving its full perfection . Thus if Graces be weighed , in some respects Charity weigheth down all . The great Grace . And if so , then that evil which is directly opposite to this great Grace , must needs be a great Evil : But so is Schism ; being a breach of that unity whereof Charity is the bond . Keeping the unity of the spirit in the bond of Peace , ( saith the Apostle ) . Now what is that bond of Peace ? Why , Charity . This is the bond whereby the Members of the Church are united one to another . As they are united to Christ by Faith ; so one to another by Love . Now Schism breaketh this bond , and consequently must needs be a great evil . 2. And as it is opposite to Charity , so it is injurious to Christ , who seemeth by this means to be ( as it were ) divided . So Paul urgeth it in the third Verse after the Text . Is Christ divided ? Using this as an Argument to induce his Corinthians to eschew all such Divisions , and Schisms , in as much as Christ himself seemeth hereby to be parted , and torn in peices . The unity of his mystical body being hereby dissolved , and himself made the head of two disagreeing bodies ; which is dishonorable and monstrous to conceive of him . 3. As it is injurious to the head , so to the body . As to Christ , so to the Church . And that many wayes . 1. Shaming it . The Churches unity is her glory . My Dove , my undefiled is one , Cant. 6. Now to break this unity , to divide the Spouse of Christ , as the Levites Concubine was , into many p●ices , what a shame is this ? A shame in special to the Church , from which this Separation is made . Paul writing to his Corinthians of their excluding the poor from communicating with them , he tells them , that herein they shamed them : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . They shamed them which had not as themselves had . 2. Despising , and contemning it . So Paul there again chargeth it . Or despise ye the Church of God ? Why , wherein did they despise it ? This they did ( ●s by other wayes , so ) by their schimatical practices , dividing themselves from their Brethren , making their Love-feasts , and the Sacrament it self ( both which were instituted and ordained for bands of Union ) to be an occasion of fomenting their Divisions , viz. By celebrating them apart from their Brethren . So the Apostle the●e taxeth them , Verse 21. In enting , every one taketh before other his own Supper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , praeoccupat . Each prevented other . This they did in their Love-feasts . And this most probably they did in the Lords Supper it self ( as Parcus conceives of it ) communicating apart , each faction by it self : Those that were of Paul by themselves , and those which were of Peter by themselves , and those which were of Apollo by themselves : None of them staying for those which were of Christ ( the best and truest peice of the Church ) nor yet one for another . But each seeking to prevent other , that so they might communicate apart . This Paul calleth here their own Supper ; in as much as they so made it , by appropriating it each to themselves and their party , contrary to the Insti●ution of Christ . Christ had instituted i● , ●hat it should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae , a Communion , a Common Supper , wherein the whole Church should communicate together . But they by their celebrating it in such a separated way , had made it their own Supper . A ●oul perverting of the Ordinance . Not onely an abusing , and corrupting of it , but plainly a destroying of it . So Paul there tells them in down right words , in the Verse foregoing . When ye come together into one place , this is not to eat the Lords Supper . What then ? Their own Supper . Of su●h dangerous consequence is it to celebrate this Ordinance of God , the Sacrament of the Lords Supper , in a separated way . If Pauls judgement may be taken in the case , it is not onely a corrupting , but a perverting of the Ordinance . A celebrating not of the Lords Supper , but of our own Supper . Which who so do , what do they therein but despise and contemn the Church of God ? viz. That Church from which they so separate . Now this , if it be a true Church , can be no small evil . To contemn and despi●● a private Christian , by shutting him out from desired communion , there being no just cause for it , is a great evil . But to despise and contemn a Church , a true Church of Christ , by shutting it ●ut from communion , and by separating from it , this is a far greater . 3. As the Church is hereby despised , so it is disquieted . Even as it is in the natural body , if there be a solutio continui ( as the Physitians call it ) , so as it be divided and parted , it breedeth smart and pain , which sometimes puts the body into Feaverish distempers . And surely such are the symptomes of Schism . The mystical body cannot be rent and torn by Divisions , but it goeth to the heart of all the sensible Members of it : The Divisions of Reuben were great thoughts of heart , Judges 5. Reuben dwelling on the other side Jordan , they kept themselves separate , not joyning with their Brethren against their enemies , but stood as neutral , regarding more their own private then the publike interest . And possibly they were divided amongst themselves , distracted with several opinions what they should do . Some would joyn , others would not . Now these Divisions they were great thoughts of heart , working many strange impressions in the mindes , both of themselves and others ; of very sad consequence to all the Tribes of Israel . And truely , such are Divisions in the Church of God , specially when they are boy led up to compleat and perfect Schisms ( as it is in the case of Separation , specially when it comes to the setting up of Churches against Churches ) . O these are sad thoughts of heart to the Israel of God ; causing greif to the particular Members of the Church , and great disquiet and disturbance to the whole Body . Oft-times breeding those Feaverish distempers , those un-Christian heats of hatred , variance , emulation , wrath , strife , seditions , envyings , I , and murthers too , as the Apostle puts them together , Gal. 5. These , all these are the fruits of Schism , by reason whereof there cannot but follow a dreadful combustion in the Body of the Church tending to the great trouble , and disquietment of it . 4. As the Church is hereby disquieted , so hindered . As disquieted in the peace , so hindered in the edification of it . We know what it was which hindered the building of Babel , even a Schism in their Tongues , Division of Languages . ( What do we think , a Schism in their hands would have done , if one should have saln to pulling down what the other built up ? ) And surely , there is no one thing that can more hinder the building of Jerusalem , the edification of the Church then this , when Christians shall be divided in their heads , hearts , tongues , hands ; in their judgements , affections , language , practise . How should the work of the Lord now go on ? Even as it is in Civil Wars , whilest the parties are contending , the Common-Wealth suffers : So is it in Church-divisons , whilest the parties are contending , the Church suffers . As it is with a Ship brought to the back-staies , one Say● bears the one way , and another an other , in the mean time the Ship stands still . The Wall and Temple of Jerusalem went slowly on in troublous times . So will Church Work do , where ever Schisms , and Factions break it . 5. Again ( in the fifth place ) , as the Church is disquieted and hindered , so indangered by it . As disquieted in the peace of it , and hindered in the edification of it , so endangered in the state of it . The cutting off of one member from the body is dangerous to the whole . What is the dismembring of a Church ? The withdrawing of communion with it , the breaking off of all fellowship and communion with it by an actual and posi●ive Separation . Certainly , this cannot but endanger the state of that Church , from which this separation is made . Which if it live and continue , no thanks to them who have thus withdrawn themselves , who by their separation have done what in them lieth to destroy it . Thus is Schism injurious to the Church of God . To these I might adde . It is also of dangerous consequence to the persons who are involved in it ; who by dividing themselves from the body , are in a dangerous way to divide themselves from the head . So our judicious Casuist layeth it down . Schism maketh way to Heresie , and so to Separation from Christ . So Jerome observed it in his time . Nullum Schisma , &c. There is no Schism ( saith he ) but ordinarily in processe of time it inventeth and broacheth some Heresie , that so the Separation may seem to be the more justifiable . And Aquinas seconds him , Sicut amissio charitatis , &c. Even as the losing of Charity ( saith he ) maketh way for the losing of Faith , ( pardon the error in that supposition ) so doth Schism make way for Heresie . A truth sufficiently experimented in those ancient Schismaticks , the Novatians and Donatists , who from Schism fell to be the Authors or Defenders of Heretical Opinions , and those some of them most dangerous . But we shall not need to look so far back . We have a late and dreadful instance for it in those pernicious Schismaticks in New England , who falling foul with the Churches , and despising the Ministery there , fell afterwards into most desperate , and damnable Heresies , and those so many and so foul , as I think no place or age could ever paralel them . Neither shall we need to travel so far for instances . Would to God we had not some even amongst our selves , who from Schism are already advanced very far that way , even as far as may be on this side Hell ; nay , ( if it were possible ) a step beyond it , even to the jearing at God himself . But I forbear to proceed any further . You now see some of the streams which fall into this Ocean ; some of the Evils which contribute their malignity to the making up of the sinfulnesse of this great Evil . Concerning which yet I may say that Lo the one half is not told you . But let this suffice for Explication , Confirmation , Illust●ation . That which remains is the Application . Which I shall direct in Saint Pauls way , and words : Beseeching , nay , adjuring you in the Name of the Lord Jesus , that there be no divisions , no Schisms among you in this place . Quest . Why , but are there any such ? Such there were in the Church of Corinth . But are there any such among us that should give ground to such an Adjuration ? Answ. Yes ; That there are say our Adversaries of Rome . You are all involved in a Schism , and that far more dangerous then any were to be sound in the Church of Corinth . In as much as you have departed from the unity of the Church Catholike , ( the Donatists Schism ) . You have broken off , and separated your selves both from the head , and body ; in withdrawing due subjection to the visible Ministerial head of the Church , the Vicar of Christ , and renouncing communion with the body , the Roman Catholike Church . Reply : In reply to this I sh●ll not waste much time , it having been already done by many more able Tongues and Pens . A departure we acknowledge , and a separation , but not a Schism . However , not such a Schism as they charge us with , a sinful Schism , a Schism properly so called . Which that it may appear , give me leave yet a little more clearly , and distinctly to show you what such a Schism , a compleat and formal Schism is . Will you have a Definition , at least a Description of it ? Take it thus . It is A voluntary , and unwarrantable separation from a true Church . Wherein , you may take notice of four ingredients to make up this compound . There must be , first a Separation ; secondly , a separation from a true Church ; thirdly , a voluntary ; and fourthly , an unwarrantable Separation . 1. A Separation . So much the word ( as I told you ) imports . Schism , from the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or the Latin scindere , both signifying one and the same thing , to cut , to rend , to tear , to divide in a violent way . Such is Schism . A formal Schism is a Separation , a breaking off , viz. of Religious communion . Which first presupposeth an Vnion . Where there was no union , there can be no separation , and consequently no Schism . Hence it is , that neither Turks nor Je●s stand chargeable with Schism , in as much as they never were united to , nor held communion with the Christian Church . Schism is a withdrawing and breaking off of Church-Communion . A going out from the Church , as Saint J●h● phraseth it , 1 John 2. 19. They went out from us ( saith he ) speaking of Antichrists , Apostates , Hereticks , Schismaticks . 2. A separation from a true Church . So it must be , otherwise it cannot properly be a Schism . A separation it may be , but not a Schism Schism is the cutting off of a Member from a true Ecclesiastical body . A cutting off . Not a partial withdrawing from communion in some corruptions incident to a true Church , which being done in a quiet and peaceable way cannot be called Schism . But a total withdrawing , a renouncing of all Church communion with such a Church . 3. Which separation ( in the third place ) must be voluntary . Not necessitated , not enforced , whether in a natural , or moral way . Where persons are unduly excluded and cast out of the Church by an unjust censure of Excommunication ; where they are driven away by unsufferable persecution ; or where they cannot hold communion with a Church , but they must also have communion in their Corruptions , their sins ; here is no voluntary secession or departure . In these cases the persons withdrawing , are fugati , not fugitivi , not separating , but separated , and consequently are thereby freed from the guilt of Schism , which must be a voluntary separation . 4. And that ( in the fourth place ) unwarrantable . Unwarrantable either for the ground or manner . The former an unjust ; the latter a rash separation , each a Schism . 1. Vnjust . When there is no just ground for dislike or distaste . When there is no persecution , no spreading Error or Heresie , no Idolatry , no Superstition maintained or practised ; but the Church is peaceable , and pure , and that both for Doctrine and Worship : And in a good measure free from scandals ( which no Church ever wholly was ) . Now in such a case to separate is an unjust Separation . And such a Separation ( as Chameron saith of it ) is extrema schismatis linea , the very highest pitch and top of Schism . 2. Rash . Which again may be in two cases : 1. Where a ground and cause is pretended , but it is but a light cause . Possibly some slight opposition or persecution , it may be by some small p●cuniary mulcts , or the like : some lesser Errors in doctrins , not fundamental , nor neer the foundation ; some Corruptions in or about the worship of God , but those not destructive to the Ordinances , being not in substance , but in ceremonie ; and those such as the person offended is not enforced to be active in : Scandals few , and those onely tolerated , not allowed : All tolerable evils , such as charitie may well bear with . Now in this case to separate , it is a rash separation , because it is upon a ground not sufficient , a light ground . 2. Where the separation is carried in an undue way and manner . Though the ground of the separation be just ; yet if it be suddain and headie , without due indeavour , and expectance of Reformation in that Church , it may be a rash , and consequently , an unwarrantable separation , in as much as it is opposite to charitie . So is an unjust separation : Charitie ( saith the Apostle ) doth not rejoyce in iniquitie ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Injustice : and so is a rash separation ; it being the nature of Charitie to suffer much and long . Much : Charitie beareth all things , indureth all things , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( saith the Apostle in the same Chapter . ) It beareth with the infirmities of others , it endureth the burthens which are laid upon it selfe , viz. if they be tolerable : for so the Apostle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be restrained ; All things , that is , all things which are sufferable : and suffering much , it suffers long . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( saith the fourth verse of that Chapter ) Charitie suffers long , it is not presently distasted , so as to fly off upon every small and triviall occasion ; no , nor yet upon a just and weighty one , without first assaying all possible meanes of remedie . So deales the warie and carefull Surgeon with his patient : not presently fall to dismembring upon every slight aylement ; no , though the part be ul●erated , yet so long as there is any hope , hee forbeares that extremitie , reserving it for the last remedie . Even so deales Charitie by the Church : not presently separate and break off communion ( which is the dismembring of a Church ) for some supposed errours or corruptions , no , though really such : No , this ( saith Chameron ) is not Chirurgia , but Carnificina ; which Master Cotton in his Disswasive from separation Englisheth rightly , applying it to the case in hand , Not Surgery , but Butchery . Put these together , you see what Schisme properly so called is . Now then , come wee and bring our separation from the Church of Rome to this Beame , to this Touchstone , and see whether it deserves the name of such a Schisme or no . A separation wee confesse and acknowledge ; so far are we from denying of this , as that wee rather glory in it , standing to maintaine and vindicate it from all just imputation of Schisme . 1. In as much ( first ) as it is not a separation from a true Church . Let none here be deceived and deluded with the ambiguity of a word : There is a twofold truenesse ; Naturall the one , Morall the other : In the former sense a cheater , a theife may be said to be a true man , and a whore a true woman , and ( till shee be divorced ) a true wife ; yea , and the Divell himselfe , though the Father of lies , yet a true spirit . And in this sense , wee shall not need to grutch the Church of Rome the name of a true Church : if not so , why doe wee call her a Church ? A Church shee is , in regard of the outward profession of Christianitie ; but yet a false Church : true in existence , but false in beleefe . Those Divines of ours who have indulged her the one , have yet still charged her with the other ; with the same breath ( it may be ) calling her both true and false ; not one Protestant pen ever yet dissenting : Such shee was at that time when the Waldenses , Wickliffe , Luther separated from her ; a just ground and warrant for their separation . And such is shee much more since , specially since their last Councell of Trent , being thereby so much the more riveted into , and setled upon her old corruptions . So as now all that Charitie it selfe can afford her is , that which that acute Doctour of our Church hath granted her ; shee may be verè Ecclesia , but not vera Ecclesia ; truely a Church , but not a true ( much lesse the true ) Church : not so a true Church , but that shee is also a false Church , an Hereticall , Apostaticall , Antichristian Synagogue . Being so , here is now warrant enough for what wee have done in separating from that Church ( or rather , from the errours and corruptions of it , from the Papacie in it , as the learned Junius and Pareus , and others of our Divines rightly distinguish ) ; in so doing , we have not separated from a true Church . 2. Nor yet ( in the second place ) can it be truely said , that this our separation was voluntary , but necessitated , nay , enforced . 1. Necessitated through their obstinacie in their errours : which , notwithstanding the discovery of them , and that so cleer , as that some of their owne have been enforced to an acknowledgement of them , and all wayes and meanes used for their reformation , they still persist in ; so as wee may well conclude their wound incurable , and themselves incorrigible : What then remains , but a cutting off ? So saith the Prophet concerning Babylon , Wee would have healed Babylon , but shee is not healed . What then followeth ? Forsake her , and let us goe every one to his owne Countrey : A warrant sufficient , not onely for a negative secession , but for a positive separation from mysticall Babylon . Wee would have healed her , but shee is not healed ; no wayes , no means that could be thought of , have been neglected for her cure . How many Physicians have had her in hand ? Luther , and Zuinglius , and Calvin , and the rest of our learned and pious Reformers , a whole Colledge of Physicians ; but all to no purpose ; shee is not , shee will not be cured . What then remaines , but that wee should withdraw and forsake her ; which cannot be construed as a voluntary , but a necessitated separation . Nay , 2. Inforced , and that through her violence exercised upon all those who will not hold communion with her in her corruptions ; not permitting any to trade , to buy or sell , to have either Religio●s , or Civill communion with her , except they receive her marke in their hands , or foreheads . But on the other hand , Anathematizing them , thundring out Excommunications against them , which ( for feare they should be forgotten ) are solemnly renewed every yeer upon their Holy Thursday ( as they call it : ) withall , prosecuting them with fire and sword , to confiscation of estates , losse of libertie , and life it selfe . These things considered , let God and the world judge betwixt us and them , whether our separation from them be voluntary or no . 3. However , ( in the third place ) whether voluntary or no , sure we are , it is not unwarrantable , being neither unjust , nor rash . 1. Not unjust : Being warranted both by authoritie of Scripture , not onely allowing , but commanding this Separation , and that under a dreadfull penaltie , Come out of her , my people ( so saith the the voice from heaven concerning mysticall Babylon ) Revel. 18. As also by the ground and cause of this separation , which is not some light and tolerable errours ; but Heresies , Idolatries : Errours in doctrine , and these , if not directly , yet by consequence , and that immediate consequence , fundamentall . Corruptions in worship , both foule and grosse ; and that such , as those which hold communion with her , cannot but partake in . Now , whether this be not a warrantable ground for separation from her , let the same voice from heaven speak ; Come out of her , my people , that yee be not partakers of her sinnes , and that yee receive not of her plagues : No unjust separation then . 2. Nor yet Rash : There having ( as I said ) all the means been used for her Reformation and cure that possibly could be thought of ; but all to no purpose : So as after this , what remains but a positive secession and separation ? Now put these together , and see whether this our departure from the Church of Rome deserves to be stigmatized and branded ( as by them it is ) with the name of Schism , or no : or yet to be drawn in , and made use of by any ( as by some it is ) for the patronage or countenance of any of the Schisms of the times . If this be a Schism , it is a good and a warrantable Schism . Qu. But are there any amongst us which are not so ? Answ. Here I wish I could make answer with the like cleernesse and freenesse as before . But , alas , What meaneth the lowing of the oxen , and the bleating of the sheep ? I mean , the confused noise of our lesser and greater divisions , which ring so loud in the ears of the whole Christian world at this day . Scarce any part of the Kingdome free from some kinde or other of them : The Church therein following the temper of the State , as the soule oft-times doth of the body : Divisions both Doctrinall and Practicall . The Text confines me to the later : Of those , how many every-where ? And that not onely such as these in the Church of Corinth were , divisions without separation , sects , and sactions : but divisions of an higher nature , amounting to no lesse then direct separation ; and that not barely to a negative , but to a positive separation , to the setting up of Altars against Altars , Churches against , Churches . That it is so de facto , I think it will not , it cannot be denyed . Would to God the Church of God in this Kingdome , and in this place did not feel the smart of it . Qu. But is this New separation a Schism in earnest , or no ? There is the question . In the answering whereof I shall deal as tenderly as I may , ( only so , as I may not betray the truth and cause of God , or the peace of this place wherein God hath made me one of his ( though unworthy . ) Ministers ) having an unfained respect to the persons of many who are ingaged in this unhappy cause . Answ. For Resolution , I shall deale with this as I dealt with the former ; bring it to the same balance , weigh it at the same beame . What Schism , and Schism properly so called is , you have heard , and I think the description will not be excepted against ; viz. A voluntary unwarrantable separation from a true Church . Now whether this practise be such a schisme , or no , let it be enquired of in the particulars . 1. Where the first enquirie will bee , touching the Church , from which this departure is made , whether it be a true Church , or no . Here it is not my purpose , to multiplie Controversies , which I rather desire ( if it were possible ) might be brought to a unity . And therefore I shall wholy wave the dispute about a Nationall Church : Whether the Church of England be a true Church , or no . Letting that goe ; let the Question be about particular Congregations , Parochiall Churches , ( as wee call them . ) Whether these ( I dare not say all , but some of them ; suppose that wherein wee now are , and the like , ) be true Churches , or no . True Churches , and that not only Physically , but Morally such . Not only Truly Churches ( which is granted to the Church of Rome ) but True Churches . Now as for this , ( me thinks ) . I might well spare the labour of proving it , and take it for granted , having so much Charity as to hope , that whatever any rash and violent spirits amongst us may think and speak , yet those who are Judiciously godly , have more Charity then to disclaim us for such . If they dare , I wish they would speak out . But so it seemeth it is , that even this Bitter Root of rigid separation ( as a Reverend Brother rightly calls it ) begins to grow & spring up again amongst us , there wanting not some , who stick not to maintain and justifie this their Separation from this ground , because we are no True Churches of Christ . For their sakes , ( or rather for yours in defence of the cause of God agaainst them , ) let mee speak a few words , and but a few . 1. are not our Congregations . True Churches ? What are not here the Pillars of Truth ? Is not the Word of Truth , the Gospell of Salvation , here held forth , and that in an ordinary and constant way , even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed ? Now if so , shall wee question whether here be true Churches of Christ or no ? Heare the Apostle , 1 Tim. 3. That thou mayest know how thou oughtest to behave thy self in the House of God , which is the Church of the living God , the Pillar and Ground ( or stay ) of Truth . Where the Pillar of Truth is , there is the House of God , the Church of God . Where the light of Gods truth is set up and held forth in a loving way , to the guiding of passengers in the way to Eternall life ; are not here the Golden-Candlestick ? And if so , shall wee question whether here be true Churches or no ? Let the spirit of truth decide it . The seven Candlesticks , which thou sawest , are the seven Churches , Revel. 1. So many golden Candlesticks , so many Churches . Here is a first evidence ; where the light of the Gospell is held forth ordinarily in a publick and Ministeriall way to a people that professes to walk by the direction of it , can it be questioned whether there bee a Church , a true Church or no ? Secondly , where the Seales of Gods Covenant , the Sacraments of the New Testament , are for substance rightly dispenced , according to the Institution of Jesus Christ ; can it be questioned whether there be a true Church or no ? Where the Seales of the Covenant are , there is the Covenant it self ; the visible Covenant ; and where that is , there is a Church . To them pertained the Covenants ( saith the Apostle , speaking of the Church of the Jewes . ) Now who will deny these appurtenances to our Churches ? Here are the Seales of the Covenant , and consequently the Covenant it self . Arg. 3. And as the Covenant , so the Glory . To them pertained the Glory of the covenants , ( so Paul putteth them together . ) The Glory , ●iz . the Arke of the Covenant ; a Testimony of Gods gracious and glorious presence . Now where this is , shall wee question whether there be a true Church or no ? Where there is the presence of Christ , in the midst of his Ordinances , so as in an ordinary way , they are made effectuall to the conversion , and salvation of many ; where Christ sitteth , walketh in the midst of the Golden Candlesticks , displaying his Power and Glory , can it be questioned whether there bee true Churches of Christ , or no ? But that he hath done , and doth this in some of our Congregations , I think it will not be denyed . It must be an envious hand that will dare to write [ Jchabod ] upon the doore● of some of these houses . Argu. 4. Where there are societies of visible Saint● , all such by outward profession , and some of them , a considerable part of them , walking in measure , answerably to that profession ; can it be questioned whether there be true Churches of Christ , or no ? To the Church of God , which at Corinth , to them which are sanctified in Christ Jes●● , called to be Saints . It is the Apostles superscription to this Epistle , in the s●cond verse of the Chapter ; where the latter clause is but an Exegesis , an Explication of the former . A true Church of God , and a company of visible Saints , are one and the same . Ob. Why , but wee are not all such . Answ. No more were they in this Church of Corinth . The incestuous person , and many others amongst them , they were strange Saints : yet a Church , a true Church . A company of visible Saints joyning together in the Ordinances of God , though there be an unapprovable mixture of some heterogeneous members amongst them , maketh a Church a true Church . Now , as for these , all these , I think it cannot , it will not be denyed , but that they are to be found in some of our Churches : Here are pillars of Truth , golden Candlesticks , the doctrine of the Gospel truely and purely preached : here are the seales of the Covenant , the Sacraments ( for substance ) rightly administred : here is the glory , the presence of Christ in his ordinances , ordinarily concurring with them , and giving efficacy to them , for the begetting and nourishing up of Christian soules unto eternall life : here are Congregations prefessing subjection to the Ordinances of Christ ; a considerable part whereof are visible Saints , walking answerably to that profession . Object . True , saith the Brownist , ( for so I must look upon all those who shall deny the truth of our Churches , as Separatists , and that rigid ones ) Suppose all this be granted ; yet here are great defects , and those no lesse then destructive , making your Churches to be no true Churches . But what are they ? Why possibly some of them will not spare to say , that we have no true Ministery . Answ. If not ; why then do they retain that Baptisme which they received through our hands ? Qu. But why have wee no true Ministery ? Here possibly some will cry out upon us as Antichristian , charging us , That wee have received our calling from Rome , viz. by the imposition of the hands of those who had their Calling and Ordination from thence . Answ. As for them , I shall put them and the Church of Rome together to debate the point , and so leave them . The Church of Rome challengeth us , that wee are no true Ministers : Why ? Because wee have not received our Ordination from them . The Separatist on the other hand , hee cryes out upon us , Wee are no true Ministers : Why ? Because we have received our Ordination thence . Sure both cannot speak truth . I shall therefore here leave them to dispute it out ; whilest in the mean time I speak a word or two with those who are of somewhat more cool and 〈◊〉 . Object . Wee are no true Ministers ( say they . ) Why ? Because wee have not received our calling from the people . Wee are neither Ordained , nor Elected by them . Answ. To this charge , take this Reply in breif . First , As for our Calling , wee acknowledg we have not received it from them , but from Jesus Christ our Lord and theirs . His servants wee are , and in his Name do wee execute our Ministeriall Offices and Functions , not in the Churches . Secondly , As for our Ordination , wee acknowledg the same . We had it not from the people , and we blesse God wee had it not . In asmuch as wee finde neither Precept , nor President for it in Scripture ; neither untill this Last-last age , was there ever any such custome in the Churches of God . Thirdly , As for our Election , if a Popular Vote be in this case needfull , some of us , many of us , can herein plead a Fore-consent , most of us ( I presume ) an After-consent . Now let me aske this question , What was it that made Leah Jacobs wife ? Shee was not so the first night he bedded with her . Why ? there came an After-con●ent , a Ratihibition ( as the Lawyers call it ) which made the mariage valid . And such a consent ( I presume ) must , if not all , the godly Ministers in this Kingdome have . If not an Explicit ; yet an Implicit consent , which is ejusdem valoris , of the same weight . So as if their first entrance were not so orderly , yet , this after-act maketh , or rather acknowledgeth them to be true Ministers . Object . 2. But supposing our Ministery to be true , yet wee want an Ordinance , and that one of the three , the first three , viz. Discipline ? Answ. Suppose this defect , yet cannot that destroy the essence of a Church . It was not the want of the Golden-snuffers , or some other like utensiles in the Temple , that could make it to be no Temple . Discipline maketh for the well being , not for the being of a Church . Secondly , ( But in the second place ) however the Exercise of this Ordinance , be in some particular acts for a time suspended , yet is not the Ordinance it self alienated , which , being an Appendix to the word and Sacraments , cannot ( in respect of the right of it ) be separated from the Church . Object . 3. But here is no right Constitution . Our Churches were not Rightly gathered at the first , neither are the Members of them combined in a Church-Covenant , which is the forme of a Church . Answ. Suppose this also , that there were some Errours in the constitution of our Churches ; yet will not that make them no true Churches : inasmuch as Constitution in that way is only an appendance of an externall form , no part of the essence of a true Church . 2. But neither must this be granted : Master Cotton himselfe in this case pleads our cause , remembring us ( not without warrant from Antiquitie ) that The first Churches in this Kingdome were gathered either by some of the Apostles themselves , or by Apostolicall men : which being so , ( as himselfe inferres ) wee cannot but conceive that they were rightly gathered and planted according to the rule of the Gospel . So that all the work now is ( saith hee ) not to make them Churches which were none before ; but to reduce and restore them which are , to their primitive institution . 3. As for combination by Church-covenant , Doctor Ames truely states it , That an implicite Covenant in this case is sufficient : Now such a Covenant do all make , who joyne themselves to a Church , holding a constant communion with it in the Ordinances of Christ . So much and no more can be extorted from that phrase of joyning to the Apostles , of which we read , Act. 5. 13. where it is said , that after that exemplary judgement executed upon Ananias and Sapphyra for their hypocriticall profession , Of the rest , ( saith the Text ) no man durst joyne himself unto them . And so it is said of Paul , Act. 9. When he came to Jerusalem , he assayed to joyn himself to the Disciples ; that is , to have fellowship and communion with them : The word is the same with that which we meet with Act. 8. 29. where the Spirit speaking to Philip , bids him go and joyn himself to the Eunuchs chariot : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , proximè adjungitor ; that is , goe neer it , so as he might have converse and conference with the Eunuch . And so doe they , who in a constant way come and sit down under such a Ministery , holding communion with such a people in all the Ordinances of God , they joyn themselves to the Church in that place : which being an implicit covenant , cannot be denyed to be sufficient to the constituting of true members of a Church . But I shall waste no more time upon this subject , in vindicating the truth of our Churches ▪ which hath already been done so strongly ▪ so convincingly by others ; that certainly it cannot but be either great wilfulnesse , or great weaknesse , not to acknowledge them so to be . Taking this then for granted , which is by our judicious Brethren acknowledged , and , I think , will not be denied by any moderate spirit ; now proceed we to a second enquirie ; and that is , Quest . Whether here be a separation or no from these true Churches ? Answ. That there hath been so , I presume it will not be denyed by any who ever heard of the Brownists errour ; of which rigid way , I wish there were not yet too many to be found , both in this , and other places of the Kingdome ; such as professe Separation , and glorie in it . But I passe by them : the persons I have here properly to deale with , are such as would be thought to come neerer to us , and yet are divided from us ; such as ( in word at least ) owne us for true Churches , and yet withdraw communion with us : and that , not onely in a negative way , ( as Peter and some other of the Jewes are said to have separated from the Gentiles , Gal. 2. Before that certain ( that is , certain Jewes ) came from James ( viz. from Jerusalem ) hee did eat with the Gentiles : But when they were come , hee withdrew , and separated himselfe , &c. And other Jewes dissembled likewise with him . The very case of some in this and other places of the Kingdome : Before that certain of another way came from the other side , they did eat with us , they held communion with our Churches ; but upon their coming , they have withdrawn and separated themselves : ) but also in a positive way , combining themselves into separated societies , ●etting up of Churches some of them in Churches , and against Churches ; exercising the worship of God in a separated way , refusing communion with us , whether for them to have communion with us , or for us to have communion with them . So is it in divers parts of the Kingdome ; and I wish I might not say , that it were so in this place . Repl. But doe wee not charge them wrongfully ? Separation is a thing which they professe against , and they call in their practice to bear witnesse to their profession . Occasionally they will joyn with us in some acts of publick worship , viz. in hearing , and preaching the word ; hearing our Ministers , and preaching to our people . Answ. True , some of them haply will doe the former : Some , I say , not all ; for wee must know , that in this division ( as commonly it is in all divisions ) there are subdivisions . Some of this way will hear us in this place ; a second sort will hear their owne Ministers here , but not ours ; a third sort will neither heare ours , nor their own within these walls . But some of them will . And so they may by their owne principles , and yet have no Church-communion with us : Hear us as gifted men , not as persons in off●●● : Hear us as Teachers , but not as Ministers , ( a distinction without a difference . ) Besides , hearing ( say they ) is no act of Church-communion . Eating one bread at the Lords Table , that indeed is properly Communion ( say they ; ) but not hearing one word . And as for occasionall hearing , it is agreed at all hands , it is not properly an act of Church-communion , which is no more then Infidels and Heathens may doe , who have no communion with the Churches of Christ . And so for preaching to us ; this they may doe occasionally , nay constantly , and yet have no communion with us , nor yet preaching to us as Churches of Christ ( which some of that way have openly and freely disclaimed in way of Preface to their Sermons ) no more then they may doe to Turks and Indians , with whom yet they have no communion . As for that Ordinance wherein Church-communion ( as they conceive it ) properly lyeth , therein they totally decline us . From my heart I wish there were not so much truth in this charge . Repl. But this cannot properly be called a Separation ; a separation imports a praeunion , a union by a Church-agreement : Now where there never was such an agreement , there cannot properly be a separation , and consequently , not a Schism . Answ. To this I have laid the foundation of an answer already , by distinguishing betwixt an explicite and an implicite Church-agreement or Covenant : the former is verball and formall , the later reall . Now as for this later , an implicite agreement , I presume it will not be denyed to our Churches , otherwise they were no Churches . And if it be granted , then to withdraw communion with them may stand chargeable with the guilt of separation , and consequently , of Schism , as truely , as really , as if they had been gathered by an explicite formall Church-covenant . As for such a Covenant expressed in words , however some may conceive it to make for the bene esse , the well being , the orderly gathering of a Church , ( which my self will not wholly deny ; ) yet for the esse , the simple being of it , I think few or none will affirme it . And if there may be a Church where there is no such Covenant ; then there may be a separation from that Church , and that separation a Schisme : Otherwise the Brownists , nay , the Donatists separation had been no Schisme , in as much as they did not separate from Churches so gathered , and combined by an explicite Church-covenant : which , whatever may be pleaded for the conveniencie of it , yet certainly , as it is distinct from the Covenant of grace , it is but a prudentiall way , no other then a humane , and that a novell invention . So then , as yet the charge runs on : Here are true Churches , and here is a separation from these Churches . Qu. A third inquirie followes , Whether this separation be voluntary and spontaneous , or no . If so ; this will contribute much to the making up of the formalitie of this Schism . Now whether so , or no , let it be enquired , what coaction , what necessity there hath been , and is , for such a departure . 7. For the former , Coaction , and violent Expulsion , what-ever the former times might have done , yet I hope the present will not take up that plea : if so be the violence and rigour of the one did drive some away , yet , mee thinks , the lenity and indulgence of the other might invite them to return to communion again with that Church , those Churches which are so willing , so desirous to receive them into their bosomes . Repl. But there was , there is a necessitie of this departure . Why so ? Why , were there no more but this , the unequall division of your Congregations in many places necessitates a division . For instance , In this ( and so in many other places of the Kingdome ) your Congregations are too great , too numerous , the people too many to joyn together in a convenient way in church-communion . Now in this case , a withdrawing of some is necessary ; as it is for bees to flight , when the hive is too strait for them . Answ. In answer to this , I shall not spare again to acknowledge what I have formerly both preached and published ; That in this place ( and so I suppose it is in divers other in the Kingdome ) there is but too just a ground for this complaint : and my desire still is , ( as I then expressed it ) that this inconvenience might be remedied by an orderly division . Far be it from me , and from all the Ministers of Jesus Christ , to cry out against divisions upon so base and unworthy a ground as this , because wee would ingrosse a people wholly to our selves , though too many for us to have the inspection over . This it was which made the souldiers in the Gospel so unwilling to have the seamlesse coat of Christ divided , because each of them hoped and desired to have it whole and entire to himself . And this it was ( as Musculus aptly applies that Storie ) which made those foure Colonels , the four Patriarchs of the Church , the Patriarch of Jerusalem , Alexandria , Constantinople , and Rome , each to complain of the rending and tearing of the Church by divisions : Why ? Because every one of them aspired to be Commander in chief , Universall Bishop , and so to have had the whole to himselfe . And this it is which ever since hath made that grand Schismatick the Pope , ( so hee is the greatest Schismatick in the world ) to cry out so much against Schism , because by every such division his greatnesse suffers some diminution . Now far be such base ends from the thought of any Minister of Christ : for my self , ( I professe ) I am so far from grutching an orderly division in this place , that I shall not rest satisfied till I see it accomplished : which I do not wholly despair to do , if some of those who take up this complaint for their own advantage , be not the hinderers of it . 2. But yet in way of Reply , I might ( in the second place ) minde them who take up this plea in this place , that however this Congregation be great , and too great , yet can it not be imagined to be so great as that at Jerusalem must needs be ; which yet is so earnestly contended for by those of that way , that it was but one Congregation , one Church . 3. However , ( in the third place ) whether this be the true ground of this Separation or no , let the emptie seates of diverse engaged in this division , being constantly in my eye , let them give evidence . If so be they for their parts want no convenient accommodation , for participating in publike Ordinances ; this plea in reference unto them , must be acknowledged to be in a great measure , ( if not wholy ) void and null . Repl. But though here should be no Naturall , yet there is a Morall necessity of separating . And why so ? Why , in one word , we cannot hold Communion with you without sinne . Why not ? Why , in regard of those sinfull mixtures which are tolerated among you . Your Congregations are miscellaneous companies , of all gatherings ; wherein there is not that due separation of the Wheat from the Chaffe , the pretious from the vile , which ought to be : But all sorts are admitted even to Sacramentall Communion . Now this your not separating , necessarily putteth us upon separating , that so wee may not be intangled in the guilt of your sin . Answ. Here is the common and great argument ; the strongest hold which our Brethren of that way put most confidence in . But how weake , how unable to defend this their practise , when we have veiwed it a little , it will soone appear . Answ. 1. In the first place , I might here minde them and you , of what is very considerable , how that this hath been the common stock . whereupon Schism hath usually been grafted ; the common plea and pretence , which for the most part hath been taken up by all Schismaticks , in defence of their separation from the Church . In the third and fourth Centuries , the third and fourth hundreds of years after Christ , wee read of three great and famous Schisms , the first of the Novacians , the second of the Audeans , the third of the Donatists , all separating from the Church . And what was the pretended ground of that their separation ? Why , still the over great Indulgence of the Church , ( as they thought ) in receiving into , or keeping in her bosome , some whom they conceived unworthy of her Communion . This was the thing which Novatus cryed out against , that any of those who in time of persecution had fallen , should be received again into the fellowship of the Church , I , though upon the manifestation of their Repentance . And because he could not therein be hearkned to , he and his party separated from the Church , petending to greater purity in their way , then was to be found in any other Churches upon Earth : Whence they were called ( or rather called themselves ) by the name of Cathari , Puritans , a word which the Devill hath since made great use of , for the discountenancing of all power of godlynesse . And this it was which Audaeus , the Father of that second Schism took so great offence at ; First the Pompe and pride of the Bishops of his time , together with their Imperious insolency , in Tyrannizing , over the flock committed to them ; which being a great eye-sore to him ( and that justly , ) he had often openly and tartly declamed against . * And besides , through the remisnesse of Discipline , there were divers Vsurers and Vncleane persons tolerated in the Church . And the very same ground it was , that Donatus afterwards separated upon . Being offended at the connivence shewed towards those Traditores ( of whom I told you ) he falleth off from Communion with the Church , setting up his Altar against her Altar ( as Augustine saith of him , ) gathering a Church , in and against the Church , pretending to greater strictnesse and purity , then was elsewhere to be found , severing from their Communion all those whom they looked upon as Sinners , and judged not pure enough to joyne with them . From this head then sprang those first and famous Schisms in the Church . And from the same root sprang that latter Schism of the Anabaptists , which is now putting up here again in many parts of the Kingdom at this day . The first , and great distaste which they took at the Reformed Churches , and whereupon they separated , was , the scanlous lives of Ministers , and people , that they did not walk answerably to their professions , but were given over to all manner of scandalous evils ; and yet notwithstanding that they were promiscuously admitted to the Sacrament of the Lords Supper , without any censure or discipline exercised upon them . And I shall not need to tell you that it was the very same stone at which Browne and his followers first stumbled , renouncing our Church upon this very ground . Now , were there nothing else , me thinks this alone might render this pretence very suspicious , in that it hath still been taken up by most Schismaticks in most ages of the Church , and made the ground of their separations , which ye● have ever been universally condemned as unjustifiable and unwarrantable for all that . That Rock which so many have been split upon , me thinks it should make Christians very shie and wary how they dash against it . But I will not wholly prejudge this cause , let it have a fair hearing , that so we may see what strength ( or rather weaknesse ) there is in this plea in reference to the Church , or Churches of God amongst us at this day . Alleg. We have unwarrantable mixtures among us , and that even in our Sacramentall Communion . Answ. Here is a blot ( I must confesse ) which I heartily wish I were able wholly to wipe off from the Churches face in this Kingdom ; mixtures there have been , mixtures there are ; and for my part I shall not undertake the Patronage or defence of them . From my heart I wish that there were in all our Churches a due and orderly separation , for the healing and preventing of that which is , or may be disorderly ( such a Purge could not but be very proper in this Spring time of Reformation and Errours . ) However that the Sacrament of the Lords Supper may be kept ( as it ought to be ) as a sacred and holy Mystery , not to be prostituted to all commers , how visibly unworthy , and uncapable soever : which , where it is allowed or practised , I must acknowledge it a just scandall . But yet let not the Church of God in this Kingdom be too deeply charged with this guilt . Suppose it that ( de facto ) such unwarrantable mixtures have been , and yet ●●e to be found , yet cannot be properly put upon the Churches score . What her Ordinance was touching the keeping back of scandalous persons from the Sacrament , they which have read her ancient Rubrick , cannot be ignorant ; and what at this day it is , let the late Directory speak , which expressely excludes all persons ignorant and scandalous , as not meet to partake in that holy Mystery . Now , what though there have been , and ( it may be ) yet are some deplorable failings in the execution hereof , thorough some past and present unhappy obstructions in the exercise of Discipline , yet cannot the Church properly stand charged with them . Nor yet are all particular Congregations so deeply chargeable with this particular Errour . What care hath already been taken in this place for the removall of this scandall , it hath not been so privatly carried , but that all in the place ( I presume ) have been either eye or eare witnesses of it ; and I doubt not but there hath been the like , if not greater circumspection that way in many other Congregations of the Kingdom : So as this pretended soar of mixt communion may be conceived to be in a fair and hopefull way of Cure . Quest . But suppose the worst , that it should not be so throughly healed , our Congregations not so throughly purged as our Brethren desire they should be ; yet what is this such a Plague-soar , as that there is no abiding in the House with it ? doth this inforce a necessity of Separation ? Answ. Here ( in the first place ) let it be enquired , whether the purging which our Brethren desire , be such as the word requires or no ? Possibly in this case they may fish with a net of a larger and wider maske then ever the first Fishermen , Peter , and the rest of the Apostles did ; a net which will take none but grown fishes . As for weak Christians , and persons inoffensive in their lives and conversations , unlesse they can give positive , clear , and demonstrative evidences of the work of grace in their hearts , it may be they will adjudge them unworthy of their Communion . Now , if so , we must here crave pardon if we go not up with them to the height of strictnesse , which we think the word will not bear us out in ; herein we must professe to exercise as much Charity as a holy discretion regulated by the Word will permit us , accounting it the safest course rather ampliare favores , to inlarge Gospelfavours and priviledges , reaching them forth to all such as we have no just and clear exception against , then to withold them from any to whom they of right appertain . And herein we presume we shall do no more then what we have good warrant from our Lord and Master for , who in the dayes of his flesh made good what was fore-told of him , not breaking the bruised reed , not quenching the smoaking flax ; but dealing gently , and tenderly with weak and feeble ones , reaching forth supportation and comfort to them as occasion was offered . 2. But ( in the second place ) suppose it , that herein we should fall short , not coming up to such an exact separation as the Word requires , but that still some persons be retained in the bosome of the Church , and received to her Communion , which are in truth unworthy of it . What then , doth this Laodicean temper in the Church inforce a separation from it ? Alleg. To this our separating Brethren will plead that it doth ; And that upon the forenamed ground , because by communicating with such persons , they shall also be intangled in their sinne , at least in the Churches sinne , in tolerating them . Now in this case ( say they ) the warrant runs clear . Come out of her my people , that yee be not partakers of her sinnes ; where it once cometh to this , that in holding Communion with a Church , we must of necessity have communion in her sin , here is a necessity of separation from her . Answ. To joyn with them upon this issue : In the first place , we might not without just cause here demur upon the Proposition ; In as much as put the case a man cannot hold communion with a Church in some particular act or exercise without sinne , yet is he not thereupon bound to separate from her . It was the case of the pious and reverend Non-conformists of the last age , they were perswaded ( many of them ) that they could not hold communion with the Church of England in receiving the Sacrament in the gesture prescribed without sin , yet did they not thereupon separate from her . True , in that particular act they with-drew , but yet so , as they held communion with her in the rest ; farre from a Negative , much more from a Positive separation . But letting that passe . That which we shall insist upon , is this . That communion may be held with such a Church wherein there are some unwarrantable mixtures tolerated , and yet without sin . The reason is plain . God hath not made all private Christians Stewards , nor yet Surveyours in his House , so as that every one should take an exact notice of the conditions of all those whom they hold communion with , who are fit to be members of the Church , and who not ; who are fit to come to the Lords Table , and who not . No , let them look to themselves . That is Pauls rule , 1 Cor. 11. 28. Let a man examine himself , and so let him eate of that bread , and drink of that cup●● Here is an exercise proper and usuall for private Christians , each one to try and examine himself : which if rightly and throughly done , it would make men lesse intent upon others . As for others , they must stand or fall to their own Master . Look thou to thy self ; if others be not what they should be , see that thou beest what thou oughtest to be . In the mean time be not distasted with the Church for their sakes . It is Cyprians counsell cited by Aretius , and it is very wholsome and proper for these times . What though there be some Tares discovered in the Church , ( saith he ) yet let not that be an impediment either to our faith or charity , so as to make us desert that Church wherein we see such a mix●ure ; But let us for our parts labour every of us that we may be found good corn , that so when God shall come to gather his crop into his garner , we may not be cast out . In a great house ( so he goeth on ) the Apostle will tell us , that there are not only vessels of Gold and Silver , but also of Wood and Earth : Now let it be our care and indeavour to make this sure that we are of the former sort , that we be vessels of honour : As for the other , leave them to their maker . God hath not made private Christians Stewards , or Surveyours in his house . 2. Much lesse ( in the second place ) Fanners in his floore . This work is primarily Christs , who hath his Fan in his hand , and he shall thoroughly purge his floore . And ministerially the Church-officers whom Christ hath betrusted with the ordering of his Church according to the Rule of the Word ; them hath he made the Porters in his house , for the opening and shutting of the doors of the Churches communion , by the Keyes of Doctrine and Discipline . Now in this case , if either their hands be tyed by any human restrictions of civill Authority , not permitting them to exercise that power which Christ hath committed to them , and of right belongeth to them , or if thorough remisnesse and negligence they shall let loose the reins of Discipline beyond what is fitting ; In this case themselves may be guilty , others may be guilty : But as for private Christians , being not accessory to either of these , how they by their bare communicating with persons so tolerated , should come to be entangled in the guilt of that sinne , it cannot be conceived . Repl. No ? The Apostle saith it expresly , 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump ? This he speaks touching the incestuous person , who by his continuance in the Church of Corinth uncast out , indangered the whole Flock . Answ. Indangered ? True , so hee did , and so do scandalous sinners where-ever they are tolerated in a Church ; they doe indanger the rest of the members , viz. by their evill examples , and in that respect ought to be cast out from communion , that so the Church may be preserved from infection : But yet it doth not thereupon follow , that all the members should presently be made guilty by that toleration . True indeed , in case they doe not lay that sin to heart , be humbled for it , and use all lawfull means for remedie , ( which was the case of the Church of Corinth at that time , notwithstanding that , and many other scandalous evils were tolerated amongst them , yet they were secure , thinking highly of themselves , glorying in their Church-state , perinde acsi omnia fuissent apud se aurea , ( to use Calvins words ) as if all had been pure and perfect with them ; this glorying of theirs Paul here tels them it was not good , Your glorying is not good , that is , very evill and sinfull : ) in this case indeed they may make themselves accessory to the sin ; but not barely through communion with that Church wherein such an evill is tolerated : The similitudes are obvious and common , One scabbed sheep , one rotten grape , one gangrenated member , in continuance of time will infect the whole flocke , the whole bunch , the whole bodie , viz. by transmitting and communicating the malignitie which is in themselves to the rest . But it doth not therefore follow , that the whole is infected , because a part is so : Or , to hold to the Apostles proverbiall Allegorie there , A little leaven , by lying long in a masse of paste , will in time leaven the whole , viz. by transfusing its sowrenesse into all the other parts ; but it doth not therefore follow , that the whole lump is presently leavened , because the leaven is there . Thus a scandalous person , one or more , tolerated in a Church , may by his or their evill example , made the more dangerous through impunitie , communicate the infection of his or their sin unto others : yet are not all the members of the Church thereupon presently involved in the guilt of that sin to which they are no wayes accessory . To inlarge no further in a case so cleer . You see how the charge of Schisme still runs on : Here is a separation ; A separation from a true Church ; A voluntarie separation from a true Church . Quest . The fourth and last enquirie is yet behinde ; and that is , Whether this be a warrantable separation or no . That some separation may be so , I have shewen you already . Whether this be so or no , that is the question . And yet no question , in case it shall be demonstrated to be either an unjust , or rash separation : Both which , I feare , upon the tryall it will be found to bee . 1. An unjust separation : Such ever is a totall separation from a true Church . True , a partiall separation in some cases may be warrantable ; but a totall separation , a renouncing of all communion with a true Church , can in no case be so : So our judicious Casuist rightly determines it . No more is this separation ( what-ever it be ) which is made from our Churches . 1. In as much ( first ) as it hath no warrant from the Scripture to bear it out . Repl. No ( say some of that way ) ? Yes that it hath : What else means that known charge , Come out of her my people ? Answ. Wee answer , It is the voyce of God calling his people to separation from mysticall Babylon . Now , let those our rigid Brethren once prove us a limb of that Antichristian bodie , and then we shall acknowledge their separation just . Alleg. But yet Rome both was , and is a true Church , So as there may be a totall separation from a true Church , and yet not unjust . Answ. How Rome may be said to be a true Church , I have shewen you already ; not so true , but that shee is false : So to grant her the one , as to deny the other , is larger charitie then ever Protestant pen yet afforded her . Now , if our Brethren will acknowledge us to be a true Church in no other sense but that ( as I feare , the charitie of some of them will reach no farther ) wee shall have little cause with thankfulnesse to acknowledge their acknowledgement . Repl. But what say wee to that expresse Text which speaks so full for Separation , both name and thing ? 2 Cor. 6. Wherefore come out from among them , and be ye separated ( saith the Lord ) and touch no unclean thing , &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Be yee separate . Answ. True , from Infidels and Idolaters ; of such the Apostle there speaketh : And with such , Christians are not to have intimate societie and communion , lest thereby they be drawne to the imitation of their sinnes , and so to the participation of their punishments ; specially , to have Religious communion with them in their Idolatrie . In this case ( saith the Apostle ) Touch not the unclean thing . However a civill converse and commerce may be had with such ; yet into their secrets , their mysteries , let not our soules enter : More then this cannot be extorted from that Text . Now let the charge be made good against us , that we are such , then we shall acknowledge a separation from us just . Repl. Why , but that knowne place in the former Epistle will reach us and our mixt communion , which is there cleerly held forth as a sufficient ground and warrant for separation : Now I have written to you ( saith the Apostle ) not to keep companie . If any man that is called a Brother be a fornicatour , or covetous , &c. with such a one no not to eat . Answ. To this , how specious and promising soever , an answer is soon returned : That which Paul there prohibits is not properly a Religious , but a Civill communion ; that hee meanes by not companying : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , non commisceri ; not to mingle themselves with such scandalous livers , as that incestuous person was , viz. by a voluntary , familiar , and intimate conversation : so hee explains himselfe in that other clause , [ with such a one no not to eate : ] that is , in an ordinary way repariring to their tables , or inviting them to yours , which is a token of intimate familiaritie and friendship . But what is this to the Lords Table , or to religious communion ? Repl. Yes ( say they ) that it is . If wee may not have civill , much lesse religious communion with such a one : if we may not eat with him at our tables , much lesse at the Lords Table . Answ. Not so neither : In as much as the one is an arbitrarie and voluntary , the other , a necessary communion . Whether to have intimate societie , civill familiaritie with such a one or no , it is in our owne choice : not so in religious communion . Now of such a communion must the Apostle there be understood , a voluntary and unnecessary communion : Quatenus liberum est ( saith Calvin upon it ) so far as wee are left to our owne libertie , wee ought to decline the societie of persons openly scandalous , ( specially , in case once they be brought under the censure of the Church , the censure of Excommunication ( which is the particular case in that Chapter : ) Persons scandalous , they ought to be excluded from religious communion with the Church ; with such the Church should not eat , they ought not to be admitted to the Sacrament of the Lords Supper : and being excluded from her Communion , Christians ought not to entertaine unnecessary societie with them . ) Otherwise , civill communion with them may be had . Peter Martyr putteth one case : Suppose a travellour in his journey ( a case too ordinary ) cannot be commoded with diet or lodging but in a profane Inne or Alehouse , may hee not therefore take in there ? And Calvin puts the like : Suppose a man coming to an Ordinarie , see an excommunicate person there , may hee not sit downe and eate with him ? In these cases a man is not left to his owne libertie and free choice : no more is a Christian in his religious communnion . Whether hee will come to the Lords Table or no , it is not left to his owne choice ; it is his dutie , not his libertie . And therefore , suppose the company communicating with him be not every wayes such as hee could desire , suppose some of them apparantly unworthy , yet is hee not thereupon to abstaine from that Ordinance , much lesse to separate from that Church whereof God hath made him a member . To this I might add , The one of these is an inward , the other onely an outward communion : the communion which a beleever hath with an unbeleever in eating of the Sacrament , is no other but what the unbeleever there hath with Christ , an outward and visible communion : But in intimate societie there is an inward communion ; so as there is a broad difference betwixt the one and the other . Here then is no warrant which can yet be found in Scripture to make this separation warrantable and just . Repl. But is it not sufficiently warrantable in the ground and cause of it ? Answ. Not so neither in reference to our Churches ( I speak still for some , not for all ) wherein , what-ever blots may be found , let me yet say , There were as great ( if not greater ) in the Church of Corinth . Have wee some some scandalous persons tolerated amongst us ? So had they . Have we a mixture in our Communion ? So had they . A strange mixture , specially if that word be to be taken properly , ( as some Expositours conceive it must be , ) which the Apostle layeth in their Sacramentall dish , 1 Cor. 11. 21. where he chargeth them , that when they came together to Celebrate the Lords Supper , and to have Christian Communion in their Love-feasts , ( which were annexed to the Sacrament , immediatly either going before it , or following after it , * uncertain whether , though most probably the latter ) some of them were Hungry , and others Drunken ; however , if they were but intemperate in the use of the Creatures at that time , which Expositours generally conceive the word there to import ; If so , here was such a Mixture , as I hope our Congregations will not , cannot be charged with . Yet , for all this , and many other abuses tolerated in that Church , we hear not a word from the Apostle , by way of advice and counsell to his Corinthians , that the godly party should withdraw themselves from Communion with such a Church ; Or that they should mould and incorporate themselves into a new body , a new Church , consisting of a select party taken out of the old one . Which yet surely , had it been so necessary , or expedient , as now it is conceived by some to be , hee would not have neglected to put them upon : Still then it must remain an unjust Separation , notwithstanding what ever ground can be alledged to the contrary . * To which I might yet add , ( what is not altogether inconsiderable ) the Injustice of this practise , in reference to those Ministers , and those Churches , from which this Separation is made . Those Ministers are hereby deserted by those whom ( it may be ) God bath made them his Instruments , to beget , and bring home to himself , or at lest to nourish , and bring up for himself ; Strangers entring upon the fruit and comfort of their labours : Themselves no more owned , then as if there had never been any such relation betwixt them , and their people . Repl. Why , but , is this such an act of Injustice ? What , may not people make choice of what Ministers they please , putting themselves under such a Ministry as by which they may edifie most ? Answ , Suppose it that a people have such a Power and Right , to choose their own Ministers ; yet having once chosen them , and God by giving a blessing to their Ministery , having ratified and confirmed that choice , evidencing that they are the Ministers of God to them ; whether may they now upon your pretext of greater Edification , take a liberty to themselves to chose new ones , toties quoties , as oft as they please , and to run from one to another : This the moderate Authour of the late Irenicon , will by no meanes allow , but condemns as the direct way to bring in all kinde of disorder and confusion into the Church . And I think none , who are impartially judicious , but will therein subscribe to him . As Ministers are hereby injured , so Churches . The Churches from which this Separation is made , though true Churches of Christ , yet hereby they are Shamed , Contemned , Condemned , Disquited , Hindred , Indangered . And If this be not an Act of high Injustice , let any , but those who are interested in the guilt of it , speak . Sure I am , it is not agreeable to that Breviate of the second Table , the Rule of common equity and justice , layed down by our Saviour , Matt. 7. 12. Whatsoever yee would that men should doe unto you , doe yee even so to them . What Ministers , what Churches would willingly have such measure meated to themselves ? And if not so , let them see with what pretext of equity and justice they can offer it unto others . I know there will be found some Figleaves to cover the nakednesse of this practice . But they are such as will soon be blowen away . 1. In the first place , it is alledged , that in this kingdom at present there is no way laid forth for the . Churches to walk in . And then why may not they take liberty to set up their Way , as well as others theirs ? Answ. Now truly so it was in Israel , when there was no King there , every one did that which was good in his own eyes . So they did ; but whether they should so have done or no , there is the question , ( and yet no question . ) And so it hath been in this intermysticall season , this unhappie Interregnum of the Church . Multitudes have taken a licence to do what seemed them good , broaching of new Doctrines , and setting up of new wayes . But quo jure , by what right , and with what warrant they have done it , let them make answer ; for I cannot . True it is , this unhappie Anarchie , no Church-Government , must be acknowledged to have been the occasion of them all , but a just ground or warrant for any of them , it cannot be said to be ; not for Separation , I am sure . 1. In as much as the Churches frame and fabrick hath not been hereby dissolved and taken down . The Church-work which hath been , and yet is in hand in this Kingdom , is not new b●●lding but repairing . No just reason why the Inhabitants should forsake the house for that . 2. But suppose the Church hath not her way as yet laid out , yet it will not be denied but that she hath been all this while seeking it out . Now for any in the mean time to withdraw and separate themselves from her is an advantage taken , not given . The story tells us of Ezra , Ezr. 8. how that he with his company in their return from Babylon to Jerusalem celebrated a Fast at the River Ahavah , setting themselves in a solemn manner to seek of God a right way , for themselves and theirs . Now whilest they were at their prayers , should a party have broke away from them , upon pretext of a perfect knowledge of what they were seeking for , whether this had been a warrantable separation , or no , I dare put it to them who take up this plea for themselves . 3. But neither ( in the third place ) can it truly be said , that the Church is so wholly destitute of a way to walk in , whether for Worship , or Government . The former of which is ( and for some good time hath been ) fully agreed upon . The latter how ever not fully compleated , yet is it for substance both determined , and held forth . 2. But it is not held forth as jure divino . Answ. I. Suppose it be not , yet is it not held forth as not jure divino . 2. Though it be not held forth as [ the ] Government expresly laid down in the Word , yet is it held forth as that Government , which is conceived to be most agreeable to the Word . Otherwise it should not come up to the National Covenant . 3. But your own practise will shortly justifie ours . You intend a separation in your Churches , and what do we more ? Answ. 1. A Separation in a Church by purging of it , will not justifie a Separation from a Church by departing from it . 2. Neither will it follow , that because we purge our own floors , therefore others ( strangers ) may come and set their fans on work in them . 3. Nor yet will a Separation which is orderly and regular , justifie that which is disorderly and irregular . 4. But suppose this our separation be tolerated by Authority . Ans. Suppose it ( which yet for my own part I cannot suppose ) , yet will not that make it warrantable . In as much ( first ) as Toleration is properly of evil . Thou toleratest that woman Jezabel , Revel. 2. 20. However ( in the second place ) Toleration doth not change the nature of the thing , but leaveth it as it findeth it . Much lesse ( in the third place ) will a Toleration for the future justifie a precedent act done before tha● Toleration . Such and the like Allegations I might reckon up many . But they are but ( as I said ) fig leaves , though the best covers that can be found yet not sufficient to bide the injustice of this way . Much lesse the rashnesse of it . That is the last particular , which if this practice of new Separation cannot be acquitted from , this alone will be enough to render it an unwarrantable Separation , and consequently a Schism . Now whether so or no , will soon appear , if we consider either the ground , or manner of it . 1. For the ground , what ever can be pretended there will be sound none sufficient to bear it out . Suppose some just grievances may be found amongst us . Yet are they tolerable ? If so , then is Separation upon this ground intolerable , unwarrantable . In as much as it ought not to be , but upon a very great and weighty cause , and that where there is no remedy . Suppose there be some , nay many just scandals amongst us by reason of corruption in manners . Yet is not this neither a sufficient ground for Separation from a Church , wherein there is purity of Doctrine and Worship , with some power of godlinesse to be found . So as should it be granted that there is a cause , and that cause weighty , yet is it not so weighty as to turn the scale for Separation . Surely , how weighty soever it may be pretended to be , yet 1. It is not so weighty as that which the Brownists had to plead for their Separation , most of those blocks which they stumbled at , being now taken out of the way . And yet for all that , theirs was , and yet is universally censured by all but themselves for a rash Separation . 2. Neither ( in the second place ) will it be found to be so weighty as to weigh down , as to justifie Schism . This being the weightier and greater evil of the two . This was Augustines Argument ( as I told you ) against the Donatists : And we may as truly take it up in this case . Though Toleration of some unwarrantable mixtures in a Church be an evil , yet is it not so great an evil as Separation upon that ground . Put them into the ballance together , and it will be found , that this preponderates , and weighs down that . And , if so , needs must this be an unadvised Separation . Vnadvised . So it must be concluded to be in the Leaders ( how advised soever in other things ) , much more in many of the followers who are carried away upon very light and sleight grounds . Instance in two or three of them . 1. The worthinesse of some of the persons who are leading-men , going before them in this cause . Is it likely that such men should be deceived ? Ans. And what ( I pray you ) were Peter and Barnabas ? Were not they worthy men ? And yet for all that we finde them taken in this snare , guilty of an unwarrantable separation . 2. But this way prospers . Many come into it daily . Ans. And did not Arianism so ? Though a damnable Heresie , yet how did it flie like lightning ? over-spreading the world of a sudden , breaking in like a Land flood , carrying all afore it . And do not many Errors , acknowledged Errors , the like in the Kingdom at this day ? And yet never the better to be liked for that . 3. But here is a great deal of strictnesse , holy strictnesse in this way . Ans. And was there not so in most of those first , and famous Schisms of the Church ? The Novatians , Audians , Donatists , Luciferians , all strict in their way : strict in their personal walkings ; strict in their Church-Order ; in all likelihood more strict then the rest of the Churches which they separated from . Neither is it to be wondered at , that we should meet with extraordinary strictnesse in a right-hand Error . But the question is , whether there be not too great a strictnesse . Whether the way of the Gospel be not in this way made narrower then ever Christ made it , or his Apostles left it . Such weak grounds they are which multitudes are carried away with . Now needs must this be in them a rash and unadvised Separation who have no better principles to bottom their practise upon then these . In the second place , consider the manner of it . And here we shall finde some no small aggravations of this unadvisednesse , and that both in the leaders , and followers . 1. In separating at such a time , in a time of Reformation . That hath been the practise here , and I presume it hath been the same in many other parts of the Kingdom . Whilest publike Authority hath been at work to finde out Gods way , private persons have taken the advantage to set up their own . Whilest the one hath been reforming , the other instead of joyning with them to strengthen their hands , have been withdrawing , and separating themselves and others from them . And what ? Separate from a reforming Church ? A Church that profess●th so much willingnesse , and readinesse in every thing to be conformed to the rule of the Word ? Brethren , let me tell you , there is more in this circumstance then happily some have been , or are aware of . When God is coming towards a Church , then to run away from it ? When God is turning his face towards it , then to turn our backs upon it ? When God is building it up , then to be active in pulling it down ? This is a sad thing , and surely if rightly apprehended , must sit sad upon the spirits of some . Had it been some yeers since , when God seemed to have been about to depart from us , when Innovations , and Corruptions were breaking in upon us , then to withdraw , then to forsake the Church ( however I d●re not a vouch it for a work so transcendently meritorious as some conceive of it , yet ) I grant it tolerable . But now to do it , now that ( as themselves conceive of it ) the Church is coming up out of the wildernesse , now that she begins to boyl out her scum , now that she begins to be more refined , and reformed , now to forsake her , truely this is no small aggravation to this desertion . For Marriners at Sea to forsake their ship when she is ready to sink , ( though possibly it may be an Error and over-sight in them so to do ; yet ) it is pardonable . But if the ship shall begin to rise and float again , so as they see apparant hopes , that with a little pumping and baling she may be saved , now to leave her , ( much more to cut holes in her sides ) their owners will give them little thanks for it . Some yeers since the Church of God amongst us seemed to be in a sinking condition . Then to leave her might be pardonable . But now , now that thorow the mercy and goodnesse of God , she begins to be somewhat floatsome , and boyant , so as a little industry and labour in the pumping and purging may free her and save her , shall we now desert her ? ( that I do not say cut holes in her sides ) . Surely , surely , never was Separation from this Church so unwarrantable as it is at this day : warrantable it never was since she was a true Church . In the last age an Error it was , a Schism ; and that not onely Mr. Aynsworth 's more rigid , but Mr. Robinsons more moderate Separation . So accounted and censured at all hands . Surely then at this day it cannot be warrantable . Make the fairest of it , an unadvised Separation it is . 2. Vnadvised , being ( as is charitably conceived ) undertaken without due regard to , and consideration of the consequences following upon it , whether Civil , or Ecclesiastical , both which upon experience are sound to be very sad . In the Civil state , how many divisions and fractions have broke in at this door ? Even to the dividing and breaking the nearest relations , betwixt Masters and Servants , Parents and Children , Husbands and Wives . In the Ecclesiastical state , in the businesse of the Church , what a stop , what a hinderance hath this been ? The Churches sayls were filled with a fair gale for Reformation , but this Remora how hath it stayed her course ? Besides , what an in-let hath it been to all sorts of pernicious Errors and Heresies , wherewith this Land at this day is annoyed as much as Egypt ever was with Lice , or Flies ? 3. To these I might adde the apparent unadvisednesse in the greatest part of the followers in this way , of whom I cannot say that ever I yet knew any that came to advise and consult with their own Ministers ( though Orthodox and pious ) about the warrantablenesse of withdrawing from them and their Ministery , before such time as they were actually alienated from them , and engaged against them . Now whether this be an advised course or no , I dare leave it to the world to judge . And thus you have heard this Inditement traversed with as much brevity as conveniently might be . The issue of it is no more but this . If there be amongst us a Separation from a true Church , and that both voluntary and unwarrantable , ( which I suppose the evidences given in have sufficiently evicted ) then must we give sentence , that here is more then either Crimen nominis , or Nomen criminis , then either the Crime of a name , or the Name of a crime , no lesse then a Schism formally and properly so called . And if so , then suffer the stream of this Exhortation to passe on a reach or two further . In the second place I might apply my self and this truth , to those of our Brethren and Sisters , who are already faln under the guilt of this inditement : Intreating and beseeching them in the Name of the Lord Jesus Christ , that they would entertain thoughts of returning back again by the way by which they are gone , returning to the flocks from which they have strayed , to communion with those Churches from which they are departed , not persisting and going on to shame , contemn , condemn , disquiet , hinder , indanger them , as by this their practise they do , and must do . But I have little heart to spend my tongue in speaking unto them , who have lesse heart to lend an ear to hear what is spoken . And therefore let me direct my speech unto you , and that 1. By way of Caveat . Take you heed that you be not involved in the same guilt , and that whether as Principals or Accessories . 1. As Principals . Such I must conclude them to be , who deserting the Church wherein they have been begotten unto God , and nourished and brought up for God , shall joyn themselves to any of these separated bodies , holding communion with them in a separated way . 2. As Accessories . Such may Magistrates be by their Toleration , and connivence . If they shall not improve their Authority which God hath put into their hands for the staying of the course of so great an evil . Much more if they shall improve it to the abetting and countenancing of it : then which they cannot lightly do a greater disservice to the Church . It is noted by Augustine of Julian the Apostate , ( the worst of men ) and , that as none of his best acts , that he , and he alone of all the Emperors , favored the Donatists ( those famous Schismaticks ) indulging them their liberty , restoring to them their Basilicas , their Cathedral meeting places , which before had been sequestred , and confiscated . All which , he did not out of any love that he bare to their way , but out of an envy which he bare to the peace and unity of the Church . And such may Ministers be . Not onely by being active in this way , ( which for the most part some of that coat still are . It was Jeromes observation , that in all his reading he could never finde the Church rent by any Schism , but still the Ministers had a cheif and principal hand in it . An office very incongruous , and unsuitable to our office . God hath made us Pastors to gather his flock , not to scatter it . Not onely so , but when by their sinful silence , their politike reservednesse , their not appearing against it , they shall suffer so great an evil to grow to an head . Which they ought not to do out of what ever respects they bear to the persons of any that are ingaged in it , or appear for it . Paul wanted no true affection unto Peter , and yet when he saw him faln in●o that unwarrantable Separation , he would not forbear him . No , he withstands him to the face , Gal. 2. 11. Reproving him openly , Verse 14. And this he did not fainedly , and in shew onely ; ( as Jero●● construes that phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , [ to his face ] as if it had been a packt businesse betwixt Peter and him , for which misconstruction he is justly taken up by Augustine ) but seriously and ex animo ; so the next words declare it , [ For he was to be blamed , Verse 12. ] Such may Husbands be by permitting their Wives ( so far as they can hinder it ) to joyn where themselves will not , dare not . Such may Parents , and Masters of Families be by permitting Children and Servants to ingage in such unwarrantable wayes , whilest they are under their tuition . And such may private persons be not onely by yeelding maintenance , or countenance ; but even by affording their presence in an ordinary and constant way at such meetings , whereby the open profession and practise of Separation , there is a flag of defiance held forth to the rest of the Churches . Now then in the fear of God take we heed every of us how we intangle our selves in the guilt of this Evil . On the other hand , do what we may for the healing of this , and the preventing of the like . Quest . What shall we do ? Ans. In answer to this , I shall not multiply directions for either , having ever been of the minde of that famous Physition , who never approves those operosas compositiones ( as he calls them ) such medicines as are compounded of too many several ingredients : Besides , it is a work which my self have some time since done in this place , in shewing you how Israels breaches might be healed . And since that , I finde it done more amply by some other hands . Take a word or two for each . Quest . What shall be done for the former , for the healing of this Division , this Separation . Ans. Here I shall not meddle with what civil restrictions may be conceived to be necessary or expedient in such a case . I know what Imperial laws were made by the good Emperour Theodosius , and others for the suppressing of the Schism of the Donatists . But these I shall leave to wise and Religious Authority , which I shall be far from instigating to any wayes of violence and rigour , but where apparent and eminent necessitie is for the preservation of the whole ( which was the late case of New England ) in which case that may be mercy , which otherwise were cruelty : My hopes are , and my prayers and counsels shall be , that our Divisions may be healed in another way , a way of gentlenesse and sweetnesse . For that end follow me a little . Two wayes of Cure there are practised by Physitians , the one is Paracelsus his , the other Galens ; the former to cure similia similibus , like with like : the other , contraria contrariis , one contrary by another . And we shall finde them both useful in this Cure . For the former ; here is a Division , a Seperation , let it be cured by a Division , by a Separation . 1. Cure this Division by a Division . Thus Physitians oft-times cure bleeding at the nose by Revulsion , by opening a vein in another part of the body : A topical remedy , very proper for this place ( and so I conceive for many other in the Kingdom ) where one pretended ground of this Division , is the numerousnesse of the Congregation . Now let there be a Division to heal this Division : A Division which may be orderly to heal this which is disorderly : A Division warranted by Authority to heal this which is made without , and against it . 2. And ( secondly ) Let there be a Seperation for the healing of this Seperation . Thus Physitians sometimes cure fluxes with Purges , by carrying away the noxious and peccant humour , which caused that Dysentery . A remedy very proper both for this and all places in the Kingdom . The chief pretended ground of this Schism it is out unwarrantable mixtures in Church Communion . Now let this Separation ( in the name of God ) be cured by a Separation . This Separation which is irregular , let it be healed by one that is regular , viz. by a due purging of all the Congregations in the Kingdom , making a due separation , between the precious and the vile ; that so such may not be received to Church Communion , who are apparantly unworthy of it . This ( I presume ) is the great designe of all the Religious party in the Kingdom at this day . And truly till it be in measure effected , we cannot expect a healing of our Divisions : And therefore all of us further it what we may ; onely observing our stations , publike persons in their place , and private persons in theirs : And the Lord herein give a blessing to the desires and endeavours of his servants . Which if they be not every wayes so successeful at the first , as might be desired , yet take we heed of stumbling at those imperfections . Who art thou that dispisest the day of small things ? May we but once see this Pot beginning to boyl out her scum , see these Churches in a way of purging themselves , let us acknowledge God in these beginnings , quietly waiting upon him for the compleating and perfecting of his own work in his own way and time . Here is the former way of cure . 2. The later is to cure one contrary by another . And this we shall also finde proper in this case . Here is confusion , and how shall that be cured , but by Order ? Here is Division , how shall that be cured but by Vnity ? viz. By setting up one way for the Churches to walk in . For this we have a promise . I will give them one heart , and one way . This God will do for his people . Pray we for the performance of it to us . This we have most of us ingaged our selves by Covenant to endeavor : viz. To bring all the Churches in these three Kingdoms to the nearest conjunction and uniformity in Religion and Government , &c. And this let us earnestly contend for , that there may be but one way amongst us , ( and that Gods way ) ; one way of Worship , and one way of Government . This latter ( viz. Discipline ) it is the Churches hedge , which is of use ( as for other ends , so ) to keep her sheep from scattering . No way so probable to heal our divisions , and confusions as the establishing of this . In the second dayes work of the Creation when there was nothing but a Chaos , a confused Masse , Heaven and Earth mingled together , God said , Let there be a firmament in the midst of the Waters . O that Authority would now say the same in this Kingdom at this day . In this second day of Reformation what a Chaos of Confusion is there upon the face of this Kingdom , by reason of the multiplicity of divisions and disorders in it ? O that Authority would now say ( and not say it , but do it , for such was Gods saying , Dei dicere est facere , ) Let there be a firmament , a Rakiah ( as the Hebrew hath it ) an Expansion , a Rule and Order , which may spred it self in a uniform way from one end of the Kingdom to the other ; and that a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as the Septuagint renders it ) a Firmament , a Discipline firmly setled and established in the Church . It is the want of this that hath bred , and it is the establishing of this that must heal our present , and prevent our future distempers . 2. That is the second 〈◊〉 I propounded . Now how may that be done ? How may Schism for the future be prevented ? Here also take three or four Directions which I shall breifly propound , and so take leave of this subject . 1. Take heed of lesser Divisions . Small wedges make way for great ones . Small differences sometimes rise to divisions , and those divisions ( if not healed ) grow up to Schisms , and those Schisms run out into Heresies . And therefore ( as much as may be ) be we precise in keeping the unity of the spirit in the bond of peace ; not leaving the beaten rode whether for doctrine or practise , unlesse upon clear evidences . 2. Be not over-affected with novelties , new Truths , whether such onely in appearance , or in reality . Of the latter sort ( what ever noise there hath been , and is about them ) few there are which this present age hath yet brought forth . As for those new Lights which have set this Kingdom on fire at this day , for the most part they are no other then what have been taken out of the dark Lanthorns of former Hereticks , Schismaticks , and Sectaries . Take we heed of having our eyes daz●led with them , or following af●er them , least they prove ( as many of them already have done ) to be no other but ignes fatui , false fires , useful onely to mislead those that will run after them . Not that Christians should shut their eyes against any truth , which with good and clear evidence is held forth unto them . Truth is lovely , and ought to be imbraced in what ever dresse she cometh , whether now or old . As not antiquity , so neither should novelty be any prejudice to verity . Onely take heed least whilest we over-affect the one , we be mistaken in the other . 3. Take heed of Scandals . Whether of Giving , or Receiving . Of Giving , to drive off others . Of Receiving , to set off our selves . The former will come , must come . But , Wo be to the man by whom they do come . And therefore have a care every of us to demean our selves in regard of our personal walkings inoffensively , and that towards all . Give none offence , neither to the Jews , nor to the Gentiles , nor to the Church of God . And being wary not to give , be not ready to receive . Doubtful matters still construe them in the better part . So doth Charity . It beleeveth all things , hopeth all things : that is , if credible , if possible . Not looking upon the infirmities of Brethren , or blemishes of Churches thorow multiplying , or magnifying Glasses , so as to make them more , or greater then they are . But ( so far as may be without sin ) hide them , cover them . With Shem and Japhet go backwards , and cast a garment upon this nakednesse . Cursed Cham he espies the nakednesse of his father , and makes sport with it . Let not Christians dare to do the like by the nakednesse of their mother . 4. In the fourth place . Labor to see , and acknowledge God in our Congregations . There he is , dwelling betwixt the Cherubins , walking in the midst of his golden Candlesticks , manifesting the presence of his grace in the midst of his Ordinances , by a lively concurrence , and effectual operation with them , and by them . If we see him not , suspect our selves least the God of this world have blinded our eyes with prejudice or unbeleef . Certainly some vail , some film or other there is over our eyes . Now if he be here , how dare any withdraw ? When Jacob apprehended God present with him at Bethel , ( surely the Lord is in this place ) he sets up his pillar there . Are we convinced that God is present in our Congregations ? Have we our selves had some clear and comfortable visions of God there ? Have we met with him , had communion with him in his Word and Sacraments there ? Why do we not set up our pillar here ? How dare any forsake that Church , which God hath not forsaken ? True , were it is , that the glory of the God of Israel were gone up from the Cherub , to the threshold of the house , ( as Ezekiel saw it in his vision ) that God should make it manifest by clear evidences , that he were about to withdraw , and depart from his Church in this Kingdom , then for us also to entertain thoughts of withdrawing , there might be some plea for it . But so long as he dwels betwixt the Chorubias , manifesting his presence amongst us in a constant way , and in a gracious manner , so as we may with open face ( as the Apostle speaks ) behold as in a glasse , ( the glasse of the Gospel ) the glory of the Lord : In this case for us to withdraw communion with them , with whom God is pleased to hold so gracious a communion , how shall we answer it ? But I hasten . 5. In the fifth place . Take heed ( of what I touched upon before ) of despising the day of smal things . What if the foundations of the second Temple be not so large , so august and stately as the former was ? What if the present Reformation do in some things fall short of the patern , and of what was expected and hoped for ? Yet be not discouraged , be not discontented with these weak beginnings , be not distasted with these imperfections , so as to cast of all because we have not what we would have . So indeed do children , but so let not Gods children do , who should be content with , and thankful for their fathers dispensation , though their portion be not so large as themselves could have wished . 6. And lastly , Take heed of having the persons of men in admiration . This it was which occasioned all these Divisions in this Church of Corinth , they had the persons of men in admiration ; being taken with the gifts and parts of their Teachers , some addicted themselves to one , others to another , making themselves their Disciples . I am of Paul , and I am of Apollo , &c. Take we heed of being taken in the same snare . Let not our eyes be so dazeled with what ever eminency of parts , or graces , which we apprehend to be in others , that we should set up their examples for our Rules . This it was that drew many of the Jews ( and Barnabas amongst the rest ) into the Error of an unwarrantable Separation ; they saw Peter a leading man , a prime and eminent Apostle going before them . And surely this it is which hath misled many a well meaning soul in this Kingdom , drawn them into the same error , to separate from their Brethren , because they have seen some prime leading men , whose persons they honor , ( and that it may be deservedly ) , to go before them . And this is the main Loadstone , the principal attractive that inclines them to look that way . No wonder in this case , if they be subject to miscarry . So hath many a ship done by following her Admiral , which carried the Lanthorn in a dark night , not heeding her own course as she should have done , both have been bilged upon the same shelf . A dangerous thing it is to shape our course by anothers compasse . And therefore ( to draw to a conclusion ) take we heed how we look too much at man , what ever he be . It was Pauls resolution concerning those who seemed to be somewhat , men of reputation , such as the Apostles were ( for of some of them he there speaketh ) , What ever they were ( saith he ) it maketh no matter to me ; God accepteth no mans person . It is rule , not example , a divine Rule , not a Humane example that we are to walk by . Let this be our guide , the Rule of the Word . Being led thereby , now are we in the way to peace , and that both inward , and outward , with God , our selves , others . As many as walk according to this Rule , Peace shall be upon them , and upon the Israel of God . And thus I have at length dispatched the negative part of this Apostolical Obtestation or Charge : Wherein if any conceive I have dwelt too long , I shall make them amends in handling of the latter part of the Text , the Positive part of this Charge , which I shall passe over with as much brevity as possibly may be . That ye all speak the same thing , and that ye be perfectly joyned together in the same minde , and in the same judgement ] . We have here the Apostles Exhortation , which in one word is to ( that which we so much at this day in this Kingdom want ) Vnity . A threefold unity , consisting in three particulars ; in Tongue , in Heart , in Head . So Calvin and Beza distinguish the parts of this Gradation . In Tongue , [ That ye all speak the same thing . ] In Heart . [ That ye be perfectly joyned together in the same minde ] . In Head , [ And in the same judgement ] . So the Apostle here placeth them in a retrograde Order . Beginning first with that which in order of nature is last . Tongue-unity floweth from Heart-unity , and Heart-unity from Head-unity . Men first agree in judgement , think the same thing : Then in Affection , minding the same thing ; then in Language , speaking the same thing . The Apostle here goeth backwards , ab imis ad summa , from the bottom to the top , from the stream to the fountain , from the effect to the cause . And in that method I shall follow him ; beginning with the first . 1. Tongue-unity . Such a unity should all Christians , specially the Members of the same Church strive after , and labour for . A unity of tongues . This is that which Paul wisheth for his Romans , Rom. 15. where he prayeth , that they might with one mouth glorifie God . And this is one thing which here he so earnestly begs for , from these his Corinthians , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That ye all speak the same thing . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The same thing both for Substance , and Expression . Christians should have an eye to both . 1. For substance , that they may speak the same thing , though it be in different Language . So did the Apostles at the day of Pentecost , Acts 2. They spake divers Languages , but the same thing . A remarkable difference betwixt that division of Tongues at Babel , and this at Jerusalem . At Babel they spake different things as well as different words . One speaks of Brick , another answers him with Morter . But at Jerusalem the Apostles however they spake different Languages , yet they all spake the same thing , all Preached the same Gospel , delivered the same Truthes . O that there were such an happy unity amongst us at this day in this Kingdom ! That there were but one Language to be heard in this Iland . One Language amongst Ministers , amongst people . Ministers , they are by their office speakers , ( as it is said of Paul , he was the cheif speaker ) . Gods Mouth to his people . Thou shalt be as my mouth . O that this mouth might still speak the same thing ; having but one Tongue in it : A mouth which should have more tongues then one in it , we would look upon it as a strange monstrosity . O let it not be said , or thought that the Mouth of God should have so . One Mouth . So runs the phrase of Scripture . As he spake by the mouth ( not mouths ) of all his holy Prophets . And one Tongue . One Tongue for one man . It is one of Pauls qualifications which he requires in a Deacon , he must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Double-tongued ; speaking sometimes one thing , and sometimes another . A foul blemish to a Minister of Christ to be so ; to speak one thing to day , another tomorrow , to say and unsay , to have more tongues then one . If all should speak the same thing , then much more the same man . But that by the way . One tongue for all . That all the Ministers of Christ might speak the same thing , the same Truths for substance : so as though they deliver several points of Doctrine , yet they may be such as are no way repugn●● to another , or to the Truth . Truth we are sure is but one , Error be various . And the Word of Truth ( as Saint Iames calleth the Gospel Preached ) it is no more . It is but one Word . One Faith , one Baptism ( saith the Apostle ) , one Doctrine of Faith . How is it then that amongst us there should be more then one ? How is it that not onely Parlors , but Pulpits and Presses , ring with such a contrariety of Doctrine ? And that not onely in some smaller differences , ( as in the Interpretation of an obscure Text of Scripture , or the like , wherein men sometimes may safely disagree , each abounding in his own sense ) ; but in points if not of , yet neer the Foundation , Surely a sad hearing , presaging no good to the Church , or cause of God in this Kingdom . This it was ( as I have said ) which hindered the building of Babel . And surely , hence it is that the building of our Sion riseth no faster . Our Tongues , the tongues of the builders are divided . O how happy were it for us , and for the Church of God , did we all speak but one Language ! Whilest we thus differ ( saith one truly ) we can build nothing but Babel . Difference of Tongues caused their Babel to cease , but it builds ours . A truth , whereof we have lamentable experience at this day . O what a Babel is this our Sion at this day turned to , all thorow this confusion of Languages ; because all do not speak the same thing , not Ministers . Much lesse people . Among them how many several Languages to he heard at this day ? More then ever there were at Babel . At Babel some conceive that one Tongue was divided into seventy two Languages , But our divisions far exceed that number . At Babel others conjecture that there were as many tongues as several kinreds and families . With us there are more . Kinreds and Families being subdivided . The husband speaking one thing , the wife another ; the parent one thing , and the childe another ; the master one thing , and the servant another . Thus it should not be . Christians who have one Head , should have but one Tongue , all speaking the same thing for substance . 2. And as much as may be for expression also . However , not affecting a difference . A vain and dangerous affectation : so it is to decline common and received expressions , whether laid down in the Word , or else being consonant to it upon good ground taken up by the Church . The later of these , many ancient Hereticks took great exceptions at , and sought to make advantage of . Some words they met with in common use in the Church , but because they did not finde them syllabically and expresly in the Scriptures , therefore they rejected them , and with them the things signified by them . Thus the Arrians , because they found not the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Consubstantiality in the Text , therefore they rejected it , and with it the Orthodox doctrine of the Church , touching the sons being of the same substance with the father . And so the Sabellians because they found not the word Trinity in Scriptures , therefore they denyed the Trinity of persons in the God-head . Upon like ground the Photinians denyed the two natures in Christ , and the Nestorians the Hypostatical , the personal union of those two natures . Thus it was of old . And thus it is in many places of this Kingdom at this day , where all these old rotten Errors are again revived , and raised out of their graves ; and that upon the very same pretences . A dangerous affectation , which Christians should beware of . Do we beleeve with the Church , let us not ( without just ground ) refuse to speak with the Church , in the Churches Language , and Dialect . Specially in the phrase of Scripture . This is that which the Ministers of Christ should affect as much as may be to speak in that sacred Dialect . Not setting the Min● of their Brains on work to coyn new , and high , and far-fetcht expressions , purposely to amuse the hearer , ( a practise much in use with Familists and Antinomians , and some other Sects of the times ) . Of such Pareus observes truely , that giving themselves first to finde out new phrases and terms , afterwards oft-times they come to broach new Doctrines , new Opinions , and so to make Sects and Schisms in the Church . And therefore to prevent this , the Apostle here desires his Corinthians that they would speak the same thing . Therein ( saith the foresaid Author ) tacitely pointing at one of these heads from whence their Schisms , and Factions were sprung , viz. From their different Language in and about matters of Religion . And let this his advice to them , be as acceptable to us as it is seasonable . That we may avoyd the like evils ; in speaking of the matters of God take heed of affecting an unwarrantable and wanton singularity . Ministers , hold we fast that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that form of sound and wholesome words , which we have received from Christ , and his Apostles , and from the Orthodox Churches of God ; speaking the same things in the same manner that they have done before us : Not crossing , not interfering with them , nor yet willingly with our Brethren . Pulpit against Pulpit is next to Altar against Altar . As much as may be , let such clashing be declined by the Ministers of Christ , whose endeavor should be , that they might all speak the same thing . This do we . And this do you . Quest . I , but how shall both we and you attain to it ? How shall we come to this unity of Language ? Answ. Why ; labor we for unity of Hearts and Mindes . Anatomists tell us of an Artery which goeth from the Heart to the Tongue . If Hearts be agreed , Tongues will soon be accorded . And thus I am got upon the second step of the Apostles gradation , which leadeth me to the third . That ye be perfectly joyned together in the same minde , and in the same judgement ] . I shall not stand long upon either . Onely the first word will stay me a little , being a word full of Emphasis and significancy . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That ye be perfectly joyned together ] . So our Translation renders it by divers words , not knowing how fully to expresse it in one . The word properly signifieth Compagination , when the parts of a thing are aptly joyned together , so as they do fitly agree with the whole , and amongst themselves . Even as it is in the body of man , wherein the Members are all fitly joyned and knit together in a due symmetry , and proportion , so as they are each serviceable to other , and all to the whole . This is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And this it is which Paul here begs for his Corinthians , that they might be thus united and compacted together . A blessing very desirable for every Church . Thus in the Church invisible united . The whole body is knit together by joynts and bands , having nourishment ministred to it from the Head ( as the Apostle speaketh ) All true Believers they are incorporated into one Mystical body , knit together by the bands of Faith and Love . By the one united to their Head Christ ; by the other one to another : And such a union , such a coagmentation is a thing very desirable for every visible Church . This it is which maketh it a compleat and perfect Church . So the vulgar Latin here renders the word in the Text . Sitis autem perfecti . Be ye perfect . Then is a thing said to be perfect and compleat , when it hath all the parts thus aptly and fitly put together . And thence it is that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is sometimes used in that sense . So our Translation renders it , 2 Cor. 13. Finally Brethren , Fare ye well , be perfect . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That is , perfectly united unto Christ , and one to another , ( as the Jesuit there fitly expounds it ) . Now to this perfection and compleatnesse ( as Beza here prosecutes it ) there are two things requisite . 1. There must be no part either wanting , or superfluous . 2. There must be an apt coherence and conjunction of those parts , both requisite to a compleat particular Church . 1. There must be the due parts of it , none wanting , none superfluous . 1. None wanting . There must be Ministers and People ; Officers and Members ; Governours and Governed . This it is ( saith Dr. Ames ) which giveth a Church an Organical state , which maketh it an Organical perfect body , when it hath all the several parts and members belonging to it , whereby it is rendred apt and fit to exercise such operations as tend to the good of the whole . 2. None superfluous . Such Officers , and onely such as Christ hath appointed in his Word . This is one thing which maketh the Church of Rome a monstrous body , because she hath a superfluous Head . And such Members , such and onely such as are fit to joyn in Church-Communion . 2. The second requisite is an apt combination of these parts , that they be fitly knit and joyned together : first to the Head , and secondly one to another . The former is done by Faith , by a Profession of Faith . So it is in the Church visible , where the Profession of Faith maketh a Member and ( if there be no other bar ) intitles it to all the Ordinances . The later is done by Love , by a professed willingnesse and readinesse to perform mutual offices each to other . Put these together , and here is a compleat visible Church for the outward frame of it . And O that all the Churches of Christ in this Kingdom were but thus compleat ! {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such compacted bodies , made up of all their due parts ; such Officers , and such Members , as Christ hath appointed ; such and no other : And that they were so combined and knit together in the profession of the same Faith , and in the declaration of the same mutual love each to other . How beautiful , how glorious would this render them ? Every of us in our places therefore do what we may to bring them to this perfection . But in the mean time not forsaking them , not departing from them upon pretence that they are not every wayes such . It is no good reason for a Member to leave the Body , because it wants an Eye , or a Hand , or it may be hath a finger too much , or because the parts are not put together in such due proportion as they should he . What ever deficiency , what ever redundancy there is at present in the Churches of Christ amongst us , yet is it no sufficient cause for any to renounce or forsake communion with them . No , that is the way still to render them more imperfect , which take we heed how we be any wayes accessary to ; and a thing directly contrary to the Apostles direction here in the Text , which is not for Separation , but for Coagmentatur . Many disorders there were at this time in Corinth , but Paul doth not thereupon advise any to withdraw , but to be so much the more compacted , and combined together . That ye may be perfectly joyned together . There is the proper signification of the word . But I must not so leave it : I finde another sense peculiarly affixed to it . Among Physitians this word is commonly applied to Bone-setting . When a Bone which was out of joynt was set , and put into the due place again , this in their Language is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And in this sense ( as Beza conceives ) the Apostle himself useth the word , Gal. 6. If a man be overtaken in a fault , restore such a one . The word rendred [ restore ] is the same with that in the Text , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , set him in joyn● again . And so divers Expositors of note conceive that the word may most aptly be understood , and taken here in the Text . That ye be perfectly joyned together ; That ye may be put in joynt again . An elegant and significant Metaphor , which will give us the hint of divers useful Observations . 1. That as there are divers Members in a Church , so every one hath his due and proper place . Even as Bones in the Body of man every one hath his proper joynt , his socket in which it turns and moves . 2. So long as they keep that place they are useful to the Body . So are bones to the natural ; and so are the members of a Church to the Ecclesiastical body . 3. Schism in the Church puts the members out of joynt . This it is ( saith Pareus ) that Paul here in this word insinuates to these his Corinthians , how that they by their Schisms had disjoynted that Church . They were thereby become as so many bones out of joynt . And very fitly may Schism be resembled hereunto . And that ( as P. Martyr goeth before me ) in two respects . 1. Because hereby the Members of the Church are rendred unserviceable , unapt and unfit to perform such offices and duties as belong to them . So it is we see in the natural body . A hand or foot out of joynt it is no longer useful to the body . Though active before , yet now made unserviceable through that dislocation . And even so is it with the Members of the Church , being put out of joynt by Schism , they become unuseful to the Body , unapt to those duties and services which before they performed . A truth whereof we have daily sad experience in this and many other parts of the Kingdom . How is it that those who were wont to joyn with the Churches of God in this Kingdom in religious exercises , in Hearing the Word , in Prayer , Sacraments , and were so ready to all mutual offices of love , they are now faln off from all ? Alas , they are as bones out of joynt , disjoynted by Schism , and therefore no wonder that for the present they are no more useful to the body ; which if once set in joynt again , they will be . 2. Bones out of joynt are not onely unserviceable , but painful , affecting the whole body with grievous dolours . Thence it is that David to set forth the greatnesse of his distresse , he borrows this expression , All my bones are out of joynt . And such are Schisms in the Church . They are grievous things , causing sad thoughts of heart , ( as is said of Reubens Divisions ) : causing great trouble and disquietment to the Church , and great dolour to all the living members of it . A truth never more sadly experimented then it is in this Kingdom at this day . O what trouble , what disquietment hath Schism procured to this Church and State ! How dolorous a thing is it to all the sensible members of this body ? For Christians to see their Brethren thus divided ; to see their Mother thus set upon the Rack , and her bones ( as it were ) thus put out of joynt . Certainly they must be dead ( at least stupified ) members which are not sensible of these disjoyntings . In the fear of God then suffer this word of Exhortation directed here by this Apostle to these his Corinthians to take place with us : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Suffer we our selves to be put in joynt again . To that end yield we up our selves to the skill of those whom God hath appointed to the Bone-setters to his Church in this her shattered , disjoynted and broken condition : those who are now consulting for the healing of these breaches , hearkning to their Counsels and Directions so far as they shall counsel from God , and for God , that so through his concurring with their and our endeavours , we may yet be restored to so happy a Vnity , as to be perfectly joyned together . Q. But how shall we be thus joyned together ? A. Why , I have hinted it more then once . There are two bonds and ligaments whereby the members of this body are united together . By the one they are knit to the Head ; by the other one to another . The one Faith , the other Love . And both these Calvin conceives to meet u● here in the Text . That ye be perfectly joyned together in the same [ minde ] and in the same [ judgement ] . The one of these he refers to Faith , the other to Love . And not unfitly may we so conceive of them . In all probability ( as both he and Beza agree it ) , the Apostle in these two words [ Minde and Judgement ] intends a partition and division of the whole soul , which consisteth ( as we know ) of these two noble and principal faculties , the Vnderstanding and the Will . Now the one of these words seemeth to point at the one , the other at the other . Which is which , those two foresaid Authors are not agreed . The former ( saith Calvin ) points at the Vnderstanding , the later at the Will . Beza on the other hand . The former saith he points at the Will , the later at the Vnderstanding . And to him I shall therein subscribe , as apprehending that Construction both most proper for the words , and most accommodate to the place . Wherein ( as Beza conceives of it ) Paul ascends by three steps ; viz. from the Tongue to the Heart , and from the Heart to the Head . The one of which ( as I told you ) hath a dependance upon the other : Tongue-unity upon heart-unity , and heart-unity , upon head unity . Why do men speak the same thing ? Because they are Concordes , of the same minde , of the same heart and will . And how come they to be of one minde , one heart ? why , they are of the same judgement . Agreement in judgement , breedeth agreement in affection , and agreement in affection , breedeth agreement in speech . Fitly then may we so construe the words here , [ minde and judgement ] Taking the former as relating to the will , the latter to the understanding , the former importing an agreement in affection , the latter in opinion . Both very desirable for every Church of Christ , that there may be such an harmony and agreement amongst the members of it . Such a harmony there was among the Primitive believers in the church of Ierusalem . They were all of one heart , and of one minde , ( saith the Text ) Act. 4 agreeing both in affection and opinion ; so as there was no division , no dissension amongst them . Such an addition , both Beza and Beda tell us , that they finde in some ancient Greek copies there . They were of one heart , and one minde , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and there was no difference , [ no controversie ] among them . Non erat in eis separatio ulla ( so Beda renders it . ) There was no separation amongst them . O that it were so amongst us ! To that end labour we for this double unity , agreement both in affection and opinion . Such an unity it is that Paul exhorteth his Philippians to , pressing it upon them with as much earnestnesse as his pen could expresse , Phil. 2. 1. If therefore there be any consolations in Christ , &c. fulfil ye my joy that ye be like minded . There is the general exhortation , which in the following words he subdivides into two particulars . 1. Having the same love and being of one accord , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as it were having one and the same soul , dwelling in several bodies . 2 ▪ And of one minde , that is , agreeing both in affection and judgement . Such an agreement let all the Lords people strive after ; which is the second kinde of unity , which I spake of heart unity , Agreement . 1. In affection , that they may have one heart : ( That the Lord promiseth to bestow upon his people , I will give them one heart ) that they may be like affected each to other . So Paul presseth it upon his Romans . Rom. 12. Be of the same minde ( like affected , saith the Geneva translation ) one towards another . That so they may praise God with one heart , as well as with one mouth . So Paul prayeth for his Romans , Rom. 15. Now the God of patience and consolation graunt you to be like minded one to another according to Christ Iesus , ( secundum voluntatem , & exemplum , according to the minde of Christ , and the example of Christ ) that ye may with one minde and one mouth , glorifie God . The later of these , Christians do , when they professe and confesse one and the same faith , and when they joyn together in the publike exercises of Religion , particularly in singing of Psalms ( an exercise which begins now to grow out of fashion , as all harmony doth ) now they glorifie God with one mouth . O let us strive to do the former , to glorifie God with one minde , one heart . Quest . But how shall this blessed heart unitie be attained ? what shall we do , that we may come to this onenesse of heart ? Ans. 1. To this end all of us ( first ) labour after new-hearts . The old heart is ( like Israels ) a divided-heart , divided from God , and divided from men , at least ready so to be upon any occasion . So it is now become through the corruption of nature ( as P Martyr rightly observes . ) Hence it is that man is now naturally so prone to Divisions , to Sects and Schisms . From the beginning it was not so . At the first man was created a sociable creature , affecting communion with other of the same kinde . He was then created after the Image of God , who as he is one in himself , so he requireth unity in others . How is it then that man is so far degenerated , that he is so prone to division ? why ; this is the vitiosity and corruption of his nature . As we affect unity labour to get our hearts changed , renewed . To that end yealding them them up to the spirit of grace , that it may work upon them for the subduing of that frowardnesse and fiercenesse of spirit , that pride and self-love , that highmindednesse and selfconceitednesse , that selfishnesse , which is in every man naturally more or lesse . These are the grand enemies to unity . Give way to the spirit of grace for the subduing of these : that however , they may be kept in , and kept under , not suffered to mingle themselves with our counsels and actions . Such a holy care Paul presseth upon his Philippians , Phil. 2. Where having exhorted them to a holy unity , he subjoyneth by way of direction , Let nothing be done through strife or vain glory . Look not every man on his own things . But on the other hand . In lowlinesse of minde , let each esteem other better then himself : Every man also looking upon the things of others . Not but that Christians may look at their own things , but not impropriate their care to them , not so look at their own profit or honour , or ease , or pleasure , as not also to have a respect to others . 2. Above all ( which might be an other direction ) having a respect unto the glory of God , propounding this as our chief aim . And O that Christians did but all agree in this , their hearts all meeting in this Center , all minding this same thing , making the glory of God the mark which they level at . No readier way to an holy agreement then this . Quae conveniunt in uno tertio , &c. Lines meeting in the Center agree there . The hearts of Christians meeting in the same God , as the ultimate end of all their counsels and actions , it is the most direct way to b●ing them to a holy unity . 3. Propounding the same end , let us also make use of the same rule . So Paul presseth it as a direction to unity . Let us walk by the same rule . The same rule of faith and life , viz. the word . By this rule let us walk , not setting a step , not undertaking any counsel or action , but as we have the direction of the word for our guide and warrant . 4. Be ever jealous over our own hearts . And good reason we should be so ; they being like unto tinder or gunpowder , ready to take fire by the least spark which falleth into them , ready to take and improve every occasion that is offered for division ; ● , to take up occasions sometimes before they are let fall , through jealousies , and suspicious misapprehensions of things . Much more where there is a reality . Now , the least spark is enough , if not looked to , to set them on fire . It was no great matter that Paul and Barnahas differed upon . Onely , about the taking of an associate along with them , Iohn Mark , whom Barnabas thought worthy , but Paul , in regard of his late desertion of them , not going with them to the work , adjudged unworthy of their Communion and Fellowship . Yet the difference betwixt them rose to a height , to no lesse then Separation . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , there was a very sharp and eager contest betwixt them ( saith the Text , ) ) inso much , that they departed , [ separated ] the one from the other . Brethren take we heed of dashing upon the like rock . Suppose it that a Iohn Mark , a person one or more should be admitted to our Communion , to the Table of the Lord , ( a thing which I plead not for ) whom in your judgements you conceive not so worthy of it , in regard of some former slips , whereby they have given just scandal ( that was the proper case there ) yet let there not be a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an over eager contest about it , however , take heed of separating upon it . It was a weaknesse in Paul or Barnabas , one or both so to do . It will be wilfulnesse in you to do the like , having now had warning of it again , and again . 5. For other directions , I might send you to that of the Apostle Eph. 4. 31. Let all bitternesse and wrath , and anger , and clamour , and evil speaking , be put away from you , with all malice . And be you kinde one to another , tender hearted , for giving one another , even as God for Christs sake hath forgiven you . Seconded by the same Apostle , Col. 3. Put on therefore bowels of mercies , kindnesse , humblenesse of minde , meeknesse , longsuffering , forbearing one another , and forgiving one another . Mark those two last , Forbearing , and forgiving . This must Christians be much in , otherwise no hopes of vnity . 6. To these I might adde . Would we be thus united , then neglect not means of union , such means as God hath appointed for that end . One chief whereof is the Sacrament of the Lords Supper : An Ordinance of God instituted ( as for other ends , so ) for the confirming and increasing of that union which is betwixt the members of the mystical body ; as betwixt the members and the head , so betwixt the members themselves , for the knitting of their hearts together . When this shall be offered , take heed how we sleight , how we neglect it . Surely it cannot but be conceived , that the unhappy intermission of the administration of this Ordinance , hath been not a little accessary to the increasing and heightning of our heart-divisions . Through the mercy of God we hope you shall have it now again reached forth to you , in a more constant and comfortable way , then formerly . You therefore who are living members of the mystical body , who finde your hearts already in measure united unto Christ by faith , and to the Saints by love , do you with care and conscience attend hereupon , that by this means this your union may be confirmed and encreased , that you may be perfectly joyned together . 7. Take but one more . And that is that which we next meet with in the Text , in the last clause of it , which I shall onely touch upon in a word , and so dismisse it and you . Would we be of one minde , of me heart , labor to be of the same judgement . Surely there is a great sympathy betwixt the head and the heart . As the one is affected , so will the other be . In vain to look for unity in the one , where there is division in the other . True ( I confesse ) so it should not be . Christians though differing in judgement , yet they should be one in affection . I , but so it will be , as long as men are flesh as well as spirit , carrying the remainders of corruption about with them . For my own part , I must professe , I cannot but wonder that men , and some intelligent men , should be so taken with their own dreams , as to fancy not onely ●possibility , but a fair probability of a holy concord and agreement amongst Christians in the midst of the greatest diversity of opinions . The Prophet Amos puts the Question , Can two walk together except they be agreed ? And if not two , how shall twenty , nay a hundred several and contrary opinions and wayes do it ? A thing contrary to all experience . What bitter contentions have ever in all ages attended upon these differences in Religion ? For instance , I might bring in the Jews and the Samaritans ; the Arrians and the Orthodox Christians ; Papists and Protestants ; Lutherans and Calvinists . Remonstrants , Contra-Remonstrants : amongst our selves of late , Conformists and Non-Conformists ; at present , Presbyterians and Independents , ( as they are called ) . Not to speak here of those many other Sects in the Kingdom , many of which with little lesse then a mortal hatred do prosecute each others way , if not persons , to the not onely present breach and interruption , but ( unlesse God be the more merciful ) to the utter endangering , if not destroying of Church-peace and unity in this Kingdom . And if a bare connivance at these divisions have already occasioned such a combustion , what do we think would a Toleration do ? A Toleration of all sorts of Sects and Schisms , and Heresies , and Blasphemies , which is by some ( and those more then a good many ) under the abused notion of Liberty of Conscience , so earnestly pleaded for . For my own part , should this be once yeelded ( which I hope their eyes shall first fail who look for it ) I should look upon it as the Passing-bell to the Churches peace and glory , if not to the true Religion of God in this Kingdom . Surely , blessed Paul was of another minde ; otherwise he would not have been so earnest with his Corinthians for unity in judgement , as well as in affection . Never had he any thought of such a politike principle for the according of his Corinthians , to indulge every of them their several opinions and Wayes . No , this he knew well enough was the high way to confusion . And therefore he presseth upon them unity in judgement as well as in affection . As we desire the one , endeavor after the other . Obj. Why ; but it is a thing impossible that there should be such an agreement among Christians . Such a general consent in judgement , that all should be of one opinion . It never was so : it never will be so . Paul himself tells us expresly , There must be Heresies . Answ. True , so there must be . It is an unavoidable evil through Satans malice , and mans corruption . I but so there ought not to be . So as this is no plea , no just excuse ; either for the broaching , or contenancing , or tolerating of them . 2. Neither ( in the second place ) is it a thing so absolutely impossible for Christians to attain to such an agreement in the Truth . A thing in one Congregation very possible , and or●●nary ; why then impossible in many ? 3. However ( in the third place ) though there be some difference about circumstantials in some points of lesser consequence and concernment , yet in the fundamentals , the chief heads and principles of Religion , there may and ought to be an agreement amongst the Churches of Christ . This we are sure in a true Church is not onely possible , but necessary . Such an agreement there was in the last age betwixt the Church of England , and other Reformed Churches , as also betwixt her own members in her own bosome . Some differences there were about Order , Government , Discipline , Ceremonies , but for Substantials , matters of Faith , they were agreed , witnesse the sweet harmony of their confessions . And O that there were but the like concord and agreement to be found amongst us at this day ! That our differences were confined wholly to the Hem of Christs Garment . Such were the divisions of the last age in comparison of ours : And yet even those divisions were then thought sad enough . What would not the godly party on both sides , have given to have bought them of ? O what then shall we do for the healing of our present Breaches ! All of us implore the help of the great Physitian , that he would undertake the cure ; which if he do not , vain is the help of man , the Church of God among us is in a lost condition . For this mercy let the Favorites of Heaven ply the throne of Grace with their prayers , all of us second them with the best of our endeavors ; striving after a holy unity in judgement , as much as others do after division . To that end . Whereto we have already attained ( as the Apostle adviseth ) let us walk by the same rule . Truths upon good ground received and beleeved by the Churches of Christ , and our selves , hold them fast . In other things , if we be otherwise minded , differing from our Brethren in some points of inferior concernment , let us carry these our differences in a humble , and ( as much as may be ) in a quiet and peaceable way ; rather somthering our private opinions in our own brests , then to suffer them to break forth to set the Church on fire , to the disturbance and breach of the publike peace , which ought to be more dear to us then many of the children of our own brains : So waiting upon God until he shall further reveal his Truth to our selves , or others . And thus I have with as much brevity as I could , dispatched also this latter branch of this Apostolical Charge . Concerning which I shall now onely pray , that God by his Spirit , which is the Spirit of peace and unity , would imprint it upon your hearts , and upon the hearts of all his people in this Kingdom . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A77494e-260 a Luke 1. 3. Acts 1. 1. b In personâ Theophili fidelibus omnibus sua scripta dedicavit Lucas : Aret . in Luc. Theophilus vir Senatorii Ordinis● ibid. Doctrinam omnium communem privatim suo Theophilo destinat . Calv. ibid. Neque enim ideò minus ad omnes pertinet Pauli doctrina● , quia ●x suis Epistolis alias certis urbibus alias etiam hominibus dicavit . Idem . c Nathan . Homes Animadversions upon Mr. Tombs Exercitations : Preface to the Reader . d Hâc lege Evangelium suum Theophilo nuncupat Lucas , ut fidelem ejus custodiam suscipiat : Calv. ibidem . Notes for div A77494e-910 Introduction . Josh. 7. 10. 13. Divisions . Pauls affection insinuated . Huic morb● exulceratis●imo primu● malag●●ata quaedam adhibet . Pareus , ad Loc. Observ. A fit preparative for sharp Reproofs . A threefold Argument here couched . Each considered first simply . 1. The Obsecration . Estius ad loc. Obs. P. Mart. Com. ad loc. A language peculiar to the New Testament . Ph●l . v. 8 , 9. Obs. The sweetnesse of the Gospel above the Law . Applicat . What language Ministers are to use to their people . They may command . 2 Thes. 3. 6 1 Tim. 4. 11. 1 Cor. 7. 10. And Rebuke . 2 Tim. 4. 2 Cum auctoritate summa tanquàm Dei Legatu● . Beza ad Loc. But sometimes beseech . 2. The Compellation . Gen. 29. 4. Brethren a word full of affection . 1 King. 20. 32 , 33. Obs. Christians should look upon each other as Brethren . Loving as Brethren . 1 Ioh. 3. 18. 1 Pet. 3. 8. Performing Brotherly offices each to other . Deut. 25. Vid. Aynsworth ad loc. Prov. 17. 17. Obs. Ministers must look upon their people as Brethren . Though not deserving so to be accounted 1 Cor. 4. 15. Appl●c . A patern for Ministers in these dividing times . 2 Cor. 12. 15. Isai. 1. 2. Hoses 6. 4. How Christians should stand affected towards their separating Brethren . Gen. 45. Ipsum fraternitatis nomen , utcunque Donatistis fastidiosum est , tamen Orthodoxis erga ipsos Donatistas necessarium . Optat. lib. 3. 3. The Adjuration . Eos per nomen Christi adjurat ut quantum ipsum amant tantum studcant concordiae . Calvin ad loc. The name of Jesus , what . Estius Com. ad loc. 1. For Christs sake . A prevalent Argument . 2 Cor. 5. 14. Col. 3. 17. 2. By Authority from Christ . 2 Cor. 5. 20 1 Cor. 5. 4. The Arguments looked upon in reference to Churchunity . Obser. Churchunity a thing of high concrnment . Solent aut●● prudentes viri non nisi in rebus gravis●tmis a●hibere obtestationes scrias . Aret . ad loc. A Pearl in Pauls eye . Phil. 2. 1 , 2. Let it be so in ours . To that end consider . 1. The Apostles Obsecration . 2. His Compellation . Acts 7. 26. Gen. 13. 8. Heb. 13. 1. Cum consensu deponi videtur fraternitas . Aret. ad loc. 3. His Adjuration containing many Argum●●ts pressing the c●re of Churchunity . Argu. 1. Argu. 2. Mar 9. last . Eph. 4. 3 , 5. Argu. 3. Aret. ad loc. Eph. 2. 14. Argu. 4. Verse 17. Isai. 52. 7. Eph 2. 14. Isaiah 9. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Are● . ad loc. Quod secundo loco posuit , ordine primum est : ut scilicet caveamus dissidia , Calvin ad loc. The Dehortation . Schism , the word expounded . Schisma est propriè corporis solidi sectio qualis in lignorum fissura , Aretius Problem . de Schismate . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scapula ex Xenop . & Plat. Luk. 23. 25 Schism , a word peculiar to the New Testament . Chamer . lib. de Ecclesia , c. de Schismate . 1 Kings 11. 11 , 12. Scinditur incertum studia in contraria vulgu● . Jure quodam Ecclesiae facta sunt Ecclesiastica . Cham. ubi supra . Schism , the thing explained . 1 Cor. 12. 25. Church-divisions in opinion or practice . Ioh. 7. 43. The latter properly Schism . 1 Cor. 11. 18 , 19. Heresie and Schism how distinguished . Schisma est congregationis dissidiū ex diversitate sententiarum . Haeresis verò Schisma inveteratū . August . contra Crescon. Grammat . Inter Haeresin & Schisma hoc interesse arbitramur , quod Haeresis perversum dogma habet , Schisma ab Ecclesiâ separat . Hieron. in Epist. ad Galat. Aquin. 22. q. 39. Calvin Instit. lib. 4. c. 2. s . 5. The Schisms in the Text , chiefly Divisions in practise , which are either Without Separation , 1 Cor. 1. 18. Or with Separation . Quia autem haec scissio maximè perficitur & apparet in debitâ communioue Ecclesiastica 〈◊〉 recusandā , idcircò illa separatio per appropriationem singular●m recte vocatur Schisma . Ames . Cas. Consc. de Schismate . Separation Partial , or Total . The latter most properly a Schism . Separation from the Church-Catholike , Don●●ism . From a particular Church , Separatism . Which is either Negative , Secessio Negativa , Positiva . Cham. de Eccles. cap. de Schism . or Positive . The highest kinde of Schism . Altare adversus altare erexit . August . de Donato lib. contra Crescon. Gram. Hoc est quod Schisma Autonomasticôs dicitur & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cham. ubi suprà . Reas. Schism a great evil . 1. An evil of Punishment : A great Iudgement . Amos 6. 11. Psal. 60. 2. 2. A great sin . Hos. 10. 2. Schism●●●●priè dictu● est 〈◊〉 gravi●●●mu● ▪ Ames , C●● Consc. de Schismat . Sunt quidi peccatum Schismatis ad aeque●t peccato ▪ H●●re●●s , sunt qui illud adhuc pra ist● exaggerent , Musc. loc. Com. de Schism . Sacr●legium Schismatis vestr● defen●●r● non v●●c●is , Aug ▪ contra 〈◊〉 lib. 2. exp. ● . An ut dicere ceperam , graviora sunt crimina Traditorum quàm Schismaticorum ? Aug. ibid. Iere. 36. 23 Numb. 16. 31 , 35. Quis jam dubitaverit hoc esse sceleratius commissum quod est graviùs vindi●atum , Aug. ibid. 1. Schism opposite to the great Grace of Charity . 1 Cor. 13. 13 Acts 20. 35. Eph. 4. 3. Schisma vinculum pacis dirumpit , Charitatem scil. Musc. l. c. de Schism . 2. Schism injurious to Christ . 1 Cor. 1. 13. 3. Schism injurious to the Church 1. Shaming it . Cant. 6. 9. Iudges 19. 1 Cor. 11. 22. 2. Despising it . Ibid. Verse 21. Ad●ò divisi crant , ●t invicèm communicare sacram caenam non dig●arētur . Singulae factiones id agebant ut alia aliam praeverteret . Paulini , verbi gratiâ , primi venientes suam caenam celebrabant , non expectatis Petrinis , Apollime is , &c. 1 Cor. 11. 20. To celebrate the Sacrament in a separated way is a perverting of the Ordinance . 3. Disqueting it . Iudg. 5. 25. Gal. 5. 20. 4. Hindering it . 5. Endangering it . Hoc consensu stat & subnixa est salus Ecclesiae , Calvin in Text . Corpus Organicum non potest dissecari quin pariter & totum & partes inter●ant . P. Mart. in Text. Schism dangerous to the person ingaged in it , being the way to Heresie . Schisma viam facit ad Haeresin & separationem à Christo . Ames . Cas. Consc. de Schism . Nullum Schisma non sibi aliquam confingit Haeresin , ut rectè ab E●clesiâ recessisse videatur , Hieron. Com. in Tit. Sicut amissio Charitatis est via ad amittendam fidem , ità etiam Schisma est via ad Haeresin . Aquin. 22. q. 39. ad 3. Applic. Let there be no Schisms amongst us . Quest . Answ . Separation from Rome charged with Schism . Discharged . A compleat Schism described . Parts of the Description four . 1. Schism a Separation . 2. A Separation from a true Church . 3. A voluntary Separation . 4. Vnwarrantable : Whether Secessio Injusta , T●meraria . Cham. de Schism . 1. Vnjust : or Chamer . ib. 2. Rash ; either 1. Vpon a light cause . 2. Carried in an undue manner . 1 Cor. 13. 6. Ibid. very . Ver 4. Cha●●r . de Schi●●ate . Epistle to M Williams . Separation from Rome not such a Schisme : because , 1 Not from a true Church . Bish. Hall in his Reconciler . I say , Shee is a true Church : but I say withall ▪ she is a false Church , Bish. Hall ibid. Field of the Church , in Append. Jun de Eccles cap. 17. Parem in Rom. 16. 2. Not voluntary : but , 1. Necessitated . Jer. 51 ▪ 9. 2. Inforced . Rev. 13. 16 , 17. Die Jovis mag●●● Heb. don●ad●● , &c. P. Mart. loc. Comm de Schis. 3. Not an unwarrantable separation . 1. Not unjust . Re● . 18. 4. 2. Net Rash . Schisma aliud malum , aliud bonum : malum quo bona , bonum quo mala scinditur unit●●s , Muse . Ioc. Com. de Schismate . Many s●hi●ms amongst our selves . New separation , whether properly a Schism , or no . T●ed by the at res●d description of S●●im . Quest . 1. Whether out Churches be true Churches . Vindicated to be such . T. Goodwi●s Zo robab●l . Argu. 1. Here are Pillars of truth . 1 Tim. 3. 15. The Golden Candlesticks . Arg. 2. Here are the Seales of the Covenant , and consequently the Covenant it selfe . Rom. 9. 4. Here is the presence of Christ in his O●dinances . Revel. 1. 13. Here are Societies of visible Saints 1 Cor. 1. 2. Objections cleered . Object . 1. We ha●● no true Mi●●stery . Alleg. 1. Wee have our calling from Rome . Alleg. 1. We have not our calling from the people . Subsequens ●onsensus Jacobi in Leam , fec● eos conjuges . Object . 2. We want Discipline . Potest● ipsa seandala removendi , &c. de jure & quoad a●●um primum non potest ab Ecclesiâ verâ separari Ames . Cas. Conse. de Eccles. Object . 3. We have no right constitution . Mr. Cottons way of the Churches , Cap. 7. See Acts and Monuments Vinculum hoc est soedue vel ex●ress●● , vel implicit●● , Ames . Medul c. 32. Joyning to a Church , what . Qu. 2. Whether here be a separation from these true Churches . Gal. 2. 12. 13. Separation dis●laimed . Yet justly ●harged . See M. Rutherford , Due right of Presbytery , pag. 270. M. Burrough● Irenic . ●ag . 172. No separation , because no praeunion . Church-covenant , how far necessary . Qu. 3. Whether this separation be voluntary . Schismatici pr●rie dieun●ur , qui propriâ s●ionte separant , Aquin. Suit. 22. qu. 39. Conclus . 1. Here i , no coaction . 2. A necessity pleaded . 1. A naturall necessitie in so●e places , where congregations are too great . The soverain ●hur●●-remedy , prin●ed an 1645. John 19 , 23 , 24. Muse●●l● ▪ com . de Schism . 2 A moral necess●ty pleaded , in regard of our sinfull Mixtures . The chief a●gument for Separati●●n● . Mixtures in Church communion , the common stock upon which schism hath usually been graffed . Cathari , qui seipsos isto nomine quasi propter mundiciem super●●issime atque ●●tosissime nominant August . de Haeres . * Nimia jam Episcoporum Christian● . rum in ipsum gregem Dei insolentia , & in vivendi more & genere superbia , lux●● , etiam , 〈◊〉 opes & lanticia , quibus vir ille , & merito quidem ( ut Epiphan. scribit , ) offensus saepe eos coram acerbe increpavit . Dinaeus de Heres. ex Angust . & Epist. Propter hominum vitia coetum orthedoxa Ecclesiae descrunt Andaei , ( vel Audiani , ) ( quod Donatistarum erroris fu●● postea seminarium , ) sc. propter foenora Christianorum , & concubinatus coelibu●● . Danaeus ibid. & vid. Simpson de Haeret. et Theodor . Se ab eorum caetu separant quos peccatores & non satis puros judicant , ut seorsim cae . 〈◊〉 colligent , & Schisma faciant . Danaeus ibid. de Donatist . Cùm omnia sceleribus plena sint inter nos , promiscuè ei●●am ad . mitti omnes ad Coenam sine graviori vel censurâ vel disciplinâ , &c. Arct. Problem . de Anabapt . ● . de Schismat . This new Separation justly rendered suspicious . The Allegation in reference to our Churches further examined . Alleg. Answ. Sinfull mixtures a just scandall . But no● so justly charged upon the Church of England . Much lesse upon all particular Congregations . Whether our supposed mixtures be a just ground for separation . Enquire first whether they be unwarrantable . Is . 42. ● . 2 If unwarrantable , whether yet they inforce a separation . The affirmative pleaded for by our brethren Rev. 1● . 4. Answ. No sufficient warrant for separation , because we cannot joyn with a Church in a● particular acts of worship . Answ. ● . Communion may be held with a Church where in there are some unwarrantable mixtures , without sin . Reas. All private Christians are not Stewards in Gods house 1 Cor. 11. 23 Vide Aret. Problem de Schism . ● Tim. 2. 20 2. Much lesse fanners in his floor . Matth. 3 ▪ 1● . Private Christians by cōmunicating with wicked men , are not thereby intangled in the guilt of their s●● . Object . The Church endangered by toleration of mintures . Vnius homini● contagi●ne tota sap● inficitu● multitude . Calv. ad loc. Impunitas vitiorum alios ad peccandum invitat , Pareus ad loc. But not all the members thereby presently made guilty . Calv ad loc. — Greu 〈◊〉 in agris 〈◊〉 scab●e ca●●t & poirigine po●ci ; Vu●que contactâ livorem ducit ab 〈◊〉 Juvenal . Qu. 4. Whether this separation be unwarrantable . Demonstrated so to be ; being 1. Unjust . Sec●ssio totalis cum absoluta renuntiatione aut rejectione omnis communionis , non potest licitè adbiberi erga Ecclesiam veram : sed partialis tantùm , quatenus communionon potest exerceri sine peccato , Ames . cas. de S●●his●n . 1. Having no warrant from the Word . Object . 1. Rev. 28. 4. Our separation from Rome no warrant for this separation from us . Object . 2. 2 Cor. 6. 17. examined . Object . 3. 1 Cor. 5. 11. examined . What meant by eating : Not religious , but civil cōmunion . Commisc●ri , est familiariter versari cum aliquo , & e●us Consuetudine implicari , Calv. ad loc. If the former be unlawfull , much more the later . Difference betwixt civill and religious communion . 1. The one arbitrary , the other necessary . Calv. Com● . ad loc. p. Mart ad loc Calv. ad loc. 2. Unjust , because no warrantable cause for this s●paration . Tertim abusus erat luxus , quod epulando usque ad e●rietatem p●tarent . Ille vero ( inquit ) est ebrius . Non a●cipi● haec quasi ●yperbolice dicta , sed quod vere sic profanarint sacrum Ch●sti ordinent Corinthii . Pareus ad l●c . G●la plus . se is indulgebant . Estiu●ad loc. * Dubium esse possit an hoc genus convi●● pre●esserit apud Corinthios , aut consecutum sit sacra mysteria . Chrysostomus aperte dicit consecutum fuisse , quod videtur moribus veterum fuisse cōsonum , quia jejuni sumebant ; teste Tertullian● , & Hieronymo . P. Mart. Com. in 1. Cor 11. 21. * 3 Unjust in regard of some Ministers who are hereby deserted . Whether people may change their Ministers as oft as they please . Master Burroughs . Ire . nic . c 22. 4. Injust in regard of the Churches Separated from . Separation not agreeable to the Rule of common equity . Matt. 7 12. Totius justitiae breviarium Hieron. ad Celant . Alleg. 1. No way yet stated . Judg. 17. 6. The present unsetlednesse of Discipline , no just ground for Separation . 1. The church not dissolved . 2. The church seeking out , her way . Ezra 8. 21. 3. That way in part laid , out . Alleg. 2. The Churches way not held forth jure divino . Ans. Alleg. 3. A Separation intended in our Churches . Ans. Alleg. 4. What if Separation be tolerated by Authority . 2. The rashnesse of this new Separation , proved 1. From the ground of it , which is not so weighty . Si error est tolerabilis , non oportet fieri secessionem . Chamer . de Schism . Etiàm secessio fit temerè cùm fit ob morum corruptelas . Cujus rei baec ratio est , quod ubi cunque viget puritas doctrinae , Deum in eo caetu necesse est habere Ecclesiam tametsi obrutam penè multitudine scaudalorum , Ch●mer . ibid. 1. As that which the Brown●st●s had . 2. As to wish down Shism . The unadvisedness of the new Separation in many of the followers of that way : whose grounds are 1. The worthinesse of their Leaders . Acts 11. 24 Gal. 2. 2. The prospering of their way . Ingemuit totus orbis & Arrianum se esse miratus est . Hieron. advers. Lucifer . 3. Strictnesse in that way . 2. The rashness of this Separation proved from the Manner . 1. Separating in a time of Reformation . To separate from a Reforming Church a great aggravation . Separation from this Church now more unwarrantable then ever . 3. People withdrawing without ever consulting with their Ministers . Vse 2. Exhortation to such as are withdrawn , that they would return . Vse 3. A caveat to such as yet stand . Let them take heed of being 1. Principals in 2. Accessories to this evil . Nec pro ●is aliquid promulgasse quis invenitur , nisi Apostata Iulianus , cui pax & unitas Christiana nimium displicebat . August . contra Parmen. lib. 1. Iulianus Apostata Donatistis Basilieas restituit . Marg. ibid. Veteres scrutans historias inventre non possum scidisse Ecclesiam praeter cos qui sa cerdotes a Deo positi fuerant & prophetae . Hieron. in Hos. 9. 8. Vse 3. Labour to heal this , and prevent the like evil . Odi operosas compositiones , Crato . The healing of Israels breaches , printed Anno 1642. Mr. Burroughs Irenicon . Quest . What shall be done in way of cure . Answ . Civil restrictions left to Authority . Vide Augustin . contra . Parmen. lib. 1. 1. Similia similibus . 1. Cure Division by Division . 2. Cure Separation by Separation . Zach. 4. 10. Ezek. 24. 6. 2. Contraria contrariis . Cure division by unity . Ier. 32. 39. An established Discipline the onely way to cure our Divisions . Gen. 1. 6. 2. What shall be done in way of prevention of Schism . 1. Take heed of lesser differences . 2. Be not over affected with novelties . 3. Take heed of Scandals 1. Of giving . Matt. 18. 7. 1 Cor. 10. 32. 2. Of taking . 1 Cor. 13. 7 Gen. 9. 22. 4. See God in our Congregations . Gen. 28. 16 , 18. Ezek. 9. 3. 2 Cor. 3. 18. 5. Despise no● the day of small things . Zach. 4. 10. 6. Have not the persons of men in admiration Iude 16. 1 Cor. 1. 12. Gal. 2. 12 , 13. Gal. 2. 6. Gal. 6. 16. The Apostles Exhortation to unity . A threefold unity . 1. Tongue-unity . That Christians may speak the same thing . Rom. 15. 6. 1. For substance . One Language in this Kingdom , how desirable ! 1. Amongst Ministers . Acts 14. 12. Iere. 15. 19. Luke 1. 70. Acts 3. 18 , 21. One tongue for one man . 1 Tim. 3. 8. Diodate ad loc. One Tongue for all . Iam. 1. 18. Eph. 4. 4. Division of tongues amongst us a sad presage . D. Hall , Contemplat . Babel . 2. Amongst people . New Annot. in Gen. 11. See Mr. Edwards Gaugraena . 2. Speak the same-thing for Expression . See Mr. Edwards , ibid. Ex praecepto Apostoli quantùm fieri potest , cum illis Loqui debemus , eum quibus credere videri volumus . Pareus ad Text. Qui novas phrases , terminos , defivitiones rerum excogitant , plerun que etiam nova dogmata moliuntur , &c. Pareus ibid. Disagreeing in words ingendereth dissention of minde , whereof proceedeth repugnancy of judgement , which is the mother of Schism and Heresie , Genev. Annot. in Text. Applic. 2 Tim. 1. 13. Quest . Answ . 2. Heart-unity . The word [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] explained . The proper signification of the word . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significat ità aptè & congruenter aliquid componere & coagmentare , ut partes inter se & cum toto congruant , Corn . a Lapid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. Coadunati ac compacti ut totum quippiam quod suis omnibus partibus aptè inter sc cobaerentibus compouitur . Beza . ad Text. Quemadmodum membra humani corporis optimâ symmetriâ inter se cohaerent . Cato . ●loc . Perfect union desirable in a Church . Col. 2. 19. Vnion maketh a Church compleat . 2 Cor. 13. 11. Corn . a Lap. To Church perfection two things requisite . 1. Ut pare ●nlla defit , aut superfit . 2. Ut omnia apte inter se cobaereant . Beza Gre. Annot. 1. The due parts of it . 1. None wanting . Ecclesia per Ministerium habet Organicum quendam statum , quoniam apta jam redditur ad omnes illas operationes exercendas quae pertinent ad bonum totius . Ames Medul . 2. None superfluous 2. A combination of those parts . Applicat . Seek we such perfection for all the Churches in this Kingdom . In the mean , time depart not from them . The Metaphorical significatiō of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by Physitians applied to bonefetting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Galene est luxata membra in suum locum restituere . Beza ad Text. P. Martyr . Gal. 6. 1. P. Mart. Aretius . Parcus . Observations from the Metaphor . Schismate luxantur membra Ecclesiae , Pareus ad Text. Schism a disjointing in two respects . 1. Membrae luxata inepta sunt ad sua munera obeunda . P. Mart. 2. Membra luxata gravissimo d●lore corpus afficiunt . P. Mart. Ps. 22. 14. Iud. 5. 15 , 16 Applicat . Be we set in joynt again . How a Church may be perfectly joined together . The same minde and judgement explained . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ege hic pro voluntate accipio . Calv. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gracis idem est quod Latinis concordia , Beza Gr. An. ad Loc. Agreement in affection and opinion , desirable for the Churches . Act 4. 32. Beza An. Gr. in Act. 4. Phil. 2. 1 , 2. 1. Heart unity . Ier. 32. 39. Rom. 12. 16 Rom. 15. 5 , 6. Quest . Onenesse of heart how attained . Answ . Get new hearts , Hos 10. 2. P , Martyr ad Text. Phil. 2 , 3 , 4. 2. Propound the same end , Gods glory . 3. Walk by the same rule , the word , Phi. 3. 16. 4. Be jealous of our own hearts . Act. 15. 38. ver. 39. A useful caveat . 5. ●orbearand ●●rgive . Eph. 4. 31 , 32. Col. 3. 12 , 13. 6. Neglect not the sacrament , an uniting ordinance . 7. Labour for unity in judgement . A Dream ●f the 〈◊〉 . Amos 3. 3. Toleration of several opinions and wayes destructive to unity . Obj. Vnity in judgement not possible . 1 Cor. 11. 19. Ans. 1. No plea for broaching , or tolerating Ueresies . 2. Not simply impossible . 3. Agreement in fundamentals possible and necessary . Conclusion . Phil. 3. 15. 
A49123	----	Mr. Hales's treatise of schism examined and censured by Thomas Long ... ; to which are added, Mr. Baxter's arguments for conformity, wherein the most material passages of the treatise of schism are answered. Long, Thomas, 1621-1707. 1678 Approx. 392 KB of XML-encoded text transcribed from 177 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A49123 Wing L2974 ESTC R10056 13111358 ocm 13111358 97676 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49123) Transcribed from: (Early English Books Online ; image set 97676) Images scanned from microfilm: (Early English books, 1641-1700 ; 744:44) Mr. Hales's treatise of schism examined and censured by Thomas Long ... ; to which are added, Mr. Baxter's arguments for conformity, wherein the most material passages of the treatise of schism are answered. Long, Thomas, 1621-1707. Baxter, Richard, 1615-1691. Mr. Baxter's arguments for conformity against separation. [50], 296 p. Printed for Walter Kettilby ..., London : 1678. Marginal notes. Added t.p. on p. [151]: Mr. Baxter's Arguments for conformity against separation. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hales, John, 1584-1656. -- Tract concerning schisme and schismaticks. Church of England. Schism. 2005-07 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ●MPRIMATUR , GVIL . JANE . Nov. 24. 1677. Mr. HALES's TREATISE OF SCHISM Examined and Censured . By THOMAS LONG , B. D. and Prebendary of EXETER . To which are Added , Mr. BAXTER's ARGUMENTS FOR Conformity , WHEREIN The most Material Passages OF THE TREATISE of SCHISM ARE ANSWERED . LONDON , Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard , 1678. Mr. HALES's TRACT OF SCHISM AND Schismaticks , ( Printed by the Original Copy ) EXAMINED AND CENSURED . Who is it can think to gain acceptance and credit with reasonable Men , by opposing not only the present Church conversing in Earth , but the uniform consent of the Church in all Ages ? Mr. Hales in his Miscellanies set forth by Mr. Garthwait , Anno 1673. p. 260. LONDON , Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard , 1678. TO THE Right Reverend Father in GOD THOMAS LORD BISHOP OF EXETER . IT was prophesied of our Saviour , that the Government should be upon his shoulders , Is . 9. 6. and though he have devolved that burden upon mortal men , which is Angelicis humeris formidandum , yet doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put under his shoulder and help them to bear it , or they would soon sink under it . For however it fares with the Church , whether it be under persecution , none are so much exposed to a fiery trial as they ; or whether it enjoy peace and plenty . Pride and contention swels up some corrupt members to the daily vexation of their Heads & Governors . And how blameless soever their Persons be , their Office is made a Crime . Better things might have been expected from the Author of the Treatise hereafter considered , wherein there is so much contempt poured out upon the Episcopal Office , and on all Church authority and administrations , that the Ink is not more black than the Calumny . But where should the impetus of discontent and faction vent it self , but against those rocks that are set by God Himself to give check and bounds unto it ? Now that in the Apostles days this sacred Order was appointed ( among other great ends ) as a remedy against Schism , is acknowledged by such as are its reputed Adversaries : In the Church of Alexandria from the time of St. Mark the Evangelist they were continued as a bulwork against Schism , saith St. Hierom in his Epistle to Evagrius . And in the Church of Corinth , when Men begun to say , I am of Paul and I of Apollo , this Office was appointed , that the seeds of Schism might be taken away , saith the same Father on the first Chap. to Titus . And he tells the Luciferians in a Dialogue with them , That unless an eminent and uninterrupted power be by all given to the chief Pastors , there will be as many schisms as there are Priests . In all this St. Hierom followeth the more ancient Fathers — Passibus aequis , for Ignatius advised the Trallians to do nothing without their Bishop . Which advice he repeating again , tells them : It is not my word , but the Word of God ; and if ye suspect me to say this , as understanding that there are Divisions among you , he is my witness for whom I am in bonds , that it was not man , but the Spirit that declared this to me . St. Clemens in his Epistle to the Corinth . p. 57. says , That the Apostles foreseeing that Divisions would arise as Christ had foretold , did establish Bishops . And the 32. Canon of the Apostles ordained , That if any Presbyter or Deacon should make conventions without his Bishop , he should be deposed . In the 4th . Oecumenical Council of Calcedon consisting of 630. Fathers , there was read an Ancient Canon of the Council of Antioch to this effect : If any Presbyter or Deacon contemning his Bishop shall separate and erect another Altar , and will not obey the Bishop , calling him home once and again , we do utterly condemn such a one . Which Canon being read by Aetius an Arch-Deacon , the Fathers with one consent proclaimed This is a righteous Canon of the Holy Fathers . In the Second Council of Carthage by the Eighth Canon it was provided , That if any Presbyter lifted up with pride should make a Schism against his Bishop , let him be accursed . But in defiance of all these Canons and curses they have been accounted the only blessed Men in our times , who have most vehemently decryed this holy Order , and successfully maintained a Faction against them . To whom , if they are yet capable of any Counsel , I would commend the moderation of Mr. Calvin , who speaking of Popish Bishops , Instit . l. 4. c. 10. S. 6. saith , If they were true Bishops , I would yield them though not so much authority as they do require , yet as much as is requisite for the well-ordering of Ecclesiastical Government . And what he means by true Bishops he explaineth , S. 1. The form of the Ancient Church sets before our eyes a pattern of the Divine institution for the order of governing his Church . For though the Bishops of those times did set forth many Canons , in which they seemed to express more than was expressed in the Holy Scripture ; yet they composed their whole Oeconomy with such caution , according to that only rule of God's Word , that you may easily perceive that they held nothing in this respect differing from the Word of God. And in S. 4. he repeats the same : Si rem intuemur , reperiemus veteres Episcopos non alium regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo praescripsit . With how much truth and reverence doth this Learned man speak of those ancient Bishops , of whom he says not only that they did not actually swerve from God's Word as to their Government , but that they would not . This Candor is much wanting in such as pretend to be Mr. Calvin's Disciples , with whom this Sacred Function and all its Administrations are defamed as Antichristian and Popish , and a Covenant for extirpating them root and branch is still pertinaciously adhered to . But though the authority of these men be despised , yet methinks that of our Saviour who hath made them his Ambassadors , ( and Apostolus cujusque is est quisque ) and hath told us , Luke 10. 16. He that heareth you , heareth me ; he that despiseth you , despiseth me , and he that despiseth me despiseth him that sent me ] should not be rejected , nor those severe penalties under which he exacts our obedience to his Officers be slighted . For whoever will not hear the Church , is to be accounted as a Heathen or Publican : and Mark 6. 11. Whosoever shall not receive you nor hear you — It shall be more tolerable for Sodom and Gomorrha in the day of Judgment than for them . And though wicked men do securely despise the censures of the Church , yet hath Christ said , Matth. 18. 18. of his Officers , Whatsoever ye shall bind on Earth shall be bound in Heaven ; which authority the Church of God would not have exercised in the purest and most primitive times by so many and dreadful Anathema's , if their great Lord had not authorized them , or if they had not experienced the good effects of them . Did the Apostle in vain derive a power to the Church of Corinth , 1 Epist ch . 5. v. 5. In the name of our Lord Jesus Christ to deliver such a one ( as the Incestuous person ) unto Satan for the destruction of the flesh , that the spirit may be saved in the day of our Lord Jesus ? Or can we think the Records of the several Churches in those first Ages , which relate the divers painful and languishing Distempers of Body , as well as the anguish and trouble of Mind , which seized on such as by the Censures of the Church were cast out of Christian communion into the power of Satan , to be false or forged ? The Divine Judgments which pursue such as in our times have been deservedly ejected , or do wilfully depart from the Church-communion , who are for the most part given up to a reprobate sense , and being possessed with a spirit of Giddiness and perversness do as Cain run up and down from the Presence of God in his Publick Worship , like Vagabonds from one Faction to another , till they fall into unnatural and diabolical practices , and straying from Christ's Fold are made a Prey unto the Devil , do evidently demonstrate that the Church-censures are not bruta fulmina , but have powerful effects for the conversion or confusion of contumacious offenders . But non tali Auxilio , That Sacred Function which your Lordship sustains in our Church needs not so weak an Apology as I can make for it . I have only endeavoured ( as I was able ) to silence the reproaches and contradictions of unreasonable Men , by whose strivings the burden of Government , which of it self is weighty enough , is made to sit more uneasie on the shoulders of our spiritual Guides . Against whom , it is no difficult work to maintain that assertion of Dr. Hammond in his answer to the Catholick Gentleman , p. 134. That as long as any particular Bishop remains in due subordination to his Canonical Superiors , so long the departure of any Clergy-man that is under his Jurisdiction from that obedience which canonically he owes to him , is in him that is thus guilty of it an act of Schism . But this comes not now under consideration . My present endeavours I do lay at your Lordships feet , as an acknowledgment of that great happiness which we of your Lordships Diocess do injoy under your Government ; in which , Authority and Meekness , Candor and Courage , Piety and Prudence are so duly tempered , that though each of them be visible , yet it is hardly discernable which is most prevalent . That free and favourable access which your Lordship hath vouchsafed me in more private concerns , hath incouraged me to this publick Address for the service of the Church , hoping that the Work may find the like gracious acceptance as the Author hath : both which , as they really need , so they humbly beg your Lordships pardon and protection , which will be a sufficient Sanctuary against all Adversaries of the truths which he defends , and therein of EXON , New-Years Day , 1677. Your Lordships most Humble and Obedient Servant , THO. LONG . when all other arguments have failed , to cut the Gordian knot of our present peace and unity in pieces . It is my endeavour by the following Exercitations to take this Sword out of the Enemies hands , or at least to blunt the edge of it , and make it unserviceable to evil designs . When I first apprehended it , I only let it fall on the Anvil by its own weight , and every one may perceive how it yielded to that gentle Examination : wherefore I was encouraged by a severer censure to lay it on the Anvil again , and I hope with a few strokes I have so broken it , that there is scarce an Artist among the Factions can so solder it , as to make it hurtful or formidable again . I could wish they would at last turn this and other such Swords into Plow-shares , as Men of Evangelical Spirits ought to do , and study to be quiet , and do their own business . But I think it not enough to deprive our Adversaries of this Weapon , I shall attempt to vindicate the fame and reputation of the Venerable Mr. Hales , of whose authority , the Churches adversaries do often make use to the maintenance of Faction against her , as sometime they did of the King 's for raising a Rebellion against Him. It is an aggravation of sorrow , that the Church , like the Eagle , should receive its most dangerous wounds by the darts which are feathered from her own wing . And that that learning and piety , which is wanting in the adverse party , to inforce their own arguments , and support their cause , should be supplied by the Revolt ( as in the Apostates to Popery ) or the Captivity ( as in the case of Mr. Hales ) of some unsetled and unwary Sons of the Church , of whose parts and reputation the Enemies on both sides have made more advantage than of their own . This hath been the beginning and growth of Errors and Schismes , when Men of subtile parts , and popular esteem , raise doubts and arguments against the truth , and instill them into weaker judgments , and unstable minds , who are apt for want of understanding to take their Sophistry for solid reasoning , and through affection to their Persons , to adhere to them , as to the most faithful guides , and — jurare in verba magistri . But it is a very preposterous method to judge of the cause according to the reputation of such as espouse it . S. Augustine gives us a safer rule , nec causa causae , nec persona personae praejudicet , Let both causes , and persons , stand or fall according to their own merit . That little which I can gather concerning Mr. Hales ( all which and a great deal more , I charitably believe he did well deserve ) is to this effect compiled by Mr. Lloid in his Memoires p. 606. In writing of which it seems he consulted the present Bishop of Chester , and Mr. Faringdon his familiar friends . Mr. Hales was born in Kent , and bred Fellow of Merton Colledge , where he was chosen Greek Professor of Oxford . Sir Dudley Carleton made him his Chaplain , when he was at the Hague ; about the business of the Synod of Dort , whereof ( being sent thither to that purpose ) he wrote a daily and exact account , completed , as appears in his Remains , by Dr. Balcanquel . At which Synod , he hearing Episcopius well pressing as he thought that of Saint John 3. 16. he said , There I bad John Calvin good night . After this he was Fellow of Eaton , and then Prebendary of Windsor , in the first of which places he was Treasurer , but ( which is strange ) such was his integrity and charity ) to his loss in point of Estate ; And Fellow ( such his prudence in avoiding the Oaths of the times ) without any snare to his Conscience . A person of so large a capacity , so sharp , quick , piercing and subtile a wit , of so serene and profound a judgment beyond the ordinary reach , built upon unordinary notions , raised out of strange observations , and comprehensive thoughts within himself , and of so astonishing an industry , that he became the most absolute master of polite various and universal learning , besides a deep insight into Religion : In the search after which he was curious , and of the knowledge of it studious , as in the practice of it he was sincere . And as strictly just in his dealings , so he was extraordinarily kind , sweet , affable , communicative , humble and meek in converse , and inimitably as well as unusually charitable , giving away all that he had but his choice books , and was forced to sell them at last . He was as good a man as he was a great Scholar , and as Bishop Pearson said of him , It was near as easie a task for any one to become as knowing , as so obliging . He had so long and with such advantage and impartiality judged of all books , things and men , that he was the Oracle consulted by all the learned men of the Nation , Dr. Hammond , Mr. Chillingworth , &c. in cases that concerned either . Whereupon he used to say of learned mens letters , That they set up tops , and he must whip them for them . There are no monuments of his learning ( save the great Scholars made by his directions and assistance ) extant , but Sir Henry Savil's Chrysostome , which he corrected with great paines in his younger dayes , and illustrated with admirable notes , ( for which he is often honourably mentioned by Mr. Andrew Downs Greek Professor of Cambridge ) and a Collection of some choice Sermons and Letters made by Mr. Garthwait . He was very tender of judging any but himself , and never spake with complacency of any of his own works , but his Sermon intitled Dixi , Custodiam , on Psalm 36. 1. ( And indeed had he been as good at the Custodiam , as he was at the Dixi , he had been an incomparable man. ) For Bishop Pearson in his Preface to his Remains saith , He was a man of as great sharpness , quickness and subtilty of wit , as ever this , or perhaps any Nation bred . His Industry did strive if it were possible to equal the largeness of his capacity . Proportionable to his reading was his meditation , which furnished him with a judgment beyond the vulgar reach of man. So that he really was a most prodigious example , of an acute and piercing wit , of a vast and illimited knowledge , of a severe and profound judgment . Although this may seem , as in it self it truly is , a grand Eulogium , yet I cannot esteem him less in any thing which belongs to a good man , than in those intellectual perfections . And had he never understood a Letter , he had other ornaments sufficient to endear him . As a Christian , none ever more acquainted with the nature of the Gospel , because none more studious of the knowledge of it , or more curious in the search : which being strengthned by those great advantages before mentioned , could not prove otherwise than highly effectual . He took indeed to himself a liberty of judging not of others but for himself . And if ever any man might be allowed in these matters to judge , it was he who had so long , so much , so advantagiously considered , and which is more , never could be said to have the least worldly design in his determinations . He was not only most truly and strictly just in his secular transactions , most exemplary , meek and humble notwithstanding his perfections , but beyond all example charitable , giving unto all , preserving nothing but his books to continue his learning , and himself ; which when he had before digested , he was forced at last to feed upon ; at the same time the happiest and most unfortunate Helluo of books , the grand Exemplar of learning , and of the envy and contempt which followeth it . None was more solicited to write , and thereby to teach the world , than he ; yet none more resolved against it ; yet did he not hide his Talent , being so communicative , that his Chamber was a Church and his Chair a Pulpit . So far Bishop Pearson , who testifieth also , that of all the Sermons , Miscellanies , &c. then published for his , we may be confident they were his . And now you see the reason , why Mr. Hales ( the famed Author of such a work ) was so highly esteemed by the Brethren of the Factions , as that such , of either the Presbyterian or Independent faction , as defended their divisions and separations , made him their Coryphaeus , he being for parts and learning , head and shoulders above the tallest of them . The Treatise was printed , as I find , in an unhappy time , Anno 1642. and although I am of the mind , that by the weakness of the Arguments , the Author intended rather to betray than defend the Schism , yet the Separatists wanting better reasons , made a great noise with these , as if they were justified in their Schism by this work , notwithstanding the demerits of their own . The fame of this and some other Opinions of our Author came to the cognizance of that great Lover of learning , and learned men , Arch-bishop Laud , who sent for him on purpose to admonish him of his faults ; and he being come to the Palace in the morning , the Arch-bishop presently gives order to delay Dinner , ( probably that he might have the more time for discourse with Mr. Hales ) and taking him to his Garden with him , they continued their conference for some hours ; after which they were very good friends , the Arch-bishop studying to prefer him , and he praying for the Arch-bishop as his Chaplain . And whereas he had been heard to say in his former days , that he thought he should never dye a Martyr , yet he was known to live a Confessor , and if we will believe Mr. Marvel , he dyed little less than a Martyr for the Doctrine and Discipline of the Church of England , being by the enemies thereof deprived of all his livelihood , and reduced to such extremities as did contribute to the shortning of his days . Dr. Heylen in the Life of the Arch-Bishop , tells us of another Book , called Disquisitio brevis , ascribed to Mr. Hales , in which some of the principal Socinian Tenents were cunningly inserted , pretending them for the best expedients to appease some controversies between us and Rome . And that the Treatise of Schism not then Printed , was transmitted from hand to hand in written Copies , intended chiefly for the incouragement of our great Masters of wit and reason to despise the Authority of the Church , the dispersing of which gave the Arch-Bishop occasion to send for him to Lambeth . And that the Arch-bishop knew his abilities while he lived in Oxon . For ( Dr. Heylen says ) he was a man of infinite reading and no less ingenuity , free of discourse , and as communicative of his knowledge as the celestial bodies of their light and influences . And that after the discourse above intimated , which continued from Nine of the Clock till the usual time of Dining , was past , and the Lord Conway , and other Persons of Honor being there , some of the Servants thought it necessary to give him notice how the time had passed away ; and then coming in high coloured and almost panting for want of breath , enough to shew there had been some heats between them , Mr. Hales met with Dr. Heylen , with whom he was acquainted , told him that he found the Arch-bishop ( whom he knew before to be a nimble Disputant ) to be as well versed in Books as business ; That he had been ferreted by him from one hole to another , till there was none left to afford him further shelter ; That he was now resolved to be Orthodox , and to declare himself a true Son of the Church of England both for Doctrine and Discipline , p. 361 , 362. If it be demanded why our Author did not refute this Tract in his life-time ; I answer 1. he did do it as effectually as the Philosopher confuted him that denied motion , when he arose from his seat , and walked up and down before him ; for his long profession , and practice , contrary to what was there written , was Protestatio contraria facto . 2. The Tract carried its confutation with it , as appears in the examination . 3. It 's not impossible that he foresaw how it might be serviceable to the Royal Party , whom their adversaries had begun to revile and persecute as Arminians and Papists : and in some cases , poyson well tempered and rightly applied may become medicinal . 4. He might be confident such weak arguments as he made use of , though they might please the factious multitude who knew no better , yet they could do no great hurt among Judicious men . And because we cannot guess at the Author's aim , which is secret , we ought to judge by his actions which were publick . The learned Bishop Taylor made use of a like Stratagem to break the Presbyterian power , and to countenance Divisions between the Factions , which were too much united against the Loyal Clergy : for in his Liberty of Prophesying , he insists on the same Topicks of Schism and Heresie , of the incompetency of Councils and Fathers to determine our Ecclesiastical controversies , and of scrupulous Consciences , and urgeth far more cogent arguments than our Author did , but still he had prepared his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Antidote to prevent any dangerous effect of his discourse . Not unlike to some Mountebanks ( Pardon the Comparison ) who to amuse the vulgar , and to effect their own ends do administer to their Merry-Andrews a certain Dose of Poison , but immediately give them such an Antidote as causeth them to cast it up again , and hinders the mischievous operation of it . For the Judicious Reader may perceive such a reserve ( though it lay in Ambuscado , and be compacted in a narrow compass ) as may easily rout those Troops , which began too soon to cry Victoria , and thought of nothing else but dividing the Spoil . And if the learned Bishop did this and was blameless , the goodness of the End in such cases denominating the Action , I see no cause why our Author , whose ends ( as we ought in charity to believe , considering the integrity of the Person ) were for the restoring of peace , seeing he represented the causes of War so frivolous and inconsiderable , ought to be represented as a Criminal or adversary . And thus I have endeavoured to rescue the Author's Person , as well as his Papers from the Enemies tents , according to the advice of Tully in the case of Muraena , Tolle Catonem de Causâ , that by any means he should take off Cato from appearing as an Enemy , or an Evidence against him , lest the Opinion of Cato's vertues should create him more prejudice , than the strength of his Arguments were like to do . I have only to acquaint the Reader that the reason why in the following Censure I have sometime named the Author as distinct from Mr. Hales , is because I believe it is applied by too many to such intents as the Author never thought of ; and as the Epigrammatist saith of ill repeating , so shall I say of ill applying other mens books , — Malè dum recitas , incipit esse tuus . I cannot certainly calculate the time when this Tract of Schism was first penned , but I suppose it to be about Forty Years since , it being quoted by Mr. Chillingworth in his Answer to Knott , which wants but little of that age . And unless my conjecture , and credible information do both fail me , the occasion on which it was written was this : Mr. Hales and Mr. Chillingworth were of intimate acquaintance , and beside a constant correspondence by Letters they had frequent converse with each other , but more especially when Mr. Chillingworth came so far in his Answer as to Vindicate our Church from Schism which was charged on her by Knott , He consulted with Mr. Hales concerning the nature of Schism , and after discourse he desired Mr. Hales to write his thoughts about it , which he did in this Tract , out of which Mr. Chillingworth urged some arguments , which I think are the worst in all his Book . Sure I am that they caused ill reflections not only on the private reputation of Mr. Hales and Mr. Chillingworth , but on the Church of England , as if that did favour the Socinian Principles . The Author of Infidelity Unmasked writing against Mr. Chillingworth , tells him that his arguments concerning Schism were conceits borrowed from a Letter of Mr. John Hales of Eaton written to a private Friend of his ( as I am credibly informed , saith that Author , by a Person well known to them both at that time , and who saw the Letter it self . ) And he farther affirms , of his own certain knowledge , that Mr. Hales was of a very inconstant judgment , One Year ( for Example says he ) doubting of , or denying the blessed Trinity , and the next Year professing and adoring the same . And another Person , in a Pamphlet called the Total Summ , written against Mr. Chillingworth , reviles him on the same account in these words . In this you shew the Adamantinal hardness of your Socinian forehead and Samosatenian Conscience . The truth is , that some arguments borrowed . from the Socinians , and urged first by Mr. Hales , and from him by Mr. Chillingworth , gave occasion to that imputation . But as for Mr. Chillingworth he had sufficiently secured his reputation in the Preface of his Book , where he thus professeth : I believe the Doctrine of the Trinity , the Deity of our Saviour , and all other Supernatural verities received in the Scripture , as truly and as heartily as any man. And whereas he dyed in the Faith of the Church of England , he hath given assurance that he was then no Socinian . As for Mr. Hales , whatever he was when he wrote this Tract of Schism , and some others , yet as his Adversary says , he did afterward profess and adore the blessed Trinity . And for the Reader 's satisfaction , as well as for Mr. Hales his Vindication , I shall transcribe that account which he gives of his Faith concerning the Trinity in his Golden Remains . Mr. HALES's Confession of the TRINITY . The Summ of whatever either the Scriptures teach , or the Schools conclude concerning the Doctrine of the Trinity , is comprised in these few Lines . GOD is One , numerically one , more one than any single Man is one , if Unity could suscipere magis & minus : yet God is so One , that he admits of distinction , and so admits of distinction that he still retains Unity . As he is One , so we call him GOD , the Deity , the Divine Nature , and other Names of the same signification ; as he is distinguished , so we call him Trinity , Persons , Father , Son , and Holy Ghost . In this Trinity there is One Essence , Two Emanations , Three Persons or Relations , Four Properties , Five Notions . ( A Notion is that by which any Person is known or signified . ) The One Essence is GOD , which with this relation , that it doth generate or beget , makes the Person of the Father ; The same Essence with this Relation , that it is begotten , makes the Person of the Son ; The same Essence with this relation , that it proceedeth , maketh the Person of the Holy Ghost . The Two Emanations are , to be begotten , and to proceed , or to be breathed out . The Four Properties are ; First , Innascibility and Inemanability ; the second is to generate , these belong to the Father ; the third is to be begotten , this belongs to the Son ; the fourth is to proceed , or to be breathed out , this belongs to the Holy Spirit . The five Notions are , first , Innascibility ; the second is to beget ; the third is to be begotten ; the fourth Spiratio passiva , to be breathed out ; the fifth Spiratio activa , or to breath ; and this Notion belongs to the Father and the Son alike ; for Pater & filius spirant Spiritum sanctum . Hence it evidently follows , that he who acknowledgeth thus much , can never possibly scruple the Eternal Deity of the Son of God. And then he ingenuously concludes : If any Man think this Confession to be defective ( for I can conceive no more in this point necessary to be known ) let him supply what he conceives deficient , and I shall thank him for his labour . But to proceed : The confutation of this Treatise of Schism will appear to be necessary not only to wipe off the aspersions of the Papists , but to silence the Objections of Factious Persons , who often take Arguments from it to defend themselves in their separation , as will appear by that which followeth . Mr. Hales had said , p. 207. That the Church might be in any number more or less , in any place , Country or Nation , it may be in all , and for ought I know it may be in none , without prejudice to the Definition of the Church , or the truth of the Gospel . This strange notion is contrary to what Mr. Hales delivers in his Golden Remains , p. 260. When we appeal ( saith he ) to the Churches Testimony , we content not our selves with any part of the Church actually existent , but add unto it the perpetually successive testimony of the Church in all Ages since the Apostles time And , . p. 186. This succession of the Church is sufficient to prove where our Church was before Luther . This strange notion I say , That the Church visible may totally decay , prevailed too far with Mr. Chillingworth , who saith , p. 239. It is not certain that the truth of the Article [ of the Holy Catholick Church ] depends upon the Actual existence of a Catholick Church , but rather upon the right that the Church of Christ , or rather , to speak properly , that the Gospel of Christ hath to be universally believed ; and therefore the Article may be true though there were no Church in the World. Now though this were only a probleme , which Mr. Chillingworth defends not , but in the 14. p. of his Preface overthroweth , saying , I believe that our Saviour ever since his Ascension hath had in some place or other a visible true Church on Earth , and that there will be such a Church to the Worlds end : yet his Adversary , p. 779. of Infidelity Unmasked , falls heavily on him , and tells him , that this notion is not only against the Scripture , Eph. 4. 11. but against all Protestants and all Christians ; and sends him to Calvin 's Institutions , l. 4. c. 1. and to Volkelius , whom he calls his Socinian Brother , de verâ Rel. l. 6. c. 5. who prove a Succession of Pastors and Doctors to have been always in the Church . Remansit Doctorum Pastorúmque officium , nec non alia quaedam . And indeed Dr. Potter , whom Mr. Chillingworth defended , had said truly , That it was an error in the nature , and matter of it properly Heretical to say , the Church remained only in the party of Donatus , and that it was much worse to say she remained no where ; for this were to overthrow the Article of the Catholick Church , and is little less than blasphemy , saith Arch-bishop Laud. Again , Mr. Hales , p. 218. said , It is alike unlawful to make profession of known or suspected falshoods , as to put in practice unlawful or suspected actions . This argument Mr. Chillingworth improveth , p. penult . of his Preface to Charity maintained . If a Church ( says he ) supposed to want nothing necessary , require me to profess against my Conscience , that I believe some error though never so small and innocent , which I do not believe , and will not allow me her communion but upon this condition ; in this case the Church for requiring this condition is Schismatical , and not I for separating from the Church . Mr. Baxter speaks much more like a Conformist in this case , than either Mr. Hales , or Mr. Chillingworth : If a Church ( saith he , p. 464. of Reasons for Christ . Relig. S. 15. ) which in all other respects is purest and best , will impose any sin upon all that will have any local communion with it , though we must not separate from that Church as no Church , yet must we not commit that sin , but patiently suffer them to exclude us from their communion . And I think it is more rational peaceably to dissent until we are actually excluded , than presently to pronounce that Church Schismatical , which requires such conditions of our communion . For if that which I believe to be an error , ( being , if an error , but small and innocent ) be required of me by a Church which maintaineth all necessary things , I ought rather to submit to , or at least peaceably with-hold my communion from that Church , than to violate its communion by my separation ; because that Church which GOD hath preserved in all necessary truths , may probably know that which I believe to be an error ( and but a small one , if an error ) to be an important truth ; or if she be mistaken in such small things , it is not schismatical in her to require my profession , who may well be resolved of my doubt , when so many wiser and better than my self after mature deliberation think fit to require it . For as Mr. Hooker saith , p. 100. In all right and equity that which the Church hath so long received and held for good , that which publick approbation hath ratified , must carry the benefit of presumption with it to be accounted meet and convenient . And , p. 55. This Opinion , That the Authority of Man affirmatively in matters Divine is nothing worth , being once inserted into the minds of the vulgar sort , GOD knows what it may grow unto . Thus much we see , It hath already made Thousands so head-strong , even in gross and palpable Errors , that a Man whose capacity will scarce serve him to utter five words in sensible manner , blusheth not in any doubt concerning matter of Scripture , to think his own bare Yea as good as the Nay of all the Wise , Grave and Learned Judgments that are in the whole World ; which insolency must be represt , or it will be the very bane of Christian Religion . And therefore he concludes : The certain commands of the Church must be obeyed in all things not certainly unlawful . And page 144. That which the Church by her Authority shall probably think and define to be true and good , must in congruity of reason over-rule all other inferior judgments whatsoever . And as to Orders established ( by the Church ) sith equity and season favour that which is in being till orderly judgment of Decision be given against it , it is but Justice to Exact of you , and perversness in you it would be to deny thereunto your willing obedience . Not that I judge it a thing allowable for Men to observe those Laws which in their hearts they are stedfastly perswaded to be against the Laws of God ; but your perswasion in this case ye are all bound for the time to suspend , and in otherwise doing ye offend against GOD by troubling his Church without any just or necessary cause . Be it that there are some Reasons inducing you to think hardly of our Laws , are those Reasons demonstrative , are they necessary , or but meer probabilities only ? An argument necessary and demonstrative is such , as being proposed unto any Man and understood , the mind cannot choose but inwardly assent . — But if the skilfullest among you can shew that all the Books ye have hitherto written be able to afford any one Argument of this nature , let the instance be given . As for probabilities , what thing was there ever set down so agreeable with sound reason , but some probable shew against it might be made ? Is it meet that when publickly things are received and have taken place , general obedience thereunto shall cease to be exacted , in case this or that private person , led with some probable conceit , should make open protestation , Peter or John disallow them , and pronounce them naught ? — So that of peace and quietness there is not any way possible , unless the probable voice of every intire Society or Body Politick over rule all private of like nature in the same Body . Which thing effectually proveth , that GOD being Author of Peace and not of confusion in the Church , must needs be Author of those Mens peaceable resolutions , who concerning these things have determined with themselves to think and do as the Church they are of Decreeth , till they see Necessary cause enforcing them to the contrary . And p. 144 , 145. Mr. Hooker saith , That which the Church by her Authority shall probably think and define to be true and good , must in congruity of reason over-rule all other inferior judgments whatsoever . And — where our duty is Submission , weak oppositions betoken Pride . Now as the Name of Mr. Hales prevailed with Mr. Chillingworth to imbrace some unsound Opinions of his , so hath it done with others of great note . The Author of the Irenicum , p. 108. repeats the first and part of the second Page of this Tract , with this Commendation : It is well observed by a Learned and Judicious Divine , That Heresie and Schism , &c. And p. 120. I shall subjoyn the judgment of as Learned and Judicious a Divine as most our Nation hath bred in his Excellent though little Tract of Schism . And then he repeats , p. 210. In those Schisms , &c. to p. 212. And in p. 120 , and 121. of the Irenicum , he quotes Mr. Hales , from p. 215. And were Liturgies , &c. to p. 218. and adds , So far that Excellent Person , whose words I have taken the pains to transcribe because of the great wisdome , judgment and moderation contained in them , and the seasonableness of his Counsel and Advice to the present posture of Affairs among us . And p. 394. Thus that incomparable Man , Mr. Hales , in his often quoted Tract of Schism , p. 223. to p. 225. adding , Thus that grave and wise Person , whose words savour of a more than ordinary tincture of a true spirit of Christianity , that scorns to make Religion a footstool to pride and ambition . The Author of the Rehearsal Transpros'd , speaks marvellously of Him I shall conclude ( says he ) with a Villanous Pamphlet , of which a great Wit was the Author ; and whereas Mr. Bayes is alwayes defying the Non-conformists with Mr. Hooker's Ecclesiastical Polity , and the Friendly Debate , I am of Opinion , though I have a great reverence for Mr. Hooker , that this little Book of not full Eight Leaves hath shut that Ecclesiastical Polity , and Mr. Beyes too our of Doors : It is one Mr. Hales of Eaton , a most Learned Divine , and one of the Church of England , and most remarkable for his sufferings in the late times , and for his Christian patience under them . And I reckon it not one of the least ignominies of that Age , that so eminent a Person should have been by the iniquity of the times reduced to those necessities , under which he lived . As I account it no small honour to have grown up into some part of his acquaintance , and conversed a while with the living Remains of one of the clearest Heads and best prepared Breasts in Christendom . I hope it will not be tedious though I write some few ( and yet whatsoever I omit I shall have left behind more ) material passages . ( And then he fills up near Eight Pages of his Book , out of Mr. Hales his Eight Leaves . ) — It was not amiss in the Scribes and Pharisees to build the Tombes of the Prophets , and garnish their Sepulchres ; but to persecute their Successors , and Christ himself under pretence of honouring the Ancients , was an impiety , full fraught with malice and envy . And a usual thing it is for such as intend to trample on such Worthies as are present and stand in their way , to express great respect to those that are removed out of it : — Sed nisi quae terris semota suisque Temporibus defuncta videt , fastidit & odit . Yet by that Author's leave I have quoted much less out of the Reverend Mr. Hooker in this Parergon , yet enough to confute all that he or Mr. Hales have said in Defence of Schism . There is another late Pamphlet called Separation no Schism , which in p. 40. telleth us , That a meer suspicion of sin is a sufficient ground for withdrawing Communion , in the judgment of very learned Men ; and then quotes Mr. Hales — So says that Universally admired Man , p. 210. and p. 216 , 217 , 218. and infers , These Testimonies are so clear , and backt with such Unanswerable Reasons , that not only where the Commission of Sin , but the doing any thing that is suspected to be sinful , is required as a condition of Communion , there a withdrawing is lawful , and not at all Schismatical . Now when Men of so much Learning , and Judgment , as some of those whom I have mentioned , have upon the reputation of the Venerable Mr. Hales improved such Notions and Arguments as are destructive to the Government and Peace of the Church of England , it is not strange that Men of little Learning and great Prejudices should assume them , whereby ( as far as they are able ) to justifie their Schismatical practices ; nor that the Scepticke of this Age should be fond of such Notions as may tend to the Subversion of what hath been so long , and so well established among us . We may rather wonder , how so Villanous a Pamphlet ( as the Rehersal calls it ; yet ) so obnoxious to just exceptions , should have continued so long in Vogue without a Confutation from some more Learned Hand , that the Infection of it might proceed no farther , but its weakness be made manifest to all Men. As for Doctor Parker , he hath no less judiciously and successfully acquitted Himself against any thing objected by Master Hales , or Marvel , than Master Hooker . To instance in that one particular , of pretending Scruples of Conscience against the Commands of Publick Authority ; he faith more in One Page , than all the Objectors will be able to Answer . Though this pretence ( saith he ) might be allowed of in the Dayes of Queen Elizabeth , when it was first started , yet after so long time , and so much enquiry , it is intolerable . For if after all their search and examination they have not been able to descry , the evils they suspected , this is a sufficient Principle of Presumption that their Jealousies are ungrounded : so that if they are now able to object any certain crime against them , then this Plea of a Doubtful Conscience ceaseth , and the Certainty is to be pleaded in stead of the Doubt ; if not , an Hundred and Fifty Years is a sufficient time to satisfie or to cancel scruples , — And a scrupulous Conscience is of a modest , yielding , and plyable temper , as arising from a diffidence and distrust of it self . And Doubts and Scruples are rarely imployed , but upon trifling and inconsiderable matters , the material parts of Duty being too plain and easie to be liable to so much uncertainty ; And therefore obedience to Authority , being one of the greatest and most indispensable Duties of Mankind , in that it is so absolutely necessary to their well being , and injoyned upon them by the most Positive Precepts and severest Penalties of the Gospel : Nor is it fit that in Doubtful cases of a Publick concern Men should talk too peremptorily of their private Perswasions , because they are incompetent Judges of the Publick good , and therefore are to be determined and over-ruled by the Judgment of those to whose care the management of Publick Affairs is intrusted , unless in case of certain and unquestionable Disobedience to the Law of GOD : For we are no otherway free from the Supreme Authority on Earth , but as we are subject to a Superior in Heaven . AN EXAMINATION OF Mr. HALES's TREATISE of SCHISM . Q. WHat is the benefit of Communion ? Answ . Communion is the strength and ground of all society , Sacred and Civil : whoever therefore causeth a breach , if in civil occasions , is guilty of Sedition , or Rebellion ; if in Ecclesiastical differences , is guilty of Schism : so that Schism is an Ecclesiastical Sedition , as Sedition is a Lay-schisme , p. 193. Q. What is the definition of Schism ? Answ . Schisme is an unnecessary separation of Christians , from that part of the visible Church of which they were once Members . Q. When is Separation necessary ? Answ . Separation is then necessary , when nothing will save us from the guilt of Conscience , but open separation , p. 195. Q. When is Schisme complete ? Answ . These two things make Schism complete . First , The choice of a Bishop in opposition to the former . 2ly , The erecting a new Church and Oratory , for the dividing Party to meet in publickly . As in the late famous controversie in Holland , de Praedestinatione , as long as the disagreeing Parties went no further than disputes , the Schisme was unhatched ; but as soon as one Party swept an old Cloyster , and by a pretty Art suddenly made it a Church ( by putting a new Pulpit in it ) for the separating Party to meet in , what before was a Controversie became a formal Schisme , p. 197. Q. What is the danger of Schism ? Answ . What the Ancients spake by way of censure of Schisme in general , is most true , ( and they spake most strange things of it ) for they saw , that unadvisedly , and upon fancy , to break the knot of union betwixt man and man ( especially among Christians , upon whom the tye of love and communion doth especially rest ) was a crime hardly pardonable , and that nothing absolves a Man from the guilt of it , but true and unpretended Conscience . And p. 192. Heresie and Schisme are things of great moment , the one offending against Truth , the other against Charity , and both are deadly . Q. Was the Schisme of the Donatists any way excusable ? Answ . No , they were compleat Schismaticks , upon the grounds before mentioned , nor was there any necessary cause for their Separation , for the occasion of the Schisme was an Opinion , that where good and bad were mixed , there could be no Church , by reason of pollution evaporating ( as it were ) from sinners , which blasted the righteous , and made all unclean , whereas in his Congregations , he pretended that wicked persons found no shelter , p. 206. Q. How was this Schisme of the Donatists refuted ? Answ . By this one maxime of Saint Augustine ( which was irrefragably asserted ) Unitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam , That the unity of the Catholick Church is not to be forsaken , for the sins of some that are within it , p. 206. Q. Though in this Schism the Donatist was the Schismatick , yet might not any one communicate with them , if occasion so required ? if so be they did not flatter them in their Schisme ; for why might it not be lawful to go to Church with the Donatist , if occasion so required , since neither Nature , nor Religion suggest the contrary ? why may I not be present at such publick Meetings as pretend Holiness , so there be nothing done but what true Devotion and Piety brook ? Yea , why may I not go to an Arian Church , if occasion require , so there be no Arianism expressed in the Liturgy ? Answ . 1. You may not communicate with such , because of the danger of Schisme before mentioned . 2ly , Because it is not lawful , no not for prayer , hearing , conference , or any other religious office whatsoever , for People to Assemble , otherwise than by publick order is allowed ; for , why should Men desire to do that suspiciously , in private , which may be performed warrantably in publick ? p. 229 , 230. Q. But what if they to whose care the execution of the publick service is committed , do some things unseemly , suspicious , or unlawful ? if their Garments be censured as , or indeed be superstitious ? what if the Gesture of Adoration be used at the Altar ? what if the Homilist or Preacher deliver any Doctrine , of the truth of which we are not well perswaded ? Answ . Yet for all this , we may not separate , except we be constrained to bear a part in them our selves : The Priests under Eli had so ill demeaned themselves about the daily Sacrifice , that they made it to stink , yet the People refused not to come to the Tabernacle , nor to bring their Sacrifices to the Priests ; for in Schismes which concern fact , nothing can be a just cause of refusal of Communion , but only the requiring of the execution of some unlawful or suspected Act. Q. What may we do when some Persons in a Church teach erroneous Doctrines , suppose of Arius and Nestorius , concerning the Trinity , or the Person of our Saviour ? Answ . What to do in this case is not a point of any great depth of understanding to discover , so be it distemper and partiality do not intervene . I do not see , that Opinionum varietas & Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that Men of different Opinions in Christian Religion , may not hold communion ( in Sacris ) in the publick Worship : ( This Argument holds , à fortiori , if I may keep communion with such as teach false Doctrines , much more with such as practise only suspected Ceremonies . ) p. 226. Q. What is your Opinion of Conventicles ? Answ . It evidently appears that all Meetings upon unnecessary occasions of Separation , are to be so stiled ; so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks . Q. Is not this name sometime fixed upon good and honest Meetings ? p. 227. Answ . It is , and that perchance , not without good reason ; For first , it hath been at all times confessed necessary , that God should have , not only inward and private devotion , when Men either in their Hearts , or Closets , or within their private Walls , pray , praise , confess , and acknowledge : but that all these things should be done in publick , by troops and shoals of Men , from whence proceeded publick Temples , Altars , Forms of Service , appointed Times , and the like , which are required for open Assemblies . Q. What is the reason of the severe Censures and Laws against private Meetings ? Answ . When it was espied that ill affected persons abused private Meetings , whether religious , or civil , to evil ends , religiousness to gross impiety ( and the Meetings of Christians under Pagan Princes , when for fear they durst not come together in open view , were charged with soul imputations , as by the report of Christians themselves it plainly appears : as also civil Meetings under pretence of Friendship , and neighbourly visits , sheltered treasonable attempts against Princes , and Common-weals ) Hence both Church and State joyned , and joyntly gave order for forms , times , places of publick Concourse , whether for civil or religious ends ; and all other Meetings whatsoever besides those , of which both time and place were limited , they censured for routs , and riots , and unlawful Assemblies in the State , and in the Church , for Conventicles . Q. Is it not lawful then , for Prayer , hearing , conference , and other religious Offices , for People to Assemble , otherwise than by publick Order is allowed ? Answ . No ; for why should Men desire to do that suspiciously in private , which warrantably may be performed in publick ? p. 230. Q. I pray you Sir , What general Rules are fit to be observed for the discovering and avoiding of Schisme . Answ . Take heed of entertaining scruples of Conscience , about things of little moment ; for when scruples of Conscience began to be made , or pretended , then Schismes began to break in , p. 217. Q. What other Rule is necessary to be observed ? Answ . That you do not endeavour to advance one Bishop against another , ( much more a Presbyter against the Bishop ) which in St. Cyprian's language , is Erigere Altare contra Altare , to set up Altar against Altar , to which he imputeth the Original of all Church disorders , and if you read him , you would think he thought no other Church-tumult to be a Schisme , but this ; For the general practice of the Church , was , never to admit more than one Bishop at once in one See , but it fell out among the Ancients , sometime by occasion of difference in Opinion , sometimes because of difference among those who were interessed in the choice of Bishops , that two Bishops , and sometime more were set up , and all Parties striving to maintain their own Bishop , made themselves several Congregations and Churches , each refusing to participate with others . And seeing it is a thing very convenient for the peace of the Church , to have but one Bishop in a See , at once ; Their punishment sleeps not , who unnecessarily or wantonly go about to infringe it . HAving by a brief Analysis of the Treatise of Schism extracted the genuine sense of the Author , who , as the Transproser says , p. 175. was one of the Church of England , ( and as such I have endeavoured to represent him ) it is obvious to every one that shall read that Tract , that instead of Answering Mr. Hooker's or Mr. Parker's Tracts of Ecclesiastical Polity , it hath fully refuted it self and all other cavils of the Schismaticks , who by these two assertions of his will for ever lye under a just condemnation . The One is , p. 209. What if those to whose care the Execution of the publick service is committed , do something either unseemly or suspicious , or peradventure unlawful ? what if the Garments they wear be censured as , nay indeed be Superstitious ? what if the gesture of Adoration be used at the Altar ? what if the Homilist or Preacher deliver any doctrine , of the truth of which we be not well perswaded ? yet for all this we may not separate , except we be constrained personally to bear a part in them our selves — Then may not any of the Laity who are not required to bear a part in such things , separate from our Congregations , and by consequence neither may their Leaders draw them into a separation . The second Assertion is , p. 229. — It is not lawful , no not for prayer , for hearing , for conference , for any other religious office whatsoever , for people to assemble , otherwise than by publick order is allowed . This conclusion our Author infers from substantial premises . I confess I was so tender of the reputation and memory of Mr. Hales , who , as the Transproser says , was not only one of the Church of England , but most remarkable for his sufferings in the late times , and for his Christian patience under them , which befel him , as Mr. Parker observes , p. 148. when he had declared himself of another Opinion , and obtained leave of Arch-bishop Laud ( who converted him ) to call himself his Grace's Chaplain , that naming him in his publick prayers , the greater notice might be taken of the Alteration : ( which doubtless was the cause why so eminent a person was by the iniquity of those times reduced to those necessities under which ( the Transposer observes ) he lived , p. 176. ) that I resolved at first not to make any reflection on such passages as discovered the Author to be guilty of so many Passions , infirmities and contradictions . I shall not deal therefore with Mr. Hales in this posthumous piece , but with that inimicus homo , whoever he be , that hath sown tares among the good seed , and wrapt up poyson in his Golden Remains . And necessary it is that such noxious and unsavory weeds should be rooted out , and not suffered to defile the grave of so Candid a person , or made use of as a shelter for unclean creatures to hide themselves and croak under them , as the Transproser doth , who having raked a heap of them together , from p. 175. to p. 183. fancieth himself as secure on that dunghil , as if he were in some inchanted Castle . The first thing that is obnoxious in the Treatise of Schism , is p. 191. of the Posthumous works , where it is said , that Heresie and Schism , as they are in common use , are two Theological Mormo's or Scarcrows : And what the Author means by common use , you may be informed , p. 213. where he says , Arrianism , Eutychianism , Nestorianism , Photinianism , Sabellianism , and many more ( you may add Socinianism too , which is but a compound of those ) are but names of Schism , howsoever in the common Language of the Fathers they were called heresies . So that our Author explodes the Judgment of all the Fathers who condemned those things for Heresies , which he thinks do scarce deserve the name of Schisms . And a new notion of Heresies is brought in by him , p. 214. Indeed Manicheism , Valentinanism , Marcionism , Mahometanism are truly and properly heresies , for we know that the Authors of them received them not but minted them themselves , and so knew that which they taught to be a lye ; but can any man avouch ( saith our Author ) that Arrius and Nestorius , and others that taught erroneously concerning the Trinity , or the person of our Saviour , did maliciously invent what they taught , and not rather fall upon it by error and mistake ? Till that be done , and that upon good evidence , we will think no worse of all parties than needs we must , and take these Rents in the Church to be but Schisms upon matter of Opinion . If this be true , in vain did the Bishops of the Primitive Church assemble in the Councils of Nice , Ephesus , and other places , to condemn and suppress the Opinions of Arrius , Nestorius and other Heresiarcha's . And the fears and jealousies of the present Church concerning the growth of heresies are groundless ; for though the erring spirits of this age should revive all the dangerous tenets of Arrius , Eutychius , Nestorius , Photinus , and Sabellius , and all the blasphemies of Manes , Valentinian , Marcion , or Mahomet himself , yet seeing they did not invent these errors themselves , but fell on them by mistake ( though they adhere to them never so tenaciously , and wilfully defend them ) they deserve but the name of Schismaticks . And until some such persons , as Simon Magus , Montanus , or Mahomet shall set up for a new God , or a Holy Ghost , or a Messias , in direct opposition to the Gospel of our Lord and Saviour , we need not trouble the world with the odious names of Heretick , or Schismatick , which are but Theological Scarcrows . For p. 215. we are told that the Rents in the Church ( occasioned by those heresies ) were at the worst but Schisms upon matter of Opinion . In which case ( saith our Author ) it is not a point of any great depth of Understanding to discover what we are to do , so be it distemper and partiality do not intervene ; I do not yet see that opinionum varietas & Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that men of different Opinions in Christian Religion may not hold communion in Sacris , and if occasion require I may go to an Arrian Church , if there be no Arrianism exprest in their Liturgy . This is expresly contrary to what I quoted from p. 229. It is not lawful for prayer , hearing , &c. and as contrary to the Holy Scriptures , Rom. 16. 17. Titus 3. 10. Ephes . 5. 11. What error and confusion would these wilde notions bring into the Church , if false Prophets and Deceivers should be permitted to teach , and the People not restrained from hearing them , although they should teach such damnable Doctrines as denyed the Lord that bought them ? I shall appeal therefore from the Author to Mr. Hales ; who tells us , p. 192. However Heresie and Schism are but ridiculous terms in the common manage , yet the things in themselves are of very considerable moment , the one offending against truth , the other against Charity , and therefore both deadly . So deadly , that I cannot compare them better than to that Italian , who designed to kill his enemy , body and soul : for Truth being the very Soul of the Church , and Peace and Unity the great organ or instrument by which it becomes visible and prosperous , the toleration of Heresie and Schism will be as destructive to the Church here , as they will certainly be to the Authors of them without repentance hereafter . There is a lesser mistake in our Author's definition of Schism , p. 195. by which he excuseth all such from the guilt of Schism , as do separate from that part of the visible Church whereof they were not once members . On which account all such children as were born of Schismatical Parents ( though they defend the schism never so obstinately ) are not guilty : whereas it is the duty of all Christians to live in communion with that part of the Catholick Church in which they reside , and not to suffer themselves ( as our Author expresseth it ) like beasts of burthen to be imposed upon by their Predecessors . The Schism of the Donatists is by our Author acknowledged to be a complete Schism upon the grounds mentioned p. 196. I demand therefore , whether such children , as were born to the Donatists , * and persisting in the opinions and practices of their Fore-fathers troubled the Churches of Africa 300. years together , were guilty of Schism or no ? or whether such as among us were born of Anabaptistical or Quaking Parents , and still persist in and propagate Church-divisions , are complete Schismaticks or not ? And if we should try them by our Author 's own rules , I am sure they will be found guilty . The next error of our Author is his allowing of Separation upon Scruples , and suspicions , as p. 194. he says , When either Acts unlawful , or ministring just Scruple , are required of us to be performed , consent were conspiracy , and open contestation is not faction or schism , but due Christian animosity . This just Scruple he calls , p. 201. a strong suspicion , and p. 218. Where suspected Opinions are made a piece of the Church-Liturgy , he that separates is not the Schismatick . It is like our Author forgat what he said a little before , p. 217. that when Scruples of conscience began to be made or pretended , then Schisms began to break in ; as also what is said , p. 209. What if the Preacher deliver any Doctrine of the truth of which we are not well perswaded ? yet for all this we may not separate , except we be constrained personally to bear a part in some suspected Act. Against this error of our Authors I affirm , That the Scruples and suspicions of private Christians , concerning the lawfulness of Actions required by their Superiors , cannot warrant their separation , Because their obedience to Superiors in things not unlawful is their duty , and to omit a certain duty , upon a bare suspicion , is dangerous and sinful . And for a full answer to this error , I desire it may be considered what a scrupulous Conscience is , which I take to be such an act of the practical understanding as resolves what is , or what is not to be done , but with some fear and anxiety lest its determination be amiss . And it differs from a doubting Conscience , which assents to neither part of the question , but remains unresolved , as doubting of the true sense of the rule ; in which case it is resolved , that in all things doubtful we are to take the safest course . And doubtless that wherein the generality of wise and good Men as well Ancient as Modern are agreed , is much more safe than that , in which a few less knowing , prejudicated and guilty persons pretend to be doubtful . But where there are only groundless fears and scruples concerning some circumstance annexed to a known duty , it is the sense even of our Non-conformists , That if we cannot upon serious endeavours get rid of our Scruples , we ought to act against them ; And this is so lawful and necessary , that we cannot otherwise have either grace or peace . See more to this purpose in a Sermon at Cripplegate on Acts 24. 26. p. 18 , & 19. And if scruple and suspicion were a just plea for Separation , then every discontented Person that is resolved to contemn his Superiours , every one that is affectedly ignorant , and lazy , or refractory to better information , every one that hath melancholy humours and temptations , or wants true Christian Humility , or Charity , may make separation , and yet be guiltless . So that this Opinion of our Author's would be an Apology for all Separatists ; which being allowed , there neither was nor can be any such sin as Schism . For I suppose it is sufficiently known , that neither the Doctrine , or Worship of any Church is so well constituted , but some unquiet spirits have raised scruples and suspicions concerning them . And unless the Church have power to command things lawful and no way repugnant to the Word of God ( though some giddy Persons may scruple at them ) it is impossible that it should preserve it self from confusion . The Apostles I am sure did practise this in the Synod at Hierusalem , Acts 15. And St. Paul silenceth the objections of contentious and scrupulous Persons with the Custome of the Churches of God , 1 Corinth . 11. 16. Every Congregation that pretends to have the face of a Church requires the obedience of its Members to all Orders for publick Worship , as well as their consent to their Articles of Faith , and without this it could not subsist . I shall conclude this with Mr. Baxter's advice in his Dispute of Ceremonies , Ch. 15. S. 3. That the Duty of obeying being certain , and the sinfulness of the thing commanded being uncertain and only Suspected , we must go on the surer side . And the Author of the Sermon on Acts 24. 16. gives a good reason for it , saying , If a Christian should forbear praying or receiving the Sacrament every time his scrupulous conscience tells him he had better wholly omit the duty , than perform it in such a manner , he would soon find to his sorrow the mischief of his scruples . And he adviseth — In all known necessary duties always do what you can , when you cannot do what you would . Our Author , p. 202. falls on an Ancient controversie concerning the observation of Easter , of which he gives us this imperfect account , That it being upon error taken for necessary , that an Easter must be kept , and upon worse than Error ( if I may so speak ) for it was no less than a point of Judaism forced upon the Church ) thought further necessary that the ground for the keeping the time of that Feast must be the rule left by Moses to the Jews , there arose a stout question whether we ought to Celebrate with the Jews on the 14th . of the Moon , or the Sunday following . This matter though most unnecessary , most vain , yet caused as great a combustion as ever was in the Church , the West separating from and refusing Communion with the East for many years together . An impartial relation of the ground of this controversie as it lies in Church History will sufficiently discover how odiously it is represented . First then , whereas he says , it was upon error taken for necessary that an Easter must be kept : I answer , if it were an error , the Church had it from the Apostles themselves ; for although the contending parties differed among themselves in the day , yet both agreed on the necessity of observing Easter in Commemoration of our Saviour's Resurrection : And the Controversie concerning the day puts it out of controversie that there ought to be a day observed . Some learned men have thought the setting a-part of an Easter day to be grounded on 1 Cor. 5. 8. where S. Paul speaking of the Christian Passover , says , Let us keep the Feast ; and Grotius observes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to abstain from all work for the offering up of holy things to God. If the observation of any day be necessary unto Christians , this of Easter is , because it is the Mother and ground of our weekly Sabbath , and is supposed to be the same which S. John calls the Lords day , Rev. 1. 10. But we need not seek express authority from Scripture to make it necessary ; the practice of the Apostles testified by such early and authentick witnesses , and the continued celebration of it in all the Churches of God do evince that it was not taken up on an Error , no more than the observation of the Weekly Sabbath . Mr. Hales says enough to resolve this objection in his Golden Remains set forth by Mr. Garthwait 1673. p. 260. on the question , how we may know the Scriptures to be the word of God. When ( saith he ) we appeal to the Churches testimony , we content not our selves with any part of the Church actually existent , but add unto it the perpetually successive testimony of the Church in all Ages since the Apostles times ( viz. ) since its first beginning , and out of both these draw an argument in this question , of that force as that from it not the subtilest Disputer can find an escape . For who is it that can think to find acceptance and credit with reasonable men by opposing not only the present Church conversing in earth , but the uniform consent of the Church in all ages ? — So that the Church in all Ages agreeing that an Easter must be kept , it was not taken up upon Error . Nor , secondly , was it upon worse than error , ( i. e. ) as our Author affirms , a point of Judaism grounded on the Law of Moses to the Jews , that the observation thereof was by some Churches solemnized on the 14th . day of the Moon . For the Eastern Churches alledging the practice of S. John and Philip for the 14th . day , had a better ground for it than a Jewish custom , namely that of Christian Charity ; and Baronius notes it as worthy of our observation , that the Apostles had anciently appointed , that though Easter were observed on the Lords day by the generality of Christians , yet they should gently tolerate the Judaizing Converts , which were of the circumcision , and were in great numbers in the Eastern parts . See Baronius's Annals ad Ann. 167. p. 168. Now the Western Churches pleaded for their practice ( which was the observation of the Sunday following ) the Authority of S. Peter , and S. Paul , who had fully convinced the Gentile converts , that all Jewish rites were to be laid aside , as having had their full completion in Christ ; but yet , as in other like cases , they were instructed to bear with the Jews , as for some time they did ; for the first time that this controversie was agitated was between Anicetus Bishop of Rome , and Polycarp Bishop of Smyrna who according to the custom of other Asian Churches celebrated Easter day on the 14th . of the Moon . For which practice Polycarp alledged the Authority of S. John. And Irenaeus in an Epistle mentioned by Eusebius l. 5. c. 18. tells us , that Polycarp came to Rome to discourse with Anicetus concerning this and other different observations between the Eastern and Western Churches ; and having after some conference amicably agreed other controversies , they still differed about this observation , but without any violation of the bond of Charity , for they communicated together , Anicetus giving leave to Polycarp to perform the offices of Divine Worship in his Church ; and it was then concluded , That both Churches should be at liberty to observe the Ancient customes delivered to them from their Predecessors . But about the year of Christ , 198. Victor Bishop of Rome revives the controversie with Polycrates Bishop of Ephesus , who was then 65 years old and came within a little time of S. John , being cotemporary with Polycarp . Victor pleads that the custom of his Church was derived from the Apostles S. Peter and S. Paul , and that all his Predecessors had celebrated Easter on the Lords day . See Eusebius lib. 5. ch . 21 , 22 , 23. And Nicephorus l. 4. c. 36. Polycrates in his Epistle mentioned by Eusebius , l. 5. c. 24. replies , That all the Provinces of Asia observed it according to an Ancient tradition received long before ( i. e. before the second Century ) from S. John and S. Philip , from Polycarp Bishop of Smyrna , from Thraseas Bishop of Eumenia , Sagaris of Laodicea , Papirius and Melito Bishops of Sardis , who always practised according to the same Canon , and all the Bishops of Asia then living consented to and subscribed his Epistle . Upon this , Victor beginneth to storm , and threatneth to Excommunicate the Bishops of Asia as Heterodox , and to that end he assembleth the Bishops under his Jurisdiction , who with one consent declared for peace , desiring his forbearance , and disliking his too great severity . The Epistle of Irenaeus to Victor on this occasion is yet extant , in which he declares , That although for his part he was resolved to observe the Feast of Easter on the Sunday according to the practice of the Western Church in which he lived , yet he could not approve that the Eastern Church should be Excommunicated for observing an Ancient custom ; and mindeth Victor that the Bishops before him had never broken the Churches peace on this occasion . But no mediation would prevail ; Victor was Victor still , and proceeds to denounce an impotent sentence against the Asian Churches . Baronius says something to excuse the severity of Victor ( viz. ) That as long as those Churches were Catholick and incorrupt , they of Rome thought it expedient to tolerate that custom ; but when from that custom , Schism and Heresie brake in upon the Asian Churches , ( for Montanus having diffused his Heresie through Asia , those Asians began to plead that they had received this Tradition from their Paraclete , that the Pascha ought to be celebrated on the 14th . of the Moon and on no other day , and that all such as practised otherwise were in an error ) then Victor thought it his duty to restrain this error . 2. This Opinion of keeping Easter after the Asian manner was taken up by many Hereticks , and so spread it self that it invaded the very bosom of the Roman Church , and pluckt thence one Blastus who in the face of that Church maintained the Asian against the Roman Custom . Tertullian speaks of this Blastus in his book de Praescriptionibus , c. 53. saying , that he endeavoured to bring in Judaism , affirming that the Christian Pascha was not to be kept otherwise than was prescribed by the Law of Moses . And this opinion of Blastus drew away so many after him , that Irenaeus wrote a book of Schism directed purposely against Blastus , but could not recal him . And now let the indifferent Reader judge whether the subject of this controversie were most unnecessary , most vain ( as our Author declaims . ) Victor indeed did prosecute it with too much heat , insomuch that the Cardinal knows not what to say in his excuse . An verò quod potestate , jure faciebat , recténe fecerit dubitatum est , saith the Cardinal . Doubtless the Asian Churches were ( sui juris ) not under the jurisdiction of Victor , or if they had been , yet was he not unblameable in Excommunicating all the Churches of Asia for the fault of some few that had crept in among them , whom in due time they would have restrained by their own authority . He was also too precipitate in not yielding to the mediation of his own Bishops in behalf of those Churches . And lastly , he was much more culpable for imposing this observation on the Asian Churches as a matter of Faith , and judged them to be heterodox and excommunicate that would not submit . Baronius his words ad annum Christi 198. p. 191. of the Antwerp edition are , Totius Asia Ecclesias cum aliis finit imis tanquam alterius fidei & opinionis à communi unitate Ecclesia amputare conatur . Nor were the Asian Churches without fault for yielding so long to a Jewish Ceremony , which might long ere that time have been decently buried as other Jewish customes had been : And also for suffering some among them to teach a necessity of observing the Christian Pascha on the 14th . day and no other . So that ( to conclude ) though the Roman Church was in this particular stronger in the Faith , yet ( as our Author saith ) they should have born with the imbecillity of their weaker Brethren , a thing which ( he observes ) S. Paul would not refuse to do , p. 218. To which I say , that S. Paul did comply for a while with the Jewish Converts in the Case of Circumcision , but when some of them pleaded for a necessity of Circumcision , he thunders against that Opinion as loudly as Victor did against this , saying , That if they were Circumcised ( i. e. with an Opinion of the necessity of it ) Christ should profit them nothing , Gal. 5. 2. Now from this History ( as our Author had contrived it ) he drew several wilde inferences : As first p. 203. In this fantastical Hurry I cannot see ( saith he ) but all the World were Schismaticks . To which I reply . That all the World were not concerned in it , there being some Nations that differed from both these in the observation of Easter , as Socrates , l. 5. c. 21. hath observed : for even among the Jewish Converts , some that agreed on the 14th . day differed in the Moon , and Venerable Bede observes that our Nation ( which the Pope pretends to have been his Converts ) did in those primitive times observe their Easter on the 14th . day ( which by the way is an argument that we at first received the Christian Faith , not from the Church of Rome who exploded this custome , but more Anciently from Joseph of Arimathea , or from St. Philip , who , as many good Authors affirm , planted the Christian Religion in our neighbour Nation of France , and as the Asian Churches affirm , was one of them that taught them this custom ) nor do we read that they were condemned for Hereticks for so doing . Neither did those Eastern Churches who differed in the Moneth anathematize each other ; and Socrates ( ubi supra ) gives this reason for it , They that agree in the same Faith may differ from each other in respect of Rites . ( as the Reformed Churches do at this day ) And though the Roman Church did excommunicate the Asian , yet were they never the more Schismaticks for that , being they were ( sui Juris ) not under the Roman power . And according to our Authors definition of schism , they being never members of that Church from which they were excommunicate , could not be guilty of schism notwithstanding Victors rigor . We say therefore they were still members of the Catholick Church . And as for the Roman Church what should make them Schismaticks ? For though Victor did arrogate too much as to the manner of his proceedings , yet as to the matter , his prosecution against a Jewish ceremony when it grew into an Opinion of being necessary to be observed , was his duty , and approved by the practice of St. Paul himself . And while there was a controversie between their Governors , the People and Clergy too of both Parties continued in due subjection to their Superiors , and in mutual charity to one another . So that the Separatists of our Age can have no excuse for their Schism from this instance . But our Author infers , Secondly , that this fell out through the ignorance or ( which he mentioneth also ) the malice of their Governors , and that through the just judgment of God on the People , because through sloth and blind obedience they examined not the things which they were taught , but like beasts of burthen patiently couched down and indifferently underwent whatsoever their Superiors laid upon them . To which I Answer . It doth not appear there was any charge of ignorance to be imputed to Victor , or his People , for the reasons above mentioned ; much less of malice . Our present Sectaries do call their opposition to Ceremonies ( more innocent than that ) by the name of zeal , and love to the cause of God. Nor was there any thing imposed on the Churches of either side , that concerned their Faith , nor any custome or rite ( de novo ) but only the Asian Churches were desired to translate the custome of observing Easter , from a day which gave offence not only to the Church of Rome , but several other Churches . Petavius says , the difference was not de Catholico dogmate , sed de Ritu , seu Ritûs potiùs tempore . And if the Superiors in the Asian Churches had thought the Alteration fit , ( as shortly after they did ) it had doubtless been the Peoples duty to submit ; for every Church hath power in those things which are indifferent , and much more in such things as give offence to other Churches , to appoint and alter rites and ceremonies for the publick Worship of God ; and the People shew themselves not beasts of burthen but Christ's Free-men , in submitting to their Governors as far as Christian liberty doth permit . If Victor had imposed new Articles of Faith , as Pius Quintus did in the Council of Trent , doubtless those Primitive Christians would have resisted even to bloud ; of which they gave too many instances when they constantly endured all manner of torments rather than they would renounce the Faith once delivered to them . Our Author therefore needed to ask pardon for wounding the reputation of these Ancient Worthies in cool bloud , as well as for massacring at once the authority of all the Fathers in the heat of a temptation , p. 204. where he says thus : You may plainly see the danger of our appeal to Antiquity for resolution in controversies of Faith , and how small relief we are to expect from thence ; for if the discretion of the chiefest Guides of the Church did in a point so trivial , so inconsiderable , so mainly fail them , as not to see the truth in a subject wherein it is the greatest marvel , how they could avoid the sight of it ; Can we without the imputation of extreme grossness and folly , think so poor spirited persons competent Judges of the questions now on foot in the Churches ? Pardon me , I know not what temptation drew that note from me . To this I reply : 1. Whoever he be that so contemptuously rejects the Authority , and trampleth on the reputation of the Fathers , hath sufficiently excused those that shall slight his own . This is the Author 's own sense , Golden Remains , p. 260. 2. I refer it to the judgment of the Reader whether Victor Bishop of Rome condemning some of the Asian Churches for adhering too tenaciously to a Jewish ceremony which was of ill consequence to those and other neighbouring Churches , were not more excusable than a private person , living many hundred years after the fact , ( and never rightly knowing , or else wrongfully representing it ) insolently and causlesly condemning the Ancient Fathers , not of one or two Ages or parts of the Church , but all in general ; as if the failing of one man in a point so trivial and inconsiderable ( as our Author calls it ) were sufficient reason to condemn them all for indiscreet and poor spirited persons ; And to impute extreme grossness and folly to all that should think them competent Judges of our differences . This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond that of Abailardus , who was wont to say , that the Fathers for the most part did think this or that to be right , but I think otherwise , as if his single authority could out-weigh all theirs . 3. He must pretend to have some new light for his guide , and be either an Enthusiast , or Socinian , that can see any danger in appealing to Antiquity for resolution in controverted points of Faith. For seeing there is scarce any point of Faith but some unhappy Wits have controverted it , and in defence of their Opinions have put the Scriptures on the rack to make them speak their own sense ; how can points of Faith delivered in the Scriptures be better understood and confirmed than by the joynt consent of such Ancient Doctors who conversed with the Apostles or their immediate Successors , and are rightly called Apostolici , many of which were Persons of great Learning and Eloquence , and so could not be charged with ignorance ? And doubtless they were very industrious in inquiring into the grounds of the Christian Faith , for which they forsook all temporal accommodations , and most of them their lives , and against all opposition have not only handed down to us the Scriptures themselves pure and incorrupt , but the proper and genuine sense of them . We do not make them Judices but Indices fidei , not the Authors but the witnesses to confirm and give evidence in matters of Faith. 4. The Papists do calumniate the Reformed Divines as if they rejected the judgment of the Fathers ; whereas they do with one consent ( and none more readily than they of the Church of England ) appeal to their Authority for confirmation of the Faith which they profess . I could easily fill a Volume with the testimonies of our Modern Divines concerning the authority of the Ancients , how competent Judges they are of the questions now on foot . The naming of some few will resolve us whether our Author's Opinion or theirs deserves the imputation of grosness and folly . Calvin in his controversie with Pighius , de libero Arbitrio , says , The controversie between me and Pighius would soon be ended if he would declare the tradition of the Church in the certain and perpetual consent of the Holy and Orthodox . Bucer says as much on Matth. 1. concerning the consent of the Church about the perpetual Virginity of the Holy Virgin Mary . That to doubt of that consent , unless some plain Oracle of Scripture doth inforce it , is not the part of them that have learned what the Church of Christ is . When Zanchy was 70. Years old , and had long studied the point , He tells us in these words : Hoc ego ingenuè profiteor talem esse meam conscientiam , ut à veterum Patrum sive dogmatibus , sive scripturarum interpretationibus , non facilè nisi manifestis scripturarum testimoniis vel necessariis consequentiis apertisque demonstrationibus convictus atque coactus discedere queam ; Sic enim acquiescat mea conscientia , & in hac mentis quiete cupio etiam mori . Epistola ad Confess . fidei , p. 47. Gualter in his Preface to Peter Martyr's common places , says , From hence come all kinds of evils , the pest of disputatiousness , the violation of all bonds of Charity , and shaking the fundamentals of Faith , because we do not reverence the Ancients as much as we ought . Nor fear I to affirm , that the chief cause of the Contentions of our Age , is , because most Divines insist on the Opinions of their present Masters , and read their Books , not enquiring what learned Antiquity did think , or what errors and heresies were condemned by it . As for the Divines of our own Church , it may be sufficient to mention Bishop Jewel's Chalengee , and how well he discharged it . If any learned man of our adversaries ( said that learned Bishop ) or all the learned men that be alive , be able to bring any one sufficient sentence out of any old Catholick Doctor or Father , or out of any old General Council , or out of the Holy Scriptures of God , or any one example of the Primitive Church , whereby it may be clearly and plainly proved , that there was any private Mass in the world for 600 years after Christ , or that , &c. ( to the number of 27. Articles now in controversie between us and the Church of Rome ) I am content to yield and to subscribe . And in his Apologie for the Church of England he says , We came as nigh as possibly we could to the Apostolical Churches and the Ancient Bishops , neither did we direct our Doctrine only , but our Sacraments and form of Publick Prayers to their rites and institutions . And after him the Church provided by her constitutions , Imprimis videant Concionatores , ne quid unquam pro concione doceant quod à populo religiosè teneri & credi volunt , nisi quod consentaneum sit Veteri & Novo Testamento , quódque ex iis docuerint Antiqui Patres & veteres Episcopi collegerint . I add only that of the Royal Martyr in his discourse with Henderson , 3d. paper . When you and I differ about the sense of the Scriptures , and I appeal to the unanimous consent of the Fathers and the Primitive Church , you ought to find a more competent Judge , or to rest in him that is proposed by me . And this shall serve to assoil that question which our Author saith , carryeth fire in the tail of it , and brings with it a piece of Doctrine which is seldom pleasing to Superiors , p. 200. But the fire proves an Ignis fatuus , and our Author himself brings water enough to extinguish it ; for in p. 65. he saith , If Aristotle and Aphrodiseus , and Galen , and the rest of those excellent men whom God hath endued with extraordinary portions of natural knowledge , have with all thankful and ingenious men throughout all generations retained their credit intire , notwithstanding it is acknowledged that they have all of them in many things swerved from the Truth ; Then why should not Christians express the same ingenuity to those who have laboured before us in the exposition of the Christian Faith , and highly esteem them for their works sake , their many infirmities notwithstanding ? From this general contempt of the Fathers our Author proceeds , p. 206. to cast a slurr on S. Augustine . For having mentioned S. Augustines argument which he maintained against the Donatists , which was , Unitatem Ecclesiae per totum Orbem dispersae propter nonnullorum peccata non esse deserendam ; ( i. e. ) that the Unity of the Church spread over the whole world ought not to be forsaken for the sins of some few that were in its communion , he adds , that though it were de facto false , that Donatus his party shut up in Africa , was the only Orthodox party ; yet it might have been true notwithstanding any thing S. Augustine brings to confute it . And contrarily though it were de facto true that the part of Christians dispersed over the face of the Earth were the Orthodox , yet it might have been false notwithstanding any thing S. Augustine brings to confirm it . As if that learned Father who was as close and exact a disputant as the Church hath enjoyed ever since , had wholly mistaken the question , or were unable to urge one argument pro or con , ( i.e. ) either for confutation of that wretched Schism , or for defence of the Catholick Church . That learned Father wrote a very large Volume against those Schismaticks , which contains so much both of wit and Argument , that there would not need any thing else to be said for the confutation of Schismaticks to the worlds end if his arguments were well understood and applyed . And when our Author proves the Donatists in two lines to be complete Schismaticks , first for choosing a Bishop in opposition to the former , secondly , for erecting new places for the dividing party to meet in publickly , I wonder with what confidence he could deny that S. Augustine had done so much in so many writings and disputations . But when I consider how palpably this Author contradicts himself ; I cease to wonder that he should oppose and contemn that Great man. For , p. 208. he seems with some passion to interrogate , Why might it not be lawful to go to Church with the Donatists ? and p. 215. why may I not go if occasion require to an Arrian Church ? when p. 229. he says expresly that it is not lawful no not for prayer , hearing , conference , &c. to assemble otherwise than by publick order is allowed . And if our Author knew not that as well the Schism of the Donatists as the heresie of the Arrians was often condemned and forbidden by the Emperors and Councils of that age , he was very ignorant indeed . But the reason which our Author gives , why S. Augustine said nothing to the question , is as strange as any thing else . S. Augustine ( saith our Author ) brought nothing to prove that the Orthodox were the true Church , or the Donatists were Schismaticks . For the Church may be in any number , in any place , country or nation , it may be in all , and for ought I know it may be in none , without prejudice to the definition of a Church or the Truth of the Gospel . He might as well have told us of a Church in Utopia , which is the same with a Church in no place , country or nation . What Idea of the Church our Author conceived I cannot imagine , but that which he expresseth concerning it is as contrary to the truth of all the Prophecies of the Old Testament , as well as the description of it in the New , from whence the definition is taken , as light is to darkness . For Acts 2. 41. ad finem , the Church is described to be a number of men ( not all nor none ) called out of the world by the preaching of the Apostles , and joyning themselves to their Spiritual guides by Baptism and breaking of Bread , by publick Prayers , and hearing the Word . These in verse 47. are expresly called the Church , and to this Church the Lord added daily such as should be saved . Now such Churches were by Christ's commissions to be planted in all Nations , which we believe was really effected ; and the truth thereof is still apparent , that God hath given his Son the heathen for his inheritance , and the utmost parts of the earth for hs possession : and therefore to say that a Church may be in none , either number or place , ( for I suppose the Author intends both , because if it may exist in no place , it must not consist of any number , nor so much as admit of one ) as contrary to sense and Reason as to the Truth of the Gospel . And is such a fancy as that of Mrs. Trask , who having shifted from one Conventicle to another in New-England ; and at last on pretence of impurity in their ordinances and members , separated from them all , affirmed , that she alone was the Church and Spouse of Christ . But I think Mr. Hales himself sufficiently refutes this fancy of our Author . Page 185 , & 186. of his Golden Remains he tells us , that to prove the existence of our Church before Luther , all that is necessary to be proved in the case is nothing else but this ; that there hath been from the Apostles times a perpetual succession of the Ministry to preach and to baptize , of which by the providence of God there remains very good evidence to the world , and shall remain . Having told us that the Church may be in no place , that is in effect that there may be no Church , he doth with the more confidence affirm , p. 213. That Church Authority is none , and tradition for the most part but figment . Answ . As to traditions in general I defend them not , nor can any man else ; but for such as bear the Characters , which Vincentius Lirinensis describes , quod ubique , quod semper , quod ab omnibus , we have all reason imaginable to inforce the imbracing of such traditions as have been received and delivered to us by all the Churches of Christ , in all ages and in all places , unless we were of the Authors opinion , that Church authority is none ; and this can never be made good but by proof of our Authors fiction of a Church in Utopia . For if our Saviour did out of mankind redeem a Church by his own bloud ; if he planted it by his Apostles , and promised his presence with it to the end of the world ; if he made it the ground and Pillar of Truth , and promised to hear her prayers , and to bind in heaven what they bound on earth , and that the gates of Hell , i.e. neither persecutions , nor heresies , nor schisms should prevail against it : doubtless there is a Church , and that Church hath some authority granted to her by her dear Redeemer , to defend that peace and unity , as well as those truths , which he bequeathed to her . Did our Saviour take care for the Church of the Jews only , or did he not also mind the Christian Church , when Matt. 18. 17. he enjoyns us even in private differences among our selves , much more in those which concern the publick peace of the Church , as in the case of scandals mentioned in the context , v. 7. to go tell the Church ; and if any should neglect to hear the Church , that he should be unto us as an heathen man and a Publican , i.e. Excommunicate from that holy Society ; which punishment being spiritual doth clearly evince , that the causes submitted to the judgment of the Church were spiritual also . But I demand farther , did the Apostles usurp more authority than was given them , when they assembled together , Acts 15. 6. about the case of Circumcision ; and after the difference had been fully debated by Peter , Paul , Barnabas and S. James in the presence of the Elders and the multitude , they all agreed , and that by the approbation of the Holy Ghost , v. 28. to impose upon the Churches certain constitutions as necessary to be observed at that time for the peace of the Church ? If they did not , then the Church had some authority . And so when S. Paul pleaded the custom of the Churches of God against contentious persons in the Church of Corinth , 1 Epist . c. 11. v. 16. And doth not the same Apostle tell us , that when our Saviour ascended up on high , Eph. 4. 11. he placed rulers and governors in his Church , whose care it should be to provide that the people should not be thenceforth as children tossed to and fro , and carried about with every wind of Doctrine by the slight of men , and cunning craftiness whereby they lie in wait to deceive , v. 14. If Church authority be none , to what end did S. Paul injoyn Timothy to see that women should keep silence in the Church , 1 Tim. 2. 12. not only to teach but command , 1 Tim. 4. 11. to give charge concerning widows , 1 Tim. 5. 1 , 7. how to receive accusations against Elders , 1 Tim. 5. 19. how to ordain , 1 Tim. 5. 22. and see that they held fast the form of sound words , 2 Tim. 1. 13. to suppress striving about vain words and prophane bablings , such as were the discourses of Hymenaeus and Philetus , which did eat as a canker and overthrew the faith of some , 2 Tim. 2. 14 , 16. to rebuke ( authoritatively ) such as would not endure sound doctrine , but agreeably to their own lusts did heap up teachers to themselves , having itching ears , 2 Tim. 4. 2 , 3. And in like manner that Titus should suffer no man to despise his authority , Titus 2. 15. but diligently discharge the duties for which the Apostle setled him in Crete , i. e. to set in order things which were wanting , and to ordain Elders in every City , Titus 1. 5. and to reject hereticks after a second admonition , Titus 3. 10. Besides we find the Spirit of God commending the Angel of the Church of Ephesus for shewing her hatred against the Nicolaitans , and blaming the Angel of the Church of Pergamus for tolerating the Doctrines of Balaam and the Nicolaitans , and the Angel of Thyatira for permitting the Doctrine and practice of Jezebel , Rev. 2. 6. &c. Nor did I ever hear yet of any Conventicle that pretended to have the face of a Church , that did not exercise some authority over their members : for as the Synod of Dort declared , No order nor peace can be preserved in the Church , if it should not be lawful for it so to judge of its own members , as to restrain within bounds wavering and unsetled spirits . This hath been the practice of the Churches of all Ages ; the particulars to which their authority did extend are not now to be reckoned , nor the arguments for vindication thereof necessary to be insisted on : I shall shut up this with that of Beza , de pace Ecclesiae : Neque enim Dei gratiâ ignoro Ecclesiam esse veritatis testem , extra quam non sit salus , & Orthodoxorum consensum in Synodis adversùs Haereticos plurimi fieri par est , & Patrum in interpretandis Scripturis , in refutandis erroribus , in admonendis populis , labores adeò non contemni oportet , ut secundo à Scripturis loco meritò habeantur . These things do certainly infer , that Church-authority is something . However our Author , p. 224. dares to tell us , that They do but abuse themselves and others that would perswade us , that Bishops by Christ's institution have any superiority above other Men further than of Reverence . And the reason which he gives for it is this , For we have believed him that told us , that in Jesus Christ there is neither high nor low , and that in giving honour every Man should be ready to prefer another before himself . Which reasons do as certainly conclude against Magistrates as Bishops , viz. that there is no obedience , no tribute or homage due to them by Christ's institution , nothing further than an airy superiority of reverence , which if the other were denyed would be but a mockery ; Like that wherewith the late Royal Martyr was Reverenced , when the Usurpers robbed him of all that God and the Laws invested him withall , and gave him only the superiority of reverence in a Noble Death . But as to Bishops , let our Author's Assertion Answer it self : For first , It grants that Bishops were by Christ's institution , because by his institution they had a superiority of reverence above other Men. 2ly , This superiority was grounded on their Office as Bishops , that is , Overseers of the Flock committed to their charge , which Office was assigned to them by the Holy Ghost , Acts 20. 28. And now I would have the Reader consider whether those that by the institution of Christ and of the Holy Ghost were made Rulers and Governors of the Church , have no other superiority above other Men beside that of reverence ? There is more expressed , Hebr. 13. 17. in these words , Obey them that have the rule over you , and submit your selves . And when St. Paul instructs Timothy in the office of a Bishop , he tells him how he should learn to rule the House of God , 1 Tim. 3. 4. by ruling well his own house , having his children in subjection with all gravity . Again , when he chargeth Timothy , 1 Ep. 5. 17. to provide that those Presbyters that did not only rule well but laboured ( above others ) in the Word and Doctrine , should be counted worthy of double honour , he intended somewhat more than a superiority of Reverence , namely an Honorary maintenance , such as was the portion of the elder Brother under the Law , not a precarious Eleemosynary stipend , but that which was as due to them as the hire is to the labourer ; and I suppose that this is by Christ's institution , the Apostle assuring us , that as it was setled by a Divine institution under the Law , Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel , 1. Cor. 9. 14. Besides , the Apostle grounds the superiority of Reverence on that of the office of governing , labouring and watching for the Souls of the People . So 1 Thessal . 5. 12 , 13. We besseech you Brethren to know them which labour among you , and are over you in the Lord and admonish you , and to esteem them very highly in love for their works sake . And that the Apostles were superior in office not only to the People , but to the 72. Disciples , and to the Deacons , is clearly evinced by the Scriptures ; for upon the miscarriage of Judas another being to take his office , Acts 1. 20. the Apostles met together , and in a solemn assembly after prayer and supplication the lot fell on Matthias , who was one of the 72. Disciples , and had accompanied the Apostles all the time that the Lord Jesus went in and out among them . And this method was to continue , by Saint Paul's advice to Timothy , 1. Ep. 3. 13. where such as had used the office of a Deacon well , are said to purchase to themselves a good degree , i. e. as the Assembly expound it , doth deservedly purchase to himself the honour of a higher office in the Church . And whereas we read , Acts 1. 3. that our Saviour Christ after his Resurrection conversed 40. days with his Apostles , speaking of the things pertaining to the Kingdom of God , i. e. the teaching and governing of his Church ; and when he ascended up on high he gave some Apostles , some Prophets , &c. not only for the work of the Ministry , but preventing of false Doctrines and Schisms , Ephes . 4. 11-14 . compared with 1 Cor. 12. 25 , 28 , 29. it is evident there was a superiority of office as well as of reverence given to the Teachers & Governors of the Church . For God hath set these several orders in his Church , first Apostles , secondarily Prophets , &c. all are not Apostles , nor all Prophets , nor all Teachers , there were some even by God's institution above others in place and office as well as in reverence ; whereof we cannot expect a better proof than the Universal practice of the Churches of Christ even in the Apostles days , and immediately after their decease . For unless we could conceive that all the Churches should even in those Primitive times conspire together to cast off some other government appointed by Christ , and admit of this to which they could have no temptation or inclination , the People and Bishops both , being then as sheep appointed to the slaughter , we must needs conclude , that a superiority of office and government , as well as of reverence was their due . Now not only the Persons that were set over the Churches , and had the Characters of Episcopal Power and Jurisdiction , are plainly recorded in the Writings of the Ancients ; but their power and superiority over Presbyters and Deacons , their supreme care and inspection of the affairs of the Church are so fully explained , as if they had been written on purpose to prevent the objections of these later days . For instance , we read in Authentick Authors of St. James at Hierusalem , St. Mark at Alexandria , Timothy at Ephesus , Titus at Crete , Crescens at Galatia , Archippus at Caloss , Epaphroditus at Philippi , Gaius at Thessalonica , Apollos at Corinth , Linus and Anacletus at Rome , Ignatius at Antioch , Papias at Hierapolis , Dionysius Areopagita at Athens : Yea the Ancients tell us particularly who were those seven Angels of the Asian Churches that are either approved or reprehended for their government , Viz. Antipas at Pergamus , Polycarp at Smyrna , Carpus at Thyatira , Sagaris at Laodicea , Melito at Sardis , Onesimus at Ephesus : And Ignatius gives the Angel of the Church of Philadelphia the like character as the Spirit of God doth , though I find not his name . It were no great difficulty to set down the Successors of divers of these Bishops through many ages of the Church , together with the dignity and power they had as well over Presbyters as People : Ignatius and Clemens , Tertullian and Irenaeus ; Eusebius and Clemens Alexandrinus speak largely of them . I shall hope to satisfie the Reader with a passage or two out of St. Hierome , who is thought no Friend of Episcopacy , yet in his Epistle to Evagrius , he says , Whatever Aaron and his Sons and the Levites could vindicate to themselves in the Temple , the same may Bishops , and Presbyters and Deacons challenge to themselves in the ( Christian ) Church . Here you have a plain distinction of Orders . And in his Epistle to Riparius you have a distinction of Power , for speaking of Vigilantius an Heretical Presbyter , he saith , Miror sanctum Episcopum in cujus parochia esse Presbyter dicitur , acquiescere ejus furori , & non virgâ Apostolicâ , virgâque ferreâ confringere vas inutile , & tradere in interitum carnis , ut spiritus salvus fiat ; I wonder the holy Bishop in whose Diocese the Heretical Presbyter is said to be , doth not restrain his madness , and with his Apostolical rod as with an Iron rod break that unprofitable Vessel , and deliver him for the destruction of the flesh , that his Soul may be saved . So that there was a sub and supra by Christ's institution , it did not all come from composition and agreement of Men among themselves , as Mr. Hobs and our Author do affirm . But if there were indeed a superiority of reverence due to Bishops by Christ's institution , I fear the Author sinned against that institution when he spake so irreverently of them , as in Page 226. speaking of contentions between Bishops ; Private and indifferent Persons may as securely be spectators of those contentions in respect of any peril of conscience , as at a Cock-fight where Serpents fight , who cares who hath the better ? the best Wish is that both may perish in the fight . * I know not under what temptation the Author was when he wrote this , nor did he himself consider from what spirit it came . St. Jude tells us , v. 9. that Michael the Archangel , when contending with the Devil , he disputed about the body of Moses , durst not bring against him a railing accusation : but this Author ( whether Aerius revived , or the Ghost of that Monster Smectymnuus become incarnate , ( no Archangel I am sure ) doth not only despise Dominions , and speak evil of Dignities , but breaths out fire and utter destruction , against Episcopacy root and branch . Who the contending Bishops were of whom he speaks , I have told you in the controversie between Victor and Polycrates , the one contending too violently for a truth , the other too tenaciously defending an ancient but erroneous custome . The errors of both would extract pity and prayers from any Christian spirit , that were sensible of humane infirmities . When there arose a contention among Christ's own Disciples , Luk. 9. 46. which should be the greatest ; And when the dispute about circumcision somewhat like this arose between Paul and Barnabas , and them that came down from Judaea , did Christ or his Apostles think themselves as unconcerned at these contentions , as at a Cock-fight ? or had it been a fit option to wish that they might all perish ? How destructive are the curses of such men , when their prayers , their best wishes are for destruction ? There appears more of the Serpent in this rash vote , than in all Victor's contention . But our Author thinks he may be well excused for this uncharitable vote against Bishops , seeing they had so little charity as by their frequent contests to make butter and cheese of one another , p. 220. It is a sad story to read the great violences acted by some Bishops , and the indignities and tortures indured by others in that period of time to which Socrates confines his History : for in the close of it he says , it contained the History of 140. Years from the beginning of Constantine's Empire unto the 17. consulship of Theodosius : In all which time Socrates relates with as much sorrow , as our Author seems to do with merriment , what agonies and convulsions the Arian Heresie made in some Churches , and the Schism of the Donatists in others , where the Factions ( being cruel and implacable ) as often as they got any power , did not only make butter and cheese but shed the bloud of the Orthodox and more peaceable Bishops . There are still some such as would gladly reduce them again to butter and cheese , and like vermin corrode and devour them too . If any be of the Authors mind , I hope and pray that God would give them repentance , that they may live so peaceably under the Bishops of the Church here , that they may live eternally with the Bishop of their Souls hereafter : Or if they shall despise my advice , I intreat them to consider that of Mr. Hales , p. 223. It being a thing very convenient for the peace of the Church , ( to have but one Bishop in one See , at one time ) neither doth it any way savour of vice or misdemeanor , their punishment sleeps not who unnecessarily and wantonly go about to infringe it . I meet with one observation more fit to be animadverted on under this head which is in page 218 , &c. The third thing I noted for matter of Schism , was , Ambition , I mean Episcopal ambition , shewing it self in two heads ; one concerning Plurality of Bishops in the same See , another the Superiority of Bishops in divers Sees . Aristotle tells us , that necessity causeth but small faults , but Avarice and Ambition were the mothers of great crimes . He instanceth in the Sees of Alexandria , Constantinople , Antioch and Rome . I am glad our Author found no instances of Episcopal ambition nearer home ; if there had been any , in all probability he would have told us of them . If he had been a friend to the Episcopal Order , he would rather have done as Constantine said he was ready to do with his Bishops , make his royal robes a covering for their infirmities , than like a Cham discover the nakedness of those Fathers . The best of Bishops are but men , and so are subject to the like passions and infirmities as other men . I have already instanced in the Apostles and other disciples of Christ ; and certainly it is not christianly done so to aggravate the faults of particular persons as to reflect upon the whole office . Besides , our Author might have mentioned as many and as dangerous Schisms made by covetous and ambitious Presbyters as by the Bishops ; Novatus and Novatian , Aerius and Arrius , Donatus and his fellow Presbyters , who assumed the Episcopal power to themselves , and shed more bloud , and committed more outrages than were done under any instance of Episcopal ambition . I will not insist on any foreign comparisons , our late Schism at home is so fresh in our memories , and the wounds made by it are yet so open , that there needs no other Rhetorick than our own experience , to teach us that the little finger of the Presbyterians was heavier than the Episcopal loins . Let any person sum up together the mischiefs occasioned by the avarice and ambition of Bishops for 500 years together in this Nation of ours , and I dare engage to demonstrate , that for wickedness in contriving , for malice and cruelty in executing , for pride and arrogance in usurping , for obstinacy and implacableness in continuing and endeavouring still to perpetuate our unparalleled confusions ; though many Bishops have done wickedly , yet our Presbyterians have exceeded them all . For let me be informed whether for a Juncto of Presbyters , who had often sworn obedience to their lawful Ordinaries , as well as allegiance to their Prince , to cast off all those sacred obligations , and dethroning one incomparable Prince , to advance many Tyrants , and by covenanting against one Bishop in a Diocess , erect 100 , or 200 , in the same See , and expose all to contempt and misery that would not partake with them in their sins , whose tender mercies Mr. Hales himself found to be cruel , being deprived of that plentiful estate which he enjoyed under the Episcopal Government , and reduced to that extremity that he was forced to sell his books for the supply of his necessities : let me be informed I pray , whether this be not more than any Bishop ever did or could be guilty of ? Such indignities , perjuries , usurpations and cruelties against an Equal , as these men have acted against their just , lawful and excellent Governors both in Church and State , I believe have not been acted since Judas betrayed his Master . P. 225. Our Author infers from the Scriptures before mentioned , That those sayings cut off most certainly all claim to superiority by title of Christianity , except men can think that these things were spoken only to poor and private men . Nature and Religion agree in this , that neither of them hath a hand in this heraldry of Secundum Sub & Supra . All this comes from composition and agreement of men amongst themselves . The first Scripture referred to by our Author is , I suppose , Gal. 3. 28. There is neither Jew nor Greek , bond nor free , male nor female ; for ye are all one in Christ Jesus . Here is not a word of high nor low in this nor any other Scripture that I can find in our authors sense ; for the Apostle only shews , that as to our acceptance by God in Christ there is no respect of persons ; but as he had said , verse 26. ye are all the children of God by faith in Christ Jesus , No difference from country , relation , sex or condition , but as the King's Manuscript , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye are all Christs : i. e. of his mystical body , utcunque alia sunt diversa , as Calvin observes , the relation of King and subject , Parent and child , Husband and wife , Master and servant notwithstanding . Not that these relations are destroyed , for then Christian Religion would be of all factions the most intolerable . Estius on this place intimates , that lest the Galatians should think they got advantages by being in Christ , he tells them the Jew if he believed was as good as the Gentile , the bond as the free , which is therefore first named . And if this sense could be applied to this Scripture which our Author gives , then might the Quakers use it to defend all their rudeness , because there is neither high nor low ; and the Family of love for all their carnality , because there is neither male nor female in Christ Jesus . The second Scripture is Rom. 12. 10. In giving honour let every one prefer another before himself : which place is so far from licensing any Christians to deny honour to those Superiors to whom it is due , and strictly injoyned in the next chapter , that it obligeth them to give it to equals and inferiors , as S. Bernard says , The first degree of Christian humility is , Inferiorem se exhibere Aequali ; secundus , Aequalem se exhibere Inferiori ; tertius , Inferiorem se exhibere Inferiori , in all which the giving honour to our Superiors , is not mentioned , being a duty that nature it self doth teach . The Assembly gives a right sense of this Scripture : Christian humility teacheth us not only not to prefer our selves above our equals , nor to equal our selves to our betters , but in some cases to equal our selves to our Inferiors . So that we need not think these things were spoken to poor & private men , but were to be the common duties of all Christians without prejudice to their particular relations , all which Christianity provides for . S. Paul instructs Timothy , as the Servant of the Lord to be gentle to all men , apt to teach , patient , in meekness instructing those that opposed themselves . But withal he incourageth him to teach and to command , to rebuke and reprove , to see that no man did despise him , and leaves to him the government and care of the Church of God at Ephesus . Where there is true Christianity , there will be as much humility and meekness in the hearts and lives of Kings and Princes , Bishops and Priests , as of the meanest Peasant . And therefore the Monks of Bangor were not advised amiss ; That they should know whether Austin that was sent by Gregory the Great to be an Arch-Bishop , was a servant of God or no , if he did meekly salute them , and behave himself humbly towards them as to his Brethren . Secondly , Both Nature and Religion agree in this Heraldry , that all Families and Societies of men , and therefore the Church of God also , have ever born something in chief ; the Father was ever above the Son , and the Priest , who for a long time was the Father of the Family , was superior to the people : All did not come by composition and agreement . To evince this , I shall assert these three propositions : 1. That God is to be Worshipped , is a dictate of the law of Nature . 2. That men ought to gather themselves into assemblies for the Worship of God , is a result of the same Law. 3. That in those Societies there should be a power and government for the preservation of it self is from the Law of Nature , and by consequence from the Law of God , both which have directed a Sub and Supra in all Societies , and ingraven the principles of it in the Souls of men . First , That Nature teacheth us that God is to be Worshipped . This impression we find in Adam , not only before , but after the fall , who taught his Sons , as well Cain as Abel , to honour God with their substance . And we read , Gen. 4. 3. That in process of time , that is say some , at the revolution of a determined time , which being described to be ( in the Original ) at the end of days , others think it to be meant of the Seventh or Sabbath day , Cain brought of the fruit of the ground an offering to the Lord , and Abel also brought of the firstlings of his flock and the fat thereof . Whether they brought it to a designed place , or to their father Adam as their Priest , I shall not now enquire . I shall only give you an observation of the learned Doctor Outram on this place : That the period of days whereon Cain brought his offering , was at the end of Harvest , and the time of Abels offering was when his flocks were increased , at which seasons both of them being instructed by natural reason ( for no command doth appear ) thought it meet to return to God some part of the blessing given them by God. And whereas it is said , Hebr. 11. 4. that by faith Abel offered unto God a more excellent Sacrifice than Cain , which some think could not be said to be done in faith unless it had been in obedience to some command of God ; He consenteth with some others , that this place doth evince the contrary , because if Abel had sacrificed according to some express command , we cannot conceive but Cain offered upon the same command also , and so might be said to have done it by faith as well as Abel , which is contrary to that text which implies that Cain did not . Whence it may be concluded , that they did neither of them present their offerings by virtue of any command , but according to a dictate of nature imprinted on their Souls as an acknowledgment of their several blessings received from him : which if Cain a wicked man was inclined to do by the light of nature , how much better may it be said of Abel who was a good man ? But it will be demanded , wherein that faith of Abel which is so commended did consist ? And the Answer is , in that he had so great a respect to the Dominion , power and goodness of God the author and giver of all blessings , and Lord of life and death , that he thought himself obliged to offer the best of his flocks in testimony of the Worship of his Creator , and of a thankful mind towards him . And indeed the light of nature might serve not only to direct the family of Adam who had so much of the knowledge of God , but others also that were removed into a greater darkness and ignorance , That as the invisible God had manifested his eternal power and Godhead to them by things visible , so they ought to agnize and honour their invisible Creator and benefactor by offering him some portion of those visible and sensible blessings which he had vouchsafed them . These and such like arguments saith Dr. Outram , p. 7. did so prevail with the Ancients , that they were of opinion that men did first offer sacrifice from an instinct of natural reason and not from any command of God , for which he quoteth many learned Authors , and concludes with the Opinion of Eusebius de demonstratione Evangelica , l. 1. c. 10. That Cain did of his own accord offer the fruits of the ground , but every good man as Abel , Noah and Abraham did by Divine reasoning or understanding sacrifice living creatures ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which as the learned Doctor proves , cannot be understood of a Divine Command . I shall add but this one medium more for the proof of my first proposition , That the general instinct and inclination of Mankind to worship some thing as God , doth argue that the Light of Nature doth direct them that God is to be worshipped ; only through the decay and weakness of Reason they mistake the Object , and are become ignorant of the right manner of serving him , which hath been the cause of all Idolatry . And it is very observable that whereas other dictates of Nature have been obliterated and disused among divers Nations , this hath been constantly and universally observed by all with great solemnity : which is the second Proposition , viz. That God must be worshipped by Men in Society , is according to the Law of Nature , which I suppose our Author doth grant , p. 227. where he saith , It hath been at all times confessed necessary , that God requireth not only inward and private Devotion , when Men either in their hearts and closets , or within their private walls pray , praise , confess and acknowledge ; but he further requires all those things to be done in publick , by Troops and Shoals of Men. If this was always necessary , then sure before there was any positive command for it , God requiring it by the Law of Nature , which doth not only teach us that God is to be worshipped , but in such a manner as may best display his excellencies , and manifest that he is glorious in praises , which cannot be done in a corner but in the great Congregations , and therefore God so graciously accepted the intention of David and Solomon's devotion in building him that great Temple at Jerusalem , where all the Tribes of Israel at Solemn times should meet together to offer up their prayers , and to give thanks to the Name of the Lord. And before we read of any precept for this purpose , we find , Gen. 4. 26. that in the days of Enos the Grand-son of Adam by Seth , that is , as soon as there was a competent number to make a Solemn Assembly , Men began to call upon the Name of the Lord , viz. in Publick Assemblies , as the best Expositors do interpret it . Which farther appears , in that all Nations have built Temples , set a-part solemn Festival days , and instituted Priests , and mysterious Rites , for the honour of their Gods ; which they have done without any previous command or commerce with more civilized or religious Nations . As therefore it is said of the rise of Nile , which in plentiful streams spreads it self over Egypt , and yet the Origin of it cannot be found , that it comes from Heaven : so these solemnities of Assemblies and sacred Rites for the Worship of God being found to abound every where , and no humane institution can be alledged as the rise of them , we may conclude them to flow from Heaven into the Souls and Consciences of Men. But St. Chrysostome on Hebrews 10. asks how God came to command it ? and he answers , by condescending only , and submitting himself to humane infirmities ; which condescension Oecumenius thus expresseth : Because men had a conceit , that it was convenient to offer up some part of their substance unto God , and they were so strongly possessed with this conceit , that if they offered it not to him , they would have offered it up to Idols ; God ( saith he ) rather than they should offer unto Idols , required them to offer unto himself . The third Proposition is , That it is a result of the Law of Nature , that such Societies should have a power to preserve themselves . For seeing God nor Nature do any thing in vain , and without this power all Societies will soon be dissolved and perish , it follows , that both by the Law of God and Nature those Societies that are assembled for the Worship of God , should have a power to maintain and preserve themselves . This * Mr. Hales affirms : There is a necessity of disproportion or inequality between Men ; for were all persons equal , the World could not subsist . Now this inequality and power implie a superiority in some , and a subordination in others ; for , par in parem non habet potestatem : if every one were left at his own liberty , as none could rule , so none would obey : That therefore there should be both sub and supra is of the same Law of Nature , without which there could be no government or order at all either in Civil or Ecclesiastical Societies . And seeing , as Aristotle observed , that the Paternal power was the Original of all Government , Pol. l. 1. c. 2. every Father governing his Family both as a Prince and as a Priest in the most ancient times ; it is evident , that both by Nature , and Religion , there ought to be a sub , and supra ; and if so , our Saviour never did nor intended to alter such Laws , but to reinforce and to confirm them ; which that he did hath been already proved . However whether this power shall be exercised by one or more Persons , and be derived by Succession , or applied by election , this is to be regulated according to some positive determination either Divine or Humane . And if the Law of God , or where that is silent ( which I think it is not in the case of sub and supra , in Ecclesiastical officers ) the Law of Man shall set up one or more Governors for the government of the Church , the Persons advanced by such authority ought to have more than a Superiority of Reverence , namely of obedience and a willing submission in all lawful and honest commands . I conclude therefore with my Author , p. 193. Communion is the strength and ground of all Society , whether Sacred or Civil : whoever therefore they be that offend against this common Society , and Friendliness of men , and cause separation and breach among them , if it be in Civil occasions , are guilty of Sedition or Rebellion ; if it be by Occasion of Ecclesiastical differences , they are guilty of Schism . And it shall alway be a part of my Litany , From all sedition , privy conspiracy and rebellion , from all false Doctrine , Heresie and Schism , from hardness of heart and contempt of thy Word and Commandments , good Lord deliver us . I shall consider only one instance more of the Author 's too great indulgence to Schism and Heresie ; and then leave it to the Reader to judge , Whether the opinion of the Ancients , as it is generally received by our Modern Divines , or the fond conceptions of the Author , be more agreeable to the nature of the things , or conducing to the peace and prosperity of the Church . The instance is that of the second Council of Nice , of which he says , p. 211. That until that Rout did set up Image-worship , there was not any remarkable Schism upon just occasion of fact . To this our Author gives an Answer himself , page 201. where he describes Schism on matter of fact to be such a separation as is occasioned by requiring something to be done by us , which either we know or strongly suspect to be unlawful ; and concludes , p. 202. that the first notable Schism of which we read in the Church ( viz. that concerning the observation of Easter ) did contain in it matter of fact . Now how can these two assertions be reconciled ? That until the Schism occasioned by setting up Image-worship there was not any remarkable Schism upon just occasion of fact ; And that the first notable Schism that we read of in the Church , ( viz. that about Easter ) did contain matter of fact , and it was 600. Years before a Schism so notable , as that our Author thinks , p. 203. all the World were Schismaticks . And if our Author be right , the occasion of fact was just ; for he determines it to be so , when something is required to be done by us which either we know or strongly suspect to be unlawful . And the Asian Churches thought it unlawful for them to submit to the authority of the Bishop of Rome , who would impose on them a rite contrary to an ancient custome of theirs , to be received as a matter of faith : of which before . Again , he instanceth in the Schism of the Donatists which was a complete Schism by our Author 's own rules ; for they did not only erigere Altare contra Altare , set up Bishop against Bishop ( to which , our Author observes , that St. Cyprian imputed the Original of all Church-disorders , page 222. ) but they erected also new Churches and Oratories for the dividing Party to meet in publickly , which serves to make a Schism complete , p. 196. so that there were notable Schismes long before that occasioned by setting up Image-worship . To that which follows in our Author , p. 211. concerning Image-worship set up by the second Council of Nice I fully accord , That in this the Schismatical party was the Synod it self and such as conspired with it . For concerning the use of Images in Sacris , first it is acknowledged by All , That it is not a thing necessary ; 2. That it is by most suspected ; 3. It is by many held utterly unlawful ; and that the injoining of such a thing can be nothing but abuse : And the refusal of communion here cannot be thought any other thing than duty . All this is true ; but our Author speaks not the whole truth : he calls that only schism which was heresie in a fundamental point concerning the Worship of God according to his express will in the second Commandment . And when that Council had the confidence to condemn them as Hereticks that were the Iconoclastae or adversaries to the worshipping of Images , we may with more truth account them who were Iconolatrae , worshippers of Images , Hereticks , if not Idolaters . By the way let me observe , that if it be my duty to withhold communion from such as set up a false way of worshipping God , as this Council did , it is my duty also to withdraw from the Communion of such as profess false opinions of the true God , as the Arrians , &c. did , to whose assemblies the Author sees no reason but we may joyn our selves , p. 215. Though this be contrary to his own rule , p. 218. It is alike unlawful to make profession of known or suspected falshoods , as to put in practice unlawful or suspected Actions . I hope the Reader will not think his patience injured , if on this occasion I give him a brief account how Images were first brought into the Church of God , and what reception they found in the Primitive times ; of both which I shall speak briefly . They were first brought in by lewd hereticks , and simple Christians newly converted from Paganism , the customs whereof they had not fully unlearned . Bishop Usher in his Answer to Maloon , p. 508. gives this particular , that the Gnostick hereticks had some Images painted in colours , others framed of gold , silver and other matter , which they said were the representations of Christ , made while he was in the power of Pontius Pilate . The Collyridians , who at certain times offered Cakes to the Virgin Mary , did also cause Images of her to be made . Carpocrates and Marcellina his companion brought the Images of Jesus and Paul to Rome in the time of Anicetus , and worshipped them . But the more plentiful seeds of this Idolatrous worship were sown by the heathen converts , as Epiphanius observes . We have seen the pictures of Peter and Paul and of Christ himself ( saith he ) for that of old they have been wont by a heathenish custom thus to honour them whom they counted their benefactors or Saviours . And the Arrians and Donatists having for a long time rent the Church of God and pulled down the Fences both of Church and State , they made way for vast numbers of Infidels to enter , among whom the Christians being mixed and living in subjection to them in divers places , they learned this custom also of making and honouring the Images of those whom they accounted their Patrons and benefactors . Men of heretical perswasions were the first that were tainted , worshipping the Graves and Pictures of their Leaders , then these painted toyes insnared the vulgar , and at Rome under Gregory the Second the worship of them is first practised and defended , but at the same time opposed by Leo Isauricus and his successors . And in a Council at Constantinople 338 Bishops condemned it , Anno 754. the primitive Fathers having before that time constantly disputed against the very making and painting of Images as well as worshipping them , whose testimonies against Images it will be in vain to heap up here . I think it enough to observe , that since Bishop Jewel challenged the Church of Rome to shew but one authority out of the Ancients for setting up of Images in the Churches and worshipping them , during the first 600 years , there hath not yet been any tolerable reply made . But in the year 787. Hadrian being Bishop of Rome , and Tharasius of Constantinople , like Herod and Pilate were reconciled in this mischievous design , and having the opportunity of a female Governess ( for Dux foemina facti ) they prevailed with Irene the Mother of Constantine to assemble a Council at Nice ( which the Papists call the seventh Oecumenical Council , but by the Ancients was condemned as a Pseudo-synod . ) This Irene was a Pagan , the daughter of a Tartarian King , and an Imperious tyrannical woman , who in despite to the Council of Constantinople that had decreed against Images , summoned this Synod , which she so far defended , that she caused the eyes of her own son Constantine to be pulled out because he would not consent to the Idolatrous having of Images , as Bp. Jewel observes in the Article of Images , where you may see more of the ignorance and impiety of this Synod . This was the woman that called this meeting of the Bishops , and you may guess under what fears they were of the cruelty of that woman who was so unnatural to her Son. He that will be satisfied more fully concerning the Ignorance of this Synod , may read it in their Acts mentioned by Binius or Surius , or in Bishop Jewel concerning the Worshipping of Images ( ubi suprá . ) Mittens Irene convocavit omnes Episcopos , saith Baronius ad annum 787. ( so that the Pope had not then the power of calling Councils by the Cardinals own confession . ) There was great intercourse of Letters between Hadrian and Tharasius before this Council was assembled , which was done at last by Tharasius perswading of Irene , and then there met 350 Bishops , who agreed in this base decree for the adoration of Images , as Bishop Usher calls it . In this Synod the question for admission of lapsed Bishops and Presbyters was first proposed , and although the Bishops that were readmitted were tainted with Arrianism , as appears by the Synods demand , that they should in the first place make an acknowledgment of the blessed Trinity ; yet Baronius slightly passeth over that , and makes mention only of their submission to that point , which as well the Cardinal as that Synod chiefly designed to advance , i.e. the worshipping of images . Basilius of Ancyra , Theodorus of Myrene , and Theodosius Bishop of Amorium are first called , and these three post confessionem Sanctissimae Trinitatis ( of which the Cardinal says nothing more ) make a large profession of their sorrow for having adhered so long to the Iconoclastae or oppugners of Image-worship , and present a confession of the Orthodox Faith ( as he calls it ) in opposition to those errors and hereticks to which they had adhered . Now what that Orthodox faith was , appears by the Confessions mentioned by Baronius , wherein they did Anathematize them that broke down the images , as Calumniators of Christians , and such as did assume the sentences that are in the Scriptures against Idols , and apply them to the venerable Images ; with much more to the like purpose . But concerning their reception into the Church , the question is greatly agitated ; and the books being produced by which it did appear that Athanasius , Cyril and other ancient Pillars of the Church had received notorious hereticks into the Church , a Bishop of the Province of Sicilia objects , that the Canons of the Fathers which had been produced were enacted against the Novatians , Encratists and Arrians , hujus autem haeresis magistros quo loco habebimus ? but in what rank ( saith he ) shall we place the Masters of this heresie ? To which it was replyed by a Deacon of the same Province , that it should be considered , Minórne est quae nunc novata est haeresis , an major illis quae hactenus fuere , whether this new-sprung heresie were greater or less than those that were before it . This is resolved by Tharasius , malum perpetuò idem est & aequale , That evil is alway the same , which sounding too Stoical , one Epiphanius a Deacon and representative of Thomas Arch-Bishop of Sardinia , solves it by saying , That it held true , especially in causes Ecclesiastical ( Aquibus decretis cùm parvis , tùm magnis errare idem est , siquidem in utrisque lex divina violatur , ) for to erre from such decrees whether in small matters , or great is a contempt of the Divine law . But John a Monk Deputy for the Oriental thrones pronounceth this heresie worse than all other heresies , and of all evils the worst , as disturbing the whole Oeconomy of Christ . However their penitents being but few , for we find not above three or four mentioned , they restore three of them to their dignities , and one other , Gregory Bishop of Neocaesareae , who was judged to be a chief Leader of the Iconoclastae was admitted only to the Communion of the Church , not to his Bishoprick although he declared for Image-worship . But the Anathema is denounced against many others who abhorred this Idolatrous practice , ( professing they did reject all images made by the hands of men , and worshipped that only , Qua filius Dei in Sacramento panis & vini ante passionem seipsum expressit , ) as did the whole Council of Frementum , Theodosius Bishop of Ephesus , Sisinnius of Pastilla , Basilius and others . And shortly after Charles the Great assembleth a Council of the Bishops of Italy , France , and Germany at Francfort , Anno 792. of the transactions whereof we have four books yet extant , in which we have not only the Canons of that Council , but many Imperial Edicts for the taking away of Images , and forbidding any worship to be given them . Sir Henry Spelman , p. 305. of his first Volume of Councils acquaints us that Charles the Great sent a book to Offa King of the Mercians , wherein Images were decreed to be worshipped by this Synod of Nice : of which he tell us from Hoveden , That in that book many things disagreeing and contrary to the true faith were found , especially that Images ought to be worshipped , which the Church of God doth utterly condemn . And that Alcuinus , Master to Charles the Great , but by birth a Britan , in an Epistle written in the name of the Bishops and Princes of England , and sent back to Charles the Great , did wonderfully overthrow that opinion of the Nicene Council by testimonies of Holy Scripture , which moved him to call that Synod of Francfort consisting of 300 Fathers , who refuted and condemned this decree of worshipping Images : which is the cause ( saith that Author ) why the Monuments of that Synod are suppressed . And I suppose that all the Reformed Churches , especially the Church of England ; cannot but abhor those that established so great an iniquity by a Law. I remember the learned Doctor Jackson , p. 113. of his Treatise of the Church , saith , that by the self same stroke , by which this Council did de facto thrust all other out of the visible Church that would not worship Images , they declared themselves to be excommunicated de Jure , from the Holy Catholick Church , and by consequence from Salvation . When therefore our Author endeavours by his Rhetorical flourishes to make such destructive errors to dwindle into schisms , and allows only the names of schism , p. 213. to Arrianism , Eutychianism , &c. I thought I had just cause to except against his first Paragraph , especially when I found how much it took not only with the Fanaticks and some witty men of our days , but with persons of real worth and learning , one of which ( whom I forbear to name ) repeats the whole clause in a book of good note in these words : It is very well observed by a learned and judicious Divine ( quoting the Tract of Schism , which he calls that little but excellent Tract of Schism ) that heresie and schism as they are commonly used , are two Theological Scar crows with which they who use to uphold a party in Religion use to fright away such , as making inquiry into it , are ready to relinquish and oppose it , if it appear either erròneous or suspicious . For as Plutarch reports of a Painter , who having unskilfully painted a Cock , chased away all cocks and hens , that so the imperfection of his Art might not appear by comparison with nature : so men willing for ends , to admit of no fancy but their own , endeavour to hinder an enquiry into it , by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own might not appear . This story of a Cock I shall Answer with another of a Hen ; for I have seen a Countrey-man with the picture of a Hen Pheasant artificially drawn on a stained cloth , and a little Pipe to call the Cock-pheasants , to draw them from place to place , until in pursuit of their pleasures they have been taken in a Snare . The reputation of the Author is as a Pipe which calls unwary Persons to view the Pictures on that stained cloth , whereof they that grow too fond may follow them to their own destruction . Our Author , page 215. gives his advice for the composing of Liturgies : Were Liturgies and publick forms of service so framed , as that they admitted not of particular and private fancies , but contained only such things as in which all Christians do agree , schisms on opinion were utterly vanished . For consider of all Liturgies that are or ever have been , and remove from them whatsoever is scandalous to any Party , and leave nothing but what all agree on , and the event shall be that the publick service and honour of God shall no way suffer . Whereas to load our publick forms with the private fancies upon which we differ , is the most soveraign way to perpetuate Schism to the Worlds end . Prayer , Confession , Thanksgiving , Reading of Scriptures , Exposition of Scripture , Administration of Sacraments in the plainest and simplest manner , were matter enough to furnish out a sufficient Liturgy , though nothing either of private opinion , or of Church-pomp of Garments , of prescribed Gestures , of Imagery , of Musick , of matter concerning the Dead , of many superfluities which creep into the Churches under the Name of Order and Decency did interpose it self : for to charge Churches and Liturgies with things unnecessary was the first beginning of all Superstition . We have a Devonshire Proverb — He that builds his house by every ones chop Shall never see his Ouice drop . If every Man's fancy should be complied with , in the framing of a Liturgy , it is most certain we should never have any ; seeing as there is scarce any part against which some do not except , so others are offended at the very form , as being a stinting of the Spirit ; and the opposing of a Directory to the Ancient Liturgy , shews that this was the sense of the Presbyterians themselves , which appears also by this , that when they had in the Grand Debate given in their Objections to the Liturgy , some of the Brotherhood had prepared another form , but a great part of their Brethren objected many things against that , and never as yet did ( that I hear of ) agree upon any other , nor I think ever will. For let it be considered that there is scarce any part of our Liturgy which some have not excepted against , and you will find our Author's advice impracticable . He himself would have no Absolution , as appears , not only by his omission of that Office , when he enumerates the parts of a Liturgy , but by telling us , that the power of the Keys belongs to every one , Clergy or Lay , Male or Female , not only for himself , but for the benefit of others , p. 172. and p. 183. that you may as well make your Muletter your Confessor , as your Parish-Priest ; Others will have no confession ; Some are displeased at the Responses , others cannot be reconciled to the Lord's Prayer , against the use of which as the Leaders of one Faction have Printed , so the Grandees of another have often preached . The Reader knows what sort of People cannot joyn in the Gloria Patri , the Nicene and Athanasian Creeds , and it is well if they will stand to the Apostles . The Te Deum and Magnificat are displeasing to some ; the Collects , because they are too short , and the Litany because it is too long , to others . Some are angry at the Prayer for Bishops , others not very well pleased with those for the King. If you read what our Author saith , p. 60. concerning the Sacrament of the Lord's Supper , ( as 1. that in the Communion there is nothing given but Bread and Wine ; 2. The Bread and Wine are signs indeed , but not of any thing there exhibited , but of something given long before ; 3. That Jesus Christ is eaten at the Communion-Table in no sense neither spiritually by vertue of any thing done there , nor really nor metaphorically nor literally . 4. The Spiritual eating of Christ of common to all places , as well as the Lords Table : ) you may see the Author was no friend to the Office for Administration of the Lord's Supper . And it 's well known who are enemies to that of Baptism . Our Author dislikes the consecration of Bishops , to whom he denies any Superiority but that of reverence , others oppose the Ordination of Priests . It is sad to consider at what a Distance many of our People yet keep themselves and children from the Catechism and Confirmation , and the burial of the Dead ; only that of Marriage they are pretty well reconciled to . So that I say , our Author's Proposals are impracticable if not impossible to be observed , either to remove from our Liturgies whatever is ( i.e. seems ) scandalous to every Party , or to leave nothing but what all agree on ; and I think we shall all agree sooner in an Universal character and language too , than in such a Liturgy . Our first Reformers have given us undeniable Proofs that they were very learned and very good Men , and Bishop * Jewel in their name professeth that they did consult the ancient Liturgies of the purest times , and adapted ours to them . The Papists condemn us for castrating as much as was thought sinful , must we be still condemned for retaining what is decent ? If any thing in our Liturgy had been contrary to the Word of God , I am confident the Church would have expunged it as soon as its adversaries had discovered it : but if it be quarrelled at for requiring us to worship God according to the Apostolical injunction in Decency and order , we had rather be accounted beasts of burden in submitting to the lawful Ordinances of our Superiors , than wild Asses for kicking against our Masters . It hath alway been the practice of the Church of God , conform to the practice of the Holy Apostles , Acts 15. when any opinions or practices contrary to Faith or Unity began to prevail , to assemble in Councils and Synods , that by conference and consulting with the Scriptures and Primitive customes , they might raise a fence against the growing torrent , and as well confirm their own , as confute the opinions and practices of their adversaries : as may be seen in the Decrees and Canons made in the first 600 Years . And when by general consent and subscription these Decrees were approved , they did as occasion required insert sometimes into the Liturgy such passages out of their own or former Articles , as might help to instruct the People in the true Faith , and be an antidote against those poisonous errors that were become Epidemical . Hence first the Apostles Creed , and the Gloria Patri , &c. and those being not express enough against prevailing errors , the Nicene and Athanasian Creeds were inserted , and some whole Articles were added to the Apostles Creed . And if , as our Author saith , a man may go to an Arrian Church , so there be no Arrianism exprest in their Liturgy , why may not ▪ our Superiors require our communion in the Liturgy which is free from that and all other Doctrinal errors ? And whereas our Liturgy is in all things conform to our Articles of Doctrine , which are so free from the exceptions either of Calvinists or Arminians , as that both Parties appeal to it as to the standard whereby they would have their Opinions tryed , as appears in the late quiquarticular controversies between Doctor Heylin and Mr. Hickman ; I see no reason why they may not upon our Author's grounds conform much rather to ours than unto Arrian Liturgies . A Liturgy that hath past many fiery Trials , first in the Marian days , when the Composers of it imbraced it at their Martyrdom , after which it appeared so inoffensive to the Papists themselves , which I account no small commendation , that for some Years after Queen Elizabeth came to the Crown , they omitted not to frequent the use of it , and in the beginning of our troubles when the Smectymnuans heated the Irons , and made it pass the trial Ordeal , its innocency was such that it came off untoucht . And when in the Grand Debate their Successors thought to have blown it up by the fewel which they had heaped together in a mock-liturgy , their plot was so confused and imperfect , that a great part of the Brotherhood were of the Opinion that the old was better . And I am still perswaded , if it were put to the vote whether this Liturgy should be retained , or any other formerly used in the Primitive , or now in use among the Reformed Churches brought into its room , they would give the like suffrage as I have heard Sr. Harry Martyne did when some of Cromwels Confidents had moved the question , whether They should have a King or no King , that if they must have a King , they had rather have the Old Gentleman ( meaning King Charles of blessed memory ) than any other in the Nation . Our Author begins to treat of Conventicles from p. 226. and continueth it to the end . The substance of which I shall present to the Reader in these several and divers Periods . First , he says truly , that all meetings upon unnecessary occasions of Separation are to be so stiled , so that in this sense a Conventicle is nothing else but a congregation of schismaticks . And he had before , p. 196. determined them to be schismaticks , 1. That do chuse a Bishop in opposition to the former , and 2. That do erect a new Church and Oratory for the dividing party to meet in publickly . Now our Author , p. 200. moves the question , Who shall judge what is a necessary occasion of separation ? which question , he says , hath been often made but never truly Answered ; not because it is a point of great depth or difficulty truly to assoil it , but because the true solution carryeth fire in the tail of it ; for it bringeth with it a piece of Doctrine which is seldom pleasing to Superiors . To you for the present this shall suffice , if so be you be Animo defaecato , if you have cleared your self from froth and grounds , if neither sloth nor fears nor ambition nor any tempting spirits of that nature abuse you ( for these and such as these are the true impediments why both that and other questions of the like danger are not truly Answered ) if all this be and yet you see not how to frame your resolution and settle your self for that doubt , I will say no more of you than was said of Papias S. Johns own Scholar , you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your abilities are not so good as I presumed . This question is so easie to be resolved , that ( as our Author thinks ) every person may settle himself , and resolve what to do in it , if he be Animo defaecato , and have cleared himself from froth and grounds , if neither sloth nor fears nor Ambition nor any tempting spirits of that nature abuse him . One or more of these impediments it is probable prevailed with our Author not to determine the question so plainly as he ought , and most likely that of fear ; because he saith it would be displeasing to Superiors , and would carry fire in the tail of it . And doubtless his fears were just , it could not do otherwise than provoke his Superiors in a high degree , if he had peremptorily delivered what he intimates in diverse parts of the Treatise to be his Opinion , and when I shall collect them you will see they carry wild fire and powder-plots in their tails enough to blow up all Government . The Question is , who should judge what is a necessary Occasion of Separation ? Which question he intends not to leave to the judgment of Governors , whom he supposeth to give the Occasion and to whom the resolution would not be pleasing , but to those that take the occasion ; and indeed he leaves it to private persons to judge of the Laws of their Superiors , who if they cannot find will easily seign some occasion to excuse their separation . And our Author hath fitted it to their hands , for he informs them , p. 194. That when either false or uncertain conclusions are obtruded for truth , and acts either unlawful or ministring just scruple are required of us to be performed , in these cases consent were conspiracy ; and open contestation is not faction or schism , but due Christian Animosity . And p. 201. He makes it a just occasion of separation , when something is required to be done by us which either we know or strongly suspect , ( which in our Authors phrase is the same with just scruple ) to be unlawful . And again , p. 218. Wheresoever false or suspected Opinions are made a piece of the Church Liturgy , he that separates is not the schismatick . So that now there needs no Oedipus to unriddle the mystery . For 1. if our Governors shall at any time obtrude uncertain conclusions for truth ( how certain soever they be to our Governors , if they appear not so to us : ) Or 2. if they require something to be done by us , which we may justly scruple or strongly suspect : Or , 3. if they shall make suspected Opinions a piece of Church Liturgy ; this is indeed sufficient not only to justifie a separation , but to entitle the Separatists to due Christian Animosity . And our Author needed not the spirit of Prophecy to foretel that this would be displeasing to Governors and carry fire in its tail ; for it strikes directly at the foundation of all Government both in Church and State. For in both Governments when such things are by solemn Edicts commanded or forbidden as are apparently good or evil , we are to obey for Gods sake ; but where things neither good nor evil by any natural or positive law of God are injoyned by our superiours , it is undoubtedly our duty to submit to them . A scrupling Conscience , or the dissent of private judgments to the deliberate determinations of Superiors in these cases can be no supersedeas to the obedience that is due from subjects , as hath been already proved from the Nonconformists own confessions , and will yet more clearly appear . To which end I shall premise out of Dr. Owens concessions , p. 408. of his survey of Ecclesiastical Polity . Those pretended errors in our case ( saith he ) are not in matters of faith , nor for the most part in or about the Worship of God , or that which is acknowledged so to be ; but in or about those things which some think it convenient to add unto it or conjoyn with it . And what peace , what quietness is like to be in the world , when the sword of vengeance must be drawn about these things ? To which I only reply , Let them that draw the sword in such quarrels perish with the sword . God hath put a sword into the Magistrates hand , to be a terror to evil works , and if unpeaceable men will not be subject , neither for fear of wrath , nor for Conscience sake , but will raise tumults and seditious Factions against their lawful Rulers upon scruples and punctilio's , they are the Aggressors ; and unless the Magistrate will suffer the sword which God hath put into his hands , to be wrested from him , he ought to be an Avenger to execute wrath upon evil doers , their scruples concerning the lawfulness of such external acts of Worship notwithstanding . 2. I premise , that such men as are sound as to the foundation of faith , and careful thereupon to build a holy life , and keep a Conscience void of offence towards God and man , ( though in such things as Dr. Owen hath mentioned , they should not be able through their weakness of judgment , after serious endeavours to get resolution of their scruples ) if they do yield obedience to them that God hath set over them , though they should be mistaken , yet their errors would not prejudice their Salvation . And on this ground many of the Reformed Divines hope well , of multitudes under the Roman tyranny , and I doubt not but the Nonconformists have so much Charity as to have as good hopes of such honest Christians as die in the Communion of our Church . 3. If it should happen that some good and honest men who are both sound in the faith and unblamable in life , do after serious inquiry remain scrupulous still , it is their duty to take the safest way , and that is the way of obedience to their Lawful Governors , which being a moral duty and strictly enjoyned by the word of God , cannot be dispensed with by scruples about the lawfulness of rites and ceremonies in the external worship of God. And I may safely add , 4. That if honest and well meaning men shall so far indulge to such scruples as to live in disobedience to the Laws and constitutions of their Superiors , their Superiors may justly punish them for so doing , or the frame of their Government will soon be turned off its hinges : And Governors not being able to discern the hearts of men , may equally animadvert upon all refractory persons , or they must let all go unpunished ; and if they should resolve on this later , farewell all Government . And seeing the wisdom of Man cannot prevent it , it is better that a few mistaken Innocents should be punished , than the peace and foundation of a Church or Nation be overturned . Melius pereat unus quàm unitas . Better is a private inconvenience than a publick mischief . This is a foundation necessary to the settlement of all humane Laws and Constitutions . Thus in matters of common right and interest , when the several Courts of a Nation have established and published rules and orders for the appearances and proceedings of Persons litigant , they who omit the time , or mistake the right methods of pleading , and thereupon suffer damage , though as to the merits of their cause they be severely dealt with , yet the proceedings of the Law are right and justifiable , because it is more for the publick peace and establishment that some persons should sustain loss for their unwilling neglects and errors , than that all wilful Offenders should go unpunished , and publick Orders of Court be contemned and disobeyed . And this Rule holds much stronger in such Ecclesiastical cases as are now under our consideration ; because the controversie is not here between private persons , but between Superiors and Subjects . If therefore one or more private Persons purely on mistake , and after humble and serious inquiry for satisfaction ( though I think few sober persons using such means can remain unsatisfied in so plain a case , Whether Scruples concerning ancient and innocent rites in the external Worship of God can justifie disobedience to the constitutions of lawful Governors ) should still judge contrary to their Governors , who impose such things as lawful and convenient , to be unlawful and superstitious , and thereupon refuse to appear at their Courts and be ordered by them ; It is agreeable to the Laws of all Societies that such Persons should not go unpunished . If a Child or Servant shall neglect to obey his Father or Master because he hath some Scruples against his commands , I think such Father or Master may without Scruple correct that Child or Servant , or within a short time they will become incorrigible . And the Case is almost the same as if the debauched part of the Nation , who are morally vicious , should pretend scruples of conscience against such Laws of the Land as restrain their enormities , suppose of Sabbath-breaking and neglecting the Publick Worship , which yet I think the Nonconformists would not judge to be a tolerable plea. I have insisted so long on this argument not only because our Author mentioneth it so often , and ever makes it a ground for separation , telling us that Not only in Reason but in Religion too this Maxime admits of no release , Cautissimi cujusque praeceptum quod dubitas nè feceris ; but often insinuates them to be guilty of Schism that do require any suspected thing , as you may see , p. 194. and p. 218. After this Pipe all the Factions do dance . The Presbyterians in their Commissioners Papers suggest it frequently , whether Ecclesiastical constitutions concerning things which are or may become matter of dispute and opposition , are to be allowed . * And John Owen for the Independents would have some warrant from Scripture for every thing that is required in the Worship of God. But minding my Reader of Dr. Owen's concessions before mentioned , to which I shall only add the confessions of the Presbyterians , who from the beginning opposed our Rites and Ceremonies not as unlawful , but only as inconvenient , as Mr. Cartwright did in his second Reply , p. 262. and therefore perswaded Ministers rather to wear the Garments required by Law than cease their Ministry . And in his Evangelical Harmony on Luke 22. à versu 14. ad 19. saith , That kneeling in receiving the Sacrament being incommodious in its own nature , and made more incommodious by Popish superstition , is not so to be rejected , that for the sake thereof we should abstain from the Sacrament : ( His words are these , Geniculatio in participatione suâ naturâ incommoda , superstitione pontificiâ longè facta est incommodior ; Nec tamen propterea ita rejicienda , ut ejus nomine à Sacramento abstineamus , si ejus caeteroquin participes esse nequimus , quia res suâ naturâ non est purè illicita ) because the thing is not in its own nature utterly unlawful . From whence we may conclude , that such things as are not purely unlawful in their own nature , though they are incommodiously applied and have been grosly abused by Popish superstition , are not a sufficient cause to hinder our participation of Divine Ordinances . And yet to what mischievous ends is this forlorn scruple , of receiving that blessed Sacrament on our Knees , made use of by Fanatick Persons as a Bar against the receiving of it at all ? though it be a posture sanctified by the Son of God when in the days of his being in the flesh he offered up Prayers to God , and hath been used by all sober Christians in their publick and private Devotions , and therefore most agreeable to that Solemn Office , wherein we cannot with sufficient humility and reverence receive at the hands of God such an ineffable blessing , nor worthily express our humble acknowledgment of thankfulness to God. And in the act of receiving besides our secret supplication to God to pardon and absolve us from all our sins for Christ's sake , we joyn with the Minister to pray , that the Body of our Lord Jesus Christ which was given for us may preserve our Bodies and Souls to Eternal life ; though the Church hath used as plain and effectual a mean to prevent our being scandalized , and scrupled at it ( by declaring in the Rubrick that no adoration is intended or ought to be done either to the Sacramental Bread and Wine there bodily received , or to any corporal presence of Christ's natural flesh and bloud ; for the Sacramental bread and wine remain still in their very natural substances , and therefore may not be adored , for that were Idolatry to be abhorred of all Christians . And that it was intended for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers , and for avoiding such disorder and profanation in the holy Communion as might otherwise ensue ) as the wisdom of Men can invent ; yet the outcry of Superstition , Will-worship , and Idolizing the Creatures of Bread and Wine is kept up , and the hearts of the People filled with invincible prejudices and scruples , to the neglect and contempt of this necessary duty which by Christ's institution and by Primitive practice ought to be frequently performed , and by the Constitutions of the Church at least three times every Year , but hath been totally omitted by some very adult Christians all their lives ; contrary to the advice and practice of former Nonconformists as well as to the commands of God and his Church . And what can the end of these things be , but hardning the People in their disobedience and ignorance , in uncharitable prejudices and distances from their more pious and peaceable Brethren , and provoking their Superiors to Acts of rigor and severity , unless they will permit all things to run to confusion ? And whereas upon the late Test all Persons that had any publick office or imployment were required to receive this Holy Sacrament according to the Custome of the Church of England , or to forfeit that imployment , not one of an Hundred of those scrupulous Persons that were concerned continued a Recusant : I suppose they have sufficiently convinced the Magistrates that the best way of removing these Scruples is to require the more frequent practice of that duty under the like penalties . And now I hope the frivolousness of our Author's position , p. 218. That wheresoever false or suspected Opinions ( and he asserts the same of practising suspected Actions in the same period ) are made a piece of the Liturgy , he that separates is not the Schismatick , doth evidently appear . And if he that separates be not the Schismatick , then they that require the performance of a suspected action are so , and by consequence it will be in the power of every scrupulous faction to denominate their Governours to be the Schismaticks . As our Author determineth the case , a man may as innocently disbelieve any Article of his Christian faith upon this pretence of scruples against them , as disobey the command of his Superiors . For ( saith he , p. 194. ) when uncertain conclusions are obtruded for truth , or acts ministring just scruples are required to be performed , consent were conspiracy and open contestation is not faction or schism , &c. And p. 218. he gives this Reason for it , It is alike unlawful to make profession of known or suspected falshoods , as to put in practice unlawful or suspected Now suppose a subtle Socinian should meet with a scrupulous person and tell him , that he doth well indeed to suspend his Communion from that Church which imposeth those things to be practised in the worship of God , which have no warrant from thence , but are rather condemned as Will-worship and Superstition ; but yet while he strains at a Gnat he swallows a Camel , and suffers his Conscience to be imposed upon in matters of Faith which are of greater concern : and then insinuate , that there is no express text in Scripture nor any good Argument from Reason for a Trinity of persons in the Unity of the Godhead , but both Scripture and Reason affirm there can be but one Supreme eternal God ; and then by wresting the Scriptures , and perswading him that the Doctrine of the Trinity had its rise from Ecclesiastical Tradition not from the Scriptures , and they that require the belief of it do teach for Doctrines the Commandments of men : suppose , I say , by this leaven the scrupulous humor is fermented and swells up into a strong suspicion , and he begins to grow sowr and discontented with his Teachers , and likes the Arrian and Socinian Doctors better ; Doth not this man proceed upon the Authors grounds , and may be as much justified by them if he turn Heretick , as if he become a Schismatick ? And indeed there is not one Article of our Faith but cunning Sophisters may work upon persons disposed to scruples to have strong suspicions of them . For Mr. Baxter tells us in his Saints everlasting rest , Part 1. ch . 7. Sect. 14. That Professors of Religion did oppose almost all the Worship of God out of Conscience , which others did out of Prophaneness . Upon this very pretense some will not hear of Infant Baptism , nor others of the Lord's day , but turn Anabaptists and Sabbatarians , and for ought I know others may justifie rebellion , and not only the Omission of moral duties , but the Commission of any vice or impiety . Experience hath evidently taught us , that those persons who have been prone to entertain scruples in matters of Religion first , have fallen next into sedition and rebellion , and then to impiety and immoralities , to Quakerism , Atheism , unnatural affection to Parents , and acts and practices of as great cruelty and barbarity against themselves as against others . But our Author grounds his Objection on Rom. 14. 23. Whatsoever is not of Faith is sin ; and He that doubteth is damned if he eat . And this objection seems to be inforced by the Authority of Bishop Sanderson , who p. 228. de Obligatione Conscientiae ▪ saith thus : If any one through some fast rooted error of judgment do think the Law to be unjust which is not so , the obligation of the Law doth remain , notwithstanding that error of mind , so that he is not free from sin if he do not obey ; yet that he sinneth more grievously if he should obey , before that error be laid aside . Which ease the Reverend Casuist intended to speak of more at large when he should come to treat of the comparison of both obligations , viz. ( as I suppose ) the authority of the Magistrate and of Conscience . For I perceive the question to which he makes this an Answer was , What assurance that any Law is unjust , is required to secure a subject in point of Conscience that he is not bound by that Law ? But the good Bishop never came to that point under which we might have expected his farther judgment in that case ; and therefore I shall take a little pains in finding out his resolution , in some other parts of his writings . Answer . The Bishop says : If a subject , because that probable reasons do appear on both sides , knoweth not nor can determine whether a Law be just or no , so that his judgment hang in aequilibrio not knowing to which to incline ; in this case the subject is bound actually to obey ; so that he sinneth if he do not obey , and if he do obey he sinneth not . Now I observe , that when the Bishop comes to give his reasons why a subject should obey against a scrupulous Conscience , the same Reasons do require his obedience though his scruples he inveterate and obfirmed , yea in things doubtful , as by these following Reasons of his may appear . His first Reason is , because by a Reason of Law , In dubiis potior est conditio possidentis ; therefore where there is a contest concerning a right betwixt the Lawgiver and the subject , the right is alway to be presumed to be on the Lawgivers side , as being in possession of the right , unless some fit reason can be given to the contrary : but in this case ( i. e. in things doubtful ) no such fit reason can be given , because it would destroy the supposition , which is , that the things are equally doubted of . A second reason is taken from another rule of Law , That in a doubtful case the safer part is to be chosen : and it is certainly more safe to obey with a doubting Conscience , than not to obey with a doubting Conscience ; Because secondly it is safer in giving honour to Superiors to exceed that measure which we owe , than to be defective in it . Thirdly Because from the same rule it is generally more safe that he who is free should think himself bound , than that he who is bound should think himself free : for seeing through the natural pravity of mans heart he sinneth more often through too much confidence than through too much fear , and we are more prone to carnal licentiousness than is fit , and we are all too impatient to bear the yoke ; unless we do with full purpose of mind resolve to obey such Laws as are not evidently unjust , the wisdom of the flesh and the craft of the Serpent thereunto added , will often suggest such excuses as will hinder us from doing our duty in this respect . In his Sermon on Rom. 14. 23. the Bishop first shews what a doubting Conscience is , namely when the scales hang even , so as a man cannot well resolve whether way he should rather take , Sect. 25. which he says , may be because reasons seem to be probable pro and con , and there are learned men of the one opinion as well as of the other ; and Sect. 28. he says , If the liberty of the agent be determined by some Superior power to whom he oweth obedience so as he is not sui juris ad hoc , to do or not to do at his own choice , but to do what he is commanded ; this one circumstance quite altereth the whole case , and now he is bound in Conscience to do the thing commanded , his doubtfulness of mind whether that thing be lawful or no notwithstanding . And afterward he adds : Truly it is a great wonder to me that any man endued with understanding , and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their Superiors , should be otherwise minded in cases of like nature . Whatever is commanded us by them whom God hath set over us either in Church , Common-wealth or Family ( quod tamen non sit certum displicere Deo , saith S. Bernard ) which is not evidently contrary to the Law and will of God , ought of us to be received and obeyed no otherwise than if God himself had commanded , because God himself hath commanded us to obey the higher powers , and to submit our selves to their Ordinances . And in the close of the 29 Sect. If the Conscience be only doubtful whether the thing be lawful or no , but have not as yet passed a peremptory judgment against it ( yea although he rather incline to think it unlawful ) in that case if the Magistrate shall command it to be done , the subject with a good Conscience may do it , nay he cannot with a good Conscience refuse to do it though it be Dubitante Conscientiâ . And he is positive , p. 240. de Obligatione Conscientiae , That there is no reason nor shew of reason yet given why the power of determining and appointing things indifferent should not oblige in Ecclesiastical as well as in Civil affairs . Pardon the repetition of the Arguments ; because as Diamonds are not cut but by Diamonds , so I could not presume of explaining his meaning but by himself . And if the Reader will but add to this , what Mr. Falkner hath said concerning this objection from Rom. 14. 23. he may easily perceive that neither that text nor any conclusions to be drawn from it can be prest for the service of our Separatists . For as he says , p. 425. This rule must be applyed to the special case intended , which is , that wherever the omitting any action is certainly free from sin , and the practice of it appeareth to any person doubtful , there to do that action is a very evil and dangerous practice , because it containeth in it a chusing to run the hazard of Sin , which choice is alway a sin . But the case is much different when both acting and forbearing may be doubted of , where the one of them is a duty , and it is impossible that both of them should be forborn . For God having commanded Superiors to rule and Inferiors to obey , to suspend all action here is to perform an inward moral action of choice about a matter of duty , which if it be not regularly managed is a sin . And in this case so far as concerneth the obedience of a Child , Servant or Subject , they ought to account their Superiors command to lay such an obligation upon them to duty , that they must be guided thereby , unless they be able to prove themselves bound to act the contrary . Having thus removed the Objection concerning doubts and scruples , I may take liberty to recreate my Reader with a known story of a Scrupling house erected in Oxford by some of the Visitors , Anno 1646. There was in S. Peters the East a place set a part for all people that were dissatisfied or troubled in mind to meet in every Tuesday , for resolution of their doubts in a plain and familiar discourse . Many Sermons were preached to commend the usefulness of that Ordinance , which they grounded on several places of Scripture . One day while Hen. Wilkinson , Sen. was Chair-man , and Mr. Reynolds , Harris , Temple , Cornish , Lungly and Cheynel were set down with him , some souldiers of the Independent party , Erbury , Grymes , Hewson and others came to visit the Visitors , and after a while Erbury proposeth his doubt , whether in the Church of Christ the Ministery was committed to certain select men , for he thought all the gifted Brethren might preach ; and declared his readiness to dispute it with them : but the _____ pretending an Order , agreed upon for delaying the resolution of Scruples a week after the first proposal , put off the dispute until the next meeting . Which being noised through the University , a great concourse of Gentlemen , Scholars and Souldiers attended it . And Erbury who had been sometime of Brasen-nose Colledge , after a bold Prologue begun the Comedy , affirming , That in the Church of Christ there was no Commission given to Select men for preaching the Gospel . And after some discourse about stating the Question , Erbury urgeth , that if they had such a commission it was either Ordinary or Extraordinary . The Answer was , that it was Ordinary . He replies , then they had it from the Bishops , or some others . At which the Doctores Resoluti were unresolved what to Answer ; for if they should say from the Bishops , they feared to displease the people to whom they had often preached that they were Antichristian , and yet they could not deny it , they having been all Episcopally Ordained . And so being put into some confusion , and not replying directly , but seeking subterfuges , the souldiers were with great acclamations proclaimed Victors , and the scrupling house shut up , and the Comedy ended . But nondum finitus Orestes . I wish the Tragedies occasioned by these scruples were ended also . But Quousque tandem ? How long will these Scrupulists halt between God and Baal , between the reasonable service of God in his Publick Worship , and the unreasonable suggestions of those imperious masters that Lord it over their Consciences ? They that inject these Scruples to the minds of younger and weaker persons are for the most part men of age and competent understanding , and in so long a time as they have been in travel with them , and knowing that as well their own temporal and eternal happiness as the establishment of the Church and State depends on the resolution of them , it may rationally be expected that after their mutual conference with one another in divers Assemblies to that end , and their solemn seeking of God , they should have been able to discover where the sinfulness of these things which they scruple at doth lye ; or , that not being yet done , nor I think possible for wiser Men than themselves to do , they should deliver the Nation and themselves from those throws and pangs which such false conceptions have occasioned . And when the Inventors of State fears and jealousies have been ashamed and confounded upon the discovery and punishment of their villanous designs , it is strange that Men of such tender Consciences as our Church-reformers pretend to be , should feel no regret for all those real mischiefs and confusions which their fond suspicions and scruples have occasioned . Others may call this morose humour , conscience and constancy , but in truth it is nothing else but a stubborn contumacy and a proud contempt of Superiors . For a grand principle on which Government doth subsist , is , That Inferiors do submit their own judgments to the Decrees of their Superiors in order to publick peace , which the Apostle plainly requires , Submit your selves to every Ordinance of Man for the Lords sake , so that nothing can excuse our disobedience to Governors but their requiring something contrary to the Command of God. When therefore they injoyn some things that are not unlawful in themselves , and by reason of some scruples we refuse to obey them ; our very scrupling manifests that we know not , but they may be agreeable to God's will , and therefore our not obeying is a violation of the Law of God as well as of our Superiors . The greater authority always makes void the less . A Master cannot oblige his Servant against the command of his Prince , nor a Prince against the command of God ; nor can our private Consciences in any thing for which we have not a command from God , oblige us against the Decrees of our Prince . And when in all other things we submit our selves to the determinations of others that are wiser than our selves , as in matter of health to the prescripts of Physicians , in matters of right to counsel of Lawyers ; I see not any reason why we should not in the externals of Religion submit our selves to them that have the rule over us as God hath commanded : unless we will give this as a Reason , that we think our selves wiser and better than they , and that every Man should be left to his own liberty , which is as much as in us lyeth to make void the Ordinance of God. Besides , the nature of those things that come in competition ought to be considered . The Magistrate injoyns such things for decency and uniformity in the Worship of God , as after mature deliberation consulting the Word of God and the precedents of the most pure and primitive times he hath found to be most for edification ; and the things which he injoyneth others he practiseth himself , which he would not do if he had not found them to be the best . Now if he be mistaken , it is but in an indifferent or disputable thing , the observance of which by himself or his Subjects , provided they be Men that follow peace and holiness , will not prejudice their Salvation . Now on the Subjects side there lies at stake the great duty of Obedience to Governors , of reverence and decency in the publick Worship of God , of Charity and Unity with their Brethren , wherein if they be peccant , they withhold from Caesar the things which are Caesars , and from God the things that are God's , and from their Brethren the duties which they owe to all Men , with whom as far as it is possible , and as much as in them lyeth they ought to live peaceably . And can a little mistake or irregularity in external Worship , if such should happen , be thought so great an evil , that for avoiding of it , we should throw our selves over the precipices of disobedience to Rulers , a contempt of God's solemn Worship , and living in debate , contention and perpetual vexation of our Brethren ? Those things that are immutably and essentially good or evil ought more to be heeded than those which are such uncertainly and by accident or circumstance only ; and no good Man to avoid a doubtful scruple will run himself into a certain sin . In such things therefore as I have now discoursed of , it is certainly more safe to erre with our Rulers than to be in the right against them . And thus I have discarded that Maxime of our Authors , which he saith not only in Reason but in Religion too admits of no release . Page 228. our Author saith — While Men were truly pious , all Meetings of Men for mutual help of Piety and Devotion , wheresoever and by whomsoever celebrated , were permitted without exception . It is great pity but it had been so , yet that it was so will not appear . For I suppose our Author doth not mean by Men truly pious , those that were Governors ; for the more pious they were , the more care they alway had of the publick Worship , and such as would not joyn in it , gave occasion to have their piety questioned . For why , saith our Author , should Men desire to do that suspiciously in private which warrantably may be performed in publick , p. 230. He must therefore be understood of pious Christians that met for the Worship of God in times of Corruptions and Persecutions , as he expresseth it . Now that such Meetings wheresoever and by whomsoever celebrated were permitted without exception , whoever shall but run over the Ecclesiastical History will find exceptions enough against it . Were not Christ and his Apostles and such Converts as met with them truly pious , and * yet their Meetings were in great fear of being disturbed , and they were persecuted as no Friends to Caesar , but such as turned the World upside down . And did not our Saviour foretel his Disciples how they should be hated and persecuted for his sake ? Never were there more pious and peaceable Christians than under the Emperors of Rome that preceded Constantine , yet they did generally by them , as Pilate by the Galileans whose bloud he mingled with their Sacrifices , and haled all such to torments as would not deny Christ and burn their Bibles , and offer Incense to the Pagan Gods. Trajan was one of the mildest of those Emperors , and Pliny the Younger being required to certifie the practices and behaviour of the Christians in his days , acquainted the Emperor , that they did meet together in the Night and sung Hymns to Christ as to their God , which was their only crime ; for as to other things , They bound themselves by an Oath not to run into any wickedness , not to commit Thefts , Murders or Adulteries , not to break their promises or withhold any thing committed to their trust , l. 10. Epist . 97. And yet besides those famous Bishops , Ignatius , Clemens , Anicetus , many Thousands of pious Christians were martyred ; the Heathen were so far from permitting their Meetings howsoever and by whomsoever celebrated , that they hunted out private Christians , and upon their confessions that they were so they were instantly condemned . If a Legion of Witnesses will suffice , I shall produce that of the Noble Thebean Legion , consisting of 6666. Souldiers , who when Maximinus was Emperor and prepared to fight his Enemies , though they had often given testimony both of their valour and fidelity to his Predecessors , and had by the accustomed Oaths sworn the same to him , ( which Oaths Vegetius de Re militari , l. 2. sets down in these words , Jurant per Deum , Christum & Sanctum Spiritum , & per majestatem Imperatoris , quae secundùm Deum generi humano diligenda est & colenda , omnia se strenuè facturos quae praeceperit Imperator , nunquam deserturos militiam , nec mortem recusaturos pro Romana Republicâ ) were yet required to lustrate or expiate themselves by offering sacrifice to the Heathen Gods ; which they refusing to do , jointly professing themselves to be Christians , he decimates the whole Legion , and slays every Tenth Man with the Sword , and afterward requires the same impiety from the rest ; but their chief Commanders who deserve serve to be mentioned in all Histories , Mauritius Tribune of the Legion , Exuperius their Standard-bearer , and Candidus one of the Senatorian Order , exhorting them to constancy in the Christian Faith , being required to bring their Legion to the Emperor at Octodurus , and there perform those Pagan rites , answered , That they were ready in all things to obey the Emperors commands in fighting against his Enemies , only being Christians they could by no means Sacrifice to his Gods. Whereupon they suffered another Decimation ; at which the remainder of the Legion were so far from being daunted , that they all professed themselves of the same resolution , and should rejoyce to obtain the same honour of Martyrdom . Whereupon the Emperor Ordered his Army to fall on them , and cut them in pieces , which was accordingly done , not one of them seeking an escape . Baronius ad Annum 297. Nor were these Massacres only committed in the times of the ten persecutions , but afterward when some Christian Emperors infected with Arrianism had the power , they made havock of the peaceable and Orthodox Christians , and denyed them the priviledge of publick or private meetings . And our Author himself observes , p. 228. That Christian meetings under Pagan Princes , when for fear they durst not come together in open view , were charged with foul imputations , as by the report of Christians themselves plainly appears . And again , p. 227. That time had taken leave to fix this name ( of Conventicles ) upon good and honest meetings , and that perchance not altogether without good reason . Which reason he expresseth , p. 228. it was espied that ill affected persons abused private meetings for Religion to gross impiety , and therefore both Church and State jointly gave order for Forms , times and places of publick Concourse , and all other meetings besides those of which both time and place were limited , they censured for routs and riots and unlawful assemblies in the State , and in the Church for Conventicles . Upon which our Author concludes , p. 229. It is not lawful no not for prayer , hearing , &c. for people to Assemble otherwise than by publick order is allowed . But notwithstanding this concession our Author having distinguis●ed between times of corruption and incorruption , he says , p. 230. That in times of manifest corruptions and persecutions , wherein Religious assembling is dangerous , private meetings , however besides publick Order , are not only lawful but they are of necessity and duty . And this he supposeth a competent Plea as well for the Papists in our days as for the Protestants in Queen Maries dayes : For else ( saith he ) how shall we excuse the meetings of Christians for publick service in time of danger and persecutions , and of our selves in Queen Maries days ? and how will those of the Roman Church amongst us put off the imputation of Conventicling , who are known amongst us privately to assemble for Religious exercise against all established order both in Church and State ? — Now I willingly grant that in times of manifest corruptions and persecutions , such as the Roman and Marian were , private meetings are lawful and necessary duties ; because , if men do forbid what God hath commanded , it is better to obey God than man : But this rule will not hold with that Latitude which our Author annexeth to it , that such meetings are lawful however besides publick order : and p. 231. however practised . For suppose that Dioclesian or Queen Mary had published their Edicts that on such days such a number of Christians or Protestants should meet and worship God in publick places allowed them for that purpose , or as by the late Act of Parliament , any Family not admitting above five for Religious exercises were tolerated ; it had been their duty to acquiesce in such an Indulgence , and not by meeting in greater numbers and in places and times prohibited to provoke their Governors . For certainly God hath committed to the Soveraign authority a power of regulating the External exercise of Divine Worship , nor can the irregularity of good men make void that Ordinance of God. And therefore our Author concludes amiss when he sayes , That all pious Assemblies in times of persecution and corruption , however practised , are indeed or rather alone the lawful congregations : and publick Assemblies though according to form of Law are indeed nothing else but Riots and Conventicles , if they be stained with corruption and superstition . A Doctrine that is very pleasing both to the Papists and other Sectaries , who being perswaded that we are corrupted and they are persecuted , may be incouraged once again to set up the good old Cause , that is , the overthrow of Monarchy and Episcopacy in this Nation , and the setting up of Popery and Anarchy in their rooms . Mr. Hales tells us in his Sermon on Luke 18. 1. p. 134. of his Golden Remains , that Tully observed that Antony the Orator being to defend a person who was accused of Faction and Sedition , bent his wits to maintain that Sedition was good , and not to be objected as a fault : our Author hath strained his wits to do the like by Schism , and so far to excuse separation as ordinarily to lay the blame thereof upon Superiors , and to make them the Schismaticks as often as they endeavour to vindicate their authority in lawful things against such , as find any Scruples against obedience to their commands . Which Mr. Hales shall Answer for me : The taste of Liberty is so sweet , that except Kings maintain their Authority with as great violence , as the people affect their Liberty , all things will run to confusion . Sermon on John 18. 36. p. 149. THE END . Mr. BAXTER's ARGUMENTS FOR Conformity , AGAINST SEPARATION : BY WHICH The most Material Parts OF Mr. HALES's TRACT of SCHISM ARE CONFVTED . Every tender Conscience should be as tender of Church-division and real Schism , as of Drunkenness , Whoredom , or such other enormous Sins , James 3. 14 , 15 , 16 , 17. Mr. Baxter 's Reasons for Christian Religion , p. 485. S. 34. LONDON , Printed for Walter Kettilby , 1678. Imprimatur , C. Alston R. P. D. Hen. Episc . Lond. à Sacris Domesticis . TO THE READER Concerning the Pretence OF Conscience for Separation . THE Conscience of Man is a very sacred thing ; the great King hath made it his Chancellor to determine of such cases as are not plainly determinable by his Law , and hath given it a large Empire and Power to absolve or condemn . Of this Seneca divinely informs his Lucilius ( Epist . 41. Ita dico , mi Lucili , sacer intra nos spiritus sedet , malorum bonorúmque nostrorum observator , & custos hic prout à nobis tractatus est , nos tractat ) There is a Sacred spirit residing within us observing and recording all our good and evil actions , and as this is dealt with by us , so it deals with us . If our Consciences be first rightly informed , and then duly consulted with and obeyed , there is not a safer Guide , a better Comforter , nor a more impartial Judge : for ( it is magni illius Judicii praejudicium ) as that acquits or condemns us , so have we confidence towards God , 1 Jo. 3. 20. It ought therefore to be our great care that our hearts do not reproach us for any wilful transgression of the Laws of God , or such as he hath set over us , whom he hath required us to obey for Conscience sake . And in the next place it is our duty tenderly to commiserate such weak Brethren whose Consciences being really doubtful of the lawfulness of those actions which are required of them , dare not obey till they obtain a fiat from them ; but while they suspend their duties are peaceable and faithful in the Land , and humbly and industriously seek for satisfaction from them whom God hath set over them . And truly I have not more Charity for many thorow Conformists , than for such meek and teachable Dissenters . And I doubt not but their Rulers and Spiritual Fathers would deal with them in all gentleness and long-suffering , with familiar and easie methods to inform their judgments , and reconcile their affections to the knowledge and practice of the truth . But alas ! how small is the number of such , among them that pretend conscience , not in things doubtful and undetermined , but against plain and express commands in the Laws of God and their Superiors , and under that pretence seek to be justified in notorious and scandalous impieties ? Who can without indignation recount the horrible villanies and mischiefs that have been acted in our Generation under this pretence ? or who can sufficiently deplore the contumacy and opposition of such as pretend Conscience against the means which God hath appointed for their information ? The case seems to be well represented in the entertainment of the Angels among the Sodomites : ( for Conscience as an Angel of God is with a Commission to save or to destroy ) And in Genesis 19. we read only of Lot who with great humility and respect met them , and bowing his Face to the ground , with great importunity pressed them to take their repose with him ; and he washed their Feet and feasted them , and they delivered him from that great overthrow . But the Men of Sodom , old and young , from all quarters offered violence to them , and would have prostituted them to their unnatural lusts . And do not they declare their sin to be like that of Sodom , who stifle the good motions of this Guardian-Angel , and make it an instrument and Pander to their carnal lusts ? incessantly abusing it as the Gibeathites did the Levites Concubine , even to Death , Judges 19. And if a righteous Lot intercede for it , how do they reply as the Sodomites did , This fellow is come to sojourn , and he will needs be a Judge . Now will we deal worse , with thee than with them , Gen. 19. 9. But the punishment of the one should make the other to tremble and do no more so wickedly , lest those Angels of Light leave them in darkness , and rain something most like to fire and brimstone , even horror and despair into their Souls . But beside these wilful persons there is a sort of weak people among us , who have so intangled themselves in nets of their own weaving , partly through ignorance , prejudice and evil education , and partly by melancholy and superstitious apprehensions , fearing where no fear is , and taking their own fancies and shadows for Ghosts and spectres , and lastly by the dark suggestions of seducing spirits who despair of making any to be of their perswasion till they have frighted them out of their wits , that it is with them as sometime it was with the people of Rome ( nec ferre vulnera possunt , nec remedia ) they can neither endure their wounds nor suffer the remedies . By their long striving against their Prince , their Priests and their own Reason , they are so wounded and ensnared , that though their grievances be almost intolerable , yet they dread to disclose them or to use the advice of such Physicians as upon their submission might through God's blessing heal and restore them . Every Quack that can administer Opium , or stupifie the part affected , is more acceptable to them than a Colledge of able Physicians who discerning the cause could with more easie methods and at a cheaper rate cure their distempers . For the Nets that entangle most of these , are but like the spiders webs , strong enough to captivate them out of whose bowels they were spun : But a man of reason may dissipate them with the breath of his mouth . The Lion in the Fable was once thus intangled , and all his strugling did but involve him more : yet when he was toyled and lay quiet , a very little Animal came and corroding the threads set the Royal Captive at liberty . There needs no great art if they would be patient and follow regular prescripts , to reduce such men to a sense and enjoyment of their Christian Liberty . If they would but follow the best of their own Leaders , two of which I have hereafter proposed to them , their Arguments and practices might soon undeceive them . For in truth it is not Conscience but nice scruples , false opinions and prejudice and disaffection to the Lawful Guides and Physicians of their Souls , and a fond admiration of some cunning persons that lay in wait to ensnare them , and keep them in bondage , that they may make merchandise of them , which have so perplexed them . Can that be Conscience that causeth men to strain at a Gnat and swallow Camels ? to start at a shadow and throw themselves over Precipices ? so to abhor a Ceremony as to commit Sacriledge , and rob the Church of Christ of his last and best Legacy , that of Peace ? Can Conscience perswade a man who confesseth his own ignorance ( by his doubting ) to judge of the things in controversie , to conclude that his Superiors are in an error , and that they who disobey and oppose them are in the right ? or can we think that they did cast themselves out of their own Cures on a principle of Conscience , who against all good Conscience intruded upon other mens and still invade their rights ? Is it Conscience that teacheth them to interpret the actions and constitutions of their Superiors in the worse sense , and by their corrupt glosses to make faults where they can find none ? Is it conscience that causeth men who are under Oaths and obligations of obedience and peace , to withdraw causelesly into factious and seditious assemblies to the disturbance of the Church and State , where they might lead quiet and peaceable lives in all godliness and honesty ? Is it conscience that teacheth men to scruple at Ceremonies , and to omit the weighty matters of the Law ? Or can we think that they do really believe in their Consciences that to live in Conformity to the Church of England is a sin , who do educate their children ( the care of whose Souls next to that of their own is incumbent on them , ) in such professions as will necessarily engage them to be Conformists ? The Ancient Nonconformists thought themselves bound in Conscience to use their utmost endeavours to prevent separation from the Church of England , and to ingage their people to frequent the publick Worship . And can it be a point of Conscience in the present Nonconformists so industriously to promote Separation , and as much as in them lyeth to bring the publick Worship into contempt ? Or can they pretend conscience for despising the prayers of the Church , who at the same time reject our Lords prayer also ? Is it conscience that makes private and illiterate men to think themselves wiser and better than their Rulers and spiritual Guides , whom God hath set over them ? Is it conscience that doth dispense with the same men to conform and communicate with the Church when they are required to do so under some present and severe penalty ( as on the late Test ) and to shun it at other times ? Lastly , who can believe that they err through weakness or doubtfulness of Conscience , who refuse to make use of those obvious and probable means for their satisfaction , which God hath appointed for them ? That is , in such doubtful cases which their own son cannot determine , to consult with those to whom God hath committed the conduct of their Souls . For what is Conscience but a mans judgment concerning things and actions according to Gods Word , and Right Reason inlightned and directed thereby ? For , seeing the Word of God hath not particularly determined of all things and actions , we ought by our Reason comparing one place of Scripture with another and drawing conclusions from them , to be guided and acted in such things as are not determined in Scripture : and if our own Reason be too short-sighted and dull , to apprehend the nature of the things doubted of ; we ought to use such Instruments and helps as God hath provided , who hath said by his Prophet , that the Priests lips should preserve knowledge , and the people should seek the Law at his mouth , for he is the messenger of the Lord of hosts , Mal. 2. 7. where the peoples duty is plainly asserted . And by his Apostle , that we should know them that are over us in the Lord , 1 Thess . 5. 12. And Heb. 13. 17. Obey them that have the rule over you , and submit your selves , for they watch for your Souls as they that must give account , &c. But as Mr. Baxter complains , p. 570. of his Saints Rest , Few of the Godly themselves do understand the Authority that their Teachers have over them from Christ , they know how to value the Ministers Gifts but not how they are bound to learn of him and obey him because of his office . — People are bound to obey and learn of their Teachers , as Scholars of their Masters . And if the people were as willing to do their own duties , and as apt to learn of their Ministers as they are forward to teach them , or blame them for not doing theirs , they might soon ease their Consciences of much guilt as well as of many doubts and scruples , whereby for want of an humble and teachable spirit they so much trouble themselves and others . And it is but reasonable , that the established Clergy of the Church of England should expect as great a submission from their people as the Worcester Ministers who required their people to acknowledge in these words : I ... do consent to be a Member of the particular Church of Christ at .... whereof .... is Teacher and Overseer , and to submit to his teaching and ministerial guidance and oversight according to God's Word . Those Men therefore whose Consciences are truly tender , ought in doubtful cases , to apply themselves to the means which God hath instituted ( and will therefore most probably bless ) for their information ; as first , their own Pastor ; or if he be thought defective , some neighbour Minister , of whom the doubting Person hath a good opinion for his parts and piety ; if no such can remove his doubts , he seems to me to be a Person capable to read the Works of Learned men that have written of the things in controversie , and he may take in the help of Foreign Divines , and perhaps inquire into the practice of the Church in the most pure and primitive Ages . And if he find that they do all agree , as Mr. Hooker and Mr. Baxter say , That the certain commands of the Church we live in , are to be obeyed in all things not certainly unlawful , I cannot think that such as will still pretend doubts , and espouse Parties , and disobey their Governors , and promote Schism and Divisions , do erre out of weakness of Conscience , but out of pride , and stubbornness , through great prejudices or for some little interests and concerns of their own , which they value more than the Peace of the Church . Now that Man doth judge extremely uncharitably of his Rulers , whose Consciences are as tender , and their Judgments better informed than his own , and who being at liberty to choose and propose what may most conduce , as well to their own , as the Peoples salvation , shall upon mature deliberation in solemn Assemblies appoint such a Discipline and Rites as they think most agreeable to the Word of God and the practice of the purest Churches in all Ages ; that Man , I say , must judge most uncharitably of them who should think that they impose on him any thing that is unlawful , ( without a very clear evidence of its unlawfulness ) seeing that therein they should not only wound their own Consciences and hazard their own Salvation , but draw upon themselves the guilt of the Peoples sins , by establishing iniquity by a Law , and incouraging the People to comply with it by their examples , and so like Jeroboam make the Israel of God to Sin. But if in a deed done by a doubting Person , at the command of one that is indued with lawful authority , there be a sin , it must go on his score that requireth it wrongfully , not on his that doth but his duty in obeying ; nor is the Salvation of an obedient subject hazarded by a peaceable compliance with his Superiors commands in such doubtful and disputable actions . Bishop Sanderson resolves a case that will put this out of doubt , Sermon on Rom. 14. 23. p. 92. A Prince commandeth his Subjects to serve in his Wars , it may be the quarrel is unjust , it may be there may appear to the understanding of the Subject great likelihoods of such injustice , yet may the subject for all that fight in the quarrel , yea he is bound in Conscience so to do , nay he is deep in disloyalty and treason if he refuse the service , whatsoever pretensions of Conscience he may make for such refusal . Mr. Baxter speaks almost as much , p. 461. of his Five Disputations : Every War that is unlawfully undertaken by the Prince , is not unlawful in all his Souldiers . Some of them that have not opportunity to know the evil of his undertaking , may be bound to obey ; the case of others I determine not . But a greater than he ( as I have shewn ) hath determined it , and the practice of the Primitive Christians , which stoutly fought the Battels of Heathen Emperors , have confirmed that determination . Now it is worthy of our consideration , to think what manner of Souldiers such scrupulous Persons would make in case of a War begun against a just Prince by some of his Subjects , that should pretend a Reformation of the Laws , and arm themselves to redress abuses in the administration of Justice , can we think , that they who are apt to disobey upon I know not what scruples of the lawfulness of innocent Rites and Ceremonies injoyned by his authority , will be ready to fight against their Brethren ( that herein agree with them ? ) would they not rather side against him , ( as their Predecessors have done ? ) I suppose there are very few that are scrupulously factious in the Church , but would in such a case be seditious and rebellious in the State. I am sure they would find more plausible pretences , as , That the Prince commands such things as are to their Consciences unlawful , and that they durst not ingage with him , lest they draw innocent bloud upon their heads ; they think they are rather bound to help the Lord's People against the Mighty , to rebuke even Kings for their sakes , and if they see it meet ; to bind their Kings with Chains and their Nobles with fetters of Iron , and to execute upon them the Judgment written : This Honour have all his Saints . And yet that learned Casuist says , that the fears of such scrupulous Persons need not trouble them , no not in this grand case , lest they should bring upon themselves the guilt of innocent bloud ; for the bloud that is unrighteously shed in such a quarrel , he must answer for , that set them on work , not he that spilt it . Is damnum dat , qui jubet dare ; ejus verò nulla culpa est , cui parére necesse est : He doth the wrong that commands it to be done , not he whose obedience is a necessary duty . And truly ( says the same Casuist ) it is a great wonder to me , that any Man endued with understanding , and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their Superiors , should be otherwise minded in cases of like nature . For whatsoever is commanded us by those whom God hath set over us either in Church , Common-wealth or Family ( quod tamen non sit certum displicere Deo , as saith St. Bernard ) which is not evidently contrary to the Law and Will of God , ought of us to be received and obeyed no otherwise than as if God himself had commanded it ; because God himself hath commanded us to obey the higher Powers , and to submit our selves to their Ordinances . And if these things should not be so , either Government or Christianity would in a short time be rooted out as incompetent one with the other , for by such Men Christ is really represented as an enemy to Caesar ; and the event will be , to have him crucified again in his members , and put to open shame . THE PREFACE TO Mr. BAXTER's ARGUMENTS . THe same wise and Gracious Providence of Almighty God which over-ruled the Actions of those Armies that had kept us long in confusion and made them instrumental for the setling of peace in the State , hath so directed the consultations and publick transactions of such as intruded on the affairs of the Church , that if they would practise according to their own principles , and acquiesce in their own arguments , we might see peace and unity established also in the Church . For besides the Arguments of the Non-conformists before 1642. who both by example and publick writings shewed their abhorrence of open Separation , I do confidently affirm , that if there were a collection made of those reasons which were urged by the Presbyterians to prevent the other Factions from separating from them , as well in their Annotations , Assemblies , publick debates , Sermons , books of Schism , Separation , &c. there needed no other security to the people of this Nation , that they might with good Conscience conform to the publick Worship of God as it is now established . I have formerly published Mr. Calvin's arguments to this purpose , and now I present the Reader with Mr. Baxter's , not only because I thought them most rational and perswasive , but because I believe he was not acted by ( a studium partium ) any ambitious or private design , but intended them as an Irenicum to perswade peace and reconciliation between all sober dissenters . And I hope he will pardon me for prosecuting his own design , while I do it in his own words published in several Treatises since he first set forth his Saints everlasting Rest , in the Epistle to which he tells us he should fear of being a firebrand in Hell , if he should be a firebrand in the Church . I was much moved to see what odium he contracted from some of his Brethren , of whom he deserved better things , for endeavouring to heal our divisions ; yet was he not ashamed to write himself in the title page of his second admonition to Bagshaw , a long-maligned and resisted endeavourer of the Churches unity and peace ; and in pag. 11. of that book , he thus declares his Christian temper and resolution . If injuries or interest would excuse any sin , I think there are few Ministers in England who have more inducement to the Angry separating way than I have ; But shall I therefore wrong the truth and Church of God and my own and others Souls ? God forbid ! And page 52. he farther tells us — I repent that I no more discouraged the spirit of peevish quarrelling with Superiors and Church-orders , and ( though I ever disliked and opposed it , yet ) that I sometimes did too much incourage such as were of their temper , by speaking too sharply against those things which I thought to be Church corruptions , and was too loth to displease the contentious for fear of being uncapable to do them good , ( knowing the prophane to be much worse than they ) and meeting with too few religious persons , that were not too much pleased with such invectives . And as an Argument of his repentance , he defends himself against Bagshaw , who objected that he chose on Easter day to communicate in a very populous Church purposely that it might be known , saying , p. 76. If a man by many years forbearing all publick prayers and Sacrament should tempt others to think that he is against them or counts them needless , how should he cure that scandal but by doing that openly pleading for it , which he is supposed to be against ? Ministers being bound to teach the people by Example as well as Doctrine , p. 78. And what he practised himself he carefully perswaded the people , to avoid separation and hold communion in the parochial Churches . For the Question which he maintained against Bagshaw was — It is lawful to hold communion with such Christian Churches as have worthy or tolerable Pastors , notwithstanding the Parochial order of them , and the Ministers conformity and use of the Common Prayer-book : and with two limitations concludes , p. 89. That we ought to do so when some special reasons ( as from Authority , scandal , &c. ) do require it . And whereas by these actions and writings , Mr. Baxter had so provoked the dissenting parties , that it was objected , as himself intimates in a second objection , in the Preface of his Christian Directory , That his writings differing from the common judgment had already caused offence to the Godly ; in the fourth Answer , he sayes : If God bless me with opportunity and help , I will offend such men much more , by endeavouring further than ever I have done the quenching of that fire which they are still blowing up , and detecting the folly and mischief of those Logomachies by which they militate against Love and Concord , and inflame and tear the Church of God , and let them know that I am about it . These are resolutions becoming a Minister of Christ , an Ambassador of the Prince of Peace , taken up after long and serious deliberation , well rooted and fixed in his judgment and Conscience , by reason whereof he was enabled through the Grace of God to withstand manifold temptations and violent oppositions to the contrary . Nor can I think that such a man as Mr. Baxter can flee and desert so good a cause , and after Vows to make enquiry , and render himself guilty of all those calumnies and reproaches which his enemies have endeavoured to fix upon him : Nor can I think , that having brought our present controversies to so narrow a compass of ground , he will contribute to the building of a Babel upon it . This were to make good those hard speeches of Mr. Bagshaw against him , who tells us , p. 152. That one worthy of Credit told him that the Learned and Judicious Mr. Herle having read that cryed up book of his , said , It had been happy for the Church of God if Mr. Baxter's friends had never sent him to School ; and that Mr. Cawdry had the same opinion of it . And that another person as knowing in the Mystery of Godliness as either of them told a friend of his , that notwithstanding the noise about him , Mr. Baxter would end in flesh and bloud . And in a word , this would set home his own fears upon his spirit , that he might be a fire brand in hell for being a fire-brand in the Church . I shall therefore charitably believe , that though he seem to look another way , yet he is labouring to bring the people that adhere to him , to the harbour of Ecclesiastical peace and unity ; that he doth still preach up not holiness only , but peace too , without which he knows no man shall see God ; nor can I think that he doth now practise in contempt of Authority , what himself had condemned in others ; or that he intends to harden the people in such a Separation , as he had so long , so passionately , so rationally declaimed against . I rather hope that he hath some dispensation from his Lawful Superiors , and that by a pia fraus having greater advantages of doing good put into his hands , he will by degrees improve them to the glory of God and the peace of this distracted Church . If he drive any other design , I would desire him to consider , first , how he can Answer his own Arguments unto men ; and secondly , how to give an account to God for his contrary practices . But I have a very great confidence , that he who hath with great industry and faithfulness provided so many solid materials from the Scriptures and right reason for the supporting and beautifying a Temple of peace , having carved and guilded them over with serious Protestations of his own pacifick intentions , and variety of Rhetorick to perswade others , will not be a Leader of that rabble , which shall first break down the carved works with axes and hammers , and at last ( though sore against his will ) raze the very foundations , and cry Down with it , down with it even to the ground . Of the Church . Mr. Baxter in his Reasons for the Christian Religion , p. 464. S. 2. THE Church of Christ being his Body is but one , and hath many parts , but should have no Parties , but unity and concord without Division . S. 3. Therefore no Christian must be of a Party or Sect as such , that is , as dividing it self from the rest , causing Schism or Contention in the Body , or making a rent unnecessarily in any particular Church which is a part . S. 8. Nothing will warrant us to separate from a Church as no Church , but the want of something essential to a Church . S. 11. It is essential to particular Political Churches , that they be constituted of true Bishops or Pastors and of Flocks of baptized or professed Christians , united for holy Communion in the worshipping of God , and the promoting of the Salvation of the several Members . S. 12. It is essential to a true Bishop or Pastor of the Church to be in office ( that is in authority and obligation ) appointed by Christ in Subordination to him in the three parts of his offices , Prophetical , Priestly and Kingly . That is , to teach the People , to stand between them and God in Worship , and to guide or govern them by the Paternal exercise of the Keys of his Church . S. 15. If a Church which in all other respects is purest and best , will impose any sin upon all that will have any local Communion with it , though we must not separate from that Church as no Church , yet must we not commit that sin , but patiently suffer them to exclude us from their Communion . Of the Doctrine of the Church of England . As for the Doctrine of the Church of England , the Bishops and their Followers from the first Reformation begun by King Edward the Sixth , were sound in Doctrine , adhering to the Augustane method expressed now in the Articles and Homilies ; they differed not in any considerable point from those whom they called Puritans , but it was in the form of Government , Liturgy and Ceremonies that the difference lay . The Independents as well as the Presbyterians offer to Subscribe the XXXIX Articles as distinct from Prelacy and Ceremony . And when I was in the Country , I knew not of one Minister to ten that are now silenced , that was not in the main of the same Principles with my self . Mr. Baxter's Reasons for Obedience in Lawful things , page 483. of his five Disputations . § . 1. LEST Men that are apt to run from one extream into another , should make an ill use of that which I have before written , I shall here annex some Reasons to perswade Men to just obedience , and preserve them from any sinful nonconformity to the commands of their Governours , and the evil effects that are like to follow thereupon . § . 2. But first I will lay together some Propositions for decision of the Controversie ; How far we are bound to obey Mens Precepts about Religion ? Especially in case we doubt of the lawfulness of obeying them ? and so cannot obey them in faith ? § . 3. Briefly : 1. We must obey both Magistrates and Pastors in all things lawful which belong to their offices to command . 2. It belongs not to their office to make God a new worship ; But to command the Mode and Circumstances of worship belongeth to their office : for guiding them wherein God hath given them general rules . 3. We must not take the Lawful commands of our Governours to be unlawful . 4. If we do through weakness or perversness take Lawful things to be unlawful , that will not excuse us in our disobedience . Our error is our sin , and one sin will not excuse another sin . Even as on the other side , if we judge things unlawful to be lawful , that will not excuse us for our disobedience to God in obeying men . 5. As I have before shewed , many things that are miscommanded , must be obeyed . 6. As an erroneous judgment will not excuse us from Obedience to our Governours , so much less will a doubtfulness excuse us . 7. As such a doubting , erring judgment cannot obey in ( plenary ) faith , so much less can he disobey in faith . For it is a known Command of God , that we obey them that have the Rule over us : but they have no word of God against the act of obedience now in question . It is their own erring judgment that intangleth them in a necessity of sinning ( till it be changed . ) 7. In doubtful cases , it is our duty to use God's means for our information : and one means is to consult with our Teachers , and hear their words with teachableness and meekness . 8. If upon advising with them we remain in doubt about the lawfulness of some Circumstance of order , if it be such as may be dispensed with , they should dispense with us : if it may not be dispensed with without a greater injury to the Church or cause of God , than our dispensation will countervail , then is it our duty to obey our Teachers , notwithstanding such doubts : For it being their office to Teach us , it must be our duty to believe them with a humane faith , in cases where we have no Evidences to the contrary : And the Duty of Obeying them being certain , and the sinfulness of the thing commanded being uncertain & unknown , and only suspected , we must go on the surer side . 9. Yet must we in great and doubtful cases , not take up with the suspected judgment of a single Pastor , but apply our selves to the unanimous Pastors of other Churches ▪ 10. Christians should not be over-busie in prying into the work of their Governours , nor too forward to suspect their determinations : But when they know that it is their Rulers work to guide them by determining of due Circumstances of worship , they should without causless scruples readily obey , till they see just reason to stop them in their obedience ; They must not go out of their own places to search into the Actions of another Man's office , to trouble themselves without any cause . § . 4. And now I intreat all humble Christians readily to obey both Magistrates and Pastors in all lawful things ; and to consider , to that end , of these Reasons following . Reas . 1. If you will not obey in Lawful things , you deny authority , or overthrow Government it self , which is a great ordinance of God , established in the fifth Commandment with promise : And as that commandment respecting societies and common good , is greater than the following commands , as they respect the private good of our neighbours , or are but particular means to that Publick good , whose foundation is laid in the fifth commandment ; so accordingly the sin against this fifth commandment must be greater than that against the rest . § . 5. Reas . 2. In disobeying the lawful commands of our Superiors , we disobey Christ , who ruleth by them as his officers . Even as the disobeying a Justice of Peace or Judge is a disobeying of the soveraign Power ; yea in some cases when their sentence is unjust . Some of the ancient Doctors thought that the fifth commandment was the last of the first Table of the Decalogue ; and that the Honouring of Governors is part of our Honour to God , they being mentioned there as his officers , with whom he himself is honoured or dishonoured , obeyed or disobeyed : For it is God's Authority that the Magistrate , Parent , and Pastor is endued with , and empowred by to rule those that are put under them . § . 6. Reas . 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawful ? For instance : If the Pastors appoint the Congregation to Assemble at one hour , and the People will scruple the time , and say , it is unlawful , and so will choose some of them one time , and some another , what disorder will here be ? and worse , if the Pastors appoint a Place of worship , and any of the People scruple obeying them , and will come to another place , what confusion will here be ? People are many , and the Pastors are few : and therefore there may be some unity if the People be Ruled by the Pastors ; but there can be none , if the Pastors must be ruled by the People , for the People will not agree among themselves : and therefore if we obey one part of them , we must disobey and displease the rest . And their ignorance makes them unfit to rule . § . 7. Reas . 4. Moreover , disobedience in matters of Circumstance , will exclude and overthrow the substance of the worship it self . God commandeth us to pray : If one part of the Church will not joyn with a stinted form of Prayer , and the other part will not joyn without it , both Parties cannot be pleased , and so one part must cast off Prayer it self , or separate from the rest . God commandeth the reading , and preaching , and hearing of the Scripture , and the singing of Psalms : but he hath left it to Man to make or choose the best Translation of Scripture , or version of the Psalms . Now if the Pastor appoint one version and Translation , and the Church joyn in the use of it , if any members will scruple joyning in this Translation or version , they must needs forbear the whole duty of Hearing the Scripture , and singing Psalms in that Congregation . If they pretend a scruple against the appointed time or place of worship , they will thereby cast off the worship it self . For if they avoid our Time or Place , they cannot meet with us , nor worship with us . § . 8. Reas . 5. And when they are thus carried to separate from the Congregation , upon such grounds as these , they will be no where fixt , but may be still subdividing , and separating from one another , till they are resolved into individuals , and have left no such thing as a Church among them . For they can have no assurance or probability , that some of themselves will not dissent from the rest in one Circumstance or other , as they did from their Pastors and the Church that they were of before . § . 9. Reas . 6. By this means the wicked that are disobedient to their Teachers , and reject the worship of God it self , will be hardened in their sin , and taught by Professors to defend their ungodliness : For the very same course that you take will serve their turns . They need not deny any Duty in the substance , but deny the circumstance , and so put off the substance of the Duty . If a wicked man will not hear the word preached , he may say [ I am not against preaching ; but I am unsatisfied of the lawfulness of your Time or Place , I am in judgment against coming to your Steeple-house , or against the Lords Day . ] And so he shall never hear , though he say he is for hearing . If a wicked man will not be personally instructed , or admonished , or be accountable to the Church or Pastors for any scandals of his life , nor submit to any discipline , he may say [ I am for discipline , I know it is my duty to be instructed : but I am not satisfied that I am bound to come to you when you send for me , or to appear at such a place as you appoint : the word of God nameth no time or place , and you shall not deprive me of my liberty . ] If a wicked Man would not hear or read the Scripture , or sing Psalms , he may say that he is for the duty , but he is only against this and that Translation and version : And so while every version is excepted against , the duty is as much evaded as if it were denied it self . By this device it is that the Rebellion of unruly People is defended : They run to the circumstances of the duty , and ask , [ Where are they bound to come to a Minister ? or to be examined by him in order to a baptism or Lords supper ? or to speak their consent to be Church-members , or to subscribe to a Profession , or to read an English Bible , or to hear in a Steeple-house , with many such like . ] Thus also it is that they put off Family-prayer , and ask , [ Where are they bound to pray in their Family Morning and Evening ? ] and so keep no constancy in Family-prayer at all , under pretence of denying only the circumstances . § . 10. Reas . 7. By this disobedience in things lawful , the members of the Church will be involved in contentions , and so ingaged in bitter uncharitableness , and censures , and persecutions , and reproaches of one another : which scandalous courses will nourish vice , dishonour God , rejoyce the enemies , grieve the Godly that are peaceable and judicious , and wound the consciences of the contenders . We see the beginning of such fires are small , but whither they tend , and what will be the end of them , we see not . § . 11. Reas . 8. By these means also Magistrates will be provoked to take men of tender consciences for factious , unruly , and unreasonable men , and to turn their enemies , and use violence against them , to the great injury of the Church : when they see them so self-conceited , and refusing obedience in lawful circumstances . § . 12. Reas . 9. By this means also the conversion and establishment of souls will be much hindred , and people possessed with prejudice against the Church and ordinances , when they take us to be but humorous people , and see us in such contentions among our selves . To my knowledge , our late difference about some such lesser things , hath turned off , or hindered abundance of people from liking the holy doctrine and life which we profess . § . 13. Reas . 10. It will seem to the wisest , to savour of no small measure of Pride , when people on the account of lawful circumstances , dare set themselves against their Governors and Teachers , and quarrel with the Ordinances of God , and with the Churches : Humble men would sooner suspect themselves , and quarrel with their own distempers , and submit to those that are wiser than themselves , and that are set over them for their guidance by the Lord. There may more dangerous Pride be manifested in these matters , than in Apparel , and such lower trifles . § . 14. Reas . 11. Consider also what yielding in things lawful the Scripture recommendeth to us ? How far yielded Paul when he circumcised Timothy ? Act 16. 3. And when he [ took the men , and purified himself with them in the Temple , to signifie the accomplishment of the days of purification , until that an offering should be offered for every one of them ] and this for almost seven dayes , Acts 21. 26 , 27. with the foregoing verses . § . 15. So 1 Cor. 9. 19 , 20. [ For though I be free from all men , yet have I made my self servant unto all , that I might gain the more : And unto the Jews I became as a Jew , that I might gain the Jews ; to them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law. To the weak I became as weak , that I might gain the weak : I am made all things to all men , that I might , by all means save some , and this I do for the Gospels sake , &c. ] Study this example . § . 16. Read also Rom. 14. and 15. Chapters , how much condescension the Apostle requireth even among equals , about meats and dayes . And 1 Cor. 8. 13. the Apostle would tie up himself from eating any flesh while the world standeth , rather than make a weak brother to offend . Many other passages of Scripture require a condescension in things of this indifferent nature , and shew that the Kingdom of God doth not consist in them . § . 17. And Matthew 12. 1 , 2 , to 9. you find that hunger justified the Disciples of Christ for plucking and rubbing the ears of Corn on the Sabbath dayes . And hunger justified David and those that were with him , for entring into the house of God , and eating the shew-bread , which was not lawful for him to eat , nor for them which were with him , but only for the Priests : And the Priests in the Temple were blameless for prophaning the Sabbath day . ] Now if things before accidentally evil , may by this much Necessity become lawful and a duty , then may the commands of Magistrates or Pastors , and the Unity of the Church , and the avoiding of contention , and offence , and other evils , be also sufficient to warrant us in obeying , even in inconvenient Circumstantials of the worship of God , that otherwise could not be justified . § . 18. Reas . 12. Lastly consider , how much God hath expressed himself in his word to be pleased in the Obedience of believers . Not only in their Obedience to Christ immediately , but also to him in his officers , 1 Sam. 15. 22. [ Behold to obey is better than Sacrifice , &c. ] Col. 3. 20 , 22. [ Children obey your Parents in all things ( that is , all lawful things ) for this is well-pleasing to the Lord ] [ Servants Obey in all things your Masters according to the flesh , &c. ] And Obedience to Pastors is as much commanded , 1. Thes . 5. 12 , 13. [ We beseech you brethren to know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly , &c. ] Heb. 13. 17. [ Obey them that have the rule over you , and submit your selves , for they watch for your souls as they that must give account , &c. ] So Verse 7. & 24. 1 Tim. 5. 17 , &c. § . 19. As the General Commission to a Parent , or Master , or Magistrate to Govern their inferior relations , doth authorize them to many particular acts belonging to their office , that were never named in their commission : so your general command to obey them , obligeth you to obey them in the said particulars . And so it is also betwixt the Pastors and the flock , in matters belonging to the office of a Pastor . § . 20. If a Child shall ask a Parent , [ Where doth Gods word allow you to command me to learn this Catechism , or read this Divines writings , or repeat this Sermon , or write it ? &c. ] doth not the question deserve to be answered with the rod ? The General Commission for Parents to Govern their children is sufficient . So if a Schoolmaster command his Scholars to come to such a place to School , and to take their places in such an Order , and to learn such books , and do such exercises , &c. the General Commission that he hath to teach and Govern them , will allow him to do all this . ( Though it will not allow him to set his Scholars to any Artifice or Manual Operation alien to his profession . ) So if a Minister determine of the variable Circumstances of worship , as what place the people shall come to , and at what time , to be Catechized , examined , instructed , &c. what Translation or Version of Psalms to use , what Utensils to make use of about Gods service , or such like , he is warranted for this by his General Commission . And if he miss it in the manner , by choosing inconvenient circumstances , or by unnecessary determination of points that should rather be left undetermined to liberty , though this be his own sin , it will not excuse the people from obedience ; unless the error of his directions be so great as would frustrate the Ordinance it self , or do more harm than our disobedience would do ; which in Circumstantials is rarely found . By long experience I am assured , that practical religion , will afford both to Church , State , and Conscience more certain , and more solid peace , than contending disputers , with all their pretences of Orthodoxness , and zeal against errors , for the truth , will ever bring , or did ever attain to . Wherefore let us consider in the next place , The Mischief of Separation . The mischief of Separation lies not in the bare error of judgment , but in the unchristian and Church-dissolving division and alienation , which thence followeth ; contrary to that humility and love , which is the visible character of Christians , and to that Oneness , which is still in Scripture ascribed to the visible Church . Alas , that pride and ignorance should have such power among believers , that men cannot be of several judgments in lesser points , but they must needs be of several Churches . God will make us value peace and union a little more , before we shall taste of the perfect everlasting peace and union ; yea before we shall see the blessing of union in the Church . Wounding is a dividing , healing is a re-uniting ; a Building is of many stones or pieces orderly conjoyned ; a Church is an aggregation of individuals , an association of Believers : what then is it to demolish , but to separate and disjoyn ? and what is it to dissolve Churches , but to break their association , to reduce them to individuals , to cut them into shreds ? As for the differences in way of Government , between the moderate Presbyterians , Independants , Episcopal , and Erastian , I make no doubt , but if mens spirits stood not at a greater distance than their principles , they would quickly be united . But of all the four sorts there are some that run so high in their principles , that they run out of the hearing of peace or truth . — For Anabaptism and Antinomianism God spake effectually against them , by those wondrous Monsters in New-England ; but wonders are over-lookt , where the heart is hardned , and God intends to get his justice a name . The fearful dolusions , that God hath formerly given them over to , and the horrid confusion which they have introduced where they have sprung , hath spoken fully against both these later Sects . The weeping eyes , the bleeding sides , the lacerated members of these Churches , the reproach of the Gospel , the disappointed Reformation , the hideous doctrines , and unheard of wickedness that hath followed them , the contemned ordinances , the reproached , slandered , and ejected Ministers , the weak that are scandalized , the Professors apostatized , the wicked hardned , and the open enemies of the Gospel , that now insult ; all these do describe them more plainly to England , than words can do , and cry loud in the ears of God , and man. What will be the Answer , time will shew : but from Rev. 2. 14 , 15 , 16 , &c. we may probably conjecture . He that is not a Son of peace , is not a Son of God. All other sins destroy the Church consequentially , but division and Separation demolish it directly . Building the Church is but an orderly joyning of the materials , and what then is disjoyning but pulling down ? Many doctrial differences must be tolerated in a Church , and why , but for unity and peace ? therefore disunion and separation is utterly intolerable . Believe not those to be the Churches friends , that would cure and reform her by cutting her throat . Those that say , no truth must be concealed for peace , have usually as little of the one as the other . Study Gal. 2. 22. Rom. 14. 1. Acts 21. 24 , 26. 1 Tim. 1. 4. & 6. 4. Titus 3. 8 , 9. I hope , sad experience speaks this lesson to your very hearts , if I should say nothing . Do not your hearts bleed to look upon the State of England , and to think how few Towns , or Cities there be ( where is any forwardness in Religion ) that are not cut into shreds and crumbled as to dust , by separations and divisions ? to think what a wound we have hereby given to the very Christian name , how we have hardned the ignorant , confirmed the Papists , and are our selves become the scorn of our enemies , and the grief of our friends , and how many of our dearest best esteemed friends , have fallen to notorious pride or impiety , yea , some , to be worse than open Infidels ? These are pillars of Salt , see that you remember them . Though of your own selves , men should arise , speaking perverse things , to draw disciples after them , Acts 20. 30. yea though an Angel from Heaven should draw you to divisions , see that you follow him not . If there be erroneous practices in the Church , keep your selves innocent , with moderation , and peace . It must be no small error , that must force a Separation . Justin Martyr professed , that if a Jew should keep the ceremonial law , so he did not perswade the Gentiles to it , as necessary , yet if he acknowledged Christ , he judgeth that he might be saved , and he would imbrace him and have communion with him . Paul would have him received , that is weak in the faith , and not un-church whole parishes of those that we know not , nor were ever brought to a just trial . I ever loved a godly peaceable Conformist , better than a turbulent Nonconformist . I differ from many , in several things of considerable moment , yet if I should zealously press my judgment on others , so as to disturb the peace of the Church , and separate from my brethren that are contrary minded , I should fear , lest I should prove a fire-brand in hell , for being a fire-brand in the Church . And for all the interest I have in your judgments and affections , I here charge you , that if God should give me up , to any factious , Church-rending course , ( against which I daily pray ) that you forsake me , and follow me not a step . And for peace with one another , follow it with all your might , if it be possible , as much as in you lyeth , live peaceably with all men , Rom. 12. 18. ( mark this . ) When you feel any sparks of discontent in your breasts , take them as kindled by the Devil , from hell , and take heed you cherish them not . If the flames begin to break forth , in censoriousness , reproaches , and hard speeches of others , be as speedy and busie in quenching it , as if it were fire in the thatch of your houses . For why should your houses be dearer to you , than the Church , which is the house of God ? or your Souls , which are the Temples of the Holy Ghost ? Hath God spoke more against any sin than unpeaceableness ? If ye forgive not men their trespasses , neither will your heavenly Father forgive you : which Lodovicus Crocius says , is the measure , and essential property of the least degree of true faith ; if you love not one another , you are not disciples of Christ . Publick wars and private quarrels usually pretend the Reformation of the Church , the vindicating of the Truth , and the welfare of Souls ; but they as usually prove in the issue , the greatest means to the overthrow of all . It is as natural for both wars and private contentions to produce errors , schisms , contempt of Magistracy , Ministry , and Ordinances , as it is for a dead Carrion to breed worms and vermine . Believe it from one , that hath too many years experience of it ; it is as hard a thing to maintain even in your people , a sound understanding , a tender Conscience , a lively , gracious , heavenly frame of spirit , and an upright life in a way of war and contention , as to keep your Candle lighted in the greatest storms , or under the waters . The like I may say of perverse and fierce disputings about the circumstantials of discipline , or other questions , that are far from the foundation ; they oftner lose the truth than find it . Wo to those Ministers , that make unnecessary divisions , and parties among the people , that so they may get themselves a name , and be cryed up by many followers . The way to prosper your labours is to quench all flames of contention , to your power . Study the peace and unity of your Congregations , keep out all occasions of divisions , especially the doctrine of Separation , and popular Church-Government , the apparent Seminary of faction , and perpetual contentions . If once the people be taught , that it belongs to them to govern themselves , and those the Scripture calleth their Guides and Rulers , we shall have mad work . They that would pluck up the hedge of Government , as if the vineyard could not be fruitful , except it lay waste , to the pleasure of all the beasts of the forest , are like the pond , that grudged at the banks and damm , and thought it injurious to be restrained of its liberty , and therefore combined with the winds , to raise a tempest , and so assault and beat down the banks in their rage ; and now where is that peaceable association of waters ? We feel now , how those are mistaken that thought the way for the Churches unity , was to dig up the banks and let all loose , that every man in Religion might do what he list . They are , usually , men least acquainted with a heavenly life , who are the violent disputers about the circumstantials of Religion . As the body doth languish in consuming Fevers , when the native heat abates within , and unnatural heat inflaming the external parts succeeds : so when the zeal of a Christian doth leave the internals of Religion , and fly to ceremonials , externals , or inferior things , the Soul must needs consume and languish . Of Conformity . For Conformity , though to Ministers it be another thing , by reason of the new impositions , than it was to our Predecessors ; yet to the People , Conformity is the same , if not easier , ( especially to them that I now speak to : ) for it is the Liturgy , Ceremonies , and Ministry , that most alienate them . And the Liturgy is a little amended , as to them , by the change of the translation , and some little words , and by some longer Prayers ; and the Ceremonies are the same ; and thirty years ago , there were many bare reading , not preaching Ministers , for one that is now . Therefore our case of Separation being the same as of old , I take it to be fully confuted , by the Ancient Non-conformists : and I have so great a veneration for the worthy Names , much more an estimation of the reasonings , of Mr. Cartwright , Egerton , Hildersham , Dod , Amesius , Parker , Baines , Brightman , Ball , Bradshaw , Paget , Langley , Nicols , Herring , &c. that I shall not think , they knew not why they chose this subject , and wrote more against Separation , than the Conformists did . I am very glad that the pious Lectures of Mr. Hildersham , Mr. R. Rogers , and such old Non-conformists , are in so good esteem among good People , where they will read them , urging the People , not only against Separation , but to come to the very beginning of the publick Worship , and preferring it before their private duties . When I think what holy Learned Men the old Conformists were , my heart riseth against the thoughts of separating from them . If I had come to their Churches , when they used the Common Prayer , and administred the Sacrament , could I have departed and said , It is not lawful for any Christian here to communicate with you ? What! to such Men , as Mr. Bolton , Whateley , Fenner , Dent , Crook , Dike , Stock , Smith , Dr. Preston , Sibbs , Stoughton , Taylor , and abundance other such ? yea such as Bishop Jewel , Grindal , Hall , Potter , Davenant , Carleton , &c. Dr. Field , Smith , Jo. White , Willet , &c. yea and the Martyrs too ? as Cranmer , Ridley , Hooper himself , Farrar , Bradford , Fillpot , Sanders , &c. Could I separate from all these on the Reasons now in question ? Yea Calvin himself and the Churches of his way were all separated from by the Separatists of their times . And though ministerial Conformity is now much altered , ( as to ingagements ) many ( of the Assembly of Divines ) that are yet living , do conform again ; nor would I shun communion with the Reverend members of that Assembly , Twiss , Gataker , Whitaker , and the rest , if again they used the Liturgy among us . And if the old Conformists , such as Bolton , &c. were alive , and used now the same Liturgy and Ceremonies as they did then , ( which was worse than now ) I could not think their communion in Prayer and Sacraments , unlawful , nor censure that man as injurious to the Church , who should write to perswade others , not to separate from them . Read over some of the old Non-conformists Books against Separation , as Mr. Jacobs , the Independent , against Johnson , and Mr. Bradshaw , and Mr. Gataker's defence against Cann , Mr. Gifford , Darrell , Paget , &c. and fullest of all , ( at the beginning of our troubles ) Mr. John Ball in three Books : In these you will find the same objections answered , or more , and greater . And I profess my judgment , That our ordinary boasters , that think they know more in this controversie than the old Non-conformists did , as far as I am able to discern , are as far below them almost as they are below either Chamier , Sadeel , Whitaker , or such other in dealing with a Papist . Objections Answered . But what if there be gross and scandalous sinners are members of the Church ? Answ . If you be wanting in your duty to reform it , it is your sin ; but if bare presence made their sin to be ours , it would also make all the sins of the Assembly ours . But what if they are sins committed in the open Assembly , even by the Minister himself in his praying , preaching , and other administrations ? Answ . 1. A Ministers personal faults may damn himself , and must be matter of lamentation to the Church , who ought to do their best to reform them , or get better , by any lawful means ; But in case they cannot , his sin is none of theirs , nor doth it make his administration null , or ineffectual , nor will it allow you to separate from the Worship which he administreth . — You may not separate from him , unless you can prove him , or his ministry , utterly intolerable , by such faults as these : 1. An utter insufficiency in knowledge , or utterance , for the necessary parts of the ministerial work : As if he be not able to teach the necessary points of Christian Religion , nor to administer the Sacraments , and other parts of publick Worship . 2. If he set himself to oppose the ends of his Ministry , and preach down godliness , or any part of it , that is necessary to Salvation : Or be a Preacher of heresie , preaching up any damning error , or preaching down any necessary , saving truth . 3. If he so deprave the publick Worship , as to destroy the substance of it , as in putting up blasphemy for prayer or praise , or commit idolatry , or set up new Sacraments , or impose any actual sin on the People . But there are other ministerial faults , which warrant not our Separation ; as 1. Some tolerable errors of judgment , or envy , and pettish opposition to others , Phil. 1. 15. 2. It is not unlawful to join with a Minister , that hath many defects in his ministration , or manner of Worship ; as if he preach with some ignorance , disorder , unfit expressions , or gestures , and the like in Prayer and Sacraments . 3. It is not unlawful to join with a Minister , that hath some material error or untruth in preaching or praying , so be it we be not called to approve it , and so it be not pernicious and destructive to the ends of his ministry . If we run away from all that vent any untruth or mistake in publick or private worship , we shall scarce know , what Church or Person we may hold communion with . For 1. A small sin may no more be done or owned , than a greater . 2. And then another man's weakness , may disoblige me , and discharge me from my duty . Of Subscription with Assent and consent , particularly concerning Infants baptized . Q. 152. Is it lawful to subscribe or profess full assent and consent to any religious books , beside the Bible , seeing all are fallible ? 3. Answ . It is lawful to profess or subscribe our assent and consent to any humane writing , which we judge to be true and good , according to the measure of its truth and goodness . As if Church-confessions , that are sound , be offered us , for our consent , we may say , or subscribe , I hold all the Doctrine in this book to be true and good . Q. 35. Is it certain by the Word of God , that all Infants baptized , and dying before actual sin , are undoubtedly saved ? Answ . I think that all the children of true Christians do by baptism receive a publick investiture , by God's appointment , into a state of remission , adoption , and right to salvation , at present ; sent ; though I dare not say , I am undoubtedly certain of it . — But I say , as the Synod of Dort , Art. 1. That believing Parents have no cause to doubt of the salvation of their children , that dye in infancy , before they commit actual sin ; that is , not to trouble themselves with fears about it . For if such Infants were admitted to outward priviledges only , then ( which is my 2d . Reason ) we have no promise , or certainty or ground of Faith for the pardon and salvation of any individual Infants in the World : and if there be no promise , there is no faith of it , nor no baptism to seal it , and so we make Antipaedobaptism unavoidable . Whereas some mis-interpret the words of the old Rubrick of Confirmation in the English Liturgy , as if it spake of all that are baptized , whether they have right or not , the words themselves may serve to rectifie that mistake : [ And that no man shall think any detriment shall come to children by deferring of their confirmation , he shall know for truth , that it is certain by Gods word , that children being baptized have all things necessary for their Salvation , and be undoubtedly saved . ] where it is plain , they mean , they have all things necessary ex parte Ecclesiae , or all Gods applying Ordinances necessary , though they should die unconfirmed , supposing , they have all things necessary to just baptism on their own part : which is but what the Ancients were wont to say of the baptized adult ; but they never meant , that the infidel and impenitent were in a state of life , because he was baptized , but that all that truly consent to the Covenant , and signifie this by being baptized are saved . So the Church of England saith , that they receive no detriment by delaying confirmation ; but it never said , that they received no detriment by their Parents or Responses infidelity or Hypocrisie , or by their want of true right , coram Deo , to be baptized . Q. 39. What is the true meaning of Sponsors or Godfathers , and is it lawful to make use of them ? Answ . My Opinion is , that they did both witness the probability of the Parents fidelity , and also promised , that if they should either Apostatize , or dye , they would see , that the children were piously educated . If you take them , but as the ancient Churches did , for such as do attest the Parents fidelity , ( in their perswasion ) and do promise , first , to mind you of your duty , and next to take care of their pious education , if you die ; I know no reason you have to scruple this much ; yea more , it is in your power to agree with the Godfathers , that they shall represent your own persons , and speak and promise what they do , as your deputies , only in your names : and what have you against this ? Object . When the Churchmen mean another thing , this is but to juggle with the world . Answ . How can you prove , that the authority , that made , or imposed the Liturgy , meant any other thing ? 2. If the Imposers had meant ill , in a thing that may be done well , you may discharge your Conscience , by doing it well , and making a sufficient profession of your better sense . Q. 42. How is the Holy Ghost given to Infants in Baptism ? whether all the children of true Christians have inward sanctifying grace , &c. Ans . My judgment agreeth more in this with Davenant's , than any others ; saving that he doth not appropriate the benefits of Baptism to the children of true Believers , so much as I do . And though , by a Letter impleading Davenant's cause , I was the occasion of printing good Mr. Gataker's Answer to him ; yet I am still most inclined to his judgment , Not , that all the baptized , but that all the baptized seed of true Christians are pardoned , justifyed , adopted , and have a title to the spirit , and Salvation . And we must choose great inconveniences , if this opinion be forsaken , viz. that all infants must be taken to be out of Covenant with God , and to have no promise of Salvation ; whereas , surely , the law of Grace , as well as the Covenant of works included all the seed in their capacity . Of the Responses . Q. 83. May the people bear a vocal part in Worship , and do any more than say Amen ? Answ . The people bear an equal part in singing the Psalms , which are prayer , and praise , and instruction : if they may do so in the Psalms in metre , there can be no reason given , but they may lawfully do so in Psalms in Prose ; for saying them , and singing them , are but modes of utterance , and the Ancient singing was liker our Saying , than our tunes . The Primitive Christians were so full of zeal , and love to Christ , that they would have taken it for an injury , and a quenching of the Spirit , to have been wholly restrained from bearing their part in the praises of the Church . The use of the tongue keepeth awake the mind , and stirreth up God's graces , in his servants . It was the decay of zeal in the people , that first shut out the Responses : while they kept up the ancient zeal , they were inclined to take their part vocally in the Worship . And this was seconded by the pride and usurpation of the Priests thereupon ; who thought the people of God too prophane to speak in the Assemblies , and meddle so much with holy things . Yet the very remembrance of former zeal caused most Churches to retain many of the words of their predecessors , even when they lost the life and spirit which should animate them ; and so the same words came into the Liturgies , and were used by too many , customarily , and in formality , which their Ancestors had used in the fervour of their Souls . And if it were not , that a dead-hearted , formal people , by speaking the Responses carelesly and hypocritically , do bring them into disgrace with many , that see the necessity of seriousness , I think , few good people would be against them now . — It is here the duty of every Christian , to labour to restore the life and spirit to the words , that they may again be used in a serious and holy manner , as heretofore . Exod. 19. 8. In as solemn an Assembly as any of ours , when God gave Moses a form of words to preach to the people , all the people answered together , and said , All that the Lord hath spoken , we will do . So Exod. 24. 3. and Deuter. 5. 27. which God approved of , v. 28 , 29. See Levit. 9. 24. 2 Kings 23. 2 , 3. 1 Chron. 1. 35 , 36. It is a command , Ps . 67. 3 , 5. Let all the people praise thee , O God , &c. And he that will limit this to single persons , or say that it must not be , vocally , in the Church , or , it must be in metre only , and never in prose , must prove it , lest he be proved one , that addeth to Gods word . Q. 84. Is it not a Sin for our Clerks , to make themselves the mouth of the people ? Answ . The Clerks are not appointed to be the mouth of the people , but each Clerk is one of the people , commanded to do that which all should do , lest it should be wholly left undone . If all the congregation will speak all that the Clerk doth , it will answer the primary desire of the Church Governors who bid the people do it . Of Bowing at the name Jesus — And of Priests , Altars , &c. Q. 86. Is it lawful to bow at the name of Jesus ? Answ . That we may lawfully express our reverence , when the names ( God , Jehovah , Jesus , Christ , &c. ) are uttered , I have met with few Christians who deny ; nor know I any reason to deny it . If I live and joyn in a Church where it is commanded , and peremptorily urged , to bow at the name of Jesus , and where my not doing it , would be divisive , scandalous , or offensive ; I will bow at the name of God , Jehovah , Jesus , Christ , Lord , &c. My judgment of standing at the Gospel , and kneeling at the Decalogue , ( when it is commanded ) is the same . Q. 122. May the name , Priests , Sacrifice and Altars , be lawfully used ? Answ . The New Testament useth all the Greek names , which we translate Priests , Sacrifice and Altars ; and our translation is not intolerable , if Priest come from Presbyter ( I need not prove that ) if it do not , yet all Ministers are subordinate to Christ in his Priestly office . And the word Sacrifice is used of us , and our offered Worship , 1 Pet. 2. 5. Hebr. 13. 15 , 16. Phil. 4. 18. Eph. 5. 2. Ro. 12. 1. And Hebr. 13. 10. saith we have an Altar , which word is frequently used in the Revelations , in relation to Gospel-times . We must not therefore be quarrelsome against the bare names , unless they be abused to some ill use . The Ancient Fathers and Churches did ever use all these words so familiarly , without any question or scruple raised by the Orthodox , or Hereticks about them , that we should be wary , how we condemn these words , lest we give advantage to the Papists to tell their followers , that all antiquity is on their side . The Lords Supper is by Protestants truly called a Commemorative Sacrifice . Of the Communion table , &c. Qu. 123. May the Communion Tables be turned Altarwise ? and railed in ? and is it lawful to come up to the rails to communicate ? Answ . 1. God hath not given a particular command , or prohibition about these circumstances , but only general rules for edification , unity , decency and order . 2. They that do it out of a design to draw men to Popery , or to incourage men in it , do sin . 3. So do they , that rail in the Table , to signifie , that Lay-Christians must not come to it , but be kept at a distance . 4. But where there are no such ends , but only to imitate the Ancients , that did thus , and to shew reverence to the Table on the account of the Sacrament , by keeping away dogs , keeping boys from sitting on it ; and the professed doctrine of the Church condemneth Transubstantiation , the real corporal-presence , &c. in this case Christians should take these , for such as they are , indifferent things , and not censure or condemn each other for them . 5. And to communicate , is not only lawful in this case , where we cannot prove , that the Minister sinneth , but even , when we suspect an ill design in him , which we cannot prove , yea , or when we can prove that his personal interpretation of the place , name , scituation ; and rail , is unsound ; for we assemble there to communicate in , and according to the professed doctrine of Christianity , and the Churches , and our own open profession , and not after every private opinion , and error of the Minister . Of the Creed . Qu. 139. What is the use and authority of the Creed ? is it of the Apostles framing or not ? Answ . It s use is , to be a plain explication of the Faith professed in the baptismal covenant ; And for the satisfaction of the Church , that men indeed understand what they did in Baptism , and professed to believe . 2. It is the Word of God , as to the matter of it , whatever it be as to the order , or composition of the words . 3. It is not to be doubted , but the Apostles did use a Creed commonly in their days , which was the same with that , now called the Apostles , and the Nicene , in the main . 4. And it is easily probable , that Christ composed a Creed , when he made his Covenant , and instituted baptism , Matth. 28. 19. 5. That the Apostles did cause the baptizable ; to understand the three Articles of Christs own Creed and Covenant , and used many explicatory words to make them understand it . 6. It is more than probable , that the matter opened by them , was still the same when the words were not the same . 7. And it is also more than probable , that they did not needlesly vary the words , lest it should teach men to vary the matter . And lastly , no doubt but this practice of the Apostles was imitated by the Churches , and that thus the essentials of Religion were by the tradition of the Creed , and Baptism , delivered by themselves , as far as Christianity went , long before any book of the New Testament was written . And the following Churches , using the same Creed ; might so far well call it the Apostles Creed . Of the Apocrypha . Qu. 150. Is it lawful to read the Apocrypha or Homilies ? Answ . It is lawful , so be it they be sound doctrine , and fitted to the peoples edification . 2. So be it they be not read scandalously , without sufficient differencing them from God's book . 3. So they be not read to exclude , or hinder the reading of the Scriptures , or other necessary Church duty . 4. So they be not read to keep up an ignorant , lazy Ministry , that can , or will do no better . 5. And especially , if Authority command it , and the Churches agreement require it . Of the Oath of Canonical Obedience . Qu. 153. May we lawfully swear obedience , in all things lawful and honest , either to Usurpers , or to our lawful Pastors ? Answ . If the King shall command us , it is lawful . So the old Nonconformists , who thought the English Prelacy an unlawful office , yet maintained that it is lawful to take the Oath of Canonical obedience , because they thought it was imposed by the King , and Laws , and that we swear to them , not as Officers claiming a divine right in the spiritual Government , but as Ordinaries or Officers , made by the King , according to the Oath of Supremacy . Of the Holiness of Churches . Qu. 170. Are Temples , Fonts , Utensils , Church-lands , much more Ministers holy ? and what reverence is due to them , as Holy ? Answ . Temples , Utensils , Lands , &c. devoted , and lawfully separated by man , for holy uses , are holy , as justly related to God by that lawful separation . Ministers are more holy than Temples , Lands , or Utensils , as being nearlier related to holy things ; and things separated by God , are more holy than those justly separated by man. And so of Days , every thing should be reverenced according to the measure of its holiness : And this expressed by such signs , gestures , actions , as are fittest to honour God , to whom they are related . And so to be uncovered in Church , and use reverent carriage and gestures there , doth tend to preserve due reverence to God , and to his Worship , 1 Cor. 16. 20. Of the power of the Magistrate in Circumstantials . Those modes or circumstances of Worship , which are necessary in genere , but left undetermined by God , in specie , are left by God to humane , prudential determination , ( else an impossibility should be necessary . ) It is left to humane determination what Place the publick Assemblies shall be held in . And to determine of the time , except where God hath determined already , and what Utensils to imploy about the publick Worship . Some decent Habit is necessary ; either the Magistrate , or the Minister , or associated Pastors must determine what . I think , neither Magistrate , nor Synod , should do more than hinder indecency ; if they do , and tye all to one habit ( and suppose it were an indecent habit ) yet this is but an imprudent use of power , it is a thing within the Magistrates reach , he doth not an aliene work , but his own work amiss , and therefore the thing in it self being lawful , I would obey him , and use that garment , if I could not be dispensed with . Yea though , secondarily , the whiteness be to signifie purity , and so it be made a teaching sign , yet would I obey . And I see no reason to scruple the lawfulness of the Ring in marriage ; for , though the Papists make a Sacrament of marriage , yet we have no reason to take it for any Ordinance of Divine Worship , more than the solemnizing a contract between a Prince and People . All things are sanctified and pure to the pure . And , for Organs or other Instruments of musick in God's worship , they being a help , partly natural , and partly artificial to the exhilarating the Spirits , for the praise of God , I know no argument to prove them simply unlawful , but what would prove a Cup of Wine unlawful , or the tune and metre and melody of singing unlawful . Of Holy-days . Nor do I scruple to keep a day in remembrance of any eminent Servant of Christ , or Martyr , to praise God for their Doctrine or Example , and honor their memorial . I am resolved , if I live where such Holy-days , ( Christ's Nativity , Circumcision , Fasting , Transfiguration , ascension , and such like ) are observed , to censure no man for observing them . But , if I lived under a government , that peremptorily commanded it , I would observe the outward rest of such a Holy-day , and I would preach on it , and join with the Assemblies in God's Worship , yea I would thus observe the day , rather than offend a weak Brother , or hinder any man's salvation ; much more rather than I would make any division in the Church . Of the Cross in Baptism . I dare not peremptorily say , that the Cross in Baptism is unlawful ; nor will I condemn Ancients or Moderns that use it , nor will I make any disturbance in the Church about it , more than my own forbearance will make . I presume not to censure them that judge it lawful , but only give the reasons that make me doubt , and rather think it to be unlawful , though still with a suspicion of my own understanding . Of Ceremonies . Certain things commonly called Ceremonies , may lawfully be used in the Church , upon Humane imposition ; and when it is not against the Law of God , no Person should disobey the commands of their lawful Governors in such things . It may be very sinful to command some Ceremonies , which may lawfully , yea must in duty be used , by the Subject , when they are commanded . Mr. Baxter's judgment concerning Confirmation agreeable to the practice of the Church of England , may be seen in a particular Treatise on that Subject . Of Conventicles . Q. 172. Are all religious and private Meetings forbidden by Rulers , unlawful Coventicles ? Answ . 1. It is more to the Honor of the Church , and of Religion , and of God , and more to our safety and edification , to have God's worship performed solemnly , publickly , and in great Assemblies , than in a corner , secretly and with few . 2. It is a great mercy , where Rulers allow the Church such publick Worship . 3. Caeteris paribus , all Christians should prefer such publick Worship before private , and no private Meetings should be kept up , which are opposite , or prejudicial to such publick Meetings . And therefore , if such Meetings , ( or any that are unnecessary , to the ends of the Ministry , the service of God , and good of Souls ) be forbidden by lawful Rulers , they must be forborn . And it must be remembred , that Rulers , that are Infidels , Papists , Hereticks , or Persecutors , that restrain Church meetings , to the injury of mens Souls , must be distinguished from pious Princes , that only restrain Hereticks , and real Schismaticks , for the Churches good . 2. And that times of heresie and schism may make private meetings more dangerous , than quiet times . And so even the Scottish Church forbad private meetings , in the Separatists days of late . And when they do more hurt than good , and are justly forbidden , no doubt , in that case , it is a duty to obey , and to forbear them . It is a dangerous thing , to be insnared in a Sect , it will , before you are aware , possess you with a seaverish , sinful zeal for the Opinions , and interest of that Sect ; it will make you bold , in bitter invectives and censures , against those that differ from you ; it will corrupt your Church-communion , and fill your very Prayers with partiality , and humane passions ; it will secretly bring malice , under the name of Zeal , into your minds and words . In a word , it is a secret , but deadly enemy to Christian love and peace . Let them that are wiser , and more Orthodox , and godly than others , shew ( as the Holy Ghost directeth them , James 3. 13 , 14 , &c. ) out of a good conversation their works with meekness of wisdom : But if ye have bitter envying , ( or zeal ) and strife in your hearts , Glory not , and lye not against the truth . This wisdom descendeth not from above , but is earthly , sensual , Devilish . Of Communion in the Lords Supper . Qu. 2. May we communicate with unworthy persons ? Answ . It is your duty to communicate with that Church which hath a true Pastor , and where the denominating part of the members are capable of Church-communion , though there may some Infidels , or Heathen , or uncapable Persons violently intrude , or scandalous Persons are admitted , through the neglect of Discipline , in case you have not your choice to hold personal communion with a better Church , and in case also you be not guilty of the corruption , but by seasonable and modest professing your dissent , do clear your self of the guilt of such intrusion and corruption . Qu. 3. But what if I cannot communicate , unless I conform to an imposed gesture , as kneeling ? Answ . I never yet heard any thing to prove kneeling unlawful ; there is no Word of God , for , or against , any gesture . Christ's example cannot be proved to oblige us in this , and his gesture was not such a sitting as ours . The nature of the Ordinance is mixt . And if it be lawful to take a Pardon from the King upon our Knees , I know not what can make it unlawful to take a Sealed Pardon from Christ , by his Ambassador , upon our Knees . As for this Ceremony of kneeling at the Sacrament especially , since the Rubrick is inserted , which disclaimeth , both all Bread-worship , and the bodily real-presence , my judgment was ever for it . God having made some gesture necessary , and confined us to none , but left it to humane determination , I shall submit to Magistrates , in their proper work . I am not sure , that Christ intended the example of himself in this as obligatory ; but I am sure , he hath commanded me obedience , and peace . Mr. Perkins was for kneeling , and Mr. Baines in his Letters writes for it , and answers objections against it . Qu. 4. But what if I cannot communicate , but according to the administration of the Common-prayer book ? Answ . 1. That it is not unlawful to receive according to the administration of the Common-prayer book , because it is a form , needs no proof to any , that is judicious . 2. Nor yet , for any evil in this particular form , for in this part the Common-prayer is generally approved . 3. Nor yet , because it is imposed ; for a command maketh not that unlawful to us , which is lawful before , but it maketh many things lawful , and duties , that else would have been unlawful accidentally . 4. And the intentions of the Commanders we have little to do with . And for the consequents , they must be weighed on both sides , and the consequents of our refusal will not be found light . In general , I must here tell the People of God , in the bitter sorrow of my Soul , that at last it is time for them to discern that temptation , that hath in all ages of the Church almost , made this Sacrament of our union , to be the grand occasion or instrument of our divisions . And that , true humility , and acquaintance with our selves , and love to Christ , and one another , would shew some men that it was but their pride and prejudice , and ignorance , that made them think so heinously of other mens manner of worship . And that , on all sides , among true Christians , the manner of their worship is not so odious , as prejudice , and faction , and partiality representeth it . And that God accepteth that , which they reject . And they should see , how the Devil hath undone the common People , by this means , by teaching them every one to expect salvation for being of that Party which he taketh to be the right Church , and for worshipping in that manner which he , and his Party , thinketh best . And so wonderful a thing is prejudice , that every Party , by this , is brought to think that ridiculous and vile , which the other party accounteth best . But to magnifie any one Church or Party , so as to deny due love and communion to the rest , is Schism . To limit all the Church to your party , and deny all , or any of the rest , to be Christians , and parts of the Universal Church , is Schism , by a dangerous breach of Charity . It is Schism also , to condemn unjustly any particular Church , as no Church . And it is Schism , to withdraw your bodily communion from a Church that you were bound to hold communion with , upon a false supposition that it is no Church , or is not lawfully to be communicated with . And it is Schism , to make Divisions or Parties in a Church , though you divide not from that Church . The holiness of the Party that men adhere to , is made a pretence to excuse Schism ; but this must make but a gradual difference in our esteem and love to some Christians above others . If really they are most holy , I must love them most , and labour to be as holy as they : But I must not therefore , unjustly deny communion , or due respect to other Christians , that are less holy , nor cleave to them as a Sect , or divided Party , whom I esteem most holy . For the holiest are most Charitable , and most against the divisions among Christians , and tenderest of their unity and peace . Own the best , as best , but none , as a divided Sect ; espouse not their dividing interest ; confine not your especial love to a party , but extend it to all the members of Christ . Deny not local communion when there is occasion for it , to any Church , that hath the Substance of true worship , and forceth you not to sin . Love them as true Christians , and Churches , even when they drive you from their Communion . I have found that Reformation is to be accomplished more by restoration of Ordinances and administrations to their primitive nature and use , than by utter abolition . Of the Liturgy . My Opinion as to Liturgy in general , is , 1. That a stinted Liturgy is in it self lawful . 2. That a stinted Liturgy in some parts of Publick Service is necessary . 3. In the parts where it is not necessary , it may not only be submitted to , but desired , when the peace of the Church requireth it . 4. It is not of such necessity to take the matter , and words out of the Holy Scriptures , but that we may joyn in a Liturgy , or use it , if the form of words be not from Scripture . This is thus proved : 1. That which is not directly , or consequentially forbidden by God , remaineth lawful . A stinted Liturgy is not directly , or consequentially forbidden of God : Therefore it remaineth lawful . The major is undoubted , because nothing but a prohibition can make a thing unlawful ; where there is no Law , there is no transgression . Yet I have heard very reverend men answer this , That it is enough that it is not commanded , though not forbidden , which is plainly to deny both Scripture and Civil principles . Now for the Minor , That a stinted Liturgy is not forbidden , we need no other proof , than that no prohibition can be produced . If it be lawful for the people to use a stinted form of words , in Publick prayer , then is it in it self lawful for the Pastors : But it is lawful for the people , &c. for the Pastors prayer ( which they must pray over with him , and not only hear it ) is a stinted form to them , even as much as if he had learnt it out of a book . It is lawful to use a form in preaching , therefore a stinted Liturgy is lawful . 1. Because preaching is a part of that Liturgy . 2. Because the reason is the same for prayer as for that in the main . That which hath been the practice of the Church in Scripture times and down to this day , and is yet the practice of almost all the Churches of Christ on earth , is not like to be unlawful : But such is the use of some stinted forms , &c. I have shewed , that it is was so in the Jewish Church . That it hath been of ancient use in the Church , since Christ , and at this day in Africk , Asia , Europe , and the Reformed Churches in France , Holland , Geneva , &c. is so well known that I need not stand to prove it : and those few that seem to disuse it , do yet use it in Psalms and other parts of worship . As for the Common-prayer it self , I never rejected it , because it was a form ; or thought it simply unlawful , because it was such a form ; but have made use of it , and would do again in the like case . Object . But if a faulty manner of praying be prescribed , and imposed by a law , I know it before-hand and am guilty of it . Answ . If the thing be sinful , either it is , 1. because the prayers are defective and faulty ; or , 2. because they are imposed , or , 3. because you knew the fault before-hand : but none of these can prove your joyning with them sinful . 1. Not because they are faulty ; for you may joyn with as faulty prayers ( you confess ) if not imposed . 2. Not because imposed , for that is an extenuation , and not an aggravation . For ( 1. ) it proveth the Minister less voluntary of the two , than those are that do it without any command , through the error of their own judgments . ( 2. ) Because ( though lawful things oft become unlawful when Superiors forbid them , yet ) no reason can be given , why a lawful thing should become unlawful , because a lawful Superior doth command it ; else Superiors might take away all our Christian liberty , and make all things unlawful to us , by commanding them . You would take it for a wild conceit in your children or servants , if they say , when you bid them learn a Catechism , or use a form of prayer , It was lawful for us to do it till you commanded us , but because you bid us do it , it is unlawful . If it be a duty to obey Governors in all lawful things , then it is not a sin to obey them . 3. It is not your knowing before hand , that makes it unlawful : for 1. I know in general before-hand , that all imperfect men will do imperfectly : and though I know not the particular , that maketh it never the lawfuller , if foreknowledge it self did make it unlawful . 2. If you know that ( e.g. ) an Antinomian , or some mistaken Preacher , would constantly drop some words for his error , in praying or preaching , that will not make it unlawful in your own judgment , for you to joyn ( if it be not a flat heresie . ) 3. It is another mans error or fault that you foreknow , and not your own . 4. God himself doth as an universal cause of nature concur with men in those acts which he foreknoweth they will sinfully do , yet is not the Author or approver of the sin . We ( the Commissioners 1663. ) all thought a Liturgy lawful , and divers learned and reverend Nonconformists of London met to consider how far it was their duty or lawful to communicate with the Parish Churches , where they lived , in the Liturgy and Sacrament , and I proved four propositions : 1. That it is lawful to use a form ; 2. That it is lawful to joyn with some Parish Churches in the use of the Liturgy ; 3. That it is lawful to joyn with some Parish Churches in the Lords Supper ; 4. That it is to some a duty to joyn with some Parish Churches three times a year in the Lords Supper : and none of the Brethren seemed to dissent , but took the reasons to be valid . Were I in Armenia , Abassia , or among the Greeks , I would joyn in a much more defective form than our Liturgy , rather than none . And this is the judgment of many New-England Ministers , conform to the old Non-conformists , who did some of them read the Common-Prayer , and the most of them judged it lawful to joyn in it , or else Mr. Hildersham , Mr. Rich. Rogers , &c. would not write so earnestly for coming to the beginning , and preferring it before all private duties . And truly I am not able to bear the thoughts of separating from almost all Christs Churches upon earth ; but he that separates from one , or many , upon a reason common to almost all , doth virtually separate from almost all ; and he that separates from all among us upon the account of the unlawfulness of our Liturgy , and the badness of our Ministry , doth separate from them upon a reason common to almost all , or the far greatest part , as I conceive . Those forms of Liturgy which now are most distasted , were brought in by the most zealous religious people at the first : the many short invocations , versicles and responses , which the people use , were brought in when the Souls of the faithful did abound with zeal ▪ and in holy fervors break out in such expressions , and could not well endure to be bare Auditors & not vocally to bear their part in the praises of God and prayers of the Church . I have shewed at large , How far God hath given men power to prescribe , and impose forms for others , and commanded others to obey them : when Christ said , When ye pray , say , Our Father , &c. he bound the Disciples in duty to do as he bid them : How forms may be imposed publickly on the congregations of Believers , and on the Ministers , yea though the forms imposed be worse than the exercise of their own gifts , ( though among us no man be forbidden to use his own gifts in the Pulpit . ) The Pharisees long Liturgy ( it is like ) was in many things worse than ours ; yet Christ and his Apostles often joyned with them , and never condemned them . I shall now only add that the Lord's prayer is a form directed to God as in the third person , and not to man only as a directory for prayer in the Second Person : it is not , Pray to God your Father in heaven that his name may be Hallowed , his Kingdom come , &c. But , Our Father which art in heaven , hallowed be thy name , &c. And it seems by the disciples words that thus John taught his disciples to pray , Luke 11. 1. and we have in the Scripture the mention of many Set forms of Service to God , which therefore we may well use . And I desire the Reader again to Note , that though Prayer was corrupted by the Pharisees , yet Christ usually joyned in their Synagogues , Luke 14. 17. and never medled with our controversie about the lawfulness of Set forms . [ This Mr. Baxter infers from Calvins note on Matth. 6. before the Preface to the Defence . ] Of Obedience to our Pastors . We are indangered by divisions , principally because the self-conceited part of Religious people will not be ruled by their Pastors , but must have their way , and will needs be rulers of the Church and them . But pleasing the ignorant Professors humors , is a sin that shews us to be too humane and carnal , and hath always sad effects at last . It is a high degree of pride for persons of ( ordinary ) understandings , to conclude , that almost all Christs Chruches in the world for thirteen hundred years at least , have offered such worship to God , as that you are obliged to avoid it , and all their communion in it ; and that almost all the Catholick Church on earth at this day is below your communion , for using forms . Mark , Is it not more of the women and apprentices that are of this mind , than of old experienced Christians ? I think till we have better taught , even our godly people , what credit and obedience is due to their teachers , and spiritual guides , the Church of England shall never have peace , or any good or established order . We are broken for want of the knowledge of this truth ; till this be known we shall never be well bound up and healed . The people of the new separation , so much rule their Ministers , that many of them have been forced to forsake their own judgments to comply with the violent . Labour to maintain the Ordinances and Ministry in esteem . The Church is bound to take many a man , as a true Minister to them , and receive the Ordinances from him , in faith and expectation of blessing , upon promise , who yet before God is a sinful invader and usurper of the Ministry , and shall be condemned for it . ( How much more then to respect their lawful Bishops and Pastors ? ) For Lay-Elders , As far as I understand , the greatest part , if not three for one of the English Ministers , are of this mind , That unordained Elders wanting power to preach or administer Sacraments , are not Officers in the Church of God's appointment : of this number I am one , and Mr. Vines was another . Of Bishops . As for Bishops ( viz. ) a Diocesan , ruling all the Presbyters , but leaving the Presbyters to rule the People , and consequently taking to himself the sole , or chief power of Ordination , but leaving censures and absolution to them , except in case of Appeal to himself ; I must needs say that this sort of Episcopacy is very ancient , and hath been for many Ages of very common reception through a great part of the Church — And if I lived in a place , where this government were established , and managed for God , I would submit thereto , and live peaceably under it , and do nothing to the disturbance , disgrace or discouragement of it . ( You may see how far Mr. Vines and Mr. Baxter did agree in the notion of a Bishop over many Presbyters . ) Of which Grotius in his Commentary on the Acts , and particularly , chap. 17. saith , that as in every particular Synagogue , many of which were in some one City ( in Jerusalem 480. ) there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such was the Primitive Bishop . And doubtless the first Bishops were over the community of Presbyters , as Presbyters , in joynt relation to one Church or region ; which region being upon the increase of believers divided into more Churches , and in after-times , those Churches assigned to particular men ; yet he the Bishop , continued Bishop over them still . For that * you say , he had a negative voice , that is more than ever I saw proved , or I think ever shall , for the first 200. Years ; and yet I have laboured to enquire into it . That makes him Angelus Princeps , not Angelus Praeses , as Dr. Reinolds saith . Calvin denies that , and makes him Consul in Senatu , or as the Speaker in the House of Parliament , which , as I have heard that D. B. did say , was but to make him foreman of the Jury . As touching the introduction of ruling Elders , such as are modelled out by Parliament , my judgment is sufficiently known . I am of your judgment in the point , There should be such Elders , as have power to preach as well as rule . On this Mr. Baxter reflects , p. 353. Though Mr. Vines here yield not the negative voice to have been de facto , in the first or second age , nor to be de Jure ; yet he without any question yielded to the stating of a President , durante vitâ , if he prove not unworthy , which was one point that I propounded to him ; and I make no doubt , but he would have yielded to a voluntary consent of Presbyters , de facto , not to ordain without the President . And the difficulties that are before us , de facto , in setting up a Parochial Episcopacy , which he mentioneth , I have cleared already in these Papers , shewing partly , that the thing is already existent , and partly how more fully to accomplish it . The Instances which he gives , are in the Episcopacy of the Protestant Churches in Poland , from Adrian Regenvolscius , Hist . Eccles . Sclavon . l. 3. p. 424. N. B. Whereas from the first reformation of the Churches in the Province of the lesser Polonia , it hath been received by use and custome , that out of the Elders of all those ( Districtus ) Divisions , which are 36. in Number , one Primate , or Chief , in Order , who is commonly called Superintendent of the Churches of lesser Poland , and doth preside over the Provincial Synods , be chosen by the Authority , consent , and suffrage of the Provincial Synod , and that he be inaugurated , and declared , ( not by imposition of hands , to avoid the suspicion of Primacy , and the appearance of authority and power over the other Elders ) only by benediction , and fraternal Prayers , and by reading over the offices , which concern this function , and the prayers of the whole Synod , for the sake of government and good order in the Church of God , &c. The other instance is of the Churches of the Bohemian Confession , who have among the Pastors of the Churches , their Conseniors and Seniors , and one President over all , related by the same Regenvolscius , p. 315. The Elders or the Superintendents of the Bohemian and Moravian Churches , &c. are for the most part , chosen out of their Fellow-Elders , and are ordained and consecrated to the office of Seigniory by imposition of hands , and publick inauguration , &c. Those that treated with the Bishops , 1660. did yield to such an Episcopacy , as the old Non-conformists would scarce generally have consented to , i. e. to Bishop Usher's model . Episcopacy is not such an upstart thing , nor defended by such contemptible reasons , as that the controversie is like to dye with this age ; undoubtedly there will be a godly and learned Party for it , while the World endureth . And it is a numerous party : all the Greek Church , the Armenian , Syrian , Abassine , and all others , but a few of the Reformed . For Denmark , Sweden , part of Germany , and Transylvania have a Superintendency , as high as that I plead for . p. 11. If you know no godly persons of the Episcopal way , I do , and as my acquaintance increaseth , I know more and more , and some I take to be much better than my self , I will say a greater word , that I know those of them , whom I think as godly , humble Ministers , as most of the Non-conformists , whom I know . p. 12. and I believe , there are many hundred godly Ministers in the Church of England , and that their Churches are true Churches . And I am confident , most of the Ministers in England would be content to yield to such an Episcopacy , as you may find in the published judgments of Bish . Hall , Usher , Dr. Forbes , Hodsworth , and others . Preface to the Five Disputations , p. 9. Of Sacriledge . Qu. 171. What is Sacriledge ? Ans . It is a robbing God by the unjust alienation of Holy things . As deposing Kings , silencing true Ministers , the unjust alienating of Temples , Utensils , Lands , Days separated by God himself and justly consecrated by Man. Mr. Vines his Letter to Mr. Baxter , p. 35. of the 5. Disput . concerning Sacriledge . As for your Question about Sacriledge , I am very near you in the present Opinion . The point was never stated nor debated in the Isle of Wight ; I did for my part decline the dispute , for I could not maintain the cause as on the Parliament side ; And because , both I and others were unwilling , it was never brought to open debate . The Commissioners did argue it with the King , but they went upon grounds of Law and Polity , and it was only about Bishops Lands ; for they then averred the continuance of Dean and Chapter Lands to the use of the Church . Some deny that there is any sin of Sacriledge under the Gospel , and if there be any , they agree not in the definition . Some hold an Alienation of Church-goods , in case of Necessity , and then make the necessity , what , and as extensive , as they please . The most are of Opinion , that while the Church lyes so unprovided for , the donations are not alienable , sine Sacrilegio . If there were a Surplusage above the competent maintenance , it were another matter . It is clear enough , the Donors wills are frustrated , and that their general intention , and the general use ( viz. the maintenance of God's Worship , and Ministers ) should stand , though the particular use might be superstitious . I cited in my last Sermon before the Parliament a place out of Mr. Hildersham , on Psal . 51. touching Sacriledge . It did not please . If his description of it be true , then you will still be of your own mind . I dare encourage no Purchasers , &c. Mr. Baxter's advice to separating Brethren . As to separation : Be the backwardest to divide and separate , and do it not without a certain warrant , and extreme necessity ; resolve with Augustine , I will not be the Chaff , and yet I will not go out of the Floor , though the Chaff be there . Never give over your just desire and endeavour for Reformation , and yet as long as you can possibly avoid it . Forsake not the Church that you desire to reform ; as Paul said to them , that were to forsake a shipwrackt Vessel , If these abide not in the Ship , ye cannot be saved . Many a one , by unlawful flying and shifting for his own greater peace and safety , doth much more hazard his own and others . Of Raising Churches against Churches . The interest of the Christian Protestant Religion in England , must be much kept up by keeping up as much of truth , piety and reputation as is possible in the Parish-Churches . Therefore , — In Parishes where all may hear the Parish-Minister , I would not have you , without necessity , to preach at the same hour of the day , but at some middle time , that you may not seem to vie with him for Auditors , nor to draw the People from him ; but let them go with you to hear him , and after come and hear you . Do not meet together in opposition to the publick meeting , nor at the time of publick worship , nor yet to make a groundless schism , or to separate from the Church , whereof you are Members , nor to destroy the old , that you may gather a new Church out of its ruines , as long as it hath the Essentials , and there is hope of reforming it ; nor yet would I have you forward to vent your own supposed gifts and parts in teaching , where there is no necessity of it ; nor as a separated Church , but as a part of the Church more diligent than the rest in redeeming time . Let all your private meetings be in subordination to the publick , and by the approbation and consent of your spiritual guides , remembring them which have the rule over you , Heb. 13. 7 , 8 , 9. And I beseech you Brethren , mark them which cause divisions and offences , contrary to the Doctrine which you have learned and avoid them , &c. Rom. 16. 17 , 18. I would you would ponder every one of these words , for they are the precious advice of the Spirit of God , and necessary now as well as then . The great advantages that Satan hath got upon the Church through the sin of the Pastors , in these later dayes , is by division . By this he hath promoted all the rest of his designs . Our division gratifieth the Papist , and greatly hazardeth the Protestant Religion , more than most of you seem to believe or regard . It advantageth profaneness , and greatly hindereth the success of the Ministers ; it pleaseth Satan and builds up his kingdom . The hand of God is apparently gone out against the Separatists ; you see you do but prepare persons for a further progress ; Seekers , Ranters , Quakers and too many professed Infidels , do spring up from among you , as if this were the journeys end and perfection of your revolt . By such fearful desertions did God formerly witness his detestation of those that withdrew from the unity of the Church . And separation will ruine the separated Churches themselves ; it will admit of no consistency . Parties will arise in the separated Churches , and separate again from them till they are dissolved . I beseech my Brethren to open their eyes so far , as to regard experience . How few separated Churches do now exist , that were in being an hundred years ago , can you name any ? and would you have all the Churches of Christ to be dissolved ? In the year 1634. Roger Williams of New-England , an Assistant to Mr. Ralph Smith Pastor at Plymouth , where , having vented divers singular opinions , he was dismissed , went to Salem , which place in a years time he filled with principles of rigid Separation , tending to Anabaptistry , as , That it is not lawful for an unregenerate man to pray , or take an Oath , in special not the Oath of fidelity to the Magistrate . He forbad any of his Church-members to hear the godly Ministers of England when occasionally they went thither . He taught that the Magistrate had nothing to do in matters of the first Table ; that there should be an unlimited toleration of all Religions ; that to punish any man for his Conscience was Persecution . He separated not only from the Churches of Old , but of New-England also , as Antichristian . After that , he would not pray , or give thanks with his own wife or family , because they went to the Church-assemblies . He kept private meetings by way of separation from , and opposition to the Church-assembly ; and being banished as a disturber of the peace , he sate down at a place called Providence , and there fell to Anabaptistry , renouncing Infant baptism . And after a while he told his people , that he was out of the way himself , and had misled them , for he could not find that any on earth had power to administer baptism , and therefore their last baptism was a nullity as well as the first , and that they must wait for the coming of new Apostles ; and so they dissolved and turned Seekers . The case of the Summer Islands as related by Mr. Vaughan , a worthy Minister come from thence upon discouragement , would make a Christian heart to bleed . To hear how strict and regular , and hopeful that Plantation once was , and how one godly Minister by Separation , selecting a few to be his Church , rejecting all the rest from the Sacrament , the rejected party were dolefully estranged from Religion , and the selected party turned Quakers . But our own case is yet a more lamentable proof , what Separation hath done against Religion ; so that it is my wonder that any good man can over-look it . Above all things I intreat the dividing Brethren , if they can so long lay aside partiality , to judge of the reasons of their separation . The defects of the Liturgy , and the faults of those by whom we suffer , are easily heightned even beyond desert . But when many of us vent untruths , and slanders against our Brethren , and multiply publick untruths , we never make scruple of communion with such . Suppose one should say , that a people guilty of such sins , as are condemned , Exod. 23. 1 , 2. Ps . 15. 3. Rom. 1. 30 , &c. ( i. e. raising false reports , reproaching our neighbours , strife and debates ) should not be communicated with , especially when not one of these offenders is called to repentance for it , what answer will you give to this which will not confute your own objections against communion with many parish Churches in this land ? As to Popery ; The interest of the Protestant Religion must be much kept up , by the means of the Parish Ministers , and by the doctrine and worship there performed ; and they that think and endeavour contrary to this , ( of which side soever ) shall have the hearty thanks and concurrence of the Papists . Nor am I causelesly afraid , that if we suffer the principles and practices , which I write against , to proceed without our contradiction , Popery will get by it so great advantage as may hazard us all , and we may lose that which the several parties do contend about . Three ways especially Popery will grow out of our divisions , 1. By the odium and scorn of our disagreements , inconsistency , and multiplied Sects , they will perswade people , that we must either come for unity to them , or else all run mad , and crumble into dust and individuals . Thousands have been drawn to Popery , or confirmed in it , by this argument already : And I am perswaded , that all the Arguments else in Bellarmine , and all other books that ever were written , have not done so much to make Papists in England , as the multitude of Sects among our selves . Some Professors of Religious strictness and great esteem for Godliness , having run from Sect to Sect , and finding no consistency turned Papists themselves . 2. Who knows not how fair a game the Papists have to play by our divisions ? Methinks I hear them hissing on both parties , saying to one side , Lay more upon them , and abate them nothing : And to the other , Stand it out , and yield to nothing : hoping that our divisions will carry us to such practices , as shall make us accounted seditious , rebellious , and dangerous to publick peace , and so they may pass for better subjects than we , or else , that they may get a toleration together with us . And shall they use our hands to do their work ? We have already served them unspeakably , both in this , and in abating the odium of the Gunpowder plot , and other Treasons . 3. It is not the least of our danger , lest by our follies , extremities and rigors we so exasperate the common people , as to make them readier to joyn with the Papists , than with us , in case of competitions , invasions or insurrections against the King and kingdoms peace . The Papists account , that if the Puritans get the day , they shall make great advantage of it ; for they will be unsetled , and all in pieces , and not know how to settle the government . Factions and distractions ( say they ) give us footing for continual attempts . To make all sure , we will secretly have our party among Puritans also , that we may be sure to maintain our interest . Let the Magistrate cherish the disputations of the Teachers , and let him procure them often to debate together , and reprove one another ; for so , when all men see , that there is nothing certain among them , they will easily yield , ( saith Contzen the Jesuit . ) Of Spiritual Pride . Proud men will not grow in the same field , or Church , where tares do grow , but will transplant themselves , because God will not pluck up the tares , especially if any ministerial neglect of discipline be conjoyned ; and instead of blaming their own pride , lay the blame on the corruptions of the Church . — The Pharisees Liturgy is frequent in separate Assemblies , God I thank thee , I am not as other men . But this is very remarkable , that it is a pretence of our impurity , and a greater purity with you that is pleaded by such as first turn over to you ; and that this height of all impieties should be the usual issue of a way , pretended so exact and clean , doubtless it is not Gods mind , by this to discourage any from purity and true reformation , but to shew his detestation of that spiritual pride , which maketh men to have too high thoughts of themselves , and too much to contemn others , and to desire to be further separated from them , than God in the day of grace doth allow of . Consider this , it is the judgment of some , that thousands are gone to hell , and ten thousands on their march thither , that in all probability had never come there , if they had not been tempted from the Parish Churches , for injoyment of communion in a purer Church . He that causeth differences of judgment and practice , & contendings in the Church , doth cause divisions , though none separate from the Church . If you may not divide in the Church , nor from it , then you may not causelesly divide from it your selves . And commonly appearance , advantage , interest , and a taking tone and voice do more with the most , than solid evidence of truth . But they who desire to have a party follow them , and are busie in perswading others to be of their mind , and speak perverse things , &c. are guilty of Church divisions . Do not you condemn a carnal state ? Remember they are carnal , who are contentious dividers in the Churches , 1 Cor. 3. 1. You will disallow a fleshly mind and life ; Remember then , that the works of the flesh are these , As adultery , fornication , &c. so hatred , or enmity , variance , emulations , wrath , strife , seditions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dividings into parties . — When once parties are ingaged by their opinions in Anti-Churches , and fierce disputings , the flesh and Satan will be working in them against all that is holy , sweet , and safe . Of Superstition . Do you not hate Superstition ? Consider then , what superstition is ; it is the making of any new parts of Religion to our selves , and fathering them upon God. Of this there are two sorts , positive , and negative . When we falsely say , This is a duty commanded by God , or when we falsely say , This is a sin forbidden by God , take heed of both . For instance , The Scripture telleth us of no Church-Elders , but what were ordained , and of none but such as were of the same office with the preaching Pastors or Elders , of none that had not authority to baptize and administer the Lords Supper ; nor doth Church-History tell us of any other , as a divine office . But now we have concluded , that there is a distinct office of Ruling Elders , who need not be ordained , and who have no power to baptize , or to administer the Lords Supper . This I think is Superstition , for we feign God to have made a Church-office which he never made . — That it is simply unlawful to use a form of prayer , or to read a prayer on a book ; That if a School-master impose a form upon a Scholar , or a Parent on a child , it maketh it become unlawful ; That our presence maketh us guilty of all the errors , or unmeet expressions of the Minister , in publick worship , at least if we before know of them , and therefore that we must joyn with none , whose errors or mis-expression we know of before ; — That we are guilty of the sins of all unworthy or scandalous Communicants , if we communicate with them , though their admission is not by our fault ; That he whose judgment is against a Diocesan-Church may not lawfully joyn with a Parish-Church , if the Minister be but subject to the Diocesan ; That whatsoever is unlawfully commanded , is not lawful to be obeyed ; That it is unlawful to do any thing in the Worship of God , which is imposed by men , and is not commanded in the Scripture : These and more such as these are Superstitions , which some Religious people have brought in . And by all such inventions fathered upon God , and made a part of Religion , the minds of men are corrupted , and disquieted , and the Churches disturbed and divided . Of Censoriousness . Is not censoriousness and rash judging a sin ? Yet one congregation of the division labours to make others odious and contemptible , and that is called the preaching of truth and purer worshipping of God. I have seen this grow up to the height of Ranters , in horrid blasphemies ; and then of Quakers , in disdainful pride and surliness , and into Seekers , that were to seek for a Ministry , a Church , a Scripture , and consequently a Christ . I have lived to see it put to the Question ( in the little Parliament ) whether all the Ministers of the Parishes of England should be put down at once . I have seen how confidently the killing of the King , the rebellious demolishing of the Government of the Land , the killing of many thousands of their Brethren , the turnings and overturnings of all kind of rule , even that which themselves set up , have been committed , and justified , and profanely fathered upon God ; these with much more such fruits of love-killing principles I have seen . If you converse with censorious Separatists , you shall hear so many invectives against them that are truly Catholick and sober , as will make you think , that love and peace and Catholick communion are some sinful and mischievous things . The experience of 26. Years in this Kingdom may convince the World , what crimes may stand with high professions ; such as the generation springing up will scarce believe . What high Professors were the proudest overturners of all Government , and resisters and despisers of Ministry and holy order in the Churches ? The most railing Quakers , and most filthy blaspheming Ranters , to warn the World to take heed of being proud of superficial gifts , and high profession , and that he that stands in his own conceit should take heed lest he fall . I have much ado to forbear naming some high Professors known lately at Worcester , Exeter , and other places , who dyed Apostate-Infidels , deriding Christianity , and the Immortality of the Soul , who once were Separatists . And I have heard of some Separatists , who when others of a contrary judgment were going to the Churches at London , looked in at the Doors , saying , The Devil choak thee , art thou not out of thy pottage yet ? I commend to all that of the Apostle , Phil. 2. 3. Let nothing be done through strife and vain glory , but in bowliness of mind let each esteem others better than themselves . Read this Verse over on your Knees , and beg of God to write it on your Hearts . And I would wish all Assemblies of dividers and unwarrantable Separtists , to write it over the Doors of their Meeting-places , and join with it Rom. 12. 10. but especially study James 3. In a word , if God would cure the Church of religious pride , the pride of wisdom , and the pride of piety and goodness , the Church would have fewer heresies and contentions , and much more peace , true wisdome and goodness . The forwardness of many to keep open divisions , and to affect communion with none , but such as say as they do , is a down-right mark of a Schismatick . And I know that dividing principles and dispositions do tend directly to the ruine and damnation of those in whom they do prevail . When Men fall into several Parties , burning in zeal against each other , abating charity , censuring and condemning one another , backbiting and reviling each other , through envy and strife ; when they look strangely on each other , as being of several sides , as if they were not children of the same Father , nor members of the same Body , or as if Christ were divided , one being of Paul , and another of Apollo , &c. and every one of a Faction , letting out their thoughts in jealousies and evil surmises of each other , perverting the words and actions of each to an ugly sense ; and snatching occasions to present one another as fools , or odious to the hearers ( as if you should plainly say , I pray you hate , or despise these People , whom I hate and despise : ) This is the core of the Plague sore , it is schism in the bud . S. 16. When People in the same Church do gather into private Meetings , not under the guidance of their Pastors , to edifie one another in holy exercises , in love and peace , but in opposition to their lawful Pastors , or to one another , to propagate their single opinions , and increase their Parties , and speak against those that are not on their side , Schism is then ready to increase and multiply , and the Swarm is ready to come forth , and be gone . S. 17. When these People actually depart , and renounce or forsake the communion of the Church , and cast off their faithful Pastors , and draw into a separated Body by themselves , and choose them Pastors , and call themselves a Church , and all without any just , sufficient cause ; when thus Churches are gathered out of Churches , before the old ones are dissolved , or they have any warrant to depart ; when thus Pastor is set up against Pastor , Church against Church , and Altar against Altar , this is Schism ripe and fruitful , the Swarm is gone and hived in another place . S. 19. If they shall also judge that Church to be no Church from which they separated , and so cut off a part of the body of Christ by an unrighteous censure , and condemn the innocent , and usurp authority over their guides ; this is disobedience and uncharitableness , with schism . A true Christian that hateth Fornication , Drunkenness , Lying , Perjury , because forbidden in the Word of God , will hate Divisions also , which are so frequently and vehemently forbidden , Jo. 17. 21 , 22. Ro. 14. throughout . Ro. 15. 12. 1 Cor. 1. 10. Eph. 4. 1 , 2 , &c. 1 Cor. 12. Phil. 3. 15. Ro. 16. 17 , 18. 1 Tim. 1. 4. James 3. The mischief of Divisions may be seen at large , p. 739. Q. May , or must a Minister , silenced , or forbid to preach the Gospel , go on still to preach it against the Law ? Answ . He that is silenced by just power , though unjustly , in a Country , that needeth not his preaching , must forbear there , and if he can , must go into another Country , where he may be more serviceable . We must do any lawful thing to procure the Magistrates licence to preach in his Dominions . How Humane Laws bind the Conscience . Q. Whether the Laws of men do bind the Conscience ? Answ . p. 37. Taking conscience in a stricter sense , as including essentially , a relation to God's obligation , the full sense of the question is this , Whether it be a sin against God to break the laws of man ? Answ . It is a sin against God to break such Laws , as Rulers are authorized by God to make : First , because God commandeth us to obey our Rulers . God commandeth us to obey in general , and their Law determineth of the particular matter , therefore God obligeth us ( in conscience of his Law ) to obey them in that particular . 2. Because by making them his Officers , by his commission , he hath given them a certain beam of authority , which is Divine , as derived from God ; therefore they can command us by a power derived from God : therefore to disobey is to sin against a power derived from God. Man being God's officer , first his own Law layeth on us an obligation on derivatively Divine , ( for it is no Law , which hath no obligation , and it is no authoritative obligation , which is not derived from God. ) 2. God's own Law bindeth us to obey Man's Laws , Romans 13. And it may be a good reason to perswade obedience to our Ecclesiastical Governours , because Preaching is a cheap and easie work , in comparison of Church-government . Take heed of engaging your selves in a Sect , or Faction ; a narrow Sectarian separating mind will make all the truths of God give place to the opinions of his Party , and measure the prosperity of the Gospel , by the prosperity of his Party ; he will not stick to persecute all the rest of the Church of Christ , if the interest of his Sect require it . Overvalue not any private or singular opinions of your own , or others ; for , if once spiritual pride and ignorance of your own weakness make you espouse particular opinions , as peculiarly your own , you will think your conceits more illuminating and necessary , than they are , as if Mens sincerity lay in the imbracing of them , and their Salvation on the receiving of them ; and think all that are against your opinion , deserve to be cast out as enemies to Reformation ; and perhaps , Twenty Years after , experience may bring you to your wits , and make you see the falshood , or smalness of all those points , which you made so great a matter of , and then what comfort will you have of your persecutions ? O the deceitfulness of the heart of man ! Little do the many real Separatists , who cry out against Persecution , suspect , that the same spirit is in them . Whence is Persecution , but from thinking ill of others , and abhorring or not loving them ? and do not you do so by those whom you causlesly separate from ? It is one and the same sin in the Persecutor and Divider , or Separatist , which causeth the one to smite their Brethren , and the other to excommunicate them ; the one to cast them into Prison as Schismaticks , and the other to cast them out of the Church as profane ; the one to account them intolerable in the Land , and the other to account them intolerable in the Church : the inward thoughts of both are the same , that those whom they smite or separate from , are bad and unlovely , and unfit for better usage . But I have observed that Professors of Religion did oppose and deride almost all that worship of God out of ( pretended ) conscience , which others did out of profaness . Saints Rest , part 1. c. 7. Sect. 14. It was none of the old cause , that the People should have liberty , and the Magistrate should have no power , in all matters of God's worship , faith and conscience : And as it is not the old cause , so it is not the good cause . For first , it contradicteth the express revelation of the will of God in the Holy Scripture . Moses , as a Magistrate , had to do in matters of Religion , and so had the Kings of Israel , and Judah . — Law , and providence , are both quite changed , if toleration of false worship , and other abuses of Religion tend not to the ruine of the Common-wealth . If Magistrates must give liberty for all to propagate a false religion , then so must Parents and Masters also , which would be a crime so horrid in the nature and effects of it , as I am loth to name with its proper titles . The Magistrates will quickly find that the distractions of the Church will breed and feed such distractions in the Common-wealth , as may make them wish they had quenched the fire , while it was yet quenchable . — Our unity is not only our strength , but their strength ; and the fire that begun in the Church , may , if let alone , reach the Court. Pag. 423. of his 5. Disputations , he lays down this as the summ of what he had said , That Man may determine of modes and circumstances of Worship , necessary and commanded in genere , but not determined by God in specie , Sect. 65. and then infers , Sect. 67. If the mischoosing of such circumstances by Church-governors be but an inconvenience , and do not destroy the Ordinance it self , or frustrate the ends of it , we are to obey . 1. For he is the Judge in his own work , and not we . 2. The thing is not sinful though inconvenient . 3. Obedience is commanded to our lawful Governors . Sect. 70. And when we do obey in a case of miscommanding , it is not a doing evil that good may come of it , as some do misconceive ; but it is only a submitting to that which is ill-commanded , but not evil in him that doth submit . It is the determiner that is the cause of the inconvenience , and not the obeyer . Nor is it inconvenient for me to obey , though it be worse perhaps to him that commandeth : while he sinneth in commanding , he may make it my duty to obey , p. 461. Sect. 6. The reasons of this are obvious and clear , even because it is the office of the Governors to determine of such circumstances : It is the Pastor's office to guide and over-see the Flock , and when he determineth these , he is but in his own way , and doth but his own work ; and therefore he is therein the Judge , if the case be controvertible . If none shall obey a Magistrate or Pastor in the works of their own office , as long as they think he did them not the best way , all Governours then would be presently overthrown , and obedience denyed . We are sure that God hath commanded us to obey them that are ever us in the Lord , 1 Thess . 5. 12. Hebr. 13. 7. 17 , &c. And therefore a certain duty may not be forborn on uncertain conjectures , or upon every miscarriage of them that we owe it to . This would un-church all Churches ( as they are Political Societies : ) for if Pastors be taken down , and the work of Pastors , the Church is taken down . S. 7. And the things in which the Pastor is now supposed to err , are not of themselves unlawful , but only by such an accident as being overweighed by another accident shall cease to make them unlawful . For instance , p. 461. Sect. 4. If of two Translations of Scripture or two Versions of the Psalms the Pastor use the worser , ( so it be tolerable ) we must obey . And Sect. 7. If the Pastor appoint a more imperfect Version of the Psalms to be sung in the Church ( as is commonly used in England ) the obeying of him in the use of this will not bring so much hurt to the Church , as the disobeying on that account would do . For besides the sin of disobedience it self , the Church would be in a confusion if they forsake his conduct that preserves the union ; and some will be for this and some for that , and so the Worship it self will be overthrown . And let it still be remembred , that we allow both Magistrates and Pastors to see to the execution of God's Laws , and to determine of circumstances in order thereto that are necessary in genere , p. 482. Sect. 35. but not determined of God in specie , p. 422. § . 65. It may be very sinful to command some ceremonies which may lawfully , yea must in duty be used by the subject when they are commanded , p. 398. Certain things commonly called ceremonies may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God ; no person should disobey the Laws of their lawful Governors in such things . If there should be any Pastors of the Churches who instead of concurring to heal the flock of these dividing principles , shall rather joyn with backbiters and incourage them in their misreports and slanders , because it tends to the supposed interest of their party or themselves ; Let them prepare to Answer such unfaithfulness to their Consciences , which will be shortly awakened ; And to the great Shepherd of the flock , who is at the door , and who told even the Devils Agents that , A house or kingdom divided against it self cannot stand , but is brought to nought . POSTSCRIPT . I Have proposed such Arguments for Conformity as I occasionally met with in such books of Mr. Baxter's as came to my hands . If I had consulted others , I doubt not but I might have found many more as cogent as these : but these being satisfactory and of eternal verity , I humbly desire Mr. Baxter and others of his perswasion to consider them , nor can I doubt but Mr. Baxter will charitably accept of these my endeavours for peace , upon his own weighty arguments ; and the rather because I believe him by his writings to be a man of a great experience in the temper of the people , of a quick and discerning judgment , that can look through causes into the consequences and effects that will naturally result from them , and moreover a person of so great sincerity that he will by no means stray from , but readily defend his own principles , which are sound and pacificatory . And seeing he hath done as St. Paul did , ( of whom Tertullian notes he did perswade to peace , totis spiritûs sancti viribus ) I believe he is one that longeth to see the healing of our Churches , and that tendered his Arguments to all sorts , charging them to do so much as appears to be necessary , as they are true to Christ , to his Church and Gospel , to their own and others Souls , and to the peace and welfare of the nations ; And as they will Answer the neglect to Christ at their peril . ( In the Title of a Treatise of Confirmation . ) And in his Answer to Dr. Tully ( title page ) A Compassionate Lamenter of the Churches wounds caused by hasty judging and undigested conceptions , and by the Theological wars which are hereby raised , and managed , by perswading the world that meer verbal , or notional differences are material , and such as our love , concord and communion must be measured by , for want of an equal discussion of the Ambiguity of words . One who ( in the Epistle to the Reader for Confirmation ) exhorts to pray for the peace of Jerusalem , ( because ) they shall prosper that love it , and to seek it of God and man , which was his own daily though too defective practice , as a servant of the King of peace : To him and all others as such I propose the following concessions , and the conclusions inferred from them . In his Christian Directory , p. 854. 1. He that is silenced by just power though unjustly ( in a Country that needeth not his preaching ) must forbear there . And p. 560. of the Saints Rest , he tells us as to his particular , If God would dispense with me for my ministerial services without any loss to his people , I should leap as lightly as Bishop Ridley when he was stript of his Pontificalia ; and say as Paedaretus the Laconian when he was not chosen into the number of the three hundred men , I thank thee O God that thou hast bestowed on this City so many men better than my self . 2. That it is lawful to hold communion with our Churches having but tolerable Pastors , notwithstanding the Parochial Order , and the Ministers conformity and use of the Common-prayer book ; And that we ought to do so when some special reasons ( as from Authority , scandal , &c. ) do require it . Second Admonition to Bagshaw , p. 78. 3. That when men are carried to separate on such ( pretended ) grounds , they will be no where fixt , but may still be subdividing and separating from one another till they are resolved into Individuals , and have left no such thing as a Church among them , p. 486. Of the five disputations : and p. 487. By disobedience in lawful things , the members of the Church will be involved in Contentions , and so ingaged in bitter uncharitableness , censures , persecutions , and reproaches of one another . 4. Though Ministerial conformity is now much altered ( as to ingagements ) many of the Assembly of Divines yet living do conform again , nor would I shun communion with the reverend Members of that Assembly , Twiss , Gataker , Whitaker , and the rest , if again they used the Liturgy among us . And if the old Non-Conformists , such as Bolton , &c. were alive , and used now the same Liturgy and Ceremonies as they did then ( which was worse than now ) I could not think their Communion in prayer and Sacraments unlawful , nor censure that man as injurious to the Church who should write to perswade others not to separate from them . Defence of principles of Love , p. 12 , 13. And Mr. Baxter's practice in receiving the Sacrament confirmeth the same . 5. If any Pastor instead of concurring to heal the flocks of dividing principles shall rather joyn with backbiters and incourage them in their misreports and slanders , because it tends to the supposed interest of their party or themselves , let them prepare to Answer such unfaithfulness to their Consciences which will be shortly awakened ; and to the great Shepherd of the flock who is at the door , and who told even the Devils Agents that a house or kingdom divided cannot stand , &c. p. 253. H. C. 6. The Magistrate will quickly find that the distractions of the Church will quickly breed and feed such distractions in the Common-wealth , as may make them wish they had quenched the fire while it was yet quenchable . Our unity is not only our strength but their strength , and the fire that begun in the Church , may , if let alone , reach the Court. Of Confirmation , p. 309. Now from these premises I suppose the conclusions following may be truly inferred , a Conformity to which would be a great means to destroy Nonconformity to the Church and publick Worship , both in Ministers and people . 1. Those that are silenced by a just power ( or rather have silenced themselves and uncharitably deserted the established Worship of God ) ought not to gather congregations in place and manner distinct from the publick Worship . By the first proposition . 2. Communion with our Parish Churches being lawful , and the peoples duty by the second proposition , They who by such dividing practices as tend to undermine and deprave the reputation , and dissolve the very constitution of the Parochial Worship , and to encourage and harden known Schismaticks in their separation , ( for if the like should be generally practised through the nation , it would inevitably scandalize the established Ministry , alienate the affections of their people , and renew divisions among them ) do act very irregularly and unlawfully . 3. Such practices do unfix the people and cause them to run into divisions and subdivisions , reproaches and persecutions of one another , proposition 3. And who knows into what confusions such practices may carry us ? 4. Ministerial conformity being submitted to by many of the Assembly of Divines , and no sinful act required to make it unlawful ( which if there had been , they or some others would and ought to have discovered it , and then I doubt not it would by Authority have been taken away , but that being not done ) the Ministers ought to conform by the same rules as the people ought , which is granted by proposition 4. and confirmed by Mr. Baxters practice in receiving the Sacrament , &c. Such Pastors as instead of concurring to heal the flock of dividing principles , do rather joyn with backbiters and incourage them in their misreports and slanders , because it tends to the supposed interest of their party or themselves , cannot Answer it to their Conscience nor to the great Shepherd of the flock . Propos . 5. 5. If such Minister or people do continue the distractions of the Church , it is the Magistrates duty and interest speedily to quench the fire which they are kindling , or if may ruine both Church and State. By Propos . 6. And let Ministers see that no Seducers creep in among the people , or it they do , be diligent to countermine them and preserve their people from the insection of heresies and schisms . Saints Rest . p. 543. 6. Let such men consider , whether any sober , rational or good men , that have loved and followed them , can heartily respect them , or make them their spiritual Guides , when it appears that they do ordinarily and considerately act and practise contrary to their own irrefragable arguments , protestations and perswasions . And lastly , if such Ministers cannot fully conform themselves ( which would be an acceptable service to God and the Church , ( they having opportunities ▪ and advantages to add many thousands to the publick Assemblies and to confirm others that are wavering through their examples ) yet that they would conform in what they may , and continue to teach by example as well as precept what may help to repair our breaches , lest we be exposed again to a common ruine and confusion . And now methinks that Summons which troubled Quintilius Varus , should alway run in the minds of such men : Quintili Vare , redde Legiones : you that have intruded upon the cure of Souls committed to others , restore those Legions which are withdrawn from Christ's fold , and remember , ( what Mr. Baxter says as to his own reputation , in a Preface to Mr. Caryl ) Non remittitur peccatum , nisi restituatur ablatum . Calvin's Epistle before the Geneva Catechism : Ubi ad summum illud tribunal ventum fuerit , &c. When we shall come to that great tribunal where we are to render an account of our Ministry , there shall be no question concerning Ceremonies , neither shall this conformity in outward things be brought to examination , but the lawful use of our liberty , and that shall be adjudged lawful that conduceth most to edification . FINIS . Notes, typically marginal, from the original text Notes for div A49123-e3660 p. 195. p. 196. p. 198. p. 196. p. 205. p. 208. p. 209. p. 215. p. 209. p. 210. p. 214. p. 215. p. 227. p. 227. p. 228. p. 229. p. 229. p. 222. p. 221. p. 223. * Optatus lib. 1. contra Parmen . says , Parmenianus whose grandfather was Majorinus , that departed from the Chair of Cecilian & S. Cyprian , was an heir of the Schismaticks . Tit. 1. 10 , 11. Gal. 5. 2. Anno 1571. * Ità convitiis debacchatur ut plusculum in eo modestiae desiderare cogor ; utinam argumentis tantùm egisset , & à convitiis temperâsset . Eras . in praefat . Epist . Hieron . ad Vigilantium . See the Hist . of Donatists . * Serm. on Joh. 18. 36. p. 146. Anno 787. Anno 168. It is impossible to propound any form of Liturgie wherein both parts can hold it lawful to communicate . Infidelity unmasked ▪ p. 216. * ubi suprá . The taste of liberty is so sweet , that except Kings maintain their Authority with as great violence as the People affect their Liberty , all things will run to confusion . Golden Remains , p. 149. Non enim nè dubium malum eveniat , certum & liquidum officium nostrum des●rere debemus , nec vel sanctissimos fines per illicitae media consectari . Dissert . de pace , p. 77. Quis erit Schismatum modus , si promiscua dissentio ad secessionem sufficit ? p. 91. * See the Reasons for Necessity of Reformation , p. 36. As for Orders established , sith Equity and Reason favour that which is in being , till orderly judgment of decision be given against it , it is but justice to exact of you , and perverseness in you it would be to deny thereunto your willing obedience . Mr. Hooker's Preface , I assert , that as to things in the judgment of the primitive and reformed Churches left undetermined by the Law of God , and in matters of meer decency and order , and wholly as to the form of Government , every one , notwithstanding what his private judgment may be of them , is bound for the peace of the Church of God to submit to the lawful determination of the lawful Governors of the Church . Idem . 1 Pet. 2. 13. * Acts 26. 12. Acts 12. 12. Plures efficimur quoties metimur à vobis ; Crudelitas vestra est gloria nostra . Tertul. Apol. Notes for div A49123-e16180 Preface to ● . Disput . p. 6. Defence of principles of love . p. 64. Notes for div A49123-e16300 ☞ ☞ Freface to Christian Direct . ad finem . Notes for div A49123-e17030 Epistle Dedicatory to Saints Rest . Saints Rest p. 551. p. 666. Notes for div A49123-e17320 p. 55. p. 57. p. 12 , 13. Defense ▪ p. 89. Notes for div A49123-e17640 Christian Directory , p. 747. See Christ . Direct . p. 606. Notes for div A49123-e17770 Christ . Direct . p. 902. p. 807. p. 810. Ibid. p. 812. P. 814. p. 815. 〈…〉 . Notes for div A49123-e18140 P. 856. P. 857. P. 857. Notes for div A49123-e18330 P. 85● . 859. 882. Notes for div A49123-e18550 P. 882. Notes for div A49123-e18620 P. 896. Notes for div A49123-e18700 P. 901. Notes for div A49123-e18760 902. Notes for div A49123-e18830 P. 915. Notes for div A49123-e18910 Five Disp . p. 361. p. 401. p. 409. p. 411. 412. Christian Direct . p. 884. Notes for div A49123-e19040 Five Disp. p. 412. 416. p. 117. See Christian Directory . p. 885. Notes for div A49123-e19130 p. 418. Notes for div A49123-e19170 p. 398. Of Confirmation , p. 207 , 220 , 230. Notes for div A49123-e19270 Christ . Direct . p. 916. Christ. Direct . p. 49. Notes for div A49123-e19420 Christian Director . p. 616. Five Disp . p. 411. Defense , p. 177. Christ . Direct . p. 607. Christian Direct . p. 48. p. 49. Baxter of Confirmation , p. 3. Notes for div A49123-e19670 Dispute the 4th . of Church Government . p. 358. p. 359. See Christian Direct . p. 847. p. 36● . p. 364. Christian Directory , p. 748. See Christian Direct . p. 848. Defence , p. 38. p. 176. p. 54. Cure of Divisions , p 200. p. 174. p. 179. p. 185. Five Disput p. 363. Notes for div A49123-e20270 Sacrileg . Deserting , p. 103. p 101 , 102. Baxter against Crandon , p. 83. Cure of Divis . p. 393. Saints Rest , p. 519. Church Government , p. 131. 5. Disput . Preface , p. 4. Notes for div A49123-e20510 Five Disp. p. 20. p. 352. Sigonius de Repub. Heb. l. 2. c. 8. * Mr. Baxter . Defence , p. 65. Notes for div A49123-e21160 Christ . Direct p. 916. Notes for div A49123-e21320 Cure of Divis . p. 80. Notes for div A49123-e21410 Defence , p. 36. Sacrilegious deserting , p. 92. Saints Rest , p. 518. Preface to Confess . Defence , p. 17. Epistle to separate congregations . Defence , p. 50. Answ . to Exceptions p. 170. Defence , p. 68. Defence , p. 21. p. 52. Key for Cathol . Baxter's Holy Common-wealth Notes for div A49123-e21980 Epistle to Separate Congreg . Christian Direct . p. 733. Cure of Divisions , p. 359. Defence , p. 3. Cure of Divis . p. 77. Notes for div A49123-e22230 p. 282. p. 288. 290. p. 292. Notes for div A49123-e22300 Preface to Cure of Divisions . Cure. p. 152. p. 24. p. 268. p. 188. p. 22. Preface to Confess . Christian Director . p. 734. Christian Direct . p. 854. Notes for div A49123-e22690 p. 36. part the 4th . 〈…〉 Christ. Direct . part 4th . p. 73. Cure of Divisions , p. 254. 261. H. Common-wealth : Addit . to Pref. Prop. Of confir . p. 309. Cure of Divisions , p. 253. 
A45460	----	A reply to the Catholick gentlemans answer to the most materiall parts of the booke Of schisme whereto is annexed, an account of H.T. his appendix to his Manual of controversies, concerning the Abbot of Bangors answer to Augustine / by H. Hammond. Hammond, Henry, 1605-1660. 1654 Approx. 520 KB of XML-encoded text transcribed from 95 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A45460 Wing H598 ESTC R9274 11808508 ocm 11808508 49478 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45460) Transcribed from: (Early English Books Online ; image set 49478) Images scanned from microfilm: (Early English books, 1641-1700 ; 495:20) A reply to the Catholick gentlemans answer to the most materiall parts of the booke Of schisme whereto is annexed, an account of H.T. his appendix to his Manual of controversies, concerning the Abbot of Bangors answer to Augustine / by H. Hammond. Hammond, Henry, 1605-1660. [2], 185, [1] p. Printed by J.G. for R. Royston ..., London : 1654. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Turberville, Henry, d. 1678. -- Manual of controversies. Hammond, Henry, 1605-1660. -- Of schisme. B. P. -- Answer to the most materiall parts of Dr. Hammond's booke Of schisme. Schism. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A REPLY TO THE CATHOLICK GENTLEMANS ANSWER TO The most materiall parts of the Booke of SCHISME . Whereto is annexed , An Account of H. T. his Appendix to his Manual of Controversies , concerning the Abbot of Bangors Answer to Augustine . By H. HAMMOND , D. D. LONDON , Printed by J. G. for R. ROYSTON , at the Angel in Ivie-lane . 1654. A REPLY TO The Catholick Gentlemans Answer to the Book of SCHISME . The Introduction . Nū . 1 THe Letter from the Catholick Gentleman , which undertakes to have answered the most materiall parts of the Book of Schisme , is said to expect some account from me . And I shall give it , if not quite , with the same brevity , yet directly in the same method which he hath chosen , attending him , as he shall please to lead , not by resuming the whole matter againe , but by reflecting on those few passages , which he hath thought good to take notice of , and freeing them from all though the lightest exceptions , which he hath made to them . Num. 2 Upon this account , I shall say very little to his Prooem in these words , SIR , You have been pleased to send me Doctor Hammonds Booke of Schisme , or a Defence of the Church of England , against the exceptions of the Romanists , as also your Letters , wherein you lay commands on me to read it , and thereupon to give you my opinion : truly Sir , both the one and the other could never have come to me in better season , for having heard from some of my friends in England a good while since , of another Book , written by Doctor Ferne to the same purpose , as also one lately come out , of the Bishop of Derries , and of this which you have sent me , I was wondring what those , who call themselves of the Church of England , could say to defend themselves from Schisme ; but now through your favour of letting me see this of Doctor Hammonds , I am freed from my bondage , and satisfied , in supposition , that the most can adde little to what hath been upon that subject of Schisme said by him , whom you stile Wise and Learned , and well may he be so ; but here he hath failed , as all men must that take in hand to defend a bad cause , which I thinke to make appeare to you , or any indifferent judge , and which I will doe rather upon some observations of severall passages in his book , than consideration of the whole , which I will leave for some other , who hath more leisure . In the meane time I must say with the Poet , speaking of some Lawyers in his time , Fur es , ait Pedio , Pedius quid ? Crimina raris Librat in Antithetis : The Roman Catholick sayes to Doctor Hammond , You are an Heretick , you are a Schismatick , and Doctor Hammond replies good English , some Criticismes , much Greek , with many citations out of antiquity , indifferent to both parts of the question . Num. 3 I shall not here need solemnly to aveit the good words bestowed on me , because 1. if they had been meant in earnest , they have yet no influence on the matter in hand ; As unlearned a Man , as I , and as learned as he , which is by some characters thought to be the Author of this Answer , may agree in this common fate , that as one is not able to defend a bad cause , so the other hath not in any eminent manner betrayed a good : 2. because 't is evident , that it was designe , and artifice to bestow the good words on me , that so he might get himselfe the easier taske : And therefore the onely thing that is here necessary for me to tell the Reader , by way of Prooeme , is , that since the publishing this tract of Schisme , that most excellent discourse on the same subject , written by the Bishop of Derry hath truly made that former care of mine very unnecessary , and so should in all reason have been undertaken and answered by this Catholick Gentleman , if he had really designed to satisfie conscience in this question . And should it be believed by him ; what here he saith in the Title page , that he hath answered the most materiall parts of Doctor Hammonds Book of Schisme , yet I can assure him he is so much mistaken in his supposall , that there can little be added by any to what hath been said by him , that he is in all justice to undeceive the Reader , and make him amends by giving him not a slight , but punctuall answer to every part of that Bishops Booke , before he thinke he may safely charge the Church of England with Schisme , as still he adventures to doe . Num. 4 Having said this , I shall make no kinde of Reply , to the rest of his Prooeme , but proceed immediately to his first and onely exception , wherein the first Chapter is concerned . CHAP. I Of the cause of Schisme being left out of this debate . Sect. I. No cause able to justifie Schisme . Every voluntary Division a Schisme , whatsoever the motive were . Master Knot 's Testimony . Num. 1 HIs words are these , But to draw neere your satisfaction , His first Chapter is , for the body of it , common to both parts , yet I cannot omit one strange piece of Logick at the end of the first Chapter , Sect. 9. where he concludeth , that the occasion or motive of Schisme is not to be considered , but onely the fact of Schisme , Of which position I can see no connexion to any praemises going before , and it selfe is a pure contradiction , for not a Division , but a causlesse division is a Schisme , and how a Division can be shewed to be unreasonable and causelesse , without examining the occasions and motives , I doe not understand , nor ( with his favour ) I thinke he himselfe . Num. 2 What want of Logick there is in that conclusion of the first Chapter , which extorted this animadversion from the Romanist , and what store of that faculty ( somewhat necessary to the managing of a controversie ) we are to expect from him , will soon be discernible by the view of that place which is accused by him , where having praemised the criminousnesse and weight of Schisme , and unexcusablenesse of all , that , upon what provocation soever , breake the unity of the Church , I conclude that he that shall really be guilty of it , and the fact , wherein that guilt consists , proved against him will no way be able to defend himselfe by pleading the cause or motive to his Schisme , there being no such cause imaginable , which can justifie this fact of his , as both out of Irenaeus and Saint Augustine had been newly vouched . Upon which , my resolution there , was ( as to me seemed ) but necessary , to divolve the Whole debate into this one quaere , whether we of the Church of England were de facto , guilty of this crime , were Schismaticks or no , concluding that if we were , there were nothing to be said in excuse of us . Num. 3 From this view of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rational importance of that Section , 1. It is evident ( what the Romanist professeth not to be able to see ) what is the connexion of my position to the praemises foregoing , viz. this , no cause can excuse the Schismatick , therefore the examination of the cause is unnecessary , whatsoever can be pretended on that head , is not worth the producing or heeding in this matter . Num. 4 2. 'T is as evident how farre the position it selfe is removed from being a contradiction , which yet the Romanists Logick hath pronounced to be a pure one . A pure contradiction is in our Logick , est and non est , It is a Schisme , and It is not a Schisme , It is causlesse , and it is not causlesse , and the like . But certainly my concluding that no cause can justifie a Schisme , or if the Schisme be proved , t is in vain to plead that we had cause for it , containes no such contradictory enuntiations . He that should say that a Seditious person or a Rebell , is worthy of death whatsoever cause it were that incited him to that villanie , doth neither affirme the Rebell to be no Rebell , nor the cause he pretends , to be no cause , onely he saith indeed , that whatsoever the cause be , 't is incompetent to justifie so foule a fact . Num. 5 3. The proofe , which he addes to conclude this position to be a pure contradiction , is very farre from proving it . The proof is this , for , saith he , not a division , but a causelesse division is a Schisme . But this hath been shewed to have no truth in it , because Division and Schisme being exactly the same , one a Latine , the other a Greek word , every Division is and must necessarily be , in him who is guilty of it , a Schisme , and if a voluntary Division , a criminous Schisme , whatsoever were the motive or cause of it , by Division or Schisme understanding ( as I declare my selfe to doe ) a spontaneous receding , or dividing from the unity of the Church , not being cut off or driven from it . Num. 6 Lastly , what he addes as a consectary of his proof , that [ he doth not understand how a Division can be shewed unreasonable and causelesse , without examining the occasions and motives ] he may now , if he please , without much difficulty comprehend , viz. by considering , that no cause or reason , how weighty soever , is sufficient to justifie a division . For as long as this is either proved or granted , the conclusion will be indubitable , without examining of the motives , that the Division is unreasonable and causelesse . Let it once be granted or proved by the known Lawes of a Nation , that every act of Sedition is a transgression of Law , criminous and punishable , whatsoever the motive be that incited it , and then there will need no more than conviction of the fact , to conclude that fact unreasonable . That which is in it selfe so culpable and inexcusable , that no reason whatsoever can be able to justifie it , is ready for the sentence of condemnation , without farther processe ; when 't is reasonably resolved , that no reason can excuse such a fact , what reason can there be to lose time in examining reasons ? This is the very case in hand , as 't is apparent to any that will but view the place , and 't is not much for my incouragement in this taske , that the Gentleman , to whom I must reply , was willing to think this so deep a riddle , so much above common understandings . Num. 7 I shall here only adde , that what was thus said , was not in reason to provoke the Romanist , being a concession that cut me off from many visible advantages , and so deserved his reward , much better than rebuke , and being thus early and unexpectedly fallen under his short displeasure , by my indeavour to oblige him , I have yet a shield , which promiseth me security from the continuance of it , I meane not the evidence of the truth affirmed by me , ( for that is not an amulet alwaies to be depended on , when it is against interest to acknowledge it ) but the suffrage of his owne great Champion Master Knot , who hath directly affirm'd what I affirmed ( and therefore I may be allowed not to understand , how this should be so unintelligible ) citing it out of Saint Augustine , That there is no just necessity to divide unity , And that it is not possible that any man have just cause to separate — Infideli unmasked , cap. 7. num . 5. And so it is as manifest that this part of the first Chapter is common to both , as the former of which he affirmes it , the conclusion in all reason being involved in the same condition which belonged to the Praemises , and it was onely my ill luck , or his willingnesse to finde fault , that it was not formerly apprehended to be so . CHAP. II. Concerning Heresie , Excommunication , Infallibility . Sect. I. Of passing slightly over the difference betwixt Heresie and Schisme . Nū . 1 THe exceptions to the second Chapter are three ; the first concerning Heresie , the second concerning Excommunication , the third concerning Master Knots concession , which ushers in a Discourse of Infallibility . Num. 2 The former in these words , He slightly passeth over the distinction of Heresie and Schism , as if he would not have it understood , that all Heresie is Schisme , though some Schisme be no Heresie . Num. 3 What is here called the slight passing over the distinction of Heresie and Schisme , is one piece of injustice in him , and the cause to which it is affixt , my unwillingnesse that it should be understood that all Heresie is Schisme , will soon appear to be another . Num. 4 For the first , It is evident that in that Sect. 3. of Chap. 2. I do not at all consider the distinction of Heresie , and Schisme , nor could , without absolute interruption and disturbance of the discourse in hand , & direct transgression of all rules of method , say any thing to that subject , in that place . The thing that I there manifest is the difference betwixt Excommunication and Schisme ( and sure that is not Heresie and Schisme , unlesse Excommunication be Heresie , and so the punishment of the Sin be the Sin it selfe ) between the passive and the active , or reciprocal division or separation , and all that I say in that Section , which can relate to Heresie , is , that where the offence , for which a man is excommunicated , is Heresie and not Schisme , there it is evident , that his Excommunication , which still is his punishment and not his sinne ( the cause of it also being not Schisme , but somewhat else , Heresie , or the like ) cannot be the guilt of Schisme in him that is so punished . Num. 5 Now it is evident , that I cannot be said to passe over that slightly , which I doe not speak to at all , and to which I had no occasion to speake , and consequently that I was no way lyable to this exception . Num. 6 And that being said , the second part of the same exception , that of the ground on which I doe this , must needs be as causlesse as the former . For 1. 't is certaine , that my thoughts , or wishes , or designes , are not things which can duely fall under this objecters cognizance ( he cannot upon any sure grounds , divine or affirme , what I aimed at in such or such a slight passage ) and 2. 't is yet more certaine , that no collection can justly be made from my doing that slightly , which I did not meddle with at all . But then 3. to remove all scruple or possible occasion of jealousie in this matter , 't is the designe of Chapter 8. ( the method then leading to it ) under a second sort of Schisme , to consider the departure from the Vnity of the Faith , which being but a periphrasis of Heresie , is consequently the defining all Heresie is Schisme , and so the profest avowing of that , which he suspected me unwilling to have understood . And so still there is not the least appearance of justice in this suggestion . Sect. II. Excommunication how it differs from Schisme . Wilfull continuance under censures is Schisme . The Bishop of Rome is not our Lawfull Governour . The severe conditions of their Communion . Num. 1 HIs second exception is perfectly of the same making with the former , thus , Num. 2 Againe , saith he , treating of Excommunication , he easily slideth over this part , that wilfull continuance in a just Excommunication maketh Schisme . Num. 3 Here againe 't is evident , that I treat not of Excommunication , nor have any occasion fitly to treat of it , farther than to shew , that Schisme , being a voluntary separation , the word in no propriety pertaines to that act of the Governour of the Church , whereby he separates or cuts off any by way of Censures . Certainly he that is put to death by Sentence of Law , cannot be judged a Felo de se , one that hath voluntarily put himselfe out of the number of the living , or be liable to those forfeitures which by the Law belong to such . He that is banished out of the Kingdome cannot be guilty of the breach of that Statute , which forbids all Subjects going out of it , nor be punisht justly for that which is his suffering , not his deed ; his punishment , not his delinquency . Num. 4 As for his wilfull continuance under just Censures , the wilfulnesse of that , certainly makes him culpable , and the continuance in Excommunication , being also continuance in separation from the Church , which is Schisme , whensoever it is voluntary , I make no doubt of the consequence , that such wilfull continuance in Excommunication , be it just or unjust , is actuall Schism , supposing ( as the word wilfull must suppose ) that this continuance is wholly imputable to the will of the Excommunicate , i. e. that if he will submit to that which is lawfull for him to submit to , he may be absolved and freed from it . Num. 5 If this were it , that he would have had more explicitely affirmed , then I answer , that as there I had no occasion to speak to it , so now upon his slightest demand I make no scruple to give him my full sense of it , that he , which being cast into prison for just cause , may upon his Petition , and promise of Reformation be released , or if the cause were unjust , may yet without doing any thing any way unlawfull , regaine his Liberty , from thenceforth becomes not the Magistrates , but his owne Prisoner , and is guilty of all the damage , be it disease , famishing , death it selfe , which is consequent to his imprisonment . And the analogie holds directly in Excommunication ; He that continues under the Censures of his Ecclesiastical Ruler , when he might fairely obtaine absolution from them , is by himselfe sentenced to the continuance of this punishment , as by the Governor of the Church , to the beginning of it . But then all this while this is not the condition of our Church , in respect of the Church of Rome , they being not our Lawful Superiors , indued with jurisdiction over us , and for other communion , such as alone can be maintained or broken among fellow-brethren , or Christians , it is carefully maintained by us , as farre as it is lawfully maintainable . Num. 6 And both these being there evidenced in that , and the insuing Chapters , I did not warily or purposely abstaine from ( because I had nothing that suggested to me any opportunity of ) saying any thing more to this purpose . The severe conditions which are by the Romanists required of us to render us capable of their communion , subscription of error , or profession against Conscience , make it impertinent to propose or discusse either of these two questions , 1. Whether we lye under a just excommunication , 2. Whether , if we did , we would wilfully continue under it , or consequently , whether we be now guilty of Schisme in this notion ? Sect. III. Mr. Knots concession and conclusion . The power of a fallible Church to require beliefe . Of Antiquity , Possession , Perswasion of Infallibility , Motives for Vnion . Vncertainty of the Protestants reasons . The grand Heresie and Schisme of not believing Rome infallible . Beliefe sufficient without infallibility . Fictions of Cases . Num. 1 THe third exception inlargeth to some length , in these words , Num. 2 What he calls Master Knots concession , I take to be the publike profession of the Roman or Catholike Church , and that nature it selfe teacheth all rationall men , that any Congregation that can lye , and knoweth not whether it doth lye or no , in any proposition , cannot have power to binde any particular to believe what shee saith , neither can any man of understanding have an obligation to believe what shee teacheth , farther than agrees with the rules of his own reason : Out of which it followeth , that the Roman Churches binding of men to a profession of Faith ( which the Protestants and other haereticall multitudes have likewise usurped ) if shee be infallible , is evidently gentle , charitable , right , and necessary , as contrariwise in any other Church or Congregation , which pretends not to infallibility , the same is unjust , tyrannical and a selfe-condemnation to the binders : so that the state of the question will be this , whether the Catholick or Roman Church be infallible or no , for shee pretendeth not to binde any man to tenets or beliefs upon any other ground or title ▪ By this you may perceive much of his discourse — to be not onely superfluous and unnecessary , but also contrary to himselfe , for he laboureth to perswade that the Protestant may be certaine of some truth , against which the Roman Catholick Church bindeth to profession of error , which is as much as to say , as he who pretendeth to have no infallible rule by which to governe his Doctrine , shall be supposed to be infallible , and he that pretendeth to have an infallible rule , shall be supposed to be fallible ; at most because fallible objections are brought against him : now then consider what a meek and humble Son of the Church ought to doe , when of the one side is the Authority of Antiquity and Possession ( such Antiquity and Possession without dispute or contradictions from the adversary , as no King can shew for his Crowne , and much lesse any other person or persons for any other thing ) the perswasion of infallibility , all the pledges that Christ hath left to his Church for Motives of Vnion : on the other side , uncertaine reasons of a few men pretending to learning , every day contradicted by incomparable numbers of men Wise and Learned , and those few men confessing those reason and themselves uncertaine , fallible , and subject to error , certainly without a bias of interest or prejudice , it is impossible for him to leave the Church if he be in it , or not returne if he be out of it : for if infallibility be the ground of the Churches power to command beliefe , as shee pretends no other , no time , no separation within memory of History , can justifie a continuance out of the Church : You may please to consider then how solid this Doctors discourse is , who telleth us , for his great evidence , that we , ( saith he ) who doe not acknowledge the Church of Rome to be infallible , may be allowed to make certaine suppositions ( that follow there ) The question is , whether a Protestant be a Schismatick because a Protestant ? and he will prove he is not a Schismatick , because he goeth consequently to Protestant , that is Schismatical grounds : I pray you reflect , that not to acknowledge the Church to be infallible is that for which we charge the Doctor with Schisme and Heresie in Capite , and more than for all the rest he holds distinct from us , for this principle taketh away all beliefe , and all ground of beliefe , and turneth it into uncertainty and weather-cock opinion , putteth us into the condition to be circumferri omni vento Doctrinae , submitteth us to Atheisme and all sort of miscreancy , let him not then over-leap the question , but either prove this is not sufficient to make him a Schismatick and an Heretick too , or let him acknowledge he is both . Num. 3 This discourse thus inlarged to the consideration of fallibility and infallibility in a Church , is certainly a digression in this place , and taking the occasion from some words of mine , Sect. 6. of a concession of Master Knots , it is a little necessary to recount , what concession that was , and the use that I there made of it , that so it may appeare , whether there were any thing blameable in my procedure . Num. 4 The subject I was upon , Sect. 5. was the undoubted lawfulnesse of being and continuing excluded from any such Church , the conditions of whose communion containe Sin in them . To this head of discourse I mentioned a concession of Master Knots , that it is perfectly unlawful to dissemble , aequivocate , or lye in matters of Faith , and this as a confirmation of my then present assertion , that when I am not permitted by the Romanists to have external communion with them , unlesse I doe thus dissemble , equivocate and lye , affirme my selfe to believe what I doe not believe , I may lawfully continue thus excluded from their communion . But then I could not justly conceale what Master Knot there added as his conclusion from hence ( together with the acknowledged unlawfulnesse of forsaking the externall communion of Gods visible Church ) that therefore the Church of Rome is infallible , because otherwise men might forsake her communion . Num. 5 Here indeed I thought it very strange , that this conclusion should be thus deduced from such praemisses , that it should be deemed lawful to separate from a Church for every error , or for no more but being subject to error , being fallible , though it were actually guilty of no errour , which I conceived to be the same in effect , as to affirme it lawfull , to forsake the communion of all but Saints , and Angels , and God in Heaven , because all others were peccable and fallible . But yet I thought not fit to goe farther out of my way to presse the unreasonablenesse of it , but contented my selfe with that , which was for my present turne , his confession that it was lawful to separate or continue in separation from the Church of Christ , in case we could not without lying , &c. be permitted to communicate with it . Num. 6 This being the whole businesse , as it lyes visible to any in that 5. and 6. Sect. Let us now see what a confusion is made to gaine some small advantage from hence , or excuse for a long digression . Num. 7 First it is the conclusion , viz. [ that any Congregation that can lye , &c. cannot have power to binde any to believe what shee saith ] which he saith is called by me Master Knots concession . But this is a great mistake , I never lookt on this as his concession , never called it by that title , but as a conclusion that he made a strange shift to deduce from another concession . Num. 8 A concession , this Gentleman should in reason have understood to be somewhat which the Adversary yeilds , and which the disputer gaines advantage by his yeilding it , such was his assertion , that all lying and dissembling was unlawful , and that rather than that should be admitted , it were lawful to forsake the external communion of the Church of Christ . And that , and nothing but that , was by me cited as his concession . Num. 9 Secondly , That conclusion it self , that the Congregation that is fallible cannot have power to binde to believe , — is not so much as considered by me in that place or else where ; I said not one word against it , which might provoke this objector to take it up , and confirme it , neither was it in the least needfull , or pertinent to the matter then in hand , to enter into the consideration of it . All that was by me taken notice of ( and that but in passing ) was the consequence or coherence betwixt the praemisses and that conclusion , which naturally inferred a third thing , that it was in Mr. Knots opinion , lawful to forsake the Communion of any fallible Church , which I thought by the way , would be sure to excuse us ( though we should be granted to have forsaken and continued wilfully in Separation from the Roman Church ) if it might but appeare , that either that were guilty of any one error , or lyable to fal into any one . And this being intirely all that was there said by me , there is no reason I should so far attend this Gentleman in his digression , as to consider what here he proceeds to say , upon his new-sprung subject of discourse , very distant from that of Schisme , to which I indeavoured to adhere , having elsewhere pursued at large , the Romanists other hypothesis concerning their Churches Infallibility . Num. 10 Were it not thus remote from our matter in hand , and perfectly unnecessary to the defence of our Church from Schisme , I might discover farther many infirme parts in this procedure . I shall but briefly touch on some of them . Num. 11 1. For the truth of that proposition [ that a Congregation that can lye , i. e. a Church that is fallible , and knoweth not ( i. e. hath no infallible certainty ) whether it lye or no in any proposition , cannot have power to binde any to believe what shesaith ] I may certainly affirme , 1. That this is no infallible truth , being no where affirmed by any infallible speaker , or deduced from any infallible principle . For as to the Scripture , it is not pretended to be affirmed by that , and for Natural Reason , that cannot be an infallible Judge in this matter of defining what power may be , or is by God given to a Church , without defining it infallible . A Prince may no doubt be impowered by God to give Lawes , and those Lawes oblige Subjects to obedience , and yet that Prince never be imagined infallible in making Lawes . And natural reason cannot conclude it impossible , that a Church should have a proportionable power given it by God to binde belief , &c. Num. 12 As for the Catholick or Roman Church , 1. that is a misprision , the Catholick is not the single Roman Church , nor the Roman the Catholick . 2. There no where appears any such definition , either of the Catholick , i. e. Vniversall Church of God , or particularly of the Roman Church , no act of Councell representative of that Church , no known affirmation of that diffused body under the Bishop of Rome's Pastorage , that all authority to oblige belief is founded in Infallibility . 3. If any such definition did appear , it could no way be foundation of belief to us , who doe not believe that Church , or any definition thereof , as such , to be infallible . Num. 13 2. If we shall but distinguish and limit the termes , 1. what is meant by [ can lie ] 2. By knowing or not knowing whether it lie or no , 3. By power to binde , 4 By belief ( as every of these have a latitude of signification , and may be easily mistaken , till they are duly limited ) It will then soon appear that there is no unlimited truth in that which he saith is the whole Churches affirmation , nor prejudice to our pretensions from that limited truth , which shall be found in it . Num. 14 1. The phrase [ can lie ] may denote no more than such a possibility of erring , as yet is joyned neither with actuall error , nor with any principle , whether of deficiency on one side , nor of malignity on the other , which shall be sure to betray it into error . Thus that particular Church , that is at the present in the right , in all matters of faith , and hath before it the Scripture to guide it in all its decisions , together with the traditions and doctrines of the antient and Primitive Church , and having skill in all those knowledges , which are usefull to fetch out the true meaning of Scripture , and ability to inquire into the antient path , and to compare her self with all other considerable parts of the Vniversall Church , and then is diligent and faithfull to make use of all these succours , and in uprightness of heart seeks the truth , and applies it self to God in humble , and ardent , and continuall prayer for his guidance to lead into all truth , This Church , I say , is yet fallible , may affirm and teach false , i. e. this is naturally possible that it may , but it is not strongly probable that it will , as long as it is thus assisted , and disposed to make use of these assistances , and means of true defining . Num. 15 2. That Churches knowledge , whether it define truly or no in any proposition , may signifie no more than a full perswasion or belief ( cui non subest dubium , wherein they neither doubt nor apprehend reason of doubting ) that what they define is the very truth , though for knowledge properly so called , or assurance , cui non potest subesse falsum , which is unerrable or infallible in strictness of speech , it may not have attained , or pretend to have attained to it . Num. 16 3. By power to binde may be meant no more than authority derived to them from the Apostles of Christ to make decisions , when difficulties arise , to prescribe rules for ceremonies or government , such as shall oblige inferiors to due observance and obedience , by force of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his precept to obey the rulers set over us in the Church , which we may doe without thinking them simply , or by any promise of God , inerrable or infallible , as the obedience which is due to civil Magistrates , which supposes in them a power of binding subjects to obey , doth yet no way suppose or imply them uncapable of erring and sinning , and giving unreasonable commands , and such as wherein it is unlawfull to yeild obedience to them . Num. 17 Beside this , there may farther be meant by it a generall obligation that lies on all men , to believe what is with due grounds of conviction proposed to them , such as the disbelieving or doubting of it shall be in them inseparable from obstinacy ; and this obligation is again the greater , when that which is thus convincingly proposed , is proposed by our superiors , from whose mouth it is regular to seek and receive Gods will. Num. 18 Lastly , Believing may signifie not an implicite , irrational , blinde , but a well-grounded , rationall , explicite belief of that which , as the truth of God , is duely proposed to us ; or again , where there is not that degree of manifestation , yet a consent to that which is proposed as most probable , on the grounds afforded to judge by , or when the person is not competent to search grounds , a bare yeilding to the judgment of superiours , and deeming it better to adhere to them , than to attribute any thing to their own judgment , a believing so farre as not to disbelieve . And this again may rationally be yeilded to a Church , or the Rulers and Governors of it , without deeming them inerrable or infallible . Num. 19 Nay , where the proposition defined is such , that every member of that Church cannot without violence to his understanding yeild any such degree of belief unto it , yet he that believes it not , may behave himself peaceably and reverently , either duely representing his grounds , why he cannot consent to it , or if his subscription or consent be neither formally nor interpretatively required of him , quietly enjoy his contrary opinion . And this may tend as much to the peace and unity of a Church , as the perswasion of the inerrability thereof can be supposed to doe . Num. 20 By this view of the latitude of these terms , and the limitations they are capable of , it is now not so difficult to discern , in what sense the proposition under consideration is false , and in what sense it is true , and by us acknowledged to be so . Num. 21 A congregation that is fallible , and hath no knowledge or assurance ( cui non potest subesse falsum ) that it is not deceived in any particular proposition , may yet have authority to make decisions , &c. and to require inferiors so farre to acquiesce to their determinations , as not to disquiet the peace of that Church with their contrary opinions . Num. 22 But for any absolute infallible belief or consent , that no Church , which is not it self absolutely infallible , and which doth not infallibly know that it is infallible , hath power to require of any . Num. 23 By this it appears in the next place , in what sense it is true , which in the following words is suggested of Protestants , that they binde men to a Profession of Faith , and how injustly it is added , that , supposing them not to be infallibe , it is unjust , tyrannical , and self-condemnation to the binders . The contrary whereto is most evident , understanding the obligation with that temper , and the infallibity in that notion , wherein it is evident we understand it . For what injustice or tyranny &c. can it be in any lawful superior , having defined what verily he believes to be the truth of God , and no way doubts of his having deduced it rightly from the Scripture , but yet knows that he , as a man , is fallible , and that it is possible he may have some way failed in this , as in any other his most circumspect action , what injustice , I say , can it be , authoritatively to direct this definition to those , who are committed to his charge , and expect their due submission to it ? meaning by submission , what I have here exprest to mean by it . Num. 24 So again it appears of the Roman Church , how far it is from gentle or charitable in them to bind men to profess , as matter of faith , whatsoever is by that Church defined , upon this one account , that the Church is infallible & can't erre ; when this very thing , that it is infallible , is not at all made probable , much lesse infallibly deduced from any reason or testimony that is infallible . Num. 25 Next then , when he saith , that the state of the question will be this , whether the Roman Church be infallible or no , I am not sure I know what question he means , whether the main Question on which the Tract of Schisme was written , i. e. whether the Church of England be schismaticall or no , or whether the particular question , which this Gentlemans haste hath framed to himself in this place , Whether a fallible Church may have power to binde any to believe what she saith ? But I suppose by some indications , that the latter is it , and then , as from hence I learn what he means by infallible , a Church that cannot possibly erre , all whose definitions are such , quibus nequit subesse falsum , so untill this be proved of that Church , I must be allowed to speak like one who think not my self obliged to the belief of it , and being sure of this , that a Protestant is or may be verily perswaded of some truth , against which the Roman Church bindeth to profession of error ( meaning by verily perswaded , such a certainty only , cui non subest dubium , he hath no doubt nor reason to induce doubting of it ) I cannot imagine how that part of my discourse , wherein I have supposed or asserted this , can be either superfluous , unnecessary , or ( whatever other weakness it be guilty of ) contrary to my self . For certainly I that think I am fallible , may yet verily believe , without all doubt , the truth of many propositions , which if I should affirm my self not to believe , I must doubtlesse lie , and then sin , by Mr. Knot 's former concession . And 't is as certain on the other side , that he that pretendeth to have an infallible rule , may yet foully mistake , both in that generall , originall , and in many other particular , derivative pretensions ; His supposed infallibility , if it be not rightly supposed ( and till it be proved , it will not be so ) will be so farre from an amulet to keep him safe from all error , that it is the likeliest way to deliver him up to it , as the premature perswasion of his particular election may be the ingulsing any , through security and presumption , in the most certain ruine . Num. 26 In the processe of this discourse he is pleased to mention four advantages of the Roman Church above any other , Antiquity , possession , perswasion of Infallibility , the pledges that Christ hath left to his Church for motives of union , and nothing but uncertain reasons on the other side , which saith he , must make it impossible for any without interest or prejudice to leave the Church , if he be in it , or not return , if he be out of it . Num. 27 To this imaginary setting of the scales between them and us , and particularly to the fourth advantage pretended to , the pledges that Christ left for motives of union , it is sufficient to reply in generall , that for us , which have not voluntarily separated , but are by them violently removed from communion with them , and cannot be admitted to reunion , but upon conditions , which without dissembling and lying we cannot undergoe , it is in vain to speak of motives or obligations to return to their communion . We that are bound , as much as in us lies , to have peace with all men , must not admit any known or wilfull sin in order to that most desirable end . And this one thing as alone it is pertinent to the matter in hand , that of schisme , so it is necessarily the concluding of this controversie , We that are not permitted to return , and so we are , if the conditions of our return be so incumbred , as to include sin , cannot with any justice or equity be charged for not returning . Num. 28 Against this here is nothing said , any farther than the bare mention of the three other advantages on their side . And none of these are of any force to perswade our return , upon such conditions as these , much lesse to exact it as duty from us . Num. 29 By Antiquity and Possession , as here they are spoken of , I am apt to suppose he means not antiquity of the Roman Church , or the present doctrines ( and therefore I shall not speak of them ) but the antiquity of our communion with them ( if he mean a Possession in the belief of the Popes Vniversall Pastorship , I shall have occasion to speak of that * hereafter . ) And if this be granted , as for fraternall communion , and such as is due from one sister Church to another , it is willingly granted , then this will divolve the blame on those who are guilty of this breach , who have cast us out , and permit us no way of returning with a good conscience , And so this is little for the Romanists advantage . Num. 30 But if in stead of fraternall communion , it be subjection to the Roman See , that is by his words claimed , and pretended to by possession , then as we willingly grant to that See all that the antient Canons allowed to it , and so cannot in that respect offend against Antiquity , so what , contrary to those Canons , they have at any time assumed , and unlawfully possest themselves of , can no way be pretended to be their right , or they to be bonae fidei possessores , true or fair possessors of it , which qualification and condition is yet absolutely necessary to found their plea from possession , and which alone can bear any proportion with that , which Kings can shew for their crowns , or proprietaries for their inheritances . Num. 31 Of this head of possession , or prescription , it were easie to adde much more , by considering that claim and title , by the known rules whether of the Canon , or Civil Law. The Civil Law , which is generally more favourable to Prescription , doth yet acknowledge many waies of interrupting it , as by calling it into question , and that is sufficiently done in some cases , per solam conventionem , by citing , or summoning the possessor , and when contestatio litis , the entring a suit is actually required , yet still he that appears to have caused the impediment , and kept it from coming to this contestation , is not to gain any advantage by his guilt , but adversus eum lis habetur pro contestato , he shall be lookt on , as if the suit had been actually contested against him . See Bartolus in l. si eum § . qui injuriarum in fi : ff . si quis caut : Num. 32 But as to the Canon Law , which in all reason the Catholick is to own in this question , it is known that it admitteth not any the longest prescription , without the bonae fidei possessio , ( he that came by any thing dishonestly , is for ever obliged to restitution ) and for the judging of that , allows of many waies of probation , from the nature of the thing ( the course we have taken in this present debate ) and from other probable indications , and where the appearances are equal on both sides , the Law , though it be wont to judge most favourably , doth yet incline to question the honesty of coming to the possession , and to presume the dishonesty , upon this account , because mala fides , dishonesty is presumed industriously to contrive its own secrecie , and to lie hid in those recesses , from which at a distance of time it is not easily fetcht out . So Felinus in C. ult : de praescript : per leg : ult : C. unde vi . And in a word , it is the affirmation of the Doctors , presumi malam fidem ex antiquiore adversarii possessione , the presumption is strong that the possession was not honestly come by , when it appears to have been antiently in the other hands , and the way of conveyance from one to the other is not discernible . See Panormit : and Felinus in c. si diligenti X de prescript : Menochius arbit : quaest : Casu 225. n. 4. and others referred to by the learned Groti●● in Consil : Jurid : super iis quae Nassavii — p. 36. &c. But I have no need of these nicer disquisitions . Num. 33 As for the perswasion of infallibility , meaning , as they must , their own perswasion of it , that can have no influence upon us , who are sure that we are not so perswaded , unless the grounds , on which their perswasion is founded , be so convincingly represented to us , that it must be our prejudice , or other vitious defect , or affection in us , that we are not in the like manner perswaded of it . But on this we are known to insist , and never yet have had any such grounds offered to us : As may in some measure appear by the view of that Controversie as it lies visible in the Book , intituled , The view of Infallibility . Num. 34 As for the uncertainty of the reasons on the Protestants side , by uncertainty , meaning fallibility , and the potest subesse falsum , whilest yet we are , without doubting , verily perswaded that our reasons have force in them ; that cannot make it possible for us to believe what we doe not believe , or lawfull upon any the fairest intuition to professe contrary to our belief . I believe that Henry VIII . was King of this Nation , and the reasons on which I believe it , are , the testimonies of meer men , and so fallible ; yet the bare fallibility of those testimonies cannot infuse into me any doubt of the truth of them , hath no force to shake that but humane belief , and while I thus believe , I am sure it were wilfull sin in me , though for the greatest and most pretious acquisitions in my view , to professe I doe not believe it . The like must be said of any other perswasion of mine , denied by the Romanists , and the denying whereof is part of the condition required of me to make me capable of communion with them . Num. 35 But it is not now time to insist on this , both because here is nothing produced against it , and because here follows a much higher undertaking , which swallows up all these inferior differences between us , viz : that not to acknowledge the Church ( that must be the Roman Church ) to be infallible , is the great crime of schime and heresie in capite , and more than all that I hold distinct from the Romanists . Num. 36 This I acknowledge was not foreseen in the Tract of Schisme , and may serve for the una litura , the one answer to remove all that is there said . For if our grand Fundamental schisme and heresie be all summed up in this one comprehensive guilt , our not acknowledging the Church of Rome to be infallible , then it was and still is impertinent to discourse on any other subject but that one of Infallibility , for if that be gained by them to belong to their Church , I am sure we are concluded Schismaticks , and till it be gained , I am sure there is no reason to suppose it . Num. 37 But then as this is a compendious way of answering the Tract of Schism , and I wonder , after he had said this , he could think it seasonable to proceed to make exceptions to any other particulars , this one great mistake of the Question being discovered , made all other more minute considerations unnecessary ( as he that hath sprung a mine to blow up the whole Fort , need not set wispes of straw to severall corners to burn it ) so it falls out a little unluckily , that this doth not supersede , but onely remove this Gentleman's labour , it being now as necessary that he should defend his hypothesis of the Church of Romes Infallibility , against all that is formerly said by me on that subject , as now it was to make this Answer to the Book of Schism , and till that be done , or attempted to be done , there is nothing left for me to reply to in this matter . Num. 38 For as to his bare affirmations , that the not acknowledging their Infallibility takes away all belief and ground of belief , turns all into uncertainty , &c. nay , submitteth to Atheisme and all sorts of miscreancy . ] It is sure but a mistake or misunderstanding as of some other things , so particularly of the nature of belief ; For beside that I may have other grounds of belief than the affirmations of the Roman Church , the authority of Scripture for the severalls contained in it , and the Testimony of the universal Primitive ( that sure is more than of the present Roman ) Church , to assure me that what we take for Scripture is Scripture , and to derive Apostolical traditions to me , and so I may believe enough without ever knowing that the Roman Church defines any thing de fide , but much more without acknowledging the truth of all she defines , and yet much more without acknowledging her inerrable and infallible : Beside this , I say , it is evident that belief is no more than consent to the truth of any thing , and the grounds of belief , such arguments as are sufficient to exclude doubting , to induce conviction and perswasion , and where that is actually induced , there is belief , though there be no pretense of infallibility in the argument , nor opinion of it in him that is perswaded by it . Num. 39 That all that God hath said is true , I believe by a belief or perswasion , cui non potest subesse falsum , wherein I cannot be deceived , and there I acknowledge infallibility upon this ground , whether of nature or of grace , of common dictate , or of religion , that it is impossible for God to lie , to deceive , or to be deceived ; But that the whole Canon of Scripture , as it is delivered to us by the Laodicean Councel , is the Word of God , though I fully believe this also , and have not the least doubt to any part of it , yet I account not my self infallible in this belief , nor can any Church that affirms the same , unlesse they are otherwise priviledged by God , be infallible in affirming it , nor any that believes that Church be infallible in their belief ; And as that priviledge is not yet proved by any donation of Gods to belong to any Church , particularly to the Roman , so till it be proved , and proved infallibly , it can be no competent medium to induce any new act of Infallible belief , the want of which may denominate us either hereticks or schismaticks . Num. 40 In the mean time , this is certain , that I that doe not pretend to believe any thing infallibly in this matter , not so much as that the Church is not infallible , must yet be acknowledged to believe her fallible , or else I could not by this Gentleman be adjudged a scismatick for so believing : And then this supposeth that I may believe what in his opinion I believe untruly , that sure is , that I may believe what I doe not believe infallibly . The matter is visible , I cannot think fit to inlarge on it . Num. 41 One thing onely I must farther take notice of , the ground which he here had , on which he founds his exception against the solidity of my discourse , calling it my great evidence , that we that doe not acknowledge the Church of Rome to be infallible , may be allowed to make certain suppositions that follow there . Num. 42 The matter in that place Chap. II. Sect. 12. lies thus . In examining the nature of schisme , I have occasion to mention one ( not reall , but ) fiction of case ; Suppose first that our Ancestors had criminously separated from the Church of Rome , and suppose secondly , that we their posterity repented , and desired to reform their sin , and to be reunited to them ; yet supposing thirdly , that they should require to our reunion any condition which were unlawfull for us to perform , in this conjuncture , I say , we could not justly be charged for continuing that separation . Num. 43 This fiction of case I could not think had any weak part in it , for as it supposed that on one side , which I knew a Romanist would not grant , viz : that they should require any condition unlawfull for us to perform , so it supposed on the other side , that which we can no way grant , viz : that our Ancestors criminously separated ; But this I knew was ordinary to be done in fictions of cases ; Suppositio non ponit , is the acknowledged rule , my supposing either of these was not the taking them for granted , And yet after all this , I foresaw that objection , that the Romanist , who acknowledges not any such hard condition required to our reconciliation , will conceive this an impossible case ; And to this I answered , that we , that acknowledge not their Church to be infallible may be allowed to make a supposition ( meaning as before a fiction of case ) which is founded in the possibility of her inserting some error in her confessions , and making the acknowledgment of it the indispensable condition of her communion . What I have offended herein , I cannot imagine , for 1. I onely set a fiction of case , doe not take their infallibility for a thing confestly false , nor in that place so much as dispute against it , Only I say that which was sufficiently known before I said it , that their Infallibity is not acknowledged by us , and so that her inserting some error in her Confessions , is to us , i. e. in our opinion a thing possible , and so for disputation sake supposable , in the same manner as I suppose that which I am known not to believe , and if this Gentleman be thus severe , I shall despair to approve my discourses to him . Num. 44 Secondly , that I make it my great evidence , is not with any appearance of reason suggested by him , It comes in meerly as an incidentall , last branch , the least necessary , most unconsiderable of any , and that which might have been spared then , or left out now , without any weakning of , or disturbing the discourse . Num. 45 Thirdly , Whereas he adds , that I proceed to make certain suppositions that follow there , this is still of the same strein , I make but one supposition , viz : in case she make any unlawfull act the indispensable condition of her Communion , And that one certainly is not in the plurall , more , or indefinitely , certain suppositions . Num. 46 That I put this one case as possible , and then proceeded to consider , what were by the principles acknowledged by all , particularly by Mr. Knot , to be done in that one case , was agreeable to the strictest laws of discourse which I have met with . And if in compliance with this Gentleman , I must deny my self such liberties , and yet yeild him so much greater , on the other side , If I must at the beginning of a defense of the Church of England , be required to grant the Church of Rome infallible , i. e. to yeild not onely that she speaks all truth , but also that it is impossible she should speak any thing but truth , whom yet , by entring on this theme , I undertake to contradict , and to prove injurious in censuring us for Schismaticks , this were , as I have said , an hard task indeed , The very same as if I were required to begin a duell by presenting and delivering up all weapons into the enemies hand , to plead a cause , and introduce my defense by confessing my self guilty of all that the plaintiffe doth , or can have the confidence to charge upon me . Num. 47 And if these be the conditions of a dispute , these will questionlesse be hard , whatsoever the conditions of our reunion be conceived to be , and moreover this Gentleman will be as infallible as his Church , and then 't is pity he should lavish out medicines , that is so secured by charms , that he should defend his cause by reasons , which hath this one so much cheaper expedient , to answer a whole book in one period . Num. 48 And so much for his Animadversions on this second Chapter , which are no excellent presage of that which we are to expect in the insuing . CHAP. III. Exceptions to the third Chapter answered . Sect. I. The Division of Schisme justified . Of Schisme against the authority of Councells . Of Vnanimity of belief in the dispersion of the Churches . Num. 1 THe exceptions against the third Chap : are reducible to 4 heads . The first about the insufficiency of the division of Schisme , in these words , Num. 2 In his third Chapter , what is chiefly to be noted to our purpose , is , that his division is insufficient , for he maketh Schism to be only against Monarchicall power , or against fraternall charity , which is very much besides the principles of those Protestants , who pretend so much to the authority of Councels , me thinks he should have remembred there might be schisme against conciliatory authority , whether this be called so when the Councell actually sitteth , or in the unanimity of belief in the dispersion of the Churches , so that the Doctor ( supposing he concluded against the Pope ) hath not concluded himself no schismatick , being separated form the Catholick world . And again in the next page , by way of recollection or second thoughts , thus , But I must not forget here what I omitted to insert before , that in his division of Schisme he omitteth the Principall , if not indeed , and in the use of the word by the Antients , the onely schism , which is when one breaketh from the whole Church of God : for though a breach made from the immediate superior , or a particular Church , may in some sort , and in our ordinary manner of speaking be called a schisme , yet that by wich one breaketh away from the communion of the whole Church , is properly , and in a higher sense called Schisme , and is that out of which the present question proceedeth , whereas other divisions , as long as both parts remain in communion with the Vniversall Church , are not properly schismes , but with a diminutive particle , so that in this division he left out that part which appertained to the question . Num. 3 My division of schism is that which I could not conceive subject to the exceptions of any rationall man , of what perswasions soever ; schism being a breach of unity and communion ; as many sorts as were conceivable of unity and communion , so many , and no more , I set down of schisme , some as breaches of the subordination which Christ setled in his Church , others of mutuall charity , which he left among his Disciples . Num. 4 For is it not evident , that all men in the world are either our superiors , or inferiors , or our equals ? and can I break communion with any , as long as being an inferior , I live regularly under all my superiors , and brotherly with all my equals ? There is certainly no place of doubt in this . When therefore in his second period here set down , he mentions it , as the principall , ( and in the Antients use of the word ) the onely Schism , when one breaketh from the whole Church of God , It is strange he should think that man was not comprised in either member of my division , when certainly he is guilty of both . For how can he separate from the whole Church , unlesse he separate both from his superiors and his equals too ? And if he separate from both , then questionlesse he separates from one , and from more than one of them . Num. 5 Was it possible for any care more sollicitously to have prevented this exception , than that which by me was used , when among the branches of equality , with which every one is obliged to preserve unity and communion , I reckoned up , not only the believers of the same Congregation , &c. but the severall communities of Christian men from Parishes and Dioeceses , to climes of the whole Christian world , Chap. 3. § . 5. And indeed it is a great piece of austerity , that when I have indevoured to prove that we of the Church of England have not voluntarily separated ( and that onely is the crime of Schism ) from any one particular Church , and no one of those proofs is invalidated , nor as yet so much as excepted against , it should yet be thought seasonable to reply , that we have broken off from the whole Church of God. Num. 6 Is not that whole made up of these severals , as a body of limbs , the universal of particulars ? And can the hand be broken off from the whole body , when it is not broken off , but remains in perfect union with every part of the body ? If the arm be broken from the body , the hand , which remains united to the arm , may yet be separate from the whole body , because by being fastned to the arm 't is united but to one , and not to all the members of the body . But an union to all the members of the body supposes a separation from no one part that remains in the body , and sure that must be an union with the whole body , which is nothing else , but all the members together . Num. 7 And so as his second thoughts were effects , not remedies of his forgetfulness , the very same , which he had mentioned before under the style of separation from the Catholick world , so certainly they were again effects of his inobservance , that his principall sort of schisme , separation from the whole Church , was comprehended by me under this style , separation from the severall communities of the whole Christian world . Num. 8 As to the former branch of his exception , that in my division of schisme , into that which is against Monarchical ( I said , and when he recites my words , he should doe so too , paternal ) power , and that which is against fraternall charity , I omit to mention the authority of Councels , It is evidently a causlesse suggestion . For 1. if Councels , as he saith , have any authority , that will certainly be reducible to paternal power . And if they have none , any farther than by way of counsell and advice , that will directly fall under the head of fraternall charity . Num. 9 Secondly , If by Councels he mean Provinciall Councels , it is evident that the power which severally belongs to the Bishops of each Province , is united in that of a Provinciall Councell , where all the Diocesan Bishops are assembled , and the despising of that is an offence under the first sort of schisme , a breach of the subordination to the Bishop , yea , and the Metropolitan too , who presides in the Provinciall Councell . Num. 10 So again , if he mean Nationall Councells , the power of the Bishops of all the Provinces there assembled , divolves upon this assembly , compounded of all of them , the despising thereof is the despising of these Ecclesiasticall superiours of the whole nation , and culpable , and schismaticall upon that account . Num. 11 As for Oecumenicall or Generall Councells , if they be truly such , the power of all the Bishops of all the Provinces in all Christian nations divolves upon that , and so cannot be despised without despising of all ranks of our Ecclesiasticall superiors , Bishops , Metropolitans , Primates or Patriarchs , and therefore this sort of schisme could not be deemed to be omitted , where all those other branches , of which it is made up , were so particularly handled . Num. 12 That any more speciall consideration was not taken of Generall Councells in that discourse , the account ( beside that which is now given ) is more than intimated in that Tract of Schism , pag. 60. first because they were remedies of schisme , and extraordinary , not any standing Judicatures , to which our constant subordination and subjection was required . 2. Because these were such , as without which the Church continued for the first 300 years , and so could not belong to a generall discourse , which spake of all the certain and ordinary and constant sorts of schisme , and such as all times were capable of , and inlarged not to those other of accidentall emergencies . 3. Because they are now morally impossible to be had , the Christian world being under so many Empires , and divided into so many communions , that it is not visible to the eye of man how they should be regularly assembled . Num. 13 As for those that are already past , and are on due grounds to be acknowledged truly Oecumenicall , the communion , which is possible to be had or broken with them , is that of compliance with , or recession from their definitions , and our innocence in that respect is avowed , p. 160. as the congregating of the like ( when possible , and probable toward the end ) is recommended , p. 158. as a supply , when there should be need of extraordinary remedies . Num. 14 Lastly , If none of this had been done , or if this had not been undertaken so solemnly and formally , as some other supposed branches of schism were , in that Tract , yet the account of that is visible to any , because the principal sort of schisme charged by the Romanist on the Church of England is that of casting out the Bishop of Rome , not contemning the authority of Councels , and therefore I was in reason to apply my discourse most largely and particularly to that head , to which their objections , not my own choice directed me . So evidently contrary to the notoriety of the fact is this complaint of this Gentleman , that my division of schism was insufficient , and that I took no notice of this ( as he pleases to call it ) conciliatory authority . Num. 15 That to make his suggestion seem more probable , he advisedly chose to change the tearms of my division from that which was against Paternal , to that which is against Monarchical power , upon this apprehension , that Paternal power would visibly include that of the Fathers in Councel assembled , as well as in several ; but Monarchical power could not so fitly bear it , I shall not enter into his secrets to divine . This I am sure of , that the unanimity of belief in the dispersion of the Churches , cannot with any propriety ( as by him it is ) be defined a branch of Conciliatory authority , for certainly the Churches dispersed are not met together , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispersion of the Jewes differed much from the Councel assembled at Jerusalem , and the Christian Church at this day is without question no Oecumenical Councel . Num. 16 And then what authority scattered members can have , which never legally command , or exercise authority , but when they are in conjunction , I shall not here make stay to demonstrate : whatsoever there is of this nature will most properly be comprised under the head of communion or unity Fraternal , and the schisme which is a transgression of that , being at large handled also , Chap. 8. 9 , 10. there was no insufficiency , in any justice , to be charged on this division . Sect. II. Of the extent of the Roman Province . The Bishops of Italy distinct from those that belong to Rome . The Ecclesiastical distributions agreeable with the Civil . Ruffinus vindicated . Num. 1 THe second charge on this Chapter is about the extent of the Roman Patriarchie , in these words : Num. 2 In this Chap : he telleth us many things , some true , some not so , but all either common to us both , or not appertaining to the controversie , untill he concludes , that certainly the Roman Patriarchie did not extend it self to all Italy , and this he does out of a word in Ruffinus , which he supposeth to be taken in a speciall propriety of law , whereas indeed that author's knowledge in Grammar was not such as should necessarily exact any such belief , especially learned men saying the contrary . Num. 3 The place , to which this exception belongs , is not set down by this Gentleman , but by annexing the testimony out of Ruffinus , I discern it to be that of pag. 52. where speaking of the Picenum suburbicarium and Annonarium , I say the former belonged to the Praefecture of Rome ; the latter , with the seven Provinces in the broader part of Italy , belonged to the Diocese ( as it was antiently called ) of Italy , of which Milan was the Metropolis . Num. 4 This being the affirmation which he excepteth against , I did not , nor yet doe make any question of vindicating , and defending it against any objection . Num. 5 That learned men say the contrary , is here suggested , in the close , but as there is not one learned man named , nor testimony produced ( which therefore amounts no higher than the bare opinion or affirmation of this one Gentleman , without any one reason or authority to support it ) so when any such learned mens names and testimonies shall be produced , it will be easie to shew , that there is very little of their learning exprest in so saying . Num. 6 On the other side I had ( pag. 50. in the margent ) referred to some testimonies whereon my assertion was founded , viz : those which manifestly distinguisht the Province of the Bishop of Rome from the Province of Italy , which could not have had truth in them , if the Province of the Patriarch of Rome extended to all Italy . Num. 7 Such was that of * Eusebius distinctly mentioning the Bishops of the Cities of Italy , and the Bishops that belong to the City of the Romans . The testimony out of the Edict of the Emperor Aurelian , in the controversie betwixt Paulus Samosatenus and Domnus , where it is decreed , that the house , about which they contended , should be delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those to whom the Bishops through Italy and the City of the Romans should decree it . Num. 8 The like was that of the Councel of Sardice set down in * Athanasius in the title of their Epistle to the Alexandrians , Thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The holy Synod by God's grace assembled at Sardice , from Rome , and Spain , France , Italy , &c. Num. 9 So in * Athanasius's declaration of his own affairs , and the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) agreement of many Bishops with him , he specifies , who and how many they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There were more than four hundred both from great Rome , and from all Italy , and from Calabria , &c. Where the Bishops of the Roman Province are distinguisht from the Bishops of Italy , as those again from the Bishops of Calabria , &c. Num. 10 So among the names prefixt to the * first Councel of Arles , we have ex provinciâ Italiae , civitate Mediclanensi , &c. ex urbe Româ , quos Sylvester Episcopus misit ex Provinciâ Romanâ , civitate Portuensi , &c. of the Province of Italy , from the city of Milan &c. from the city of Rome those Whom Bishop Sylvester sent , of the Province of Rome , from the City of Porta &c. such and such were assembled at that Councel , where again the matter is clear as to the distinction of those Provinces of Rome and Italy , the former under the presidency of the Bishop of Rome , the later of the Bishop of Milan . Num. 11 By this it might have appeared to this Gentleman ( if as he pleased to mention the much Greek , in his Preface , so he had been at leisure to consider the importance of it ) that beside the testimony ( which he will call a word ) of Ruffinus , I had made use of other waies of proof , that the presidency of the Bishop of Rome ( I suppose that he must mean by the Roman Patriarchie ) did not extend it self to all Italy . Num. 12 Again after the testimony of Ruffinus , I mentioned another evidence , from the proportioning Ecclesiastical jurisdictions to the Temporal of the Lieutenants ; This may appear in thesi , by the words of * Origen , of which I shall now , because I did not there , take notice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is fit that the Prefect of the Church of each City , should correspond to the Governour of those which are in the City . And that so it was , appears by the second Canon of the Councel of Constantinople , where the jurisdictions of the Bishops are still proportioned to the condition of the Cities where they were , the Bishop of Alexandria to have power over all Aegypt , the Metropolis whereof was Alexandria , and so in the rest . And this is in the Tract of Schism largely deduced and cleared also , p. 54 , 55 , &c. and need not be here again repeated , And so here was more again than the word of Ruffinus , for what I said . Num. 13 Lastly , that for which Ruffinus was cited , being but this , that the Bishop of Rome was authorized by the Nicene Canon to take care of the suburbicarian regions , I could not sure be mistaken in thinking , that he took the word suburbicarian in such a propriety ( I say not of law , but ) of common language , as will conclude the Picenum suburbicarium to belong to the Roman Prefecture , as the Annonarium did to the Diocese of Italy . Num. 14 And certainly Ruffinus , that lived so neer after the Councel of Nice , and that in Italy , a Presbyter of Aquileia , knew how that was distributed in his time , better than this Gentleman at this distance can pretend to doe , may also be allowed to know so much of Grammar , as to expresse his own sense ( in a Paraphrase ) of that Nicene Canon . Num. 15 In a matter so clear I shall adde no more , but the words of a most excellent person , Jac : Leschasserius in his Consultatio ad Claris : Venet : Ruffino bellum indicunt scriptores Romani hujus temporis , &c. The Romanists of this time are displeased with Ruffinus , not knowing what Churches they were , which the Nicene Canon understands to be under the first and ordinary power of the Pope . Whereas Ruffinus understood it of the Churches of the suburbicarian Provinces and regions , which are four , the first the Roman , with the bounds of the Prefecture of the City , and three other with which that is incompast , All Campania , Picenum suburbicarium , and Tuscia suburbicaria , of which there is frequent mention in the Notitiae of the Roman Empire . And of this the same Authour hath written a learned Tract , And so here is a distinct testimony of a very learned man , and this is a sufficient answer to his bare indefinite affirmation that learned men say the contrary . Sect. III. The identity of the office of Primates and Patriarchs , the authorities of Gratian , and Anacletus , and Anicetus . Num. 1 THe third charge wherein this third Chapter is concerned , remains about the identity of the office of Primates , and P●triarchs , in these words : Num. 2 Then he telleth you that the office of Primates and Patriarchs was the same , onely authorising that affirmation from an Epistle of Anacletus , the which , as soon as occasion serveth , he will tell you is of no authority , but fictitious . Num. 3 What I said of Primates and Patriarchs , that though the Patriarchs had the precedence , in Councels , the deference in respect of place , yet the power and jurisdiction of Primates was as great as of Patriarchs , and the office the same , I thought had sufficiently been evidenced to the Romanist p. 58. For as one manifest indication of it was there mentioned , viz : that in Authors the very titles are confounded , witness Justinian who commonly gives Primates the name of Patriarchs of the Dioceses , so the reference to those two authorities so acknowledged and owned by the Romanists , the Epistle of Anacletus , and the Decree of Gratian , seemed to me to put it out of all question . Num. 4 For in the body of their Canon Law corrected and set out by Pope Gregory XIII . as Gratian's decree makes up the first and principall part ▪ so in that , par : 1. distinct : 99. we have these words , De Primatibus autem quaeritur quem gradum in Ecclesiâ tenuerint , an in aliquo à Patriarchis differant , The question is made concerning Primates , what degree they have in the Church , and whether in any thing they differ from Patriarchs . And the answer is , Primates & Patriarchae diversorum sunt nominum , sed ejusdem officii , Primates and Patriarchs are of different names , but of the same office . Num. 5 What could have been said more punctually and expresly to the business in hand ? What more authentick and dilucid testimony could have been produced to any Romanist , with whom I had to doe ? And 't is a little strange , that this Gentleman should say that I onely authorize my affirmation from an Epistle of Anacletus , and then either he , or some Supervisor for him , put in as a marginal note , He urgeth Gratian too , When 1. if I urged Gratian , I did not urge Anacletus onely ; and 2. it is evident I did urge Gratian as punctually as Anacletus , and 3. Gratian's words are so expresse as nothing can be more , and 4. Gratian's authority with them is as great as any could have been produced ; and 5. there is not one word offered to avoid the force of Gratian's testimony , as to that other of Anacletus there is , which argues that this Gentleman was concluded by Gratian , yet would not consent to the proposition unanswerably inferred from him . And this may suffice to be noted concerning that testimony . Num. 6 Then for Anacletus 1. his words are these , Provinciarum divisio ab Apostolis est renovata , The division of Provinces was renued by the Apostles , Et in capite Provinciarum — Patriarchas vel Primates , qui unam formam tenent , licèt diversa sint nomine , leges divinae & Ecclesiasticae poni & esse jusserunt , ad quos Episcopi , si necesse fuerit , confugerent , eosque appellarent , And in the head of the Province — Patriarchs , or Primates , who hold the same form ( are of the same nature ) though they be divers names , are placed by divine and Ecclesiasticall laws , so that to them the Bishops , when 't is needfull , may resort and make their appeals . This testimony again as punctuall to the purpose as could have been devised . Num. 7 And then secondly , this being by the Romanists received as a Decretall Epistle of that Pope and antient Bishop of Rome , was in reason , whatsoever it were to us , to stand with the Romanist in full authority . Num. 8 Thirdly , This being in perfect concord with the decree of Gratian , is in the aforesaid body of their Canon law approved , and set out by Pope Gregory XIII . annext to that decree of Gratian , Distinct : 99. C. 1. Num. 9 And fourthly , whereas this Gentleman saith , that as soon as occasion serves I will tell you this Epistle of Anacletus is of no authority , I must say 1. that I have no where , that I remember , ever said so . 2. That this Gentleman cannot without divining tell me now , what I shall doe hereafter . 3. That occasion not yet requiring it of me , but Anacletus affirming what I affirm , I have no temptation to doe so , and so as yet he can have no pretence to make use of this subterfuge . 4. That there are things called argumenta ad homines , arguments that may binde him who acknowledges the authority , from which they are drawn , though they conclude not him that allows not those authorities , and such is this of Anacletus his Epistle , to a Romanist . Num. 10 And by the same Logick that he can inferre that Anacletus's authority was unduely produced by me , who ( as he but thinks ) will not stand to Anacletus's authority , I may sure conclude that Anacletus's authority was duly produced by me , because against him , who , I have reason to presume , must stand to Anacletus's authority . Num. 11 A third testimony of the same nature I shall now adde , which must again have force with a Romanist , that of Anicetus ad Episcopos Galliae , which follows there in the * Corpus Juris Canonici . Primarum civitatum Episcopos Apostoli & successores Apostolorum regulariter Patriarchas & Primates esse constituerunt . The Apostles and their successors regularly appointed that the Bishops of the Prime Cities should be Primates and Patriarchs , And till somewhat be produced to the contrary , as 't is sure here is nothing offered by this Gentleman , this may at the present suffice in this place . Sect. IV. The supreme Ecclesiasticall power of Patriarchs . The power of convoking Councells , a prerogative of Supremacy . That the Bishop of Rome is not over Patriarchs . Proofs from the Councells , and Canons Apostolick , and the Corpus Juris , and Pope Gregorys arguing . Num. 1 THe last exception concerns the supreme Power of Patriarchs , or the no superiority of any Ecclesiasticall power over them , Thus. Num. 2 Then he saith there was no power over the Patriarchs , his proof is because the Emperour used his secular authority in gathering of Councels , concluding , that because the Pope did not gather general Councels , therefore he had no authority over the Universal Church , which how unconsequent that is , I leave to your judgment . Num. 3 That there was no supreme power in the Bishop of Rome , nor in any other above that of Primates and Patriarchs , but onely that of the Emperour in the whole Christian world , as of every soveraign Prince in his dominions , I thought sufficiently proved by this , that the power of convoking Councels did not belong to the Bishop of Rome , but to the Prince in every nation , and the Emperour in the whole world . And I deemed this a sufficient proof , not because there are no other branches of a supreme authority imaginable , or which are claimed by the Bishop of Rome save onely this ; but I. because this of convoking Councels is certainly one such prerogative of the supreme power , inseparable from it , and he that hath not that , hath not the supreme power ( as in any nation some prerogatives there are , which alwaies are annext to the Imperial Majesty , and wherever any one of them truely is , there is the supreme power , and 't is treason for any but the supreme , to assume any one of them , and one of that number is calling of national Assemblies ) And secondly , because the Bishop of Rome doth as avowedly challenge this power of convoking General Councels , as any other I could have named or insisted on . And truely that was the onely reason why I specified in this , because this of all others is most eminent in it self , most characteristical of the supreme power , and most challenged by the Bishop of Rome , and most due to him , in case he be the Vniversal Pastor . Num. 4 And then where there be several branches of a power , all resident in the same subject inseparably , from the absence of one to collect the absence of all , I must still think , a solid way of probation , and cannot discern the infirm part , or inconsequence of it . If I could , it would be no difficult matter to repair it , and supply the imperfectnesse of the proof , by what is put together in the Corpus Juris Canonici ( even now cited ) Decret : par : 1. dist : 99. c. 3 , 4 , 5. Num. 5 The thing that I had to prove , was , that there was not antiently any summum genus , any supreme either of , or over Patriarchs , beside the Prince or Emperour . To this , as farre as concerns the negative part , that the Bishop of Rome is not this summum genus , I now cite from that third Chap. Primae sedis Episcopus non appelletur Princeps sacerdotum , vel summus sacerdos , The Bishop of the first seat ought not to be called Prince of the Priests , or supreme Priest . And this testified out of the African Councel , Can : 6. where the very words are recited with this addition of [ aut aliquid hujusmodi ] he is not to be called by any other title of the same kinde , sed tantum primae sedis Episcopus , but onely Bishop of the first See , and there were three such at that time , ( those named in the Nicene Canon ) Alexandria , Rome , Antioch , as is sufficiently known . Num. 6 And that he may see the practice of the Church was perfectly concordant with that definition , I referre this Gentleman to the Milevitan Councell , cap. 22. where speaking of appeals from their Bishops , the rule is , non provocent nisi ad Africana concilia , vel ad Primates Provinciarum suarum , They must appeal to none but the African Councels , or the Primates of their own Provinces . Ad transmarina autem qui putaverint appellandum , à nullo intra Africam in communionem recipiantur . But if any shall think fit to appeal to any transmarine ( forreign ) judicature , they are not to be admitted to communion by any within Africa . And indeed the same had been before defined by the first Nicene Councel , Num. 7 c. 5. where the sentence pronounced against any by the Bishops in each Province was to stand good according to the Canon ( I suppose the 12 Apostolick ) which pronounces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they which are excommunicated by some , shall not be received by others . And accordingly in the Synodical Epistle of the African Councel to Pope Caelestine , which is in the Book of Canons of the Roman Church , and in the Greek collection of the Canons of the African Church , we finde these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We intreat you ( the style of one Church to another ) that for the future you will not easily admit those who have come to you from hence , and that you will not receive to your communion those who are excommunicate by us , seeing the Councell of Nice hath thus defined , as you may easily discern . Num. 8 By all which put together by the African out of the Nicene , and by the Nicene out of the Apostolick Canon , it is evident that the Bishop of Rome hath not power to absolve any person excommunicate by any Bishop of another Province , and that 't is unlawfull for any such to make appeal to him , which certainly will conclude against every the most inferior branch of his pretended authority over the Vniversal Church . Num. 9 If this be not enough , then adde the 34 Apostolick Canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Bishops of every nation must know him that is the first among them , i. e. their Primate , and account him as their head . Which sure inferres that the Bishop of Rome is not the one onely head of all Bishops . The same is afterward transcribed by the 9 Canon of Antioch . Num. 10 But to return to their Corpus Juris , so again Decret : par : 1. dist : 99. c. 4. Nec etiam Romanus Pontifex universalis est appellandus . The Pope of Rome is not to be called Vniversal Bishop , citing the Epistle of Pope Pelagius II. Nullus Patriarcharum Vniversalitatis vocabulo unquam utatur , quia si unus Patriarcha unversalis dicatur , Patriarcharum nomen caeteris derogatur . No Patriarch must ever use the title of Vniversal , for if one be called universal Patriarch , the name of Patriarch is taken from all the rest , And more to the same purpose ; the very thing that I was here to prove . Num. 11 So again Ch. 5. out of the Epistle of Pope Gregory to Eulogius Patriarch of Alexandria , where refusing the title of Vniversalis Papa , Vniversal Pope , or Father , or Patriarch , and calling it superbae appellaetionis verbum , a proud title , he addes , si enim Vniversalem me Papam vestra Sanctit as dicit , negat se hoc esse , quod me fatetur Vniversum , If the Patriarch of Alexandria call the Pope universal Father , he doth thereby deny himself to be that which he affirms the Pope to be universally ; The meaning is clear , If the Pope be universal Patriarch , then is he Patriarch of Aegypt , for sure that is a part of the Vniverse ; and then as there cannot be two supremes , so the Bishop of Alexandria cannot be Patriarch of Aegypt , which yet from S. Mark 's time was generally resolved to belong to him , and the words of the Nicene Canon are expresse to it , that according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 original , Primitive customes , the Bishop of Alexandria should have power over all Aegypt , Lybia , and Pentapolis , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. seeing this is also customary with the Bishop of Rome , of Antioch , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the privileges should be preserved to the Churches . Num. 12 All which arguing of that Pope , yea , and that great Councel were perfectly unconcluding ( inconsequent , as mine was said to be ) if the Bishop of Rome , or any other , had power over Patriarchs , or authority over the universal Church , which here this Gentleman is pleased to affirm , and so sure must think Gregory more than fallible , when he thus protested , and disputed the contrary . Num. 13 How much higher than this the same Gregory ascended in expressing his detestation of that title , is sufficiently known from his Epistle to Mauritius the Emperor , In regist : 1. 4. Ep : 30. I shall not here trouble him with the recitation of it . Num. 14 What is after these passages set down in their body of the Law , shews indeed that the Popes continued not alwaies of this minde , Neither was I of opinion that they did , the story being known to all how Boniface III. with much adoe obtained of Phocas the Emperour an Edict for the Primacy and Vniversal jurisdiction of the Church of Rome ( see Paul : Diac : de Gest is Romanorum , l. 18. ) which yet is an argument that till then it had no foundation . Num. 15 Whether there were antiently any such , higher than Patriarchs , and whether now there ought to be , was the question before me , and both those I must think concluded by what I have here set down , as farre as relates to any true , i. e. original right , from any appointment of ●hrist , or title of succession to S. Peter . Num. 16 Much more might be easily added to this head , if it were not evident that this is much more than was necessary to be replied to a bare suggestion , without any specifying what that power is , which may belong to the Pope over the Vniversal Church , though convoking of Councels did not belong to him , and without any offer of proof , that any such did really belong to him . CHAP. IV. An Answer to the Exceptions made to the fourth Chapter . Sect. I. The Romanists pretensions founded in S. Peters universal Pastership . Of Possession without debating of Right . What Power the Pope was possest of here . Num. 1 IN the fourth Chap : his objections begin to grow to some height , they are reducible to three heads , the first is by way of Preface , a charge of a very considerable default in the whole discourse that I remember not what matters I handle ; the other two are refutations of the two evidences I use to disprove the Popes claim of universal Trimacie from Christ's donation to S. Peter . The first of the three is set down in these words : Num. 2 In the fourth Chapter he pretendeth to examine whether by Christ his donation S. Peter had a Trimacie ever the Church , where not to reflect upon his curious division , I cannot omit that he remembers not what matters he handles , when he thinketh the Catholick ought to prove that his Church or Pope hath an universal Primacie ; for it being granted that in England , the Pope was in quiet possession of such a Primacie , the proof that it was just belongeth not to us , more than to any King , who received his Kingdome from his Ancestors , time out of minde , to prove his pretension to the Crown just : for quiet possession of it self is a proof , untill the contrary be convinced , as who should rebell against such a King were a Rebell , untill he shewed sufficient cause for quitting obedience ; with this difference , that obedience to a King may be prescription or bargain be made unnecessary , but if Christ hath commanded obedience to his Church , no length of years , nor change of humane affairs can ever quit us from this duty of obedience , so that the charge of proving the Pope to have no such authority from Christ , lieth upon the Protestants now as freshly , as the first day of the breach , and will doe so untill the very last . Num. 3 My method in the beginning of Chap : 4. is visibly this ; The Church of England being by the Romanist charged of schism in departing from the obedience of the Bishop of Rome , and this upon pretense that he , as successor of S. Peter hath a supremacy over all the Churches in the world , I undertake to examine the truth of two branches of this suggestion , one whether Saint Peter had this universal Supremacy given him by Christ ; the second , whether this power , if supposed to be instated on Saint Peter , devolved on the Bishops of Rome . The former of these I examined in that Chapter . And I must now discern , if I can , how I have failed in any particle of my undertaking . Num. 4 First , saith he , will not reflect on my curious division . And I that know there was no curiosity in any division of mine , but on the other side , such perspicuity as was agreeable to a desire and indevour to set down the whole matter of debate between us as distinctly and intelligibly as I could , that the Reader might be sure to judge whether I answered their charge , or no , I have no reason in the least to suspect the fitnesse and usefulnesse of my division , nor consequently to be impertinently sollicitous in reflecting on it . Num. 5 That which he saith he cannot omit , I shall make haste to consider with him , viz : my great mistake , in thinking the Catholick ought to prove his Church or Pope hath an universal Primacie . Num. 6 To this I answer , 1. that there is no manner of foundation or pretense for this exception here . For I no where say the least word toward this purpose of requiring the Romanist to prove his pretensions , or to prove them by this medium , Onely I take it for granted , that he doth actually produce arguments to inferre the Pope's universal Primacie , and that Christ's donation to S. Peter is one of those arguments . And that I was not herein mistaken , I shall , instead of a larger deduction of evidences from all sorts of Romish writers , make my appeal to the objecter himself , in several places of this little tract , particularly p. 20. where he hath these words , we relie on the first , as the foundation , and corner-stone of the whole building , And what that first is , appears by the words immediately precedent , that the pretensions for the Pope's supremacy in England must be founded as successor to S. Peter in the universal Pastorship of the Church , so including England as a member thereof . From whence in stead of recriminating and retorting on him the charge of the ill memory , I shall onely make this undeniable inference , that I was not mistaken in thinking that the Romanist doth actually found his pretensions in the universal Pastorship of Saint Peter , and consequently , If I prove that to fail , I have removed that which in his own style is the foundation and corner stone of his whole building . Num. 7 But then 2. because he here pretends that it belongs not to a Romanist to prove his pretension just , but that it sufficeth that he hath the possession , I desire to propose these three things to his consideration , 1. By demanding whether at this time , or for these 100 years the Pope hath had the possession of the obedience of this nation ; I suppose he will say he hath not ; And if so , then by the force of his own argument , that possession , and all the arguments deducible from thence , are now lost to him , the prescription being now on our side , as before on theirs , and there is nothing left him to plead , but the original right on his side , against the violence of the succeeding possession : And if he come to the pleading of the right , then that is the very method that I proposed , and so did not offend or forget my self in so doing . Num. 8 Secondly , Concerning their possession before Henry VIII . his daies , I shall demand how long they had it , and how they acquired it ; If he will not at all think fit to answer this question in either part , then I confesse he hath made an end of the dispute , and by refusing to give account of the right he had to his possession , he will leave every man to catch and hold what he can , and then to imitate him , and give no account to any how he came by it , which as it is an unchristian method , every man being obliged to clear his actions from manifest charges of injustice and violence , so again 't is an evil lesson against himself , and unlesse we will confesse our selves Schismaticks in casting off their obedience , 't is impossible for him ever to prove us such , this kinde of schism , which now we speak of , being by all acknowledged to be a separation from our lawfull superiors , and no way being imaginable to prove the Pope to be such to this nation , without offering some proof to the point of right , as well as adhering to his possession . Num. 9 To which purpose it is farther observable , 1. That even in secular things it is not every possession that gives a right , but 1. either the bonae fidci possessio , a possession honestly come by , or the unjustnesse of whose original is not contested or made to appear . And 2. whatsoever privilege by humane laws belongs to prescription , yet in divine or Ecclesiasticall matters prescription can be of no force against truth of right , and so this Gentleman seems to acknowledge here , extending the force of possession no farther than till sufficient cause be shewed to the contrary . 3. That though whilst I am in possession I need not be bound to prove my right , yet when I am out of possession , there is not , beside absolute force , any way possible to recover a possession , but this of contesting and evidencing the right of it , and that , 't is evident , is the present case . Num. 10 But if he shall think fit to answer the question in either part of it , then by the answer to the first part of it , he must be forced to set down the original of it ; and by answer to the second , the right of that original ( and so he hath been fain to doe , as elsewhere , so in this very paragraph , where he speaks of Christ's commanding obedience to his Church , I suppose he must mean the Church of Rome ) and that is again the very method in which I proposed to debate , and consider this matter . Num. 11 Thirdly , For the power , of which the Pope was possest in this Kingdome , either it was no more than an Ecclesiastical Primacie , such as by the antient Canons belongs to a Primate or Patriarch over Metropolitans and Bishops , or else it was a supreme power over the King himself , whether in Spiritual , or also in Temporal affairs . Num. 12 If it pretend onely to be the former of these , then the power of Kings to erect or translate Primacies or Patriarchates , which is insisted on and evidenced in the Tract of Schisme , c 6. § . 9. was sufficient then to justifie what here was done , no possession being pleadable against the King , to restrain or exclude this exercise of his power , and so now to free us from schisme , ( by this Gentleman's rule ) this act of the Kings in translating the Primacie being sufficient cause for quitting our obedience , supposing the Bishop of Rome formerly to have been our Primate . Num. 13 But if the pretensions be higher , even for the Supremacie it self , either in whole , or in part , then 1. I may surely say they were never bonae fidei possessores of that , And 2. that the King , who by being so , is supreme in his own Kingdome , and cannot admit of another supreme either in or out of it , hath all the advantages of possession , which are here spoken of by this Gentleman , and must not be divested of his right , nay must not , cannot ( remaining a King ) divest himself of it , nor might any without the guilt of rebellion quit his obedience to him . Num. 14 Lastly , to remove all appearance of reason from this whole exception , 1. It is manifest that at the time of casting out the power of the Pope out of this Kingdome , there were ( I must have leave to suppose , convincing ) reasons given for the doing of it , A breviate of which the Reader may finde in that one Treatise ( mentioned in the Tract of Schism , p. 135. ) De verâ differentiâ Regiae & Ecclesiasticae potestatis , then composed and published by the Bishops , and since reprinted by Melchior Goldastus in Monarchia , tom : 3. p. 22. under the title of opus eximium , a very notable excellent work . 2. That how meanly so ever it hath been performed , yet this was one special design of the Tract of Schism ( which this Gentleman saith will alwaies lie upon Protestants ) to prove the Pope to have no such authority from Christ , as the Romanist pretendeth him to have . And this I hope may suffice to be said to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his prelusory skirmish against this fourth Chapter . Sect. II. The condition of S. Peter's Province . The Apostles distribution of their great Province , the World , into several portions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1. the interpretation thereof vindicated . Num. 1 I Proceed now to his refutations of the first evidence I make use of to disprove the Pope's claim to universal Primacie from Christ's donation to S. Peter . Num. 2 My evidence is taken from the condition of S. Peter's Province , as by agreement betwixt him and his fellow Apostle S. Paul , it was assigned him , Gal. 2. 7 , 9. that he should be the Apostle of the circumcision or Jewes ( which certainly was not the whole world ) exclusively to the Gentile part , or the uncircumcision , which was remitted to S. Paul both there and Rom. 11. 13. and this , as is * there specified , in every city where they met together . And because the universal extensive commission of Christ to all and every Apostle , giving them authority to go and preach to the whole world , might seem to be contrary to this special assignation , I took care to prevent this objection , by premising that this commission given by Christ indefinitely , and unlimitedly , and extending equally to the whole world , was restrained by some subsequent act or acts of the Apostles themselves , who distributed their universal Province into several portions and assignations , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , portions of Apostolacy , and the several Provinces where they were thus to labour , styled each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to each an assigned peculiar place , Act. 1. 25. Num. 3 Now to this groundwork of my insuing probation , he makes his first exception in these words : As for his Proofs , which he calls Evidences , he telleth us first that S. Peter was the Apostle of the circumcision exclusively to the uncircumcision or Gentiles ; To prove this , he saith the Apostles distributed their universal Province into several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by his interpretation , lesser Provinces , and citeth Act. 1. v. 25. where S. Peter with the other Apostles prayeth God to shew which of the two proposed he was pleased to have promoted to the dignity of being an Apostle , this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this rigorous interpreter saith , it signifies the special Province S. Matthias was to have , though the Scripture it self expresseth the contrary , saying the effect was that afterward he was counted amongst the Apostles : Could any man not blinded with error make so wretched an interpretation ? but he goes on presently adding that S. Peter in the same place calleth these particular Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will you know what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proper place is , read the Text , and you shall finde that S. Peter speaketh of Judass , ' going to Hell to receive his eternall damnation : Methinks you should wonder I can go on without astonishment at such blasphemous explications , for sure it can be no lesse so to abuse the Word of God , and after this what doe you expect ? Num. 4 Here are two great charges , the first introduced by styling me a rigorous interpreter , and prosecuted , by affirming me blinded with error , my interpretation wretched and contrary to what the Scripture expresseth . But the second is of no lesse than blasphemy , and abusing the Word of God , and his friend is to wonder that he is not astonished , and after I have been guilty of such crimes as these , 't is in vain forsooth to expect any thing from me , the whole insuing discourse is utterly defamed and blasted , like * Philopemen's good counsel in the Senate of Lacedaemon , by being delivered by so ill a man , so infamous a person , as a blasphemer is justly deemed by him . Num. 5 But I am not to be disquieted with this , or to prepare any reply to the Rhetorical passionate part of it , if the interpretations shall be found agreeable to Scripture , the astonishment and the outcrie will be soon at an end , And therefore that is the onely care that I shall here assume on me . Num. 6 And 1. I shall suppose it evident from the story , and from the very end to which this commissionating so great a number of twelve Apostles was designed , that all the Apostles were not to go together , in consort , to preach unto all the world , It would have been long ere the Faith would have been propagated to all the world , if this slower method had been taken . Num. 7 To this it is consequent , that our Saviour having left the world in common before them , the distribution of that one wider into severall lesser Provinces must be an act of the Apostles themselves , as when God had given the land of Canaan to the 12 tribes of Israel , Eleazar , and Josua , and the heads of the Fathers of the tribes distribute to every tribe their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion ( which because it was to continue to their posterity , we ordinarily style their inheritance ) Jos . 14. 1. Num. 8 And as there is no doubt of the truth of this fact , so if this one thing be granted me , there is no more incumbent on me to prove in this matter ; and though neither of those phrases , Act. 1. 25. should be for my turn , yet my conclusion remains good to me , as farre as it pretendeth to be deducible from those phrases , viz : that the Apostles distributed their great Province , the whole world , into severall lesser Provinces , one , or possibly more than one to go one way , the other another . Num. 9 It was therefore ex abundanti , more than was necessary , that I annexed the use of those phrases to that purpose , not undertaking to prove this ( as this Gentleman saith ) by those texts , much lesse Peter's being Apostle of the circumcision ( which was a consectary and had its several probation afterwards ) but onely accommodating those phrases to the matter in hand , and by the way assigning what I thought the most probable notion of them . Num. 10 And although it be still as unnecessary to impose my explications on this Gentleman , the conclusion having as yet no use of them , yet being obliged to give him such an account of my actions , as may free me from blasphemy , and abuse of the Word of God , I shall here adventure to make my apologie , by premising 1. not out of Grammarians onely , but out of the Scripture it self , the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifying originally a lot or way of division ( into severals ) of that , which belongs to all in common ( one means of setling propriety among men ) it comes next by an easie figure to signifie that which is thus divided , or which in the division falls to every man as his portion . Num. 11 So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the verb signifies distribution both active and passive : and accordingly in the son of Syrach we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 division of , or , by lot , Ecclus. 14 15. and by that we may understand a lesse obvious expression , c. 37. 8. beware of a counseller , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest he cast the lot upon thee , i. e. lest he help another to cheat thee , and then go sharer with him , divide thee betwixt them . Num. 12 So in like manner saith Phavorinus of the substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies a part , that which falls to one's lot , a portion , As Act. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion and lot are all one . And he that hath a possession thus setled on him , and dominion by that means , or he that undertakes to dresse or till so much land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord and the husbandman , are both the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that hath such a lot or portion assigned him . Num. 13 Proportionably those that any Governour of the Church is set over , are called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lot , and 1 Pet. 5. 3. such Governours are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to behave themselves as the Roman Pretors were wont to doe over their several Provinces , oppressing and tyrannizing over them . Num. 14 To this it is agreeable , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1. 17. should denote such a portion of ministerial office , as belonged to one that was sent or commissionated by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a task or work , exprest v. 20. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Episcopal office ( for that though it be a rule , yet is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ministerie , Mat. 23. 11. ) in the Church . Num. 15 Hence again that portion of employment in preaching the Faith , testifying the resurrection of Christ , which belonged to one single Apostle , such as Judas was , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which he departed by his sin , and to which another succeed● by way of surrogation , is as fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a portion of Apostolacy , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or division of that grand employment . Num. 16 And what either one single error or act of blindnesse was committed in thus interpreting , much more occoecation or being blinded with error , which I suppose the compound accumulation ( whether onely sin or punishment also ) of many errors , what rigor or wretchednesse of interpretation , I am still so blinde as not to discern , and this Gentleman is not so charitable , as to give me his least directions to recover to my way , or my eyes again . Num. 17 For as to the Scriptures expressing the contrary , in saying he was counted among the Apostles , that sure is no evidence against my interpretation , for Matthias may become one of the twelve , succeed to Judas's office and lot , that which did , or should , if he had lived , have belonged to him , and yet neither he , if he had lived , nor now Matthias in his stead , have more than a particular Province , this or that region , ( not the whole world in common ) assigned for his appartment . Num. 18 So that as yet I cannot discern that I have done the least injury to the text in thinking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot or division of Apostolacy , to be the several task that belonged to any of the twelve Apostles , or that portion of labour , that by consent at their parting one from another should be assigned to each of them . Num. 19 And then the analogie will still hold perfectly , that as this distribution of tasks consisted in going to severall quarters for the preaching of the faith of Christ , one , one way ; another , another ; so he that had received his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion of Apostolacy , should be said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar or proper place , and having so , should ( not immediately , but soon after the Ghost's descent ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , go , or , betake himself to it . Num. 20 This therefore , and upon these grounds of fitnesse , both in respect of the words , and the context , I take to be the meaning of that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to his proper place , his peculiar assignation , And I cannot imagine the least inconvenience that can lie against this rendring . Num. 21 For 1. in case it should not be the true , yet it can be any thing as soon as blasphemy , thus to interpret it . 'T is certainly nothing to the dishonour of God , to say that Matthias went and preacht the Gospel in such a region peculiarly , and so there is no blasphemie in that , viz : the matter of the interpretation ; and for the abusing of the Word of God , it is hard to divine how that can be deemed such , which affixeth nothing to the Word of God , but that which is notoriously true ( for so it is that Matthias went one way to preach the Gospel , and S. John and S. Bartholomew each of them another ) and would be acknowledged to doe so , if this text were not applied to it . Num. 22 As for the other interpretation of the words ( which this Gentleman is pleased to preferre , and might have injoyed his own judgment , without censuring them as blasphemers , that differed from him in expounding one difficult phrase ) by affixing it to Judas , and not to Matthias , 1. there is no indication in the context that favours that , it was sufficient to say of Judas that which had been said v. 16 , 17 , 18 , 19. to set out the horror of his fact , which soon attended it in his own breast , and the bloody death which it brought upon him , but he needed not proceed to revealing of secrets , the sadder consequents , which remained in arrear after death , and 't is Chrysostome's observation on v. 16. behold , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wise Christian carriage of S. Peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how he doth not reproach , and insult on him , calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , villain , or detestable villain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but sets down the fact simply , and on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sets down , saith he , his present vengeance , that sure is it which befell him in this world , which , by the way , cannot well consist with the interpreting it of hell . Num. 23 2. The use of Parentheses in scripture is very ordinary , and if that be here admitted ( which it well may , without any more formal expression of it , than by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is already in the printed copies ) then the interpretation is clear and unavoidable , to receive the lot or portion of his Ministerie and Apostleship ( from which Judas by transgression fell ) to go , or , that he may go to his proper place . Num. 24 3. Hell being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common place or lot of all wicked men , it cannot fitly be exprest with such a double emphasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place , the proper place , i. e. the place peculiar to him , which yet may very fitly be affirmed of Matthias his Province , so his , as it was not any mans else . Num. 25 Lastly , It is not near so proper to say that he sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go to hell , as that the other was chosen and surrogated into Judas's place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go to preach to such a quarter of the world , or that the Apostles desired God to signifie his pleasure whom he had chosen , that so he might take his portion of labour and go ; His going was visibly the end intended in all this , but damnation or punishment , going to hell , was never intended by Judas in his transgression , though it be supposed the deserved reward and consequent of it . Num. 26 All this amassed together , may , I hope , vindicate an innocent , and , I hope , obvious ( farre from wrested ) interpretation from such an accumulation of charge , as is laid upon it , without any tender of reason against it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O wretched ( blasphemous &c. ) in Lucian . And so much in answer to that Paragraph . Sect. III. S. Peter the Apostle of the Circumcision ; The agreement betwixt the Apostles . Peter's preaching to Cornelius . Num. 1 HIs second exception is to the position it self of Peter's being the Apostle of the Jewes exclusively to the Gentiles , and it is in these words : Num. 2 His position is a directly against Scripture , as if he had done it on purpose , the Scripture telling us how by a special vision S. Peter was commanded to preach to Cornelius a Gentile first of all the Apostles , and himself in the Councel of Jerusalem protesting the same ; and yet this Doctor can teach he was made Apostle to the Jewes , exclusively to the Gentiles , though all story say the contrary . Num. 3 The position , which is here said to be so directly against the Scripture , was to my understanding the expresse affirmation of Scripture it self , I am sure from thence it was that I learnt it , and I must fail very much in my expectation , if this Gentleman himself doe not acknowledge the testimony produced , Gal. 2. 7. to be sufficient ground to inferre it . There Peter is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intrusted with the Gospel of the circumcision , That the circumcision there signifies the Jews , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Gospel , the office of preaching or revealing the faith to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostolacy of the circumcision , ver . 8. if it be not of it self plain enough , 't is made so by ver . 9. where it is added that Peter &c. were by agreement to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the circumcision , where circumcision , being the object or term of his motion , must needs be the Jewes , not circumcision it self , and so Saint Chrysostome at large expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to signifie the thing , circumcision , but the persons , the Jewes , in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles , in the former words , and then going to them must needs be preaching to them , going to them as to a Province , the care of which was intrusted to him ; and the right hands of fellowship , the agreement that was made betwixt them , James the Bishop of Jerusalem , and Peter , and the beloved disciple on one side , and Paul and Barnabas on the other side , is side , is sure the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being intrusted or having that , as a Province , committed to them . Num. 4 And this is the special importance , saith S. Chrysostome , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but contrariwise ( the beginning of ver . 7. ) as that is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their adding to him v. 6. James , saith he , and Peter and John , were so farre from opposing any thing that he had done , from advising any thing more , from telling him any circumstance more than before he knew , that they not onely approved , but commended what he had done , and to set the things the more unquestionably for the future , made this agreement with him and Barnabas , that whensoever they should come to the same city , mixt of Jewes and Gentiles , Peter and John should betake themselves to the Jewish , and Paul and Barnabas to the Gentile part of it . For , as was said , it was not by any particular assignation of Christ's , but by agreement among themselves that this assignation of Provinces was made . Num. 5 And therefore as in point of propriety , when that which is supposed to lie by nature in common to all , is , to avoid contentions and confusions , and the state of perpetual hostility , so distributed by agreement among the fellow-communers , as that one portion shall be assigned as the propriety and appartment of one , the other of another , then and from thenceforth that which is the proportion of one , is so his , that it belongs to no other , and again so his , that he hath no right to any other part ( which I should expresse by saying that that part is his exclusively to any other part , for sure his standing to any such division cuts him out , and so excludes him from any farther right ) so here after this agreement between those Apostles jointly made , concerning the two parts of mankinde , Jewes and Gentiles , to which they were to preach , and among whom to preside , the Jewes are become S. Peter's peculiar , or portion , or Province , and that so his , as the Gentiles were not his , they being left to S. Paul ( and Barnabas ) who is both there affirmed to have them committed to him , and Rom. 11. 13. to be the Apostle of the Gentiles ; And that I exprest by that phrase , Peter was the Apostle of the Jewes ( so it is said of him expresly Gal. 2. 8. ) exclusively to the uncircumcision ] and truly I knew not ( nor yet doe ) how to expresse it more significatively , and more to the rendring of the full importance of those plain texts , and this Gentleman hath not pleased to direct me how to doe it better . Num. 6 And having the Scripture thus clear and irrefragable for my position , if now I should not be able to salve the Antinomies , to answer his objections from scripture to it , this were certainly but my dulness ( another that hath a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be able to doe it ) and therefore ought not to be any prejudice to the truth of the affirmation . But unlesse the difficulties be greater than as yet appear , I shall not much doubt of undertaking the taske , of reconciling all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can be phansied . Num. 7 For what if Peter by special vision was once commanded to preach to Cornelius a Gentile ? Sure this is very competible with my position , For not to mention that this is acknowledged to have been a peculiar commission by special vision determined to that particular person and his family , which , till he had this vision , he thought it utterly unlawfull to preach to , Act. 10. 28. ( And it is certain that one special case were no prejudice to the general position ) and again that Cornelius though a Gentile , was yet a Proselyte of the Jews , such as they called a Proselyte of the gates , though not of justice , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout man , though not circumcised ; To omit these , I say , the answer is obvious , 1. That this agreement , of which I speak , was at the time of Paul's going up to Jerusalem , Act. 15. i. e. some years after this of Peter's preaching to Cornelius , as may appear Gal. 2. 1. which defines it to be about 14 years after S. Paul's conversion , whereas that of Peter's preaching to Cornelius , Act. 10. placed in the next chapter to that which described the conversion of Paul , must needs be some considerable space before this time of his going up to the Councel at Jerusalem . And so that of Peter's preaching to Cornelius , and his protesting the same in the Councel of Ierusalem , hath nothing of opposition to this agreement ( made for the future , sure , not for the time past ) what should be done in their after-preaching , I suppose I need adde no more to that which is thus evident . Num. 8 Secondly , I have already sufficiently * exprest , how farre this agreement extended , and how farre exclusive it was , not that it should be unlawful for Peter to preach to a Gentile , or for Paul to preach to a Iew , but that when they met in the same city ( as at Antioch certainly they did , and at Rome also I make no question ) then the one should constantly apply himself to the Iewes , receive disciples , form them into a Church , leave them to be governed by a Bishop of his assignation , and the other should doe in like manner to the Gentiles . Num. 9 And that this was so in the consequents of the story , is largely shewed in that Tract . What could have been said more punctually to prevent this exception taken from Peter's preaching to Cornelius , I cannot yet discern . I wish this Gentleman had pleased to take notice of it ; As it is , I hope he will now be more sure to doe so . Sect. IV. Paul's first preaching to the Iewes in every city . To what the agreement between him and Peter belonged . Num. 1 ANother argument he adds much to the same purpose , which will make his third Exception . Num. 2 Again , if he were made the Apostle of the Iewes , exclusively to the Gentiles , by the same reason S. Paul was made Apostle of the Gentiles exclusively to the Iewes , for the words are like ; and yet the scripture teacheth us that whereever he came , he preached first to the Iewes : Is not this to make scripture ridiculous ? Num. 3 Here is great severity again , a charge of making scripture ridiculous , But I hope I have been farre from any guilt of it . That S. Paul , whensoever he came to a city , where the faith had not been preached , and where there was any synagogue of the Iews , went into that synagogue in time of their publick assembling , I never made any question , were this before , or were it after the story of Act. 15 . when I suppose this agreement to be made betwixt him and S. Peter , &c. Num. 4 Great reason , and no small obligation there was for that ; For I. Christ had commanded that the preaching should begin at Ierusalem , the Metropolis of the Iewes , and as to the Iewes first ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) God had raised up his Son Iesus , Act. 3. 26. so the Gospel of the resurrection was to be revealed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to the Iew first , Rom. 1. 16. Num. 5 And although in Paul's commission from Christ it were peculiarly express that he should preach the Gospel to the Gentiles , Act. 9. 15. & 22. 21. yet according to this great fundamental oeconomie he counted it necessary , first to make tender of his service , and of the glad tidings of the Gospel , to the Iewes , and so he tells them Act. 13. 46. It was necessary that the word of God should first have been spoken to you , and till the Iewes refuse it and reject it , he doth not betake himself so peculiarly to the Gentiles . Num. 6 Again , this was in some measure necessary to his publishing the Faith , For that was most advantageously to be done in the publick Assemblies , that it might be known to all that were in the city : And the synagogues of the Iewes being such , were in all reason by him , that was a Iew , to be preferred before the Idolatrous Temples of the heathens : And according to these obligations , and inducements , so generally he did ; But then as this no way prejudiceth his title of Apostle of the Gentiles , to which he was at the first assigned by Christ , so neither is it any way contrary to , or unreconcileable with the agreement which I suppose to be made between him and Peter and Iohn , which concerned onely those cities and regions , where they met , and came to plant Churches ; There , and there onely it is , that I affirm this distribution of Provinces to have been made , and consequently the affirmation is no farther in any justice to be extended , than thus , that when they so met , Paul betook himself to the Gentile part , compacted the Gentile proselytes or believers into a Church , put them into the hands of a Bishop of his own assignation , Ignatius at Antioch , Timothy at Ephesus , whereas Euodius was in the former , Bishop of the Iewish part , and in the latter , and in all Asia , Iohn was the Apostle of the circumcision , and constituted Bishops there . And this I suppose , without farther inlarging , may satisfie the importunity of his second Argument . Sect. V. Of the Gentiles being S. Paul's Province peculiarly . Num. 1 HIs fourth exception is to my producing the words of scripture , Gal. 2. 7 , 9. to the proof of my position , Thus , Num. 2 But he goes on telling us , that the Gentiles exclusively to the circumcision were the lot of S. Paul by S. Peter's own confession , his words are , for the uncircumcision or Gentiles they were not S. Peter 's Province , but peculiarly S. Paul 's &c. but look on the place and you shall finde no word of exclusion as [ pec'iarly ] is , and whereon lieth the whole question , so that the Doctors evidence is his own word against the main torrent of scripture on the other side . Num. 3 How truly it is suggested , that the torrent of the scripture is against me , hath already been made manifest in the foregoing sections , where the contrary appearances , by this Gentleman produced , as they are farre enough from a main torrent , or from the common force of such , ( or but even of an ordinary stream ) carrying the whole businesse before them , so they are severally examined , and allowed , as farre as they have any force in them , and found perfectly reconcileable with our pretensions . Num. 4 And so likewise it hath already been cleared in what sense this Apostle of the Gentiles , so styled by himself , and so , by agreement betwixt the Apostles , acknowledged by S. Peter , was so , peculiarly or exclusively to the Iewes . Num. 5 As for his argument drawn onely from hence , that in the text to the Galatians there is no word of exclusion , that sure is of little force ; If there were any agreement , and division , and several assignation of Provinces , it must follow that what was said to be one mans Province , is his , so as it is not the others , and so peculiarly , and so as farre as that agreement holds , exclusively his , As in the estate first held in common , and then after by agreement divided , it hath appeared so evidently , that I need adde no more to that matter . Sect. VI. Of S. Peter's withdrawing from the Gentile-communion . Of the Gentile diet . The prudence of S. Peter's action . Num. 1 HIs fift Exception concerns an incidental passage about S. Peter , and is an actio injuriarum . Num. 2 Again ( saith he ) see how he wrongs S. Peter and his Iewish Proselytes , where he saies he withdrew from all communion with the Gentile Christians . Whereas the text expresseth no more , than that he withdrew from eating with them , that is keeping the Gentile diet . Num. 3 What wrong I have done S. Peter and his Gentile Proselytes , I am yet to learn , nor am I sure that I know wherein this Gentleman placeth the supposed injury , But I think it most probable to consist in this , that I say he withdrew from all communion with the gentile Christians , whereas he conceives that he withdrew onely from keeping the gentile diet . Num. 4 But 1. let me demand of this Gentleman , what he means by Gentile diet ? I suppose using those sorts of meats , which were by the Jewish law forbidden ; And if that be acknowledged of S. Peter , that he would not thus eat with the Gentiles , lest he should seem to offend against the Jewish law , then by the same reason he must certainly be supposed to abstain from other communion with them , because it was equally against the Iewish law , that a Iew should converse with a Gentile , as the woman of Samaria tells Christ , when he spake to her , but to draw him some water , Ioh. 4. 9. How , said she , dost thou being a Iew ask me to drink ( and it was but water , none of the interdicted Gentile diet ) being a woman of Samaria ? and either she or the Evangelist renders the reason , in as comprehensive termes as mine were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Iewes have no dealings with the Samaritanes , and accordingly v. 27. the disciples marvelled that he talked with the woman . And therefore certainly Peter did abstain from all those other waies of converse and communion with the Gentiles , which the Iewes thought as unlawfull , as eating of the Gentile diet , or else he failed of the end of his action , which is evident what it was , a fear of scandalizing his countreymen , and from thence a shew of compliance with them , lest he should be thought by those that came from Ierusalem to forsake the Iudaical law . Num. 5 That the very Preaching to a Gentile ( which was the loosest degree of communion ) was , according to the Iewish principles as unlawfull as eating any unclean meat , using the Gentile diet , is plain by Peter's provision , Act. 10. 12. where the one is represented by the other , and had he not received that vision , which made it lawful to him to eat all kinde of meats , he acknowledgeth that he durst not have adventured to come to one of another nation , v. 28. affirming in as plain words as could be , that it was an unlawful thing for a man that was a Iew to keep company or come to one of another nation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which certainly includes all communion , and not onely that of the Genile diet . Thus unhappy is this Gentleman continually in his objections . Num. 6 It were here obvious , and easie to shew the opinion of the Antients of the prudence and to kinde of uncharitableness of S. Peters action , which would farther evidence how farre I am from wronging S. Peter or his Proselytes , in affirming what I affirm of them . But the present objection doth not make that necessary , I referre the Reader for it to the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) interpretation , or Comments of * S. Chrysostome , who sets it down exactly † not as a quarrel , but as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an act of prudent managery , a wise ordering , designed by him and S. Paul , as most likely to reduce the Iewes from their errors , when he that did thus much to comply with them ( not for fear of persecution from them , but for fear of averting them from Christianity ) and was herein seemingly opposed by S. Paul ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. being not to be rendred , he was to be blamed , in Paul's opinion , but he was blamed by the Gentile Christians ) made no manner of reply in defense of that compliance with the Iewes , and so yeilded that S. Paul was in the right , and not the Iudaizers . This interpretation of Chrysostome is followed by the Greek Commentators , and taken up by Ierome , but disliked by Augustine in his Epistles to Ierome , and therefore I lay not weight upon it , nor have my pretensions any need of it . Sect. VII . The two plantations of Gentile and Iewish Christians at Antioch . Euodius and Ignatius . The differences of the Antients about them reconciled . The two Bishops at Rome . Iewes in England . Simon Zelotes . Gentium Ecclesia the Church of Iewes as well as Gentiles . Num. 1 HAving gained so little by the several steps of his exceptions , and the position remaining still firm against all , I have lesse reason to suspect what is built upon this foundation in the insuing sections : Yet against them altogether he casts one stone , before he will part , in those words , Num. 2 Vpon this wisely laid ground , he would perswade us , followed the division of the Bishopricks both in Antioch and Rome , but bringing not one word of Antiquity proving this to have been the cause , yet is he so certain of it , that he will finde a colonie of Iewes even in England , for fear S. Peter should have touched a Gentile , and yet he cites S. Prosper , that both S. Peter and S. Paul founded the Church of Gentiles in Rome . Num. 3 What force there is in any part of this suggestion , I shall not here need to set down at large . There be three branches of it , 1. That I bring not a word of antiquity to prove ( what I say ) that this the cause of the divisions of the Bishopricks both in Antioch and Rome . 2. That I will finde a Colonie of Iewes in England . 3. That I cite Prosper , that both S. Peter and S. Paul founded the Church of Gentiles in Rome . Num. 4 For the first , I desire the Reader to review what is already said in the Tract of Schism c. 4. from § . 8. to § . 20. and I shall much wonder if he return of this Gentleman's minde , that there is not one word there brought out of Antiquity to confirm what I say . The short is , It is there manifested from Antiquity , that the Church of Antioch was founded by S. Peter and S. Paul , that there were two Churches there , one of Iewish , the other of Gentile Christians , that in those Churches at the same time sate two distinct Bishops , Euodius and Ignatius ; by which means some appearing difficulties in antient writers are explained . Num. 5 To what is there said , I shall , instead of repeating , adde thus much more . Of Suidas's words will be easily turned to , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. In the reign of Claudius Caesar , Peter the Apostle ordained Euodius Bishop at Antioch . Of Ignatius the * Author of the Constitutions is expresse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignatius was ordained Bishop there by S. Paul. Now seeing in those Acts of Ignatius which are put together by Simeon Metaphrastes , Ignatius is said to succeed Euodius , as Euodius succeeded Peter ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and the Anonymus antient writer of the Acts of Ignatius , which remains unprinted , hath the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius succeeded Euodius , and seeing this ordination of Ignatius is also said by † Theodores , and by * Felix III. Bishop of Rome to have been done by the hand of Saint Peter , This seeming difference is removed by * Ioannes Malela Antiochenus , who thus sets down the whole matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When Peter went to Rome , passing by Antioch the great , Euodius Bishop and Patriarch of Antioch happened to die , and Ignatius ( who was , as was said , first constituted by S. Paul over the Gentiles there ) received the Bishoprick ( that I suppose must now be , of the Iewish Province also ; over which Euodius had been in his life time ) S. Peter ordaining and enthroning him , And so that is become most clear which * S. Chrysostome said of this Ignatius , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. the hands of the blessed Apostles , ( in the plural , first of Paul , then of Peter ) had been laid on Ignatius . Num. 6 The other part which concerned Rome , * was so cleared by the words of Epiphanius , who saith of Peter and Paul both , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apostles and Bishops at Rome , and so many other evidences produced to the same purpose , from the inscription on their tombs , by Gaius contemporary to Pope Zephyrinus , by Dionysius Bishop of Corinth , by Prosper , by the seals of the Popes , and so again by the Ecclesiastick story , that makes Clemens S. Peters Deacon and successor in the Bishoprick , and Paul's that sure there can be no need of farther proofs or testimonies from Antiquity in this matter . Num. 7 Whilst in the mean , other Churches are * instanced in , particularly the Churches of Asia , wherein S. Paul and S. Iohn had all the command , and S. Peter had nothing to doe , whether in planting or governing them , which alone is sufficient to carry the whole matter against S. Peter's universal Pastorship , and no word is by this Gentleman replied to that so considerable a part of my probation , Onely instead of it , a farre more compendious way , that of the scornfull or fastidious scossing at my wisely laid ground , as he pleaseth to call it , and adding that I bring not one word of Antiquity &c. Num. 8 As to the second branch of his suggestion , that I will finde a colonie of Iewes in England , that is no where said by me , Onely thus , that upon supposition , if the saying of Simeon Metaphrastes ( speaking of S. Peter's preaching and ordaining Bishops in England , Neronis 12 ) should be thought to have truth in it , it must be extended no farther than the Iewes , which might at that time be dispersed there . Num. 9 Where , as my conclusion from that supposition is founded in the analogie , that as , where S. Paul and S. Peter met in any plantation , they divided their Province &c. so in reason it ought to be , where S. Peter and Simon Zelotes , or Ioseph of Arimathea met in like manner , so all that of the Iewes in England I there affirm , is onely this , that it was possible they that were dispersed in so many regions , might be , some of them , dispersed in Britannie , which how improbable soever it may appear at that time , is sure as probable , as that S. Peter preached and ordained Bishops in Britannie , and in consequence to that onely it was , that I made the supposition of the possibility of it , knowing it the affirmation of our Antiquaries , that Joseph of Arimathea , or Simon Zelotes ( 't is possible also that Simeon Metaphrastes might mistake Simon Peter for him and then that matter is at an end ) planted the faith in this Island . Num. 10 As for his last suggestion , that I cite Saint Prosper , that both S Peter and S. Paul founded the Church of Gentiles in Rome , I desire the truth of it may be considered by the words which I cite from him , In ipsa Hierusalem Iacobus & Ioannes apud Ephesum , Andreas & caeteri per totam Asiam , Petrus & Paulus Apostoli in urbe Roma Gentium Ecclesiam pacatam unamque posteris tradentes ex dominicâ pactione sacrârunt , James at Jerusalem , John at Ephesus , Andrew and the rest through all Asia , Peter and Paul at Rome , consecrated the Church of the Nations . What Nations were these , sure of Jewes , as well as Gentiles , else Jerusalem could not be any part of them , no nor John's converts at Ephesus , for they were Iewes , and therefore this Gentleman did not doe well to substitute the word Gentiles for Nations , and yet could not , without doing so , have made this exception to my words . Num. 11 And so much for exceptions to my first evidence against the Vniversal Pastorship of Saint Peter . Sect. VIII . No promise of Keyes to S. Peter , which was not made and performed to all the Apostles , Joh. 20. 21. the completion of the promise , Mat. 16. 19. Pasce oves . Joh. 21. an exhortation , not commission . Num. 1 THe second sort of Exceptions follows , those against my evidence drawn from the power of the Keyes , which I say , and prove both from Scripture , and expresse testimonies of the Fathers , that it was given equally to all the Apostles ; And his exceptions begin thus : Num. 2 A second evidence he bringeth from the donation of the Keyes , which he saith were given equally to the Apostles , Mat. 28. yet confesseth the Keyes were especially promised to S. Peter , Mat. 16. but performed onely in common , Mat. 28. which though they may be both true , yet is absurdly said , for who acknowledgeth a special promise , should have found out a special performance , which is done , Joh. 21. Num. 3 This exception being not to the matter of what I say , but to the absurdnesse of the expression ( to which censure I must suppose every thing liable , which is contrary to his pretensions , and yet proved so manifestly that it cannot be denied by him ) I shall briefly evidence how commodious , and proper the expression was . Num. 4 And 1. whereas he sets it down as my confession , that the Keyes were especially promised to S. Peter , this is not with truth suggested ; My words are , This power Mat. 16. 19. is promised to S. Peter ] But the [ especially ] is an interpolation of this Gentleman's , to prepare my words for his exceptions , for which otherwise they were no way qualified . Num. 5 All that can be fetcht from any words of mine toward this sense , is , that in the next Section , I foresaw , and so mentioned an objection from Christ's making this promise to him peculiarly ( and yet even that is not , to him especially , but to him particularly , or singly , I will give unto thee &c. ) To this , as to an objection , I presently made reply , that the repetition of that promise Mat. 18. 18. to all the Apostles indefinitely , and without any peculiarity of restriction ( I say to you , in the plural , and , Whatsoever ye shall binde &c. ) will take away all appearance from this objection . Num. 6 And so it will from this Gentleman's exception also , For if what was at one time promised to S. Peter singly , was so soon after promised to all the Apostles indefinitely , what absurdity is there in seeking no other performance of this promise , than that which was at once afforded to all the Apostles together , in the descent of the Holy Ghost , when the fire , that represented that Spirit , divided and sat upon every one of them , and they were all filled with the holy Ghost , and no shew of peculiarity , or mark of especiall eminence to S Peter in all this . Num. 7 As suppose a Generall should promise a Commission this day to one , and to morrow should make the like promise to eleven more , that one being in their company , and then , upon a set day , some weeks after , should send 12 Commissions sealed to those 12 , one for each of them , I wonder who would doubt of the exact performance of this promise to that first , or seek for any more special performance of it . Num. 8 But this Gentleman having phansied a special promise ( as that is with him somewhat more than a particular promise , for otherwise a common performance might have served the turn , it being certain that an Vniversal contains every particular under it ) must needs have a special performance , and that Ioh. 21. I suppose in those words of Christ to S. Peter , Feed my sheep , and , Feed my lambs , thrice repeated . Num. 9 But for this , 1. I cannot acknowledge that it hath any particular reference to the words of the promise , Mat. 16. 19. The promise was , I will give thee the Keyes — and , Whatsoever thou shalt binde — And sure the direct completion of this , as farre as could be expected from Christ personally , whilst he was here on earth , is that of Ioh. 20. 21. where , as the sending or commissionating is answerable to giving the Keyes , the insigne of the OEconomus , so remitting and retaining of sins is all one with the binding and loosing . Num. 10 As for that which is after this Chap. 21. It is I. by that very position of it ; but 2. more by the occasion ; and yet more 3. by the matter of the words , prejudged from being any more than an exhortation to discharge that duty , for which in the former Chap : he , with the rest of the twelve , had received his commission , and so is still as farre from being a speciall performance , as that of Matth. 16. had been from a special promise . Num. 11 The Pasce oves , Feed my sheep and lambs , thrice repeated , was certainly a direction to him how he might approve his love to that Master and Saviour , whom he had thrice renounced , testifie it now to be a sincere constant love ( such as would cast out all fear of danger , through which formerly he had fallen ) by an eminent diligence in discharge of that Pastoral office , which was intrusted to him , but 't was not so much as an intimation , that his diligence would be actually greater than all others ( for sure S. Paul said truth , that he laboured more abundantly than they all , of whom S. Peter was one ) but rather that he , that after such professions had fallen so foully , had the more need now of having this proof of his love inculcated and prest , lest he should fail again ( much lesse is it a sealing any power or authority to him , above that which before had been conferred on him , and with him on those others also . Num. 12 And nothing being here offered to prove that there was any more of energie , or special commission in these words , but onely the thing crudely affirmed , by naming Ioh. 21. there is no need of making any farther answer , a bare deniall is a proportionable return to an unproved affirmation . Num. 13 Onely this I shall adde , that 't is certain that S. Peter thus underslood the reiteration of Christ's question , as a reproach of his three denialls ; The Text saith , Peter was grieved , because he said unto him the third time , Lovest thou me ? Which sure he would not have been , if he had looked on it , as an introduction to so great a preferment , as it must be , if the supremacy and Vniversal Pastorship of the Church were by those words conferred on him . Sect. IX . Of the peculiarity of the power given to S. Peter . Num. 1 TO this head of discourse about the power of the Keyes follows a second Exception in these words , Num. 2 Again he would perswade the world that the Catholick Church holdeth , none had the Keyes but S. Peter , calling it a peculiarity and inclosure of S. Peter , as if the other Apostles had them not , which is a calumnie . Num. 3 How far I have been in this matter from calumniating the whole Catholick Church , or any one member of it , will appear by this brief review of what is there said , It is this , The power of the Keyes is promised S. Peter , Mat. 16. but to him that from hence , i. e. from the promising it to him singly in that place , pretends this donative and consequent power as a peculiarity and inclosure of Peter's , two considerations are there offered , and thought sufficient to supersede any such conclusion . Num. 4 Here certainly a bare supposition will not be the accusing or consequently accusing falsly , i. e. calumniating of any . If no man say this , besides my losing my pains in superseding such a ( but possible ) conclusion , there is no other harm done . Onely I shall demand , Is that promise of the Keyes to Saint Peter , Mat. 16. made use of by a Romanist to prove Christ's promise of some special power to S. Peter , which was not promised to the other Apostles ? If this Gentleman answer , No ; then 1. I must inferre , that this Gentleman is no Romanist , because in this very page he mentions the first words of this text , Tues Petrus , as one of the two most considerable texts of Scripture , fit to be alledged for S. Peter's supremacy . 2. I shall conclude from this his present supposed negation , together with his own words in the last Paragraph , that the words of Christ , Ioh. 21. Feed my sheep &c. ] were not the instating of any power on S. Peter , which was not common also to the rest of the Apostles , for those words Ioh. 21. were , saith he , a special performance , answerable to that promise of the Keyes to Peter , Mat. 16. as a special promise , and consequently if there were nothing in that promise peculiar to S. Peter , there was nothing in that performance peculiar to him . And so neither he nor any Romanist must henceforth conclude any thing for S. Peter from either of those particular addresses of Christ to him , Mat. 16. or Ioh. 21. which they will not equally yeild from thence to all the other Apostles ; And then that will more compendiously perform what I by a greater circuit of considerations indevoured to doe , i. e. supersede all the Romanists conclusions from one or both these places ; for certainly if they pretend not to inferre somewhat for S. Peter , which is not by them equally granted to all the rest of the Apostles , all that those texts will be able to doe , is to confute the Presbyterie , not to establish the Papacie , no more being from hence deducible for the Bishop of Rome the successor of one Apostle , than for the severall other Bishops , successours of the other Apostles . Num. 5 But if upon the sight of these consequences , he shall now say , that in this of Mat. 16. 19. there is any thing , be it never so little ( so as to be capable of the phrase a special promise ) ensured upon S. Peter , which was not elsewhere promised also to the other Apostles , I shall then conclude , that it seems I have not calumniated him , or the Church which he defends , in saying that they make this power a peculiarity and inclosure of Saint Peter , for so it must be , if it belong to him and not to others . Num. 6 And 't is not sufficient to say that the power of the Keyes was common to him with the other Apostles , but yet some other special power was there reserved to S. Peter , For of that specialty , whatsoever it is , my present Dilemma proceeds , and desires to be informed , whether any Romanist conclude it from that text of Mat. 16. and if he doe not , then the inconveniences will presse him , which I have here mentioned . If he doe then I shall now conclude anew ( not that the Catholick Church , but ) that this Catholick Gentleman holds that which he will not be able to prove , because there is not the least minute portion of power promised to him in that 16 Chap : which is not elsewhere promised to all the Apostles ; Peter is called a stone , on which the Church shall be built , and to Peter the Keyes are promised ; and the twelve Apostles are in like manner , and all equally twelve foundation-stones of the same building , and the Keyes are equally promised to all them . And this being there proved at large § . 21. and the probations extended , not onely to the power of the Keyes , but ( after ) to the compellation of Tues Petrus ( and they will be extensible to all the most diminutive imaginary fractions of either of those powers ) I shall farther conclude , that whatsoever he shall now return to this Dilemma , will equally secure me from having calumniated either him , or the Church maintained by him . Sect. X. Sitting on twelve Thrones , Mat. 19. Num. 1 HIs third Exception to this Chap : is to another interpretation of mine , which it seems hath not the luck to approve it self to him , Thus , Num. 2 I cannot passe without noting another odde interpretation of Scripture , in his 20 Sect. out of Mat. 19. speaking of the twelve Thrones at the day of Judgment , he explicates , to rule or preside in the Church . Num. 3 I doe acknowledge to understand the twelve Thrones , Mat. 19. of the Apostles ruling and presiding in the Church , and S. Augustine long before so understood it , and if Christ's sitting on the throne of his glory may be the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether it be rendred in the regeneration , or in the resurrection , meaning thereby Christ's resurrection and ascension to the throne of his glory , there will then be no difficulty so to understand it , that when Christ was gone to heaven , these should succeed him in the government of his Church on earth , and so ( as the Phylarchae ruled and judged the severall tribes of Israel ) exercise judicature , binde and loose , excommunicate and absolve in the Church , no one having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any more than of order , among them . Num. 4 But this Gentleman gives no reason for preferring any other interpretation , onely calls mine an odde one , And when I have replied first , that this place comes in ex abundanti , onely as it is ( being thus interpreted ) in concord with that other of Mat. 16. & 18. and therefore secondly , it is not an odde one , and thirdly , the cause in hand will stand as firm , though this interpretation should be found to have no truth in it : fourthly , that my interpretation is reconcileable with his , and therefore his , if granted , will not be exclusive of mine , they that shall judge the world hereafter may for some time have presided in the Church , and so also judged here ; fifthly , that this place , and the grounds of this interpretation are * elsewhere insisted on at large , I shall need adde no more to this single dislike of his , in this place . Sect. XI . The equivalence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Twelve foundation-stones . Num. 1 HE concludes with some shew of dislike of what I had said to the vulgar place of Tues Petrus , Thus , Num. 2 His quibling about the word is so light a thing , as it is not worth consideration , the sense being plain , that upon Peter the Church was built specially , though not with exclusion of others . Num. 3 What I said of the equivalence and perfect identity of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for a stone , seemed to me particularly usefull to the understanding of the meaning of Christ's speech , when he said , he would build his Church on this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. this stone . For not to mention what hath by divers of the Antients been said of that text , applying it not to the person of S. Peter , but to the faith , where of he then had newly made confession , I was here willing to grant the Romanist the utmost that he could pretend to , viz : that the person of Peter was that Petra or stone , on which Christ promised to build his Church : And why this Gentleman should be so unwilling to be gratified , or why the setting down the bare notation of the Greek word , should deserve his reproach , and be called quibling or levity , I professe I can render no reason but his haste , which permitted him not to consider either the undeniable truth , or his own advantages from what was said . Num. 4 The force of my answer lay in another branch of that fourth Section , viz : that this stone , from whence Peter had his name , peculiarly relating to a building , and so being to be considered as a foundation stone , not onely he , but all the rest of the Apostles were herein made equall with Peter , being all partakers of this common appellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelve foundations , Apoc. 21. 14. and those by circumstances in that text manifested to have an equal proportion of power and Province assigned to each of them . And to this there is nothing here answered by this Gentleman , and his unprovoked quarrel at that , which was said concerning the nature of the word , is an indication that he had nothing more to object to it . Num. 5 When therefore he saith , that on Peter the Church was built especially , I demand what he means by specially ? If no more than that he was one special person , on whom the Church was built , then I grant it , and reply , that so was John , and so was Andrew , and so was every other of the twelve , a special foundation-stone of the Church . But if by [ specially . ] he mean in an extraordinary , or more eminent manner , than any of the other Apostles , Then I answer , 1. that Christ's telling him he was a stone on which he would build his Church , implies no such matter , the other Apostles each of them are by Christ , in vision to S. John , affirmed to be foundations of this building , as well as he ; 2. That among foundation-stones there is but one , that hath any eminence above others , and that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief or head-corner-stone , and that title belongs not to S. Peter ( as neither to any other Apostle ) but onely to Christ himself , Ephes . 2. 20. And so still nothing belongs to Peter in this matter of being a stone or foundation , which doth not equally appear to belong to those others , as well as him . And so much for the vindicating of the Evidences set down in the fourth Chapter . CHAP. V. An Answer to the Exceptions made to the fift Chapter . Sect. I. Of slight passing over Pasce oves , and Tues Petrus . Num. 1 THe first thing he here excepts against , is my too slight passing over two , which he thinks the most considerable texts , to support the supremacie of S. Peter , In these words , Num. 2 In the fift Chapter he lightly passeth over the two most considerable Texts of Scripture fit to be alledged for S. Peter's supremacie , viz : Feed my sheep , and , Thou art Peter : because they have no appearance , and have been often answered : Why no appearance ? because he and his fellows say so , and as if being so often repeated was not as likely to shew the answer was naught , as the answering to impeach the ob●ecter : but who understands the principles of Catholick Faith , knows , that as well for other points of our Faith , as for this of S. Peter's supremacy we relie not onely upon such places of Scripture . Num. 3 For this of the light passing over those two places of Scripture , I think I can give a very reasonable account , 1. From his own words p. 10. where he tells me that I am mistaken in thinking that the Catholick ought to prove that the Pope hath an universal Primacy , For if he be not obliged to prove it , if the right pretended depend wholly upon possession , why should not I make haste , through those proofs , which some have ex abundanti ( as to him it seems ) made use of . Num. 4 Secondly , I did in the simplicity of my heart verily believe ( what here is recited from me ) that those two texts had so very little appearance of strength in them , and this so often manifested by the variety of answers made to them by our writers , that no Romanist would in earnest have laid such weight on them , as to require of me a more punctual answer to them , than I had before given in the former Chapter . There I had evidenced that the whole world was not S. Peter's province , but onely one portion of one part of the world , the Jewish believers in Antioch and Rome &c. the Gentile Christians in those very cities being under S. Paul , and the Jewish of other conntreys under other Apostles , those of Asia under John &c. Num. 5 This to my understanding made it evident , that in case Christ's Pasce oves &c. Feed my sheep and my lambs , were granted to be a form of commission , instating of power on him , it must yet be restrained to his particular Province , so as to leave other his fellow Apostles their Provinces also , and not extended to an Vniversal Pastorship . Num. 6 But then when this farther consideration was behinde , that indeed this of Pasce oves ] was not the form of commission to S. Peter , but that in the former Chapter , Joh. 20. 21. as my Father sent me , so send I you &c. and that to S. Peter in common with the rest of the Apostles , and not the least indication of any branch of power appropriated to him ( on which I have already insisted in this Reply , though in that Tract of Schisme I did not think it necessary ) I hope I may have pardon for not returning to a strict survey of it in that fift Chapter . Num. 7 As for that of Tues Petrus , that was the very text wherein the donation of the Keyes was promised to S. Peter , Mat. 16. 18. and that had particularly been examined in both parts of it , both as to the Keyes , and the compellation , in the fourth Chap : and the Keyes promised him , manifested by other texts to belong equally to all the other Apostles , and so the compellation of stone , or ( which is all one , as was there shewed ) foundation , or foundation-stone in the building of the Church , bestowed equally upon the rest of the twelve Apostles also . And so considering what I had already done my self , and what others had done much more largely , there remained little appearance of force in those texts , which might suggest to me a more diligent survey of them . And all these together , if not two of them alone , were a competent reason of passing lightly over them in that fift Chapter , where I was ingaged in a new stage , i. e. of not returning afresh , and loco non suo , to a yet larger consideration of them . Num. 8 I should now from this notice of his displeasure indevour to pacifie him by reforming my former omission , and enter upon a yet more solemn survey of these two texts , but that I see him already resolved not to trust his cause to the support which those texts can afford him , telling me in the close , that he relies not onely on such places of Scripture , and if I should dwell longer upon them , I should be thought impertinent , and again reprehended , as forgetting what matter I handle , And therefore till he please to tell me how farre he relies on them , and shew me that I have not yet removed them from being a foundation so farre to be relied on , I shall spare mine own and the Readers pains , and flatter my self , that I have said much more to invalidate any conclusion , which he shall inferre to his advantage from these two places , than he hath yet said in my hearing , to confirm his pretensions from both or either of them . Sect. II. The Bishop of Antioch's title from succession to S. Peter equal to the Bishops of Rome . Peter formed a Church there . His dying at Rome no argument . Num. 1 AFter his velitation he now proceeds to the weightier impression , excepting first to an argument taken from the Primogeniture of Antioch , Thus , Num. 2 Next he urgeth that if the succession to S. Peter were the base of the Popes supremacy , Antioch should be the chief See , because S. Peter sat there , wherein to omit his first and second question , whereof the first is untrue , I answer to the third negatively , that the constituting a Church and Bishop at Antioch , before at Rome , did conferre no privilege extraordinary on that Church , and the reason is clearly deduced out of his second Quaere , because it was before Rome , for he could not give any such authority , but by divesting himself , since there cannot be two heads to one body , and therefore this authority and privilege of S. Peter can rest and be no where but where he died . Num. 3 In this matter I must first premise what I had warned the Reader of in that 5 Chap. § . 2. that what I there produced against the power of the Bishop of Rome , under the notion of successour to S. Peter , was perfectly ex abundanti , more than needed , the whole matter being sufficiently concluded in the former Chapter , which concerned S. Peter's person , and had shewed that S. Peter himself had no Vniversal Pastorship belonging to him , or supremacy over any other Apostle , from whence it was evidently consequent , that to his successour , as such , no such power pertained . Num. 4 This being premised , I did not pretend , that what should then follow , should proceed with that evidence as to demonstrate again what was so sufficiently cleared already , Onely to those , whose curiosity was not satisfied , when their reason was , I proposed some considerations , which pretended to no more than this , that beside that Peter had no supremacy , there were also other defects in the Bishop of Rome's tenure , particularly this , that he did no more succeed S. Peter , than the Bishop of Antioch did , nay , that S. Peter having left a successour Bishop at Antioch , before he did at Rome , the Bishop of Antioch had in a manner the Primogeniture , and by that , as good ( if not a better ) title to praeeminence , as any the Bishop of Rome had , upon that tenure of succession from S. Peter . Num. 5 Now to this part of discourse which pretended but to probability , there can lie no exception , unlesse it appear either to be untrue in any part , or in the whole lesse probable than what is offered by the Romanist for the other side ; And this is now to be examined . Num. 6 And 1. saith he , the first question is untrue ; But he is so reserved as not to expresse his reason for so saying . I shall therefore give my reasons to the contrary , 1. because a question cannot be untrue , all truth and falshood being in affirmations and negations ( and asking a question , or proposing a thing to consideration whether it be so or no , is neither of those ) in answering not in asking of questions . Num. 7 Secondly , Because this question being resolved into an affirmation , viz : that Peter as truely planted a Church at Antioch , and left a successour Bishop there , as he is or can be supposed to have done at Rome , it relies on the uncontradicted Testification of antient writers . Num. 8 By planting a Church I mean not that he was the first that preacht the Gospel at Antioch ( though Leo the Great seems to affirm it , ( in Antiochenà Ecclesiâ primùm praedicante beato Apostolo Petro , Christianum nomen exortum est , Ep : 53. ) and from thence pleads the right of precedence to belong to that Church , ( in paternae constitutionis ordine perseveret ) against Anatholius Bishop of Constantinople ) for that seems by S. Luke to be attributed to those that were scattered abroad upon the persecution that rose about S. Stephen , Act. 11. 19. but his forming them into a Church or regular assembly . And that so he did , and left Euodius Bishop there , and after his death Ignatius the Martyr , is elsewhere manifested at large , and I shall not repeat it , but onely adde one Testimony ( which I suppose will be authentick with him ) of Leo the Great , Bishop of Rome , Ep : 62. to Maximus Bishop of Antioch , bidding him be mindfull of that doctrine , quam praecipuus Apostolorum omnium , beatissimus Petrus per totum mundum quidem uniformi praedicatione , sed speciali Magisterio in Antiochenâ & Romanâ urbe fundavit . Where it is the clear affirmation of that Pope , that S. Peter founded the doctrine of Christ first in Antioch , then in Rome by a special authority , or power , or magisterie , which he had in those two cities , more than in the rest of the world . And so I cannot guesse what untruth there could be in that affirmation , if it had been such , which was but a consideration , or question , as he calls it . Num. 9 Next , he saith , that S. Peter's constituting a Church and Bishop at Antioch , before he did the like at Rome , is a proof that he conferred no extraordinary privilege on Antioch , and renders the reason for it , because he could not doe it without divesting himself , and consequently this privilege must rest no where but where he died , and consequently at Rome onely , because he died there . Num. 10 That he left any extraordinary privilege at Antioch I doe not believe , any more than he did so at Rome , and therefore I cannot be required to prove any more than this , that it is as reasonable for me to affirm it of Antioch upon the title of succession , as for him to assume it of Rome , upon the same title . Num. 11 From Christ there is nothing that will fix it at Rome , rather than at Antioch , and in the Law of Nations concerning inheritances , nothing is or can be applied to this purpose . It must needs be then from the free act of S. Peter's will , whatsoever is pretended to . And in respect of that 't is sure as reasonable to believe , that he which planted a Church , and placed a Bishop first in one , after in another city , should delegate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion , the greater dignity and privileges to the former as to the latter . If the right of Primogeniture be no right in this matter , yet sure the younger sister hath neither law , nor custome , that the inheritance should belong to her . Num. 12 And for his own reason here offered , that it cannot belong to the Elder , that is no reason ; For S. Peter might doe , as Christ did , make an assignation of power in his life time , fix it by promise , yet not devest himself of it till his death , And if S. Peter had done so , if at his planting a Bishop at Antioch , on consideration that in that city they were first called Christians , he had decreed that after his own death that Bishop should succeed to all that authority , which he had received from Christ , with power to communicate it to any , I shall ask this Gentleman whether he might not have done it without either devesting himself whilst he lived , or making two heads to one body , or whether his bare dying at Rome , would have invalidated any such former act of his , in case he had done so . If it would , there must then be more owing to his death than to his life , to his martyrdome than to his preaching or ordaining of Bishops , that this privilege belongs to Rome . And then again Jerusalem , where Christ himself died , will by that title of his blood shed there , have a more unquestionable right , than that city where Peter did but faintly transcribe that copie , which had in a more eminent manner been set him by Christ . Num. 13 Lastly , if by this argument of Rome's being the place where Peter died , the supremacy had belonged to that See , precisely or peculiarly , how could it be transferred to Avenion , as we know it was , and there continued for some time ? But I shall no longer insist on such fiction of case , as this , if that had been which never was , what then would certainly have followed , whether if S. Peter had been Vniversal Pastor , it must eo ipso be concluded that his successour of Rome , and not at Antioch was such after him , when it hath been rendred evident in the former Chapter , that S. Peter had no such supremacy . Sect. III. The Act of the Councell of Chalcedon ; of the ground of Rome's precedence . The safety of the Church reconcileable with removing the chief See. Of the Bishop of Constantinople being ashamed of that act . No tumult in the Councell . The story of it . Num. 1 THe next dislike is to my deriving the original of that precedence which belongs to Rome , as the Councel of Chalcedon had derived it , Thus , Num. 2 Then he tells you that the dignity or precedence of the Bishop of Rome is surely much more fitly deduced by the Councel of Chalcedon from this , that Rome was then the Imperial city , or ordinary residence of the Emperour : a very wise judgment , that the quality upon which the unity , that is the safety of the Church Vniversal relies , should be planted upon a bottome fallible and subject to fail , but the resolution was so shamefull , that the very Patriarch was ashamed , and imputed it to his ambitious clergie , who how tumultuary and unruly they were , is to be seen in the Acts of the Councel . Num. 3 Here two objections are made to the wisdome of that Act or judgment of that Councel , and I that foresaw it would be thus rejected by him , and from thence observed how little Councels are considered by them , when they define not as they would have them , and therefore laid no more weight on that Canon , than the Romanists very rejecting it allowed me , might now spare the pains of defending the judgment of that Councel . Yet it is so easie to return answer in few words to his two objections , that I shall not decline doing it . Num. 4 To the first , that the precedence of Rome , which there I speak of , being a Primacy onely of dignity and order , and not of Power , is no such quality , on which the unity and safety of the Church relies . For how can that be concerned what Bishop sits uppermost , gives the first or last suffrage in a Councel ? This Gentleman thinks of a supremacy of power , when he thus speaks , but that he cannot but know is denied by us to be placed in any one Bishop , and therefore must not imagine me to assigne the original of that , to which I deny a being . And it matters not though he say I am injurious in denying it , for besides that that is petitio principii on his side , to say so , t is also certain that the question now betwixt us in this Paragraph , is not whether I am just in denying that supremacy , but whether it be more than a Primacy of order , which I divolve to this original . Num. 5 Nay if I had spoken of the supremacy it self , and fixed it on a bottome so farre fallible , as that it might be removed by the change of Empires from one city to another , if it were but resolved that the supreme Ecclesiastical power , and so the fountain of unity should follow the Imperial seat , I see not why the safety of the Church might not by this means be provided for . Num. 6 Let it but be judged of in little first , as it is easily supposeable . Suppose the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nay for argument's sake , suppose there were no other Church but that of England , and suppose there were a supremacy in one Bishop , in him , whosoever were the Bishop of that city , where the royal throne were placed , and suppose that that were for the present removed to Yorke , and so that the Bishop of Yorke were the supreme Bishop , and by that means the unity and safety of the Church competently provided for , I shall then demand , in case the royall seat should be removed to Winchester , could there be any question , but the supreme Episcopal See would be removed so too ? and might not all appeals be made from thenceforth to Winchester , and the safety of the Church be as well provided for by this way , as by it's being fixt unmoveably at Yorke ? Num. 7 The Primacy we know hath oft thus been removed , and never more inconvenience come of it , than by S. Peter's See being removed to Avenion . And if any supremacy belonged to any succession of Bishops over the whole world , and that were never mutable , but by the removal of the Emperial seat , a certain , illustriously visible thing , it is not easily discernible , how this should more prejudice the safety of the Church , than the change of that power from one Bishop that dies , to his successour in the same See. But this is still much more than needed to have been said . Num. 8 As for the Patriarch's ( I suppose he must mean of Constantinople ) being ashamed of that resolution of that Councel , and imputing it to his ambitious Clergie , ● . he gives us not any testimony for this , onely saith , that in the Acts of that Councel may be seen how tumultuary and unruly they were . And to that affirmation , and that not very pertinent roof of it , I have two things to say , which indeed the Acts of that Councel , and the Epistles both of Anatolius Bishop of Constantinople , and Leo Bishop of Rome may assure us to have truth in them . 1. That if by being ashamed be meant retracting or renouncing this resolution of the Councel , It then hath no truth in it , that the Patriarch was ashamed . Num. 9 For ● . it is so evident that of all Leo's reprehensions in this matter of the Primacy adjudged him by that Councel , Anatolius chose to take no notice , and to return no answer , that Leo tells the Emperor of it , Ep : 59. maluit praedictus Antistes meam gratulationem tacere , quam suam ambitum publicare , and chargeth it upon Anatolius himself , that he made no reply to what he had said to him ; Ad quas cum non rescriberes ipse te à colloquii nostri consortio separâsti , by not making any return to my admonitory letters , thou hast thy self separated thy self from the communion of our discourse . Ep : 71. Num. 10 'T is true indeed when Leo charged it upon him , as an act of ambition and pride , that he had procured that Canon to be made ( as he doth at large , * Ep : 53. making it an invasion of the Bishop of Alexandria and Antioch his right setled by the Councel of Nice , and so in his * Epistle to Martian the Emperour , and † another to the Empresse Pulcheria ) Anatolius writing to him upon occasion , tells him that the Clergie of the Church of Constantinople , and * not he , brought this matter before the Councel , and therefore Leo needed not be so angry with him , and complain so sharply against his ambition . Num. 11 And this I suppose is it which this Gentleman must referre to , if there be the least colour of truth in his suggestion ; But sure this disclaiming of pride or ambition in what was done , regularly , according to a long continued custome , and the Canon of the Councel of Constantinople is much more the justifying his innocence , than the acknowledgment of any fault , an act of confidence and assurance , no indication either of guilt or shame , no disowning the dignity confirmed to him by the Councel . Num. 12 Many evidences there are in the story of those times that the Bishop of Constantinople did no way reject this power and dignity , which that Councel had confirmed to him ; T is annext to the Acts of that Councel , how he exercised it in an eminent manner on the Patriarch of Alexandria , Leo the Emperour having put wholly into his hands the judging of a great affair , and quieting a disturbance in that Church , see the * third part of that Councel of Chalcedon . In which matter may be observed that in the Epistle of the Aegyptian Bishops , and Clergy of Alexandria , in a re●itation of the Bishops of the whole world , the first place being reserved to Leo the Bishop of Rome , the second is given * Regiae Constantinopolis Anatolio , to Anatolius of Constantinople the Royal seat , and then follow Basil of Antioch , and Juvenalis of Jerusalem . Num. 13 And indeed if it be but remembred , 1. That what was done here at Chalcedon was for the main but the reciting and confirming what was done formerly at the Councel of Constantinople ( a judgment , saith * Euagrius , that this matter was well-ordered already , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what the Bishop of Constantinople held by Custome before that Councel also , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a custome that had been long in force , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a precedaneous custome &c. Secondly , that this was done by this Councel ( if their professions may be believed ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so much to adde any thing to the See of Constantinople , as to provide for the quiet of other Metropoles in Asia , Pontus and Thracia . Thirdly , that the Councel attested all this , and sent a relation of it to the Bishop of Rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being perswaded that he being rightly informed would receive and confirm it , though his Legates had obstinately opposed it . Fourthly , That all the objections , which the Pope or his Legates had to it , were proposed and clearly answered in the * Councel ; that of the contrariety of the Canon to the decree of the Councel of Nice , by reading that Decrce , and shewing that it was perfectly reconcileable to it ; That of invading the rights of the Metropoles of Asia , Pontus and Thracia , by the severall Bishops of those regions being examined by the Emperours proxies , whether they consented to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their own will , or by any necessity imposed on them , and their several cheerful answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I subscribed willingly as in the presence of God , and the like ; To which if we adde the depression of the Bishop of Antioch , which * Leo objects , it is likewise answered by Maximus the Bishop of Antioch his subscription to this Canon . Lastly , that as this was enacted , by * Baronius's own confession by 600 Bishops , i. e. by the whole Councel , not onely by a party of it , So the Bishop of Constantinople Anatolius * subscribed it in the first place , and next after him the Bishop of Antioch , there will be no possibility of finding any truth in this Gentleman's affirmation , that the Patriarch was ashamed of this judgment of the Councel . Num. 14 It is much more reasonable to affirm on the other side , that the Pope , though not Leo , was ashamed of his opposing it , for within 30 years after , we finde Felix He. of his own accord consenting to his Primacy , and acknowledging Acacius Bishop of Constantinople to have power over the Bishops that were under him , Ep : 1 and Innocent III. confirms it with a solemn constitution ap : Antiqua : de Privileg : that I adde not the establishment of it again by the Councel of Florence , sess : ult : in lit . Vnion● . Num. 15 As for the reason which is here offered to confirm the truth of his affirmation , it hath it self no truth in it , and so cannot be a reason of the affirmation . It is not true ; for there was no tumult nor unruliness in the Councel , onely the Pope's Legates opposed the Canon , and made their complaint to the Judges , and were heard most regularly in all they could pretend , and at length the Canon was defined by the chearfull consent of all but them . See the story of it in Binius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Num. 16 After the passing of the Canon , the Legates , Paschasinus and Lucentius make their addresse to the Judges , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that supplied the Emperours place , who bad them speak what they would have ; They say , that yesterday , after the Judges and they were risen , some things were done against the Canons , and desire they may be read . That was appointed to be done ; but first Aetius Archdeacon of Constantinople makes a relation , how after matters of faith agreed on , they proceeded according to the manner to some constitutions , in these they desired the Legates to joyn with them , they refused saying , they had received comands from Rome to do so , which being remonstrated to the Judges they had bid the Councel proceed , and hereupon the Councel had unanimously decreed ; Appealing to them all , whether it were not true , nothing being done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clancularly or by stealth , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of course , regularly and canonically . Then the Canon was read , being a plain recitation of what was before done in the Councel of Constantinople , and then all the subscriptions follow . Then the Legates desire it may be inquired , whether none have subscribed by force , suggesting that the Constantinopolitan Canon was contrary to the Nicene ; Thereupon the Canons were both read , and upon the Judges appointment , they that were most concerned , the Bishops of Asia , Pontus , and Thracia , who were now brought under the Patriarchate of Constantinople , being supposed formerly to be free , were called out severally and asked whether they had acted under any force , and they severally professe the contrary . Whereupon the Judges summe up the business and conclude , that they had weighed all , and found that none had injury , the priviledges of the Bishop of Rome were preserved intire according to the Canons , and that the Bishop of new Rome , Constantinople , was to have equal priviledges with him , &c And this being their sense , they desire the whole Councel to deliver theirs , and they all cried out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is a just sentence . This we all say , let this be consigned and confirmed , desiring they may now be dismiss'd every man to his home , and so the Judges pronounce , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Synod hath confirmed all . Num. 17 No dissent of any but of the Legates , and that , it seems , went for nothing when the rest so universally consented ; so farre is this suggestion from all shew of truth , that the Clergy of Constantinople were tumultuary and unruly . Num. 18 If any the least unruliness there were , it was on the Legate's part , who would thus stand out and complain without the least reason to doe so , not on the Councels , which proceeded according to the precedent custome and Canon , and such grounds to which neither the Pope nor his Legate did then so much as object any thing , viz : the same title by which Rome it self ascended to her greatness , * by being the Imperial city . Sect. IV. The Popes judging in his own cause . His Legates suffrages in Councels , Of what necessity . Antioch's equality to Rome . Constantinople preferred to no more but a Patriarchy . The dignity of the Bishop of Rome meerly from Rome's being the Imperial city . Num. 1 IN this matter of that Councel of Chalcedon two exceptions more he offers ( which are not so weighty but they may be put together ) in these words , Num. 2 Secondly , he cavilleth at the privilege of Supreme Magistracy , calling it a method of security beyond all amulets : then he tells us of Antioch's being equal to Rome , and that Constantinople desired but the same privileges , against the very nature of the story ; for Constantinople being then a Patriarchy , if that made it equal to Rome , as this Doctor feigneth , what did it pretend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ? seeing the Doctor assumes before that all Patriarchs were equall , neither Rome it self , and lesse Antioch had cause to complain . Num. 3 For the former of these , which he calls my cavilling at the privilege of supreme Magistracy , that sure is but gratis dictum , and a begging of that , which in the whole controversie he knows to be most denied him . Num. 4 That he , that assumes a supreme Magistracy to himself , should by no means be concluded to be an assumer , till he make his own confession of it , and give his suffrage to his condemnation , I mentioned , and cannot but look upon still , as a method of perfect security , beyond all amulets and defensatives ; For how can it be imagined , that he , that contests a right , should at the same time acknowledge it not to belong to him , when he knows that nothing but this confession is sufficient to deprive him of it ? As for any such priviledge belonging to supreme Magistracy in generall , or any way applicable to the Bishop of Rome , in relation to a General Councel , it may be worth considering a while . Num. 5 And first for supreme Magistracy in general , This privilege doth not extend to all matters . In a contest of particular right between a supreme Magistrate and a subject , brought before any legal judicature , 't is certain the supreme Magistrate may be concluded without his own suffrage or consent , and agreeable to that it was , when the question was brought in this Councel before the Judges by the complaint of the Pope's Legates , whether the Canon were the day before , after the Legate's departure , duly passed or no , For if it were not so , what needed this complaint to the Iudges , the bare absence , and so not consenting of the Legates had been sufficient to cassate and annull the Acts : Whatsoever Magistracy therefore was then pretended to by the Bishop of Rome , this Privilege doth not then seem to have belonged to it , that his , or his Legate's suffrages should be necessary to the passing every Canon . Num. 6 That they might have liberty to come to the Councell , that nothing were done clancularly or by stealth , at a time when they knew not of it , that no force were used on those that were present , nor the like to hinder the presence of any , this was necessary to the freedome , and so to the very being of a Councel , and consequently to the validity of every act thereof , and accordingly on these heads it was that the Legates in their complaint to the Iudges insisted ( and so doth * Baronius , styling that lost Action of that Councel , spuriam & clandestinam , & ab Anatolio furtim adjectam , a spurious clandestine action stollen in by Anatolius ) as also , on the authority of the Nicene Canons , which they pretended to be infringed by that latter of Constantinople , on which this of Chalcedon was founded , and this they thought sufficient to cassate this Act , but for this of the want of the Pope's or his Legate's suffrage , that it should invalidate that decree , it is not so much as pretended by the Legates , in the relations of the passages of that Councel . Num. 7 And therefore according to that saying of S. Hierome , put into their Canon Law , si authoritas quaeritur , orbis major est urbe , if authority be looked for , the whole world is more than the one city of Rome , it is the resolution of * Almain , merito Concilium Chalcedonense Leoni resistenti praevaluisse , that the Councel of Chalcedon did well in standing out against Pope Leo , and did justly prevail against him . Num. 8 This amulet it seems had not virtue to stand him in so much stead , as * Baronius is pleased to phansie , setting out the power and greatness of Pope Leo by this , that he did alone cassate what this Councel had decreed by the suffrages of 600 Bishops . Which how well it consists with his former affirmation , that this Canon was spurious and clandestine , and stollen in by Anatolius , I shall not here examine . 'T is sure , if the Popes authority were so soveraign , the act needed not have been made spurious first , to qualifie it for the cassation . But this of the power or superiority of a Pope over an OEcumenical Councel , is a question not so necessary here to be debated , unlesse what this Gentleman was pleased to mention of the privilege of supreme Magistracy , had been indevoured some way to be proved by him . Num. 9 Next he quarrels my saying that Antioch was equall to Rome , and that Constantinople desired but the same privileges , and this he saith is against the very nature of the story . Num. 10 That Antioch had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal privileges with Rome , so farre as to the dignity of a Patriarchate &c. ( allowing to Rome the Primacy of order and dignity ) I thought was competently concluded from the Pope's pretensions against that Canon of Chalcedon , making it an invasion of the rights of Antioch , and as derogatory to that as to Rome ; And so still it seems to me , For if Antioch had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal privileges with Rome , how could Constantinople's aspiring to equal privileges with Rome , be as derogatory to Antioch as to Rome ? But I need not this help from Leo's argument , the thing asserted by me , is not denied , that I know of , by any Romanist , viz : that Antioch had the dignity of a Patriarchate , for that is all that I expresse my self to mean by Antioch's having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal privileges with Rome , and I that maintain ( as this Gentleman truely saith I doe ) that all Patriarchs are equal ( in respect of Power , differing onely in order or precedence ) cannot be imagined to mean any thing else by it . Num. 11 So again that Constantinople desired no more but the privileges of a Patriarch , and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal privileges , is by me said in opposition to acquiring any ordinary jurisdiction over other Churches , and this instead of being contrary to the nature of the story , is directly agreeable to the whole course of it , and to the expresse words of the Canon , which defines , that as the city of Constantinople was honoured with the Empire and Senate , and injoyed equal privileges with old Imperial Rome , so the Church of Constantinople ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) should be exalted to the same height with that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having the next place after it , adding that the Metropolitans ( and none else of Asia , Pontus and Thraeia , &c. should be ordained by the Bishop of Constantinople , the Bishops of each of those Provinces being left to be ordained by their respective Metropolitans ; This is so plain that there can be no need of farther proof of it . Num. 12 And for this Gentleman's objection , by way of Question , that Constantinople being then a Patriarchy , if that made it equal with Rome , for what did it pretend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I answer 1. that Constantinople being by custome , and by Act of the Councel held in that city , a Patriachate already , it sought not to acquire any new advantage or increase by this Canon of Chalcedon , but onely to continue what already it had . Num. 13 This again appears by the story , where that Canon of Constantinople was produced and read , as the foundation on which this new Canon was built , and so by the expresse words in the beginning of the Canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. following constantly the definitions of the Holy Fathers , and knowing the Canon newly read of the 150 Bishops assembled in the reign of the Emperour Theodosius at the Imperial city Constantinople or new Rome . And agreeably Euagrius sets down the story , that in this Councel of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was thought just or determined that the Constantinopolitan See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rightly and duly placed next after Rome . Num. 14 And when this Gentleman assumes , that if this were so , the neither Rome it self , and lesse Antioch had cause to complain , I shall most willingly joyn with him in it , being no way obliged by my pretensions to justifie the Pope or his Legates dislike to that Canon . And for Antioch I am sure enough that the Bishop thereof , Maximus , though he had received an Epistle from the Pope to exasperate and perswade him to stand upon his right , did very readily subscribe it , setting his name and consent next after the Bishop of Constantinople , as hath formerly been set down out of the story . Num. 15 And if Antioch did so , who was the loser by it , if precedence signifie any thing , I confesse I can render no cause ( unlesse it be the Pompejúsve parem , impatience of any equal ) why the Bishop of Rome , who lost not so much as precedence by this advancement or confirmation of dignity to the Bishop of Constantinople , should be so obstinately and implacably offended at it . Num. 16 Thus have I answered every attempt and tittle of exception offered by this Gentleman in this matter , and have now leisure to complain , that the one thing that I desired to be taken notice of from this Canon , is not so much as considered , or at all replied to by him , viz : that the Dignity that old Rome had by antient Canons in oyed was given it upon this account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Rome was the Imperial seat ; which as it is the proof of my whole pretension , that the Pope was not Vniversal Pastor , upon title of his succession from S. Peter , ( for if whatsoever he had , the Councels gave it him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Canon , and gave it him as Bishop of the Imperial See , then sure 't was no inheritance from S. Peter ) so it was truely observed out of the story of the Councel of Chalcedon , and may be seen both in the Legate's complaint to the Judges , and in the Epistles of Leo to the Emperour Martianus , the Empresse Pulcheria , Anatolius Bishop of Constantinople and Maximus of Antioch , and his instructions to his Legates , that he never made any exception to that branch of the Canon that thus derived the original of his greatnesse from the Imperial dignity of the city , never thought himself injured by this way of setting down his title . Sect. V. Of the Canon of Ephesus . The power of Metropolitans , of Primates . The case of the Archbishop of Cyprus no peculiar case . The deduction thence against the Popes Vniversal Pastorship . Of the Popes tenure by the institution of Christ . Num. 1 THE next exception concerns the Canon of the Councel of Ephesus , thus , Num. 2 As for the Canon of Ephesus touching the Archbishop of Cyprus , it plainly sheweth that the Metropolitans were subordinate to the Patriarchs , seeing this case of Cyprus was a peculiar excepted case , the reason given doth shew that the superiority of Patriarchs was by custome received from their Ancestors , contrary to that which the Doctor before affirmed , however it is still nothing to the purpose , because the authority , which we say belongs to the Pope , is neither Patriarchal , nor derived from any institution or custome of the Church , but from the institution of Christ . Num. 3 This Canon of Ephesus , saith he , plainly shews that Metropolitans were subordinate to Patriarchs , seeing this of Cyprus was a peculiar excepted case . To this I see not how any pretensions of ours oblige me to make any return , yet because it may be subject to some mistake for want of explicating , I shall clear that whole matter by these three Propositions . Num. 4 First , that the controversie , which occasioned that Canon , was this , Whether the Bishop of Constance , Metropolitan of the Province of Cyprus , was to be ordained by the Patriarch of Antioch , or ( without seeking abroad ) by his own Synod , the Bishops of Cyprus . Thus is the state of the question set down in the Councels , Tom. 2. p. 670. at the beginning of the 7 Action . Discussa est controversia inter Rheginum Episcopum Constantiae Cypri , & Johannem Antiochenum , qui sibi Cyprias Ecclesias subdere moliebatur . The controversie was discussed between Rheginus Bishop of Constance of Cyprus , and John of Antioch , who endevoured to bring the Cypriotes Churches into subjection to himself . Num. 5 Secondly , that the antient custome had been favourable to Rheginus his pretension , and so the claim of Antioch is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing innovated against the Ecclesiastical Lawes , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which , by the example , or president , would concern the liberty of all Churches . Cod : Can : Eccl : Un : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 6 Thirdly , that the Councel defined on the Cypriots side , that according to the Canous , and antient custome , the Bishops of Cyprus should retein their previlege inviolable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordaining their Bishops within , and by themselves , and consequently that it was an act of assuming , and invasion in the Bishop of Antioch , to claim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make any Ordinations within Cyprus . And what was thus adjudged in the case of the Cypriots , was by that Councel in the same Canon thought fit to be extended in like manner to all other Provinces ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same shall be observed also through all Dioceses and Provinces every where ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that no Bishop shall meddle with another Province , which hath not from the beginning been under him , i. e. under his predecessors power . And so there is no truth in what is here suggested , that this of Cyprus was a peculiar excepted case ; It certainly , by the expresse words of the Canon , belonged to all other Metropolitans and their Provinces over all the world , that neither Bishop of Antioch nor of Rome was to meddle with any ordinations except in their own particular Provinces , but the Synod of the Bishops of each Province , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make the ordinations of their Bishops by themselves . Num. 7 What he adds of the superiority of Patriarchs by custome received from their Ancestors , First , that the reason given in that Ephesine Canon doth shew it ; Secondly , that it is contrary to that which the Doctor before affirmed ; Thirdly , that it is still nothing to the purpose in hand , of the authority of the Pope ; hath not , that I can discern , any truth in any part of it . For as to the first , whatsoever superiority Patriarchs be acknowledged to have , there is no word of mention concerning it in that Canon , neither was there any occasion to define any thing of it ; It was the Synod , and Bishops of Cyprus their right , that was invaded , and of that onely that Canon speaks , devolving it to original custome , and Canons , and so for all other Metropolitans . But that is not the superiority of Patriarchs . Secondly , for my affirmation , certainly it was never such as could be deemed contrary either to that Ephesine Canon about ordination of their Metropolitans , or that due superiority , which by Canons or customes doth belong to Primates or Patriarchs ; what this is I have often set down , and need not again repeat it . Num. 8 Lastly , for the application of this Canon to the present affair of the Vniversal Pastorship of the Bishop of Rome , thus much is evident , First , that all Provinces every where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were concluded by this Canon , that they should ordain their Bishops within themselves , and then I pray how can the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of ordaining all belong to the Bishop of Rome , and ordination and jurisdiction going together , how can he have the Vniversal Jurisdiction , or which is all one the Vniversal Pastorship ? Num. 9 Secondly , if the Pope his authority be not Patriarchal , as this Gentleman here saith , then till he hath proved that it is more than Patriarchal , and answered all that is said to the contrary in that Tract of Schisme , that which is by the Ephesiue Canon judged in order to the Patriarch of Antioch , will also conclude him . Num. 10 And thirdly , that which is held by the institution of Christ being certainly derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning , must needs be included in the words of this Canon , which requires that all should remain , as by custome ( immemorial ) from the beginning it had been , to which therefore we appeal , and inquire , whether Cyprus was not as Independent from Rome at that time , as from Antioch ; if not , how any such dependance at that time appears , or how is it imaginable there should be any such , when all Provinces every where were to be ruled and ordered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their own Synod and Bishops . Num. 11 As for the tenure , by which the Pope is now , in the close of this Paragraph , clearly said to stand , not from any institution or custome of the Church , but from the institution of Christ . First , this is more than ever this Gentleman would acknowledge before , telling us p. 14. that who understands the Principles of the Catholick faith , knows they relie not onely upon such places of Scripture , as , Thou art Peter , and Feed my sheep , From whence I thought my self obliged to conclude they relied not onely on Christ his institution , for that I suppose must be set down in some , and if in any , sure in those Scriptures , And in another place , that I forget my self when I think a Catholick ought to prove that the hope hath an Vniversal Primacie ( referring all to his Possession ) whereas in case he pretend to hold by the institution of Christ ( as here he saith ) certainly he is obliged to produce that institution , and that is to prove his pretension . Num. 12 But then secondly , that there is indeed any such thing , that the Pope holds by Institution of Christ , is still the thing denied by us , and the contrary , I think , demonstrated in the former chapter , and all the places producible for it , answered , and so it must not be here begged or assumed , without any word added for the proof of it . Sect. VI. The exemption of Justiniana prima , The several exceptions against this instance answered . Num. 1 HIS next Paragraph pretends to be answer to the evidence brought from the example of Justiniana prima , which was by the Emperour made independent from any other Ecclesiastical power . His answer is this , Num. 2 Then he goes on with two examples , in which he would perswade us that Justiniana prima , and Carthage were made exempt cities by the Emperour , and seeth not that his own instance giveth the answer , for as in the temporal donation , he doth not exempt them from his own subjection , so neither from the Popes in spiritual , nor as much as giveth them the style of Patriarchs ; though the Bishop of Constantinople in his own city ordinarily had it . Num. 3 That Justiniana prima was by Justinian exempted from all others ( and so from the Bishop of Rome his ) Iurisdiction ( and so Carthage also , being invested with the same privileges ) I thought sufficiently proved by the plain words of the constitution , that for any differences that should befall in that Province , the Archbishop of that new erection from time to time , should decide them finally , nec ad alium quendam eatur , and they should go to no other for decision , or by way of appeal and so in the Novell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. he shall have under his own jurisdiction the Bishops of Dacia , &c. which what is it , but a perfect exemption and independency ? Num. 4 The same appears also by the other part of the constitution , that concerning ordination of that Archbishop , It was , as was said , to be done by his own Synod of Metropolitans . To which agrees that of the Novell 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be ordained by his own Synod . Num. 5 To this the answer given here , and given , saith he , by my own instance , is no more than this , that as in the temporal donation he doth not exempt them from his own subjection , so neither from the Popes in spiritual . But sure there is no force in this comparison ; For the not exempting him in temporal things from his own power , doth no way conclude a non-exemption from the Pope ; When Henry VIII . removed the Papal power out of this nation , no man thinks he divested himself of the regal ; the Archbishop of Canterbury was made Independent , and exempt from the Bishop of Rome , but remained still subordinate to the King : So in like manner Iustinian might doe , make Instiniana a Primacy , and yet leave the Bishop and his whole Province in the same subjection to the Emperour , that before it had been ; And as this is very possible , so if it were not the plain truth of the fact , that must be made appear by the story , or by the investiture . Num. 6 In that there is no sound of any word for the exempting that Bishop from the Imperial subjection , and so we cannot imagine , without any ground , that there was any such thing , but for Ecclesiastical judicature and ordination , they are both distinctly specified , that he and his Metropolitans should have them within themselves , without fetching them abroad from any other ; and so by that the Bishop of Rome is explicitly excluded from having any thing to doe there . Num. 7 This farther appears , not onely by the matter of fact , for after the first Archbishop was ordained by Pope Vigilius , his successors were constantly ordained by their own Metropolitans , and not by the Bishop of Rome , but also by farther expresse words in the * Novell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the Provinces subject to him he shall hold the place of the Apostolical seat of Rome , i. e. doe all within those Provinces that the Bishop of Rome was wont to doe , before this Primacy was erected , and this , it seems , by direct consent of Vigilius then Pope , as there it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to what was defined by the Holy Father Vigilius . Num. 8 Which words if they be conceived to denote no more than a deputation from the Pope by which this power was held , and so be made use of as an argument to inferre his continued dependence on the See of Rome , that will be found to be a mistake , the whole investiture giving the Archbishop there an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect freedome , and absolutenesse , to be head within his Province , independent from all others . And should it by any other way appear that Vigilius , who ordained the first Bishop there ( as 't is sure he must be ordained by some body , and none fitter for it than the Bishop of old Rome ) did farther give him a deputation , as I see it affirmed ( but not by this Gentleman ) both of Vigilius , and after him of Gregory , yet certainly this was but a formality , without any farther effect or influence on the investiture , the privileges of that See came to it meerly by the Act of the Emperour ( and that Act was entred a Part of the Imperial Law ) to which the supposed addition of the Pope's deputation can be no prejudice ; And secondly , the Bishop of Carthage , which by that Constitution is invested with the very same privileges by the Emperour , is not pretended to have received any such deputation from the Pope , and yet by virtue of the Emperours act was freed from all former dependence , and injoyed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privilege of a Metropolitan , in the same manner , as Iustiniana did . Num. 9 What this Gentleman adds , that the Emperour gave not so much as the style of Patriarch to the Bishop of Iustiniana , though the Bishop of Constantinople in his own city ordinarily had it , will soon appear to signifie nothing ; For first , the power , not the title is that we speak of , and that may be had in plenitude , without the name ; the Archbishop of Cyprus was by the Councel , of Ephesus adjudged to have all power within himself , so as to go neither to Antioch nor to Rome for it , and yet was not raised to any higher title , than that of Archbishop . Num. 10 Secondly , I suppose Primate and Patriarch to be perfectly all one , as to matter of power and dignity ; that the Archbishop of Constantinople and Hierusalem , so styled in the antient Canons , were yet ordinarily called Patriarchs , was no injury to the Patriarch of Antioch , saith Theod : Balsamon , himself Patriarch of Antioch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the identity of the honour . And accordingly in the Councels the Archbishop of Constantinople , under that title is placed before the Patriarch of Antioch , yea and of Alexandria , who yet by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine and holy writings ( i. e. the Canons ) by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions of the Fathers , was styled Pope , saith Balsamon . And therefore for Justiniana also this was sufficient ; It was made a Primacy , and then it matters not , though it were not styled a Patriarchy ; The exemption from Rome and all other forreign power is all I pretend this city had , and of that there can be no question , whatsoever title belonged to it . Num. 11 Thirdly , this Gentleman's saying that the Bishop of Constantinople had the title of Patriarch in his own city , would make one believe that he had it not elsewhere , which yet it is notorious that he had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he and the Archbishop of Jerusalem were publickly called Patriarchs , saith Balsamon , and he renders the reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the five Patriarchs ( of which number they were two ) held the place of the head of the body , to wit , of the holy Churches of God. But whatsoever the title were , it is still sure enough it had the power and dignity of a Patriarchate , first by custome , then by Canons of two General Councels , Constantinople and Chalcedon ( for I suppose the setting it next and equal to Rome , and before Antioch and Alexandria , will amount to this ) also by that very Novell of Justinian , where the privileges are conferred on Justiniana , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Archbishop of new Rome , Constantinople , hath the next place after the Apostolical See of old Rome , and the precedence of honour before all others . And so much for the Exceptions to the fift Chapter . CHAP. VI. An Answer to the Exceptions made to the sixt Chapter . Sect. I. The plea for the Popes power from the conversion of England , Of acquiring of right by two titles . Num. 1 THE plea from plantation , which was considered in the sixt Chapter , he now proceeds to , in these words , Num. 2 In his sixt Chapter he examineth another title peculiar to England , viz : that our Nation was converted by mission from Rome , and this is totally beside the question , for no man is so stupid as to pretend S. Peter or the Church of Rome to have power over the Vniversal Church , because his successors converted England : But some pretend a special title of gratitude , the violation of which aggravateth the sin of schismatizing from the Church of Rome in our nation , yet no man , as farre as I can understand , thinks this latter obligation of so high a nature , as that for no occasion or never so great cause , it may not be dispensed with ; but onely presse it then when the benefit is slighted , or by colourable arguments to the contrary unworthily avoided : And yet this Doctor quite mistaking the Question frameth an argument , as full of words as empty of matter , affirming there cannot be two successive titles to possession of the same thing , telling us , that he who claimeth a reward as of his own labour and travel must disclaim a donation , &c. if any passed before , and that if a King have right by descent , he cannot claim any thing by conquest , by which you may see his understanding the Law is not much more than his understanding of our principles . Num. 3 What this Gentleman here premiseth , that this plea from the Conversion of this nation by mission from Rome is not used by the Romanist to prove us schismaticks , I have no reason to confute but shall from thence suppose that that sixt Chapter might have been spared out of that little Treatise , and our Church competently justified by the precedent Chapters ; And then all that I shall need added , is , First , that I hope what was by me added superfluously , above the necessities of our cause , will not destroy what was before said pertinently , and then as I shall onely have lost my pains , and there is no farther hurt done , so it must needs be very unnecessary for this Gentleman to adapt any farther answers to that sixt Chapter , when he hath once adjudged all that is there said to be totally beside the Question . Num. 4 Secondly , That if others had been as prudent , as this Gentleman , I had certainly spared that Chapter , It being no interest of mine to invent pleas for the Romanist , and although , as this Gentleman hath pleased to set it , it be a competent stupidity , and that which I never thought any Romanist guilty of , to make the conversion of England a plea to power over the Vniversal Church , yet England , and not the Vniversal Church , being the subject of our Question , there is not quite so much stupidity in it , to plead the Popes power over England from the supposed Conversion of England , And certainly I did not dream that some Romanists have thus pleaded , but , as I said before , if this Gentleman will not insist on it , neither shall I farther importune him about it . Num. 5 For that of gratitude which he now mentions onely as an aggravation of the sin of schismatizing , which that we are guilty of , he acknowledges must be proved by some other means , I yeild to the force of it , that it might justly adde a weight to the obligation , which formerly lay upon us , supposing any such there were , but cannot lay an obligation to obedience where before it was not due , much lesse were it due unto another . All the benefits that can be heaped on me by any man that gives me not my being , cannot oblige or engage my subjection to him , without the intervenience of my own consent , if I am perfectly free to choose my Sovereign , and without the consent of my former Sovereign , if I have any . Num. 6 So that the whole Question must be , whether by any original right the Bishop of Rome had power over this Kingdome , and so whether by that , our obedience was due to him , for if it were , then this gratitude was not the tenure , but that other ; and if it were not , then neither of the titles are in force against us ; not the first , which hath no beeing ; nor the second , which whatsoever it be , obligeth not to obedience . Num. 7 This I thought was apparent by the instance of the several claims to a Kingdome , by descent , and by conquest , the one of which , if it stood , as the title , supersedeth the other , he that holds by inheritance , cannot be properly said to hold by conquest , even when it is true that he hath conquered also . For in that case , when the right heir being forced to make use of his sword to give him possession , is successfull and victorious in it , all that his sword doth , is to give him possession , not to give him right , for that he had before by inheritance . Num. 8 That the same right cannot be held by two tenures appears by this ; because if it might , it being evidently possible that those two tenures might be separated and placed in several subjects , the inheritance in one , the conquest in another , it must follow from thence , that each of those persons shall have the right ; which as it is unimaginable , speaking of the whole right or propriety in integrum to the whole power , for if one have it all , the other can have no part of it , so if it be applied to a partial right ( which more than one may have , either severally , or socially , and jointly , to the same thing ) then that is the changing of the Question which spake of the whole right , and not onely of some one or more parts or branches of it . Num. 9 And therefore as this Gentleman agrees with me in the conclusion , that Rome hath no title to our obedience , from that of converting us , or if it had , it could not plead the same from S. Peter 's universal Pastorship , so I cannot discern , why my way of inferring it was disliked , or my ignorance in the Lawes censured , for saying that the title of descent is exclusive to that of conquest , meaning it not of several parts , of which one comes by descent , the other by conquest , but of the same whole thing , of which he that hath the right by descent , may by the sword and conquest vindicate his right , and acquire quiet possession , but cannot be said to acquire his right by those means , being supposed to have had it , before he made use of them . Sect. II. The British Church not converted from Rome . Num. 1 HAving granted me my conclusion , that our obedience to Rome is not due from the Nation 's conversion by mission from thence , he is yet resolved to examine my arguments , by which I prove what he grants . And there be three things , that here he takes notice of . The first in these words , Num. 2 But to come to some matter , His first arguments is that this Island was converted before S. Augustine's time , surely he means by the name of Island , the Land and Mountains and trees , for if he speak of the men , what hath the conversion of the former Islanders to doe with the subjection and duty which the Saxons owe. Num. 3 I answer , by this Island , I mean not the mountains , nor trees , on one side , any more than the present individual persons on the other side , but the inhabitants of it indefinitely , who have succeeded one another , whether British or Saxon by extraction . For , first , of the British it is certain that they were not converted by mission from Rome , but were Christians long before S. Augustine's coming hither , And Secondly , of the Saxons it may be remembred , that Augustine did not absolutely introduce Christianity among them here , but Luidhardus , that came out of France with Ethelred's Wife , and was a Bishop here , had prepared the way for Augustine . See Bede Hist : Eccl : lib. 1. c. 25 , 26. And Thirdly , if Augustine were the first converter of the Saxons , and so that be , without farther question , granted of him , yet that cannot belong to the whole Island , the Dominion of Wales being neither of Saxon extraction , nor converted from Rome to Christianity . And this is the designe of that argument of mine , In case there were a duty owing to that See , from whence the converter came , and in case that were acknowledged to pertain to the Saxons , yet still the British part would not be concluded by either of these , it being certain that their Ancestors were not comprehended in this number . Num. 4 But because this Gentleman waves this title from conversion , neither shall I farther insist to disprove it ; But rather ask , why no answer was made to those testimonies , which in that place were occasionally vouched to shew that at the time of Augustine's coming into this Island , the Christian Church here acknowledged no subjection to Rome , or to any other Church , to be due from them , which certainly is some prejudice to the claim drawn from the Vniversal Pastorship of S. Peter and his successor at Rome . Num. 5 To that which is there said for the evidencing this out of the Annals of Gisburne , It will not be amisse here to adde what our stories tell us , that when the Pelagian heresie , which first sprang from Morgan a Britain , was by Agricola brought into this Island , the Britains * unwilling to receive their infusions , and yet unable to resist them without assistance from some other Church , in this time of need , applied not themselves to Rome , as in their * secular distresses they had accustomed , but to their neighbours of France , who calling a Councel sent Germanus Altisiodorensis and Lupus to their aid , by which means the Catholick Faith was much revived and increased and propagated among them . Sect. III. S. Paul's plantations an argument against the Vniversal Pastorship of S. Peter . S. Paul's being Bishop of Rome , no answer to it . Num. 1 THE argument which he next speaks to , is that wherein from Paul's having planted some Churches , which yet are not subjected to the Chair , where S. Paul sate ( whether Antioch or Rome ) I conclude against this claim of power from the title of conversion : To this he thus speaks , Num. 2 His next Argument demandeth , whether all that S. Paul converted , were obliged to be under him ; truly if it were to purpose , I believe there might be proof that S. Paul expected it ; but he doth not remember that he told us S. Paul was Bishop of Rome , and so it cometh to the same quesion , but indeed he quite misseth the matter , for no body stateth this for the Popes title , but aggravation of the schisme . Num. 3 3. To what purpose it is to say there might be proof , and yet to produce none , I know not ; This onely I desire to note , that if any such proof were produced , and , without that , by the bare pretending that it might be proved , S. Peter's universal Pastorship must be disclaimed , and consequently all right which derives its original from thence . Num. 4 For S. Paul 's labours being more abundant than all the Apostles , 't is certain great numbers were converted by him , and if all they were to be under S. Paul , how can S. Peter be Pastor and Ruler of all , it being certain , that S. Paul was not subordinate to S. Peter . Num. 5 And it is of little force what I am reminded of ( though sure I never forgot it ) that S. Paul was Bishop of Rome , and so it cometh to the same question : For 1. S. Paul being Bishop of the Gentile part of the Roman Christians , as S. Peter of the Jewish , and those then disparate congregations , S. Paul cannot be thought in his converting the Gentiles of other nations , to bring in subjects to S. Peter ; And 2. it is evident that S. Paul was not Bishop of Rome when he placed Timothy over Asia , and Titus over Crete , and consequently the conversion and establishment of those Churches was not in any reason to acquire any Dominion to Rome , which S. Paul had never seen at that time , and which was it self converted after those , and that was it which I was proving . Num. 6 But he bethinketh himself at last , and confesseth that this of conversion is not the Pope's title to England , And having done so before , why might he not have permitted me to bring undeniable evidences for the proof of it ? Sect. IV. The concernments of Rome in the Princes power to remove Patriarchates . The examples of it . Justiniana , the Canon of Chalcedon , and the 6 t Councel . Valentinian making Ravenna a Patriarchate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Num. 1 TO put this whole matter out of controversie , viz : that the Church of England is not bound to be subject to that Church , from which it first received the Faith , one head of argument I pitcht on , the power of Kings to remove or erect Primacies and Patriarchates , which if it have truth in it , evidently proves , that in case we were once under the See of Rome , as our Patriarchate or Prime See ( supposing that of Vniversal Pastorship disproved before , and not reconcileable with this title to England by having converted ) yet it was in the power of our Kings to remove that from Rome to Canterbury . For the proof of this , evidences were brought both from the Councel ( and that OEcumenical ) of Chalcedon , and from the practice of Princes , particularly Justinian in an eminent instance , and Valentinian and others before the Councel of Chalcedon , and many the like examples in the Records of this Kingdome , and of others , as is shewed at large , and the ground of all insisted on , the supreme power of Kings in Ecclesiastical affairs , and this is done in 16 sections , from the 9th to the end of that Chapter . Against all which ( that we may see how true the title of this Gentleman's Book is , An Answer to the most material parts &c. ) that which is confronted , is contained in these words , Num. 2 Thirdly , He saith it was in the Emperors power to constitute Patriarchs : whether that be so or not , it will not be much to our purpose to dispute here , onely this I say , that he seems neither to understand the question , nor proves what he would ; he understands not the question , which hath no dependency on the nature of Patriarchs , or terms of gratitude , but on the donation of Christ : he proves not what he would , for he produceth onely the act of an Emperour accounted Tyrannical towards the Church , without proof and discussion whether it was well or ill done , which was requisite to make good his proof ; neither doth he say whether the thing were done or no by the consent of Bishops , especially since the Pope was an Actor in the businesse , he addeth an Apocryphal decree of Valentinian the third , for giving of privileges purely Ecclesiastical to the Bishop of Ravenna , which out of his liberality he makes a Patriarch , but on the whole matter this is to be observed , that generally the Bishops consents were praedemanded or praeordered , as in the Council of Chalcedon , Can. 7. it is ordered that the Church should translate their Bishoprick● according to the Emperours changing of his City , and when the Emperours did it , it is said they did it according to the power given them , to wit , by the Church , so that a few examples to the contrary , produced in the reigns of head-strong and Tyrannical Princes , as the most of those are noted to be , under whom they are urged , prove nothing , and if they did , yet cannot they be taken as testimonies , when these matters of fact are onely so attributed to Princes , as no way to exclude the Church , but whatsoever it was , it doth not at all appertaine to the question , since the Popes authority , in the sense he calls him Pope , is not properly Patriarchal , nor hath any dependency upon , or from change of places made by the command of Princes . Num. 3 The first thing here answered is , that it is not much to the Romanists purpose to dispute , whether or no the Emperour hath power to constitute Patriarchs . ( He ought to have added , or to translate them from one City to another , for that is in that Tract also expresly proved , but this I suppose not without reason omitted , because the power to erect or constitute , supposes and implies the power to translate them ) And if this be not this Gentleman's interest to dispute , I shall then by his good leave , suppose it yeilded me , and observe what the consequences will be . Num. 4 And 1. In case the power of the Pope be a Patriarchal power , and no more , and that appear to be all that the antient Councils ever allowed it to be , then it immediately followes , that it is in the power of the Emperour to translate and remove it from that to any other See , and in that case what befell Constantinople by way of advancement , from the title of an ordinary Suffragan Bishops See , it ascended to equal dignity and privileges with Rome it self , will in the reverse be the condition of Rome ; from the first Patriarchal See in the whole world , nothing hinders but that it may become the See of the most ordinary Bishop And sure 't will be the Romanists concernment to dispute that principle , from which this may possibly be the undeniable conclusion . Num. 5 But if , as here it seems to be interposed , the power of Rome be that of Vniversal Pastorship , no way dependant on the nature of Patriarchs , or on any other tenure , but the donation of Christ to Saint Peter , then 1. it must be remembred that after the refuting of any such right from Christs donation in the former Chapters , the removal also of this was in all reason to prove of some interest to the Romanist , and so it must , all the proofes of those Chapters be perfectly answered , which yet hath not been done in any degree , as this reply to the few answers applyed to those Chapters hath shewed . Num. 6 Secondly , This adhering thus wholly to this donation of Christ , and the Vniversall Pastorship deduced from thence , is the direct disclaiming of all the Canonical Privileges belonging to Rome , on the score of Patriarchy , and so in case that first tenure shall faile , it is the degrading of Rome from that dignity , which by antient Canon belong'd to it , that of the Prime Patriarchy , and so cuts the Romanist off from all the advantage he can reape either from the affirmation of Fathers or Councels , any farther than they are founded in , and referre to Christs donation of Vniversal Pastorship to Saint Peter , which whether it will prove to be the interest of this Gentleman , I must leave him to judge for himselfe , and onely adde in the last place , that against him that asserts the Bishop of Romes Vniversal Pastorship upon what title soever , this will necessarily be a shrewd prejudice , if it be not disputed but yeilded , that it is in the power of Princes to erect or translate Patriarchies , by Patriarchies understanding ( as it is evident I doe in that discourse ) chiefe Independent authorities over other Churches , such as was by Justinian conferred on Justiniana Prima and Carthage , by Valentinian on Ravenna , without any subordination to , or dependence on any other , particularly on the See of Rome . Num. 7 Can any thing be more prejudicial to the Vniversall Pastorship of Rome than this ? Can Rome be Pastor of those who have no dependance on her ? or can that be Vniversal , from which some particulars are exempt ? Num. 8 This made it but necessary for this Gentleman to undertake two things in the following words , that I neither understand the question , nor prove what I would ; for if I shall yet appear to judge aright of the question , even as it is by this Gentleman brought back to that which had been debated in the former Chapters , whether the Bishop of Rome be Vniversal Pastor by Christs donation to Saint Peter , and if I have really proved that it is in the power of Emperours and Princes to constitute and remove Patriarchies , It will certainly follow , that I have done all that I undertook to doe , evinced the matter of the question , and shewd that it is in the power of Princes to exempt some Churches from the Popes dominion , and so superseded the Vniversality of his Pastorship . Num. 9 As for the validity of my proofes , that must be judged by the view of the Answers applyed to them , 1. that I produce onely the act of an Emperour accounted Tyrannicall towards the Church . To this I answer , 1. that the word [ onely ] excluding all others , the proposition can have no truth in it , it being evident that I produce many other acts of the same Imperial power , as the Reader may finde by casting his eye on the place , the latter part of that 6. Chap : and this Gentleman himselfe shall be my witnesse , ( who saith of me [ he addeth an Apocryphal decree of Valentinian ] which though it be not a recitation of all that are by me added , yet is sufficient to tefie the contrary , to what the [ onely ] had affirmed . Num. 10 Secondly , The character that is given that Emperour , whose act I first produced , that he is accounted Tyrannicall towards the Church , will , I suppose , signifie but this , that he that did any thing derogatory to the Vniversal Pastorship of the Bishop of Rome , is by this prejudged from yeilding us any competent testimony in this dispute , which is in effect that this Gentleman is in the right , and all that is , or shall , or can be brought against him must signifie nothing , which sure is not the way of answering arguments , but adhering to conclusions , without weighing what is or can be brought against them . Num. 11 Thirdly , For that particular act , and the Emperor which is thus censured : It is Justinian , that great and famous Emperour , his making the Bishop of Justiniana Prima the head of all Daciae , &c. of which this Gentleman had past a very different judgement , when it came under his view in the former Chapter . Num. 12 There his answer was , the Emperour exempted it not from the Popes subjection , pag 15. and yet now when the very same passage comes in his way againe , he hath forgotten himselfe , and the Emperour , that just now had as great care of the Popes spiritual power , as of his owne civill , is in a moment become Tyrannicall towards the Church . I desire one of these answers , being thus engaged , may make good the contest against the other . Num. 13 But then 4. whatsoever can be said of that Emperor in other respects , 't is certaine that this erecting of Justiniana was no act of tyranny against the Church , but the very thing that is authorised by the 17 Canon of the General Council of Chalcedon ( which is one of those that the Pope at his consecration solemnly vows to observe , and all the Ordinances made in them ) for that resolves that if any City be built or restored by the Kings power , the Ecclesiastical order must follow the Political , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Scholiast , the Imperial decrees concerning that City * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the dignity of an Episcopal or Metropolitical See. And the same againe in the same words was decreed by the 6. Council in Trullo , Can. 38. from whence certainly Balsamon's conclusion is irrefragable , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is lawfull ( and so sure not Tyrannical ) for a Prince to take away ( or remove ) the privileges of the Church of any City , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to determine , as he shall please , concerning the Privileges of Bishops . Num. 14 His second answer is , that I doe not say whether the thing were done or no by the consent of Bishops , especially since the Pope was an Actor in the businesse . To which I answer , that when I have made it appear to be the act of the Emperour , and that by the Canons of Councels it was acknowledged fully lawfull for the Emperour , and so for other Princes , to doe so , I need neither inquire whether the consent of Bishops , or of the Pope himself were added to it , such formalities of consent may be had or omitted without any disturbance to , or influence on the matter . Num. 15 His third answer is applied to that Act of Valentinian , which made Ravenna a Patriarchate , and first he calls the Decree of that Emperour an Apocryphall decree ; 2. He saith that it was giving to the Bishop privileges purely Ecclesiastical , reproving me for making him a Patriarch ; For the first , I answer , that as I never thought it any piece of the Canon of Scripture , by which Valentinian did this or any more than a Rescript of an Emperour , which , if such , is certainly sufficient to expresse it an Imperial Act , so the authorities for this may rescue it from farther question , for though it were not Baronius's interest to believe it , and so it is by him suspected of forgery , An. 432. n. 93. yet even he acknowledgeth it to be very antient , and owned by several Writers , n. 92. and afterwards , when the same authorities which are produced for this , Hier : Rubeus , and the Records of Ravenna , seem to favour his grand design , i. e. make for Rome , he can then very fairly make use of them , though it be but a narration of a vision , An. 433. n. 24. But I need not lay more weight on this , than the Apocryphal ( as he calls it ) Decree will be able to support , this is no singular president , many examples there are of the like which are there mentioned in the Tract of Schisme . Num. 16 For the second , Patriarchal power Ravenna had without any dependance on the Bishop of Rome , and I pretend no more for the Bishop of Canterbury , and therein also shall bate bim the title of Patriarch , What he adds ( by way of observation on the whole matter ) 1. that generally the Bishops consents were praedemanded or praeordered , as in the Councel of Chalcedon , Can. 17. Secondly , that what the Emperours did , they did by the power given them by the Church , will soon appear to bring him little advantage , For Num. 17 1. The Bishop's ( I suppose he means the Bishop of Rome his ) consent was not asked ; One part of the story is , that when the Bishop of Ravenna , being fain to flie to the Bishop of Rome for support against the Longobards , submitted himself to him , the people of Ravenna thought themselves injured thereby ; And 2. it is not truly said , that it was praeordered , and the Canon of the Councel of Chalcedon cannot be brought to that purpose , this act of Valentinians dated Anno 432. being 19 years before the Councel of Chalcedon , which was assembled Anno 451. and so sure not praeordained by that which was subsequent ; And indeed the Canon of that Councel mentioning Cities and Churches in the plural , which had been * before their Session made Metropoles by several Kings , is a clear evidence that there were other such , beside that of Ravenna , and * Balsamon expresseth them by the name of Madyta , and Abydus &c. Num. 18 Thirdly , If this be acknowledged an act of Councel confirming the lawfulness of what the Emperours had thus done , and decreeing ( as clearly the Councel of Chalcedon and that other in Trullo did ) that generally it should be thus , that as the Prince made an ordinary City a Metropolis , the Church of that City should be a Metropolitical Church , then still this is the fuller evidence , that it was lawfull for Princes thus to doe , and that as oft as they did , such changes in the Churches followed , for sure a King was not obliged to ask the Churches leave to repair or build a city . Num. 19 Lastly , What out of Balsamon was cited by me , that what the Emperors did in this matter they did according to the power that was given them ] was , it seems , either an occasion of stumbling to this Gentleman , or an excuse of it ; For from hence he concludes that this power was given them by the Church ; This , if it be true , is the thing that I would demand , and so farre , from answering mine instance : for if the Church have given Princes this power , then they may freely and lawfully make use of it ; and Justinian's doing so could be no tyrannical act against the Church . But let us view * Balsamon's words , They are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such definitions are made by Kings according to the power given them from above . That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above , sometimes signifies in respect of time , sometimes also in respect of place ; In the first respect it signifies from of old , and is oft joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning ; and if it be so taken here , as Gentianus Hervetus interprets it olim , it must then signifie that this power was yeilded to Kings either by the Apostles , or by the Primitive Canons of the Church , and if it were thus given them by the Church , then sure they might justly challenge and exercise it freely . But in the second sense , it is as certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from above , i. e. from heaven , so Joh. 19. 11. Christ tells Pilate , thou couldst have no power over me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unlesse it were given thee from above , i. e. sure from heaven , from God , by whom Kings reign and have their power , and so it very frequently signifies in the * Scripture ; And if that be the the meaning , then this Gentleman sees how well he hath inferred his conclusion from this passage . Num. 20 By all this it already appears what truth there is in this suggestion , that the examples produced are but few , and those of tyrannical Princes , and no way excluding the Church ] just as much , and no more , as was in the premisses , which induced it , and those being discovered already , it is superfluous to make repetitions so soon in this place . Num. 21 In the close he thinks sit to retire again to his old fortresse , that the Popes power is not Patriarchal , and so that he is still safe from all that hath been said on that head ; But it hath now appeared , that if any other be made a Patriarch or Primate , or ( whatever the style be ) a Bishop without any dependence on the Pope , this is a prejudice sufficient to his Vniversal Pastorship , and other disadvantages he is rather in reason to expect by disclaiming the Patriarchal authority , which the Canons have allowed him , than hope to gain any thing by contemning his inheritance . CHAP. VII . An Answer to the Exceptions made to the seventh Chapter . Sect. I. King Henry's desire of Reconciliation to Rome . The sacriledge , &c. no argument against Regal power to remove Patriarchies . Possession in the belief of the Popes supremacy . Prescribing for errour . Napier's testimony . Possession , if granted from Augustine's coming into England , no argument of truth . Confessions of Popes . Augustine required it not . Pope Gregory's testimony . Many evidences that this belief was not received after Augustine's time . Num. 1 WHat in the next place is replied to that part of Chapter 7. which concerned Henry VIII . his act of ejecting the Power of the Pope , will be full matter for a first section of this Chapter . He begins thus , Num. 2 In his seventh Chapter he intends a justification of the breach whereof as he doth not teach the infamous occasion , and how to his dying day the same King desired to be reconciled , as also that it was but the coming two daies short of a Post to Rome , which hindered that the reconcilement was not actually made , as may be seen in my Lord of Cherbery's Book fol. 368. and that the moderate Protestants curse the day wherein it was made , so the very naming of Hen. VIII . is enough to confute all his discourse , one of the darlings of his daughter having given him such a character , as hath stamped him for England's Nero to future posterity , and as it was said of Nero in respect of Christian religion , so might it be of him respecting the unity of the Church , viz : it must be a great good that he began to persecute and abolish : and as for the Acts passed in the Vniversities , Convocation , or Parliament , let the blood shed by that Tyrant bear witnesse what voluntary and free Acts they were especially those two upon his Seneca and Burrhus , Bishop Fisher , and the Chancellor More , that he might want nothing of being throughly para●eld to Nero. But methinks the Doctor differs not much in this , seeming tacitly to grant the Bishops were forced , awed by that noted sword in a slender thread , the praemunire which did hang over their heads , though in the conclusion of that Sect : he saies we ought to judge charitably , viz : that they did not judge for fear nor temporal Interests , yet after waves the advantage of that charitable judgment , and saith , That if what was determined were falsly determined by the King and Bishops , then the voluntary and free doing it will not justifie , and if it were not , then was there truth in it , antecedent to , and abstracted from the determination , and it was their duty so to determine , and crime that they were unwilling : laying the whole weight of the argument upon this , that the pretensions for the Popes supremacy in England must be founded either as successor to S. Peter in the univer sal Pastorship of the Church , so including England as a member thereof ; or upon paternal right respecting S. Augustine's conversion , or upon concession from some of our Kings &c. To which I answer , that we relie on the first as the foundation and corner-stone of the whole building , On the second as an action worthy the successor of S. Peter , which requires a gratefull consideration from us ; And on the third not as a concession , but as a just acknowlengment of what was necessary for the good of Christian Religion , taught our Kings by those who taught them Christian Religion ; of which belief , I mean that the Pope as Successor to S. Peter is head and governour of the Vniversal Church , we have been in possession ever since the conversion of our English Ancestors , then Saxons , to the Christian religion , made by Austin the Monk sent hither by Pope Gregory for that purpose ; untill that good King Henry the VIII . out of scrupulosity of conscience ( no noubt ) was pleased to cut the Gordian knot of those bonds , within which all his Ancestors limited themselves ; neither shall all that the Doctor and his fellows have said , or can say , justifie themselves so , but that such a possession , as I here speak of , will convince them of schisme , though all those replies , which by ours have been 40 times made to every one of those arguments the Doctor uses , should bear but equal weight in the scale , which we think hoises it up into the aire , for the arguments must be demonstrative and clear to men of common sense , that must overthrow such a possession ; and therefore it is that the Puritans , who are much lesse friends to the Church of Rome than to the Church of England , wave all disputing out of Antiquity , and confesse that the Church of Rome hath born a sway without any debatable contradiction over the Christian world 126 years , a time that no King in the world can pretend to by succession from his Ancestors for possession of his crown , and yet I believe the Doctor would conclude those subjects guilty of rebellion , which should goe about to deprive such a King of his Crown , though he could not shew writings evidently concluding for him 12 , 14 , 15 , or 1600 years agoe , how much more if he could shew them demonstrating his right , in the interpretation of as wise and learned men as the world hath , and 20 times the numbers of their adversaries . Num. 3 The first thing here objected to my discourse , is , as Orators are wont to doe for the raising of passions , a mention of some circumstances , which though extrinsecal to the matter , may yet hope to have some influence on an unwary Reader , and infuse no small prejudices into him ; such are the infamous occasion of the breach begun by that King , and such is the odious character fastned on him of England's Nero &c. Num. 4 But it cannot be necessary for me to offer an Apologie on either of these two heads , If that which he did in this particular of ejecting the Papal power , be in it self justifiable , both in respect of the matter of the action , and the competency of the power that did it , it matters not what moved him to doe it , or how inclinable he was to have rescinded it . The farther he were from a truly pious man , the more likely it is , he might be brought by secular interests ( and the lesse likely that it was by any religious ) to undoe all that upon the weightiest grounds of reason , had been establisht by him . Without examining therefore the truth of that suggestion , that to his dying day he desired to be reconciled , and without demanding what is meant by that phrase , desired to be reconciled , whether any overture to receive the Popes on his owne termes , into full possession againe , or onely a desire to approve himselfe to the Pope , that he still maintained the Catholike , nay Roman Faith ( as we know he put men to death for denying some Doctrines profest at Rome ) that what he had done was no whit injurious to him , prejudiciall , or derogatory to any right , which could justly be chalenged by the Pope in this Kingdome ; without either of these inquires , I say , If I shall take for granted the utmost that can be pretended , that for a long time together he desired to have rescinded what he had done , I see not what disadvantage this can be to our pretensions . Num. 5 For 1. I shall demand , was he all this while , that he thus desired to be reconciled , a truly changed and Pious Prince , was that principle of wicked life so soone eradicated , which even now denominated him a Nero , and made it fit to esteeme that a great good , which he began to abolish , and did he thus continue a new , reformed penitent to his dying day ? If so , then truly Sir W. R. was very unkinde and unchristian in recording his crimes , and omitting his repentance ; and it is no excellent port of this Gentlemans character , that he thought fit to imitate and quote him in this ; the same injustice in an Historian or Observator , that it had been in Eusebius to take so much of the life of Constantine out of Zosimus or Julian's Caesars , as should render him justly odious , and to omit the whole latter part of his life , which was so eminently vertuous and Christian . Num. 6 But if this Prince still continued to be like that image , which here is pourtrayed of him , then sure I shall with the same evidence of proofe be allowed to object those vices , and those no excellent Christian motives that incited it , to his desire of being reconciled or his willingnesse to re-admit the Papall power into this Kingdome , and conclude , that the ejection of it must be a great good , which he was so inclinable to abolish , and so the faith of the reformed , which he so more than began to persecute , and all this as regularly as his personall vices , and the infamus occasion , be it never so truly so , can be objected to that act of State , which past in that Kings reigne , for the disclaimig the Papal powers among us . Num. 7 Nay , if that passage in his storie had acquired a yet farther degree of Truth , if the Post had come two dayes sooner to Rome , and so had actually composed the difference between that King and that Pope , so as had been most for the interest of Rome , yet it is evident , that my discourse had no way been concerned in this ; This evidently had been no more , than what afterwards came to passe in Marie's dayes , and it would still be in the power of King Henries immediate successor , to remove the power from Rome to Canterbury , as it had been in the power of Henry either to doe it , or undoe it againe . Num. 8 And therefore the whole matter still divolves ( as it did in the tract of Schisme ) to that one question , whether the Bishop of Rome had at that time any real authority here , which the King might not lawfully remove from him to the Arch-Bishop of Canterbury , and must be decided as there it is , by the view of Evidences , whether that pretended from Peters Vniversal Pastorship , or that from Augustines planting Christianity here , or that from the voluntary con●ession of some Kings , and each of them is so disproved there , that till some competent answer be rendered to those particulars , ( which certainly is not yet done by this Gentleman , who onely here tells us the manner how he relyes on each of these , and the possession they had of the beliefe that the Pope was head of the Vniversal Church ) 't is perfectly unnecessary farther to consider what is here added , onely to inflame passions , but not to satisfie Conscience , to exasperate , not to argue . Num. 9 For what if moderate Protestants should truly curse the day , &c. or , in a more Christian dialect , expresse their dislike to the great Sacrilege , and some other enormities , which were committed in that Princes reigne , what prejudice will this be to any lawful exercise of that regal power ? 'T is certaine that all the Acts of a bad Prince are not invalid or null , and much more evident still , that he that hath not offended in assuming the power which really belongs to him , may by being denyed that , be inraged , and laid open , to importune Temptations , and if he be not a through Christian , constant and masterly , fall , and that foulely under those temptations . And if Henry VIII . did so , still this is very extrinsecall to the present inquiry , whether he as King had power to remove a Patriarchy , and by that to remove all forraigne jurisdiction or authority out of this Church . Num. 10 All that remaines in this Section , farther to be spoken to , is the possession that is here pleaded , not in the power it selfe , ( if it were , that hath formerly been spoken to ) but in the beliefe , that the Pope as successor to S. Peter , is head and Governour of the Vniversal Church , This beliefe , saith he , they have been in possession of , ever since the Conversion of our English Ancestors , till King Henry ; and for this , beside his own bare affirmation , he brings no other proofe , than one testimony of Na●ier on the Revelation , confessing that the Church of Rome hath borne a sway over the Christian world above 1200. yeares . Num. 11 And 1. for this kinde of Possession , possession in the beliefe of any thing , any farther than that which is believed is true , and that appeare some other way , than by our having so long believed it , certainly this is no matter of any deep consideration to us ; If it still appeare to be true upon grounds of reason , those grounds are the considerable , and not the beliefe ; And if the grounds be discovered to be fallacious , and the contrary to be more reasonable to be believed , then sure this hath but the advantage of an Antient error , and the older it is , the fitter not to be longer continued in , it must be immediately deposited . And against this , or instead of doing thus , to talke of possession is unnatural , and irrational , the same plea that may serve for any sinne that hath had the luck to get the first hold in us , the same that would certainly have held for all the Idolatry of the Heathens , when Christ came into the world ; And he that hath long lived in obscurity and misery ( he , and his Ancestors ) for many years together , and were now offered an advancement out of that sad condition , would he ever be so unkinde to himselfe as to refuse that offer , upon this one account , because it is the turning him out of a possession ? This prescribing for Error , and prescribing for Sin , and prescribing for Misery , are in effect the same , equally unnatural and irrational , supposing it to be truly Error and Sinne , and Misery which we treat of . Num. 13 But then secondly waving this , and applying our selves to the particular before us , how doth it appeare that the Romanist hath been in possession in this beliefe , so long as he pretends ? He here brings but one Testimony to confirme it , that of Napier ; But for this testimony the answer is easie , that the affirmations or confessions of such as Napier was ( and is by this Gentleman acknowledged to be ) in their arguing against the credit of Antiquity , or to make good other hypotheses of theirs , are of as little authority with us , as I suppose they will be with them , when they are contrary to their pretensions or interests ; Secondly , that the Popes bearing a sway over the Christian world is not interpretable to signifie his Vniversal Pastorship ; The Bishop of the Prime imperial See , may justly be very considerable , and so beare a sway , but it follows not thence that his ordinary jurisdiction hath been thus extended to the whole Christian world . Num. 14 Nay thirdly , the contrary to this hath been sufficiently evidenced Chap : 4. and 5. both as concernes Saint Peter himselfe , and the Bishop of Rome as successor to Saint Peter , and till those evidences are refuted , the affirmation of Napier being so imperfect and infirme , both in respect of the testifier and the matter of the testimony , will be very unfit to bear sway with any rational man. Num. 15 And so the whole weight of this argument prest with so much confidence is resolved into the bare authority of the Speaker , this Gentleman , who saith it , that ever since the conversion of the English Nation , the Romanists have had possession of this beliefe , that the Pope , as successor to Saint Peter is Governour of the Vniversal Church . Num. 16 And that I may apply some answer yet more particularly to this , I shall premise one thing , that if indeed this were granted , which is suggested , it would not be of any great force toward the inducing of this conclusion , that the Pope really was and is Vniversal Pastor . For supposing the Pope to have assumed that authority , at the time of Augustine the Monke his coming into England and making his plantation , and supposing him to have preacht this to King Ethelbert , and the rest of his Proselites , with the same gravity and confidence , that he used in imparting all the Doctrines of Christian Faith ( in the same manner as Xaverius the Apostle of the Indics imparted to them two Gospels , the one of Christ , the other of Saint Peter ) I shall not doubt but upon these grounds it would be very consequent , that all , that willingly imbraced the preaching of Augustine , and had no other Doctrine to compare it with , or examine it by , should probably receive this branch of beliefe , and so all others from and after them , that insisted firmely and punctually on Augustine's way ; and thus 't is possible the possession of that belief might be continued till the dayes of Hen. VIII . Num. 17 But then this is no proofe that what in this particular Augustine affirmed was true , or that the beliefe of it had possession in the whole Church before , Nay , the contrary will be most evident , that at that very time the British Bishops acknowledged not any such power over them in the Pope or any other , as is cited from the Abbate of Bangor , cap. 16. Sect. 5. and much more to the same purpose . Num. 18 And 't is no newes to remind him out of their owne Canon Law , that some of their Popes have disclaimed ( and that not without great aversation and detestation of the arrogance of it ) the title of Vniversal Bishop or Pastor , and acknowleged it is a very ominous Symptome in any that shall assume it , and considering the prejudices that lye against it , from the first oecumenical Councils , all the Ordinances whereof the Popes at their creations vow to maintaine inviolably , and against which to constitute or innovate any thing , ne hujus quidem sedis potest authoritas , it is not in the power of this See , saith Pope Zosimus , 25. qu. 1. c. Contra. I may justly conclude that all are obliged to doe the like . Num. 19 But then secondly , what truth there is in it in thesi , that from S. Augustine's plantation to this time of Henry VIII . the Romanists have been in possession of this belief of the Popes universal Pastorship , must be contested by evidences . And 1. For Augustine himself it appears not by the story in Bede , that he did at all preach this doctrine to the nation , nay , as upon Augustine's demand concerning ceremonies , Pope Gregory bindes him not to conform all to the Canons or practice of Rome , but bids him * freely choose that which may most please God , wheresoever he findes it , sive in Gallia●um , sive in qualibet Ecclesi● , whether in France , or in any other Church , & haec quasi in Fasciculum collecta apud Anglorum mentes in consuetudinem deponere , make up a Book of such Canons to be observed in England ( which clearly shews that the Romish Canons were not to be in power in England ) so when the difference betwixt him and the British Bishops ( of whom it hath been shewed that they acknowledged not the Pope to have any power over them ) came to be composed , he required compliance and obedience from them but in three things , the * observation of Easter according to the order of the Church of Rome ( and the Nicene Canon ) the Ministration of Baptisme , and joyning with him to preach to the English ; Which is some prejudice to the founding of this belief in Augustine's preaching . Num. 20 Nay when Bede comes to speak of Gregory then Pope , by way of Encomium at his death , the utmost he faith of him is , that cùm primùm in toto orbe gereret Pontifieatum , & conversis jamdudum Ecclesiis praelatus esset &c. being Bishop of the Prime Church in the whole world , and set over those Churches which had been long since converted , and having now taken care to propagate that faith to England , he might justly be called our Apostle , and say as S. Paul did , that if to others he were not an Apostle , yet he was to us . Num. 21 As for that of Vniversal Pastorship certainly we may take Gregory's own word , that no such thing was then thought to belong to him , in his Epistle to Eulogius Bishop of Alexandria , visible among his works , and inserted in the * body of their Canon Law. Nam dixi &c. I told you that you were not to write to me or any other in that style , and behold in the Preface of that Epistle directed to me who thus prohibited , you have set this proud appellation , calling me universal Pope or Father , which I desire you will doe no more , for it is a derogating from * you , to bestow on another more than reason requires , I count it not my honour , wherein I know my brethren lose their honour , My honour is the honour of the universal Church , My honour is that my brethren should enjoy what fully belongs to them ( so I render fratrum meorum solidus vigor ) then am I truly honoured when the honour , which is due to all , is denied to none . For if you call me universal Pope , you deny that to your self which you attribute all to me ; And farther tells him , with expressions of aversation , Absit and recedant — , that this honour had by a Councel been offered to his Predecessors , the Councel of Chalcedon ( that gave it equally to him and the Bishop of Constantinople , which is in effect to give to neither the power or sense , but onely the title of it ) but no one of them would ever use this title . This sure i● evidence enough , that if at that time any such belief of the Vniversal Pastorship of the Pope entred this Nation , it must needs be the belief of a known acknowledged falsity , and so farre from a bonae fidei possessio . Num. 22 After this , what possession this belief had among us , may be judged by some of those many * instances put together by the Bishops in Henry VIII . his daies , as the premises whereon that King built his conclusion of ejecting that Power which was then usurped by the Pope . Num. 23 First a statute , that for Ecclesiastical appeals they shall in the last resort lie from the Archbishop to the King , so as not to proceed any farther without the Kings assent . Num. 24 Secondly , that Tunstan Archbishop elect of Yorke , asking leave of the King to go to a Councel designed by Calixtus , had it granted with this reserve , that he should not receive Episcopal benediction from the Pope . Num. 25 Thirdly , that the Kings of England from time to time , had and exercised authority of making lawes in Ecclesiastical matters ; Eight such Lawes are there recited of Canutus his making , the like of King Ethelred , Edgar , Edmund , Aethelstane , Ina King of the West Saxons , and King Alfred . Num. 26 Fourthly , that William the Conquerour instituting and indowing the Abbey of Battell , gave the Abbat exemption from all jurisdiction of any Bishops , aut quarumlibet personarum dominatione , from all dominion or rule of any persons whatsoever , sicut Ecclesia Christi Cantuariensis , in like manner as the Church of Canterbury ; Which imports two things , 1. that the Church of Canterbury had no such Ruler over him ( but the King ) and 2. that the Abbat of Battell was by regal power invested with the same privileges . Num. 27 But I suppose all these , and many the like instances , which might be brought , derogatory enough to the possession in this belief here pretended , will but adde one more to the number of such arguments , of which this Gentleman saith , that they have fourty times had replies made to them ; And truly this is a good easie compendious way , which as it secures him against all that can be produced , so it doth not incourage me to spend time in collecting and producing more , and therefore this shall suffice to have added now concerning this matter , being apt to flatter my self , that these arguments are demonstrative and clear enough to men of common sense , to disprove , and so to overthrow this Possession . Sect. II. Queen Mary's retaining the Supremacy . Power of refusing Legates , unreconcileable with the Popes Supremacy . Num. 1 THE next Paragraph is an account of a passage cited by me from the story of Queen Mary , Thus , Num. 2 Queen Mary's titular retaining of the Supremacy untill she could dispose the disordered hearts of her subjects to get it peaceably revoked , is no authority for the Doctor , she never pretending it to be lawfully done , but that she could not doe otherwise , no more is her refusing of a Legate , which in all Catholick times and countries hath been practiced and thought lawfull . Num. 3 What civil or secular motives they were , which kept that Queen so long from rejecting the title of supreme in her own Kingdome , I shall not need to inquire ; If it were no unpardonable sin in her to continue the title , and exercise of that power , which was incompetible with the Pope's universal Pastorship , then why should it be so hainous in her Father to assume it ? Her never pretending that it was lawfully done , signifies very little , as long as she pretends not the contrary , that it was unlawfull ; The truth may well lie in the middle , that she thought it lawful to retain it , yet lawful also to bestow it on the Bishop of Rome , and upon the strength of the former perswasion , my charity obligeth me to think , that she did the former , and in force of the latter it is possible also , that she did the latter , though possible too , that she did it upon reason of state , the validity of her mother's mariage , and consequently her legitimation depending upon the acknowledgment of the Pope's absolute power in this Nation . Num. 4 But the truth is , her opinion or practice is of no more force one way , than the other , and therefore was taken in as a supernumerary observation , and not such as on that alone to found any grand argument . Num. 5 As for the power of refusing a Legate from the Pope , I cannot discern how that is reconcileable with the Popes pretensions to supreme power in this Kingdome ; Can it be lawfull for any Province to refuse a Procurator , or Praetor , or Proconsul , sent solemnly commissionated by the Lawfull Prince ? Was it lawfull for the tenants or dressers of the vineyard to deny entrance to the King's son or but servant ? Is not this a derogation to supreme power and domination ? If this be practiced and counted lawful in all Catholick times and Countreys , this is to me an indication , that in no time or countrey there hath been possession of this belief that the Pope is the supreme Pastor of all , for sure if he were , his Legate which is his image , might in power of the original require admission , and he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus sent and commissionated by him , must by S. Peter's precept be allowed obedience from all his subjects , and so from that Queen , if such she were , and such she must be , so farre as he had the supremacy . Num. 6 So again when Cardinal Petou was sent to be Bishop of Sarisbury , the denying him that Bishoprick was a check to the Pope's absolute supremacy , but of that this Gentleman was in prudence to take no notice . Sect. III. King Edward his Reformation . The Duke of Somerset . The Duke of Northumberland , his Treason no prejudice to the Reformation under that King. Num. 1 HIs next exception is to the passages concerning King Edward VI. Henry's immediate successor , Thus , Num. 2 King Edward a childe of nine years old fell into the hands of wicked and ambitious traytors , who knowing the Kingdome affected for religion sake to Queen Mary , to cut off her succession , and introduce their own , thought sit to strengthen their faction , which beside what they might hope from abroad , consisted of many Lutherans and Calvinists at home : those two sects having by opportunity of that rupture in Henry VIII . his time , spread and nest led themselves in many parts of England . Num. 3 What is here said hath little of truth in it , and as little of argument , if it were truth . That the youth of the Prince can be no foundation of argument against the Legality of what was done by the Duke of Somerset his uncle , the Protector , in his nonage , was sufficiently shewed before , and might be exemplified through all times and places . That this Protector should at this time , when the young King legally fell into his hands , be styled a wicked ambitious Traytor , hath not any degree of truth in it , the crime , for which he afterward lost his life , being farre from any disloyalty to his Sovereign . Num. 4 As for the Duke of Northumberland , who obtained the King's consent to settle the inheritance on Jane Grey , and accordingly , after the King's death , proclaimed her Queen , and suffered as a traytor for so doing , all that I shall need to say is this , 1. that this act of his , how trayterous soever , cannot justifie what is here said , that the King at nine years old fell into the hands of traytors , for that one Duke cannot truly be called traytors in the plural , and the King at that age did not fall into his hands , but into the hands of Edward Seymour Duke of Somerset , under whom the six Articles and other acts of severity against the Protestants were called in , and the Acts against the Papal authority confirmed , the Romish Masse abrogated , the Bible translated , and published in the English tongue , the Liturgie reformed , and the publick offices performed in English , the sacrament of the Lord's Supper administred in both kindes &c. And so whatsoever was afterward done ( were it never so trayterously ) by the Duke of Northumberland , could have no influence on this change , and is therefore very impertinently here inserted , after the manner of the Orator , not the historian , to raise passions , inflame dislkes and aversions in the Reader , and not to give him any exact view of the truth of the story . Num. 5 Secondly , that the designe of the Duke of Northumberland not succeeding , but costing him so dear , the losse of his own life and hers , whom he set up to be Queen , and the succession regularly descending on Queen Mary , there can be no reasonable account given , why this treason of that Duke should here be proposed as the one considerable , it being evident in the story , that all things were composed to the full satisfaction of Queen Mary , and just as they should have been , in case that trayterous attempt had never been made by that Duke . Num. 6 To which I might adde , that this treason of his was founded on that very act , which in the next paragraph this Gentleman thinks fit to vouch as authentick , and if it were so , that could be no treason in that Duke , viz : the Act whereby Mary as well as Elizabeth were adjudged illegitimate , and so uncapable of the succession . But these are considerations very extrinsecal and remote from the matter , as it lies here in the contest between us . Num. 7 I shall onely , for conclusion , observe , that if , as he saith , the Kingdome were for Religion's sake affected to Queen Mary , it could not certainly be skilfull , or popular , or any way Politick in them that thus desired to strengthen themselves , to introduce this change in Religion . For whatsoever aid they might hope for , either from Lutherans or Calvinists at home or abroad , sure they might have hoped for more by the other way , if it be true what he affirms of the Kingdome indefinitely , that it was affected to Queen Mary's Religion . For that other Kingdomes of Europe generally were so at that time , there is small question . Sect. III. Queen Elizabeth's illegitimacy answered . The unpolitickness of her Councels of Reforming . Num. 1 NOW follows his exceptions to that part of the story which concern Queen Elizabeth ; The first by the by , Thus , Num. 2 Queen Elizabeth being by Act of Parliament recorded a Bastard , and so pronounced by two Popes , and therefore mistrusting all her Catholick subjects , who she feared did adhere to the Queen of Scots title , in which she was then likely to be supported by the King of France her husband , was by the advice of men partly infected with Calvinisme or Lutheranisme , partly ambitious of making their fortunes , cast upon that desperate counsel of changing religion ; desperate I say , for see amongst what a number of rocks she was , in consequence of that Counsel forced to sail , witness her adhering to the rebels of all her neighbour Kings , so provoking them thereby , as if the French King had not been taken out of this world , and winde and weather fought against the Spanish Armado , in all likelihood she had been ruined , especially her Catholick subjects being so provoked as they were , by most cruell and bloody Laws : but this by the by : though from hence the Reader may judge of reason of changing religion in her time , and what a solid foundation the Church of England hath . Num. 3 That Queen Elizabeth was by Act of Parliament recorded a bastard ; hath no farther truth in it , than is of force against Queen Mary also , The same Act of Parliament affirming the mariages with Queen Katharine , and Anne of Bolen void , and their children Mary and Elizabeth illegitimate , and so involving them equa'y under the same censure . Num. 4 Nay , if there were any force in this ( as this Gentleman by mentioning it is obliged to think there is ) it must be much more to Queen Maries disadvantage , for 't is certain that upon the birth of Queen Elizabeth , 't was enacted by Parliament , that the marriage with Katharine was null , because incestuous , and so this with Anne lawfull ( which certainly it was , if the former was incestuous and the resolution of the Vniversities and most learned men , not onely in England , but at Paris , and elsewhere was , that it was of such a nature , as it could not by the Pope's power be dispensed with , being so contrary to the law of God ) and by the same act Elizabeth is declared heir of the Kingdome , in case the King should have no heir male , and Oath of Allegiance taken to the King and to his heirs by Anne the mother of Elizabeth . And to conclude , the subsequent act , that decreed the succession , and establisht it first in Edward , then in Mary , then in Elizabeth , by which it was that Mary did actually ascend to the throne , was equally favourable to both of them . Num. 6 And so still if any thing were to be concluded from this Gentleman 's prooemial consideration , it still lies more against Queen Mary , than against Queen Elizabeth , if not in respect of the merit of the cause ( on which this Gentleman will give me leave to suppose it was , that our stories tell us , that the Pope had given Cardinal Campeius his Legate a Private Bull , much in favour of the King's pretensions , but kept it under some restraint till he saw how the Emperour's affairs in Italy would succeed ) yet in respect of the several declarations against the one , and but one onely against the other , and that how well founded , is easie to discern , if this were a place for such disputes . Num. 7 But it is not so , much lesse for the other Politick considerations that here follow , whether the counsel of re-excluding the Papacy , and proceeding to a farther Reformation in her Kingdomes , were a desperate Counsel or no , For if to this Gentleman's arguments I shall grant it were so , the conclusion will be onely this , that her action was unskilful in secular considerations , from which it is no way consequent , that it was more than , as Prince , she had power to doe , or impious in the sight of God , or that that , which being built on so feeble a foundation , proved yet competently successfull , is by this means conclusible to have been unlawful and null , for in that alone can be founded the truth of the suggestion here , that we that adhere to her Reformation , must be adjudged schismaticks . Sect. IV. The Ordination of Bishops in Queen Elizabeths time . Mr. Masons Record . Introducing of Turcisme . Num. 1 WHat remaines on this head of Queen Elizabeth , as the narration after this long Prooeme , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an acknowledged ( yet at large ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will be soone dispatch't ; It is thus , Num. 2 How far Master Mason can justifie the ordination of Queen Elizabeths Bishops , I will not now examine ; but certaine it is , that the Record ( if there be such an one ) hath a great prejudice of being forged , since it lay some fifty years unknowne amongst the Clamors against the flagrant act , and no permission given to Gatholikes to examine the ingenuity of it , but howsoever it is nothing to our purpose , for whatsoever material mission they had by an external consecration , those Bishops , who are said to have consecrated them , are not so much as pretended to have given them order to preach the Dectrine , or exercise the Religion they after did , which is the true meaning and effect of mission . I cannot end without noting in his 24. Parag : the foundation upon what he himselfe saies his whole designe relies ; which is , that because the recession from the Roman Church was done by those , by whom , and to whom onely the power of right belonged legally , viz the King and Bishops of this Nation , therefore it is no Schisme , that is , what soever the reason of dividing hath been , even to turne Turkes , or for violating never so fundamental points of Religion , yet it had not been Schisme . Num. 3 What Mr. Masons Records are , and of how good and unquestionable authority , I leave to the view of his Book , which sets downe all so particularly , and irrefragably , that nothing can be more contrary to the Gentlemans interests , than the most strict examination of that whole matter , in order to the vindicating and justifying this truth , that the succession of Bishops , and order Ecclesiastical hath been regularly preserved in our Church , at that time , when alone the Romanist accuseth us for the interruption of it , i. e. in Queen Elizabeths reformation . ( To which head of discourse it is not amisse to adde the resolution of Cudsemius the Jesuite , de desper : Calvini causà , cap. 11. that the English Nation are not Hereticks , because they remain in a perpetual succession of Bishops . ) Num. 4 Which being the onely thing that in that Sect. 16. I purposed to conclude from Mr. Masons worke , and the Records by him produced , it lyes not on me to prove that they which ordained those Queen Eilzabeth-Bishops , gave them order to preach the Doctrine they after did , or to examine the truth of his suggestion , that this is the true meaning and effect of Mission . It may suffice that they which consecrated them , gave them the same power which themselves derived by succession from the Apostles , and that was sufficient to authorize them to preach all Apostolical doctrine , and if they preacht any other , let it appeare , and I shall never justifie their preaching . But that is not attempted here , and therefore I have herein no farther matter , that exacts reply from me . Num. 5 For as to his parting blow , which he cannot omit , in reply to Sect 20. certainly it hath little impression on my discourse in that place , which doth not inquire what is unlawful or criminous Universally , for then sure I should have acknowledged that the bringing in Turcisme , or violating fundamental points of Religion had been such , but peculiarly and precisely this , what is Schisme , in that one notion of Schisme , as that is a voluntary separation from our Ecclesiastical Superiours ; of which that we are not , or cannot be guilty , when we act in perfect concord , compliance and subordination to all those to whom the right of superiority legally belonged , is I suppose , so manifest , that it can need no farther proof . Num. 6 As for any such act of lawful Superiors in bringing in Turcisme , or violating fundamental points , I should not be apt to style that Schisme ( any more than I would call perjury , lying , or incest , simple fornication ) it being in the first part of the instance , Apostasie and total defection from Christ , which I hope is a little more than denying the Popes Vniversal Pastorship , or Infallibility of the Church ( in which consists his grand species of Schisme ) and in the second , Heresie , and the grossest sort of Schisme together , that of departing from the unity of the Faith , which being by me Chap. 8. distinctly handled , as a second species of schisme , all that I need here say to this Gentleman's exception , is , that I indevoured to speak as distinctly , and not as confusedly as I could , and therefore did not mix things that were distant , and therefore did not speak of that second kinde of schisme at the same time when I proposed to speak of the first onely , and upon this account onely said nothing to it in that Chapter . And I hope this was but my duty to doe , agreeably to all rules of method , and so that he might very well have spared that animadversion which he saith he could not end without noting . CHAP. VIII . An Answer to the Exceptions made to the eighth Chapter . Sect. I. The Division of Schisme . An Answer to many Questions about Schism , A retortion . Num. 1 IN proceeding to the view of Chap. 8. this Gentleman without any cause is pleased to change the division of the second sort of schisme there handled , into another , which it seems was more sutable to his understanding , and then to make two light skirmishes against the discourse of that Chapter . He begins thus , Num. 2 In his 8th Chapter , as farre as I understand , he divideth Schisme into formal , that is , breach of unity ; and material , that is , breach of Doctrine or Customes , in which the Church was united : the former he brancheth into subordination to the Pope , of which enough hath been said ; and breach of the way provided by Christ for maintaining the unity of faith , the which he puts in many subordinations without any effect , For let us ask , if inferior Clergie-men dissent from their own Bishops , but not from their Metropolitan , in matter of faith , is it Schisme ? he will answer , No : If a Metropolitan dissent from his Primate , but agree with the rest of the Patriarchs , is it schisme ? I think he must say , No : If a Patriarch dissent from the first , but agree with the rest , is it schisme ? No : If a Nation or a Bishop dissent from the rest of the General Councel , is it schism ? still I believe he will answer , No : Where then is schisme provided against ? or where truly is there any subordination in Faith ? if none of these are subject , and bound to their Superiors or Vniversals in matters of faith ? Num. 3 What my division there is , will be obvious enough to any man's understanding . In the third Chap : the foundation had been laid in the opposition betwixt Schisme and Ecclesiastical Vnity , and as the unity was the conserving all due relations , whether of subordination , or equality , wherein each member of Christ's Church is concerned one toward another , so there were two prime branches of schisme , the one against the subordination which Christ setled in his Church , the second against the mutual charity , which he left as his Legacy among Christians . And the former of these being discussed at large in order to the present debate , in the 8. Chapter , the method led me to the latter of them , to consider Schisme , as it is an offence against the mutual unity , Peace , and Charity , which Christ left , and prescribed among Christians ; And that I might be sure not to streighten the bounds of this sort of Schism , or omit any thing , that can , by any rule of discourse , be placed in the borders or confines of it , by the meanes either to lay charge on us , or render our Vindication the clearer , I distributed it into as many parts , as in my opinion the matter could by any be thought to beare , i. e. into three species , 1. A breach in the Doctrines or Traditions ( together with the institutions of Christ , his Apostles , and the Primitive Church , whether in government , or observances . ) 2. An offence against external peace or communion Ecclesiastical . 3. The want of that Charity which is due from every Christian to every Christian . The first of these againe subdivided and considered , 1. in the grosse , as it is a departing from the rules appointed by Christ for the founding and upholding unity of Doctrine , &c. 2. in particular , the asserting of any particular doctrine , contrary to Christ's and the Apostolical pure Churches establishment . Num. 4 The Scheme being thus laid as regular , and as comprehensive , as I could devise 1. here is not one word said to expresse any cause of dislike or exception to it ; and yet 2. it is quite laid aside , and another of formal and material Schisme , &c. substituted instead of it , upon what temptation or designe , save onely a willingnesse to gaine somewhat by the shuffle and confusion , more than the distinctnesse of discourse could yeild him , I cannot divine . Num. 5 As it is , I yet discern not the particular advantages he had in his intuition , but suppose them latent and reserved ; For to his special discovery that he means to make by asking ( and supposing answers to ) many questions proportionable to the several links in the subordination , the account will be easie enough , that as long as any particular Bishop remains in the due subordination to his Canonical superiors , so long the departure of any clergie man that is under his jurisdiction , from that obedience which Canonically he owes him , is in him that is thus guilty of it , an act of schisme . Num. 6 But then I , when instead of departure he puts dissent ( which may belong to light matters , wherein liberty of dissent from Superiors , is yeilded to all men , or to greater matters , without departing from obedience or Communion ) this is not fairly done , this difference having a visible influence on the matter . Num. 7 Secondly , when of the clergie-man's dissent from his own Bishop , he makes me answer that it is not schisme , if it be not from his Metropolitan , I never gave him my letter of Proxie to doe so : But on the other side , if the dissent be supposed to be improved into a departure ( which alone makes schisme ) I shall not doubt to pronounce it schisme , unlesse he have first made his appeal from his Bishop to his Metropolitan , and by him and his Councel of Bishops be adjudged to be in the right , and then if his Bishop by that judgment be reduced to order , he may not , he cannot again without schisme depart from him . Num. 8 Thirdly , when from Primates he ascends to Patriarchs , as if that latter had a power superiour to the former , and again from the l'atriarchs to the first Patriarch , i. e. the Bishop of Rome , this he knows hath no place with us , who acknowledge no power of any Patriarch above a Primate , no supremacie over all in the Bishop of Rome , but yet allow them and him ( proportionably to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if that will content him ) that Primacie of order , which by the antient Canons , is allowed them . Num. 9 Fourthly , whatsoever concerning these several steps from the lowest Clergie man to the first of Patriarchs , he phansies to be answered by us ; and from thence concludes , that then schism is no way provided against , is visibly much more true of any Romanist ; For certainly if he dissent not from the Bishop of Rome , it must be no schisme , in him though he dissent from his own Bishop , his own Archbishop , Primate , and Patriarch , and if he doe dissent from him , 't is not his consenting with all his inferior Governors , that will stand him in stead for his vindication . Num. 10 And therefore if what he hath formed against me by his making answer himself to his own questions , be found really to conclude ( as he saith it doth ) against all subordination , 't is now evident , who is most blameable for it , he doubtlesse , that hath divolved all into the Monarchike supremacy of the Pope , and permits us not to consider , what any other our immediate superiors require of us . Num. 11 Lastly , what he puts into my mouth by way of answer , concerning subordination to a General Councel , that if a nation or Bishop dissent from the rest of a General Councel , still it is not schisme , unlesse , as I said , there be deceit in substituting the word Dissent , for Departure or Recession , I shall no way acknowledge the answer which he believes I will make ; For certainly I acknowledge , as much as he , or any man , the authority of a General Councel against the dissents of a nation , much more of a particular Bishop . And these were misadventures enough to be noted in one Paragraph . Sect. II. The sufficiency of the few heads resolved on by the Apostles . The notion of Fundamentals . The Canon of Ephesus concerning it . The definition of the Councel of Florence . Many Churches have not betrayed this trust . Christian practice to be super-added . The few things preserved by Tradition . Num. 1 NExt he proceeds to another part of the discourse of that Chapter , concerning the heads resolved on by the Apostles , in order to planting Christian life , and to that he thus offers his exceptions . Num. 2 But , saith the Doctor , the Apostles resolved upon some few heads of special force and efficacy to the planting of Christian life through the world , and preaching and depositing them in every Church of their plantation . Truly I doe not know what a Catholick professeth more , so that by the word few , he meaneth enough to forme a Religion , and Christian life , and will shew us a Church which hath not betrayed the trust deposited ; for if there be none , what availeth this depositing ? if there be any , cleare it is that it preserved it by Tradition ; if there be a question whether it hath or no , againe I demand to what purpose was the depositing , so that if the Doctor would speak aloud , I doubt he would be subject to as much jealousie , as he saith Grotius was . Num. 3 That what I affirme , as he confesseth conformably , to the Catholikes profession , may be as full and explicite as he can desire , I doubt not to expresse my meaning to be , that the few heads , that the Apostles resolved on , were sufficient both for number and efficacy , or in * Athanasius his language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient for the averting all impiety , and establishment of all piety in Christ ; And for his satisfaction therein , I referre him to the Treatise of Fundamentals , printed since that of Schisme , of which the onely designe was to insist on this , as the grand notion of Fundamentals , such as were by the Apostles and Christ himselfe , deemed most proper and effectual to plant Christian life in a world of Jewes , and Gentiles , and briefly to set downe and enumerate all those that the Apostles thought thus necessary . Num. 4 To which I shall now adde one observation , that this sufficiency of the foundation by them laid and somewhat explained ( on occasion of Heretical opposers ) by the Councel of Nice , &c. was such , that the Ephesine Councel following that of Nice , 106. yeares , made a decree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that it should not be lawfull for any man to produce , write , 〈◊〉 compose any beliefe beside that which was establisht by the Fathers at Nice , and that they which should dare to compose or offer any such to any that would from Gentilisme , Judaisme , or whatever Heresie convert to the ackcowledgment of the truth , if they were Bishops , should be deposed from their Bishopricks , if Laymen , anathematised , &c. Can. 7. Num. 5 And this authority being prest by the Greeks to the Latines , in the Council of * Florence , and that with this smart expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No man will accuse the Faith ( that which those Fathers had profest ) or charge it of imperfection , unlesse he be mad , Concil . l. 7. p. 642. A. The Latines answer is but this , that that Canon did not forbid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another explication agreeable to the truth contained in that Crede , acknowledging that it did forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , difference as well as contrariety ( pag. 644. b ) and even for such a bare explication they counted not that lawfull for any but the Fathers convened in O Ecumenical Synods , citing it from Aquinas , 2a . 2 ae . qu : 1 : ar . 10. and adding that he spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of any Creed whatsoever which was common to the whole Church . Num. 6 And accordingly there followes out of the Epistle of Celestine to Nestorius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The beliefe delivered by the Apostles requires neither addition nor diminution . Num. 7 In all which , how they are concerned , who impose so many new articles of beliefe upon their owne Churches , and upon all that desire Communion with them , I leave to each Romanist to consider , ann shall onely adde the words of the Catechism taken out of the workes of Costerus , Petrus de Soto , and others , and set out by command of the Archbishop of Triers , resp . ad 2. qu. Neque ulla unquam ex titit haresis , quae non hoc symbolo damnari potuerit , There was never any Heresie which might not be condemned by the Apostles Creed . It were well we might be allowed the benefit of this tryal . Num. 8 And now having given this pledge of my readinesse to answer his questions , though I discern not any obligation , arising from my former discourse , to lye upon me , yet I shall not be so nice or sparing of my paines , as to deny him a clear account also of his subsequent demands , but shall speak as loud as he would wish , and tell him first to the first demand , that as to those few heads I spoke of , I can , blessed be God , shew him Churches enough , which have not betrayed the trust deposited ; The Church of England , even now , under the saddest persecution , hath not been tempted to betray that trust , the Church of Rome , through all the Prosperity and Splendor , and Grandeur , which it hath long injoyed , and which , the Historian tells us , acrioribus stimulis animum explorant , hath as yet held out thus farre : I meane hath retainnd those few head● , and in that respect is not accused by us to have betrayed that trust ( I wish it were as blamelesse in all things else , particularly in that wherein our present debate is most concerned , in imposing new Articles of Faith on all Christians , and her own infallibility for the first of them . ) Num. 9 The same I can as freely affirm of all other National Churches , that I know of , confining my discourse still to the small ( yet in the Apostles opinions sufficient ) number of heads of special force to the planting of Christian life through the world . Num. 10 And so as this Gentleman is much disappointed in his expectation , that I should not be able to name any Church that hath not betrayed the trust deposited , so I must professe to him , I think it as reasonable , that they that agree in believing and conserving those few pretious heads of truth , designed to so glorious an end , as is the peopling a world with a peculiar colonie of inhabitants , all uniformly zealous of good workes , should all joyne hands and hearts , to adde that superstructure to the foundation , pure , immaculate , Elevated , Heroical , i. e. Christian practice , to the untainted beliefe of these few things . Num. 11 And then how much blame ( by force of that Canon of Ephesus ) most justly belongs unto them that make it their great interest to quarrel , divide from , and anathematize , all others , who cannot believe all other things which they chance to believe , though they know they agree with them in all that the Apostles thus thought necessary to be agreed in ; & indeed how contrary this is , and destructive to this superstructure , of which Charity in one principall ingredient , and so to the designe of laying the foundation , though not to the foundation it selfe , I shall leave this Gentleman and every sober Christian to consider , and if he judge not as I doe , yet I shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 number it among the prodigies of the age , or indeed thinke stranger of it , than I have long done of the great distance betwixt Reason and Passion in the same sort of creatures , Man , and ( God knowes too oft ) in the same Individual creature , the same Man and Christian . Num. 12 Having gone thus farre in ready obedience to this Gentlemans lightest intimation of his pleasure , in satisfaction to his first demand , I shall in the same humour proceed without all reserve to the next , doubting as little as he , but that these few things ( all justice must allow our discourse to he coherent , and so to adhere to the same subject with which we began ) have been preserved in each Church by Tradition , and then to the third , that there is no place of doubt concerning the fact , and so of question , whether they have or no , and if by thus speaking aloud to every of his demands , I render my selfe subject to as much jealousie as I say Grotius was , I shall not accuse him as my tempter , but onely support and comfort my self , that I have retained as much innocence as I alwaies thought Grotius had done , and by declaring my meaning thus clearly , and professing that I mean no whit more than I say , I see no place for jealousie remaining to any . Num. 13 If to believe the Apostles Creed to be conveyed down to us by tradition in every national Church from the Apostles time to this , be any heresie , I am visibly guilty of it , and need not have my words put upon the rack ( as Grotius's have been ) to extort a more explicite confession from them . Sect. III. Submission without opinion of infallibility . The appeal to the Fathers of the first 300 years , and the four General Conncels , to what it belongs . The silence of the first times no advantage to the Romanist . Two Questions of Additaments to Faith ; The way of debating each of them . Num. 1 HIS last exception to this Chapter is to our profession of humility and temper , which it seems those of our religion must not be permitted to assume to themselves ( and which I was no farther so insolent to assume , than as it is observable in the peculiarity of the frame of the Church of England's Reformation ) Thus , Num. 2 I cannot but admire indeed the great temper he professeth men of his religion have , in choosing of Doctrines , to wit , their submission to the three first Ages , and the four first Councels , but I confesse it is a humility I understand not , first to professe , they know not whether their teachers say true or no ( that is , that they are fallible ) and then to hold under pain of damnation what they say . Another piece of their humility is in submitting to ages , where very few witnesses can be found , in regard of the rarity of the Authors and the little occasion they had to speak of present controversies . A third note of humility is , that whereas the fourth Councel was held about the midst of the fift Age , these lovers of truth will stand to it , but not to the fourth Age precedent , or that very Age in which it was held , so humble they are to submit to any authority , that toucheth not the questions in present controversie , but where doe they finde Christ's Church shall be judge in three Ages , and fail in the fourth , or that the Councels in the fift Age shall be sound , but not the Fathers . Num. 3 It is very hard , it seems , to please this Gentleman . Our humility is one while by him censured as really too great , another while the want of it is our crime , and we equally to be scoffed at on both accounts . Num. 4 It is a criminous excesse of humility forsooth , to submit to those , of whom we first professe not to know that they are infallible . But as long as we doe verily believe they doe actually affirm truth , why may we not submit to them , though we know not that they are infallible ? For certainly I may submit to my natural , or civil parent in this manner , obey him in all his commands ( supposing , as now I doe , that none of his commands are by me apprehended to be unlawful , as none of these Councels definitions , as by us believed to be , contrary to the Word and Will of God ) though yet I neither account him inerrable nor impeccable . But of this I have spoken already Chap : I. Sect. 3. Num. 5 What he adds of holding under pain of damnation what they say , is in this place an insertion of this Gentleman's , no word being said of it in that section , to which his words are confronted , and having elsewhere spoken to that , I abstain from adding more at this time . Num. 6 In the next place it seems our humility is too scanty , for when I have submitted to be judged by the scriptures , the consent of the first 300 years , or the four General Councels , whether we have departed from the Apostolical doctrines or traditions , this , saith he , is submitting to Ages where very few witnesses can be found &c. But I desire it may be remembred , what there I speak of , ( for perhaps this Gentleman's haste hath not permitted him to advert to it ) the contesting or innocence in this , that we of the Church of England have not departed from the Apostolick doctrine and traditions ; And for this whether could the appeal more properly be directed , than to the scriptures , the Conservatorie of the Apostles written doctrine , and the three first Centuries , the conservatorie of their traditions , It being unimaginable that any thing should be so per saltum conveyed to us from the Apostles , as to leap over those three Centuries next to them , without leaving any footstep discernible among them . Num. 7 For let the witnesses of those times , the authors that remain to us be never so few , yet unlesse by some of their hands we be directed what the Apostles delivered to them , how can we know what was delivered ? It being all one in this respect not to be , as not to appear , Tradition , even Apostolical , being no more than an empty name , unlesse we suppose our selves able to avouch some competent testifiers of the Tradition . Num. 8 And if to these two , I have added the four General Councels , because they were held against the great disturbers of the unity of the Faith , and they maintained the true faith by these two special weapons , the Scriptures and Tradition , testified by the first Writers , and our Church hath taken in their Creed● into our Liturgies , and their definitions into our Articles of religion , and so I have by that appeal so farre testified our non departure from the Faith , I hope there is no offence in this , no degree of defect in our humility . Num. 9 As for the little occasion these first had to speak of the present controversies , that sure cannot be objected against our procedure ( any more than the paucity of the Authors could ) for if the Romanist doe but grant this one thing , it will be found a real prejudice to his pretensions , if ( which was the point in hand ) the question be , whether the Church of England have departed from the unity of the Apostolick Faith , denied any Apost●lick Doctrine or Tradition . Num. 10 For in this Controversie how shall it be proved , that we have departed , unlesse that Doctrine or Tradition being specified what it is , it be evidenced also , that it was delivered by the Apostles , and how can that be evidenced , but by those which within some competent distance of their time , affirm that from them , and how can they be pretended to affirm that , if it be granted of them that they had no occasion to speak of it , and so are utterly silent in it . Num. 11 To his last note of humility i. e. the next expression of his scoptical humor , there can be no need of applying any answer , it being no where intimated in that Treatise that we are not ready to stand to the fourth Age , or that wherein the fourth Councel was held ; All that was said , was , that the three first Ages , and the four General Councels were competent witnesses of the Apostolical doctrines and traditions , and I desire any man to name any other that were more competent to this purpose , i. e. to testifie what the Apostles taught , It being certain that whosoever doth ( not by inspiration ) tell us any thing of that kinde , must assume to tell it from them , and as evident that all those things ( that even now were spoken of ) which the Apostles resolved on , as heads of special force to form religion and Christian life , were by this means conveyed to us . Num. 12 Mean while other matters there are , which we look on as additaments to the doctrines of Faith , and so are the subject of a double question , 1. whether they be parts of that faith which was once , or at once delivered to the saints , 2. whether not appearing to be so , there be any other just reason to believe , though but by an humane Faith , that they have any truth in them . Num. 13 Now of these two questions , as the resolution of the former depends upon those Ages , which alone can conveigh Tradition to the succeeding , and so still for that we referre our selves to the former Vmpirage , so of the second , I did not then , because I had not occasion to speak in that place . Num. 14 And if my answer be required now , I shall readily give it , that in matters of this nature the Opinions of the Fathers of the Church in the most flourishing Ages of it , wherein their writings are most voluminous , and their Learning in Theologie most venerable , are with us of great weight and consideration ; we doe ( and shall upon all occasions demonstrate our selves to ) allow them as full an authority , pay as great and true a reverence to their judgments , indevour as uniformly to conform our selves to the declarations of their sense , as any sober Romanists are by us discerned to doe , or as it can be their interest to doe , in respect of the controversies that lie between us . And so still I discern not , wherein our humility can be judged to fail by those , with whom I now dispute , being content that it should by others be judged excessive . CHAP. IX . An Answer to the Exceptions made to the ninth Chapter . Sect. I. The hinderances of Communion imputable to the Romanist , not to us . Siquis Ecclesiam non audierit , one of our grounds . What is meant by Ecclesia . Num. 1 THE Exceptions to this Chapter are not very great , whether we respect their weight or number , yet upon the same account that the former have been our exercise , these may for a while detain us also . Num. 2 In his 9th Chap : saith he , he pretendeth the Roman Catholick Church is cause of this division , because they desire communion , and cannot be admitted , but under the belief and practice of things contrary to their consciences , of which two propositions , if the second be not proved , the first is vain , and is as if a subject should plead he is unjustly outlawed , because he doth not desire it : Now to prove the latter , he assumeth that the Protestant is ready to contest his Negatives , by grounds that all good Christians ought to be concluded by , what he means by that , I know not , for that they will convince their Negatives by any ground , a good Christian ought to be concluded by , I see nothing lesse . What then will they contest it by ? all grounds a good orthodox Christian ought to be concluded by ? If they answer in the Affirmative , we shall ask them whether siquis Ecclesiam non audierit be one of their grounds , and if they say no , we shall clearly disprove their Major , but then their defence is , if any ground , or rule of it self firm and good , speaketh nothing clearly of a point in question , they will contest that point by those grounds , and is not this a goodly excuse ? Num. 3 The designe of Chap : 9. of the Treatise of Schisme , is to vindicate us from all guilt of schisme , as that signifies offence against external peace and communion Ecclesiastical , and it being certain that we exclude none from our Communion , that acknowledge the foundation , and that we desire to be admitted to the like freedome of external communion , with all members of all other Christian Churches , the result is visible , that the hinderances , that obstruct this freedome , are wholly imputable to the Romanist , such are their excommunicating us , and imposing conditions on their communion , such as we cannot admit of without sin , or scandal , acting contrary to conscience , or making an unsound confession . Num. 4 To this all that is answered is , that unlesse this second be proved , viz : that such conditions are by them imposed on their communion , the first , that of our desire of Communion , is vain ; And to this I make no doubt to yeild , for if we may with a good conscience be admitted to their Communion , and yet wilfully withdraw our selves from it , then I confesse there is no place for this plea of ours ; But for the contesting of this , there was not then , neither will there now be any place , without descending to the severals in difference between us ( which was beyond the designe either of those , or these Papers ) and therefore for that all that can be said is , that we are ready to maintain our Negatives , by grounds that all good Christians ought to be concluded by ; And because it is here askt , whether siquis Ecclesiam non audierit be one of those grounds , I answer without question it is , and so is every other affirmation of Christ , or the Apostles , however made known to us to be such . And I cannot sufficiently admire , why , when it is known to all Romanists , that we are ready to be judged by Scripture , and when it is certain that siquis Ecclesiam non audierit ] are the words of scripture , he should suppose ( as here he doth ) that we will say , No : i. e. that we will refuse to be tried or concluded by that . Num. 5 Here I must suppose that by Ecclesiam he understands the Roman ( which he calls Catholick ) Church ; but then this interpretation or understanding of his , is one thing , and those words of Christ are another , for they belonging to the Church indefinitely , under which any man , that hath offended , is regularly placed , doe to a member of the particular Roman Church signifie that , as to an English man the Church wherein he lives , and that , is not the Roman , or the Vniversal Church of God , and that is more than the Roman . Num. 6 And so by acknowledging that ground of scripture , we are no way obliged to believe all that that particular Church of Rome , to which we owe no obedience ( and are as ready to contest that by the same means also ) exacts of us . Num. 7 As for our contesting any point by that ground or rule which speaketh nothing clearly of it , I gave him no occasion to make any such objection against us , and withall have said what was sufficient to it Chap. 8. Sect. 3. n. 7. and so need not here farther attend to it . CHAP. X. An Answer to the Exceptions made to the tenth Chapter . Sect. I. The Romanists want of charity wherein it consists . Num. 1 IN his view of Chap : 10. he takes notice of two charges by us brought in against them , 1. judging , 2. despising their brethren , but contents himself with a very brief reply , and that onely to one of them , Thus , Num. 2 In his 10th Chap : he saith , we judge them and despise them ; as to the first I have often wondred , and doe now , that men , pretending to learning and reason , should therein charge us with want of charity , for if our judgment be false , it is error , not malice , and whether true or false , we presse it upon them out of love and kindnesse , to keep them from the harm , that according to our belief may come upon them , but since they deny they are Schismaticks , and offer to prove it , we must not say it : yet I think we ought , untill we have cause to believe them , since our highest tribunal , the Churches voice , from which we have no appeal , hath passed judgment against them . Num. 3 The want of charity , with which we charge the Romanist in this matter , is not their warning us of our danger , which may reasonably be interpreted love , and kindness , and care to keep us from harm , and if they erre in admonishing , when there is no need of it , there is nothing still but charity in this ; but it is their casting us out of their Communion on this score , that we consent not to all their Dictates , that we withdraw our obedience from those , who without right usurped it over us , their anathematizing and damning us , and being no way perswadable to withdraw these sanguinary Censures , unlesse we will change or dissemble our beliefs , and as there cannot be charity in this , any thing that can tend to the mending of any , for how can it be deemed any act of reformation in any , to forsake his present perswasions , whilst he is not convinced of any error in them , and surely the bare damning of us is not any such matter of conviction ; so there is a double uncharitableness , 1. of being angry without cause , and expressing that anger in very ill language , of which that of Heretick and Schismatick is the mildest , and each of those causlesse too , if they be affixt to any particular man , much more to a whole Church , before either of them be sufficiently proved against us : For certainly as the Romanist's judgment concerning us , if it be false , may yet be but error not malice ( by which this Gentleman here justifies himself from want of charity ) so our opinions and perswasions of the erroneousness of their doctrines and sinfulness of their practices , if possibly they be not true also , are still as justly and equitably capable of the same excuse , that they are involuntary errors , and then by their own rule , cannot justly fall under such their rigid censures , which belong to none but voluntary offenders . Num. 4 Secondly , the indevouring to insnare and pervert fearful or feeble minds , using these terrors , as the Lyon doth his roaring , to intimidate the prey , and make it not rationally but astonishtly , fall down before them . And as the offering due grounds of conviction to him that is in error may justly be deemed charity , so this tender of nothing but frights , without offer of such grounds of conviction , is but leading men into temptation to sin against conscience , to dissimulation &c. and so the hating the brother in the heart , Lev. 19. the more than suffering sin upon him . Num. 5 To these might be , not unseasonably , added a farther consideration , which hath carried weight with the Fathers of the Church in all times , that seeing the Censures of the Church were left there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for edification not for destruction , and are onely designed to charitative ends , ( must never be used to any other purpose ) therefore when obedience it utterly cast off , the band , be it of subordination or co-ordination so broken , that the issuing out of Censures cannot expect to compose , but onely to widen the breach , not to mollifie but exasperate , there Christian prudence is to indevour by milder waies , what severity is not likely to effect , and so the thunderbolts to be laid up , till there may be some probability of doing good by them . Num. 6 But this is not the case , as it really lies betwixt Rome and us , save onely as à majori it may be accommodated to us ; we have cast off neither obedience to any , to whom it was due , nor charity to those , who have least to us , nor truth , to the utmost of our understandings , and yet we must be cast out and anathematized , and after all that , condemned as wilful schismaticks , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dividers and condemners of our selves , because we quietly submit to that fate , which will cost us too dear , the wounding and disquiet of our conscience , to qualifie our selves for a capacity of getting out of it . Num. 7 What he adds of their highest tribunal , the Churches voice , which hath passed this judgment against us , belongs I suppose to those Bishops of Rome , which have sent out their Bulls against us , and therefore I must in reason adde , that those are principally guilty of this schisme , and so their successors principally obliged to retract and reform the sin of it , and after them , all others in the order and measure , that they have partaked in this guilt with them . Num. 8 And there can be no greater charity than to beseech all in the bowels of Christ to return to the practice of that charity , which hath too long been exiled from among Christian Professors . CHAP. XI . An Answer to the Exceptions made to the last Chapter . Sect. I. Of the present state of the Church of England . The Catholicks promise for eternity to his Church . Roma aeterna . Particular Churches perishable . Mr. Hooker's prediction of the Church The power of the secular Magistrate to remove Bishops Sees , not to make Bishops . The Councel of Florence concerning the Popes supremacy &c. Marcus's opinion of it . Joseph : Methonens : his answer briefly examined . Num. 1 THE last part of this Gentleman's indevour is to perswade men that the Church of England is not onely persecuted but destroyed , and of that he means to make his advantage to fetch in Proselytes , being out of his great charity very sensible of their estate , unwilling they should sit any longer in the vault or charnel house to communicate with shades , when they are invited to a fairer sunshine , in a vital and very flourishing society . Thus then he begins his reply to the 11th Chapter , Num. 2 In the last Chapter he complaineth of the Catholicks for reproaching them with the losse of their Church , and arguing with their disciples in this sort ; Communion in some Church , even externally , is necessary , but you cannot now communicate with your late Church , for that hath no subsistence , therefore you ought to return to the Church from whence you went out ▪ truly in this case I think they ought to pardon the Catholick who hath , or undoubtedly is perswaded he hath a promise for eternity to his Church , and experience in the execution of that promise for 16 Ages , in which none other can compare with him , and sees another Church judged by one of the learnedst and most prudent persons confessedly that ever was among them , to be a building likely to last but 80 years , and to be now torn up by the roots , and this done by the same means by which it was setled ; I say if this Catholick believe his eyes , he is at least to be excused ; and though I know the Doctor will reply his Church is still in being , preserved in Bishops and Presbyters rightly ordained , yet let him remember how inconsequent this is , to what be hath said before , for ask him how it doth remain in being , if there be no such Bishops or Presbyters among them , for his defense against the Church of Rome is , that the secular authority hath power to make and change Bishops and Presbyters : from whence it will follow , that as they were set up by a secular authority , so are they pulled down , and unbishoped by another secular authority ; if it be said the Parliament that pulled them down had not the three bodies requisite to make a Parliament , no more had that which set them up , for the Lords Spiritual were wanting both in Parliament and Convocation , so that there was as much authority to pull them down as to set them up : but it will be replied that though they are pulled down , yet are they still Bishops , viz : the character remains upon them . Alas what is their Character , if their mission of Preaching and Teaching be extinguished , which follows their jurisdiction , which jurisdiction the Doctor makes subject to the secular authority , so that whatsoever characters their Bishops and Presbyters pretend to have , they have according to his principles no power over the laity , and so no character can be made of any Bishop as head and Pastor , and of the People as body and flock , and consequently their Church is gone . But we account our selves Bishops and Priests not from an authority dependent upon Princes , or inherited from Augustus or Nero , but from Peter and Paul , and so shall stand and continue , whatsoever Princes or secular powers decree ; when they according to their doctrines and arguments are not to wonder if they be thrown down by the same authority that set them up , and as the Synagogue was a Church to have an end , so is this with this difference , that the Synagogue was a true Church in reference to a better , but this is a counterfeit & tyranical one to punish a better . As concerning the Doctors prayer for Peace and Communion , all good people will joyne with him , if he produce Fructus dignos poenitentiae , especially i he acknowledge the infallibility of the Church , and supremacy of the Pope , the former is explicated sufficiently in divers Books , the latter is expressed in the Councel of Florence in these words , viz. we define that the Holy Apostolical See , and the Bishop of Rome have the primacy over all the world , and that the Bishop of Rome is successor to S. Peter , the Prince of the Apostles , and truly Christs Vicar , and head of the whole Church , and the Father and Teacher of all Christians , and that there was given him in Saint Peter from Christ a full power to feed , direct and governe the Catholike Church : So farre the Councel . Without obeying this , the Doctor is a Schismatick , and without confessing the other , an Heretick , but let him joyne with us in these , all the rest will follow . Num. 3 I shall not here repeat my complaint ( if it were indeed such , and not rather a bare proposing of a last foreseen objection against us ) knowing how little compassion any sufferings of ours may expect to receive from this Gentleman , I shall onely joyne issue with his tenders of proof , that our Church hath now no subsistence ; but yet before I doe so , take notice of one part of his arguing , viz. that the Catholike hath , or is undoubtedly perswaded he hath a promise for eternity to his Church . Where certainly the fallacie is very visible , and sufficient to supersede ( if he shall advert to it ) his undoubted perswasion . For what promise of eternity can this Gentleman here reflect on ? undoubtedly that of the Church of Christ indefinitely , that the Gates of Hell shall not prevaile against it , Mat. 16. 18. Num. 4 What is the full importance of that phrase is * elsewhere largely shewed , and need not be here any farther repeated , than that the promise infallibly belongs not to any particular Church , of any one denomination , but to the whole body , Christ will preserve to himselfe a Church in this world , as long as this world lasteth , in despight of all the malice , cunning , or force of men , and devills . Num. 5 Now that this is no security , or promise of eternity to any particular Church , whether of Rome or England , any more than of Thyatira or Laodicea ( which contrary to any such promise , is threatned to be Spued out , Rev. 3. 16. ) is in it self most evident , because the destroying any one particular Church is reconcileable with Christs preserving some other , as the Species of mankinde is preserved , though the Gentleman and I should be supposed to perish , and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Church , which is there the subject of the discourse , is not the Romanist ( or in that sense the Catholike ) his Church , as is here suggested , but the Church of Christ built upon the foundation of the Apostles , of which Simon is there said to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e stone or foundation-stone , so as he was of other Churches , beside that of Rome , and so as others were of other Churches , which he never came neere , and even of this of Rome , Saint Paul as well as he . Num. 6 From hence therefore , by force of this promise ( which as truly belongs to every Church , as it doth to Rome , but indeed belongs to no particular , but to the Christian Church , to conclude that the Church of Rome is eternall , is a first ungrounded perswasion in this Gentleman , the very same , as to conclude a particular is an universal , or that the destruction of one part is the utter dissolution of the whole ; and the proof from experience of 16. ages , which is here added , is a strange way of argumentation , such as that Methusalem might have used the very day before his death , to prove that he should never dye , and the very same that Heathen Rome did use , at the time of their approaching destruction , calling her selfe * Vrbem aeternam , the eternali City , and † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rome the Heaven-City , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rome a Goddesse , which accordingly had by Adrian a Temple erected to it , and the Emperors thereof , and the very name of the place worshipt as a deity ( More Deae , nomenque loci seu numen adorant ) and all this upon this one score , that it had stood and prospered so long . Num. 7 The like may be affirmed of the Church of the Jewes , built upon a promise , which had more of peculiarity to the seed of Abraham , than this of Mat. 16. can be imagined to have to the Church of Rome , and yet that Church was destroyed , and nothing more contributed to the provocation , and merit of that destruction , than their owne confidence of being unperishable . The best admonition in this respect , is that of the Apostle , Be ye not high minded but feare , and if God spared not the Natural branches , take heed also lest he spare not you ; and this Gentleman cannot be ignorant what * Church it was , that was then capable of this exhortation . And the very making this matter of argument , and in this respect ( not of purity , but of duration ) exalting the Romanist's Church , above all other Churches in these words [ none other can compare with him , ] as it is one character which determines the speech to the particular Church of Rome , ( for else how can he speak of others and affirme that they cannot compare ) so it is no very humble , or consequently Christian expression in this Gentleman . Num. 8 What he addes out of Master Hooker , and applies as the judgement of that learned man concerning the Church of England , yeilds us these farther observations , 1. That in all reason this Gentleman must in his former words speak of his Church of Rome , as that is a particular Church , for else how can he after his Church , name another Church , meaning this of England , of which saith he , Mr. Hooker speaks ? and that will conclude the evident falsity of his assumption , that by Christ's promise eternity belonged to it , for that it cannot doe to any particular Church , because the Vniversal may be preserved , when that is destroyed , and the promise being made indefinitely to the Church , may be performed in any part of it . Num. 9 Secondly , That a very small matter will serve turne with this Gentleman , to support a con lusion , which he hath a mind to inferre , otherwise Master Hookers Testimony had never been produced to this matter . The words of that ( truly ) most learned and prudent person , are to be found in his fifth Book , Num. 79. in the Conclusion . The subject of that whole Paragraph , beginning pag. 424. is of Oblations , Foundations , Endowments , Tithes , all intended for the perpetuity of Religion , which was in his opinion sure to be frustrated , by alienation of Church livings , and this being largely handled by him throughout that Paragraph , at length he observes , 1. what waste Covetousnesse had made in the Church by such Commutations , as were proportionable to Glaucus's change , giving the Church flanel for Gold : and 2. how Religion it self was made a Sollicitor and perswader of Sacrilege , signifying , that to give to God , is error , and to take it away againe Reformation of error , concluding in these words , By these or the like suggestions received with all joy , and with like sedulity practised in certain parts of the Christian world , they have brought to passe , that as David doth say of Man , so it is in danger to be verified concerning the whole Religion and service of God , the time thereof may peradventure fall out to be threescore and ten yeers , or if strength doe serve unto fourescore , what followeth , is likely to be small joy for them , whosoever they be that behold it . Thus have the best things been overthrowne , not so much by puissance and might of a versaries , as through defect of Councel in them that should have upheld and defended the same . Num. 10 This is the first importance of that place which the Gentleman hath so disguised in his abbreviation . Mr. Hooker foretells what a destructive influence , Sacrilege may have on the whole Religion and Service of God , observes in certain parts of the Christian world ( without naming any ) that sacrilegious suggestions are received with all joy , and putting these two together , presageth sad events to the whole Religion , and service of God , within threescore and ten , or fourescore yeares , and from hence this Gentleman concludes it Master Hooker's judgement , that the Church of England was a building likely to last but fourescore yeares . Num. 11 In what mode and figure this conclusion is thus made from the premisses , he leaves us to divine , who have not sagacity enough to discern it ; The conclusion to all mens understanding will most regularly follow thus , that the Church of England was so constituted , that all the enemies thereof on either side were never likely to destroy it by arguments , and consequent'y that the most probable way remaining to Satan to accomplish his designe was , by sacrilegious violations to impoverish and subdue the maintainers of it , which as he foresaw very likely to come to passe within the age of a man , so it would be no joyfull sight when it should come , he was not so unkinde to any part of the Church of God , as to be willing to live to see it . Num. 12 And if this Gentleman's inclinations have qualified him for the receiving pleasure or joy in such a spectacle , I shall as little envy him the prosperity which hath thus petrified his bowels , as he shall think fit to envy me the honour of being a member of the purest ( being withall the most persecuted ) Church . Num. 13 Thirdly , That these words of Mr. Hooker thus pitifully distorted are the onely proof he hath for his assertion , that this Church of ours hath now no subsistence , and that it is now torn up by the roots , A way of arguing very conformable to his characters of a true Church , of which external glory and prosperity must never misse to be one , but very unlike the image of Christ the head , to which his Church the body may be allowed to hold some proportion of conformity , for of him we can give no livelier pourtraiture , than as we finde him crucified between two thieves , whilst the souldiers divide his garments , though they were not over-sumptuous , and cast lots who shall have his vesture . Num. 14 What next follows is an answer to a supposed objection of ours ( and that is a farther evidence of what I said , that Mr. Hooker's distorted speech is the onely proof of his proposition ) The objection is , that our Church is still in being preserved in Bishops and Presbyters rightly ordained ; and to this objection he will make some answer from our own principles , of which he supposeth this to be one , that the secular authority hath power to make and change Bishops and Presbyters , and saith without any regrets , that this is my defence against the Bishop of Rome . Num. 15 Many replies might be made to take off all appearance of force from this answer . As 1. that this , to which the answer is accommodated , is not my objection . The truth is , I took not on me the objectors part in that place , but evidenced it by clear demonstration , that if twenty years agoe the Church of England was a Church , it must needs be so now , being the very same that then it was , except these bands , as the Apostle once said , who I hope did not cease to be an Apostle by being imprisoned . And when I mentioned the Church of Englands being preserved in Bishops and Presbyters rightly ordained , together with multitudes rightly baptized ( which sure are all the necessary ingredients in constituting a visible Church ) I added , none of which have fallen off from their profession , and then foreseeing the onely possible objection to inferre the Church guilty of schisme , I answered that by remembring the Primitive persecutions and night-meetings , and the very manner of the Romanists serving God in this Kingdome for these many years . Num. 16 And all this is pulled off from the clue , and fumbled together into an objection of mine , supposed to be made against that which the Romanist , without either tender of proof , or reason , had crudely affirmed . But truly I may be believed , that I meant not that affirmation so much respect , as to offer objection against it : And then that is one speedy way of concluding this matter . Num. 17 But then secondly , for that saying of mine , on which he will form his answer to this imaginary objection , 't is certain I never said any such thing , as is here suggested : That the supreme Magistrate hath power to erect and translate Patriarchates , and the like , I had affirmed indeed , i. e. to make that a Patriarchal See , which had not formerly been such , so to ennoble a town or city , that according to the Canons of the Church it should become an Episcopal , or Archiepiscopal , or Chief , or Patriarchal See , and my meaning is evident , and not possible to be mistaken by any that understands the Language , and adverts to what he reads . Num. 18 But sure I never said that the secular authority hath power to make Bishops and Presbyters , and there is no question but this Gentleman knows , if he hath read what he answers , that in the Tract of Schisme I never said it . Num. 19 So again it is of daily practice in this Church , as in all others , for the supreme power to change , as that signifies to remove Bishops from one See to another , and so for every lay-Patron in the same sense to change Presbyters : But what is that to the making of Bishops or Presbyters , did ever King or lay-Patron pretend to that ? This is too visible to need insisting on . Num. 20 Thirdly , when he saith there was as much authority to pull down Bishops and Presbyters in this nation as to set them up , I might demand , 1. Whether he hath any reason to pretend that Presbyters are now pulled down in this nation , for this is by him supposed , who inquires by what authority they are pulled down : 2. Whether he can , either upon mine or his own principles , assume with any colour of truth , that none had any hand in setting up the Bishops in this Kingdome , but those whom here he affirms to have consented to the pulling them down , and consequently affirm , that there was as much authority to pull them down , as to set them up ? 3. Whether it have any truth in it , ( whether he speak of what was done in Parliament in King Henry's , or King Edward's , or Queen Elizabeth's daies ) that the Lords Spiritual were wanting both in Parliament and Convocation ? 4. What he hath said to make it in the least degree probable , that the Bishops and Presbyters mission of preaching and teaching is extinguished among us , any more than it was in the Primitive Church , when the Emperour was not favourable to the profession , and when the Jewes called it heresie : And lastly , whether , if no one of these can with any degree of verity be answered in the affirmative , this be not very immoderate liberty , which this Gentleman hath given himself in affirming or supposing all these , and then adding , that our portion is to be lookt for with the Jewish Synagogue , as one , so the other , to have an end ; not considering that he hath as little skill in revealing secrets , as even now in interpreting Mr. Hooker's prophecy , that he cannot yet tell , what God hath within his veil decreed concerning our Church , and which may yet make the greatest speed to follow the Synagogue's fate , they which are cast down , but not destroyed , or they which ( to say no worse ) stand by , and rejoice at it . Num. 21 The Treatise of Schisme concludes with a Prayer for Peace and Communion , and for the matter of it , we have his seeming confession that all good people will joyne in it . But even in such a Prayer , wherein all good people will joyne , this Gentleman will not joyne with me , but upon such termes , which I shall not undertake , to qualifie me for his favour , I meane not the fructus dignos poenitentiae , such as John Baptist would prescribe , but the penances of this severer confessor , to acknowledge the Infallibility of the Church in his notion of the Church , Supremacy of the Pope , &c. Num. 22 And all that I shall need to reply is , to beseech him that he will then , without joyning with me , pray in secret , what I began to him , and endeavour so to qualifie himselfe with charity and other graces , which may wing his prayers unto that holy place , where all humble Christians supplications daily meet , and then I shall againe pray God , that I may be found in the number of those , that so I may be secured to meet and joyne with him , at that common throne of grace . Num. 23 He is pleased to shut up all with an expression of the Councel of Florence , to the businesse of the Popes supremacy . To this I might reply that this definition is there visibly subscribed , as the act of the Bishop of Rome , Eugeni Pp. IV. ( who was a liberall carver and definer for himselfe ) as may be seen in that very * page , where the words cited will be found , both by the Seale of his Pontificate there imprest , Saint Peter on the left hand , Saint Paul on the right , and Eugenius Pp. IV. under it : and by the last part of the date in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the ninth year of our Pontificate ; which though I shall suppose to be the mode , the Pope to pronounce the definition of the Councel , yet this was much varied from the old form , and the Councel being dated at Florence , in the year of our Lord 1439. so near Rome , and so farre from the first times , where more simplicity and just distribution of rights might be expected , this might be a competent answer to this testimony , and a vindicating my self from all schisme or heresie , that my want of the obedience or confession , which he requires , might fix on me . Num. 24 But I shall for this once , choose somewhat the longer way , and transcribe part of Marcus the Metropolitan of Ephesus his answer , wherein he expresseth his opinion , and others , of that definition of the Councel , as it lies in the * Apologie of Joseph Methonensis for that Councel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We also account the Pope as one of the Patriarchs , But these doe with great gravity pronounce him Vicar of Christ , and Father and Teacher of all Christians : and this both to them and us is matter of some wonder , how ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with so much gravity , they could thus pronounce , what had so little of truth in it . Num. 25 And it is worth recounting here , what for the justifying of that definition Joseph Methonensis was able to reply there to that Bishop ( and that reply thought worthy to be inserted into the Acts of the Councel ) 1. That he doth not say that the Pope is two or three , but onely one of the Patriarchs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having praeeminence among those of the same Order with him . Num. 26 For this he hath , 1. Chrysostome's authority in his 17 Homilie on the Acts , where , he saith , that among the seven there was one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one above the rest ( and the seven there , were the seven Deacons , and the same praeeminence that Stephen then had over them , and all the rest of the world , we shall not deny the Bishop of Rome , especially if , as it follows there , he have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more grace than all the other Bishops , and will acknowledge , as it is there also , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same ordination of him and all other Bishops . ) Num. 27 Secondly , the saying of Christ , that , He that heareth you , heareth me , and the common maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every Bishop is the successor of Christ ( But then how came the Bishop of Rome to impropriate that title , to be the onely one that all are obliged to hear , when , as he confesses there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This was said in common to them all . ) Num. 28 Thirdly , the words of Theodorus Studita ( one , by the way , that had been imprisoned for opposing the Bishop of Constantinople , and who did not communicate with that Church , see Zonaras tom : 3. p. 9. & 102. ) to the Emperor Michael , that if he doubted of , or disbelieved any thing that had been there resolved , he should command a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaration or explication to be sent him from old Rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how from of old , and from the beginning it had been delivered by tradition of Fathers , adding that that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uppermost of the Churches of God , of which Peter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first that sate Bishop there , unto whom Christ said , Thou art Peter , &c. ( But all this still amounts to no more , but that Rome was the prime Apostolick See , that might very probably explicate a difficulty to the Emperour , by telling what had been from time to time delivered , and believed in that Church . ) Num. 29 Fourthly , the words of the same Theodorus Studita again , in his Epistle to Naucraticus , which speaks of some that had broken off themselves from the body of Christ , from the chief See , in which Christ placed the Keyes of that faith , against which the gates of hell , the mouthes of hereticks had not , should not prevail , ( But then still , supposing his testimonie were authentick , this is no more , but that , they which divided from the true doctrine , which he supposed to be at Rome , did in his opinion break off themselves from the body of Christ , that Rome again was the prime See , that it had the Keyes of knowledge and faith intrusted to it by Christ , at the Apostles founding a Church there , but this not exclusively to other Churches , which doubtlesse had those Keyes , as well as she , & that the faith of Christ should never be utterly destroyed by hereticks . ) Num. 30 Fifthly , the words of Arcadius a Bishop in the third Councel , that of Ephesus , proposing that the words of Coelestine the Pope , who was to be named with all reverence , Bishop of the Apostolicall See , should be read , that they might see what care he had of all Churches ( and why might not the like be said of any other truly Christian Bishop ? ) And so the like speech again of Cyrill of Alexandria , that the letter of Coelestine , the most holy Bishop of the holy Apostolick Church ( a title which belonged , and was ordinarily given to other Sees , beside that of Rome ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be read with due honour or respect ( but sure that doth not prove his supreme power over all the Churches of God. ) Num. 31 Lastly , the words of the Emperor's letter ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine letter ) in the Councel of Chalcedon , that the most blessed Bishop of the city of Rome , to whom antiquity hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , priesthood over all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have a place and power to judge of faith and of Priests , from whence he roundly concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Seeing then he hath power to judge of Faith and Priests , he is justly defined by the Councel of Florence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the teacher of all Christians . Num. 32 This being the last and most probable , and indeed onely Testimonie , to justifie with any colour of reason the definition of that Councel , it is not amisse to consider it a little , and with that to conclude also the debate with this Gentleman , as Joseph Methonensis there did with the Bishop of Ephesus . And if we turn to the Acts of the Councel of Chalcedon , we shall soon discern the full weight of it . Num. 33 There in the * first part , num : 25. we shall finde this Letter , styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent by Valentinian the Emperour to Theodosius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he would command a Synod to be called in the parts of Italy . This then was the subject of the Letter , and this the occasion ; A second Synod had lately been held at Ephesus , in which the heresie of Eutyches had received some assistance , Upon this Pope Leo , and his Synod of Bishops met at Rome , * writes earnestly to the Emperor Valentinian , that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a General Councel to be called in the parts of Italy , that may remove and mollifie all offences . The same he * again proposes to the Emperour Theodosius there , desiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special Councel to be convened in the parts of Italy . Hereupon soon follows a letter of Valentinian to Theodosius to the same purpose , in condescension to Leo's request , and in it those very words ( recited by Joseph Methonensis in defence of the Councel of Florence ) to no other sense but this , that such a Councel might be convened in Italy , to review and reform what had been done amisse in that second Councel of Ephesus . Num. 34 This therefore is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he may have a place and power ] that some place may be assigned him and the Bishops , to meet in Councel , that he may have power , or faculty , or Commission to sit ( not he by himself , but he and the Bishops in Councel ) and when they sit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to judge of faith and Priests , as in all Councels it is done , to define what is the true faith , opposed by hereticks , and what persons , Bishops or others are fit to be censured for any thing done or taught by them . Num. 35 This is the plain and onely importance of the place , to which all the rest of the Epistle accords , that an Vniversal Councel should be called in Italy , wherein the Pope was doubtlesse to preside , and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all other Bishops also being convened from the whole world , should consider and define , what the true faith required . And so this is a faire testimonie to prove that the Pope is the Vicar of Christ , the Father and teacher of all Christians . The Conclusion . Num. 1 I Am now come to the close of this Gentleman's Answer in these words , Thus , Sir , you have my sense of Doctor Hammond's Book in all the particulars , which , I think , to the purpose ; my time , nor the brevity fit for a Letter , not permitting I should be more methodical , and doe rest Your friend and humble servant , B. P. Bruxels , the 30 March , 1654. Num. 2 Here he is pleased largely enough to assume the office of an Aristarchus , and to involve under no light censure , of impertinency at the least , the farre greatest part of that Treatise of Schisme , for certainly that which he hath not offered any Answer to , is such , and yet he here undertakes to have given his sense in all the particulars , which he thinks to the purpose , which must conclude it his opinion , that all other particulars are not to the purpose . This indeed is a performance somewhat above the promise of the title page , which obliged him to an Answer of the most material parts of that Treatise ; And it were very easie to shew that there is no degree of truth in either of these , that on the contrary , he hath not offered any word of Reply to the most material , which I hope are not the least pertinent parts of that Treatise . But instead of this larger Reflexion it may suffice , that whatsoever he hath though fit to take notice of , and thereby hath expressed his judgment of it , that it is most material in comparison of the rest hath here been very particularly considered , and his Answers manifested to have no force in them . And so I very friendly take my leave of him . The God of all grace and peace binde up the wounds of his bleeding Church . An Account of H. T. his APPENDIX TO HIS MANUAL of CONTROVERSIES , CONCERNING The Abbot of Bangor's Answer to Augustine . Having concluded the foregoing Reply to the Catholick Gentleman , I received news of a Manual of Controversies in the presse , wherein I was said to be particularly concerned , and having soon gotten a sight of it , I found that the matter was of no greater bulk or weight , than might receive an account in few words , & those most proper to be here annext , by way of Appendix : At the folding up of that Manual , the Author of it is pleased to take notice of ( no more than ) one testimonie , which I had cited out of Sir Henry Spelman's Anglicane Councels , containing an Answer of the Abbot of Bangor to Augustine the Monk , when he demanded of the Britains an acknowledgment of submission to the Bishop of Rome . The passage is to be seen at large , in Welsh , English , and Latine , in that tome of the Councels , p. 108. and is recited in the Treatise of Schisme , p. 111. and the summe of it is , that he and the rest of the British Church were under the government of the Archbishop of Caerleon upon Vske , and owed no obedience ( or respect , save that of fraternal charity ) to the Pope of Rome . This Answer of that Abbot , the Authour hath thought good to censure ( by way of Appendix to the Article concerning the Pope's Supremacy ) 1. As unapt to conclude against the Romanist's pretensions concerning the Papal power over the whole Church . 2. As unworthily alledged by persons of any ordinary judgment or erudition . 3. As that which may easily be convicted to be a simple imposture , and the waies of demonstrating it clearly , promised in that insuing discourse . What those waies are , and how farre short of the force or evidence of demonstration , I shall , with the Reader 's good leave , examine anon , after I have premised this one consideration , That the onely thing , which is by us contested , and concluded against the Romanist from this testimonie , is a matter of fact of known truth , and such as the Romanists themselves ( yea and this Authour H. T. who hath thought sit to arraign this testimonie ) acknowledge to be such , and therefore , as in case this one testimonie should be demonstrated to be a simple imposture , we can very unconcernedly and easily part with it , standing in no manner of need of this auxiliarie , so it is a little strange that this Authour should think it worth his solemn pains , to wrest it out of our hands , and dedicate this whole Appendix to that one work , when if he were successfull to his wish ; his acquisitions hereby , and proportionably our losses , must be so unconsiderable . That which we conclude from hence against the Romanist is no more but this , that the Britains , particularly those of Bangor , denied to yeild obedience to the Pope upon Augustine's demand of it . And for this we have the notoriousness of the fact , as it is set down by the Authours which are of credit , and are vouched in this matter by the Romanist , particularly by Bede , in the second Book of his Ecclesiastick Historie , c. 2. where the whole story may be read at large , and out of which I shall collect , and , in passing , clear these few things . First , that Augustine and the British Bishops met in Councel at Augustine's Oake in Worcestershire ; This passage lyes very corruptly in the Latine Bede , in loco ubi usque hodie linguâ Anglorum Augistinuzat , id est , robur Augustini in confinio Vectiorum & Occidentalium Saxonum appellatur . Three corruptions I suppose there will soon appear to be in these words , which I shall briefly remove for the clearing of our entrance , and disabusing the Authour of this Manual in one of them . The first , and chief of them is , that Augustinuzat is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mistaken for Augustines-ac , i. e. Augustines oake , whether that were the name of a Tree , or a Village , most probably the former , after the manner of that Councel , which was held against S. Chrysostome , called ordinarily the Synod ad quercum , at , or under the Oake . Secondly , that [ ubi ] should be read [ qui ] which is an easie mistake , and so the construction will be facile , which now is rough , in loco qui usque hodie-Augustines-ac appellatur , in the place which even to this day is called Augustine's-ac , and accordingly the Saxon reads on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac , in the place still named Augustine's Oake . Thirdly , that Vectiorum ( which the Author of this Appendix renders Vectians , and interprets to be the Isle of Wight , quite against all probable conjecture , for how can it be believ'd that the Britains should give him a meeting so farre from the place of their own present habitation ? ) should be Wicciorum ( so * Huntington reads it , and the Saxon Bede Hpicna ) meaning Worcestershire by that style , and accordingly this Synod is by Authors oft called Wigorniensis Synodus , the Worcestershire Synod ; and among the British Bishops , who are recorded to be present at the second Session , Wiccensis , the Bishop of Worcester is one . In what part of that County it was that that Synod convened , I see it is uncertain among our later Writers , and so there may be place for conjecture , Sir Henry Spelman from the Map proposeth Austric , as a probable contraction from Austinsric , Augustini ditio , as that which may give some light in a doubtfull matter , but upon inquiry I hear that that village is called Aufric or Alfric , not Austric , and therefore I shall take confidence to mention , what seems to me farre more probable , that it was in the parish of Merton , which hath the agnomen of Vssentree , or Ossentree , in old rolls , Merton juxta Ossentree , Merton close by Ossentree , an easie variation from , and contraction of Austin tree , and is three miles from Worcester , neer the rode to Droitwich , where the hill-Church is Augustine's Church . Secondly , that the businesse of this convention , designed to draw the British to obedience to Augustine & the See of Rome , began with a proposition onely of conformity in the observation of Easter , in the Ceremonies of Baptisme &c. But this in vain ; for , saith Bede , after a long disputation they would give no assent to the intreaties , and exhortations and chidings of Augustine , but preferred their own tradition before all the Churches through the world , which accorded with Rome in the particular of Easter , &c. Thirdly , that for the convincing of them , Augustine challenged them to doe miracles , and by prayer to God cured a blinde man , and was much cried up for so doing , the British still adhering to their way , and answering him , that absque consensu & licentiâ suorum , without consent and licence of their whether Rulers of Church , or whatsoever other superiors also ( their Metropolitan , I suppose , which cannot be thought to have been with them at this , being certainly none of the seven Bishops , which are affirmed to have been present at the later convention ) they could not forsake their antient customes . Fourthly , that upon proposall , it was agreed that they should have a second meeting , at which were present seven British Bishops ( which other Writers expresse to have been the Bishop of Hereford , Landaff , Bangor , S. Assaph , Worcester , Paternensis , Morganensis ) and many other learned men , especially de nobilissimo eorum Monasterio , quod vocatur lingua Anglorum Bancornaburg , cui tempore illo Dinooth Abbas praefuisse narratur , of the famous Monasterie of Bangor , of which Dinooth was Abbot at that time . Fifthly , that before they went to this Meeting , they were advised by a religious person , whose directions they asked , to observe diligently the behaviour of Augustine , when they came , whether he were meek and lowly in heart , a mark by which they might know whether he had taken Christ's yoke upon him , and consequently whether it were the yoke of Christ , which he now desired to impose upon them , and upon Augustine's fitting still upon his stool or seat , and never rising up with any civility or humility , at their approach , they were so displeased , saith Bede , that they contradicted all the proposals that he made to them . Sixthly , that upon his making three Propositions to them , concerning Easter , Baptisme , and preaching to the English , and promising to bear with them in all other differences , ( of which sort , said he , there were many wherein their practice was contrary consuetudini nostrae , imò Vniversalis Ecclesiae , to the custome of the Roman , yea the Vniversal Church ) they answered , nihil horum se facturos , nec illum pro Archiepiscopo habituros , that they would not comply with him in any of them , nor acknowledge him for their Archbishop ; Upon which follows that rough sanguinarie answer of Augustine's , quod si pacem cum fratribus accipere nollent , bellum ab hostibus forent accepturi , that if they would not accept of peace with brethren , they should have warre from enemies , and , as it follows in very plain language , per Anglorum manu● ultienem mortis essent passuri , the hands of the English should act a bloody revenge upon them . Which , it seems , soon after followed , and fell in an eminent manner on the Monks of Bangor , of which order there were at that time above two thousand , who lived all by the labour of their own hands . For , saith he , King Edilfred of Northumberland , coming with a great Army to C●erleon , made his first onset on their Priests , who were assembled by themselves to fast and pray for their brethren , ( as Moses holding up his hands in prayer , whilest Josua held up his in sighting ) and upon no other provocation ( taken notice of by the Historian ) but this , that they fought against him with their prayers ( contra nos pugnant qui adversus no● in preca●i●s ibus prosequuntur ) he first set upon them , killed 1●00 of them , and then destroyed the whole Army . Sicque compie●um est praesagium sancti Pontificis Augustini , and so the presage of the holy Bishop St. Augustine was fulfi●led upon them . These particulars of the story I have thus puctually set down in obedience to the rebuke of this Author , who p. 412. chargeth it upon Sir Hen : Spelman , and those others that borrow out of him , as a want of wilingness to see the truth , & of fidelity to com●nicate it to others , that they have chosen to reflect on that testimonie ( which he is pleased to call upstart , and ) which appeared not till within these 15 years , and not upon that true antiquity , which having indured the shock of almost a 1000 years . Sir Henry had a little before transcribed out of Bede , wherein , saith he , every one may read , first that miracle in giving sight to the blinde man , then that divine vengeance prophetically foretold by Augustine , which ( in his opinion ) more than sufficiently prove , that S. Augustine , sent by the Pope , came in the name of God , from a lawfull authority , and that his demands of conformity to the Church of Rome in the points specified were good , and to be yeilded to by the Britains . In this matter I might now fitly inlarge , and examine the force of this two-fold argument , that of the miraculous cure , and that of the predicted vengeance , and offer many things to consideration concerning each head . For the former , 1. the no great credit that hath been given to the relations of Bede on this head of miracles ( of which his Story is so richly furnished ) together with the great deceit that such pretensions have been experimented to subject men to : Secondly , the confession of Bede , that the Britaine 's were * unwilling to yeild to this tryall of their cause , and accordingly when he saith that the † blinde man being offered to the Priests of the Britaines , he received no cure or benefit by them , he doth not so much as pretend that the Britaine 's attempted to doe the miracle , and failed in it , but leaves us to resolve that they wholly waved this tryall : Thirdly , that if the miracle were granted to be a true miracle , and a testimony of Gods asserting the doctrines then contested between them , yet this would not be any concludent testimonie for the Pope's Supremacy , but onely for those things which were then the matter of the question , the time of the observation of Easter , the rites of Baptisme , accustomed in the Roman Church , and at the most some such like traditions , wherein the British custome varied from that of Rome , for this was the forme of the proposed tryall , quae sequenda traditio quibus sit viis ad ingressum regni illius properandum , what tradition was to be followed ( in the celebration of Easter , that which the Britains had received and retained from their first conversion , imputed to an Apostle or Apostolical person , Simon Zelotes or Joseph of Arimathea , or that which the Romans deduced from S. Peter ) by what waies they were to hasten to entrance into that Kingdome ( referring , I suppose , to the rites of baptisme , the second head of debate between them ) And in both these , ( as also in refusing to joyn with Augustine in the common work of preaching to the Gentiles ) it may easily be granted by us , that the truth was on the Romanists side , and not on the Britains , without ye●lding a supremacie of the Church of Rome over the British Churches . Fourthly , that the Britains by Bede's confession , acknowledged themselves convinced by that miracle , that the way of righteousness which Augustine preached , was the true way , yet added , that they could not renounce their antient customes without the consent and licence of their own ( superiors ) which evidently confines aud determines the miracle and all the supposed virtue thereof to the confirming the Traditions which Augustine delivered , without farther extending it to the asserting the Papal power ( to which the Abbot of Bangor's answer was particularly confronted ) for had they once acknowledged themselves convinced of that , there had been no place left for the licentia suorum , no need of the consent or licence of any other superiors , which yet they resolutely adhere to . Lastly , that at their second meeting the Britains deemed Augustine's pride a more valid convincing argument , that the yoke which he designed to impose on them was not the yoke of Christ , than the supposed miracle , that it was . And for the latter , that of the slaughter , first * threatned and then fulfilled upon them , 1. If that were indeed a miracle , it was not of the complexion , which is generally observed in Christ's miracles , used for the working of faith , but proportionable to the Spirit of the Boanerges , which would have the fire from heaven called down upon the Samaritans , and were answered by Christ that this was not agreeable to the Spirit of the Gospel ; And if the example of S. Peter on Ananias and Sapphyra , or of S. Paul on Elymas be made use of as a precedent for this severity , yet sure the answer of Pope Gregory to Augustine at that time , supposing different Churches to enjoy different customes , and not imposing the Roman upon all , might have directed him to greater moderation . See Bed : l. 1. c. 27. in his answer to the third Interrogation . Secondly , it is no very great miracle , that a grand Army falling first upon unarmed Monks , should obtain the victory against them , and afterward against all other their opposers ; nor consequently is it any whit strange that Augustine , that was so provoked , and meant to use this bloody revengefull course , should thus threaten what he then designed to see performed , for that is the full meaning of his foretelling it . It is true indeed that either Bede , or some Interpolator , that copied out the original Latine of that Historie , hath thought good to insert some words in the end of that story , l. 2. c. 2. in fine , ( quamvis ipso jam multo ante tempore ad coelestia regna sublato ) which might delude men into a perswasion , that this bloody act was a long time after Augustine's death ; But for this , First , it is observable that King Alfred's Saxon translation or paraphrase of Bede , wholly omits that parenthesis , and reads it onely thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and so was fulfilled the prediction of S. Augustine , that they should feel the revenge of temporal destruction . Secondly , that the series of the story in Bede gives just prejudice to that parenthesis , for this of the slaughter of the Britans being set down in the end of that second Chap : the third begins with Augustine's ordaining two Bishops , Mellitus and Justus , which sure was not after his death , and as the Saxon paraphrase of King Alfred begins that Chapter with this form of reference to the former passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — It was after this — which plainly defines Augustine to have survived that bloody fact , so the Latine Bede , which sets down the time of Augustine's ordaining those two Bishops , Anno Dominicae incarnationis sexcentefimo quarto , In the year 604 , doth yet more incline us to suspect that Parenthesis , for though Bede , who sets down the month and day of Augustine's death , sets not down the year of it , but leaves it in a latitude to be between the year 596 in which he came to England , and the year 613. ( or , as the Saxon reads 616. ) in which King Ethelbert died , yet others commonly affirm that he continued Bishop 15 or 16 years , and so died about 612 or 13. whereas Chronologers affirm the slaughter of the Monks of Bangor &c. to have been in the year 603 , and so the year immediately precedent to Augustine's ordaining those two Bishops . Thirdly , when in the relation of this slaughter , the Latine Bede begins Siquidem , posthaec ipse , de quo diximus , Rex Anglorum — For after this , i. e. after Augustine's threatning destruction to the British , the forenamed King of the Angles gathered an Army — the Saxon paraphrase reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and soon rath , i. e. very soon after this , which again perswades that it was before Augustine's death , at least that the jam multo ante in the Parenthesis ( that Augustine died long before ) could have no truth in it . Lastly , as some Writers of these dark times have made a shift to affirm with the Latine Bede that Augustine was first dead , so it is known also that others charge it on him , that he was not onely the inciter to it , but that he met the Kings when they were ready for the fight , and was present with them ; And Trivet in his French Chronicle , that saith it was done after Augustine's death , yet adds that Ethelbert King of Kent ; who stirred up Ethelfred King of Northumberland and his Saxons against the Britans , and by name against Dinoth Abbot of Bangor forementioned , was highly displeased and inflamed , that he had despised Augustine . All which being considered , it is certain , that this was no very Christian action , whether in Augustine or in Ethelbert , and the threats of the one , and performances of the other , as they bear an exact proportion , so are they equally argumentative , not for , but against that cause , which was willing thus unchristianly to support it self . Thirdly , if the slaughter of these poor Monks shall yet be thought a solid probation , as an act of divine vengeance upon them ( just such as the falling of the towre of Siloe was , from which none but a Jew , or Turke , or the Barbarians , Act. 28. or those that make prosperity the speciall mark of the true Church , will think fit to conclude any thing ) there is one part of the story yet behinde , which will refute and retort that argument , for when Edilfrid had used them so bloodily , and in the heat of his rage and victory proceeded to destroy the remainder of those Monks , and their Monasterie together , the avengers of blood met him , three British Commanders , with their forces , routed his Army , killed ten thousand and sixty of them , wounded the king , and put him and the remainder of his Army to flight , which certainly is an argument of as much validity to inferre that God maintained the cause of those innocent Monks against the Saxons and Augustine , as the former was argumentative on their side against the British . But it is not needfull , that I insist on either of these , the one thing that from this view of the story in Bede was to be concluded , is onely this , that upon the relations , as in him they lie , and are by this Author H. T. vouched against us , there can be no doubt of our Conclusion , that the Abbot and Monks of Bangor opposed Augustine , yeilded him no obedience , referred themselves onely to their own Governours , without any acknowledgment of obedience to the Pope ; And this is generally the result of other Authors narrations of this matter . So * Balaeus , speaking of that convention , Dinotus omnium primu● graviter & docte de non approbandà apud eos Romanorum authoritate disputabat , Dinoth in the first place gravely and learnedly disputed against the Authority of the Bishops of Rome among them , adding , Fortiter praeterea tuebatur Menevensis Archiepiscopi in Ecclesiarum suarum rebus ratam jurisdictionem , that he moreover strongly and couragiously defended the validity of the jurisdiction of the Archbishop of S. Davids ( the same that in the Abbots answer is called the Bishop of Caerleon ) in the affairs of his own churches . So Geffrey of Monmouth , Edelbertus Rex Kantiorum , ut vidit Britones dedignantes subjectionem Augustino facere , Northumbrorum & cateros Saxonum regulos instimulavit , ut collecto grandi exercitu in civitatem Bangor Abbatem Dinoth & caeteros clericos , qui eos spreverunt , perditum irent . King Ethelbert seeing the Britains disdain to yeild their subjection to Augustine , stirred up the King of Northumberland and other Saxon Kings to gather a great army against the city Bangor , to destory Dinoth the Abbot and the other Clerks of that Monasterie , who had scorned Augustine and the Saxons . So Sigebert in Anno 602. Augustinus — habita Synodo cum Britonum & Scotorum Episcopis , quâ sacerdotes & Monachos invenit adversarios aequitatis — Augustine had a meeting with the British and Scotish Bishops , and there found an opposition from the Priests and Monks , and terrified them by prediction of a calamity that should fall on them . Other evidences to the same purpose are set down in the Collection of the Anglicane Councels , and Mr. Whelock's Notes on his edition of the Saxon Bede , p. 115. if there could now remain any question of it . And that this was discerned by the Author of this Appendix , if it had been for his Interest to have taken notice of it , is evident by his mention of the miracle and divine vengeance , as of proofs that Augustine was in the right against these refusers , who yet continued , saith he still refractory to his proposals . And this was all I concluded from the Abbot's answer , and this stands firm in this Romanist's own confession , though the words of the Abbot's answer had not been preserved to us . And therefore being now wholly unconcerned in the validity of this testimony , and so secured from all danger of being bribed by interests to judge more favourably of it than the matter requires , I shall now proceed calmly to consider , whether there be that clearness and evidence in this Author's arguments for the invalidating this testimony , which he assures us we shall finde in them . His first argument is negative from the [ not least scrap of Antiquity so much as pretended to prove that the Cambrian ( i. e. Welch ) lines cited , were the Abbot of Bangor's answer to Augustine upon the occasion specified , nor that the renouned Dinoth was that Abbot , nor that the old Manuser : whence Sir Henry Spel : extracts the testimony , was copied out of any more antient . What other proof from antiquity should be expected from Sir Henry Spelman to give authority to these lines , than what readily offers it self in this matter , I doe not understand ; That the British , particularly those of Bangor , and yet more peculiarly Dinoth the famous Abbot of that Monasterie , disputed against Augustine's pretensions for the authority of the Bishop of Rome , and asserted their own subjection to their Metropolitane , hath already appeared to be the affirmation of those , who are most competent witnesses of it , and the Manuscript passage in Welch and English , which Sir H. Spel : had transcribed from Mr. Moston's Copie ( and directs the Reader to Sir Cotton's Library to satisfie himself in that matter ) is directly agreeable to this for the matter of it , and so gave that very judicious Knight just reason both to set some value on it himself , and to communicate it to others , as that which might gratifie their curiosity , and approve it self by its own light to any judicious Reader , to be , if not the very words of that Abbot's answer , yet the sense and substance of it , and whether of these it should be judged to be , it matters not . Had the contents of this Testimony been any way contrary to other undoubted records of those times , or indeed any disparate new relation , that had not formerly been taken notice of , and was now to owe the whole credit and support to this Testimonie , some reason there might have been for an Aristarchus to proceed with more caution than here was used , and to yeild nothing to bare groundlesse conjectures ( and the Romanist hath as much reason as any man to lay this to heart , to act with this caution in other Testimonies ) but when the matter is agreed on among the Antients , and an old record offers it self to our view , in perfect concord with that which we had formerly all reason to believe , and onely affirms that more legibly and distinctly , which was in substance before , but not so punctually delivered to us , I cannot think the severest Critick , supposing him unconcerned and impartial , without any hypothesis of his own to be defended or tended by him , would have any aversion or dislike to a testimony thus produced , though for some circumstances of it , such as are here mentioned , the producer have nothing of authority to back his own conjectures . This one thing I am sure is most unjust , not to give credit to a Manuscript , that it is what it pretends to be , unlesse I have some expresse affirmation of Antiquity concerning that particular Manuscript ; should such rules of severity be now imposed on the presse , the Vatican must never bring forth more rarities , the wealth of all the Archives in the world must lie dead , like a Miser's treasure , no one volume being able to testifie for the veracity of its neighbour , or if it were , it self must also bring its voucher along with it , and so on in infinitum , or else it would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a competent testification in this matter , and when it is remembred , that all , which is now made publick by the help of Printing , lay once in single Manuscripts , and those multipliable onely by transcribing , and neither the originals nor Copies any other way testified to be what they pretended to be , than as these Cambrian lines are delivered to us by Sir Henry , I hope this will be deemed a competent proof , that this first argument is not so clearly demonstrative as was promised . Another branch there is of this first argument , in these words , And certainly if his Manuscript be no elder than the interlined English , he hath grossly wronged himself and his Reader , by honouring it with the style of Antient : For , as every one sees , the English is purely modern , and cannot be so old by many years as Henry the Eighth●s cashiering the Pope's authority , and arrogating the supremacy in Ecclesiasticall matters to himself , for maintenance whereof it is alledged , and was certainly forged . To this I answer briefly , that it is not pretended by Sir Henry , that the English is as antient as the times of Dinoth , no nor the Welch neither , but that those two Languages were made use of by some , whose ages he pretends not to know , to conveigh to us intelligibly the answer of that Abbot , in what language soever it were delivered by him ; And if it shall now be granted to this Author , that the English idiome evidenceth it to be written within these last 100 years , this can be no prejudice or ground of suspition , much lesse a proof of forgery against this Manuscript , as long as the Welch is allowed to be more antient , to which the English may upon a latter transcribing have been annext , as fitly as old Greek MSS. are daily printed with the Latine translations of a later date , in the same or several pages . His second argument is deduced from the Cambrian lines , in which he pretends to discover many un-Cambrian mixtures of English words , helpio and gleimio , for help and claim , want of Orthographie , and the like ; To which being utterly unskilfull in the Welch language , I acknowledge my self incompetent to give any very particular reply , yet shall give my reason , why I cannot think that this second argument of his is any more demonstrative against the validity of the testimony , than the former ; For 1. supposing this Copie of Mr. Moston●s to be a transcript , not the original ( as it is evident S. H. Spelman supposeth ) what difficulty is there to imagine , that that Copie was transcribed by one unskilful in the Orthographie of that language , especially when it is known , how ordinary this is to be found , not only among the vulgar , but among learned Church-men of that nation , who are fain by study to acquire skill of reading before they can officiate in that language . Secondly , I shall readily grant , or , if he please , yeild to the force of his arguments , that the Welch lines are not the words , or language wherein Dinoth delivered his answer , but ( as this Gentleman after contends ) that Dinoth , a writer of Latine Books , being to speak to Augustine , that understood not the British language , gave his answer in Latine ; What hinders now , but that this Latine answer being conserved among the Britans , might in later times ( before Henry the eight ) in any age to which the idiome of the Welch lines shall direct a Critick in that language to affix them , be translated into imperfect ( I mean more modern ) yet intelligible Welch , either by a native of that Countrey , or by any other , who had acquired so much of that language , as was sufficient for no weightier an enterprise ? I discern not what disadvantage I can receive by this concession , and then sure there will be small difficulty in vindicating Sir Henry's integrity , if this shall be supposed ; For he no where pretends , that the Cambrian lines , in the form here presented , were the language , or words of the answer of Dinoth , but that the matter of his answer , in what language soever delivered by him , is communicated to us by that MS. And that it was not , here is no word of so much as probable argument , much lesse of clear demonstration tenderd by the Author of this Appendix . Lastly , for the two words which occasioned his charge of the English mixtures , I am , by those which have skill in the language , enabled to return him some answer , that the word help , from whence is the infinitive helpio or helpu , is found used by Tudor Aled , who wrote an : 1490. and by Lluellyn , who is thought to be more antient , and that gleimio , or cleimio is by the Latine and Welch Dictionary set down in the word vendico , in the first place , ( and after that holi ) as the most proper Welch word for it , not borrowed from the English ; From whence as I shall not conclude , that these Welch lines , were the original of Dinoth's answer ( that were to retract my former concession ) so I may safely assume , that these two words ( his onely instances of English mixtures ) doe no way demonstrate this Welch translation to be later than Henry the Eight's cashiering the Pope's authority ( as of the English it was granted ) nor consequently leave it under suspition of being forged by any Protestant . His third argument is of more seeming force , taken from the mention of this Abbot's subjection to the Bishop of Caerleon upon Vske , in which he findes two absurdities , 1. saith he , of●han ●han Elwy , now commonly called S. Assaph , 2. all Histories testifie that the Archiepiscopal Seat was removed from Caerleon to S. David 's in King Arthur 's time , who died about the year 544. i. e. 50 years before Augustine 's first entrance into Britain . To these two branches of probation , certainly the answer is very obvious to the first , that acknowledging and supposing that the Monasterie of Banchor , situate in Flintshire , though within the confines of Chestshire , was under the diocesan Bishop either of S. Asaph , or of Chester the Episcopal See of Bangor lying in the County of Caernarven ) yet this can be of no manner of force against this testimony , for he that was under the Bishop of S. Asaph , as his immediate superior , or diocesan , may yet be under the Bishop of Caerleon , as his Metropolitan , as he that is under the Bishop of Rochester in one respect , is under the Bishop of Canterbury in another . And so that is a full answer to his first difficulty . For the second , it is acknowledged that before this time of Dinoth's answer to Augustine , the Archiepiscopal See had been by authority of Synod removed first from Caerleon to Landaffe by Dubritius , Anno 512. and so it is affirmed by Sir Hen : Spelman in his Apparat : p. 25. ( where by the way lin : 5. the Printer hath mistaken ad Meneviam for ad Landaviam ) and in like manner by his successor S. David , Anno 516. by licence from King Arthur , from Landaff to Menevia , which from that eminent Bishop , under whom that change was made , was after called S. Davids . But this removal of the Metropolitical See from one city to another was not of such weight or consideration , but that the Metropolitical dignity , having been so long fixt at Caerleon , might still retain that title after the translation . Besides , the Abbot of Bangor making answer to Augustine●s claim , which was founded in some old right , which he pretended the Pope to have over all Churches , it was most proper to contest this by former practice , not onely how it stood at that present , but especially how it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old , or from the beginning , by custome immemorial , and herein not to consider such immaterial changes , as were the removing of the Primate's See from one city to another , but to look on it , as it had alwaies layn , in opposition to all forreign jurisdiction : And it being certain that Caerleon was antiently this Prime See , nothing was more agreeable to this contest , as it is supposed to be managed by that Abbot , than thus to referre to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Councels of Nice , and Antioch , and Chalcedon , and Ephesus had done , in the like controversies ) to tell Augustine that the British Christians had alwaies , from their first plantation , been under a British Primate , and to call the British Primate by that title , which had most antiently belonged to him , i. e. Bishop of Caerleon , and not by the later of Landaffe , or the yet later of S. Davids . What this Author here objects against the former of these answers , saying , 1. That this is not proved . And 1. that it implies a contradiction to say the See was translated , and the former title still retained , Translation importing the taking a new , and desertion of the old title , ] is no way applicable to this second answer ( which consequently remains in full force ) and therefore I need not farther attend to it ; And in relation to the former answer , It is farre from the promised clearnesse of demonstration . For as to the first part of it , the thing may be true , though it be not proved ▪ the contrary must be proved by him that promiseth clear or demonstrative confutations : And for the second , it must be founded in some new notion of Contradiction , which my Logick hath not acquainted me with , for sure he that saith the See was translated , and the former title retained , doth neither say that the See was translated and not translated ( which is the only form of a Logical contradiction ) nor that the former title was retained and not retained ; Nor consequently can I discern the least inconvenience , much lesse contradiction , either direct , or by way of implication , that the Metropolitical See being translated from Caerleon to another city , the Metropolitan should still retain his original title , that of Bishop of Caerleon . Other exceptions he proceeds to adde , but those so farre again from being , according to promise , demonstrative evidences against this testimonie , that they are no way worthy to be attended to . First , that Dinoth would probably have answered in Latine , and to that I have already replied , that I may well grant he did so , and consequently that both the Welch and English in Mr. Moston's MS. were translations of that Latine . Secondly , that the words in Welch rendred [ whom you name to be Pope — ] are not rightly translated ; In this again I cannot contend , having no knowledge in that language , but as before I followed Sir Henry's translation , and finding it not very clear , did endevour to expresse his meaning by a just Paraphrase , and thereby happily rendred the true sense of the place , so if I should now believe my teacher again , this Author , that undertakes to correct Sir Henry's translation , it would not be impossible so to render the words , as should bear a very commdious sense , and perfectly agreeable to the notion I formerly had of them . But being not secure that my leader H. T. ( whom now I discern to be no Welch-man ) hath really the skill in that language , which his animadversions pretend to , I thought it more reasonable to consult some other more knowing guide , and am now from a judicious hand assured , that there is an error in the distinction between Daad : and yw gleimio , which being taken away , the true rendring of the whole is this , Et aliam obedientiam , quam istam , non agnosco ego cujusquam esse , quem vos nominat is Papam , vel patrem patrum , vendicare & postulare , And any other obedience than that , I acknowledge not to be any mans ( or to belong to any man ) whom ye name Pope , or Father of Fathers , to challenge and require . This is plain sense , and still perfectly agreeable to the understanding , I formerly had of the words , and I doubt not but upon the most Critical examination it will be found to be the most literal rendring of them . The third , of the no good sense of the English is already answered also , by adhering to that better translation , which is as perfectly fit for our turns , as the other was imagined to be , and much more intelligible and clear , as appeared in the last number . The fourth is , that the words used of the Bishop of Caerleon ▪ [ who is to oversee under God over us ] makes against the ●ym of the Prelatick reformers , and particularly against me , who labour to support the King's Supremacie against the Pope , whereas these words exclude the King as well as the Pope ] But certainly there is no force in this , for Augustine's demand , or question being onely of that obedience and subordination which belonged to the supreme Bishop , whether that were the Bishop of Rome , or the Bishop , of Caerleon , and not at all inquiring into the nature or extent of the regal or imperial power ( there being no occasion to suggest any such inquirie ) the Abbot's answer can in no probability be extended any farther than the question extended , i. e. to the asserting the Prime Episcopal power to belong to the Metropolitan of Caerleon or S. David's , without any subordination to the Pope of Rome . As for that which in the fift place he adds of the miracle and divine vengeance , in Bede , and so concludes his Appendix , to that I have spoken * already , in that which I thought meet to premise to this debate , and so I have no more to adde by way of answer to his exceptions , but that I cannot sufficiently wonder , that this Author ( so recommended to the the Reader by his learned Friend in the front of his Book ) should make it his solemn businesse to invalidate this one supernumerary testimony , being withall no better provided with arguments to promise him successe in it . The End. ERRATA . PAge 4. line 28. after him adde , p. 15. l. 24. after side re : or p. 33. marg : l. 3. re : Apolog : l. 29. after must adde , p. 36. l. 32. re : nomina p. 40. l. 12. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. l. 34. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. 24. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dele , p. 19. l. 33. after else adde ) p. 90. l. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 20. for the re : then p. 96. l. ult : re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 108. l. 30. re : testifie p. 111. marg : l. 11. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 120. l. 26. re : it as p. 121. l. 11. re : Campegius p. 129. l. 8. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. re : yet larger p 133. l. 17. re : by this p. 135. l. 6. re : schism in him , p. 136. l. 35. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 137. l. 29. re : and shall l. 32. re : extitit p. 138. l. ult : re : is one p. 141. l. 7. re : con-l . 24. re : our innocence p. 148. l. 36. re : is utterly p. 150. l. 7. re : this p. 155. l. 11. re : the fall p. 160. l. 36. re : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 161. l. 11. re : Naucratius Notes, typically marginal, from the original text Notes for div A45460-e3230 * Ch 7. Sect. 1. Notes for div A45460-e16450 * l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Apoll : 2. ad Imp : Const : Edit : Par : Tom : 1. p. 756. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paris : Ed : t. 1. p. 827. C. * Concil : tom : 1. p. 266. * Cont : Cels : l. 3. He urgeth Gratian too . * Decret : Grat : par : 1. dist : 92. c. 2. Notes for div A45460-e26450 * Of Schism , p. 74. Sect. 5. * A. Gellius , l. 18. c. 3. * Tract of Schism , c. 4. §. 7. c. 4. §. 8 . &c. Sect. 8 , 9. * Savil : ed : t. 3. p. 730 , 731. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l. 7. c. 47. † in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Epist : ad Zenon : * in Chron : ( MS. Oxon : ) l. 10. * En●om : Ignat : Sect. 9. Sect. 12. Sect. 14. Sect. 20. Sect. 2. * Annot : on Mat. 19. d. and Power of Keyes , c. 5. §. 13. Notes for div A45460-e49490 Sect. 5. * Colon : Edit . fol. 118. * Ep : ●4 fol. 119. † Ep : 55. fol. 120. * Culpam , quam de augendâ potestate , alienâ ( ut asseris ) adhortatione contraxeras , etsi non ad sola Clericorum sonfilia transtulisses . Leo. Ep : 71. * Edit : Paris : Tom : 3. p. 504. &c. * Ibid p. 506. B. * Lib. 2. in fine . * Epist : Concil : Chalt ad Leon : Pap : Concil : t. 3 p. 475. B. * subscript : Eleu●herii Chalced : Ep : Ibid : p. 46. F. * Concil : ● . 3. p 460. p. 461. D. * ad Maxim. Antioch : Ep : 62. fol 124. * Tom : 6. An : 454 N. 13 . &c. * p. 453. p. 463. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Tom. 6. Ann : 451. Num : 143. Decret : par : 1. dist : 193. c. Legimus . * de author : Eccl : 7. * Ann : 454. Num : 13 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A45460-e68470 Sect. 1. Sect. 2. * Neque suscipere dogma perversii vellent , neque versutiam nefariae persuasioni● refutare verbis certando sufficevent : Bed. l. 1. c. 17. * Bed. l. 1. c. 12 , 13. Sect. 8. * Balsam . in Concil : in Trull : Can. 38. * 1 Concil . Chal. c. 17. * Ib. pag. 342. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Can. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Balsam : in Can : 12. * in Chalced : Can. 12. * Jam. 1. 17. 3. 15 , 17. &c. Notes for div A45460-e77740 Begun in Hen. 8. Sir Walter Raleigh in Prefito Histor : of the World. Napier on the Revelation . * Eccl : Hist : l. 1. c. 27. * Ib : l. 2. c. 2. * B. Gre : Ep : ex regist : l. 7. Indict : 1. c. 30. * par : 1. dist : 99. Ecce * l. de diff : Reg : et Eccl : Potest : Notes for div A45460-e89660 Sect. 4. Sect. 5. * Epist . ad Epict. * Sess . 10. Ib. p. 641. D. Notes for div A45460-e100140 Hooker 's Eccl : Pol : * Annot. on the place . * Hieron . qu. 11. ad Alga● . † Atheneus , l. 1. * Golizius in Thesau : Dio in Adriano Prudentius . * Rom. 11. 2. * Conc p. 858 Paris : * Jose , thon : p cil : F● p. 102 * Concil : tom : 3. p. 25. * Ibid : n. 19. p. 19. * Ibid : n. 20. p. 20. Notes for div A45460-e109850 * l. 3. p. 325. p. 413. * Quod cum adversarii , inviti licèt , concederent . † Cum oblatus Britonis̄ sacerdotibus nil curationis horum ministerio cepit . * Fertur minitans praedixisse . Bede , Terruit eos vaticinio futurae super eos calamitatis . Sigebert . * ●in Dinoth . p. 405. p. 405. p. 406 , 7 , 8. p. 409. p. 410. * n. 19 , 20. 
A90276	----	Of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / By John Owen D.D. Owen, John, 1616-1683. 1657 Approx. 432 KB of XML-encoded text transcribed from 141 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A90276 Wing O780 Thomason E1664_2 ESTC R203088 99863169 99863169 115353 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90276) Transcribed from: (Early English Books Online ; image set 115353) Images scanned from microfilm: (Thomason Tracts ; 208:E1664[2]) Of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / By John Owen D.D. Owen, John, 1616-1683. [2], 280, [2] p. Printed by L.L. for T. Robinson, Oxford, : Anno Dom. M.DC.L.VII. [1657] Annotation on Thomason copy: "Different from ye former"; "June 17". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Schism -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF SCHISME The True Nature of it Discovered and Considered , With Reference to the present Differences in Religion . By JOHN OWEN D. D. OXFORD , Printed by L. L. for T. ROBINSON , Anno Dom. M. DC.L.VII . OF SCHISME . CAP. I. Aggravations of the Evil of Shisme , from the Authority of the Antients . Their incompetency to determine in this case ; instanced in the sayings of Austine and Hierome . The saying of Aristides . Judgement of the Antients subjected to disquisition . Some mens Advantage in charging others with Schisme . The Actors part priviledged . The Romanists interest herein . The charge of Schisme not to be despised . The iniquity of Accusers justifys not the Accused . Severall Persons charged with Schisme on severall accounts . The designe of this discourse in reference to them . Justification of differences unpleasant . Attempts for peace and reconciliation considered . Severall perswasions hereabouts , and endeavours of men to that End. Their Issues . IT is the manner of men of all perswasions , who undertake to treat of Schisme , to make their entrance with Invectives against the evills thereof , with aggravations of its heinousnesse . All men whether intending the Charge of others , or their own acquitment , esteem themselves concerned so to doe . Sentences out of the Fathers , & determinations of Schoolemen , making it the greatest sinne imaginable , are usually produced to this purpose . A course this is which mens Apprehensions have rendred usefull , and the state of things in former dayes easy . Indeed whole volumes of the Ancients , written when they were Actors in this Cause , charging others with the guilt of it , & consequently with the vehemency of men , contending for that , wherein their own interest lay , might ( if it were to our purpose ) be transcribed to this end . But as they had the happines to deale with men evidently guilty of many miscarriages , and for the most part absurd ad foolish , so many of them having fallen upon such a notion of the Catholick Church and Schisme , as hath given occasion to many woefull mistakes , and much darknesse in the following Ages , I cannot so easily give up the nature of this evill to their determination and judgement . About the aggravations of its sinfullnesse I shall not contend . The evidence which remaines of an indulgence in the best of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this businesse especially , deters from that procedure . From what other principle were those words of Augustine ; Obscurius dixerunt Prophetae de Christo quā de Ecclesia : puto propterea quia videbant in spiritu contra Ecclesiam homines facturos esse particulas : Et de Christo non tantam litem habitutos , de Ecclesia magnas contentiones excitaturos . Conc. 2. ad Psal . 30. Neither the Affirmation it selfe , nor the reason assigned can have any better root . Is any thing more cleerly and fully prophesy'd on then Christ ? Or was it possible that good men should forget with what contests the whole Church of God all the World over had been exercised from its infancy about the Person of Christ ? Shall the tumultuating of a few in a corner of Africk , blot out the remembrance of the late diffus●on of Arrianisme over the world ? But Hierom hath given a Rule for the interpretation of what they delivered in their polemicall engagements ; telling us plainely in his Apology for himselfe to Pammachius , That he had not so much regarded what was exactly to be spoken in the Controversy he had in hand , as what was fit to lay load upon Jovinian . And if we may believe him , this was the manner of all men in those dayes . If they were engaged they did not what the truth only , but what the defence of their cause also required . Though I believe him not as to all he mentions , yet doubtlesse we may say to many of them , as the Apostle in another case ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though Aristides obteined the name of just , for his uprightnesse in the management of his own private affaires yet being ingag'd in the Administration of those of the Common-Wealth , he did many things professedly unjust ; giving this Reason , he did them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides , the Age wherein we live , having by virtue of that precept of our Saviour , Call no man Master , in a good measure freed it selfe from the bondage of subjection to the dictates of men ( and the innumerable evills with endlesse intanglements thence insuing ) because they lived so many hundreds of years before us ; that course of procedure , though reteining its facility , hath lost its usefullnesse , and is confessedly impertinent . What the Scripture expressly saith of this sinne , and what from that it sayth , may regularly & rationally be deduced ( whereunto we stand and fall , ) shall be afterwards declared . And what is spoken suitably thereunto by any of Old , or of Late , shall be cheerfully also received . But it may not be expected that I should build upon their Authority , whose principles I shall be necessitated to examine . And I am therefore contented to lye low , as to any expectation of successe in my present undertaking , because I have the prejudice of many Ages , the interest of most Christians , and the mutuall consent of Parties at variance ( which commonly is taken for an unquestionable evidence of truth ) to contend withall . But my endeavours being to goe , non quà itur , sed quà eundum est , I am not sollicitous about the event . In dealing about this businesse among Christians , the Advantage hath been extreamly hitherto on their part , who found it their interest to beginne the charge . For whereas perhaps themselves were , and are of all men most guilty of the Crime , yet by their clamarous Accusation , putting others upon the defence of themselves , they have in a manner cleerly escaped from the triall of their own guilt , and cast the issue of the Question purely on them , whom they have accused . The Actors or Complainants part was so priviledged by some Lawes and Customes , that he who had desperately wounded another , chose rather to enter against him the frivolous plea , that he received not his whole Sword into his body , then to stand to his best defence , on the complaint of the wounded man. An accusation mannaged with the craft of men guilty , and a confidence becoming men wronged and innocent , is not every ones worke to sleight & wave . And he is in ordinary judgements immediately acquitted , who averrs that his charge is but recrimination . What advantage the Romanists have had on this account , how they have expatiated in the aggravation of the sinne of Schisme , whilst they have kept others on the defence , and would faine make the only thing in Question to be , whether they are guilty of it or no , is known to all . And therefore ever since they have been convinced of their disability to debate the things in difference between them and us , unto any advantage , from the Scripture , they have almost wholly insisted on this one businesse , wherein they would have it wisely thought , that our concernment only comes to the triall , knowing that in these things their defence is weake , who have nothing else . Nor doe they need any other Advantage . For if any party of men can estate themselves at large in all the priviledges granted & promises made to the Church in generall , they need not be sollicitous about dealing with them that oppose them ; having at once rendered them no better then Jewes Solis nosse Deos & Coeli numina nobis and Mahumetans , — out solis neseire datum . Heathens or Publicans , by appropriating the Priviledges mentioned unto themselves . And whereas the parties litigant , by all rules of Law and Equity , ought to stand under an equall regard , untill the severalls of their differences have been heard and stated ; one party is hereby utterly condemned before it is heard : and it is all one unto them , whether they are in the right or wrong . But we may possibly in the issue state it upon another foot of account . In the meane time it cannot be denyed , but that their vigorous adhearing to the advantage , which they have made to themselves ( a thing to be expected from men wise in in their Generation ) hath exposed some of them , whom they have wrongfully accused , to a contrary evill ; whilst in a sence of their own innocency , they have insensibly slipt ( as is the manner of men ) into slight and contemptible thoughts of the thing it selfe whereof they are accused . Where the thing in question is but a name or terme of reproach , invented amongst men , this is incomparably the best way of defence . But this containes a crime ; and no man is to set light by it . To live in Schisme , is to live in Sinne ; which unrepented of , will ruine a mans Eternall condition ; Every one charged with it must either desert his station , which gives foundation to his charge , or acquit himselfe of the crime , in that station . This latter is that , which in reference to my selfe , and others , I doe propose : assenting in the grosse to all the Aggravations of this sinne , that with any pretence from Scripture or Reason are heaped on it . And I would beg of men fearing God , that they would not think , that the iniquity of their Accusers doth in the least extenuate the crime whereof they are accused . Schisme is Schisme still , though they may be unjustly charged with it ; and he that will defend and satisfy himselfe by prejudices against them , with whom he hath to doe , though he may be no Schismatick , yet if he were so , it is certaine he would justifye himselfe in his state and condition . Seeing men on false grounds and selfe interest may yet sometimes mannage a good cause , which perhaps they have imbraced upon better principles , A conscientious tendernesse and feare of being mistaken , will drive this businesse to another issue . Blessed is he who feareth alwayes . It is well known how things stand with us in this world ; as we are Protestants we are accused by the Papists to be Schismaticks . And all other pleas , and disputes neglected , this is that which at present ( as is evident from their many late Treatises on this subject , full of their wonted confidence , contempt , reviling , & scurrility ) is chiefely insisted on by them . Farther , among Protestants ; as being Reformatists , or as they call us Calvinists , we are condemned for Schismaticks by the Lutherans & Sacramentarian Sectarys , for no other crime in the world , but because we submit not to all they teach ; for in no instituted Church Relation would they ever admit us to stand with them ; which is as considerable an instance of the power of prejudice , as this Age can give . We are condemned for separation , by them who refuse to admit us into Vnion . But what hath not an irrationall attempt of enthroning opinions put men upon ? The differences nearer home about Episcopall goverment , with the matter of fact , in the rejecting of it , and somewhat of the externall way of the worship of God , formerly used amongst us , hath given occasion to a new charge of the guilt of the same crime on some ; as it is not to be supposed , that wise and able men , suffering to a great Extremity , will oversee or omit any thing , from whence they may hope to prevaile themselves against those , by whose meanes they think they suffer . It cannot be helped ( the ingagement being past ) but this account must be carryed on one step farther . Amongst them who in these late days have engaged ( as they professe ) into Reformation ( and not to believe that to have been their intention is fit only for them , who are concerned , that it should be thought to be otherwise , whose prejudice may furnish them with a contrary perswasion ) not walking all in the same light as to some few particulars , whilst each party ( as the manner is ) gathered together what they thought conduced to the furtherance and improvement of the way , wherein they differed one from another , some unhappyly to the heightening of the differences , tooke up this charge of Schisme against their brethren ; which yet in a small processe of time , being almost sunk of it selfe , will aske the lesse paines utterly to remove and take off . In the meane time , it is amongst other things ( which is to be confessed ) an evidence that we are not yet arrived at that inward frame of spirit , which was aymed at Phil. 3. 15 , 16. whatever we have attained as to the outward Administration of Ordinances . This being the state of things , the concernment of some of us , lying in all the particulars mentioned , of all Protestants in some , it may be worth while to consider , whether there be not generall principles of irrefragable evidence , whereon both all and some may be acquitted from their severall concernments in this charge , and the whole guilt of this crime put into the Ephah , and carryed to build it an house in the Land of Shinar , to establish upon its own base . I confesse I would rather , much rather , spend all my time and days in making up & healing the breaches and Schismes that are amongst Christians , then one hour in justifying our divisions , even therein , wherein on the one side they are capable of a fair defence . But who is sufficient for such an attempt ? The closing of differences amongst Christians is like opening the Booke in the Revelation : there is none able or worthy to do it in Heaven or in Earth , but the Lamb : When he will put forth the greatnesse of his power for it , it shall be accomplished , and not before . In the mean time a Reconciliation amongst all Protestants is our duty , and practicable ; and had perhaps ere this been in some forwardnesse of accomplishment , had men rightly understood , wherein such a Reconciliation according to the minde of God doth consist . When men have laboured as much in the improvement of the Principle of forbearance , as they have done to subdue other men to their opinions , Religion will have another appearance in the world . I have considered and endeavoured , to search into the bottome of the two generall wayes , fixed on respectively by sundry Persons for the compassing of peace , and union among Christians , but in one nation , with the issue and successe of them in severall places : namely , that of enforcing uniformity by a secular power on the one side , as was the case in this Nation not many yeares agoe , ( and is yet liked by the most , ) being a suitable judgemement for the most , ) and that of Toleration on the other , which is our present condition . Concerning them both I dare say ; that though men of a good zeale , and small Experience , or otherwise on any account full of their own Apprehensions , may promise to themselves much of peace , Union , and Love , from the one or the other , ( as they may be severally favoured by men of different interests in this world , in respect of their conducinges to their ends , ) yet that a little Observation of Events , if they are not able to consider the causes of things , with the light and posture of the minds of men in this Generation , will unburden them of the trouble of their expectations . It is something else , that must give peace unto Christians , then what is a product of the prudentiall considerations of men . This I shall only adde as to the former of these , of enforcing Vniformity ; as it hath lost its reputation of giving temporall tranquillity to States , Kingdomes , and Common-wealths ( which with some is onely valuable , whatever became of the soules of men , forced to the profession of that , which they did not believe ) the readiest means in the world to roote out all Religion from the hearts of men ) the letters of which plea are in most Nations in Europe washed out with rivers of bloud , ( and the residue wait their season for the same issue ) so it continues in the possession of this advantage against the other , that it sees , and openly complaines of the evill , and dangerous consequences of it ; when against its own , where it prevailes , it suffers no complaints to lye . As it is ludicrously said of Physitians , the Effects of their skill lye in the Sunne , but their mistakes are covered in the Church-yard : So is it with this perswasion ; what it doth well , whilst it prevailes , is evident : the anxiety of Conscience in some , hypocrisie , formality , no better then Atheisme in others , wherewith it is attended , are buried out of sight . But as I have some while since ceased to be moved by the clamours of men , concerning bloudy persecution on the one hand , and cursed , intolerable toleration on the other , by finding all the world over , that Events and Executions follow not the Conscientious imbracing of the one or other of these decryed Principles , & perswasions , but are suited to the Providence of God , stating the civill interests of the Nations ; so I am perswaded , that a generall Alteration of the State of the Churches of Christ in this world , must determine that controversie : which when the light of it appeares , we shall easily see the vanity of those Reasonings , wherewith men are intangled , that are perfectly suited to their present condition of Religion But hereof I have spoken elsewhere . Farther , let any man consider the proposals and attempts , that have been made for Ecclesiasticall peace in the world , both of old , and in these latter dayes ; let him consult the rescripts of Princes ; the Edicts of Nations , Advices of Politicians , that would have the world in quietnesse on any termes , Consultations , Conferences , Debates , Assemblies , Councells of the Clergy , who are commonly Zelots in their severall ways , and are by many thought to be willing rather to hurle the whole world into confusion then to abate any thing of the rigor of their opinions , and he will quickly assume the liberty of affirming concerning them all , that as wise men might easily see flawes in all of them , and an unsuitablenesse to the end proposed , and as good men might see so much of carnall interest , selfe , and Hypocrisie in them , as might discourage them from any great Expectations , so upon many other accounts a better issue was not to be looked for from them , then hath been actually obtained ; which hath for the most part been this , that those , that could dissemble most deeply have been thought to have the greatest Advantage . In Disputations indeed the truth for the most part hath been a gainer ; but in attempts for Reconciliation , those that have come with the least Candor , most Fraud , Hypocrisy , secular baits for the subverting of others , have in appearance for a season seem'd to obteine successe . And in this Spirit of craft and contention are things yet carryed on in the world . Yet I suppose the Parties at variance are so well acquainted at length with each others Principles , Arguments , Interests , Prejudices , and reall distance of their causes , that none of them expect any Reconciliation , but meerly by one Parties keeping its station , and the other coming over wholy thereunto . And therefore a Romanist in his Preface to a late Pamphlet about Schisme to the two Vniversitys , tells us plainly , that , If we will have any peace , we must without limitation submit to , and receive those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Commanding Oracles which God by his holy Spouse propoundeth to our Obedience ; The sence of which expressions we are full well acquainted with . And in pursuite of that principle he tells us againe . p. 238. That suppose the Church should in necessary points teach errour , yet even in that case every child of the Church must exteriorly carry himselfe quiet and not make commotions ( that is , declare against her ) for that were to seek a cure worse then the disease ; Now if it seem reasonable to these Gentlemen , that we should renounce our sence and Reason , with all that understanding , which we have , or at least are fully convinced that we have , of the mind of God in the Scripture , and submit blindly to the commands , and guidance of their Church , that we may have peace , and union with them , because of their huge interest and advantage , which lyes in our so doing , we professe our selves to be invincibly concluded under the power of a contrary perswasion , and consequently an impossiblity of Reconciliation . As to attempts then for Reconciliation between parties at variance about the things of God , and the removeall of Schisme by that meanes , they are come to this issue among them , by whom they have been usually mannaged , namely Politicians and Divines ; that the former perceiving the tenaciousnesse in all things of the latter , their promptnesse & readinesse to dispute , and to continue in so doing with confidence of successe , ( a frame of Spirit that indeed will never praise God , nor be usefull to bring forth truth in the world ) doe judge them at length not to have that prudence , which is requisite to advise in matters diffused into such variety of concernments as these are , or not able to breake through their unspeakable prejudices and interests to the due improvement of that wisedome , they seem to have ; and the latter observing the facile condescention of the former in all things that may have a consistency with that peace and secular Advantage they aime at , doe conclude that , notwithstanding all their pretences , they have indeed in such consultations little or no regard to the Truth ; whereupon having a mutuall diffidence in each other , they grow wearie of all endeavours to be carryed on joyntly in this kind ; the one betaking themselves wholy to keep things in as good state in the world , as they can , let what will become of Religion ; the other to labour for successe against their Adversaries , let what will become of the world , or the peace thereof . And this is like to be the state of things , untill another Spirit be powred out on the professors of Christianity , then that wherewith at present they seeme mostly to be acted . The only course then remaining to be fixed on , whilst our divisions continue , is to enquire wherein the guilt of them doth consist , and who is justly charged therewith ; in especiall what is , and who is , guilty of the sinne of Schisme ? And this shall we doe , if God permit . It may I confesse seem superfluous to adde any thing more on this subject , which hath been so fully already handled by others . But as I said , the present concernement of some fearing God , lying beyond what they have undertaken , and their endeavours for the most part having tended rather to convince their Adversaries of the insufficiency of their charge and Accusation , then rightly and cleerly to state the thing or matter contended about , something may be farther added as to the satisfaction of the Consciences of men injustly accused of this Crime , which is my aime , and which I shall now fall upon . CAP. II. The nature of Schisme to be determined from Scripture only . This principle by some opposed . Necessity of abiding in it . Parity of Reason allowed . Of the name of Schisme . It s constant use in Scripture . In things Civill and Religious . The whole Doctrine of Schisme in the Epistles to the Corinthians . The case of that Church proposed to consideration . Schisme entirely in one Church . Not in the separation of any from a Church . Nor in substraction of obedience from Governours . Of the second Schisme in the Church of Corinth . Of Clemens Epistle . The state of the Church of Corinth in those dayes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . paracia . To whom the Epistle of Clemens was precisely written . Corinth not a Metropoliticall Church . Allowance of what by parity of Reason may be deduced from what is of Schisme affirmed . Things required to make a man guilty of Schisme . Arbitrary definitions of Schisme rejected . That of Austin considered : as that also of Basil . The common use and acceptation of it in these days : Separation from any Church in its own nature not Schisme . Aggravations of the evill of Schisme ungrounded . The evill of it from its proper nature and consequences evinced Inferences from the whole of this discourse . The Church of Rome , if a Church , the most Schismaticall Church in the world . The Church of Rome no Church of Christ : A compleat image of the Empire . Finall acquitment of Protestants from Schisme on the Principle evinced . Peculiarly of them of the late Reformation in England : False notions of Schisme the ground of sinne and disorder . THe thing whereof we treate being a disorder in the instituted worship of God , and that which is of pure Revelation , I suppose it a modest request to desire , that we may abide solely to that discovery and description , which is made of it in Scripture ; that , that alone shall be esteemed Schisme , which is there so called , or which hath the entire nature of that , which is there so called ; other things may be other crimes ; Schisme they are not , if in the Scripture they have neither the name nor nature of it attributed to them . He that shall consider the irreconcilable differences that are among Christians all the world over about this matter , as also what hath passed concerning it in former Ages , and shall weigh what prejudices the severall parties at variance are intangled with , in reference hereunto , will be ready to think , that this naked appeale to the only common principle amongst us all , is so just , necessary & reasonable , that it will be readily on all hands condescended unto But as this is openly opposed by the Papists , as a most destructive way of procedure , so I feare , that when the tendency of it is discovered , it will meet with reluctancy from others . But let the Reader know , that as I have determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to take the measure of it from the Scripture only . Consue●udo sine veritate est vetustas erroris ( Cyp. Ep. ad Pomp. ) and the sole measure of Evangelicall Truth , is this word , of whom it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id verius quod prius , id prius quod ab initio , id ab initio quod ab Apostolis , sayes Tertul : It is to me a sufficient answer to that fond question , where was your Religion before Luther ? Where was your Religion in the dayes of Christ and his Apostles ? My thoughts to this particular are the same with Chrysostomes on the generall account of Truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil. 3. in Acta . But yet least this should seem too streight , as being at first view exclusive of the learned debates & disputes , which we have had about this matter , I shall after the consideration of the precise Scripture notion of the name and thing , wherein the Conscience of a Believer is alone concerned , propose and argue also what by a parity of Reason may thence be deduced , as to the Ecclesiasticall common use of them , and our concernment in the one and the other . The word which is Metaphoricall , as to the businesse we have in hand , is used in the Scripture , both in its primitive , native sence , in reference to things Naturall , as also in the tralatitious use of it about things Politick and Spirituall or Morall . In its first sence we have the Noune Mat. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ( in the cloth ) it 〈…〉 Verbe . Mat. 27. 51. 〈…〉 veile of the Temple 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈…〉 noting an interruption of 〈…〉 externall power in things me 〈…〉 this is the first sence of 〈…〉 or division of parts befo●●●ontinued , by force , or violent dissol●● 〈◊〉 The use of the world in a Politicall sence is also frequent : Joh. 7. 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division among the multitude ; some being of one mind , some of another ; Joh. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division amongst them : and cap. 10. 19. likewise . So Act. 14. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude of the City was divided : and cap. 23. 7. There arose a dissention between the Pharisees and the Sadduces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude was divided , some following one , some another of their leaders in that dissention ; the same thing is expressed by a word answering unto it in Latine , Scinditur incertum studia in contraria vulgus And in this sence relating to civill things it is often used . * This being the next posture of that word , from whence it immediately slips into its Ecclesiasticall use , expressing a thing morall or spirituall ; there may some light be given into its importance , when so appropriated , from its constant use in this state and condition to denote differences of mind and judgement with troubles ensuing thereon , amongst men met in some one Assembly about the compassing of a common end and designe . In the sence contended about it is used only by Paul in his first Epistle to the Corinthians , and therein frequently : cap. 1. 10. I exhort you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there be no Schismes amongst you : cap. 11. 18. when you meet in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I heare there be Schismes amongst you : cap. 12. 25. The word is used in reference to the naturall body , but with an application to the Ecclesiasticall . Other words there are of the same importance , which shall also be considered , as Rom. 16. 17 , 18. Of Schisme in any other place , or in reference to any other persons , but only to this Church of Corinth , we heare nothing . Here then being the principall foundation ( if it hath any ) of that great Fabrick about Schisme , which in latter Ages hath been set up , it must be duly con●●●ered ; that if it be possible , we may discover by what secret engines or Artifices the discourses about it , which fill the world , have been hence deduced , being for the most part , universally unlike the thing here mentioned : or find out , that they are built on certaine prejudices and presumptions , nothing relating thereto . The Church of Corinth was founded by Paul Act. 18. 8 , 9 , 10. with him there was Aquila and Priscilla v. 2 , 18. After his departure , Apollos came thither , & effectually watered , what he had planted 1 Ep. cap. 3. 6. It is probable that either Peter had been there also , or at least that sundry persons converted by him were come thither , for he still mentions Cephas and Apollo with himselfe cap. 1. 12. & 3. 22. This Church thus watered and planted came together for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 20. and for the administration of Discipline in particular , cap. 5. 4. After a while through the craft of Sathan , various evills in Doctrine , Conversation , and Church-order crept in amongst them ; For Doctrine , besides their mistake about eating things offered to Idols cap. 8. 4. some of them denyed the Resurrection of the Dead , cap. 15. 12. In Conversation they had not only the eruption of a scandalous particular sinne amongst them cap. 5. 1. but grievous sinfull miscarriages , when they came together about holy Administrations cap. 11. 21. these the Apostle distinctly reproves in them : their Church-order , as to that Love , peace , and union of heart and minde , wherein they ought to have walked , was woefully disturbed with divisions and sidings about their Teachers , cap. 1. 12. And not content to make this difference the matter of their debates and disputes from house to house , even when they met for publick worship , or that which they all met in , and for , they were divided on that account cap. 11. 18. This was their Schisme the Apostle dehorts them from , charges them with , and shewes them the evill thereof . They had differences amongst themselves about unnecessary things ; on these they ingaged into disputes and sidings , even in their solemne Assemblyes ; when they came all together for the same worship about which they differed not . Probably much vaine jangling , alienation of affections , exasperation of spirits , with a neglect of due offices of love ensued hereupon . All this appeares from the entrance the Apostle gives to his Discourse on this subject . 1 Epist . chap. 1. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I beseech you that you all speake the same thing . They were of various minds , and opinions , about their Church affairs ; which was attended with the confusion of disputings : let it not be so , saith the Apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and let there be no schismes among you ; which consist in such differences and janglings : he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but that you be perfectly joyned together in the same minde , and the same judgment . They were joyned together in the same Church order and fellowship , but he would have them so also in onenesse of minde and judgement , which if they were not , though they continued together in their Church-order , yet Schismes would be amongst them . This was the state of that Church , this the frame and carriage of the members of it , this the fault and evill , whereon the Apostle charges them with Schisme , and the guilt thereof . The grounds , whereon he mannageth his reprose , are their common interest in Christ , cap. 1. 13 The nothingnesse of the instruments of preaching the Gospell , about whom they contended , cap. 1. 14. cap. 3. v. 4 , 5. their Church order instituted by God , cap. 12. 13. of which afterward . This being as I said the principall seat of all that is taught in the Scripture about Schisme , we are herè , or hardly at all to learn , learne , what it is , and wherein it doth consist ; The Arbitrary Definitions of men , with their superstructions , and inferences upon them , we are not concerned in . At least I hope I shall have leave from hence to state the true nature of the thing , before it be judged necessary to take into consideration what by parity of Reason may be deduced from it . In things purely morall , and of naturall equity , the most generall notion of them is to be the rule , whereby all particulars claiming an interest in their nature are to be measured , and regulated ; In things of Institution , the particular instituted is first and principally to be regarded : How farre the generall reason of it may be excluded , is of after consideration ; And as is the case in respect of duty , so it is in respect of the evills that are contrary thereto . True and false are indicated , & tried by the same Rule . Here then our foote is to be fixed ; what compasse may be taken to fetch in things of a like kind , will in its proper place follow . Observe then , 1. That the thing mentioned is entirely in one Church , amongst the members of one particular society . No mention is there in the least of one Church divided against another , or separated from another , or others ; whether all true , or some true , some false , or but pretended . Whatever the crime be , it lyes wholy within the verge of one Church , that ●et together for the worship of God , and Administration of the Ordinances of the Gospell ; And unlesse men will condescend so to state it upon the evidence tendered , I shall not hope to prevaile much in the processe of this discourse , 2. Here is no mention of any paticular man , or any number of mens separation from the Holy Assemblyes of the whole Church , or of subduction of themselves from its power , nor doth the Apostle lay any such thing to their charge , but plainely declares , that they continued all in the joynt celebration of that worship , and performance together of those duties , which were required of them in their Assemblyes ; only they had groundlesse , causelesse differences amongst themselves , as I shall shew afterwards . All the divisions of one Church from another , or others , the separation of any one or more persons from any Church or Churches , are things of another nature , made good or evill by their circumstances , and not that at all , which the Scripture knowes and calls by the name of Schisme ; And therefore was there no such thing or name , as Schisme , in such a sence , known in the Judaicall Church , though in the former it abounded . All the different sects to the last , still communicated in the same carnall Ordinances ; and those who utterly deserted them , were Apostates , not Schismaticks ; so were the body of the Samaritans , they worshiped they knew not what , nor was Salvation among them , Joh. 4. 3. Here is no mention of any substraction of obedience from Bishops or Rulers in what degree soever , no exhortation to regular submission unto them , much lesse from the Pope or Church of Rome ; nor doth the Apostle thunder out against them , you are departed from the Amity of the Catholick Church , have rent Christs seamelesse Coat , set up Altare contra altare , have forsaken the visible head of the Church , the fountaine of all unitie ; you refuse due subjection to the Prince of the Apostles ; Nor , you are Schismaticks from the Nationall Church of Achaja , or have cast off the Rule of your Governors ; with the like language of after dayes ; but , when you come together , you have divisions amongst you : Behold , how great a matter a little fire kindleth . A condition not unlike to this befalling this very Church of Corinth , sundry years after the strifes now mentioned were allayed by the Epistle of the Apostle , doth againe exhibite us the case and evill treated on . Some few unquiet persons among them drew the whole society ( upon the matter ) into division and an opposition to their Elders . They , who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Clement tells them in the name of the Church at Rome , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men , acted by pride and madnesse : yet such power had those persons in the Congregation , that they prevailed with the multitude to depose the Elders and cast them out of office : So the same Clement tells them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. he declares in the words foregoing , where he calls the Elders , that were departed this life , happy and blessed , as not being subject or liable to expulsion out of their offices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Whether these men , who caused the differences and sedition against those Elders that were deposed , were themselves by the Church substituted into their roome and place , I know not . This difference in that Church , the Church of Rome in that Ep. of Clement calls every where Schisme , as it also expresses the same things , or the evill frame of their minds and their actings by many other words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are laid to their charge . That there was any separation from the Church , that the deposed Elders , or any for their sakes withdrew themselves from the communion of it , or ceased to assemble with it for the celebration of the Ordinances of the Gospell , there is not any mention : only the difference in the Church is the Schisme whereof they are accused . Nor are they accused of Schisme for the deposition of the Elders , but for their differences amongst themselves , which was the ground of their so doing . It is alleadged indeed , that it is not the single Church of Corinth , that is here intended , but all the Churches of Achaia , whereof that was the Metropolis : which though as to the nature of Schisme , it be not at all prejudiciall to what hath been asserted , supposing such a Church to be ; yet because it sets up in oposition to some Principles of Truth , that must afterwards be improved , I shall briefely review the arguments whereby it is attempted to be made good . The title of the Epistle in the first place is pretended to this purpose : It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein ( as t is said ) on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole Province , as of Rome , so of Corinth , the Region and Territorie , that belonged to those Metropoli's , is intended : But as I have formerly elsewhere said , we are beholding to the frame and fabrick of Church affaires in after Ages for such interpretations as these ; the simplicity of the first knew them not ; They who talked of the Church of God , that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome , little then thought of Province or Region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place , properly one that dwells in anothers house , or soyle , or that hath removed from one place , and setled in another ; whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is such an inhabitant , as hath yet some such consideration attending him , as makes him a kind of a forreigner to the place where he is ; so Eph. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed . Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as Budaeus● saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that it denotes a temporary habitation ; this a stable and abiding . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite , to dwell in a place , where yet something makes a man a kind of a stranger . So it is said of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 9. 1 ▪ Pet. 2. 11. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( hence this word by the learned publisher of this Epistle is rendered peregrinatur , diversatur ) and more cleerly Luk. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendred , are you only a stranger in Hierusalem : whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & paroecia is from hence or no , by some is doubted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio , Gloss . vetus : So that parochi●… may be called so from them , who met together to breake bread , and to eat : Allow parochia to be barbarous , & our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it is as much as the Voisinage , men living neare together for any end whatever . So sayes Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thence Churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consisting of a number of them , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints of God expressing the place which they inhabited , and the manner , as Strangers , said of the Churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this is now made to denote a Region , a Territorie , the adjacent Region to a Metropolis ; and such like things , as the poor primitive pilgrimes little thought of . This will scarcely as I suppose evince the Assertion we are dealing about ; there may be a Church of God dweling at Rome or Corinth , without any adjacent Region annexed to it , I think . Besides , among those who first used the word in the sence now supposed , did not understand a Province by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was with them ( as originally ) the charge of him that was a Bishop , and no more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with them a Province that belonged to a Metropolitan ; such as the Bishop of Corinth is supposed to be . I do not remember where a Metropolitan Province is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there being many of these in every one of them . But at present I will not herein concerne my selfe . But it is said , that this Epistle of Clement was written to them , to whom Pauls Epistles were written ; which appears , as from the common title● , so also from hence , that Clement advises them to whom he writes , to take and consider that Epistle , which Paul had formerly wrote to them , Now ▪ Paul's Epistle was written to all the Churches of Achaia , as it is said expressely in the second , To the Church of God which is at Corinth , with all the Saints , which are in all Achaia : Cap. 1. 1 And for the former , that also is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same forme is used at the close of this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , all places in Achaia ( and every where therein ) not Absolutely are intended ; for if they should , then this Epistle would be a Catholick Epistle , and would conclude the things mentioned in it , of the letter received by the Apostle &c. to relate to the Catholick Church . Ans . It is confessed , that the Epistles of Paul , and Clement , have one common Title ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Clements expression , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Pauls in both his Epistles , which addes little strength to the former Argument from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I suppose , confining it thither . It is true , Pauls second Epistle , after its Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He mentions not any where any more Churches in Achaia then that of Corinth , and that at Cenchrea ; nor doth he speake of any Churches here in this salutation , but only of the Saints . And he plainely makes Achaia and Corinth to be all one 2 Cor. 9. 2. so that to me it appears , that there were not as yet , any more Churches brought into order in Achaia , but that mentioned ; with that other other at Cenchrea , which I suppose , comes under the same name with that at Corinth ; nor am I perswaded , that it was a compleated Congregation in those daies . Saints in Acha●a that lived not at Corinth , there were perhaps many ; but being scattered up and downe , they were not formed into Societies , but belonged to the Church of Corinth , and assembled therewith ( as they could ) for the participation of Ordinances : So that there is not the least evidence , that this Epistle of Paul was directed to any other Church , but that of Corinth . For the first , it can scarce be questioned ; Paul writing an Epistle for the instruction of the Saints of God , and Disciples of Christ in all Ages , by the inspiration of the Holy Ghost , Salutes in its beginning and ending all them , that on that generall account are concerned in it . In this sense all his Epistles were Catholick , even those he wrote to single Persons . The occasion of writing this Epistle was indeed from a particular Church , and the chiefe subject matter of it was concerning the Affaires of that Church . Hence it is in the first place particularly directed to them ; and our present enquiry is not after all that by any meanes were , or might be concerned in that , which was then written , as to their present or future direction , but after them , who administred the occasion to what was so written , and whose particular Condition was spoken to : This I say was the single Church of Corinth . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all in every place , should be all only in Achaia , or that Clement his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be with them , that are called in Achaia , I can yet see no ground to conjecture . Paul writes an Epistle to the Church of Ephesus . and concludes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the extent of which Prayer is supposed to reach farther then Ephesus , and the Region adjacent . It doth not then as yet appeare that Paul wrote his Epistles peculiarly to any other , but the particular Church at Corinth . If concerning the latter , because of that expression with all the Saints which are in all Achaia , if it be granted there were more Churches then that of Corinth with its Neighbour Cenchrea ( which whether it were a stated distinct Church or no , I know not ) yet it will not at all follow ( as was said before ) that Clement attending the particular occasion only , about which he and the Church of Rome were consulted , did so direct his Epistle , seeing he makes no mention in the least , that so he did . But y●● by the way there is one thing more , that I would be willingly resolved about in this discourse ; & that is this , seeing that it is evident that the Apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and Clemens , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intend an enlargement beyond the first and immediate direction to the Church of Corinth , if by the Church of Corinth , as it is pleaded , he intend to expresse that whole Region of Achaia , what either the Apostle , or Clemens do obtain by that enlargement , if restrained to that same place . It is indeed said , that at this time there were many other Episcopall Sees in Achaia ; which untill it is attempted to be put upon some kind of proof , may be passed by : It is granted that Paul speakes of that which was done at Corinth , to be done in Achaia Rom. 15. 28. as what is done in London is without doubt done in England : But that which lies in expectation of some light or evidence to be given unto it , is , that there was a Metropoliticall See at Corinth , at this time , whereunto many Episcopall Sees in Achaia were in a subordination , being all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Corinth , all which are called the Church of Corinth , by vertue of their subjection thereunto ; when this is proved , I shall confesse some principles I afterwards insist on , will be impaired thereby . This then is added by the same Author , That the Ecclesiasticall estate was then conformed to the Civill : where ever there was a Metropolis in a Civill-politicall sence , there was seated also a Metropoliticall Church ; now that Corinth was a Metropolis , the Proconsul of Achaia Keeping his residence there , in the first sence is confessed . And besides what followes from thence , by vertue of the principle now laid down , Chrysostome calls it a Metropolis relating to the time wherein Paul wrote his Epistle to the Church there in the latter sence also . The plea about Metropoliticall Churches , I suppose will be thought very impertinent to what I have now in hand , so it shall not at present be insisted on . That the state of Churches in after Ages was moulded and framed after the patterne of the civill Goverment of the Roman Empire is granted ; And that conformity ( without offence to any be it spoken ) we take to be a fruit of the working of the mystery of Iniquity . But that there was any such order instituted in the Churches of Christ , by the Apostles , or any instituted by the Authority from the Lord and Ruler , is utterly denyed ; nor is any thing , but very uncertaine conjectures from the sayings of men of after Ages , produced to attest any such order , or constitution . When the order , spirituality , beauty , and glory of the Church of Christ shall returne , and men obteine a light , whereby they are able to discerne a beauty and excellency in the inward , more noble spirituall part , indeed life and soul of the worship of God , these disputes will have an issue . Chrysostome sayes indeed , that Corinth was the Metropolis of Achaia , but in what sence he sayes not ; the Politicall is granted , the Ecclesiasticall not proved ; nor are we enquiring what was the state of the Churches of Christ in the dayes of Chrysostome , but of Paul. But to returne . If any one now shall say , will you conclude , because this evill mentioned by the Apostle is Schisme , therefore nothing else is so ? I Answer , that having before asserted , this to be the chiefe and only seat of the Doctrine of Schisme , I am inclinable so to do : and this I am resolved of , that unlesse any man can prove that something else is termed schisme by some divine writer , or blamed on that head of account by the Holy Ghost elsewhere , and is expressly reproved a● another crime , I will be at Liberty from admitting it so to be . But yet for what may hence by a parity of Reason be deduced , I shall close with , and debate at large , as I have professed . The Schisme then here described by the Apostle , and blamed by him , consists in causelesse differences , and contentions amongst the members of a particular Church , contrary to that of love , prudence , and forbearance , which are required of them to be exercised amongst themselves and towards one another ; which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 13. And he is a Schismatick that is guilty of this sinne of Schisme , that is , who raiseth , or entertained , or persisteth in such differences ; nor are these termes used by the Divine writers in any other sence . That any men may fall under this guilt , it is required ; 1. That they be members of , or belong to some one Church , which is soe , by the institution and appointment of Jesus Christ . And we shall see , that there is more required hereunto , then the bare being a Believer or a Christian . 2. That they either raise or entertaine . and persist in causelesse differences with others of that Church more or lesse , to the interruption of that Exercise of love ▪ in all the fruits of it , which ought to be amongst them ; and the disturbance of the due performance of the duties required of the Church , in the worship of God. As Clement in the forementioned Epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. That these differences be occasioned by , and do belong to some things in a remoter or nearer distance appertaining to the worship of God ; their differences on a Civill account are elsewhere mentioned , and reproved , 1 Ep. cap. 6. for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. This is that Crime , which the Apostle rebukes , blames , condemnes under the name of Schisme , and tells them that were guilty of it , that they shewed themselves to be carnall , or to have indulged to the flesh and the corrupt principle of selfe , and their own wills , which should have been subdued to the obedience of the Gospell . Mens definitions of things are for the most part Arbitrary and loose ; fitted and suited to their severall apprehensions of Principles and conclusions ; so that nothing cleare or fixed is generally to be expected from them ; from the Romanists description of Schisme , who violently without the least colour or pretence thrust in the Pope , and his Head ship , into all that they affirme in Church matters , least of all . I can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that , which gives rise to the whole disquisition , and is the first thing defin'd . But at this I must professe my selfe to be somewhat entangled , that I could never yet meet with a definition of Schisme , that did comprize , that was not exclusive of that , which alone in the Scripture is affirmed so to be . Austins Definition contains the summe of what hath since been insisted on ; saith He , Schisma ni fallor est eadem opinantem , & eodem ritu utentem solo Congregationis delectari dissidio G●n . Faust . lib. 20. cap. 3. by dissidium congregationis he intends separation from the Church into a peculiar Congregation ; a definition directly suited to the cause he had in hand , and was pleading against the Donatists . Basil in Epist . ad Amphiloch . Con. 44. distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and as he makes Schisme to be a division arising from some Church controversies suitable to what those dayes experienced , and in the substance true ; so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either Presbyters , or Bishops , or Laicks hold unlawfull meetings , Assemblyes or Conventicles , which was not long since with us the only Schisme . Since those days Schisme in generall hath passed for a causelesse separation from the communion and worship of any true Church of Christ , ( the Catholick Church saith the Papist ) with a relinquishment of its society , as to a joynt celebration of the ordinances of the Gospell ; how farre this may passe for Schisme , and what may be granted in this description of it , the processe of our discourse will declare . In the mean time I am most certain , that a Separation from some Churches true or pretended so to be is commanded in the Scriptures ; so that the withdrawing from , or relinquishment of any Church or society whatever , upon the plea of its corruption , be it true or false , with a mind and resolution to serve God in the due observation of Church institutions , according to that light which men have received , is no where called Schisme , or condemned as a thing of that nature , but is a matter that must be tryed out , whether it be good or evill , by vertue of such generall rules and directions , as are given us in the Scriptures for our orderly and blamelesse walking with God in all his wayes . As for them , who suppose all Church power to be invested in some certain Church Officers originally ( I meane that which they call of Jurisdiction ) who on that account are Eminenter , the Church , the union of the whole consisting in a subjection to those Officers according to Rules , Orders and Canons of their appointment , whereby they are necessitated to state the businesse of Schisme on the rejection of their Power and Authority , I shall speak to them afterwards at large . For the present , I must take leave to say , that I look upon the whole of such a fabrick , as a product of prudence and necessity . I cannot but feare least some mens surmisings may prompt them to say , that the evill of Schisme is thus stated , in a compliance with that , and them , which before we blamed : and seemes to serve to raise sleight and contemptible thoughts of it , so that men need not be shaken though justly charged with it . But besides that sufficient testimony , which I have to the contrary , that will abundantly shelter me from this Accusation ▪ by an assurance that I have not the lea● aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I shall farther add my apprehension of the greatnesse of the evill of this sinne , if I may first be borne with a little in declaring what usuall aggravations of it I do either not understand , or else cannot assent unto . Those , who say it is a renting of the seamelesse coat of Christ ( in which Metaphoricall expression men have wonderfully pleased themselves ) seem to have mistaken their ayme ; and instead of an Aggravation of its evill , by that Figure of Speech , to have extenuated it ; A rent of the Body well compacted , is not heightned to any ones apprehension , in its being called the renting of a seamelesse coat : But men may be indulged the use of the most improper and groundlesse expressions , so they place no power of Argument in them , whilest they find them moving their own , and suppose them to have an alike efficacy upon the affections of others . I can scarce think that any ever supposed , that the coate of Christ was a Type of his Church ; his Church being cloathed with Him , not He with it . And therefore with commendation of his Successe , who first invented that Allusion , I leave it in the possession of them , who want better arguments to evince the evill of this sinne . It is most usually said to be a sinne against Charity , as Heresie is against Faith. Heresie is a sinne against Faith ( if I may so speake ) both as it is taken for the doctrine of Faith , which is to be believed , and the assent of the mind whereby we doe believe . He that is a Heretick ( I speake of him in the usuall acception of the word , and the sence of them , who make this comparison , in neither of which I am satisfied ) rejects the doctrine of faith ; and denyes all assen● unto it . Indeed he doth the former by doing the latter . But is Schisme so a sinne against Charity ? doth it supplant , and root out Love out of the heart ? is it an affection of the minde attended with an inconsistency therewith ? I much question it . The Apostle tells us , that love is the bond of perfection Col. 3. 14. because in the severall and various waies whereby it exerts it self , it maintaines and preserves notwithstanding all hinderances and opposition● , that perfect and beautifull order , which Christ hath appointed amongst his Saints , wherein men by Schisme are kept off , and withheld from the performance of any of those offices and duties of love , which are usefull , or necessary for the preservation of the bond of perfection , then is it , or may in some sence be said to be a sinne against Love. Those , who have seemed to aime nearest the apprehension of the true nature of it in these days , have described it to be an open breach of Love , or Charity . That that expression is warily to be understood , is evident in the light of this single consideration . It is possible for a man to be all , and doe all , that those were , and did , whom the Apostle judges for Schismaticks , under the power of some violent temptation , and yet have his heart full of love to the Saints of the Communion disturbed by him . It is thus far then in its own nature a breach of Love , in that in such men , Love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by Christ in his Church . However I shall freely say , that the Schoolmens notion of it , who insist on this as its nature , that it is a sinne against Charity , as Heresie is against Faith , is fond and becomming them ; and so will others also , shall be pleased to that consider , what they intend by Charity . Some say It is a Rebellion against the Church , that is , the Rulers and Officers of the Church . I doubt not but that there must be either a neglect in the Church in the performance of its duty , or of the Authority of it in so doing , wherever there is any Schisme , though the discovery of this also have innumerable intanglements attending it . But that to refuse the Authority of the Church is to rebell against the Rulers , or Guides of it , will receive farther light , then what it hath done , when once a pregnant instance is produced , not where the Church signifies the Officers of it , but where it doth not signifie the body of the Congregation in contradistinction from them , or comprising them therein . Adde unto these , those who dispute whether Schismaticks doe belong to the Church or no , & conclude in the Negative ; seeing according to the discovery already made , it is impossible a man should be a Schismatick , unlesse he be a Church member . Other crimes a man may be guilty of on other accounts ; of Schisme , only in a Church . What is the formal reason of any mans Relation to a Church , in what sence soever that word is used , must be afterwards at large discussed . But now this foundation being laid , that Schisme is a causelesse difference or division amongst the members of any particular Church , that meet together , or ought so to do , for the worship of God , and celebration of the same numericall Ordinances to the disturbance of the order appointed by Jesus Christ , & contrary to that exercise of love in wisedome and mutuall forbearance , which is required of them , it will be easy to see , wherein the iniquity of it doth consist , and upon what consederations its Aggravations doe arise . It is evidently a despising of the Authority of Jesus Christ , the great soveraigne Lord , and head of the Church . How often hath he commanded us to forbeare one another , to forgive one another , to have peace among our selves , that we may be known to be his Disciples , to beare with them that are in any thing contrary minded to our selves . To give light to this consideration , let that which at any time is the cause of such hatefull divisions , rendred as considerable as the prejudices , and most importune Affections of men can represent it to be , be brought to the Rule of Love , and forbearance , in the latitude of it , as prescribed to us by Christ , and it will evidently beare no proportion thereunto . So that such differences though arising on reall miscarriages and faults of some , because they might otherwise be handled , and healed , and ought to be so , cannot be persisted in without the contempt of the immediate Authority of Jesus Christ . If it were considered , that he standeth in the Congregation of God Ps . 82. 1. That he dwells in the Church in glory as in Sinai in the Holy place Ps . 68. 17 , 18. walking in the mid'st of the Candlesticks Rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his presence and Authority would perhaps be more prevalent with some , then they seem to be . Againe ! His wisdome , whereby he hath ordered all things in his Church , on set purpose , that Schisme and divisions may be prevented , is no lesse despised . Christ who is the Wisdome of the Father . 1 Cor. 1. 24. The stone on which are seaven eyes , Zech 3. 9. upon whose shoulders the government is laid , Is . 9. 6 , 7. hath in his infinite wisdome so ordered all the Officers , Orders , Gifts , Administrations of , and in his Church , as that this evill might take no place . To manifest this , is the designe of the Holy Ghost , Rom. 12 , 3 , 4 , 5 , 6 , 7 , 8 , 9 1. Cor. 12. Eph. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. The consideration in particular of this Wisdome of Christ , suiting the Officers of his Church , in respect of the places they hold , of the Authority wherewith from him they are invested , the way whereby they are entered into their Function , distributing the Gifts of his Spirit in marveilous variety , unto severall kinds of usefulnesse ; and such distance , and dissimilitude in the particular members , as in a due correspondencie and proportion , give comelinesse and beauty to the whole , disposing of the order of his worship , and sundry ordinances in especiall , to be expressive of the highest Love and Vnion , pointing all of them against such causelesse divisions , might be of use , were that my present intendment . The Grace and Goodnesse of Christ , whence he hath promised to give us one heart , and one way , to leave us peace , such as the World cannot give , with innumerable others of the like importance , are disregarded thereby . So also is his prayer for us ; with what Affection and Zeale did he powre out his soule to his Father for our union in love . That seems to be the thing his heart was chiefely fixed on , when he was leaving this World , Joh. 17. what weight he layes thereon , how thereby we may be known to be his Disciples , and the World be convinced , that he was sent of God , is there also manifested . How farre the exercise of Love and Charity is obstructed by it , hath been declared . The consideration of the Nature , Excellency , Property , Effects , Usefulnesse of this Grace in all the Saints in all their ways , its especiall designation by our Lord and Master , to be the bond of union and perfection , in the way and Order instituted for the comely celebration of the Ordinances of the Gospell , will adde weight to this aggravation . It s constant growing to farther evill , in some to Apostacy it selfe ; its usuall and certaine ending in strife , variance , debate , evill surmisings , wrath , confusion , disturbances publick and private , are also to be laid all at its doore . What farther of this nature and kind may be added ( as much may be added ) to evince the heinousnesse● of this sinne of Schisme , I shall willingly subscribe unto ; so that I shall not trouble the Reader in abounding in what on all hands is confessed . It is incumbent upon him , who would have me to goe farther in the description of this evill , then as formerly stated , to evince from Scripture , another notion of the name or thing , then that given , which when he hath done , he shall not find me refractory . In the meane time I shall both consider what may be objected against that , which hath been delivered , and also discusse the present state of our divisions on the usuall principles , and common acception of Schisme ; if first I may have leave to make some few inferences , or deductions from what hath already been spoken , and as I hope , evinced . On supposition that the Church of Rome is a Church of Christ , it will appeare to be the most Schismaticall Church in the World. I say or supposition that it is a Church , and that there is such a thing , as a Schismaticall Church , ( as perhaps a Church may from its intestine differences , be so not unfitly denominated ) that is , the state and condition thereof . The Pope is the head of their Church , severall nations of Europe are members of it . Have we not seen that head taking his flesh in his teeth , tearing his body and his limbs to pieces ? Have some of them thought on any thing else , but , arise Peter , kill and eate , all their dayes ! Have we not seen this goodly head , in disputes about Peters Patrimony , and his own Jurisdiction , wage warre , fight , and shed blood , the blood of his own members ? Must we believe Armies raised , and battailes fought , Townes fired , all in pure love , and perfect Church order ? not to mention their old altare contra altare , Anti-Popes , Anti-Councells ; look all over their Church , on their Potentates , Bishops , Friars , there is no end of their variances . What do the Chiefest , choisest pillars , eldest sonnes , and I know not what of their Church at this day ? doe they not kill , destroy , and ruine each other , as they are able ? let them not say these are the divisions of the Nations , that are in their Church , not of the Church ; for all these Nations on their hypothesis are members of that one Church . And that Church , which hath no meanes to prevent its members from designed , resolved on , and continued murthering one of another , nor can remove them from its society , shall never have me in its communion , as being bloudily Schismaticall . No● is there any necessity , that men should forgoe the respective civill interests , by being members of one Church . Prejudicate apprehensions of the nature of a Church , and its Authority , lye at the bottome of that difficulty ; Christ hath ordained no Church , that enwraps such interests , as on the account whereof , the members of it may murther one another . Whatever then , they pretend of Vnity , and however they make it a note of the true Church ( as it is a property of it ) that which is like it amongst them , is made up of these two ingredients , subjection to the Pope , either for feare of their lives , or advantage to their livelyhood , and a conspiracy for the destruction , and suppression of them , that oppose their interests , wherein they agree like those , who maintained Hierusalem in its last Siege by Titus ; they all consented to oppose the Romans , and yet fought out all other things among themselves . That they are not so openly clamorous about the differences at present , as in former Ages , is meerely from the pressure of Protestants round about them However , let them at this day silence the Jesuits and Dominicans , especially the Baijans and the Jansenians on the one part , and the Molinists on the other : Take off the Gallican Church from its Schismaticall refusall of the Councell of Trent ; Cause the King of Spaine to quit his claime to Sicilie , that they need not Excommunicate him every yeare ; compell the Commonwealth of Venice to receive the Jesuits ; stop the mouths of the Sorbonists about the Authority of a generall Councell above the Pope , and of all those , whom opposing the Papall omnipotency they call Politicians ; quiet the contest of the Franciscans and Dominicans about the Blessed Virgin ; burne Bellarmines books , who almost on every Controversy of Ch. Religion gives an account of their intestine divisions , branding some of their opinions as haereticall , as that of Medina about Bishops and Presbyters , some as Idolatricall , as that of Thomas about the worship of the Crosse with latria , &c. and they may give a better colour to their pretences , then any as yet it wears . But what need I insist upon this supposition ; when I am not more certaine , that there is any instituted Church in the World , owned by Christ as such , then I am , that the Church of Rome is none , properly so called . Nor shall I be thought singular in this perswasion , if it be duely con●idered ▪ what this amounts unto . Some Learned men of latter daies in this Nation , pleading in the justification of the Church of England , as to her departure from Rome , did grant that the Church of Rome doth not erre in Fundamentalls , or maintained no errors remedilesly pernitious and destructive of Salvation . How farre they entangled themselves by this concession I argue not : The foundation of it lyes in this cleer truth , that no Church what ever , universall , or particular , can possibly erre in Fundamentalls , for by so doing it would cease to be a Church . My denying then the Synogogue of Rome to be a Church , according to their principles , amounts to no more then this : The Papist● maintaine in their publique Confessions , fundamentall errors ; in which Assertion it s known I am not alone . But this is not the principle , at least not the sole nor maine principle , whereon I ground my judgement in this case : but this , that there was never any such thing in any tolerable likenesse or similitude , as that which is called the Church of Rome , allowing the most skillfull of its Rabbies to give in the Characters and delineations of it , instituted in reference to the worship of God by Jesus Christ . The truth is , the whole of it is but an imitation & exemplar of the old Imperiall Goverment : one is set up in chiefe and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Spiritualls , as the Emperors were in civill things ; from him all power flowes to others ; and as there was a communication of power by the Emperors , to the Civill state Praefects , Proconsulls , Vicars , Presidents , Governours of the lesser and greater Nations , with those under them , in various civill subordinations , according to the dignity of the places , where they did beare rule and preside , and ni the military to Generalls , Legates , Tribun's and the inferior Officers ; so is there by the Pope , to Patriarchs , Arch-bishops , Bishops , in their severall subordinations , which are as his civil state ; and to Generalls of Religious orders , Provincialls , and their dependants , which are as his military . And it is by some ( not in all things agreeing with them ) confessed , that the Goverment , pleaded for by them in the Church , was brought in and established , in correspondency and accommodation to the civill Goverment of the Empire ; which is undeniably evident and certaine : now this being not throughly done till the Empire had received an incurable wound , it seemes to me to be the making of an image to the beast , giving life to it , and causing i●to speake . So that the present Roman Church is nothing else , but an image or similitude of the Roman Empire , set up in its declining among and over the same persons in succession , by the craft of Sathan , through principles of deceit , subtilty and Spirituall wickednesse , as the other was by force and violence , for the same ends of power , dominion , fleshlinesse , and persecution with the former . The exactnesse of this correspondency in all things , both in respect of those , who claime to be the stated body of his Ecclesiasticall Commonwealth , and those , who are meerly dependent on his will , bound unto him professedly by a military Sacrament , exempted from the ordinary Rules and Goverment of his fixed Rulers in their severall subordination● , under Officers of their own immediately commissionated by him , with his mannagement of both those parties to ballance and keep them mutually in quiet and in order for his service ( especially confiding in his men of warre , like the Emperors of old ) may elsewhere be farther manifested . I suppose it will not be needfull to adde any thing to evince the vanity of the pretensions of the Romanists or others against all or any of us , on the account of Schisme , upon a grant of the principles layd down , it lyes so cleare in them without need of farther deduction ; and I speake with some confidence , that I am not in expectation of any hasty confutation of them , I meane , that which is so indeed . The earnestnesse of their clamours , importuning us to take notice of them by the way , before I enter upon a direct debate of the cause , as it stands stated in reference to them , I shall only tell them , that seeking to repose our consciences in the minde of God revealed in the Scriptures , we are not at all concerned in the noise , they make in the world . For what have we done ? wherein doth our guilt consist ? wherein lyes the peculiar concernment of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? let them goe to the Churches , with whom we walke , of whom we are , and aske of them concerning our wayes , our Love , and the duties of it ? Doe we live in strife , and variance ? Do we not beare with each other ? doe we not worship God without disputes and divisions ? have we differences and contentions in our Assemblies ? doe we break any bond of Union , wherein we are bound , by the expresse institutions of Jesus Christ ? if we have , let the righteous reprove us , we will own our guilt , confesse we have been carnall , and endeavour Reformation . If not , what have the Romanists , Italians , to doe to judge us ? knew we not your designe , your interest , your lives , your Doctrines , your Worship , we might possibly think , that you might intermeddle out of Love , and mistaken zeale , but ad populum Phaleras : you would be making shrines , and thence is this stirre , and uproare . But we are Schismaticks in that we have departed from the Catholick Church ; and for ▪ our own Conventicles , they are no Churches , but styes of beasts ▪ But this is most false . We abide in the Catholick Church under all the bonds , wherein by the will of Christ we stand related ▪ unto it . Which if we prove not with as much evidence , as the nature of such things will beare , though you are not at all concerned in it , yet we will give you leave to ●riumph over us . And if our own Congregations ▪ be not Churches , whatsoever we are , we are not Schismaticks ; for Schisme is an evill amongst the members of a Church , if S. Paul may be believed . But we have forsaken the Church of Rome . But Gentlemen , shew first how we were ever of it . No man hath lost that which he never had ; nor hath left the place or station wherein he never was . Tell me when or how we were members of your Church ? We know not your language , you are Barbarians to us . It is impossible we should assemble with you . But your Forefathers left that Church , and you persist in their evill . Prove that your Forefathers were ever of your Church in any communion instituted by Christ , and you say somewhat . To desert a mans station , and relation , which he had on any other account , good , or bad , is not Schisme ; as shall farther be manifested . Upon the same principle , a plea for freedome from the charge of any Church , reall , or pretended , as Nationall , may be founded , and confirmed ; either we are of the Nationall Church of England , ( to give that instance ) or we are not ; if we are not , and are exempted by our Protestation , as before ; whatever we are , we are not Schismaticks ; if we are fatally bound unto it , and must be members of it , whether we will or no , being made so we know not how , and continuing so we know not why , shew us then what duty , or office of Love is incumbent on us , that we doe not performe ? Doe we not joyne in externall acts of worship in Peace with the whole Church ? Call the whole Church together , and try what we will doe ? Doe we not joyne in every Congregation in the Nation ? This is not charged on us ; nor will any say , that we have right so to doe , without a Relation to some particular Church in the Nation ; I know where the sore lyes . A Nationall Officer , or Officers ▪ with others acting under them in severall subordinations , with various distributions of power , are the Church intended . A non-submission to their rules and constitutions , is the Schisme we are guilty of . Quem das finem Rex magne laborum ! But this pretence shall afterwards be sifted to the utmost . In the meane time let any one informe me , what duty I ought to performe towards a Nationall Church , on supposition there is any such thing , by vertue of an Institution of Jesus Christ , that is possible for me to performe , and I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it . To close these considerations with things of more immediate concernment , Of the divisions that have fallen out amongst us in things of Religion , since the last Revolutions of this Nation , there is no one thing hath been so effectuall a promotion ( such is the power of Tradition , and prejudice , which even beare all before them in humane affaires ) as the mutuall charging one another with the guilt of Schisme . That the notion of Schisme , whereon this charge is built by the most , if not all , was invented by some of the Ancients , to promote their plea , and advantage them with them with whom they had to doe , without due regard to the simplicity of the Gospell , at least in a suitablenesse to the present state of the Church in those daies , is too evident . For on very small foundations have mighty fabricks , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Religion been raised . As an Ability to judge of the present posture and Condition of affaires , with counsell to give direction for their order and mannagement , towards any end proposed , not an Ability to contri●e for events , and to knit on one thing upon another , according to a probability of successe for continuance , which is almost constantly disturbed by unexpected providentiall interveniences , leaving the Contrivers at a perplexing losse , will be found to be the summe of humane wisdome ; so it will be our wisdome in the things of God , not to judge according to what by any meanes is made present to us , and its principles on that account rendred ready to exert themselves , but ever to recoile to the originall , and first institution . When a man first falls into some current , he finds it strong , and almost impassable ; trace it to its fountaine , and it is but a dribling gutter ▪ Paul tells the members of the Church of Corinth , that there were divisions amongst them , breaches of that Love & Order , that ought to be observed in Religious Assemblies . Hence there is a sinne of Schisme raised ; which when considered as now stated , doth no more relate to that treated on by the Apostle , then Simon Sonne of Jonas , lovest thou me , doth to the Popes Supremacy ; or Christs saying to Peter of John , If I will that he tarry till I come , what is that to thee , did to the report , that went afterwards abroad , that that Disciple should not die . When God shall have reduced his Churches to their Primitive Purity and institution , when they are risen , and have shaken themselves out of the dust , and things of Religion returne to their native simplicity , it is scarce possible to imagine , what Vizards will fall off , and what a contrary appearance many things will have , to what they now walke up and downe in . I wish that those , who are indeed really concerned in this businesse , namely , the members of particular Churches , who have voluntarily given up themselves to walke in them according to the appointment of Christ , would seriously consider , what evill lyes at the door , if they give place to causelesse differences , and divisions amongst themselves . Had this sinne of Schisme been rightly stated , as it ought , and the guilt of it charged in its proper place , perhaps some would have been more carefull in their deportment in their Relations . At present , the dispute in the World relating hereunto , is about Subjection to the Pope , and the Church of Rome , as it is called : And this mannaged on the Principles of Edicts of Councells , with the practices of Princes , and Nations , in the dayes long agoe past , with the like considerations , wherein the concernment of Christians is doubtlesse very small . Or of Obedience , and conformity to Metropolitan and Diocesan Bishops in their constitutions , and wayes of worship joyntly , or severally prescribed by them . In more Ancient times , that which was agitated under the same name , was about persons or Churches , renouncing the Communion and Society of Saints with all other Churches in the World , consenting with them in the same Confession of Faith , for the substance of it . And these differences respectively are handled , in reference to what the state of things was , and is grown unto in the dayes , wherein they are mannaged . When Paul wrote his Epistle , there was no occasion given to any such Controversies , nor foundation laid making them possible ▪ That the Disciples of Christ ought every where to abound in love and forbearance towards one another , especially to carry all things in union and Peace in those Societies , wherein they were joyned for the Worship of God , were his Endeavours , and Exhortations : Of these things he is utterly silent : Let them , who aime to recover themselves into the like state and condition , consider his commands , exhortations , and reproofes . Things are now generally otherwise stated , which furnisheth men with objections against what hath been spoken , to whose removall , and farther clearing of the whole matter , I shall now addresse my selfe . CHAP. III. Objections against the former discourse proposed to consideration : Separation from any Church in the Scripture not called Schisme . Grounds of such separation . Apostacy , irregular walking , sensuality . Of separation on the account of Reformation . Of commands for separation . No Example of Churches departing from the communion of one another . Of the common notion of Schisme , and the use made of it . Schisme a breach of Vnion . That Vnion instituted by Christ . THat which lyes obvious to every man against what hath been delivered , and which is comprehensive of all the particular objections , to which it seemes lyable and obnoxious , is , that according to this description of Schisme ; separation of any man or men from a true Church , or of one Church from others , is not Schisme ; Seeing that is an evill only amongst the members of one Church , whilest they continue so to be : which is so contrary to the judgement of the generality of Christians in this businesse , that it ought to be rejected as fond , and absurd . Of what hath been the judgement of most men in former Ages , what it is in this , what strength there is in an Argument deduced from the consent pretended ; I am not as yet arrived to the consideration of Nor have I yet manifested , what I grant of the Generall notion of Schisme , as it may be drawn by way of Analogie or proportion of Reason , from what is delivered in the Scripture concerning it . I am upon the precise signification of the word and description of the thing , as used and given by the Holy Ghost : In this sence I deny that there is any relinquishment , departure , or separation from any Church , or Churches mentioned , or intimated in the Scripture , which is , or is called Schisme , or agreeth with the description by them given us of that terme . Let them that are contrary minded attempt the proof of what they affirme . As farre as a negative Proposition is capable of evidence from any thing , but the weakenesse of the opposition made unto it , that layed down will receive it by the ensuing considerations . All blameable departure from any Church or Churches , or relinquishment of them mentioned in the Gospell , may be reduced to one of these three Heads or Causes : 1. Apostacy , 2. Irregularity of walking . 3. Professed sensuality . 1. Apostacy or falling away from the faith of the Gospell ; and thereupon forsaking the Congregations or Assemblyes for the worship of God in Jesus Christ is mentioned Heb. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not wholy deserting the assembling our selves , as is the manner of some ▪ A separation from , and relinquishment of the Communion of that Church , or those Churches , with whom men have assembled for the worship of God , is the guilt here charged on some by the Apostle . Upon what account they so separated themselves is declared v. 26. they sinned willfully , after they had received the knowledge of the truth ; thereby shipping out their necks from the yoke of Christ , v. 28. and drawing back to perdition v. 29. that is , they departed off to Judaisme . I much question , whether any one would think fit to call these men Schismaticks ? or whether we should so judge , or so speake of any , that in these dayes should forsake our Churches , and turne Mahumetans ; Such a departure makes men Apostates not Schismaticks . Of this sort many are mentioned in the Scriptures . Nor are they accounted Schismaticks , because the lesser crime is swallowed up and drowned in the greater , but because their sin is wholly of another nature . Of some , who withdraw themselves from Church communion , at least for a season , by their disorderly and irregular walking we have also mention . The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes . 5. 14. unruly , or disorderly persons , not abiding in obedience to the order prescribed by Christ in , and unto his Churches : and sayes , they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess . 3 6. out of all Church order : whom he would have warned and avoided : so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Th. 3 2. persons that abide quietly in no place or station , but wandred up & down ; whom whatever their profession be , he denies to have faith . That there were many of this sort in the Primitive times , who through a vaine and slight spirit neglected , and fell off from Church Assemblyes , when yet they would not openly renounce the faith of Christ , is known . Of such disorderly persons we have many in our dayes wherein we live , whom we charge not with Schisme , but vanity , folly , disobedience to the Precepts of Christ in generall . Men also separated themselves from the Churches of Christ upon the account of sensuality , that they might freely indulge to their lusts and live in all manner of pleasure all their dayes Jude 19. these are they that separate themselves , sensuall , having not the spirit ; Who are these ? they that turne the grace of God into lasciviousnesse and that deny the Lord God , and our Saviour Jesus Christ , v. 4. that defile the flesh after the manner of Sodom and Gomorrah , v. 7 , 8. that spoke evill of things they knew not , and in things they knew naturally as bruit beasts they corrupted themselves v. 10. Sinning openly like beasts against the light of nature , so v. 12 , 13 , 16. these saith the Apostle are they that separate themselves , men given over to worke all uncleannesse with delight and greedinesse in the face of the Son , abusing themselves and justifying their Abominations with a pretence of the grace of God. That there is any blameable separation from , or relinquishment of any Church or Churches of Christ , mentioned in the Scripture ; but what may be referred to one of those heads , I am yet to learne . Now whether the men of these Abominations are to be accounted Schismaticks , or their crime in separating themselves to be esteemed Schisme , it is not hard to judge : If on any of these accounts , any persons have withdrawn themselves from the Communion of any Church of Christ , if they have on any motives of feare , or love apostatized from the faith of the Gospell , if they doe it , by walking disorderly and loosely in their conversations , if they give themselves up to sensuality and uncleannesse , and so be no more able to beare the society of them , whom God hath called to holinesse and purity of life , and worship , they shall assuredly beare their own burthen . But none of these instances are comprehensive of the case inquired after ; so that for a close of them , I say , for a man to withdraw or withhold himselfe from the communion externall and visible of any Church or Churches , on the pretension and plea , be it true or otherwise , that the worship , Doctrine , discipline instituted by Christ is corrupted among them , with which corruption he dares not defile himselfe , it is no where in the Scripture called Schisme , no● is that case particularly exemplified , or expressely supposed , whereby a judgement may be made of the fact at large ; but we are left upon the whole matter , to the guidance of such generall principles and Rules , as are given us for that end and purpose . What may regularly , on the other hand , be deduced from the commands given to turne away from them , who have only a forme of Godlinesse , 2 Tim. 3. 5. to withdraw from them that walk disorderly , 2 Thes . 3. 6. not to beare , nor endure in communion , men of corrupt principles , and wicked lives , Rev. 2. 14. but positively to separate from an Apostate Church , Rev. 18. 4 : that in all things we may worship Christ according to his mind and appointment , what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , is without the compasse of what I am now treating about . Of one particular Church ▪ departing from that communion with another , or others , be it what it will , which it ought to hold , unlesse in the departing of some of them , in some things , from the common Faith , which is supposed not to relate to Schisme , in the Scripture , we have no example . Diotrephes assuming an Authority over that Church , wherein he was placed , 3 Joh. 9 , 10. and for a season hindering the brethren from the performance of the duty incumbent upon them , toward the great Apostle and others , makes the nearest approach to such a division : but yet in such a distance , that it is not at all to our purpose in hand . When I come to consider that communion , that Churches have , or ought to have among themselves , this will be more fully discussed . Neither is this my sence alone , that there is no instance of any such separation as that , which is the matter of our debate , to be found in the Scripture . It is confessed by others differing from me , in and about Church affaires . To leave all ordinary communion in any Church with dislike , where opposition , or offence offers it selfe , is to separate from such a Church in the Scripture sence ; such separation was not in being in the Apostles time , say they , Pap●●accom . p. 55. But how they came to know exactly the sence of the Scripture in & about things not mentioned in them , I know not . As I said before , were I unwilling , I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther : Nor is there need of adding any thing to demonstrate how little the conscience of a godly man , walking peaceably in any particular Church society , is concerned in all the clamarous disputes of this Age about it ; being built on false Hypotheses , presumptions , and notions , no other way considerable , but as received by tradition from our Fathers . But I shall for the sake of some carry on this Discourse to a fuller issue ; There is another common notion of Schisme , which pleads to an originall from that spoken expressly of it , by a parity of reason , which tolerable in it selfe , hath been and is injuriously applyed , and used , according as it hath fallen into the hands of men , who needed it as an engine to fixe or improve them in the station wherein they are , or were ; & wherewith they are pleased . Indeed being invented for severall purposes , there is nothing more frequent then for men , who are scarce able to keep off the force of it from their own heads , whilest mannaged against them by them above ; at the same time vigorously to apply it for the oppression of all under them . What is on all hands consented unto , as its generall nature , I shall freely grant , that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men , prevailing themselves thereon . Let then the generall demand be granted , that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breach of Vnion ; which I shall attend with one reasonable postulatum , namely , that this union be an union of the appointment of Jesus Christ ; The consideration then of what , or what sort of union in reference to the worship of God according to the Gospell , is instituted & appointed by Jesus Christ , is the proper foundation of what I have farther to offer in this businesse . Let the breach of this if you please be accounted Schisme , for being an evill , I shall not contend by what name or title it be distinguished . It is not pleaded , that any kind of relinquishment or desertion of any Church or Churches , is presently Schisme , but only such a separation , as breakes the bond of Vnion instituted by Christ . Now this union being instituted in the Church , according to the various acceptions of that word , so is it distinguished . Therefore for a discovery of the nature of that which is particularly to be spoken to , and also its contrary , I must shew 1. The severall considerations of the Church , wherein , and with which , union is to be preserved . 2. What that union is , and wherein it doth consist , which according to the minde of Christ we are to keep and observe with the Church , under the severall notions of it respectively . 3 And how that union is broken , and what is that sinne whereby it is done . In handling this triple proposall , I desire that it may not be expected that I should much insist on any thing that falls in my way , though never so usefull to my end and purpose , which hath been already proved and confirmed by others beyond all possibility of controule ; and such will many , if not most of the principles , that I proceed upon , appeare to be . CAP. IV. Severall Acceptations in the Scripture of the name Church . Of the Church Catholick properly so called . Of the Church visible . Perpetuity of particular Churches . A mistake rectifyed . The nature of the Church Catholick evinced . Bellarmine his description of the Church Catholick . Vnion of the Church Catholick wherein it consists . Vnion by way of consequence . Vnity of Faith. Of Love. The Communion of the Catholick Church in , and with itsselfe . The breach of the Vnion of the Church Catholick , wherein it consisteth . Not morally possible . Protestants not guilty of it . The Papall world out of interest in the Church Catholick . As partly profane . Miracles no evidence of Holinesse . Partly ignorant . Selfe Justitiaries . Idolatrous . Worshippers of the Beast . TO begin with the first thing proposed . The Church of Christ living in this world ( as to our present concernment ) is taken in Scripture three wayes . 1. For the Mysticall body of Christ , his Elect , Redeemed , Justifyed and Sanctifyed ones throughout the world , commonly called the Church-Catholick-Militant . 2. For the Vniversality of men throughout the world , called by the preaching of the word , visibly professing and yeilding obedience to the Gospell ; called by some the Church-Catholick visible . 3. For a particular Church of some place , wherein the instituted worship of God in Christ is celebrated according to his minde . From the Rise & nature of the things themselves , doth this distinction of the signification of the word Church arise ; for whereas the Church is a society of men called out of the world , It is evident there is mention of a twofold call in Scripture , one effectuall , according to the purpose of God Rom. 8. 28. the other only externall . The Church must be distinguished according to its answer , and obedience to these calls , which gives us the two first states and considerations of it . And this is confessed by the ordinary glosse , ad Rom. 8. Vocatio exterior fit per Praedicatores , & est communis bonorum , & malorum , interior vero tantum est Electorum . And whereas there are Lawes and externall rules for joynt communion , given to them that are called , ( which is confessed ) the necessity of Churches in the last acceptation , wherein obedience can alone be yeilded to those Laws , is thereby established . In the first sence the Church hath as such , the properties of perpetuity , invisibility , infallibility , as to all necessary meanes of Salvation attending of it ; not as notes whereby it may be known , either in the whole , or any considerable part of it , but as certaine Adjuncts of its nature , and existence . Neither are there any signes of lesse or more certainty , whereby the whole may be discerned , or known as such ; though there are of the Individualls , whereof it doth consist . In the second , the Church hath perpetuity visibility , & infallibility as qualifyed above , in a secondary sence ; namely , not as such , not as visible and confessing , but as comprizing the individualls whereof the Catholick Church doth consist . For all that truely believe , professe ; though all that professe , doe not truely believe . Whether Christ hath had alwayes a Church in the last sence , and Acceptation of the word , in the world , is a most needlesse enquiry : nor are we concerned in it , any farther then in other matters of fact , that are recorded in story : though I am apt to believe , that although very many in all Ages kept up their station in , & Relation to the Church in the two former acceptations , yet there was in some of them scarce any visible Society of worshippers , so far answering the institution of Christ , as to render them fit to be owned and joyned withall , as a visible particular Church of Christ : but yet , though the notions of men were generally corrupt , the practice of all professours throughout the world , whereof so little is recorded , at least of them that did best , is not rashly to be determined of . Nor can our Judgement be censured in this , by them who think , that when Christ lay in the Grave , there was no Believer left , but his Mother , and that the Church was preserved in that one person : So was Bernard minded Tractat. de pass . Dom. ( ego sum vitis ) s●la per illud triste sabbathum stetit in fide , & salvata fuit Ecclesia in ipsa sola . Of the same minde is Marsilius in Sent. Quaest 20. Art. 3. as are also others of that sort of men , see Bannes in 2. 2. Thom. Quaest. 1. Art. 10. I no way doubt of the perpetuall existence of innumerable Believers in every age , and such as made the profession , that is absolutely necessary to salvation one way or other : though I question a regular association of men , for the celebration of instituted worship , according to the mind of Christ . The 7000 in Israel , in the dayes of Elijah , were members of the Church of God , and yet did not constitute a Church state among the ten Tribes . But these things must be farther spoken to . I cannot but by the way reminde a learned Person , with whom I have formerly occasionally had some debate in print , about Episcopacy , and the state of the first Churches , of a mistake of his , which he might have prevented with a little enquiry into the judgement of them , whom he undertook to confute at a venture . I having said , that there was not any ordinary Church Officer instituted in the first times , relating to more Churches in his Office , or to any other Church then a single particular Congregation ; He replyes , that this is the very same , which his memory suggested to him out of the Saints Beliefe , printed 12 or 14 yeares since , where instead of that Article of the Apostolick Symbole , the holy Catholick Church , this very Hypothesis was substituted . If he really believed that in professing I owned no instituted Church with Officers of one denomination in Scripture , beyond a single sence v. 24. saith the Apostle , I fill up that Congregation , I renounced the Catholick Church , or was any way necessitated so to doe , I suppose he may by what hath now been expressed , be rectifyed in his Apprehension . If he was willing only to make use of the advantage , wherewith he supposed himselfe accommodated by that expression , to presse the perswasion owned in the minds of ignorant men , who could not but startle at the noyse of denying the Catholick Church , it may passe at the same rate , that most of the reports in such discourses are to be allowed at . But to proceed . In the first sence the word is used Mat. 16. 28. upon this rock will I build my Church , and the gates of Hell shall not prevaile against it ; this is the Church of the Elect , redeemed , justifyed , sanctifyed ones , that are so built on Christ ; and these only , and all these are interested in the promise made to the Church , as such in any sence , but is peculiarly made therein , to every one , that is truely & properly a part , & member of that Church . Who , and who only are interested in that promise Christ himselfe declares Joh. 6. 40. Joh. 10 28 , 29. Joh. 17. 20 , 24. they that will apply this to the Church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the Church in that sence which whatever be the sence of the promise , I suppose they will find difficult worke of . Eph. 5. 25 , 26 , 27. Christ loved the Church , and gave himselfe for it , that he might sanctify and cleanse it with the washing of water by the word , that he might present it to himselfe a Glorious Church not having spot , or wrinkle , or any such thing . He speakes only of those , whom Christ loved antecedently to his dying for them , whereof his love to them was the cause ; who they are is manifest , Joh. 10. 15. Joh. 17. 17. And those on whom by his death he accomplished the effects mentioned , of washing , cleansing and sanctifying bringing them into the Condition promised to the bride the Lambs wife , Rev. 19. 8. which is the new Jerusalem , Rev. 21. 2. of elected & saved ones v. 27. Col. 1. 18. containes an expression of the same light and evidence ; Christ is the head of the body the Church ; not only a governing head , to give it Rules and Lawes , but as it were a Naturall head unto the body , which is influenced by him with a new spirituall life , which Bellarmine professeth against , as any requisite condition to the members of the Catholick Church , which he pleadeth for : In that same which is behind of the afflictions of Christ in my flesh , for his bodies sake ▪ which is the Church : which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake , that they may obtaine Salvation ; so that the Elect and the Church are the same persons under severall considerations ; and therefore even a particular Church , on the account of its participation of the nature of the Catholick , is called Elect , 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies , that the Catholick Church , or Mysticall body of Christ consists of the whole number of the Elect , as Redeemed , Justifyed , Sanctifyed , Called , Believing , and yeilding obedience to Christ throughout the world ( I speake of it as Militant in any one Age ) and of them only , were as needlessly actum agere , as a man can well devise . It is done already , and that to the purpose uncontroulably , terque quaterque . And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe , the summe of the inquiry upon this head , is concerning the matter of that Church , concerning which such glorious things are spoken in Scripture ; namely , that it is the Spouse , the Wife , the Bride , the Sister , the only one of Christ , his D●ve undefiled , his Temple , Elect , Redeemed , his Sione , his Body , his new Jerusalem ; concerning which inquiry , the Reader knowes where he may abundanly find satisfaction . That the asserting the Catholick Church in this sence is no new Apprehension , is known to them , who have at all looked backward to what was past before us . Omnibus consideratis ( saith Austin ) puto me non temere dicere , alios ita esse in domo dei , ut ips● etiam sint eadem domus Dei , quae dicitur aedificari supra petram , quae unica columba appellatur , quae sponsa pulchra sine macula , & ruga , & hortus conclusus , fons signatus , patens aquae vivae , paradisus cum fructu pomorum , alios autem ita constat esse in domo , ut non pertineant ad compagem domus — Sed sicut esse palea dicitur in frumentis . de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists : hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum . in Canon . Miss . Lec . 22. In what sence this Church is invisible , was before declared . Men elected , redeemed , justifyed , as such are not visible , for that which makes them so , is not : But this hinders not but that they may be so upon other Consideration ; sometimes to more , sometimes to fewer , yea they are so alwayes to some . Those that are may be seen ; and when we say they are visible , we do not intend that they are actually seen by any that we know , but that they may be so . Bellarmine gives us a description of this Catholick Church ( as the name hath of late been used at the pleasure of men , and wrested to serve every designe that was needfull to be carryed on ) to the interest which he was to contend for , but in it self perfectly ridiculous . He tells us out of Austine that the Church is a living Body , wherein is a body and a soule , thence saith he the soule is the internall graces of the spirit , Faith , Hope , and Love : the body is the externall profession of Faith ; some are of the soul and body perfectly united to Christ by faith , and the profession of it ; some are of the soule that are not of the body , as the Catechumeni , which are not as yet admitted to be members of the visible Church , but yet are true believers . Some saith he , are of the body , that are not of the soul , who having no true grace , yet out of hope or temporall feare , doe make profession of the faith , and these are like the haire , nailes , and ill humours in an humane body . Now saith , Bellarmine our definition of a Church comprizeth only this last sort , whilst they are under the head the Pope ; which is all one , as if he had defined a man to be a dead creature , composed of haire , nailes , and ill humours , under an hat : but of the Church in this sence so farre . It remaineth then , that we enquire what is the Vnion which the Church in this sense hath , from the wisdome of its head Jesus Christ . That it is one , that hath an union with its head , and in it selfe , is not questioned . It is one sheepfold , one Body , one spouse of Christ , his only one as unto him , and that it might have onenesse in it selfe , with all the fruits of it , our Saviour praies , Joh. 17. 19 , 20 , 21 , 22 , 23. the whole of it is described Eph. 4. 15 , 16. may grow up into him in all things , which is the head even Christ , from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the body , to the edifying it selfe in love . And of the same importance is that of the same Apostle , Col : 2. 19. not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of God. Now in the union of the Church in every sense , there is considerable , both the formalis ratio of it , whence it is , what it is , and the way , and meanes , whereby it exerts it selfe , and is usefull and active in communion ▪ The first , in the Church , as now stated , consists in its joynt holding the head , and growing up into him by vertue of the communication of supplies unto it therefrom , for that end & purpose . That which is the formall Reason , and cause of the Union of the members with the Head , is the formall Reason and Cause of the Union of the members with themselves . The Originall Vnion of the members is in and with the Head ; and by the same have they union with themselves as one body . Now the inhabitation of the same Spirit in him and them , is that which makes Christ Personall , and his Church , to be one Christ mysticall , 1 Cor. 12. 12. Peter tells us , that we are by the promises made partakers of the Divine Nature , 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have communion with it ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I cannot easily consent . Now it is in the person of the Spirit whereof we are by the promise made partakers : he is the Spirit of promise Eph. 1. 13. promised by God to Christ , Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by him to us Joh. 14. 16. being of old the great promise of the Covenant Is . 59. 21. Ezek. 11. 17. cap. 26. 36. Now in the participation of the Divine nature consists the Vnion of the Saints with Christ . Ioh. 6. 5. our Saviour tells us , that it arises from eating his flesh and drinking his Blood : he that eateth my flesh and drinketh my blood dwelleth in me , and I in him . This he expounds v. 63. it is the spirit that quickneth , the flesh profiteth not . By the quickning Spirit , inhabitation in Christ , and Christ in it , is intended . And the same he manifests in his prayer that his Church may be one in the Father , and the Sonne , as the Father is in him , and he in the Father Ioh. 17. 21. for the Spirit being the Love of the Father , and of the Son , is vinculum Trinitatis : and so here of our Union in some resemblance . The unity of members in the body naturall with one head is often chosen to set forth the union of the Church 1 Cor. 12. 12. 1 Cor. 11. 3. Eph 5. 23. Col. 1. 19. now every man can tell , that , union of the head and members , whereby they become all one body , that and not another , is onenesse of soule ; whereby the whole is animated , which makes the body , be it lesse or greater , to be one body . That which answers hereunto , in the mysticall body of Christ , is the animation of the whole by his spirit , as the Apostle fully 1 Cor. 15. 45. The union between husband and wife is also chosen by the Holy Ghost to illustrate the union between Christ and his Church . For this cause shall a man forsake his Father and his Mother and cleave to his Wife , and they two shall be one flesh ; this is a great mystery , but I speake concerning Christ and his Church , Eph. 5. 31 , 32. The union between man and wife we have Gen. 2. 24. they be no more twaine but one flesh ; of Christ and his Church that they are one spirit . For he that is joyned to the Lord is one Spirit , 1 Cor. 6. 17. See also another similitude of the same importance Ioh. 15. 5. Rom. 11. 16 , 17. This I say is the fountain radicall union of the Church Catholick in its selfe , with its head and formall reason of it . Hence flowes a double consequentiall Vnion that it hath also . 1. Of Faith. All men , united to Christ by the inhabitation of the same Spirit in him and them , are by it from , and according to the word , taught of God , Is . 54. 13. Ioh. 6. 45. so taught every one of them , as to come to Christ v. 46. that is by bilieving , by faith . They are so taught of God , as that they shall certainly have that measure of knowledge and faith , which is needfull to bring them to Christ , and to God by him . And this they have by the unction or Spirit , which they have received 1 Ioh. 2. 21 , 27. accompaning the Word by vertue of Gods Covenant with them , Is . 59. 29. And hereby are all the members of the Church Catholick , however divided in their visible profession , by any differences among themselves , or differenced by the severall measures of gifts and graces they have received , brought to the perfection aymed at , to the unity of the Faith , & to the acknowledgement of the Son of God , to a perfect man , to the measure of the stature of the fulnesse of Christ , Eph. 4. 13. Nor was this hidden from some of the Papists themselves . Ecclesia sancta corpus est Christi una spiritu vivificata , unita fide una , & sanctificata . saith Hugo de Victore , de sacram lib. 2. as he had said before in the former Cap. sicut scriptum est qui non habet Spiritum Christi , hic non est ejus : qui non habet Spiritum Christi , non est membrum Christi : in corpore uno Spiritus unus , nihil in corpore mortuum , nihil extra corpus vivum . See to the same purpose Enchirid. Concil Colon in Symbol . With peculiar reference to the members themselves , there is another necessary consequence of the union mentioned ; and that is the mutuall love of all those united in the head as before towards one another , and of every one towards the whole , as so united in the head Christ Jesus ; There is an increase made of the body to the edifying it selfe in love Eph. 4. 16. And so it becomes the bond of perfectnesse to this body of Christ . I cannot say , that the members or parts of this Church have their union in themselves by Love ; because they have that with , and in Christ , whereby they are one in themselves Ioh. 17. 21 , 23. they are one in God even in Christ , where their life is hid Col. 3. 3. but it is the next and immediate principle of that communion , which they severally have one with another , and the whole body , in and with it selfe . I say then that the communion which the Catholick Church , the mysticall body of Christ , hath , with and in it selfe , springing from the union , which it hath in and with Christ , and in it selfe , thereby , consists in love , exerting it selfe in inexpressible variety , according to the present state of the whole , its relation to Christ , to Saints and Angells , with the conditions and occasions of the members of it respectively , 1 Cor. 12. 26 , 27. What hath been spoken concerning the union and communion of this Church , will not I suppose , meet with any contradiction . Granting that there is such a Church , as that we speake of , Coetus praedestinatorum credentium , the Papists themselves will grant that Christ alone is its head , and that its union ariseth from its subjection to him , and dependance on him . Their modesty makes them contented with constituting the Pope in the roome of Christ , as he is as it were a politicall head for government ; they have not as yet directly put in their claime to his office as a mysticall Head , influencing the body with Life and Motion : though by their figment of the Sacraments communicating grace , ex opere operato , and investing the originall power of dispencing them in the Pope only , they have contended faire for it . But if any one can informe me of any other union , or communion of the Church , described as above , then these laid downe , I shall willingly attend unto his instructions : In the mean time , to carry on the present discourse unto that which is aimed at , it is manifest , that the breach of this union must consist in these two things . 1. First , the casting out , expelling , and looseing that spirit , which abiding in us , gives us this union . 2. The losse of that love , which thence flowes into the body of Christ , and believers , as parts and members thereof . This being the state of the Church under the first consideration of it , certainly it would be an extravagancy scarcely to be parallel'd , for any one to affirme a breach of this union as such , to be Schisme under that notion of it , which we are enquiring after . But because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are , or suppose they may be concerned , that they may know before hand , what is farther incumbent on them , if in reference to us , they would prevaile themselves of any such notion , I here informe them that our perswasion is , that this union was never utterly broken by any man taken into it , or ever shall be to the end of the World ; and I suppose they esteeme it vaine to dispute about the Ad●uncts , of that which is denyed to be . But yet this perswasion being not common to us , with them with whom we have to doe in this matter , I shall not farther make use of it , as to our present defence . That any other union of the Catholick Church , as such , can possibly be fancyed or imagined by any ▪ ( as to the substance of what hath been pleaded ) leaving him a plea for the ordinary so●ndnes of his Intellectualls , is denyed . Let us see now then what is our concernment in this discourse ; unlesse men can prove that we have not the spirit of God , that we do not savingly believe in Jesus Christ , that we doe not sincerely love all the Saints , his whole body , and every member of it , they cannot disprove our interest in the Catholick Church . It is true indeed , men that have so great a confidence of their own Abilities , and such a contempt of the World , as to undertake to dispute them out of conclusions from their naturall sences , about their proper Objects , in what they see , feele , and handle , and will not be satisfied , that they have not proved there is no motion , whilst a man walks for a conviction under their eye ; may probably venture to disprove us , in our spirituall sense and experience also , and to give us Arguments , to perswade us that we have not that communion with Christ , which we know we have every day . Although I have a very meane perswasion of my own Abilities , yet I must needs say , I cannot think that any man in the world can convince me , that I doe not love Jesus Christ in sincerity , because I doe not love the Pope , as he is so . Spirituall Experience is a security against a more cunning Sophister , then any Jesu●●te in the world , with whom the Saint● of God have to deale all their lives , Eph. 6. 12. And doubtlesse through the rich grace of our God , helpe will arise to us , that we shall never make a Covenant with these men for peace , upon conditions for worse then those that Nahash would have exacted on the men of Jabesh Gilead● , which were but the losse of one eye with an abiding reproach : they requiring of us , the deprivation of whatsoever we have to see by , whether as men , or Christians , and that with a reproach , never to be blotted out . But as we daily put our Consciences upon triall as to this thing 1 Cor. 13. 5. and are put unto it by Sathan ; so are we readie at all times to give an account to our Adversaries of the hope that us in us . Let them sift us to the utmost , it will be to our advantage . Only let them not bring frivolous objections , and such as they know are of no weight with us ; speaking ( as is their constant manner ) about the Pope and their Church , things utterly forraigne to what we are presently about , miserably begging the thing in Question . Let them weigh ( if they are able ) the true nature of Vnion with Christ , of faith in him , of Love to the Saints ; consider them in their proper Causes Adjuncts and Effects with a sprituall eye , laying aside their prejudices and intolerable impositions ; if we are found wanting as to the truth and sincerity of these things , if we cannot give some account of our translation from death to life , of our implantation into Christ , and our participation of the Spirit , we must beare our own burthen : if otherwise , we stand fast on the most noble and best account of Church Vnion what ever ; and whilest this shield is safe , we are lesse ●mxious about the issue of the ensuing contest . Whatever may be the apprehensions of other men , I am not in this thing sollicitous ( I speake not of my selfe , but assuming for the present the person of one concerning whom these things may be spoken , ) whilest the efficacy of the Gospell accomplisheth in my heart all those divine , and mighty effects ; which are ascribed unto it as peculiarly , it workes towards them that believe ; whilest I know this one thing , that whereas I was blind , now I see , whereas I was a servant of sinne , I am now free to righteousnesse & at liberty from bondage unto death , & instead of the fruits of the flesh , I find all the fruits of the Spirit brought forth in me to the praise of Gods glorious grace ; whilest I have an experience of that powerfull work of conversion , and being borne againe , which I am able to mannage against all the accusations of Satan , having peace with God upon justification by faith , with the love of God shed abroad in my heart by the Holy Ghost investing me in the priviledges of Adoption , I shall not certainly be moved with the disputes of men , that would perswade me , I doe not belong to the Catholick Church , because I doe not follow this , or that , or any part of men in the world . But you will say , this you will allow to them also with whom you have to doe , that they may be members of the Catholick Church ; I leave other men to stand or fall to their own Master : only as to the Papall multitude on the account of severall inconsistencies between them , and the members of this Church , I shall place some swords in the way , which will reduce their number to an invisible scantling ; I might content my selfe by affirming at once , that upon what hath been spoken , I must exclude from the Catholick Church all , and every one , whom Bellarmine intends to include in it as such ; namely those , who belong to the Church as hairs and ill humours to the body of a man. But I adde in particular . 1. All wicked and prophane persons , of whom the Scripture speakes expressly that they shall not enter into the Kingdome of God , are indisputably cut off : Whatever they pretend in shew at any time in the outward duties of Devotion , they have neither faith in Christ , nor love to the Saints : and so have part and fellowship neither in the union nor communion of the Catholick Church . How great a proportion of that Synogogue , whereof we are speaking , will be taken off by this sword ; of their Popes , Princes , Prelates , Clergie , Votaries , and people , and that not by a rule of private surmises , but upon the visible issue of their being servants to sin , ●aters of God , and good men , is obvious to all . Persons of really so much as reformed lives amongst them are like the berries after the shaking of an Olive tree 1 Cor 6. 7 , 8 , 9 , 10. Rev. 22. 15. I find some persons of late appropriating holinesse and Regeneration to the Romane partie , on this account , that among them only miracles are wrought ; which is say they the only proofe of true Holinesse . But these men erre as their Predecessors , not knowing the Scriptures , nor the power of God. Amongst all the evidences that are given in Scripture of Regeneration ; I suppose they will scarcely find this to be one ; and they who have no other assurance that they are themselves borne of God , but that some of their Church worke miracles , had need maintaine also that no man can be assured thereof in this life . They will find that a broken reed if they leane upon it . Will it evince all the members of their Church to be Regenerate , or only some ? if they say all ; I aske then what becomes of Bellarmin's Church , which is made up of them , who are not Regenerate , If some only I desire to know on what account the miracles of one man may be an evidence to some in his society that they are Regenerate and not to others ? Or whether the foundation of that distinction must not lye in themselves ; but the truth is , the miracles now pretended are an evidence of a contrary condition to what these men are willing to own 2 Thess 2. 11 , 12. 2. All Ignorant persons , into whose hearts God hath not shined to give them the knowledg of his Glory in the face of Jesus Christ , are to be added to the former account . There is a measure of knowledg of absolute & indispensable necessity to Salvation , whereof how short the most of them are , is evident . Among the open Abominations of the Papall combination , for which they ought to be an abhorrencie to mankind , their professed designe of keeping the people in ignorance is not the least , Hos . 4. 6. That it was devotion to themselves , and not to God , which they aymed to advance thereby , is by experience sufficiently evinced : But that , whose Reverence is to be preserved by its being hid , is in it selfe contemptible . What other thoughts wise men could have of Christian Religion in their mannagement of it , I know not . Woe to you Romish Clergie , for you have taken away the key of knowledge , yee enter'd not in your selves , and them that were entering in you hindred . The people hath perished under your hands for want of knowledge , Zech : 11. 15 , 16 , 17. The sigment of an implicite faith , as mannaged by these men , to charme the spirits and Consciences of poor perishing creatures with securitie in this life , will be found as pernitious to them in the issue , as their Purgatorie , invented on the same account , will be uselesse . 3. Adde to these all Hypocriticall selfe-justiciaries who seek for a Righteousnesse as it were by the workes of the Law , which they never attained to Rom. 9. 31 , 32. though they take paines about it Chap. 10. 15. Eph. 2. 8 , 9 , 10 , 11. by this sword will fall the fattest cattell of their Herd . How the hand of the Lord on this account sweeps away their Devo●ionists , and therein takes down the pride of their glory , the day will discover ; yet besides these , there are two other things that will cut them down as the grasse falls before the sith of the Mower . 1. The first of these is Idolatry : be not deceived , no Idolaters shall inherit the Kingdome of God , 1 Cor. 6. 9. Without are Idolaters , Rev. 22. 15. this added to their lives hath made Christian Religion , where known only as by them professed , to be an abomination to Jewes and Gentiles . Some will one day besides himselfe answer for Averroes determining of the case as to his soule . Quoniam Christiani adorant quod comedunt , anima mea sit cum Philosophis . Whether they are Idolaters or no , whether they yeild the worship due to the Creator to the Creature , hath been sisted to the utmost , and the charge of its evill , which the jealous God doth of all things most abhore , so fastened on them beyond all possibility of escape , that one of the wisest of them hath at length fixed on that most desperate and profligate refuge , that some kind of Idolatry is lawfull , because Peter mentions abominable Idolatries , 1 Pet. 4. 5. who is therein so farre from distinguishing of severall sorts & kinds of it to any such purpose as that he aggravates all sort , & kinds of it with the Epithet of Nefarious , or abominable . A man may say , what is there almost that they have not committed lewdnesse in this kind withall ; on every hill , and under every green tree is the filth of their abomination found ; Saints & Angells in Heaven ; Images of some that never were , of others , that had been better they never had been ; bread and wine , Crosse and nailes , Altars , wood , and iron , and the Pope on earth are by them adored . The truth is , if we have any assurance left us of any thing in the world , that we either see or heare , feel or tast and so consequently that we are alive , and not other men , the poor Indians who worship a piece of red cloth , are not more grosse Idolaters then they are . 2. All that worship the Best set up by the Dragon , all that receive his marke in their hands , or forehead , are said not to have their names written in the booke of life of the Lambe Rev. 13 8. which what aspect it bears towards the visible Roman Church time will manifest . All these sorts of persons we except against , as those , that have no interest in the union of the Catholick-Church . All prophane , ignorant , selfe-justiciaries , all Idolaters , worshippers , or adorers of the Papall power , if any remaine among them , not one way or other visibly separated from them , who fall not under some one or more of these Exceptions ; as we grant they may be members , of the Catholick-Church , so we deny , that they are of that which is called the Roman . And I must needs informe others by the way , that whilest the course of their conversation , ignorance of the mystery of the Gospell , hatred of Good men , contempt of the spirit of God , his gifts and graces , do testify to the Consciences of them , that feare the Lord , that they belong not to the Church Catholick , it renders their rebuking of others , for separating from any instituted Church Nationall , ( as is pretended ) or more restrained , very weake , and contemptible . All discourses about meats , have a worme at the root , whilest there is a beame lies in the Eye . Doe men suppose that a man who hath tasted how gratious the Lord is , and hath by grace obtained communion with the Father and his Sonne Jesus Christ , walking at peace with God , and in a sense of his love all his daies , filled with the Holy Ghost , and by him with joy unspeakable and glorious in believing , is not strengthened against the rebukes , and disputes of men , whom he sees and knows by their fruits , to be destitute of the spirit of God , uninterested in the fellowship of the Gospell , and communion thereof . CHAP. V. Of the Catholick Church visible . Of the Nature thereof . In what sense the Vniversality of Professors is called a Church Amiraldus his Judgement in this businesse . The Vnion of the Church in this sense wherein it consists . Not the same with the Vnion of the Church Catholick . Nor that of a particular instituted Church . Not in relation to any one officer , or more , in subordination to one another . Such a subordination not proveable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod . Of generall Councells . Vnion of the Church visible not in a generall Councell . The true Vnity of the Vniversality of professors asserted . Things necessary to this union . Story of a Martyr at Bagdat . The Apostacy of Churches from the unity of the Faith. Testimony of Hegesippus Vindicated Papall Apostacy . Protestants not guilty of the breach of this Vnity . The Catholick Church in the sence insisted on , granted by the Ancients . Not a Politicall body . THe Second generall notion of the Church , as it is usually taken , signifies the Vniversality of men professing the Doctrine of the Gospell , and obedience to God in Christ , according to it , throughout the World. This is that , which is commonly called the visible Catholick Church , which now together with the union , which it hath in its selfe , and how that Unity is broken , falls under consideration . That all Professors of the Gospell throughout the World , called to the knowledge of Christ by the Word , doe make up , and constitute his visible Kingdome , by their professed subjection to him , and so may be called his Church , I grant . That they are precisely so called in Scripture is not unquestionable . What relation it stands in to all particular Churches , whether as a Genus to its Species , or as a Totum to its parts , hath lately by many been discussed . I must crave leave to deny that it is capable of filling up , or of being included in , any of these denominations and Relations . The Vniversall Church we are speaking of , is not a thing that hath as such , a specificative forme , from which it should be called an Vniversall Church ; as a particular hath for its ground of being so called . It s but a collection of all that are duely called Christians in respect of their profession ; nor are the severall particular Churches of Christ in the world , so parts and members of any Catholick Church , as that it should be constituted , or made up by them and of them , for the order and purpose of an instituted Church , that is the cellebration of the worship of God , and Institutions of Jesus Christ according to the Gospell ; which to assert , were to overthow a remarkable difference between the oeconomy of the Old Testament & the New Nor do I think that particular Congregations doe stand unto it in the Relation of Species unto a Genus , in which the whole nature of it should be preserved and comprized , which would deprive every one of membership in this Vniversall Church , which is not joyned actually to some particular Church or Congregation , then which nothing can be more devoid of truth . To debate the thing in particular , is not my present intention , nor is needfull to the purpose in hand . The summe is , the Vniversall Church is not so called upon the same account that a particular Church is so called . The formal Reason constituting a particular Church to be a particular Church , is , that those of whom it doth consist , doe joyne together according to the minde of Christ in the excercise of the same numericall Ordinances for his worship : And in this sence the Vniversal Church cannot be said to be a Church , as though it had such a particular forme of its own ; which that it hath , or should have , is not only false but impossible . But it is so called , because all Christians throughout the world ( excepting some individuall persons providentially excluded ) do upon the enjoyment of the same preaching of the word , the same Sacraments administred in specie , profes one common faith and hope ; but to the joynt performance of any exercise of Religion , that they should hea●e one Sermon together , or partake of one Sacrament , or have one Officer for their Rule and Government , is ridiculous to imagine ; nor doe any professe to think so , as to any of the particulars mentioned , but those only , who have profit by the fable . As to the description of this Church , I shall acquiesce in that lately given of it by a very learned Man. Saith he , Ecclesia Vniversalis ▪ est communio , seu societas omnium coetuum ( I had rather he had said , and he had done it more agreeable to principles by himselfe laid down ) omnium Fidem Christianam profitentium ( sive illi ad Ecclesias aliquas particulares pertineant , sive non pertineant ) qui Religionem Christianam profitentur , consistens in eo , quod tamet●● neque exercitia pietatis uno numero frequentent , neque Sacramenta eadem numero participent , neque uno eodemque omnino ordine regantur , & gubernentur , unum tamen corpus in eo constituunt , quôd eundem Christum Servatorem habere se profitentur , uno in Evangelio propositum , iisdem promissionibus comprehensum , quas obsignant , & confirmant Sacramenta , ex eadem institutione pendentia . Amyrald . Thes . de Eccles . nom & defin The. 29. There being then in the World a great multitude , which no man can number , of all Nations , Kindreds , people , and languages , professing the doctrine of the Gospell , not tied to mountaines , or hills , Joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 1. 2. 1 Tim. 2. 8. Let us consider what union there is amongst them as such , wrapping them all in the bond thereof , by the will and appointment of Jesus Christ ; and wherein the breach of that union doth consist , and how any man is or may be guilty thereof . I suppose this will be granted : That only Elect believers belong to the Church in this sense considered , is a Chimaera feigned in the braines of the Romanists , and fastened on the Reformed Divines . I wholly assent to Austins dispute on this head against the Donatists : and the whole entanglement , that hath been about this matter , hath arisen from obstinacy in the Papists in not receiving the Catholick Church in the sense mentioned before ; which to doe , they know would be injurious to their interest . This Church being visible and professing , and being now considered under that constituting difference , that the union of it cannot be the same with that of the Catholick Church before mentioned , it is cleare from hence , that multitudes of men belong unto it , who have not the Relation mentioned before to Christ and his body ; which is required in all comprehended in that union ; seeing many are called , but few are chosen . Nor can it consist in a joynt Assembly , either ordinary or extraordinary , for the celebration of the Ordinances of the Gospell , or any one of them , as was the case of the Church of the Jewes , which met at set times in one place , for the performance of that worship , which was then required , nor could otherwise be accomplished . For as it is not at all possible , that any such thing should ever be done , considering what is , and shall be , the estate of Christs visible Kingdome to the end of the World ; so it is not ( that I know of ) pleaded , that Christ hath made any such appointment : yea it is on all hands confessed , at least cannot reasonably be denyed , that there is a supersedeas granted to all supposalls of any such duty , incumbent on the whole visible Church , by the Institution of particular Churches , wherein all the Ordinances of Christ are duely to be administred . I shall only adde , that if there be not an institution for the joyning in the same numericall Ordinances , the Vnion of this Church is not really a Church Vnion ; I mean of an Instituted Church , which consists therein but something of another nature . Neither can that have the formall Reason of an instituted Church as such , which as such can joyne in no one act of the worship of God instituted to be performed in such societies : So that he that shall take into his thoughts , the condition of all the Christians in the world : their present state , what it hath been for 1500 years , and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will easily understand , what Church state they stand in , and relate unto . 3. It cannot possibly have its union by a Relation to any one Officer given to the whole , such an one as the Papists pretend the Pope to be . For though it be possible that one Officer may have Relation to all the Churches in the World , as the Apostles severally had ( when Paul said the care of all the Churches lay on him ) who by vertue of their Apostolicall commission were to be received , and submitted to in all the Churches in the World , being antecedent in office to them , yet this neither did , nor could make all the Churches one Church ; no more then in one man were an Officer or Magistrate in every Corporation in England , this would make all those Corporations to be one Corporation . I doe not suppose the Pope to be an Officer to the whole Church visible as such , which I deny to have an union or order capable of any such thing , but suppose him an Officer to every particular Church , no union of the whole would thence ensue . That which is one Church must joyne at least in some one Church act , numerically one . So that though it should be granted , that the Pope were a generall Officer unto all and every Church in the World , yet this would not prove , that they all made one Church , and had their Church-union in subjection to him , who was so an Officer to them all ; because to the constitution of such an Vnion , as hath been shewed , there is that required , which in reference to the universall society of Christians , is utterly and absolutely impossible . But the non-institution of any such Officer ordinarily to beare rule in , and over all the Churches of God , hath been so abundantly proved by the Divines of the Reformed Churches , and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing , that I will not needlessely goe over that work again ; something however shall afterwards be remarked , as to his pretensions , from the principles , whereon I proceed in the whole businesse . There is indeed by some pleaded a subordination of Officers in this Church , tending towards an union on that account ; as that ordinary Ministers should be subject to Di●cesan Bishops , they to Arch-Bishops or Metropolitans , they again to Patriarchs ; where some would bound the processe , though a parity of Reason would call for a Pope . Nor will the Arguments pleaded for such a subordination rest , untill they come to be centred in some such thing . But [ 1 ] before this plea be admitted , it must be proved ; that all these Officers are appointed by Jesus Christ ; or it will not concerne us , who are enquiring solely after his will , and the setling of conscience therein . To doe this with such an evidence , that the Consciences of all those , who are bound to yeild obedience to Jesus Christ , may appeare to be therein concerned , will be a difficult task , as I suppose . And to settle this once for all ; I am not dealing with the men of that lazy perswasion , that Church affairs are to be ordered by the prudence of our Civill Superiors and Governors , and so seeking to justify a non submission to any of their constitutions , in the things of this nature , or to evidence , that the so doing is not Schisme ; nor do I concerne my selfe in the order and appointment of Ancient times , by men assembled in Synods and Councells , wherein whatever was the force of their determinations in their own Seasons , we are not at all concerned , knowing of nothing that is obligatory to us , not pleading from Soveraigne Authority , or our own consent ; but it is after things of pure Institution that I am enquiring . With them who say there is no such thing in these matters , we must proceed on other principles , then any yet laid downe . Also it must be proved , that all these Officers are given , and do belong to the Catholick Church as such , and not to the particular Churches of severall measures , and dimensions , to which they relate ; which is not as yet , that I know of , so much as pretended by them , that plead for this order . They tell us indeed of various arbitrary distributions of the World , or rather of the Roman Empire into Patriarchats , with the dependent Jurisdictions mentioned ; and that all within the precincts of those Patriarchats must fall within the lines of the subordination , subjection , and communication before described ; but as there is no subordination between the Officers of one denomination in the inferior parts ; no more is there any between the Superior themselves , but they are independent of each other . Now it is easily discernable , that these Patriarchats ( how many or how few soever they are ) are particular Churches , not any one of them the Catholick , nor altogether comprising all that are comprehended in the precincts of it , ( which none will say that ever they did ) and therefore this may speak something as to a combination of those Churches , nothing as to the union of the Catholick as such , which they are not . Supposing this Assertion to the purpose in hand ( which it is not at all ) it would prove only a combination of all the Officers of severall Churches , consisting in the subordination and dependance mentioned , not of the whole Church it selfe , though all the members of it should be at once imagined or fancied ( as what shall hinder men from fancying what they please ) to be comprised within the limits of those distributions , unles it be also proved , that Christ hath instituted severall sorts of particular Churches Parochiall , Diocesan , Metropoliticall Patriarchall ( I use the words in the present vulgar acceptation , their signification having bin somewhat otherwise formerly ; paroecia being the care of a private Bishop , Provincia of a Metropolitan , & Diocesis of a Patriarch ) in the order mentioned , and hath pointed out which of his Churches shall be of those severall kinds throughout the world ; which that it will not be done to the disturbance of my principles , whilst I live I have some present good security . And Because I take the men of this perswasion to be charitable men , that will not think much of taking a little paines for the reducing any person whatever from the errour of his way , I would intreat them that they would informe me what Patriarchate according to the institution of Christ , I ( who by the providence of God live here at Oxon ) doe de jure belong unto ; that so I may know how to preserve the union of that Church , and to behave my selfe therein ; And this I shall promise them , that if I were singly , or in conjunction with any others , so considerable , that those great Officers should contend about , whose subjects we should be , ( as was done heretofore about the Bulgarians , ) that it should not at all startle me about the truth and excellency of Christian Religion , as it did those poore Creatures , who being newly converted to the faith , knew nothing of it but what they received from men of such Principles . But that this constitution is humane , and the distributions of Christians in subjection unto Church Officers , into such and such divisions of Nations and Countries prudentiall and aobitrary , I suppose ▪ will not be denyed . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod intends no more ; nor is any thing of institution , nor so much as of Apostolicall tradition pleaded therein . The following ages were of the same perswasion . Hence in the Councell of Chalcedon the Archiepiscopacy of Constantinople was advanced into a Patriarchat , and many provinces cast in subjection thereunto , wherein the Primates of Ephesus and Thrace were cut short of what they might plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for . And sundry other alterations were likewise made in the same kind Socrat lib. 5. cap. 8. The ground and reason of which procedure , the Fathers assembled sufficiently manifest in the reason assigned for the advancement of the Bishops of Constantinople , which was for the Cityes sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 3. Con. Constan . And what was the judgement of the Councell of Chalcedon upon this matter may be seen in the composition & determination of the strife between Maximus Bishop of Antioch , and Invenalis of Hierusalem Ac. 7. Con. Cal. with translation of Provinces from the Jurisdiction of one to another . And he that shall suppose that such Assemblys as these were instituted by the will and appointment of Christ in the Gospell , with Church Authority for such dispositions and determinations , so as to make them of concernment to the unity of the Church , will if I mistake not , be hardly bestead in giving the ground of that his supposall . 4. I would know of them who desire to be under this Law , whether the power with which Jesus Christ hath furnished the Officers of his Church come forth from the supreame mentioned Patriarchs and Arch-Bishops , and is by them communicated to the inferiors , or vice-versa ; or whether all have their power in an equall immediation from Christ ; if the latter be granted , there will be a greater independency established then most men are aware of , ( though the Papalins understood it in the Councell of Trent ) and a wound given to successive Episcopall Ordination , not easily to be healed . That power is communicated from the inferiors to the Superiors will not be pleaded . And seeing the first must be insisted on , I beseech them not to be too hasty with men not so sharp sighted as themselves , if finding the names they speak of Barbarous and forraigne as to the Scriptures , and the things themselves not at all delineated therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. The truth is , the whole subordination of this kind , which de facto hath been in the world , was so cleerly an humane invention , or a prudentiall constitution ( as hath been shewed ) ( which being done by men professing authority in the Church , gave it as it was called vi● Ecclesiasticam ) that nothing else in the issue is pleaded for it . And now though I shall , if called thereunto manifest both the unreasonablenesse & unsuitablenes to the designe of Christ for his worship under the Gospell , comparative noveltie , and mischievous issue of that constitution ; yet at the present , being no farther concerned but only to evince that the union of the Generall visible Church doth not therein consist , I shall not need to adde any thing to what hath been spoken . The Nicene Councell , which first made towards the confirmation of something , like somewhat , of what was afterwards introduced in some places , pleaded only ( as I said before ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , old usage for it , which it would not have done , could it have given a better Originall thereunto . And whatever the Antiquities then pretended might be , we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I doe not feare to say , what others have done before me , concerning the Canons of that first and best generall Councell , as it is called , they are all hay and stubble ; Nor yet doth the laying this custome on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in my apprehension , evince their judgement of any long prescription . Peter speaking of a thing that was done a few years before , saies , that is was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 15. 7. somewhat a greater Antiquity , then that by him intended , I can freely grant to the custome by the Fathers pretended . But a Generall Councell is pleaded with the best colour and pretence for a bond of union to this Generall & visible Church . In Consideration hereof , I shall not divert to the handling of the rise , right use , Authority , necessity of such Councells ; about all which , somewhat in due time towards satisfaction may be offered to those , who are not in bondage to Names and Traditions . Nor shall I remark what hath been the mannagement of the things of God in all Ages in those Assemblies , many of which have been the staines and ulcers of Christian Religion : Nor yet shall I say , with what little disadvantage to the Religion of Jesus Christ , I suppose a losse of all the Canons of all Councells that ever were in the world , since the Apostles daies , with their acts and contests ( considering what use is made of them ) might be undergone . Nor yet shall I digresse to the usefulnesse of the Assemblies of severall Churches in their representatives , to consider and determine about things of common concernment to them , with their tendencie to the preservation of that communion , which ought to be amongst them ; but as to the present instance only offer 1. That such Generall Councells , being things purely extraordinary and occasionall , ( as is confessed ) cannot be an ordinary standing bond of union to the Catholick Church ; and if any one shall reply , that though in themselves , and in their own continuance they cannot be so , yet in their Authority , Lawes , and Canons they may ! I must say , that besides the very many Reasons I have to call into question the Power of Lawmaking for the whole Society of Christians in the World , in all the Generall Councells that have been , or possibly can be on the Earth ; the dispute about the Title of those Assemblies , which pretend to this honour , which are to be admitted , which excluded , are so endlesse ; the Rules of judging them so darke , lubricous , and uncertaine , framed to the interest of contenders on all hands ; the Lawes of them , which de facto have gone under that Title and Name , so innumerable , burthensome , uncertain , and frivolus , in a great part so grossely contradictory to one another , that I cannot suppose that any man upon second thoughts , can abide in such an assertion ; If any shall , I must be bold to declare my affection to the doctrine of the Gospell maintained in some of those Assemblies , for some hundreds of years , and then to desire him to prove , that any Generall Councell , since the Apostles fell asleep , hath been so convened , and mannaged , as to be enabled to claime that Authority to it selfe , which is , or would be due to such an Assembly , instituted according to the mind of Christ . That it hath been of Advantage to the Truth of the Gospell , that Godly Learned men , Bishops of Churches , have convened , and witnessed a good Confession , in reference to the Doctrine thereof , and declared their abhorrencie of the Errors , that are contrary thereunto , is confessed . That any man , or men , is , are , or ever were entrusted by Christ with Authority so to convene them , as that thereupon , and by vertue thereof , they should be invested with a new Authority , Power , and Jurisdiction , at such a convention , and thence should take upon them to make Laws and Canons , that should be Ecclesiastically binding to any Persons , or Churches , as theirs , is not as yet to meattended with any convincing evidence of Truth . And seeing at length it must be spoken , I shall doe it with submission to the thoughts of good men , that are any way acquainted with these things , and in sincerity therein commend my Conscience to God ; that I doe not know any thing that is extant , bearing clearer witnesse to the sad degeneracy of Christian Religion in the profession thereof , nor more evidently discovering the efficacy of another Spirit , than what was powred out by Christ at his Ascension , nor containing more hay and stubble , that is to be burned and consumed , then the stories of the Acts and Laws of the Councells and Synods , that have been in the World. 2. But to take them as they are , as to that alone wherein the first Councells had any evidence of the presence of the Holy Ghost with them , namely , in the declaring the doctrine of the Gospell ; it falls in with that which I shall give in for the bond of union unto the Church in the sense pleaded about . 3. Such an Assembly arising cumulative out of particular Churches , as it is evident that it doth , it cannot first and properly belong to the Church Generall , as such ; but it is only a means of communion between those particular Churches as such , of whose representatives ( I mean vertually , for formally the persons convening for many years ceased to be so ) it doth consist . 4. There is nothing more ridiculous then to imagine a Generall Councell , that should represent the whole Catholick Church , or so much as all the particular Churches that are in the World ; and let him that i● otherwise minded , that there hath been such an one , or that it is possible there should be such a one , prove by instance , that such there have been since the Apostles times ; or by Reason , that such may be in the present Age , or be justly expected in those that are for to succeed , and we will , as we are able , crowne him for his discovery . 5. Indeed I know not how any Councell , that hath been in the World these 1300 years and somewhat upwards , could be said to represent the Church in any sence , or any Churches whatever ; Their convention , as is known , hath been alwaies by Imperiall or Papall Authority : the persons convened such , and only they , who as was pretended , and pleaded , had right of suffrage , with all necessary Authority in such conventions , from the Order , Degree , and Office , which personally they hold in their severall Churches . Indeed a Pope or Bishop sent his Legate or Proxie , to Represent , or rather personate him , & his Authority . But that any of them were sent , or delegated by the Church wherein they did preside , is not so evident . I desire then , that some man more skilled in Laws and Common usages then my selfe , would informe me , on what account such a convention could come to be a Church Representative , or the persons of it to be representatives of any Churches ; Generall grounds of Reason and Equity I am perswaded , cannot be pleaded for it . The Lords in Parliament in this Nation , who being summoned by Regall Authority , sate there in their own personall right , were never esteemed to represent the body of the people ; supposing indeed all Church power ●●n any particular Church , of whatever extract , or composition , to be solely vested in one single person ; a collection of those persons ( if instituted ) would bring together the Authority of the whole . But yet this would not make that Assembly to be a Church Representative , if you will allow the name of the Church to any , but that single person : But for men , who have but a partiall power & Authority in the Church , and perhaps , separated from it , none at all , without any delegation from the Churches to convene , and in their own Authority to take upon them to represent those Churches , is absolute presumption . These severall pretensions being excluded , let us see wherein the Vnity of this Church , namely , of the great society of men professing the Gospell , and obedience to Christ , according to it , throughout the World , doth consist ; this is summoned up by the Apostle Eph. 4. 5. one Lord , one Faith , one Baptisme , It is the Vnity of the doctrine of Faith , which men professe , in subjection to one Lord Jesus Christ , being initiated into that profession by Baptisme ; I say , the saving doctrine of the Gospell of Salvation by Jesus Christ , and obedience through him to God as professed by them , is the bond of that union , whereby they are made one body , are distinguished from all other societies , have one head Christ Jesus , which as to profession they hold , and whilest they doe so , are of this body , in one professed hope of their calling . Now that this Vnion be preserved , it is required that all those grand and necessary Truths of the Gospell , without the knowledge whereof no man can be saved by Jesus Christ , be so farre believed , as to be outwardly and visibly professed in that variety of waies , wherein they are , or may be called out thereunto . There is a proportion of Faith Rom : 12. 6. an Vnity of Faith , and of knowledge of the Sonne of God , Eph 4. 13. a measure of saving Truths , the explicite knowledge whereof in man , enjoying the use of Reason within , and the means of grace without , is of indispensible necessary to Salvation , without which it is impossible that any soule in an ordinary way should have communion with God in Christ , having not light sufficient for converse with him , according to the tenour of the Covenant of Grace . These are commonly called Fundamentalls , or first Principles , which are justly argued by many to be clear , perspicuous , few , lying in an evident tendency to obedience . Now look what truths are savingly to be believed , to render a man a member of the Church Catholick invisible ; that is , whatever is required in any one , unto such a receiving of Jesus Christ ; as that thereby he may have power given to him to become the Son of God , the profession of those Truths is required , to enstate a man in the unity of the Church visible . 2. That no other internall principle of the mind , that hath an utter inconsistency with the reall beliefe of the Truths necessary to be professed , be manifested by the Professors . Paul tells us of some , who , though they would be called Christians , yet they so walked , as that they manifested themselves to be Enemies of the crosse of Christ , Phil 3. 18. certainly those , who on one account , are open and manifest enemies of the Crosse of Christ , are not on any , members of his Church : there is one Lord , and one Faith required , as well as one Baptisme ▪ And a protestation contrary to evidence of fact , is in all Law , Null . Let a man professe 10000 times , that he believes all the saving truths of the Gospell , and by the course of a wicked and prophane conversation evidence to all , that he believes no one of them , shall his protestation be admitted ? shall he be accounted a servant in , and of my family , who will call me Master , and come into my house ▪ only to doe me and mine a mischiefe , not doing any thing I require of him , but openly and professedly the contrary ? Paul saies of such Tit. 5. 15 , 16. They professe that they know God , yet in works they deny him , being abominable , disobedient , and unto every good work reprobate ; which though peculiarly spoken of the Jewes , yet contains a generall Rule , that mens profession of the knowledge of God , contradicted by a course of wickednesse , is not to be admitted , as a thing giving any priviledge whatever . 3. That no thing ; opinion , error , or false doctrine , everting or overthrowing any of the necessary saving Truths professed , as above , be added in & with that profession ; or deliberately be professed also . This principle the Apostle layes downe and proves Gal. 5. 3 , 4. notwithstanding the profession of the Gospell , he tells the Galatians , that if they were bewitched to professe also the necessity of Circumcision , and keeping of the Law for Justification , that Christ or the profession of him would not profit them . On this account the Ancients excluded many Hereticks from the name of Christians , so Justin of the Marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ We are at length then arrived to this issue ; the belief & profession of all the necessary saving truths of the Gospell , without the manifestation of an internall principle of the mind , inconsistent with the beliefe of them , or adding of other things in profession , that are destructive to the truths so professed , is the bond of the unity of the visible professing Church of Christ . Where this is found in any man or number of men , though otherwise accompanied with many failings sinns and errors , the unity of the faith is by him or them so farre preserved , as that they are thereby rendred members of the visible Church of Christ , and are by him so esteemed . Let us suppose a man by bare Reading of the Scriptures , brought to him by some providence of God ( as finding the Bible in the high way ) and eviden●ing their Authority by their own light , instructed in the knowledge of the Truths of the Gospell , who shall thereupon make profession of them amongst them , with whō he lives , although he be thousands of miles distant from any particular Church , wherein the Ordinances of Christ are administred ; nor perhaps knows there is any such Church in the world , much lesse hath ever heard of the Pope of Rome ( which is utterly impossible he should , supposing him instructed only by reading of the Scriptures ) I aske whether this man , making open profession of Christ according to the Gospell , shall be esteemed a member of the visible Church in the sence insisted on or no ? That this may not seem to be such a fiction of a case , as may involve in it any impossible supposition , which being granted will hold a doore open for other absurdities , I shall exemplifie it in its most materiall postulata by a story of unquestionable truth . Elmacinus , who wrote the story of the Saracens , being Secretary to one of the Caliphs at Bagdat , informes us , that in the yeare 309 of their Hegira , about the year 921 of our account , Muctadinus the Caliph of Bagdat by the Counsell of his wise men , commanded one Huseinus the son of Mansor to be crucified for certaine Poems , whereof some verses are recited by the Historian , and are thus rendred by Erpenius Laus ●i qui manifestavit humilitatem suam , celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis & bibentis ; Jamque aspexit cum Creatura ejus , sicuti supercilium obliquum respiciat supercilium . From which remnant of his worke it is easily to perceive , that the crime whereof he was accused , and for which he was condemned and crucifyed , was the confession of Jesus Christ the Son of God. As he went to the crosse he added , says the same Author , these that follow , Compo●ur mens nihil plane habet in se iniquitatis , bibendum mihi dedi● simile ejus quod bibit secit hospitem in hospite . And so dyed constantly ( as it appears ) in the profession of the Lord Jesus . Bagdat was a City built not long before by the Saracens , wherein it is probable there were not at that time any Christians abiding : Adde now to this story what our Saviour speakes Luck . 12. 8. I say unto you whosoever shall confesse me before men , him shall the Sonne of man confesse before the Angells of God ; and considering the unlimitednesse of the expression as to any outward consideration , and tell me whether this man , or any other in the like condition , be not to be reckoned as a subject of Christs visible Kingdome ; a member of this Church in the world . Let us now recall to minde what we have in designe ; granting for our processe sake , that Schisme is the breach of any unity instituted and appointed by Christ ▪ in what sence soever it is spoken of , our inquiry is , whether we are Guilty in any kind of such a breach , or the breach of such an Vnity . This then now insisted on being the union of the Church of Christ , as visibly professing the word , according to his own minde , when I have laid down some generall foundations of what is to ensue , I shall consider whether we are guilty of the breach of this Vnion and argue the severall pretensions of men against us , especially of the Romanists on this account . 1. I confesse that this union of the generall visible Church was once comprehensive of all the Churches in the world ; the Faith once delivered to the Saints being received amongst them . From this unity it is taken also for granted , that a separation is made , and it continnes not as it was at the first institution of the Churches of Christ , though some small breaches were made upon it , immediately after their first planting . The Papists say , as to the Europaean Churches wherein their and our concernment principally lyes ) this breach was made in the dayes of our forefathers ; by their departure from the common faith in those Ages , though begunne by a few some Ages before . We are otherwise minded , and affirme , that this secession was made by them , and their Predecessors in Apostacy , in severall generations by severall degrees ; which we manifest , by comparing the present profession and worship , with that in each kind , which we know was at first embraced , because we find it Instituted . At once then , we say this Schisme lyes at their doors , who not only have deviated from the common faith themselves , but do also actually cause , and attempt to destroy temporally and eternally all that will not joyne with them therein . For as the mystery of iniquity began to worke in the Apostles dayes ; so we have a testimony beyond exception in the complaint of those that lived in them , that not long after , the operation of it became more effectuall , and the infection of it to be more diffused in the Church : This is that of Hegesyppus in Eusebius Eccles . Hist . lib. 3. cap. 26. who affirmes that the Church remained a Virgin ( whilst the Apostles lived ) pure and uncorrupted , but when that sacred Society had ended it's pilgrimage , and the generation that heard and received the word from them were fallen asleep , many false doctrines were preached and divulged therein . I know who hath endeavoured to elude the sence of this complaint , as though it concerned not any thing in the Church , but the despisers and persecutors of it , the Gnosticks . But yet I know also , that no man would so doe but such a one , as hath a just confidence of his own ability to make passable at least , any thing that he shall venture to say or utter . For why should that be referred by Hegesyppus to the Ages after the Apostles and their hearers were dead , with an exception against its being so in their days ; when if the person thus expounding this testimony may be credited , the Gnosticks were never more busie nor prevalent then in that time which alone is excepted from the evill here spoken of . Nor can I understand how the opposition and persecution of the Church should be insinuated to be the deflowring and violating of its chastity , which is commonly a great purifying of it ; so that speaking of that broaching and preaching of errors , which was not in the Apostles times , nor in the time of their Hearers , the chiefest time of the rage & madnes of the Gnosticks ; such as spotted the pure & incorupted Virginity of the church , which nothing can attaine unto that is forraigne unto it , & that which gave originall unto sedition in the Church : I am of the mind , & so I conceive was Eusebius that recited those words , that the good man intended corruptions in the Church , not out of it , nor oppositions to it . The processe made in after Ages , in a deviation from the unity of the faith , till it arrived to that height wherein it is now stated in the Papall Apostacy , hath been the work of others to declare ; therein then I statet the rise and progresse of the present Schisme ( if it may be so called ) of the visible Church . 2. As to our concernment in this businesse , they that will make good a charge against us , that we are departed from the Vnity of the Church Catholick it is incumbent on them to evidence , that we either doe not believe and make profession of all the Truths of the Gospell indispensably necessary to be known , that a man may have a communion with God in Christ and be saved . Or 2. That doing so , in the course of our lives we manifest and declare a principle , that is utterly inconsistent with the belief of those Truths , which outwardly we professe ; or 3. That we adde unto them , in opinion or worship , that , or those things , which are in very deed destructive of them ; or doe any way render them insufficient to be saving unto us . If neither of these three can be proved against a man , he may justly claime the priviledge of being a member of the visible Church of Christ in the World , though he never in all his life be a member of a particular Church : which yet if he have fitting opportunity and Advantage for it , is his duty to be . And thus much be spoken as to the state and condition of the visible Catholick Church ! and in this sence we grant it to be , and the unity thereof . In the late practice of men , that expression of the Catholick Church hath been an Individuum Vagum , few knowing what to make of it : A Cothurnus that every one accommodated at pleasure to his own principles and pretensions . I have no otherwise described it , then did Irenaeus of old ; said he , judicabit omnes eos , qui sunt extra veritatem , id est , extra Ecclesiam . Lib 4. cap. 62. and on the same account , is a particular Church sometimes called by some , the Catholick . Quandoque ego Remigius Episcopus de hâc luce transiero , tu mihi Haeres esto , Sancta & venerabilis Ecclesia Catholica urbis Remorum . Flodoardus lib. 1. In the sence insisted on , was it so frequently described by the Ancients . So again Irenaeus ; Etsi in mundo loquelae dissimiles sunt , sed tamen virtus traditionis una & eadem est , & neque hae , quae in Germania sunt ●undatae , Ecclesiae aliter credunt , aut aliter tradunt , neque hae , quae in Hibernis sunt , neque hae quae in Celtis , neque hae , quae in Oriente , neque hae quae in Aegypto , neque hae quae in Lybia , neque hae quae in medio mundi constitutae : Sed sicut sol Creatura Dei in universo mundo unus & idem est , si● & lumen & praedicatio veritatis ubique lucet . lib. 1. cap. 3. to the same purpose Jus●in Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Dialog . cum Tryphone . The generality of all sorts of men worshipping God in Jesus Christ , is the Church we speak of : whose extent in his daies Tertullian thus related : In quem alium crediderunt Gentes universae , nisi in ipsum , qui jam venit ? Cui enim alii , Gentes crediderunt , Parthi , Medi , & Elamitae , & qui habitant Mesopotamiam , Armeniam , Phrygiam , & immorantes Aegyptum & regionem Africae , quae est trans Cyrenem Romani , & incolae tunt , & in Hierusalem Iudei & Gentes caeterae , ut jam Getulonum varietates & Maurorum nulli fines Hispanarum omnes termini , & Galliarum diversae Nationes & Britanorum inaccessa loca Romanis , Christo vero subdita & Sarmatarum & Dacorum & Germanorum & Seytharum & abditarum multarum Gentium & Provinciarum & Ins●larum multarum nobis ignotarum , & quae enumerare non possumus , in quibus omnibus locis Christi nomen , qui jam venit , regna● ad Iudaeos . Some have sayd , and doe yet say , that the Church in this sence , is a Visible , Organicall , Politicall body . That its visible is confessed , both its matter and farme bespeakes visibility , as an unseparable Adjunct of its subsisting . That it is a body also in the generall sence wherein that word is used , or a society of men embodyed by the profession of the same Faith , is also granted . Organicall , in this businesse , is an ambiguous terme . The use of it is plainly Metaphoricall taken from the members , instruments and Organs of a naturall body . Because Paul hath said that in one body there are many members , as eyes , feet , hands , yet the body is but one ; so is the Church : It hath been usually said , that the Church is an Organicall body : What Church Paul speakes of in that place is not evident : but what he alludes unto , is . The difference he speaks of , in the individuall persons of the Church , is not in respect of Office , Power , and Authority ; but gifts or graces , and usefullnesse on that account ; such an Organical body we confesse the Church Catholick visible to be ; in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole . An Organicall Politicall body , is a thing of another nature ; a Politick body or Common-wealth , is a Society of a certain portion of mankind , united under some forme of Rule , or government , whose supreame and subordinate administration is committed to severall persons , according to the Tenor of such Laws and Customes as that Society hath , or doth consent unto . This also is said to be Organicall on a Metaphoricall account , because the Officers and Members that are in it , and over it , hold proportion to the more noble parts of the body . Kings are said to be Heads , Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the constitution of such a Common-wealth dist●●ctly , as such , it is required that the whole hath the same Laws ; but not that only . Two Nations most distinct and different , on the account of other ends and interests , may yet have the same individuall Laws and customes , for the distribution of Justice , and preservation of peace among themselves . An entire forme of Regiment and government peculiar thereunto , is required for the constitution of a distinct Politicall Body . In this sence we denie the Church whereof we speake , to be an Organicall , Politicall Body ▪ as not having indeed any of the requisites thereunto . Not one Law of Order ? the same individuall Morall Law , or Law for Morall duties it hath , but a Law given to the whole , as such , for Order , Polity , Rule , it hath not ; All the members of it are obliged to the same Law of Order and Polity in their severall Societies ; But the whole , as such hath no such Law ▪ it hath no such head or Governour as such : Nor will it suffice ▪ to say , that Christ is its head : for if as a visible Politicall body ●t hath a Politicall Head , that Head also must be visible . The Commonweal of the Jews was a Politicall body ; of this God was the Head and King ; hence their Historian saith their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and when they would choose a King , God said they rejected him , who was their politicall Head ; to whom a sickle was paid yearly as Tribute , called the sickle of the Sanctuary . Now they rejected him , not by asking a King , simply , but a King after the manner of the Nations ; yet that it might be a visible Politicall Body , it required a visible supreame Magistrate to the whole●… ; which when there was none , all Polity was dissolved amongst them . Judg. 21. Christ is the head of every particular Church , its Lawgiver and Ruler : but yet to make a Church a visible , Organicall , Politicall Body , it 's required that it hath visible Governours & Rulers , and of the whole ; Nor can it be said , that it is a Politicall body , that hath a supreame Government & Order in it ; as it is made up and Constituted of particular Churches ; and that in the Representatives convened doth the supream visible power of it consist ; for such a Convention in the judgement of all , ought to be Extraordinary only ; in ours is utterly impossible , and de facto was not among the Churches for 300 years , yea never : besides , the visible Catholick Church is not made up of particular Churches as such ; for if so , then no man can be member of it , but by vertue of his being a Member of some visible Church , which is false ; profession of the Truth ▪ as before stated , is the formall Reason and Cause of any Persons Relation to the Church visible , which he hath thereby , whether he belong to any particular Church or no. Let it be evidenced , that the Universall Church whereof we speake , hath any Law or Rule of Order and Government , as such , given unto it ; or that it is in possibility as such , to put any such Law or Rule into execution , that it hath any homogeneous Ruler or Rulers that have the care of the Administration of the Rule and Government of the whole , as such , committed to him or them by Jesus Christ ; that as it hath the same common spirituall , and known Orders and Interests , and the same Specificall Ecclesiasticall Rule given to all its Members , so it hath the same Politicall interest , Order and Conversation , as such , or that it hath any one cause constitutive of a Politicall Body , whereby it is such , or hath at all the forme of an Instituted Church , or is capable of any such forme , and they that doe so , shall be farther attended to . CHAP. VI. Romanists charge of Schisme on the account of separation from the Church Catholick proposed to consideration . The importance of this plea on both sides . The summe of their charge . The Church of Rome not the Church Catholick , Not a Church in any sence . Of Antichrist in the Temple . The Catholick Church how intrusted with interpretation of Scripture . Of intepretation of Scripture by Tradition . The interest of the Romane Church herein discharged . All necessary truths believed by Protestants ▪ No contrary principle by them manifested . Profane persons no members of the Church Catholick Of the late Romane Proselyts . Of the Donatists . Their businesse reported and case stated . The Present state of things unsuited to those of old . Apostacy from the Vnity of the Church Catholick charged on the Romanists . Their claime to be that Church sanguinary : false . Their plea to this purpose considered . The blasphemous mannagement of their plea by some of late . The whole dissolved . Their inferences on their plea practically prodigious . Their Apostacy proved by instances . Their grand Argument in this cause proposed : Answered . Consequences of denying the Roman Church , to be a Church of Christ , weighed . LEt us see now what as to conscience , can be charged on us , ( Protestants I meane ) who are all concerned herein , as to the breach of this union . The Papists are the persons that undertake to mannage this Charge against us . To lay aside the old Plea subesse Romano Pontifici ; and all those ●eats , wherewith they jugled , when the whole world sa●e in darknesse , which they doe not now use at the entrance of their charge . The summe of what they insist upon firstly , is The Catholick Church is intrusted with the interpretation of the Scriptures , and declaration of the Truths therein contained , which being by it so declared , the not receiving of them implicitely , or explicitely , that is the disbelieving of them as so proposed and declared , cuts off any man from being a member of the Church ; Christ himselfe having said , that he that heares not the Church is to be as an Heathen man or Publican ; which Church they are , that is certaine . It is all one then what we believe , or doe not believe , seeing that we believe not all that the Catholick Church proposeth to be believed , and what we doe believe , we believe not on ha● account . Ans . Their insisting on this plea so much as they doe , is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible Church may be lost or broken . Faile they in this , they are gone ; and if they carrie this plea , we are all at their disposall . The summe of it is , the Catholick Church is intrusted with sole power of delivering what is truth , and what is necessary to be believed . This Catholick Church is the Church of Rome ; that is , the Pope , or what else may in any juncture of time serve their interest . But as it is known 1. We deny their Church , as it is stiled , to be the Catholick Church , or as such , any part of it , as particular Churches are called or esteemed . So that of all men in the World , they are least concerned in this Assertion . Nay I shall goe farther ; Suppose all the members of the Roman Church to be found in the Faith , as to all necessary : Truths , and no way to prejudice the Advantages and priviledges , which acc●●e to them by the profession thereof , whereby the severall individualls of it , would be true members of the Catholick Church , yet I should not only deny it to be the Catholick Church , but also abideing in its present Order and Constitution , being that which by themselves it is supposed to be , to be any particular Church of Christ at all ; as wanting many things necessary to constitute them so , and having many things destructive utterly to the very Essence and being of that Order , that Christ hath appointed in his Churches . The best plea that I know for their Church state , is , that Antichrist sits in the Temple of God. Now although we might justly omit the Examination of this pretence , untill those , who are concerned in it , will professedly owne it , as their plea ; yet as it lyes in our way , in the thoughts of some , I say to it , that I am not so certaine , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to sit in the Temple of God ; seeing a Learned man long agoe thought it rather to be a setting up against the Temple of God. Aug. de Civitate Dei lib. 10. cap. 59. But grant the sence of the expression to be , as it 's usually received , it imports no more , but that the man of sinne shall set up his power against God , in the midst of them , who by their outward visible profession have right to be called his Temple , which intitles him , and his Copartners in Apostacy , to the name of the Church ; as much as changing of mony , and selling of Cattle , were Ordinances of God under the old Temple , when by some mens practising of them in it , it was made a den of Theeves . 2. Though as to the plea of them , and their interest , with whom we have to do , we have nothing requiring our Judgements in the case , yet ex abundanti , we adde , that we deny , that by the will and appointment of Jesus Christ , the Catholick Church visible is in any sence intrusted with such an interpretation of Scripture , as that her declaration of Truth should be the measure of what should be believed ; or that , as such , it is intrusted with any power of that nature at all , or is inabled to propose a Rule of Faith to be received , as so proposed , to the most contemptible individuall in the world ; or that it is possible that any voice of it should be heard or understood , but only this , I believe the necessary saving Truths contained in the Scripture ; or that it can be consulted with all , or is , as such , intrusted with any Power , Authority , or Jurisdiction ; nor shall we ever consent , that the Office , and Authority of the Scriptures , be actually taken from it , on any pretence . As to that of our Saviour , of telling the Church ; it is so evidently spoken of a particular Church , that may immediately be consulted in case of difference between Brethren ; and does so no way relate to the businesse in hand , that I shall not trouble the Reader with a debate of it . But doe we not receive the Scripture it selfe upon the Authority of the Church ? I say if we did so , yet this concernes not Rome , which we account no Church at all . That we have received the Scripture from the Church of Rome at first , that is , so much as the Book its selfe , is an intollerable figment . But it is worse , to say , that we receive and own their Authority , from the Authority of any Church , or all the Churches in the World. It is the expression of our Learned Whitaker , Qui Scriptur●●● non credit esse divinam , nisi propter Ecclesiae vocem , Christianus non est . To deny , that the Scripture hath immediate force and efficacy to evince its own Authority , is plainly to deny them : on that account being brought unto us , by the providence of God , ( wherein I comprize all subservient helps of humane Testimony ) we receive them , and on no other . But is not the Scripture to be interpreted according to the Tradition of the Catholick Church , and are not those interpretations so made to be received ? I say among all the figments that these latter Ages have invented ; I shall adde , amongst the true stories of Lucian , there is not one more remote from Truth then this Assertion ; That all , that any one Text of Scripture may be interpreted according to the universall Tradition of the Catholick Church , and be made appeare so to be , any farther then that in Generall the Catholick Church hath not believed any such sence to be in any portion of Scripture , which to receive , were destructive of Salvation . And therefore the Romanists tell us , that the present Church ( that is theirs ) is the keeper and interpreter of these Traditions : or rather , that its Power , Authority , and Infability , being the same that it hath been in former Ages , what it determines , is to be received to be the Tradition of the Catholick Church ; for the triall whereof , whether it be so or no , there is no rule but its own determination : which if they can perswade us to acquiesce in , I shall grant , that they have acquired such an absolute dominion over Vs , and our Faith , that it is fit , that we should be Soul and Body at their disposall . It being then the work of the Scripture , to propose the saving Truths of Christ , ( the beliefe and profession whereof , are necessary to make a man a member of the Church ) so as to make them of indispensable necessity to be received ; if they can from them convince us , that we doe not believe and professe all & every one of the Truths or Articles of Faith , so necessary as expressed , we shall fall down under the Authority of such conviction : If not , we professe our Consciences to be no more concerned in the Authority of their Church , then we judge their Church to be in the priviledges of the Church Catholick . But , 2. It may be we are chargeable with manifesting some principles of Prophanenesse , wherewith the beliefe of the Truth , we professe , hath an absolute inconsistency ; For those , who are liable and obnoxious to this charge , I say , let them plead for themselves . For let them professe what they will , and cry out 10000 times , that they are Christians , I shall never acknowledge them for others then visible enemies of the Crosse , Kingdome , and Church of Christ . Traytors and Rebells are not de facto Subjects of that King or Ruler , in reference to whom , they are so . Of some , who said they were Jewes , Christ said they lyed , and were not , but the Synagogue of Satan , Rev. 2 9. Though such as these say they are Christians , I will be bold to say , they lye , they are not , but slaves of Sathan . Though they live within the Pale ( as they call it ) of the Church , ( the Catholick Church being an inclosure as to profession , not place , ) yet they are not within it , nor of it , any more then a Jew , or Mahumetan within the same precinct : suppose they have been Baptized , yet if their belly be their God , and their lives dedicated to Satan , all the Advantage they have thereby , is , that they are Apostates and Renegadoes . That we have added any thing of our owne , making profession of any thing in Religion absolutely destructive to the fundamentalls we professe , I know not that we are accused , seeing our crime is asserted to consist in detracting not adding . Now unlesse we are convinced of failing on one of these three accounts , we shall not at all question , but that we abide in the unity of the visible Catholick Church . It is the common cry of the Romanists that we are Schismaticks . Why so ? because we have separated our selves from the communion of the Catholick Church : what this Catholick is , and how little they are concerned in it , hath been declared How much they have prevailed themselves with ignorant soules by this plea , we know ▪ Nor was any other successe to be expected in respect of many , whom they have wonne over to themselves , who being persons ignorant of the righteousnesse of God , and the power of the Faith , they have professed , not having had experience of communion with the Lord Jesus , under the conduct of them , have been upon every provocation and temptation , a ready prey to deceivers . Take a little view of their late Proselyts , and it will quickly appeare what little cause they have to boast in them . With some by the craft and folly of some Relations they are admitted to treat , when they are drawing to their dissolution . These for the most part having been persons of dissolute and profligate lives , never having tasted the power of any Religion , whatever they have professed , in their weakenesse , and disturbed dying thoughts , may be apt to receive any impression , that with confidence and violence is imposed upon them . Besides , it is a farre easier proposall to be reconciled to the Church of Rome , and so by Purgatorie to get to Heaven , then to be told of Regeneration , Repentance , Faith , and the Covenant of Grace , things of difficulty to such poor Creatures . Others that have been cast down from their hopes and Expectations ; or out from their enjoyments by the late revolution in these Nations ; have by their discontent , or necessity , made themselves an easie prey to their zeale . What hath been the residue of thir Proselytes ? What one who hath ever manifested himselfe to share in the power of our Religion , or was not prepared by principles of superstition almost as deep as their own , have they prevailed on ? But I shall not farther insist on these things . To returne Our communion with the visible Catholick Church is in the unity of the faith only . The breach of this union , and therein a relinquishment of the communion of the Church , lyes in a relinquishment of , or some opposition to , some or all of the saving necessary truths of the Gospell . Now this is not Schisme , but Heresie or Apostacy ; or it is done by an open profligatenesse of life : so that indeed this charge is nothing at all to the purpose in hand : though through Grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever . Unto what hath been spoken , I shall only adde the removeall of some common objections , with a recharge on them , with whom principally we have as yet had to do , & come to the last thing proposed . The case of some of old , who were charged with Schisme for separating from the Catholick Church on an account wholy and cleerly distinct from that of a departure from the faith , is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the Church now delivered . Doth not Augustine , Doe not the rest of his Orthodox contemporaries , charge the Donatists with Schisme , because they departed from the Catholick Church ? And doth not the charge rise up with equall efficacy against you as them ? At least doth it not give you the nature of Schisme in another sence then is by you granted . The Reader knows sufficiently , if he hath at al taken notice of these things , whereto find this cloud scattered , without the least annoyance or detriment to the Protestant cause , or of any concerned in that name , however by lesser differences diversified among themselves . I shall not repeate what by others hath been at large insisted on . In briefe , put the whole Church of God into that condition of libertie and soundnesse of Doctrine , which it was in when the great uproare was made by the Donatists , and we shall be concerned to give in our judgements concerning them . To presse an example of former dayes , as binding unto duty , or convincing of evill , in respect of any now , without stating the whole substratum of the businesse , and compleat cause , as it was in the dayes and seasons , wherein the example was given , we judge it not equall . Yet although none can with ingenuity presse me with the crime they were guilty of , unlesse they can prove themselves to be instated in the very same condition , as they were against whom that crime was committed , which I am fully assured none in the world can ; the communion of the Catholick Church then pleaded for , being in the judgement of all an effect of mens free liberty , and choice , now pressed as an issue of the Tyranny of some few ; yet I shall freely deliver my thoughts concerning the Donatists , which will be comprehensive also of those other , that suffer with them in former and after ages , under the same imputation . 1. Then I am perswaded , that in the matter of fact , the Donatists were some of them deceived , and others of them did deceive , in charging Caecilianus to be ordained by Traditores : which they made the maine ground of their separation , however they took in other things , ( as is usuall ) into their defence afterward . Whether any of themselves were ordained by such persons , as they are recharged , I know not . 2. On supposition that he was so , and they that ordained him were known to him to have been so ; yet he being not guilty of the crime , renouncing Communion with them therein , and themselves repenting of their sinne , as did Peter , whose sinne exceeded theirs , this was no just cause of casting him out of Communion , he walking & acting in all other things , suitable to principles by themselves acknowledged . 3. That on supposition they had just cause hereupon to renounce the Communion of Caecilianus , which according to the principles of those days , retained by themselves was most false ; yet they had no ground of separating from the Church of Carthage , where were many Elders not obnoxious to that charge . Indeed to raise a jealousy of a fault in any man , which is denyed by him , which we are not able to prove , which if it were proved , were of little or no importance , and on pretence thereof to separate from all , who will not believe what we surmise , is a wild and unchristian course of proceeding . 4. Yet grant farther , that men of tender consciences , regulated by the principle then generally received , might be startled at the cōmunion of that Church , wherein Caecilianus did preside ; yet nothing but the height of madnesse , pride , and corrupt fleshly interest , could make men declare hostility against all the Churches of Christ in the world , who would communicate with , or did not condemne that Church , which was to regulate all the Churches in the world by their own fancy , and imagination . 5. Though men out of such pride and folly might judge all the residue of Christians to be faulty and guilty in this particular of not condemning and separating from the Church of Carthage ; yet to proceed to cast them out from the very name of Christians , and so disanull their priviledges , and ordinances , that they had been made partakers of , as manifestly they did , by rebaptizing all that entered into their communion , was such unparalleld Pharisaisme , and Tyranny , as was wholy to be condemned , and untollerable . 6. The Divisions , Outrages , and Enthusiasticall furies and Riots that befell them , or they fell into , in their way , werein my judgement tokens of the hand of God against them : so that upon the whole matter , their undertaking , and enterprise , was utterly undue , and unlawfull . I shall farther adde , as to the mannagement of the cause by their Adversaries , that there is in these writings , especially those of Austin ( for the most part ) as sweet and gratious spirit , breathing , full of zeale for the glory of God , Peace , Love , Union among Christians ; and as to the issue of the cause under debate , it is evident , that they did sufficiently foyle their Adversaries on principles then generally confessed , and acknowledged on all hands , though some of them seem to have been considering , Learned , and dexterous men . How little we are at this day , in any contests that are mannaged amongst us , about the things of God , concerned in those differences of theirs , these few Considerations will evince ; yet notwithstanding all this , I must take liberty to professe , that although the Fathers justly charged the Donatists with disclaiming of all the Churches of Christ , as a thing wicked and unjust , yet many of the principles whereon they did it , were such , as I cannot assent unto . Yea I shall say , that though Austin was sufficiently cleare in the nature of the invisible Church Catholick , yet his frequent confounding it with a mistaken notion of the visible generall Church , hath given no small occasion of stumbling , and sundry unhappy intanglements to diverse in after Ages . His own book De unitats Ecclesiae , which contains the summe and Substance of what he had written elsewhere , or disputed against the Donatists , would afford me instances enough to make good my assertion , were it now under consideration or proofe . Being then thus come off from this part of our Charge and accusation of Schisme , for the relinquishment of the Catholick visible Church , which as we have not done , so to doe , is not Schisme , but a sin of another nature and importance ; according to the method proposed , a recharge on the Romanists in reference to their present Condition , and its unsuitablenesse to the Vnity of the Church , evinced , must briefly ensue . Their claime is known to be no lesse , then that they are this Catholick Church , out of whose Communion there is no salvation : ( as the Donatists was of old ) that also the union of this Church consists in its subjection to its head the Pope , and worshipping of God according to his appointment , in and with his severall qualifications and attendencies . Now this claime of theirs to our apprehension , and Consciences , is 1. Cruell , and sanguinary ; condemning Millions to hell , that invocate and call on the name of the Lord Jesus Christ , believing all things that are written in the Old and New Testaments , for no other cause in the World , but because they are not convinced , that it is their duty to give up Reason , Faith , Soule , and all to him , and his disposall , whom they have not only unconquerable presumptions against , as an evill and wicked Person ; but are also resolved ▪ and fully perswaded in their Consciences , that he is an enemy to their deare Lord Jesus Christ , out of Love to whom , they cannot beare him . Especially will this appeare to be so , if we consider their farther improvement of this principle , to the killing hanging , torturing to death , burning of all that they are able , who are in the condition before mentioned . This upon the matter is the great Principle of their Religion . All persons that will not be subject ( at least in spirituall things ) to the Pope , are to be hanged or burned in this World , or by other means destroyed , and damned for ever hereafter . This is the substance of the Gospell they Preach , the centre wherein all the lines of their writings doe meet ; and to this must the holy , pure word of God be wrested to give countenance . Blessed be the God of our Salvation , who as he never gave mercilesse men power over the Souls , and eternall condition of his Saints ; so he hath began to work a deliverance of the outward condition of his people , from their Rage and cruelty ; which in his good time he will perfect in their irrecoverable ruine . In the mean time , I say , the guilt of the blood of millions of innocent persons , yea Saints of God , lyes at their doors . And although thing● are so stated in this Age , that in some Nations they have left none to kill ; in others are restrained , that they can kill no more ; yet reteining the same principles with their Forefathers , and justifying them in their paths of blood , I look upon them all as guilty of Murther , and so not to have eternall life abiding in them ; being as Cain of that wicked one , who slew his Brother . I speak not of individualls , but of those in generall , that constitute their governing Church . 2. Most false , and such as nothing but either judiciary hardnesse from God , sending men strong delusions , that they might believe a lye ; or the dominion of cursed lusts , pride , ambition , covetousnesse , desire of Rule , can lye at the bottome of ▪ For , 1. It is false , that the union of the Catholick Church , in the notion now under consideration , consists in subjection to any Officer or Officers ; or that it hath any peculiar forme , constituting one Church in Relation to them , or in joynt participation of the same individuall Ordinances whatever , by all the members of it ; or that any such onenesse is at all possible ; or any unity whatever , but that of the Faith , which by it is believed , and of the Truth professed . 2. It is most ridiculous , that they are this Catholick Church , or that their communion is comprehensive of it in its latitude . He must be blind , uncharitable , a judge of what he cannot see ▪ or know , who can once entertaine a thought of any such thing . Let us run a little over the foundations of this Assertion . First , Peter was the Prince of the Apostles . It is denied ; Arguments lye clear against it . The Gospell , the Acts of the Apostles , all confute it . The expresse testimony of Paul lyes against it ; our Saviour denies it , that it was so , gives Order that it should not be so . The name and thing is forreigne to the times of the Apostles . It was a Ministry , not a Principality they had committed to them ; therein they were all equall . It is from that Spirit , whence they enquired after a Kingdome and Dominion , before they had received the Spirit of the Gospell , as it was dispensed after Christs Ascension , that such assertions are now insisted on . But let that be supposed , what is next ? He had an Vniversall Monarchicall Jurisdiction committed to him over all Christians . For Christ said , Tues Petrus , tibi dabo claves , & pasce oves meas . But these termes are barbarous to the Scripture ; Monarchy is not the English of vos autem non sic . Jurisdiction is a name of a right , for the exercise of civill power . Christ hath left no such thing as Jurisdiction , in the sence wherein it is now used , to Peter or his Church . Men do but make sports , and expose themselves to the contempt of considering persons , who talke of the institution of our Lord , in the languages of the last Ages ; or expressions suitable to what was in practice in them . He that shall compare the fraternall Church admonition and censures of the primitive institution , with the Courts , Powers , and Jurisdictions , set up in pretence and colour of them in after Ages , will admire at the likenesse and correspondency of the one with the other . The administration of Ecclesiasticall Ju●isdiction in the Papacy , and under the Prelacy here in England , had no more relation to any institution of Christ , ( unlesse it be , that it effectually excluded the exercise of his institutions , ) then other civill Courts of Justice among Christians have . Peter had the Power and Authority of an Apostle in and over the Churches of Christ , to ●each , to instruct them , to ordaine Elders in them by their consent wherever he came : so had the rest of the Apostles . But as to this Monarchie of Peters over the rest of the Apostles , let them shew what Authority he ever exercised over them , while he and they lived together ; We read that he was once reproved by one of them , not that he ever reproved the meanest of them . If Christ made the grant of preheminencie to him , when he said Tu es Petrus , why did the Apostles enquire afterwards , who among them should be greatest ? And why did not our Saviour on that dispute , plainly satisfy them , that Peter was to be chiefe ? But chose rather to so determine the Question , as to evince them of the vanity of any such enquiry ? And yet the determination of it , is that , that lyes at the bottome of the Papall Monarchy . And why doth Paul say , that he was in nothing inferiour to any of the Apostles , when , ( if these Gent : say true ) he was in many things inferiour to Peter ? What speciall place hath the name of Peter , in the foundation of the new Jerusalem , Rev. 21. 14. ? What exaltation hath his Throne among the Twelve , whereon the Apostles judge the World , and house of Israel , Mat. 19. 28. What Eminencie of commission for teaching all Nations , or for , giving sinnes ? What had his keys more then those of the rest of the Apostles , Joh. 20. 3. ? What was peculiar in that triple command of feeding the sheep of Christ , but his triple deniall , that preceded ? Is an injunction for the performance of duty , a grant of new Authority ? But that we may make some progresse , suppose this also ; Why , this Power , Priviledge , and Jurisdiction of Peter , was to be transferred to his successors , when the power of all the other Apostles , as such , dyed with them . But what pretence , or colour of it , is there for this Assertion ? What one title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there in the whole book of God , giving the least countenance to this imagination ? what distinction between Peter and the rest of the Apostles on this account , is once made , or in any kind insinuated ? Certainly this was a thing of great importance to the Churches , to have been acquainted with it , When Paul so sadly tells the Church , that after his departure grievous Wolves would spoyle the flock , and many among themselves would arise , speaking perverse things , to draw Disciples after them ; why did he not give them the least direction , to make their addresse to him , that should succeed Peter in his Power and Office , for reliefe and redresse ? Strange ! that it should be of necessity to Salvation , to be subject to him , in whom this power of Peter was to be continued , that he was to be one , in whom the Saints were to be consummated ; that in Relation to him , the Unity of the Catholick Church to be preserved under paine of damnation , should consist ; and yet not a word spoken of him in the whole Word of God. But they say , Peter had not only an Apostolicall power with the rest of the Apostles ; but also an ordinary power that was to be continued in the Church . But the Scripture being confessedly silent of any such thing , let us heare what proof is tendered for the establishment of this uncouth Assertion . Herein then thus they proceed . It will be confessed that Jesus Christ ordained his Church wisely , according to his infinite wisedome , which he exercised about his body ; Now to this wisdome of his , for the prevention of innumerable evils , it is agreeable , that he should appoint some one person with that power of declaring truth , and of Jurisdiction to enforce the receiving of it , which we plead for . For this was in Peter , as is proved from the texts of Scripture before mentioned , therefore it is continued in them , that succeed him . And here lyes the great stresse of their cause ; That to prevent evills and inconveniences , it became the wisedome of Jesus Christ to appoint a person , with all that Authority , power & infallibility , to continue in his Church to the end of the world . And this plea they mannage variously with much Sophistry , Rhetorick and Testimonies of Antiquity . But suppose all this should be granted ; yet I am full well assured , that they can never bring it home to their concernment by any Argument , but only the actuall claime of the Pope wherein he stands singly now in the world : which that it is satisfactory to make it good de fide , that he is so , will not easily be granted . The truth is , of all the attempts they make against the Lord Jesus Christ , this is one of the greatest , wherein they will assert , that it became his wisedome to doe , which by no meanes they can prove that he hath done : which is plainly to tell us , what in their judgement he ought to have done , though he hath not ; & that therefore it is incumbent on them to supply what he hath been defective in . Had he taken the care he should of them ; and their Master , that he and they might have ruled and reviled over , and in the house of God , he would have appointed things as now they are , which they affirme to have become his wisedome . He was a King that once cryed , Si Deo in creatione adfuissem , mundum melius ordinassem . But every Fryar or Monck can say of Jesus Christ , had they been present at his framing the world to come , ( whereof we speake ) they would have told him what had become his wisedome to do . Our Blessed Lord hath left sufficient provision against all future emergencies & inconveniences in his word & Spirit given & promised to his Saints . And the one Remedie which these men have found out with the contempt and blaspemy of him and them , hath proved worse then all the other evills and diseases , for whose prevention he made provision ; which he hath done also for that remedy of theirs , but that some are hardned through the righteous judgement of God and deceitfulnesse of sin . The mannagement of this plea by some of late is very considerable ; say they Quia non de verbis solum Scripturae , sed etiā de sensu plurima cōtroversia est , si ecclesiae interpretatio non est cert●… intelligendi norma , ecquis erit istiusmodi Controversiae judex ? sensū enim suū pro sua virili quisque defendet : quod si in Exploranda verbi Dei intelligentia nullus est certus judex , audemus dicere nullam rempublicam fuisse stultius constitutam . Sin autem Apostoli tradiderunt Eccclesiis verbum Dei sine intelligentia verbi Dei , quomodo praedicarunt Evangelium omni Creaturae ? quomodo decuerunt omnes Gentes servare quaecunque illis fuerunt a Christo commendata . Non est puerorum aut Psittaeorum praedicatio , qui sine mente dant , accipiuntque sonum . Walemburg . Con. 4. Num. 26. It is well , that at length these men speak out plainly . If the Pope be not a visible supreame Judge in & over the Church , Christ hath in the constitution of his Church , dealt more foolishly , then ever any did in the constitution of a Commonwealth . If he have not an infallible power of determining the sense of the Scriptures , the Scripture is but an empty , insignificant word , like the speech of Parats or Popyniaies . Though Christ hath by his Apostles given the Scriptures , to make the man of God wise unto Salvation , and promised his spirit unto them that believe , by whose assistance the Scripture gives out it s own sence to them , yet all is folly , if the Pope be not Supreame and Infallible . The Lord rebuke them , who thus boldly blaspheame his word and wisdome . But let us proceed . This Peter thus invested in power , that was to be traduced to others , went to Rome , and Preached the Gospell there . It is most certain , nor will themselves deny it , that if this be not so , and believed , their whole fabrick will fall to the ground . But can this be necessary for all sorts of Christians and every individuall of men among them , to believe , when there is not the least insinuation of any such thing in the Scripture : certainly , though it be only a matter of fact , yet being of such huge importance and consequence ; and such a doctrine of absolute , & indispensable necessity to be believed , as is pretended , depending upon it , if it were true , and true in reference to such an end and purpose , as is pleaded , it would not have been passed over in silence ; there , where so many things of inconceivable lesse concernment to the Church of God ( though all in their respective degrees tending to edification are recorded . As to what is recorded in story ; the order and series of things , with the discovery afforded us of Peters course , & place of abode in Scripture , doe prevaile with me , to think stedfastly , that he was never there , against the selfe contradicting testimonies of some few , who took up vulgar reports then , when the mystery of iniquity had so farre ●p●rated at least , that it was judged meet , that the chiefe of the Apostles should have lived in the chiefe City of the World. But that we may proceed , grant this also , that Peter was at Rome , which they shall never be able to prove : and that he did Preach the Gospell there ; yet so he did , by their own Confession , at other places , making his residence at Antioch for some years ; what will this availe , towards the setling of the matter under consideration ? There Christ appointed him to fixe his Chaire , and make that Church , the place of his residence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of his meeting Simon Magus at Rome , who in all probability was never there , ( for Seme Sangus was not Simon Magus , nor Sanctus , nor Deus Magnus ) of the conquest made of him , and his Divells , of his being instructed of Christ not to goe from Rome , but tarry there , and suffer , some thing may be said from old Legends . But of his chaire , and fixing of it at Rome , of his confinement , as it were , to that place , in direct opposition to the tenour of his Apostolicall commission , who first told the story I know not ; but this I know , they will one day be ashamed of their Chaire , Thrones , and Sees , and Jurisdictions , wherein they now so please themselves . But what is next to this ? The Bishop of Rome succeeds Peter in all that Power , Jurisdiction , Infallibility , with whatsoever else was fancied before in him , as the ordinary Lord of the Church , and therefore the Roman Church is the Catholick ; quod erat demonstrandum Now though this inference will no way follow upon these Principles , though they should all be supposed to be true , whereof not one is so much as probable ; and though this last Assertion be vaine and ridiculous , nothing at all being pleaded to ground this Succession ; no Institution of Christ , no Act of any Councell of the Church ; no Will nor Testament of Peter ; but only it is so fallen out , as the world was composed of a casuall concurrence of Atomes : yet seeing they will have it so , I desire a little farther information in one thing , that yet remains ; and that is this , The Charter , Patents , and Grant of all this power , & right of succession unto Peter , in all the Advantages , priviledges and Jurisdiction , before mentioned , being wholly in their own keeping , whereof I never saw letter or title , nor ever conversed with any one , no not of themselves , that did ; I would be gladly informed , whether this grant be made to him absolutely , without any manner of condition whatever ; so that , who ever comes to be Pope of Rome , and possessed of Peters Chaire the●e by what meanes soever he is possessed of it , whether he believe the Gospell or no , or any of the saving Truths therein contained , and so their Church must be the Catholick Church , though it follow him in all Abominations ; or whether it be made on any condition to him , especially that of cleaving to the doctrine of Christ revealed in the Gospell ? If they say the first , that it is an absolute grant , that is made to him without any condition expressed or necessarily to be understood , I am at an issue , and have nothing to adde , But my desire that the Grant may be produced ; for whilest we are at this variance , it is against all Law and Equity , that the parties litigant should be admitted to plead bare Allegations , without proofe . If the latter , though we should grant all the former monstrous suppositions , yet we are perfectly secure against all their pretensions , knowing nothing more clearly and evidently , then that He and they have broken all conditions , that can possibly be imagined , by corrupting and perverting almost the whole doctrine of the Gospell . And whereas it may be supposed , that the great condition of such a grant would consist in his diligent attendance to the Scriptures the Word of God ; herein doth the filth of their Abominations appeare above all other things . The guilt that is in that society or combination of men , in locking up the Scriptures in an unknown tongue , forbidding the people to read it , burning some men to death for the studying of it , and no more , disputing against its power , to make good its own Authority , charging it with obscurity , imperfection , insufficiency , frighting men from the perusall of it , with the danger of being seduced , and made Hereticks by so doing , setting up their own Traditions in an equality with it , if not exalting them above it , studying by all meanes to decry it as uselesse and contemptible , at least comparatively with themselves , will not be purged from them for ever . But you will say , this is a simple question . For the Pope of Rome hath a promise that he shall still be such an one , as is fit to be trusted with the power mentioned ; and not one that shall defend Mahumet to be the Prophet of God sent into the world , or the like Abominations ; at least , that be he what he will , placed in the chaire , he shall not ●●re , nor mistake in what he delivereth for Truth . Now seeing themselves ( as was said ) are the sole keepers of this promise and grant also , which they have not as yet shewed to the world . I am necessitated to aske once more ; whether it be made to him meerly upon condition of mounting into his Chaire , or also on this condition , that he use the means appointed by God to come to the knowledge of the Truth ? If they say the former , I must needs say , that it is so remote from my apprehension , that God who will be worshipped in spirit and in truth only , should now under the Gospell promise to any persons , that be they never so wicked and abominable , never so openly and evidently sworne enemies of him and his Anoynted , whether they use any means or not by him appointed , that they shall alwayes in all things speake the truth , which they hate , in love , which they have not , with that Authority which all his Saints must bow unto ; especially not having intimated any one word of any such promise in the Scripture , that I know not whatever I heard of in my life , that I cannot as soone believe . If they say the latter , we close then as we did our former enquiry . Upon the credit and strength of these sandy foundations , and principles , which neither severally nor joyntly will beare the weight of a feather , in a long continued course of Apostacy have men conquered all Policy , Religion , and honesty , and built up that stupendious fabrick coupled together with subtle and scarce discernable joynts and ligaments , which they call the Catholick Church . 1. In despight of policy they have not only enslaved Kings , Kingdomes , Common-wealths , Nations , & People to be their vassalls , and at their disposall ; but also contrary to all Rules of goverment , beyond the thoughts and conjectures of all , or any that ever wrote of , or instituted a Goverment in the world , they have in most Nations of Europe set up a Government , Authority , and Jurisdiction , within anothers Government and Authority setled on other accounts , the one independent on the other , and have brought these things to some kind of consistency ; which that it might be accomplished never entered into the heart of any wise man once to imagine ; nor had ever been by them effected , without such advantages , as none in the world ever had , in such a continuance but themselves . * Unlesse the Druids of old in some Nations obtained some such thing . 2. In despight of Religion it self , they have made a new Creed , invented new wayes of worship given a whole summe and system , of their own , altogether alien frō the Word of God , without an open disclaiming of that word , which in innumerable places beares testimony of its own perfection and fulnesse . 3. Contrary to common Honesty , the first principles of Reason , with violence to the evident dictates of the Law of nature , they will in confidence of these principles have the word & sentence of a Pope , though a beast , a witch , a Conjurer , as by their own confession many of them have been , to be implicite●y submitted to in & about things which he neither knoweth , nor loveth , nor careth for : being yet such in themselves as immediately , and directly concerne the everlasting condition of the soules of men . And this is our second returne to their pretence of being the Catholick Church ; to which I adde 3. That their plea is so far from truth , that they are , and they only the Catholick Church , that indeed they belong not to it , because they keep not the Vnity of the faith , which is required to constitute any person whatever a member of that Church , but faile in all the conditions of it . For 1. To proceed by way of instance , they doe not professe nor believe a Justification distinct from Sanctification , and acceptance thereof ; the Doctrine whereof is of absolu●e & indispensable necessity to the preservation of the Vnity of the Faith ; and so faile in the first condition of professing all necessary Truths . I know what they say of Justification , what they have determined concerning it in the Councell of Trent , what they dispute about it in their books of Controversies . But I deny that which they contend for , to be a Justification ; so that they doe not deny only Justification by Faith , but positively over and above , the infusion of Grace , and the acceptance of the obedience thence arising ; that there is any Justification at all consisting in the free and full absolution of a sinner , on the account of Christ . 2. They discover principles corrupt and depraved , utterly inconsistent with those truths , and the receiving of them , which in generall by owning the Scriptures they doe professe . Herein to passe by the principles of Atheisme , wickednesse , and profannesse , that effectually worke and manifest themselves in the generality of their Priests & People ; that of self ●ighteousnes that is in the best of their Devotionists is utterly inconsistent with the whole Doctrine of the Gospell , and all saving Truths concerning the mediation of Jesus Christ therein conteined . 3. That in their Doctrine of the Popes supremacy , of merits , satisfaction , the masse , the worshipping of Images , they adde such things to their profession , as enervate the efficacy of all the saving truths they doe professe , and so faile in the third condition ; This hath so abundantly been manifested by others , that I shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration . Thus it is unhappily fallen out with these men , that what of all men they most pretend unto , that of all men they have the least int●erest in ▪ A●haeneus tells us of one Thros●●aus an A●henian , who being phrenetically distempered , whatever ships came into the Pyraeum he looked on them and thought them his own , and rejoyced as the Master of so great wealth , when he was not the owner of so much as a boate : such a distemper of pride and folly hath in the like manner ceased on these persons , with whom we have to doe ; that where ever in Scripture they meet with the name Church , presently as though they were intended by it , they rejoyce in the priviledges of it , when their concernment lyes not at all therein . To close this whole discourse I shall bring the grand Argument of the Romanists ( with whom I shall now in this Treatise have little more to doe ) wherewith they make such a noise in the world , to an ●ssue . Of the many formes and shapes whereinto by them it is cast , this seems to be the most perspicuously expressive of their intention . Voluntarily to forsake the communion of the Church of Christ , is Schisme , and they that doe so are guilty of it ; You have voluntarily forsaken the communion of the Church of Christ : Therefore You are guilty of the sinne of Schisme . I have purposely omitted the interposing of the terme Catholick , that the reason of the Argument might runne to its length ; for upon the taking in of that terme , we have nothing to doe but only to deny the Minor Proposition ; seeing the Roman Church , be it what it will , is not the Church Catholick ; but as it is without that limitation called the Church of Christ indefinitely , it leaves place for a farther and fuller Answer . To this by way of inference , they adde , that Schisme , as it is declared by S. Austin and S Thomas of Aquin , being so great and damnable a sinne ; and whereas it is plain● , that out of the Church , which as Peter says is as Noahs Arke , 1 Pet. 3. 20 , 21. there is no salvation , it is cleare you will be damned . This is the summe of their plea. Now as for the forementioned Argument , some of our Divines answer to the Minor Prop. and that both as to the tearmes of voluntary forsaking , and that also of the Communion of the Church . For the first , they say they did not voluntarily forsake the communion of the Church , that then was , but being necessitated by the command of God to reforme themselves in sundry things , they were driven out by bell , book , and Candle ; cursed out , killed out , driven out by all manner of violence , Ecclesiasticall and Civill ; which is a strange way of mens becoming Schismatick . 2. That they forsook not the communion of the Church , but the Corruptions of it , or the communion of it in its corruption , not in other things , wherein it was Lawfull to continue communion with it . To give strength to this Answer , they farther adde , that though they grant the Church of Rome to have been at the time of the first separation , a true Church of Christ , yet they deny it to be Catholick Church , or only visible Church then in the World ; the Churches in the East claiming that title , by as good a right as shee . So they Others principally answer to the Major Prop. and tell you , that separation is either causeles , or upon just ground and cause ; that t is a causeles separation only from the Church of Christ , that is Schisme ; that there can be no cause of Schisme , for if there be a cause of Schisme materially , it ceaseth to be Schisme formally : and so to strengthen their answer in Hypothesi , they fall upon the Idolatrys , Heresies , Tyranny , and Apostacy of the Church of Rome , as just causes of Separation from her ; nor will their plea be shaken to eternity : so that being true and popular , understood by the meanest , though it contain not the whole Truth , I shall not in the least impaire it . For them , who have found out new ways of justifying our separation from Rome , on principles of limiting the Jurisdiction of the Bishop of Rome to a peculiar Patriarchat , and granting a power to Kings or Nations , to erect a Patriarchate or Metropolitan , within their own Territories , and the like ; the Protestant cause is not concerned in their Plea ; the whole of it on both hands , being forraigne to the Scripture , relating mostly to humane constitutions , wherein they may have liberty to exercise their Witts and Abilities . Not receding from what hath by others solidly been pleaded , on the Answers above mentioned ; in answer to the principles I have hitherto evinced , I shall proceed to give my account of the Argument proposed . That we mistake not , I only premise , that I take Schisme in this Argument , in the notion and sense of the Scripture precisely , wherein alone it will reach the Consciences , and bear the weight of inferring damnation from it . 1. Then I wholly deny the Major Prop. as utterly false , in what sense soever that expression , True Church of Christ is taken . Take it for the Catholick Church of Christ , I deny that any one , who is once a true member of it , can utterly forsake its communion ; no living member of that body of Christ can perish ! and on supposition it could doe so , it would be madnesse to call that crime Schisme : nor is this , a meer deniall of the Assertion ; but such as is attended , with an invincible Truth for its maintenance . Take it for the generall visible Church of Christ ; the voluntary forsaking of its communion , which consists in the profession of the same faith , is not Schisme , but Apostacy , and the thing it selfe is to be removed from the question in hand ; And as for Apostates from the faith of the Gospell , we question not their damnation ; it sleepeth not : who ever call'd a Christian , that turned Jew or Mahumetan a Schismatick ? Take it for a particular Church of Christ , I deny , 1. That Separation from a particular Church , as such , as meerly separation , is Schisme , or ought to be so esteemed ; though perhaps such separation may proceed from Schisme , and be also attended with other evills . 2. That however , separation upon jus● cause , and ground , from any Church , is no Schisme : This is granted by all Persons living . Schisme is causelesse say all men however concerned . And herein is a truth uncontroulable , Separation upon just cause is a duty ; and therefore cannot be Schisme , which is alwayes a sinne . Now there are 500 things in the Church of Rome whereof every one , grafted , as they are , there into the stock & principle of imposition on the practice and confession of men ▪ is a sufficient cause of separation from any particular Church in the world ; yea from all of them , one after another ; should they all consent unto the same thing , & impose it in the same manner ; if therebe any Truth in that Maxime ; It is better to obey God then man. 2 ▪ I wholy deny the Minor Proposition also , if spoken in reference to the Church of Rome ; Though I willingly acknowledge our separation to be voluntary from them ; no more being done , then I would doe over againe this day ( God assisting me ) were I called unto it . But separation in the sense contended about , must be from some s●ate and condition of Christs Institution , from communion with a Church , which we held by his appointment ; otherwise it will not be pleaded , that it is a Schisme , at least not in a Gospell sense . Now though our Forefathers , in the faith we professe , lived in sub ection to the Pope of Rome ( or his subordinate engines ) yet they were not so subject to them , in any way , or state instituted by Christ ; so that the relinquishment of that State can possibly be no such separation , as to be termed Schisme . For I wholy deny ; that the Papacy exercising its power in its supreame and subordinate Officers , which with them is their Church , is a Church at all of Christs appointment , or any such thing . And when they prove it is so , I will be of it . So that when our Forefathers withdrew their neck from his Tyrannicall yoke , and forsook the practice of his abominations in the worship of God , they forsook no Church of Christs institution , they relinquished no communion of Christs appointment . A man may possibly forsake Babylon , and yet not forsake Sion . For the Aggravations of the sinne of Schisme , from some Ancient Writer● , Austin and Optatus men interested in the contests about it , Leo and Innocent gaining by the notion of it , then growing in the World , Thomas Aquinas and such vassalls of the Papacy , we are not concerned in them ; what the Lord speaks of it , that we judge concerning it . It is true , of the Catholic● Church alwaies , that out of it no salvation , it being the Society of them that shall be saved ; and of the visible Church in generall , in some sense and cases : Seeing with the heart man believeth to Righteousnesse , and with the mouth confession is made unto Salvation ; But of a particular Church in no sense , unlesse that of contempt of a known duty ; and to imagine Peter to speak of any such thing , is a fancy . The consequence of this devesting the Roman Synogogue of the priviledges of a true Church in any sense , arising in the thoughts of some to a denyall of that ministry , which we have at this day in England , must by the way a little be considered . For my part ( be it spoken without offence ) If any man hath nothing to plead for his ministry , but meerly that successive Ordination which he hath received through the Church of Rome , I cannot see a stable bottome of owning him so to be ; I do not say , if he will plead nothing ●lse ; but if he hath nothing else to plead . He may have that , which indeed constitutes him a Minister , though he will not own● that so it doth . Nor doth it come here into enquiry , whether there were not a true Ministry in some , all along under the Papacy , distinct from it , as were the thousands in Israell in the days of Elijah ; when in the ten Tribes , as to the publick worship , there was no true Ministry at all . Nor is it said , that any have their Ministry from Rome , a● though the Office , which is an Ordinance of Christ , was instituted by Antichrist : But the question is , whether this be a sufficient and good basis and foundation of any mans interest in the office of the Ministry , that he hath received Ordination in a succession , through the administration of , not the woman flying into the Wildernesse under the persecution of Antichrist , not of the two witnesses prophesying all along under the Roman Apostacy , not from them to whom we succeed in doctrine , as the Waldenses , but the Beast it selfe , the persecuting Church of Rome , the Pope and his adherents , who were certainly Administrators of the Ordination pleaded for : So that in doctrine we should succeed the persecuted Woman , and in Office the perse●uting Beast . I shall not plead this at large , professedly disclaiming all thoughts of rejecting those Ministers , as Papall and Antichristian , who yet adhere to this Ordination ▪ being many of them eminently gifted of God , to dispense the word , and submitted unto by his people in the Administration of the Ordinances , and are right worthy Ministers of the Gospell of Christ . But I shall only remarke some thing on the plea , that is insisted on by them , who would , ( if I mistake not ) keep up in this particular , what God would have pull'd downe . They aske us why not Ordination from the Church of Rome , as well as the Scripture ? In which enquiry , I am sorry that some doe still continue . We are so farre from having the Scripture from the Church of Rome , by any Authority of it , as such , that it is one cause of daily praising God , that by his providence he kept them from being either corrupted or destroyed by them . It i● true ; the Bible was kept among the people that lived in those parts of the World where the Pope prevailed : so was the Old Testament by the Jews ; the whole by the Easterne Christians : By none so corrupted as by those of the Papall Territorie . God forbid we should say we ●ad the Scriptures from the Church of Rome as such ; if we had , why doe we not keep them as she delivered them to us , in the vulgar Translation , with the Apochryphall additions ? The Ordination pleaded for , is from the Authority of the Church of Rome , as such : The Scriptures were by the providence of God preserved under the Papacy for the use of his People ; and had they been found by chance , as it were , like the Law of old , they had been the same to us , that now they are . So that of these things there is not the same Reason . It is also pleaded , that the granting true Ordination to the Church of Rome doth not prove that to be a true Church . This I professe I underst●and not : they who ordained had no power so to doe , but as they were Officers of that Church ; as such they did it ; and if others had ordained , who were not Officers of that Church , all would confesse that Action to be null . But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches , that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto , that he prepares the hearts of his people to desire and submit unto them in the Lord , that as to the manner of entrance upon the worke , they may have it according to the minde of Christ , to the utmost in all circumstances , so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them , and the Tabernacle of God is thereby once more placed with men , shall have leave for me to derive their interest in the ministry through that darke passage , wherein I cannot see one step before me ; if they are otherwise qualified and accepted as above , I shall ever pay them that honour which is done to Elders labouring in the word and doctrine . CHAP. VII . Of a particular Church : its nature . Frequently mentioned in Scripture . Particular Congregations acknowledged the only Churches of the first Institution . What ensued on the multiplication of Churches . Some things premised to clear the unity of the Church in this sence . Every Believer ordinarily obliged to joyne himselfe to some particular Church : Many things in instituted worship answering a naturall principle . Perpetuity of the Church in this sence . True Churches at first planted in England . How they ceased so to be . How Churches may be again reerected . Of the Vnion of a particular Church in its selfe . Foundation of that Vnion twofold . The Vnion its selfe . Of the communion of particular Churchers one with another . Our concernment in this Vnion . I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament ; that is , of a particular instituted Church . A Church in this sence I take to be a Society of men , called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances , according to the order by Christ prescribed . This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition . A more accurate definition would only administer farther occasion of contesting about things , not necessary to be determined as to the enquiry in hand . Such as this was the Church at Hierusalem , that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch , which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 , 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present , which added no other consideration to that Church then that we are now speaking of . Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. & at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. & 11. 12. & 14. 4 , 5. 12. 19. 2 Cor. 1 ▪ 1. And those mentioned Rev. 1. 2 , 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews , and calls them indefinitely the Churches of God , v. 16. or the Churches of Christ , 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess . 1. 4. and in sundry other places . Hence we have mention of many Churches in one Country , as in Judaea Act. 9. 1. in Asia . 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country . I suppose that in this description of a particular Church I have not only the consent of them of all sorts , with whom I have now to doe , as to what remaines of this discourse , but aso their acknowledgment that these were the only kinds of Churches of the first Institution . The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us , that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few , as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . And these are called the Church of the City , and the Angell of such a City was Congregationall not Diocesan ; which discourse exhibits that state of a particular Church , which is now pleaded for , and which shall afterwards be evinced , allowing no other , no not in the greatest Cityes . In a rejoynder to that Treatise , so far at the case of Episcopacy is herein concerned , by a person well known by his labours in that cause , this is acknowledged to be so . Believers ( saith he ) in great Cityes were not at first divided into Parishes , whilst the number of Christians was so small , that they might well assemble in the same place , Ham Vind. p. 16. Of the Believers of one City meeting in one place , being one Church , we have the like grant p. 18. In this particular Church , He sayes , there was one Bishop , which had the Rule of it , and of the Believers in the villages adjacent to that City ; which as it sometimes was not so , Rom. 16. 1 , 2. so for the most part it seemed to have been the case ; and distinct Churches upon the growth of the number of Believers , were to be erected in severall places of the Voisinage . And this is the state of a particular instituted Church which we plead for . Whether in processe of time , believers multiplying , those who had been of one Church met in severall Assemblies , by a setled distribution of them , to celebrate the same Ordinances specifically , and so made many Churches ; or met in severall places in parties , still continuing one body , and were governed in common by the Elders , whom they increased and multiplied , in proportion to the increase of believers ; or whether , that one or more Officers , Elders , or Bishops of that first single Congregation , taking on him or them , the care of those inhabiting the City , wherein the Church was first planted , designed , and sent some fitted for that purpose , upon their desire & choice , ( or otherwise ) to the severall lesser companies of the Region adjacent , which in processe of time became dependent on , & subject to the Officer and Officers of that first Church , from whence they came forth , I dispute not . I am satisfied , that the first plantation of Churches was as hath been pleaded . And I know what was done afterwards on the one hand , or the other , must be examined , as to our concernment , by what ought to have been done . But of those things afterwards . Now according to the course of procedure hitherto insisted on , a Declaration of the Vnity of the Church in this sense , what it is , wherein it doth consist , with what it is to be guilty of the breach of that Unity , must ensue ; and this shall be done after I have premised some few things previously necessary thereunto . I say then 1. A man may be a member of the Catholick Church of Christ , be united to him by the inhabitation of his Spirit , and participation of his life from him , who upon the account of some providentiall hinderance , is never joyned to any particular Congregation , for the participation of Ordinances all his daies . 2. In like manner may he be a member of the Church considered as professing visibly . Seeing that he may doe all that is of him required thereunto , without any such conjunction to a visible particular Church . But yet , 3. I willingly grant , that every believer is obliged , as in a part of his duty , to joyne himselfe to some one of those Churches of Christ ; that therein he may abide in Doctrine , and Fellowship , and breaking of Bread , and Prayer , according to the order of the Gospell , if he have advantage and opportunity so to doe ; for , 1. There are some duties incumbent on us , which cannot possibly be performed , but on a supposition of this duty previously required , and submitted unto . Math. 18. 15 , 16 , 17. 2. There are some Ordinances of Christ , appointed for the good , and benefit of those that believe , which they can never be made partakers of , if not related to some such society . As publick Admonition , Excommunication , Participation of the Sacraments of the Lords Supper . 3 The care that Jesus Christ hath taken , that all things be well ordered in these Churches , giving no direction for the performance of any duty of worship meerly and purely of soveraigne Institution , but only in them , and by them , who are so joyned , sufficiently evidence his mind , and our duty herein . Rev. 2. 7. 11. 29. Rev. 3. 6. 7. 12. 1 Cor. 11. 4. The gathering , planting , and setling of such Churches by the Apostles , with the care they took in bringing them to perfection , leaving none , whom they converted , out of that Order , where it was possible for them to be reduced unto it , is of the same importance , Act. 14. 23. Tit. 1. 5. 5. Christs institution of Officers for them , Eph. 4. 11. 1 Cor. 11. 28. calling such a Church his Body v. 29. exactly assigning to every one his duty in such Societies , in respect of the place he held in them , with his care for their preservation from confusion , and for Order , evinces from whom they are , and what is our duty in reference unto them . 6. The judging and condemning them by the Holy Ghost , as disorderly blameable persons , who are to be avoided , who walk not according to the Rules and Order appointed in these Churches , his care that those Churches be not scandalized , or offended with innumerable other considerations , evince their institution to be from Heaven , not of men , or any prudentiall considerations of them whatever . That there is an instituted worship of God to be continued under the New Testam . untill the second coming of Christ , I suppose needs not much proofe . With those with whom it hath soe , I am not now treating , and must not make it my businesse to give it evidence , by the innumerable Testimonies which might be alleadged to that purpose . That for the whole of his worship , matter , or manner , or any part of it , God hath changed his way of proceeding , and will now allow the will , and Prudence of Man , to be the measure , and rule of his Honour and Glory therein , contrary to what he did , or would allow under the Law , is so prejudiciall to the perfection of the Gospell ▪ infinite Wisdome , and All-sufficiency of Christ , and so destructive to the whole obligation of the second Commandement , having no ground in the Scripture , but being built meerly on the conceit of men , suited to one carnall interest or other , I shall unwillingly debate it . That as to this particular under consideration , there were particular Churches instituted by the Authority of Jesus Christ , owned and approved by him ; that Officers for them were of his appointment , and furnished with gifts from him for the Execution of their employment ; that Rules , Cautions , and Instructions for the due settlement of those Churches , were given by him ; that these Churches were made the only seat of that worship , which in particular he expressed his will to have continued untill he came , is of so much light in Scripture , that he must wink hard , that will not see it . That either he did not originally appoint these things , or he did not give out the gifts of his Spirit , in reference to the right ordering of them , and exalting of his Glory in them , or that having done so then , yet that his institutions have an end , being only for a season ▪ and that it may be known when the efficacy of any of his institutions ceaseth , or that he doth not now dispense the gifts and graces of his Spirit , to render them usefull , is a difficult taske for any man to undertake to evince . There is indeed in the institutions of Christ , much that answers a naturall principle in men , who are on many accounts formed and fitted for society . A Confederation and consultation to carrie on any designe , wherein the concernment of the individualls doth lye , within such bounds , and in such order as lyes in a ready way to the end aymed at , is exceeding suitable to the principles whereby we are acted and guided as men . But he that would hence conclude , that there is no more but this , and the acting of these principles , in this Church constitution , whereof we speake , and that therefore men may be cast into any prudentiall forme ; or appoint other wayes and formes of it , then those mentioned in the Scripture , as appointed , and owned , takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society , are commanded by the Law of nature , and therefore allowed of , and approved only by Christ , & so to be wholy morall , and to have nothing of instituted worship in them ; and also he must know , that when on that supposition , he hath given a probable Reason , why never any persons in the world fixed on such societies in all Essentiall things as those , seeing they are Naturall , that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them , then those , who make them of pure institution , all whose circumstances cannot be derived from themselves ; as those of things purely morall may . But this is not of my present consideration . 2. Nor shall I consider , whether perpetuity be a property of the Church of Christ in this sence ; that is , not whether a Church that was once so , may cease to be so , which it is known I plead for in the instance of the Church of Rome , not to mention others ; but whether by vertue of any promise of Christ , there shall alwayes be somewhere in the world , a visible Church , visibly celebrating his Ordinances . Luc. 1. 33. He shall raigne over the house of Jacob for ever , and of his Kingdome there shall be no end ; is pleaded to this purpose . But that any more , but the spirituall raigne of Christ in his Catholick Church , is there intended , is not proved ▪ Mat. 16. 18. upon this Rock will I build my Church , is also urged ; but to intend any but true Believers , and that as such , in that promise , is wholly to enervate it , and to take away its force and efficacy . Mat. 18. 18 , 20. declares the presence of Christ with his Church where ever it be , not that a Church in the regard treated of , shall be . To the same purpose are other expressions in the Scripture . As I will not deny this in Generall ; so I am unsatisfyed as to any particular instance for the making of it good . It is said , that true Churches were at first planted in England ; how then , or by what means did they cease so to be ? How , or by what Act did God unchurch them ? They did it themselves Meritoriously by Apostacy and Idolatry , God Legally by his Institution of a Law of rejection of such Churches . If any shall aske , How then is it possible , that any such Churches should be raised a new ? I say , that the Catholick Church mysticall , and that visibly professing , being preserved entire , he that thinketh there needs a miracle , for those who are members of them , to joyne in such a Society , as those now spoken of , according to the Institution of Christ , is a person delighting in needlesse scruples . Christ hath promised , that where two or three are gathered together in his name , he will be in the midst of them , Mat. 18. 20. It is now supposed , with some hope to have it granted , that the Scripture being the power of God to Salvation , hath ( Rom. 1. 16. ) a sufficient efficacy and energie in it selfe , as to its own kind , for the conversion of Soules ; yea let us , till opposition be made to it , take it for granted , that by that force and efficacy it doth mainly and principally evince its own Divinity , or divine Originall . Those , who are contented for the honour of that word , which God delighteth to magnify , to grant this Supposition , will not I hope , think it impossible , that though all Church state should cease in any place , and yet the Scripture by the providence of God be there in the hand of individualls preserved , two or three should be called , converted , and regenerated by it . For my part , I think , he that questions it , must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us ; with which sort of men I doe not now deale . I aske whether these converted persons may nor possibly come together , or assemble themselves in the name of Jesus ? may they not upon his command , and in Expectation of the accomplishment of his promise , so come together , with Resolution to doe his will , and to exhort one another thereto , Zech. 3. 10. Mal. 3. 10. Truly I believe they may , in what part of the world soever their lot is fallen . Here lye all the difficulties , whether being come together in the name of Christ they may doe , what he hath commanded them , or no ? whether they may exhort , and stirre up one another to doe the will of Christ . Most certain it is , that Christ will give them his presence , & therewithall his Authority , for the performance of any duty , that he requireth at their hands . Were not men angry , troubled , and disappointed , there would be little difficulty in this businesse . But of this elsewhere . 3. Upon this supposition , that particular Churches are Institutions of Jesus Christ , which is granted by all , with whom I have to doe ; I proceed to make enquiry into their Vnion and Communion , that so we may know wherein the bonds of them doe consist . 1. There is a double foundation , fountain , or cause of the Vnion of such a Church ; the one externall , procuring , commanding ; the other internall , inciting , directing , assisting . The first is the Institution of Jesus Christ , before mentioned , requiring Peace , and Order , Vnion , Consent , and Agreement , in and among all the members of such a Church ; all to be regulated , ordered , and bounded , by the Rules , Laws , Prescripts , which from him they have received , for their walking in those Societies . The Latter is that Love without dissimulation , which alwaies is , or which alwaies ought to be , between all the members of such a Church , exerting it selfe in their respective duties one towards another , in that holy combination , whereunto they are called and enter'd for the Worship of God : whether they are those , which lye in the levell of the equality of their common interest of being Church-members , or those which are required of them in the severall differences , whereby on any account whatever , they are distinguished one from another amongst themselves ; for love is the bond of perfectnesse . Col. 3. 14. Hence then it appears , what is the Vnion of such a Church , and what is the communion to be observed therein , by the appointment of Jesus Christ . The joynt consent of all the members of it , in obedience to the command of Christ , from a principle of Love , to walk together in the universall celebration of all the Ordinances of the worship of God , instituted and appointed to be celebrated in such a Church , and to performe all the duties , and offices of Love , which in reference to one another , in their respective stations and places , are by God required of them ; and doing so accordingly . See Phil. 2. 1 , 2 , 3. cap. 4. 1 , 2 , 3. 1 Cor : 1. 10. 2 Cor. 13. 11. Rom. 15. 5. Whereas there are in these Churches , some Rulers , some Ruled ; some eyes , some hands in this Body , some parts visibly comely , some uncomely ; upon the account of that variety of gifts and graces which is distributed to them ; in the performance of duties , regard is to be had to all the particular Rules , that are given with respect to men in their severall places and distributions . Herein doth the Vnion of a particular Church consist ; herein have the members of it communion among themselves , and with the whole . 4. I shall farther grant , and adde hereunto : Over and above the Vnion that is between th● members of severall particular Churches , by vertue of their interest in the Church Catholick , which draws after it a necessity of the occasionall exercise of duties of Love one towards another , and that Communion they have , as members of the generall Church visible , in the profession of the Faith once delivered unto the Saints ; There is a Communion also to be observed between these Churches , as such , which is sometimes , or may be exerted in their Assemblies by their Delegates , for declaring the sense , and determining things of joynt concernment unto them . Whether there ought to be an ordinary combination of the Officers of these Churches , invested with the Power for the disposall of things & Persons , that concerne one or more of them , in severall subordinations , by the institution of Christ ; as it is not my judgement that so there is , so it belongs not unto my present undertaking at all to debate . That which alone remaines to be done , is to consider , what is our concernment as to the breach of this Vnion , which we professe to be appointed by Jesus Christ ; and that both as we are Protestants , as also farther differenced according to the intimations given at the entrance of this Discourse . What hath already been delivered about the nature of Schisme , and the Scripture Notion of it , might well suffice , as to our Vindication in this businesse from any charge that we are , or seem obnoxious unto . But because I have no● reason to suppose , that some men will be so favourable unto us , as to take paines for the improvement of principles , though in themselves clearely evinced on our behalfe ; The application of them to some present cases , with the removall of objections that lye against my intendment , must be farther added . Some things there are , which upon what hath been spoken , I shall assume and suppose as granted in Thesi , untill I see them otherwise disproved , then as yet I have done . Of these the first is . That the departing or secession of any man or men , from any particular Church , as to that communion , which is peculiar to such a Church , which he or they have had therewith , is no where called Schisme , nor is so in the nature of the thing it selfe , ( as the generall signification of the word is restrained by its Scripture use ) but is a thing to be judged , & receive a little according to the causes and circumstances of it . 2. One Churches refusing to hold that communion with another , which ought to be between them , is not Schisme properly so called . 3. The departure of any man or men , from the Society or Communion of any Church whatever , so it be done without strife , variance , judging , and condemning of others , because according to the light of their Consciences , they cannot in all things in them worship God according to his minde , cannot be rendred evill but from circumstances taken from the persons so doing , or the way and manner , whereby and wherein they doe it . Unto these I adde , that if any one can shew and evince that we have departed from , and left the communion of any particular Church of Christ , with which we ought to walke according to the order above mentioned , or have disturbed and broken the Order and Vnion of Christs Institution , wherein we are or were inwrapped , we put our selves on the mercy of our judges . The Consideration of what is the charge on any of us , on this account , was the first thing aymed at in this Discourse , and as it was necessary from the Rules of the method wherein I have proceeded , comes now in the last place to be put to the issue and triall , which it shall in the Next Chapter . CHAP. VIII . Of the Church of England . The charge of Schisme in the name thereof . Proposed and considered : Severall considerations of the Church of England . In what sence we were members of it . Of Anabaptisme . The subjection due to Bishops . Their power examined . It s orginall in this Nation . Of the Ministeriall power of Bishops . It s present continuance . Of the Church of England what it is . It s description . Forme peculiar and constitutive . Answer to the charge of Schisme , on separation from it , in its Episcopall constitution How and by what means it was taken away . Things necessary to the constitution of such a Church proposed : and offered to proofe . The second way of constituting a nationall Church : Considered . Principles agreed on and consented unto between the parties at variance , on this account . Judgement of Amiraldus in this case . Inferences from the common principles before consented unto : The case of Schisme in reference to a Nationall Church in the last sense , debated . Of particular Churches , and separation from them . On what accounts Justifiable . No necessity of joyning to this or that . Separation from some so called , required . Of the Church of Corinth . The duty of its members . Austins Judgement of the practice of Elijah . The last objection waved . Inferences upon the whole . THat which first presents it selfe , is a plea against us , in the name of the Church of England , and those intrusted with the Reiglment thereof , as it was setled and established some yeares since , the summe whereof ( if I mistake not ) amounts to thus much . You were sometimes members and Children of the Church of England , & lived in the communion thereof ; professing obedience thereunto , according to its Rules and Canons ; you were in an orderly subjection to the Arcsh-Bishops , Bishops , and those acting under them in the Hierarchie , who were officers of that Church ; in that Church you were baptized , and joyned in the outward worship celebrated therein ; but you have now voluntarily , and of your own accord forsaken and renounced the communion of this Church , cast off your subjection to the Bishops and Rulers ; rejected the forme of worship appointed in that Church , that great bond of its communion ; and set up separated Churches of your own , according to your pleasures , and so are properly Schismaticks . This I say , if I mistake not , is the summe of the charge against us , on the account of of our late attempt for Reformation , and reducing of the Church of Christ to its primitive institution , which we professe our aime in singlenesse of heart to have been , and leave the judgement of it unto God. To acquit our selves of this imputation , I shall declare 1. How farre we owne our selves to have been , or to be members or Children ( as they speake ) of the Church of England , as it is called , or esteemed . 2. What was the subjection whein we , or any of us stood , or might be supposed to have stood to the Prelates or Bishops of that Church . And then I shall 3. Put the whole to the issue , and enquiry , whether we have broken any bond or order , which by the institution and appointment of Jesus Christ , we ought to have preserved entire , & unviolated : not doubting but that on the whole matter in difference , we shall finde the charge mannaged against us , to be resolved wholy into the Pru●ence , and interest of some men , wherein our Consciences are not concerned . As to the first proposall ; the severall considerations that the Church of England may fall under , will make way for the determination of our Relation thereunto . 1. There being in this Country of England , much people of God , many of his Elect called and Sanctified , by and through the Spirit and blood of Christ , with the washing of water and the Word , so made true living members of the mysticall body , or Catholick Church of Christ , holding him , as a spirituall Head , receiving influences of life and grace from him continually , they may be called , ( though improperly ) the Church of England , that is , that part of Christs Catholick Church militant , which lives in England . In this sense it is the desire of our soules , to be found and to abide members of the Church of England , to keep with it , whilst we live in this world , the Vnity of the Spirit in the bond of Peace . Hierusalem which is above , is the Mother of us all ; and one is our Father , which is in Heaven ; one is our Head , Soveraigne , Lord , and Ruler , the dearly beloved of our Soules , the Lord Jesus Christ . If we have grieved , offended , troubled the least member of this Church , so that he may justly take offence at any of our waies , we professe our readinesse to lye at his or their feet for Reconciliation , according to the mind of Christ . If we bear not love to all the Members of the Church of England in this sense , without dissimulation , ( yea even to them amongst them , who through mistakes and darknesse , have on severall accounts designed our harme and ruine ) if we rejoyce not with them , and suffer not with them , however they may be differenced in and by their opinions , or walkings , if we desire not their good , as the good of our own Soules , and are not ready to hold any communion with them , wherein their and our Light will give and afford unto us peace mutually , if we judge , condemne , despise any of them , as to their Persons , Spirituall state and Condition , because they walk not with us , let us be esteemed the vilest Schismaticks , that ever lived on the face of the Earth . But as to our membership in the Church of England on this account , we stand or fall to our own master . 2. The Rulers , Governors , Teachers , and Body of the People of this Nation of England , having by Laws , Professions , and publick Protestations , cast off the Tyranny , Authority , & Doctrine of the Church of Rome , with its Head the Pope ; & joyntly assented unto , and publickly professed the doctrine of the Gospell , as expressed in their publick Confession , variously attested and confirmed , declaring their profession by that publick confession , Preaching , Laws and Writings suitable thereunto , may also be called on good account , the Church of England . In this sense , we professe ourselves members of the Church of England , as professing and adhering to that Doctrine of Faith in the Unity of it , which was here established and declared , as was before spoken . As to the attempt of some , who accuse us for everting of fundamentalls , by our doctrine of Election by the free grace of God , of effectuall Redemption of the Elect only , conversion by the irresistible efficacy of Grace , and the associate doctrines , which are commonly known , we suppose the more sober part of our Adversaries will give them little thanks for their pains therein : If for no other Reason , yet at least , because they know the cause , they have to mannage against us , is weakned thereby . Indeed it seems strange to us , that we should be charged with Schisme from the Church of England , for endeavouring to reforme our selves , as to something relating to the worship of God , by men everting , and denying so considerable a portion of the Doctrine of that Church , which we sacredly retaine entire , as the most urgent of our present Adversaries doe . In this sense I say we still confesse our selves members of the Church of England ; nor have we made any separation from it , but do daily labour to improve , and carry on the light of the Gospell , which shines therein , and on the account whereof , it is renowned in the world . 3. Though I know not how proper that expression of Children of the Church may be under the New Testament , nor can by any meanes consent unto it , to the urging of any obedience to any Church or Churches whatsoever on that account ; no such use being made of that consideration by the Holy Ghost , nor any parallell unto it insisted on by him ; yet in a generall sence , so farre as our receiving our Regeneration , and new birth , through the grace of God by the preaching of the Word , and the saving truths thereof , here professed , with the seale of it in our baptisme , may be signified by that expression , we owne our selves to have been , and to be Children of the Church of England , because we have received all this by the administration of the Gospell here in England , as dispensed in the severall Assemblyes therein : And are contented , that this concession be improved to the utmost . Here indeed are we left by them , who renounce the Baptisme they have received in their infancy , & repeat it again amongst themselves . Yet I suppose , that He , who upon that single account will undertake to prove them Schismaticall , may find himselfe intangled . Nor is the case with them exactly as it was with the Donatists . They doe the same thing with them , but not on the same Principles . The Donatists rebaptized those , who came to their societies , because they professed themselves to believe , that all Administration of Ordinances not in their Assemblyes was null : and that they were to be looked on as no such thing . Our Anabaptists doe the same thing , but on this plea , that though baptisme be , yet infant baptisme is not an Institution of Christ , and so is null from the nature of the thing it selfe , not the way of its Administration : but this fals not within the verge of my defence . In these severall considerations we were , and doe continue members in the Church of God in England ; And as to our failing herein , who is it , that convinces us of sinne ? The second thing inquired after is , what subjection we stood , or were supposed to have stood in , to the Bishops ? Our subjection being regulated by their power , the consideration of this , discovers the true state of that . They had , and exercised in this Nation , a twofold Power ; and consequently the subjection required of us , was twofold . 1. A power delegated from the supream Magistrate of the Nation , conferred on them , and invested in them , by the Laws , Customes , and Vsages of this Commonwealth , and exercised by them on that account . This not only made them Barons of the Realme , and members of Parliament , and gave them many Dignities and Priviledges , but also was the sole fountain , and spring of that Jurisdiction , which they exercised by wayes and meanes , such as themselves will not plead to have been purely Ecclesiasticall , and of the Institution of Jesus Christ . In this respect we did not cast off our subjection to them ; it being our duty to submit our selves to every Ordinance of man , for the Lords sake . Only when ever they commanded things unlawfull in themselves , or unto us , we alwaies retreated to the old safe Rule , whether it be meet to obey you or God , judge yee . On this foundation I say , was all the Jurisdiction , which they exercised among , and over the People of this Nation , built . They had not leave to exercise that , which they were invested in , on another account , but received formally their Authority thereby . The tenour whereby their Predecessors held this Power before the Reformation , the change of the tenour by the Laws of this Land , the investitu●e of the whole originall right thereof in another person , then formerly , by the same means , the Legall Concession and Delegation to them made , the enlarging or contracting of their Jurisdiction by the same Laws , the civill processe of their Courts in the exercise of their Authority , sufficiently evince from whence they had it . Nor was any thing herein any more of the Institution of Jesus Christ , then the Courts are in Westminster-Hall Sir Edward Cook , who knew the Laws of his Country , and was skilled in them to a miracle , will satisfy any in the rise and tenour of Episcopall Jurisdiction : De Jure Regis Eccles . What there is of Primitive institution , giving colour and occasion to this kind of Jurisdiction , and the exercise of it , shall farther ( God assisting ) be declared , when I treat of the state of the first Churches , and the waies of their degeneracy ; Let them , or any for them , in the mean time evince the Jurisdiction they exercised , in respect whereunto our subjection in the first kind was required , to derive its originall from the pure Institution of Christ in the Gospell , or to be any such thing as it was , in an imagined separation from the humane Laws , whereby it was animated ; and more will be asserted , then I have had the happinesse as yet to see . Now I say , that the subjection to them due , on this account , we did not cast off ; but their whole Authority , Power , and Jurisdiction was removed , taken away , and anull'd , by the people of the Land assembled in Parliament . But this , they reply , is the state of the businesse in hand ; the Parliament , as much as in them lay , did so indeed as is confessed , and by so doing made the Schisme , which you by adhering to them , and joyning with them in their severall places , have made your selves also guilty of . But do these men know what they say , or will it ever trouble the Conscience of a man in his right wits , to be charged with Schisme on this account ? the Parliament made Alteration of nothing , but what they found established by the Laws of this Nation , pleading that they had power committed to them , to alter , abrogate , and anull Laws for the good of the people of the Land. If their making Alterations in the Civill Laws and Constitutions , in the Politicall Administrations of the Nation be Schisme , we have very little security , but that we may be made new Schismaticks every third year , whilest the constitution of a Trienniall Parliament doth continue . In the removall then of all Episcopall Jurisdiction founded in the Laws and usages of this Nation , we are not at all concerned . For the Laws enforcing it , doe not presse it as a thing necessary on any other account , but as that which themselves gave rise and life unto . But should this be granted , that the Office was appointed by Christ , and the Jurisdiction impleaded annexed by him thereunto ; yet this , whilest we abide at diocesans , with the severall divisions apportioned to them in the Nation , will not suffice to constitute a Nationall Church , unlesse some Vnion of those Diocesans , or of the Churches whereunto they related , into one society and Church , by the same appointment , be proved , which to my present Apprehension , will be no easy work for any one to undertake . 2. Bishops had here a power as Ministers of the Gospell , to Preach , administer the Sacraments , to joyne in the Ordination of Ministers , and the like duties of Church Officers . To this we say , let the individualls of them acquit themselves , by the qualifications mentioned in the Epistles to Timothy and Titus , with a sedulous exercise of their duty in a due manner , according to the mind of Christ to be such indeed , and we will still pay them all the respects , reverence , duty , and obedience , which as such , by vertue of any Law or Institution of Christ , they can claime . Let them come forth , with weapons that are not carnall , evidencing their Ministry to the Consciences of Believers , acting in a Spirit and Power received from Christ , and who are they that will harme them ? I had once formerly said thus much . Let the Bishops attend the particular flocks over which they are appointed , preaching the word , administring the holy Ordinances of the Gospell in and to their own flock , there will not be contending about them . It was thought meet to returne by one concerned , I shall willingly grant herein my suffrage , let them discharge them ( and I beseech all , who have any way hindered them , at length to let and quietly permit them ) on condition he will doe this as carefully as I , I shall not contend with him concerning the nature of their taske , be it as he saith the attending to the particular Churches over which they are appointed ( the Bishop of Oxford over that flock or portion , to which he was , and is appointed , and so all others in like manner ) be it their preaching and their administring the holy ordinances of the Gospell in and to their ●wn flock and whatever else of duty and ratione officii belongs to a rightly constituted Bishop ; and ●et all that have disturbed this course so duly ●●tled in this Church , and in all Churches of Christ ●●nce the Apostles planting them , discerne their ●●●rour , and returne to that peace and Vnity of the Church , from whence they have causelesly and inexcusably departed . Though I was not then speaking of the Bishops of England , yet I am contented with the application to them ; there being amongst them men of piety and learning , whom I exceedingly honour & reverence : Amongst all the Bishops , He of Oxford is I suppose peculiarly instanced in , because it may be thought , that living in this place , I may belong to his Jurisdiction . But in the condition wherein I now am by the providence of God , I can plead an exemption on the same foot of account , as he can his Jurisdiction . So that I am not much concerned in his exercise of it , as to my own person . If he have a particular flock at Oxon , which he will attend according to what before I required , he shall have no let or hindrance from me ; but being he is , as I heare he is , a Reverend and Learned person , I shall be glad of his Neighbourhood & acquaintance . But to suppose that the Diocesse of Oxon as legally constituted and bounded , is his particular flock or Church , that such a Church is instituted by Christ , or hath been in Being ever since the Apostles times , that in his presidency in this Church he is to set up Courts , and exercise a Jurisdiction in them , and therewith a power over all the inhabitants of this Diocesse or Shire ( excepting the exempt peculiar jurisdiction ) although gathered into particular Congregations , and united by a participation of the same Ordinances ; and all this by the will and appointment of Jesus Christ , is to suppose what will not be granted . I confesse , as before , there was once such an Order in this place , & that it is now removed by Lawes , on which foundation alone it stood before : And this is that where in I am not concerned . Whether we have causelesly & inexcusably departed frō the Vnity of the Church , is the matter now in enquiry . I am sure , unles the Vnity can be fixed , our departure will not be proved . A law Vnity I confesse , an Evangelicall I am yet in the disquisition of . But I confesse it will be to the prejudice of the cause in hand , if it shall be thought , that the determination of it depends on the controversy about Episcopacy : for if so , it might be righteously expected that the Arguments produced in the behalfe , and defence thereof , should be particularly discussed . But the truth is , I shall easily acknowledge all my labour to no purpose ▪ if have to deale only with men , who suppose that if it be granted , that Bishops , as commonly esteemed in this Nation , are of the appointment of Christ , it will thence follow , that we have a Nationall Church of Christs appointment : between which indeed there is no Relation or connexion . Should I grant as I said diocesan Bishops , with Churches answerable to their supportment , particled into severall Congregations , with their inferiour Officers , yet this would be remote enough , from giving subsistence and Vnion to a Nationall Church . What then it is which is called the Church of England , in respect whereto we are charged with Schisme , is nextly to be considered . Now there are two wayes whereby we may come to the discoverie of what is intended by the Church of England : or there are two ways , whereby such a thing doth arise . 1. Descendendo , which is the way of the Prelates . 2. Ascendendo , which is the way of the Presbyterians . For the first , to constitute a Nationall Church by descent ; it must be supposed that all Church power is vested in Nationall Officers viz. Arch-Bishops , and from them derived to severall Diocesians by a distribution of power limited in its exercise to a certaine portion of the Nation , and by them communicated by severall engines to Parochiall Priests in their severall places . A man with halfe an eye may see that here are many things to be proved . Thus their first Church is Nationall , which is distributed into severall greater portions termed Provinces , those againe into others , now called Diocesses , and those againe subdivided into Parochiall or particular Congregations . Now the Vnion of this Church consisteth in the due observance of the same worship specifically by all the members of it , and subjection according to Rules of their own appointment ( which were called commonly Canons ) by way of distinction unto the Rulers before mentioned in their severall capacities . And this is that , which is the peculiar forme of this Church . That of the Church Catholick absolutely so called is its Vnity with Christ , and in its selfe by the one Spirit , whereby it is animated . That of the Church Catholick visibly professing , the Unity of the Faith , which they doe professe , as being by them professed . That of a particular Church as such , its observance , and performance of the same Ordinances of worship numerically , in the confession of the same faith , and subjection to the same Rules of Love for edification of the whole . Of this Nationall , as it is called , in the subjection of one sort of Officers unto another , within a precinct limited Originally , wholy on an account forraigne to any Church state whatever . So that it is not called the Church of England , from its participation of the nature of the Catholick Church , on the account of its most noble members ; nor yet from its participation of the nature of the invisible Church in the world , on the account of its profession of the Truth ; in both which respects we professe our Unity with it ; nor yet from its participation of the nature of a particular Church , which it did not in its selfe , nor as such , but in some of its particular Congregations ; but from a peculiar forme of its owne , as above described , which is to be proved to be of the Institution of Jesus Christ . In this description given of their Church state , with whom we have now to doe ; I have purposely avoided the mention of things odious & exposed to common obloquy which yet were the very ●ies & ligaments of their order , because the thing , as it is in its selfe being nakedly represented , we may not be prejudiced , in judging of the strength and utmost of the charge , that lyes against any of us , on the account of a departure from it . The communion of this Church they say we have forsaken , and broken its Vnity , and therefore are Schismaticks . I answer in a word , laying aside so much of the Iurisdiction of it mentioned before , and the severall ways of its administration , for which there is no colour or pretence that it should relate to any Gospell institution ; passe by also the consideration of all those things which the men , enjoying Authority in , or exercising the pretended power of this Church , did use all their Authority and power to injoyne and establish , which we judge evill ; let them prove that such a Nationall Church , as would remaine with these things pared off , that is in its best estate imaginable , was ever instituted by Christ , or the Apostles in his name in all the things of absolute necessity to its being & existence , and I will confesse my self to be what they please to say of me . That there was such an Order in things relating to the worship of God established by the Law of the Land , in and over the people thereof , that the worship pleaded for was confirmed by the same Law , that the Rulers mentioned had power , being by the Magistrate assembled to make Rules and Canons to become binding to the good people of the Common wealth , when confirmed by the supreame A●thority of the Nation , and not else ; that penaltys were appointed to the disturbers of this Order by the same Law , I grant . But that any thing of all this , as such , that is , as a part of this whole , or the whole it selfe , was instituted by the will and appointment of Jesus Christ , that is denyed . Let not any one think , that because we deny the constitution pleaded about , to have had the stamp of the Authority of Iesus Christ that therefore we pulled it down and destroyed it by violence . It was set up before we were borne , by them who had power to make Laws to bind the People of this Nation , and we found men in an orderly legall possession of that power , which exerting its selfe severall wayes , maintained and preserved that constitution , which we had no call to eradicate . Only whereas they tooke upon them to act in the name of Christ also , and to interpose their orders , and Authority in the things of the worship of God , we entreated them , that we might passe our pilgrimage quietly in our native Country ( as Israel would have gone through the Land of Edonie , without the disturbance of its inhabitants ) and worship God acording to the light which he had gratiously imparted to us , but they would not hearken . But herein also was it our duty to keep the word of Christs patience . Their removall , and the Dissolution of this Nationall Church , arose , and was carryed on , as hath been declared , by other hands , on other acounts . Now it is not to any purpose , to plead the Authority of the Church , for many of the institutions mentioned : for neither hath any Church Power , or can have , to institute and appoint the things , whereby it is made to be so ; as these things are the very forme of the Church , that we plead about ; nor hath any Church any Authority , but what is answerable to its Nature : if it selfe be of a civill prudentiall constitution , its Authority also is Civill and no more . Denying their Church in that forme of it , which makes it such , to be of the institution of Christ ; it cannot be expected that we should grant , that it is , as such , invested with any Authority from Christ , so that the dissolution of the Vnity of this Church , as it had its rise on such an account , proceeded from an alteration of the humane Constitution , whereon it was built ; and how that was done , was before declared . Then let them prove , 1. That Ordinary Officers are before the Church , and that in Ecclesia instituta , as well as instituendâ , which must be the foundation of their work : ( we confesse Extraordinary Officers were before the Church , not considering the way of mens coming to be joyned in such Societies ; was it possible it should be otherwise ? but as for ordinary Officers , they were an exurgency from a Church , and serve to the completion of it . Act. 14. 23 , 24. Tit. 1. 5. ) 2. That Christ hath appointed any Nationall Officers , with a plenitude of Ordinary power , to be imparted , communicated , and distributed to other recipient Subjects , in severall degrees within one Nation , and not elsewhere . I mean such an Officer or Officers , who in the first instance of their power , should on their own single account relate unto a whole Nation . 3. That he hath instituted any Nationall Church , as the proper correlatum of such an Officer ; concerning which also I desire to be informed , whether a Catalogue of those he hath so instituted , be to be obtained ; or their number be left indefinite ? Whether they have limits and bounds prescribed to them by him , or are left to be commensurate to the civill dominion of any Potentate , and so to enjoy , or suffer the providentiall enlargements or straights , that such dominions are continually subject unto ? Whether we had seven Churches here in England , during the Heptarchy of the Saxons , and one in Wales or but one in the whole ? If seven , how they came to be one ? If but one , why those of England , Scotland , and Ireland , were not one also ; especially since they have been under one Civill Magistrate ? or whether the difference of the Civill Laws of these Nations be not the only cause , that these are three Churches ? and if so , whether from thence any may not discerne whereon the Vnity of the Church of England doth depend ? Briefely , when they have proved Metropolitan , Diocesan Bishops in a firstnesse of power , by the Institution of Christ , a nationall Church by the same institution in the sence pleaded for ; a firstnesse of power in the Nationall Officers of that Nationall Church to impose a forme of worship upon all being within that Nation by the same institution , which should containe the bond of the Vnion of that Church ; also that every man , who is borne , and in his infancy babtized in that Nation , is a member of that Nationall Church by the same institution , and shall have distinguished clearly in and about their Administrations , and have told us that they counted to be of Ecclesiasticall power , and what they grant to be a meere emanation of the civill Government of the Nation , we will then treat with them about the businesse of Schisme . Untill then , if they tell us , that we have forsaken the Church of England in the sence pleaded for by them ; I must answer , that which is wanting cannot be numbred . It is no crime to depart from nothing ; we have not left to be that , which we never were ; which may suffice both us and them , as to our severall respective concernments of conscience and Power . It hath been from the darknesse of men , and ignorance of the Scriptures , that some have taken advantage to set up a product of the prudence of Nations , in the name of Jesus Christ , and on that account to require the Acceptance of it . When the Tabernacle of God is againe well fixed amongst men , these shaddows will fly away : in the mean time we owe all these disputes , with innumerable other evills , to the Apostacy of the Roman Combination , from which we are farre as yet from being cleerly delivered . I have one thing more to adde upon the whole matter , and I shall proceed to what is lastly to be considered . The Church of England as it is called , ( that is , the people thereof ) separated herselfe from the Church of Rome . To free herselfe from the imputation of Schisme , in so doing , as shee ( that is , the learned men of the Nation ) pleaded the errours and corruptions of that Church , under this especiall consideration of their being imposed by Tyranny ; so also by professing her designe to be nothing , but to reduce Religion , and the worship of God , to its originall purity , from which it was fallen . And we all joyntly justify both her and all other reformed Churches in this plea. In her designe to reduce Religion to its primitive purity , shee alwayes professed , that shee did not take her direction from the Scripture only , but also from the Councells and examples of the four or five first Centuries , to which she laboured to conforme her Reformation . Let the question now be , whether there be not corruptions in this Church of England , supposing such a nationall state to be instituted . What I beseech you shall bind my Conscience to acquiesce in what is pleaded from the 4 or 5 first Centuries consisting of men , that could , and did erre ; more then that did hers , which was pleaded from the 9. or 10. Centuries following ? Have not I liberty to call for Reformation according to the Scripture only ? or at least to professe that my Conscience cannot be bound to any other ? The summe is , the businesse of Schisme from the Church of England , is as a thing built purely and simply on Politicall considerations so interwoven with them , so influenced from them , as not to be separated . The famous advice of Moecenas to Augustus mentioned in Diocassias , is the best Authority I know against it . Before we part with this Consideration ; I must needs prevent one mistake , which perhaps in the mind of some may arise upon the preceding discourse : for whereas sundry Ordinances of the worship of God are rightly to be administred only in a Church and Ministers doe evidently relate thereunto , the denying of a Nationall Church state seemes to deny that we had either Ministers or Ordinances here in England . The truth is , it seemes so to doe , but it doth not ; unlesse you will say , that unlesse shee be a Nationall Church state , there is no other ; which is too absurd for any one to imagine . It followes indeed , that there were no Nationall Church Officers , that there were no Ordinances numerically the same to be administred in and to the Nation at once , but that there was not another Church state in England , and on the account thereof , Ordinances truly administred by lawfull Ministers it doth not follow . And now if by this discourse I only call this businesse to a review , by them who are concerned to assert this Nationall Church I am satifyed . That the Church of England is a true Church of Christ , they have hitherto maintained against the Romanists , on the account of the Doctrine taught in it , & the successive ordination of its officers , through the Church of Rome its selfe , from the primitive times . About the constitution and nature of a nationall Church , they have had with them no contention . Therein the parties at variance were agreed The same grounds and principles , improved with a defence of the externall worship and Geremonies established on the Authority of the Church they mannaged against the non-conformists , and separatists at home . But their chiefe strength against them , lay in Arguments more forcible , which need not be repeated . The constitution of the Church now impleaded , deserves as I said the review : Hitherto it hath been unfurnished of any considerable defensative . 2. There is another way of Constituting a nationall Church , which is insisted on by some of our bretheren of the Presbyterian way . This is , that such a thing should arise from the particular Congregations , that are in the Nation united by sundry Associations and subordinations of Assemblies in and by the representatives of those Churches . So that though there cannot be an Assembly of all the members of those Churches in one place , for the performance of any worship of God ; nor is there any Ordinance appointed by Christ to be so celebrated in any Assembly of them , ( which we suppose necessary to the constitution of a particular Church ) yet there may be an Assembly of the representatives of them all by severall elevations for some end and purpose . In this sence , a Church may be called Nationall , when all the particular Congregations of one Nation , living under one Civill Government , agreeing in doctrine and worship , are governed by their greater and lesser Assemblies , ( Jus Divinum Minist . Anglic. p. 12 ) but I would be loath to exclude every man from being a member of the Church in England , that is , from a share in the profession of the faith , which is owned and professed by the people of God in England ; who is not a member of a particular Congregation . Nor does subjection to our civill Government and agreement on the same doctrine and worship specifically either joyntly or severally constitute one church as is known even in the judgement of these brethren . It is the last expression of lesser , and greater Assemblies that must doe it ; but as to any such institution of Christ , as a standing Ordinance , sufficient to give Vnity yea or denomination to a Church , this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And yet this alone is to be insisted on . For as was shewed before , the other things mentioned contribute nothing to the forme , nor Vnion of such a Church . It is pleaded , that there are prophesies and promises of a Nationall Church , that should be under the New Testament , as Ps . 32. 10 , 11 , 12. Is : 2. 2. Is . 10. 18 , 19 , 24 , 25. That it is foretold and promised that many whole Nations shall be converted to the faith of the Gospell , and thereby become the people of God , who before were no people , is granted ; but that their way of worship shall be by Nationall Churches governed by lesser and greater Assemblys doth not appeare . And when the Jewes shall be converted , they shall be a Nationall Church , as England is : but their way of worship shall be regulated according to the institution of Christ in the Gospell . And therefore the publishers of the life of Dr Gouge have expressed his judgement found in a paper in his study , that the Jewes on their calling shall be gathered together into Churches , and not be scattered , as now they are . A Nation may be said to be converted , from the professed subjection to the Gospell of so many in it , as may give demonstration to the whole : But the way of worship for those so converted , is peculiarly instituted . It is said moreover , that the severall congregations in one City , are called a Church , as in Hierusalem Act. 6. 1. Act. 12 , 1 , 3. Act. 15. 14 , 22. so also may all the Churches in a Nation be called a Nationall Church . But this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor is that allowed to be made a medium in another case , which at the same time is sub Iudice in its own . The like also may be said of the Church of Ephesus , Act. 20. 17. Rev. 2. 1. Nor is it about a meer denomination that we contend ; but the Vnion & forme of such a church : and if more Churches then one were together called a Church , it is from their participation of the nature of the generall visible Church , not of that which is particular , and the seate of Ordinances . So where Paul is said to persecute the Church of God Gal. 1. 13. it is spoken of the Professors of the Faith of Christ in generall , and not to be restrained to the Churches of Iudaea of whom he speakes v. 22 , 23. seeing his rage actually reached to Damascus a City of another Nation Act. 22. 5 , 6. and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That by the Church mentioned 1 Cor. 12. 28. 1 Cor. 10. 32. Eph. 3. 21. is intended the whole visible Church of Christ , as made up into one body or Church , by a collection of all particular Churches in the world by lesser and greater Assemblies , ( a thing that never was in the world , nor ever will be ) is denyed and not yet by any that I know proved ; not that I am offended at the name of the Church of England , though I think all professors as such , are rather to be called so , then all the Congregations . That all professors of the truth of the Gospell , throughout the world , are the visible Church of Christ , in the sence before explained , is granted . So may on the same account all the professors of that truth in England , be called the Church of England . But it is the institution of lesser and greater Assemblies , comprising the representatives of all the Churches in the world , that must give Being and Union to the visible Church in the sence pleaded for throughout the world , or in this Nation , & that bounded to this relation by vertue of the same institution , that is to be proved . But of what there is , or seemes to be of Divine Institution in this order and fabrick , what of humane Prudent Creation , what in the matter , or manner of it , I cannot assent unto , I shall not at present enter into the consideration ; but shall only as to my purpose in hand , take up some principles , which lye in common between the men of this perswasion and my selfe , with some others otherwise minded . Now of these are the ensuing Assertions . 1. No man can possibly be a member of a Nationall Church in this sense , but by vertue of his being a member of some particular Church in the Nation ; which concurrs to the making up of the Nationall Church . As a man doth not legally belong to any County in the Nation , unlesse he belong to some Hundred or Parish in that County ; this is evident from the nature of the thing it self , Nor is it pleaded , that we are one Nationall Church , because the people of the Nation are generally baptized , and doe professe the true faith , but because the particular Congregations in it are ruled , and so consequently the whole , by lesser and greater Assemblies . I suppose it will not be on second thoughts insisted on , that particular congregations , agreeing solemnely in Doctrine and worship under one civill Government , doe constitute a nationall Church ; for if so , its forme and unity as such , must be given it meerly by the civill Government . 2. No man can recede from this Church , or depart from it , but by departing from some particular Church therein . At the same door that a man comes in , he must goe out . If I cease to be a member of a Nationall Church , it is by the ceasing or abolishing of that , which gave me originall right thereunto , which was my relation to the particular Church , whereof I am . 3. To make men members of any particular Church or Churches , their owne consent is required . All men must admit of this , who allow it free for a man to choose where he will fix his habitation . 4. That as yet , at least since possibly we could be personally concerned who are now alive , no such Church in this Nation hath been formed . It is impossible , that a man should be guilty of offending against that , which is not : We have not separated from a Nationall Church in the Presbyterian sence , as never having seen any such thing ; unlesse they will say , we have separated from what should be . 5. As to the state of such a Church as this , I shall only adde to what hath been spoken before , the judgement of a very Learned and famous man in this case , whom I the rather name , because professedly engaged on the Presbyterians side . It is Moses Amyraldus the present professor of Divinity a● Saumur , whose words are these that follow . Scio nonnunquam appellari particularē Ecclesiam communionem , ac veluti confoederationem plurium ejusmodi societatum , quas vel ejufdem linguae usus , vel eadem Rei-pub . forma ( the true spring of a Nationall Church ) unà cum ejusdem disciplinae regimine consociavit : Sic appellatur Ecclesia Gallicana , Anglicana , Germanica particularis , ut distinguatur ab Vniversali illa Christianorum societate ; quae omnes Christiani nominis nationes complectitur : At uti supra diximus , Ecclesiae nomen non proprie convenire societati omnium Christianorum , eo modo quo convenit particularibus Christianorum coetibus ; sic consequens est , ut dicamus , Ecclesiae nomen non competere in eam multarum Ecclesiarum particularium consociationē eodem plane modo . Vocetur ergo certe Ecclesia●ū quae sunt in Gallia Communio inter ipsas , & Ecclesia si Ecclesia , est multarum Ecclesiarum confoederatio non si nomen Ecclesiae ex usu Scripturae sacrae accipiatur . Paulus enim varias Ecclesias particulares , quae erant in Achaia , Ecclesia Achaiae nuncupat , non Ecclesiam Achajae vel Ecclesiam Achaicam . Amyral . Disput . de Ecclesiae Nom. & Defin. Thes . 28. These being , if I mistake not , things of mutuall acknowledgenent . ( for I have not laid down any principles peculiar to my selfe , and those with whom I consent in the way of the worship of God , which yet we can justly plead in our own defence ) this whole businesse will be brought to a speedy issue . Only I desire the Reader to observe , that I am not pleading the right , liberty and duty of gathering Churches in such a state of professors , as that of late , and still amongst us , which is built on other principles , and Hypotheses , then any as yet I have had occasion to mention ; but am only in generall considering the true notion of Schisme , and the charge mannaged against us on that single account , which relates not to gathering of Churches , as simply considered ; I say then 1. Either we have been members by our own voluntary consent , according to the mind of Christ , of some particular congregations in such a Nationall church , & that as de facto part of such a church or we have not ? If we have not been so , ( as it is most certaine we have not ) then we have not as yet broken any bond , or violated any Vnity , or disturbed any peace , or order of the appointment of Jesus Christ ; so that whatever of trouble or division hath followed on our way , and walking , is to be charged on them who have turned every stone , to hinder us our Liberty . And I humbly begge of them , who acting on principles of Reformation according to the ( commonly called ) Presbyterian platforme , doe accuse us for separation from the Church of England that they would seriously consider what they intend thereby ? Is it that we are departed from the Faith of the people of God in England ? they will not sustaine any such crimination : Is it that we have forsaken the Church of England as under its Episcopall constitution ? have they not done the same ? have they not rejected their Nationall Officers , with all the bonds , tyes and ligaments of the Union of that pretended Church ? have they not renounced the way of worship , established by the Law of the Land ? doe they not disavow all obedience to them who were their legall Superiours in that constitution ? doe they retaine either matter or forme , or any thing , but that naked name of that Church ? And will they condemne others in what they practise themselves ? As for a Church of England , in their new sence , ( which yet in some respects is not new but old ) for what is beyond a voluntary consociation of particular Churches , we have not as yet , had experience of it . That we shall be accused of Schisme , for not esteeming our selves made members of a particular Church against our wills , by buying or hireing an habitation within such a precinct of ground , we expect not ; especicially considering what is delivered by the chiefe Leaders of them , with whom now we are treating , whose words are as followeth We grant , that living in parishes is not sufficient to make a man a member of a Particular Church . A Turk , or Pagan , or Id●later may live within the precincts of a Parish , and yet be no member of a Church . A man must therefore in order of nature , be a member of the Church visible , and then living in a Parish , and making profession of Christianity may claime admission into the society of Christians within those bounds , and enjoy the priviledges and ordinances which are there dispensed . Ans of Cammil p. 105. This is also pursued by the Authors of Jus Divinum Ministerii Anglicani p 9 , 10. whereafter the repetition of the words first mentioned , they adde that all that dwell in a Parish and constantly heare the Word , are not yet to be admitted to the Sacraments , which excludes them from being fideles , or Church Members and makes them at best as the Catechumeni of old , who were never esteemed members of the Church . If we have been so members by our own voluntary consent , and doe not continue so to be ; then this Congregation whereof we were so members was reformed according to the mind of Christ ( for I speak now to them that own Reformation , as to their light ) or it was not . If it were reformed , and that a man were a member of it so reformed by his own voluntary consent , I confesse it may be difficult how a man can leave such a congregation without their consent , in whose power it is to give it to him , without giving offence to the Church of God. Only I say , let all by-respects be layd aside , on the one hand , and the other , all regard to repute and advantage , let Love have its perfect worke , and no Church knowing the end of its being and constitution to be the Edification of Believers , will be difficult and tenacious as to the granting a dismission to any member whatever , that shall humbly desire it ; on the account of applying himselfe to some other Congregation , wherein he supposes and is perswaded that he may be more effectually built up in his most holy Faith. I confesse this to be a case of the greatest difficulty , that presents it selfe to my thoughts in this businesse . Suppose a man to be a member of a particular Church , and that Church to be a true Church of Christ , and granted so by this person , and yet upon the account of some defect , which is in , or at least he is convinced and perswaded to be in that Church , whose Reformation he cannot obtaine , he cannot abide in that Church to his spirituall advantage and edification : suppose the Church on the other side cannot be induced to consent to his secession and relinquishment of its ordinary externall communion , and that person is hereby intangled ; what course is to be taken ? I professe for my part , I never knew this case fall out , wherein both parties were not blamable . The person seeking to depart , in making that to be an indispensable cause of departure from a Church , which is farre short of it ; and the Church in not condescending to the mans desire , though proceeding from infirmity , or temptation . In generall , the rule of forbearance and condescension in Love , which should salve the difference , is to give place to the Rule of obeying God in all things according to our light . And the determining in this case , depending on circumstances in great variety , both with reference to the Church offending , and the person offended . He that can give one certaine Rule in , and upon the whole , shall have much praise for his invention . However I am sure this cannot be rationally objected by them , who esteeming all Parishes , as such , to be Churches , doe yet allow men on such occasions to change their habitations , and consequently their Church Relations Men may be relieved by change of dwelling , Subcom . of Div. p. 52. And when a mans leaving the ordinary externall communion , of any particular Church for his own edification to joyne with another whose Administrations he is perswaded in some things more , or fewer , are carryed on more according to the minde of Christ , is as such proved to be Schisme , I shall acknowledge it . As then the not giving a mans selfe up unto any way , and submitting to any establishment pretended , or pleaded to be of Christ , which he hath not light for , and which he was not by any act of his own formerly engaged in , cannot with any colour or pretence of reason be reckoned unto him for Schisme , though he may , if he persist in his refuseall , prejudice his own Edification ; So no more can a mans peaceable relinquishment of the ordinary communion of one Church in all its relations , to joyne with another , be so esteemed . For instance of the first case ; suppose by the Law of this Nation the severall par●chiall Churches of the Land , according to arbitrary distributions made of them , should be joyned in Classicall Associations , and those againe in the like arbitrary disposall into Provinciall , and so onward ; ( which cannot be done without such interveniences as will exonerate conscience from the weight of pure institution : ) or suppose this not to be done by the Law of the Land , but by the voluntary consent of the Officers of the Parochiall Churches , and others joyning with them ; the Saints of God in this Nation , who have not formerly been given up unto , or disposed of , in this order , by their own voluntary consent , nor are concerned in it any farther , then by their habitation within some of these different Precincts , that by publick Authority , or consent of some amongst them , are combined as above : nor do believe such Ass●ciations to be the institutions of Christ , whatever they prove to be in the issue ; I say they are by their dissent and refusall to subject themselves to this Order , not in the least liable to the charge of Schisme ; whatever they are , who neglecting the great duty of Love , and forbearance , would by any means whatever impose upon them a necessity of so doing . For besides what they have to plead , as to the Non-institution of any such ordinary Associations , & investiture of them with power and Authority in , and over the Churches , they are not guilty of the disturbance of any order , wherein they were stated according to the minde of Christ : nor of the neglect of any duty of Love , that was incumbent on them . For the latter ; suppose a man stated in a particular Church , wherewith he hath walked for a season ; He discovers that some perhaps of the Principles of its constitution are not according to to the minde of Christ , something is wanting or redundant , and imposed in practice on the members of it , which renders the communion of it , by reason of his doubts and scruples , or it may be cleare convictions , not so usefull to him , as he might rationally expect it would be , were all things done according to the minde of Christ ; that also he hath declared his judgement as he is able , and dissatisfaction ; if no reformation doe ensue , This person I say is doubtlesse at liberty to dispose of himselfe , as to particular Church Communion , to his own best advantage . But now suppose this Congregation whereof a man is supposed to be a member , is not reformed , will not , nor cannot reforme it selfe ; ( I desire that it may be minded with whom I have to do , viz. those , who own a necessity of Reformation , as to the Administration of Ordinances , in respect to what hath been hitherto observed in most Parochiall Assemblyes . ) Those I have formerly dealt withall are not be imposed on with this Principle of Reformation : they acknowledge none to be needfull ; but they are not concerned in our present enquiry . Their charge lyes all in the behalfe of the Church of England , not of particular Assemblyes or Parishes , which it is not possible that according to their principle , they should own for Churches , or account any separation from any of them to be balme worthy , but only as it respecteth the Constitutions of the Church Nationall in them to be observed . If any claime arise on that hand , as to Parochiall Assemblyes , I should take liberty to examine the foundation of the plea , and doubt not , but that I may easily frustrate their attempts . But this is not my present businesse ; I deale , as I said , with them , who own Reformation ; and I now suppose of the Congregation , whereof a man is supposed to be a member on any account whatever , not to be reformed . In this case I aske , whether it be Schisme or no , for any number of men to reforme themselves , by reducing the practice of worship to its originall institution , though they be the minor part lying within the Parochiall precinct ; or for any of them to joyne themselves with others for that end and purpose not living within those precincts . I shall boldly say , this Schisme is commanded by the Holy Ghost , 1 Tim. 6. 5. 2 Tim. 3. 5. Hos . 4. 15. Is this yoke laid upon me by Christ , that to goe along with the multitude where I live , that hate to be reformed , I must forsake my duty , and despise the priviledges , that he hath purchased for me with his owne precious blood ? Is this an unity of Christs Institution , that I must for ever associate my selfe with wicked and prophane men in the worship of God , to the unspeakable detriment and disadvantage of my own soule ? I suppose nothing can be more unreasonable , then once to imagine any such thing . However , not to derive this businesse any farther , but to put it to its proper issue . When it is proved , that this is the will and appointment of Jesus Christ , that every Believer , who liveth within such a precinct allotted by Civill Constitutions , wherein the people or Inhabitants do , or may usually meet for the celebration of the worship of God , or which they have light for , on any account whatever doe make profession of , how prophane soever that part of them be from whom the whole is denominated , how corrupt soever in their worship , how dead soever , as to the power of Godlinesse , must abide with them and joyne with them in the Administration and worship , and that indispensably ; this businesse may come againe under debate . In the meane time , I suppose the people of God are not in any such subjection . I speake not this , as laying down this for a principle , that it is the duty of every man to separate from that Church , wherein evill and wicked men are tollerated ( though that opinion , must have many other attendances , before it can contract the least affinity with that of the same sound , which was condmned in the Donatists ) but this only I say , that where any Church is over borne by a multitude of men wicked and prophane ; so that it cannot reforme it selfe , or will not according to the minde of Christ , a Believer is so farre at liberty , that he may desert the Communion of that society , without the least guilt of Schisme . But this state of things is now little pleaded for . It is usually objected about the Church of Corinth , that there was in it many disorders and enormous miscarriages , divisions , and breaches of Love : miscarriages through drink at their meetings ; grosse sins in the incestuous person tolerated ; false doctrine broached ; the Resurrection denyed ; and yet Paul advises no man to separate from it , but all to performe their duty in it . But how little our present plea & defensative is concerned in this instance , supposed to ly against it , very few considerations will evince . 1. The Church of Corinth was undoubtedly a true Church , lately instituted according to the minde of Christ , and was not fallen from that priviledge by any miscarriage , nor had suffered any thing destructive to its being ; which wholy differences between the case proposed in respect of many particulars , and the instance produced . We confesse the abuses , and evills mentioned had crept into the Church , and doe thence grant , that many abuses may doe so into any of the best of the Churches of God. Nor did it ever enter into the heart of any man to think , that so soon as any disorders fall out , or abuses creep into it , it is instantly the duty of any to fly out of it , like Pauls Mariners out of the ship , when the storme grew hazardous . It being the duty of all the members of such a Church untainted with the evills and corruptions of it , upon many accounts to attempt and labour the remedie of those disorders , and rejection of these abuses to the uttermost ; which was that , which Paul advised the Corinthians all and some unto , in obedience whereunto they were recovered . But yet this I say , had the Church of Corinth continued in the condition before prescribed , that notorious , scandalous sinnes had went unpublished , unreproved , drunkennesse continued , and practised in the Assemblies , men abiding by the denyall of the Resurrection , so overturning the whole Gospell , and the Church refusing to do her duty , and exercise her Authority to cast all those disorderly persons upon their obstinacy out of her communion ; It had been the duty of every Saint of God in that Church , to have withdrawn from it , to come out from among them , and not to have been partaker of their sinnes , unlesse they were willing to partake of their plague also ; which on such an Apostacy would certainly ensue . I confesse Austin in his single booke against the Donatists , post collationem , cap. 20. affirmes , that Elijah and Elisha communicated with the Israelites in their worship , when they were so corrupted , as in their dayes , and separated not from their Sacraments ( as he calls them , ) but only withdrew sometimes for feare of persecution ; a mistake unworthy so great and wise a person as he was . The publick worship of those 10 Tribes in the dayes of those Prophets was Idolatrous , erected by Jeroboam , confirmed by a Law , by Omri , and continued by Ahab . That the Prophets joyned with them in it , is not to be imagined . But earnestnesse of desire for the attaining of any end , sometimes leaves no roome for the examination of the Medium's , offering their service to that purpose . Let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of Schisme , allowing the Terme to passe in its large and usuall acceptation , receding for the sake of the Truths farther ventilation from the precise propriety of the word annexed to it in the Scripture : The summe is , we have broken no bond of Vnity , no order instituted or appointed by Jesus Christ , have causelessly deserted no station , that ever we were in , according to his mind , which alone can give countenance to an accusation of this Nature . That on pure grounds of conscience we have withdrawn , or doe withhold our selves from partaking in some wayes , engaged into upon meer grounds of Prudence we acknowledge . And thus from what hath been said , it appeares in what a faire capacity notwithstanding any principle or practice owned by us , we are to live peaceably , and to exercise all fruits of Love towards those who are otherwise minded . There is not the least necessity on us , may we be permitted to serve God according to our light , for the acquitting our selves from the charge , which hath made such a noise in the world , to charge other men , with their failings , great , or small , in or about the ways and worship of God. This only is incumbent on us , that we manifest , that we have broken no bond , no obligation , or tye to communion , which lay upon us by the will & appointment of Jesus Christ our Lord , and Master : what is prudentially to be done in such a Nation as this , in such a time as this , as to the worship of God , we will treate with men at farther leisure , and when we are lawfully called thereto . It may be some will yet say , ( because it hath been often said ) there is difference between reforming of Churches already gathered and raised , and raising of Churches out of meer materialls . The first may be allowed , but the latter tends to all manner of Confusion . I have at present , not much to say to this objection , because as I conceive , it concernes not the businesse we have in hand : Nor would I have mentioned it at all ; but that it s insisted on by some on every turne , whether suited for the particular cause , for which it is produced , or no. In briefe then . 1. I know no other reformation of any Church , or any thing in a Church , but the reducing of it to its primitive Institution , and the order allotted to it by Jesus Christ . If any plead for any other Reformation of Churches , they are in my judgement to blame . And when any society , or Combination of men , ( whatever hitherto it hath been esteemed ) is not capable of such a Reduction and Renovation . I suppose I shall not provoke any wise and sober person , if I professes I cannot look on such a society , as a Church of Christ , and thereupon advise those therein , who have a due right to the priviledges purchased for them by Christ , as to Gospell Administrations , to take some other peaceable course to make themselves partakers of them . 2. Were I fully to handle the things pointed to in this Objection , I must mannage Principles , which in this Discourse I have not been occasioned to draw forth at all , or to improve . Many things of great weight and importance must come under debate and consideration , before a cleare account can be given of the case stated in this Objection ; as 1. The true nature of an instituted Church under the Gospell , as to the matter , forme , and all other necessary constitutive causes , is to be investigated and found out . 2. The nature , and forme of such a Church is to be exemplifyed from the Scripture , and the stories of the first Churches , before sensibly infested with the poyson of that Apostacy which ensued . 3. The extent of the Apostacy under Antichrist , as to the ruining of instituted Churches , making them to be Babylon , and their worship Fornication , is duely and carefully to be examined . Hic labor , Hoc opus . Here lyes our disorder and division ; hence is our darknesse and pollution of our garments , which is not an easy thing to free our selves of ; though we may arise , yet we shall not speedily shake our selves out of the dust . 4. By what way and meanes God begat anew and kept alive his Elect , in their severall Generations , when Antichristian darknesse covered the Earth ; and thick darknesse the Nations , supposing an intercision of instituted Ordinances , so farre as to make a nullity in them , as to what was of simple and pure Institution ; what way might be used for the fixing the Tabernacle of God againe with men , and the setting up of Church worship according to his minde , and will. And here the famous case of the united Brethren of Bohemia would come under consideration ; who concluding the whole Papacy to be purely Antichristian , could not allow of the Ordination of their Ministers by any in communion with it ; and yet being perswaded of a necessity of continuing of that Ordinance in a way of succession , sent some to the Greek and Armenian Churches , who observing their wayes returned with little satisfaction ; so that at the last committing themselves , and their cause to God , they chose them Elders from among themselves , and set them apart by fasting and prayer ; which was the foundation of all those Churches , which for piety , zeale , and suffering for Christ , have given place to none in Europe . What was the way of the first Reformation in this Nation , and what principles the Godly Learned men of those daies proceeded on , how farre , what they did may be satisfactory to our Consciences , at the present , as to our concurrence in them , who from thence have the Truth of the Gospell derived downe to us , Whether ordinary officers be before or after the Church , and so whether a Church state is preserved in the preservation of Officers , by a power forraigne to that Church , whereof they are so ; or the Office be preserved , and consequently the Officers , inclusively in the preservation , and constitution of a Church . These I say , with sundry other things of the like importance , with inferences from them , are to be considered to the bottome , before a full Resolution can be given to the enquiry coucht in this objection , which , as I said , to do , is not my present businesse . This taske then is at its issue and close ; some Considerations of the manifold miscarriages that have insued for want of a due and right apprehension of the thing we have now been exercised in the Consideration of , shall shut it up . It is not impossible , that some may , from what hath been spoken , begin to apprehend , that they have been too hasty in judging other men . Indeed none are more ready to charge highly , then those who when they have so done , are most unable to make good their charge ; si accusasse sufficiat , quis erit innocens ? what reall Schismes in a morall sense have ensued among brethren , by their causelesse mutuall imputation of Schisme in things of institution , is knowne . And when men are in one fault , and are charged with another , wherein they are not , it is a ready way to confirme them in that , wherein they are . There is more darknesse and difficulty in the whole matter of instituted worship , then some men are aware of : not that it was so from the beginning , whilst Christianity continued in its naked simplicity : but it is come occasionally upon us by the customes , darknesse and invincible prejudices , that have taken hold on the minds of men by a secret diffusion of the poyson of that grand Apostacy . It were well then , that men would not be so confident , nor easily perswaded , that they presently know how all things ought to be , because they know how they would have some things to be , which suite their temper and interest . Men may easily perhaps see , or think they see , what they doe not like , and crie out Schisme and Separation , but if they would a little consider what ought to be in this whole matter ; according to the mind of God , and what evidences they have of the grounds and principles , whereon they condemne others , it might make them yet swift to heare , but slow to speake , and take off from the number of Teachers among us ; some are readie to think , that all that joyne not with them are Schismaticks ; and they are so , because they goe not with them , and other reason they have none : being unable to give any solid foundation : of what they professe ; what the cause of Unity among the people of God , hath suffered from this sort of men , is not easily to be expressed . 2. In all differences about Religion to drive them to their rise and spring , and to consider them as stated originally , will ease us of much trouble and labour . Perhaps many of them will not appeare so formidable , as they are represented . He that sees a great River , is not instantly to conclude that all the water in it comes from its first rise & spring ; the addition of many brookes showers and landfloods , have perhaps swelled it to the condition wherein it is : every difference in Religion is not to be thought to be as big at its rise , as it appeares to be when it hath passed through many Generations , and hath received additions and aggravations from the disputings and contendings of men , on the one hand , and the other , ingaged . What a flood of Abominations doth this businesse of Schisme seem to be , as rolling down tous through the writings of Cyprian , Austin , and Optatus of old : the Schoolemen , decrees of Popish Councells with the contrivances of some , among our selves , concerned to keep up the swelled notion of it ! Goe to its rise , and you will find it to be , though bad enough , yet quite another thing , then what by the pre●udices accrewing by the addition of so many generations , it is now generally represented to be . The great maxime , To the Law and to the Testimonie , truly improved , would quickly cure all our distempers : in the meane time , let us blesse God , that though our outward man may possibly be disposed of , according to the apprehension that others have of what we doe , or are , our Consciences are concerned only in what he hath appointed . How some men may prevaile against us , before whom we must stand or fall according to their corrupt notion of Schisme , we know not : the Rule of our Consciences , in this , as in all other things , is eternall and unchangable . Whilst I have an uncontrolable faithfull witnesse , that I transgresse no limits prescribed to me in the Word , that I doe not willingly break , or dissolve any Vnity of the Institution of Jesus Christ , my minde as to this thing is filled with perfect peace . Blessed be God , that hath reserved the sole soveraingty of our Consciences in his hand , and not in the least parcelled it out to any of the sons of men , whose tender mercies being oftentimes cruelty it selfe , they would perhaps destroy the soule also , when they doe so to the body , seeing they stay there , as our Saviour witnesseth , because they can proceed no farther ; Here then I professe to rest ; in this doth my Conscience acquiesce : whilst I have any comfortable perswasion , on grounds infallible , that I hold the Head , and that I am by faith a member of the mysticall body of Christ , whilst I make profession of all the necessary saving Truths of the Gospell , whilst I disturbe not the peace of that particular Church , whereof by my own consent I am a member , nor doe raise up , nor continue in any causeles differences with them , or any of them , with whom I walke in the fellowship and order of the Gospell , whilst I labour to exercise faith towards the Lord Jesus Christ , and love towards all the Saints , I doe keep the Unity , which is of the appointment of Christ ; and let men say , from principles utterly forraigne to the Gospell , what they please , or can , to the contrary , I am no Schismatick . 3. Perhaps the discoverie , which hath been made , how little we are many of us concerned in that , which having mutually charged it on one another , hath been the greatest ball of strife , and most effectu-all engine of difference , and distance between us , may be a meanes to reconcile in Love them that truely feare God , though engaged in severall wayes as to some particulars . I confesse I have not any great hope of much successe on this account ; for let principles and ways be made as evident , as if he that wrote them carryed the Sunne in his hand ; yet whilst men are forestalled by prejudices , and have their affections , and spirits engaged suitably thereunto , no great alteration in their minde and wayes , on the clearest conviction whatever , is to be expected . All our hearts are in the hand of God ; and our expectations of what he hath promised , are to be proportioned to what he can effect , not to what of outward meanes , we see to be used . 4. To conclude ; what vaine janglings men are endlesly engaged in ; who will lay their own false hypotheses , and preconceptions , as a ground of farther procedure , is also in part evident , by what hath been delivered . Hence ( for instance ) is that doubty dispute in the world ; whether a Schismatick doth belong to the Church , or noe ? which for the most part is determined in the Negative ; when it is impossible a man should be so , but by vertue of his being a Church Member . A Church is that alienum solum , wherein that evill dwelleth . The most of the enquiries that are made , and disputed on , whether this or that sort of men belongs to the Church or no ? are of the same value and import . He belongs to the Church Catholick , who is united to Christ by the spirit , and none other : And he belongs to the Church Generall visible , who makes profession of the faith of the Gospell , and destroyes it not by any thing of a just inconsistency with the beliefe of it : And he belongs to a Particular Church , who having been in a due order joyned thereunto , hath neither voluntarily deserted it , nor been judicially ejected out of it . Thus one may be a member of the Church Catholick , who is no member of the generall visible Church , nor of a particular Church , as an elect infant , sanctifyed from the womb , dying before baptisme ; and one may be a member of the Church generall visible , who is no member of the Church Catholick , nor of a particular Church , as a man making profession of the true faith , yet not united to Christ by the Spirit , nor joyned to any particular visible Church ; or he may be also of the Catholick Church , and not of a particular ; as also of a particular Church ; and not of the Catholick . And a man may , every true believer walking orderly , ordinarily is a member of the Church of Christ in every sence insisted on : of the Catholick Church , by a Union with Christ the head ; of the visible Generall Church , by his profession of the Faith , and of a particular Congregation , by his voluntary assotiating himselfe therewith , according to the will and appointment of our Lord Jesus Christ . FINIS . Reader , In the Authors absence many errors and mistakes obscuring or perverting the sence of the places where they are , have escaped the presse ; which thou art desired to correct according as here directed . PAg. 2. l. 20. r. and , p. 3. l. 14. man. p. 5. l. 22. clamorous p. 7. l. 6. vobis , p. 9. l. 19. Lutherans ; Sacramentarian , p. 11. l. 21 establish it , p. 13. l. 8. conducingnesse , p. 15. l. 2. the present , p. 16. l. 12. Yea I , p. 22. l. 18. His word p. 24. l. 8. Scissure , p. 29. l. 18. extended , is of , p. 31. l. 17. unity of the , p. 36. l. 5. dele among , l. 13. Metropolitans p. 39. l. 22. dele if , p. 42. l. 1. instructed by Authority from their , p. 43. l. 2. & is not , p. 50. l. 26. that shall be pleased to consider , p. 54. l. 18. other promises , p. 60. l. 24. in the civil state to , p. 64. l. 22. our fore-fathers , p. 73. l. 13. dele of , l. 25. scriptures , p. 75. l. 7. nor are they not at all , l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 38. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 88. l. 1. dele sence v. 24. saith the Apostle I fill up that , l. 12. repartees l. 21. Church ; there is no promise made to the Church , p. 90. l. 1. sence v. 24. saith the Apostle I fill up that , p. 91 , l. 4. Sion , p. 93. l. 10. that it hath an , p. 101. l. 13. dispute men , p. 102. l. 19. is in — ▪ p. 110. l. 28. moats p. 124. l. 28. Juvenalis . p. 126. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 131. l. 20. hath been , p. 133. l. 18. summed up , p. 134. l. 15. men p. 146. l. 15. ad : Judaeos , p. 155. l. ult . Scripture , p. 160. l. 13. Catholick Church , p. 166. l. 20. their writing , l. 21. a sweet , p. 168. l. 28. have not only , p. 169. l. 24. begun , p. 172. l. 6. sport , l. 8. institutions , l. 9. language , p. 173. l. 18. Gentlemen , p. 176. l. 15. do that , p. 180. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 185. l. 19. another , p. 186. l. 10. to its , p. 189. l. 2. Athenaeus . l. 3. Thrasilaus , p. 192. l. 13. Patriarchs , or Metropolitans , l. 29. Conscience , p. 194. l. 13 , 14. are there p. 198. l. 15. Scriptures , p. 199. l. 24 , 25. the gifts of his spirit . p. 200. l. 14. due to Elders , p. 202. l. 7. those many Churches p. 204. l. 1. it seemes , 205. l. 17. dele his , p. 215. l. 18. is the union enquired after , p. 216. l. 17. their sence , l. 21. dele the , p. 218. l. 2. a Title , p. 229. l. 24. your severall , p. 234. l. 13. if I have , p. 236. l. 16. the unity consists , l. 25. visible Church , p. 240. l. 21. nor conc : p. 242. l. 1. any man may , p. 244. l. 24. dele as , p. 245. l. 1. Dio Cassius l. 15. there be a , p. 247. l. 23. one civile , p. 256. l. 20. commit , p. 264. l. 2. drive , l. 10. or on any , l. 17. their administrations . Notes, typically marginal, from the original text Notes for div A90276-e100 §. 1. § 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 1. §. 2. §. 3. §. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chronic. Antioch . Joh. Male : p. 98. A. MS. Bib. Bod. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32 §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. Ille Coetus Christianorum qui solus in orbe clare● regeneratis est ecclesia ; solus Coetus Christianorum papae subditorum Claret regeneratis ; ergo . prob . apud illas solos sunt qui miracula faciunt . ergo . Val Mag. Deut. 13. 1 , 2. Mat. 7. 22 , 23. Exod. 3. 7. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14 ▪ §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 3● . §. 38. §. 39. §. 40. §. 41 ▪ §. 42. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. § 31. §. 32. §. 33. §. 34. §. 35. §. 36. * Si quis aut privatus , aut populus eorum decret●● non stetit , sacrificiis interdicunt . Haec paena apud eos est gravissima ; quibus ita est interdictum , ii numero impiorum , & sceleratorum habentur , ab iis omnes decedunt , aditum eorum sermonemque defugiunt , ne quid ex contagione incommodi accipiant ; neque iis petentibus jus redditur , neque honos ullus communicatur : His autem omnibus Dr●dibus praeest unus ; qui summam inter eos habet Authoritatem : hoc mortus , si quis ex reliquis excellit dignitate , succedit : at si sunt plures , suffragio Druidum adlegitur : Nonnunquam etiam de principatu armis contendunt . Caes . lib. 6. de Bell. Gal. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 13. §. 14. §. 16. §. 17. §. 18. §. 19. §. 20 ▪ §. 21 ▪ §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 58. §. 59. §. 60. §. 62. §. 63. §. 64. §. 65 §. 66. §. 67. §. 68. 
A36244	----	A discourse concerning the one altar and the one priesthood insisted on by the ancients in their disputes against schism wherein the ground and solidity of that way of reasoning is explained, as also its applicableness to the case of our modern schismaticks, with particular regard to some late treatises of Mr. Richard Baxter ... / by H. Dodwell. Dodwell, Henry, 1641-1711. 1683 Approx. 706 KB of XML-encoded text transcribed from 249 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A36244 Wing D1808 ESTC R24298 08119027 ocm 08119027 40884 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36244) Transcribed from: (Early English Books Online ; image set 40884) Images scanned from microfilm: (Early English books, 1641-1700 ; 1228:1) A discourse concerning the one altar and the one priesthood insisted on by the ancients in their disputes against schism wherein the ground and solidity of that way of reasoning is explained, as also its applicableness to the case of our modern schismaticks, with particular regard to some late treatises of Mr. Richard Baxter ... / by H. Dodwell. Dodwell, Henry, 1641-1711. [78], 403, [10] p. Printed for Benj. Tooke, London : 1683. Errata: p. [10] (3rd grouping) Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Schism. 2005-04 TCP Assigned for keying and markup 2005-06 SPi Global Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning the ONE ALTAR And the ONE PRIESTHOOD Insisted on by the ANCIENTS In their Disputes against . SCHISM . WHEREIN The Ground and Solidity of that Way of Reasoning is Explained , as also its Applicableness to the Case of our Modern SCHISMATICKS , with particular Regard to some Late Treatises of Mr. RICHARD BAXTER . BEING A Just Account concerning the true Nature and Principles of SCHISM according to the Ancients . By H. DODWELL , M. A. and sometime Fellow of Trinity College near Dublin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conc. Gangren . Can. 6. Cod. Can. Eccl. Assric . Can. 11. If any one keep private Ecclesiastical Assemblies in opposition to the Church , and shall dare , in contempt of the Church to perform Ecclesiastical Offices , without the presence of a Presbyter allowed by the Bishop , let him be Anathema . LONDON , Printed for Benj. Tooke , at the Ship in S. Paul's Church-Yard . 1683. A PREFACE . TO truly generous Spirits no Interests are dearer than those of the Publick , and to truly Conscientious there are yet no Publick Interests more dear than those of Truth , especially such Truth as has relation to Religion . This being that wherein the good of mankind is most eminently concerned , whoever serves it obliges every particular Person , who ought accordingly to acknowledge the Obligation , if he would approve himself grateful and ingenuous . But tho all Mankind receive it , yet no sort of Persons have more reason to be sensible of an Obligation of this nature , than they who undertake the Enquiry of Truth as a particular Employment . These , as they ought in reason to be presumed most convinced of the value of such Truths ; so they are , more than others , served in all Discoveries of this kind , whoever he be that is their Benefactor . Others are served in the promotion of their greatest most concerning Interests , but these are also served in the Gratification of their particular Desires . ON this Account all Proposers of Expedients for New Discoveries of necessary and useful Truths , ought to look on themselves as highly obliged by useful Objections . Thus Aristotle owns an Obligation to those who have gone before us in such Enquiries tho without the desired success . And Socrates , as he was the Son of a Midwife , so he professed himself to imitate his Mother's Art in examining the Inventions of his Predecessors , whether they were true and solid Births , or only like the Effects of Wind and Tympany . When the Objection is prudent , and fitted to the Hypothesis which is to be tryed by it , tho it be a Mistake , if it be a Popular one , and likely to come into the minds of others , it is notwithstanding very useful ( for facilitating the reception of such a Truth with such persons ) to prevent it , and to speak particularly to it . For all lawful Arts are to be used for recommending Truth as well to the Capacities and Affections of all who are concerned in it , as to the Understandings of the ablest and most competent Judges . If it prove to be an unforeseen Phaenomenon , whatever the Event be , the Information will still be very useful . If it be solvible by the Hypothesis , it will be a great Confirmation of the Truth of it , that it sits other unknown Phaenomena as well as those for which it was purposely calculated , especially where the agreeableness with Phaenomena is the principal Argument for proving an Hypothesis true , as it is in many Cases wherein Mankind is very confident . If it disprove it in one single Instance , it will then give warning so to limit the general Proposition as that the disproved Instance be not included , and withal so to limit the Proof , when a proof a priori is insisted on , as that nothing be allowed in the proof , which , if it should be allowed , would favor the Instance so disproved , which must mightily improve the Evidence above what it had appeared formerly . If it should utterly disprove it , yet even so it could not be ungrateful to any who preferred Truth before his own Party , or his own Inventions . It would take him off from fallacious confidences , and put him upon nobler and more beneficial Enquiries . BUT then this Obligation only holds when the Objections are truly useful . When they are otherwise , they are neither beneficial to Mankind in general , nor to either of the litigant Parties in particular . Not to Mankind in general when it is not Truth , but Victory , which is the thing contended for . If there had been any thing more solid in the Glory of a Victory , yet it were only the Interest of a private person , or a private party , that had been promoted by it . Truth alone is that which can pretend to be the common Interest of Mankind , as well of the Conquered as of the Conqueror , and the very Divisions and Animosities , and Rancors , which naturally follow on such Defences , are certainly great and ▪ publick mischiefs where there are not Truths , and Truths momentous enough to make amends for them . Nor is the Success any way beneficial to the Conqueror himself As Truth it self is not discovered by such Objections , so they are very hurtful where they are not serviceable for such Discoveries . They are puffed up with the thoughts of it , they are hardened in their Sin against any remorse when they make others think that they can justifie them by Principles , they are diverted from more profitable Enquiries , and still kept off at a distance from all hopes of Peace and Reconciliation . Much less can it be thought beneficial to the Conquered , when , besides the unhappiness of being overcome , he has no Interest to be promoted , no desire to be gratified , by it ; nay , besides the calamity of his Mistake , he is withal liable to all the dangerous Consequences of the Mistake it self . TO resolve therefore whether I be obliged to Mr. Baxter for his Objections , I shall not take upon me to be Judge in my own Case . The prudent Reader is and ought to be Judge between us , whether his Objections be indeed useful and beneficial . Yet there are withal some Rules of judging so very plain and obvious as that I think it cannot look like any prejudging or imposing on him to mention them . The very mention is Evidence enough with equal Judges , and I do not intend to give the Reader , or my self , much more trouble than that of mentioning them . Such is that of starting New Questions . I will not undertake the many particulars wherein Mr. Baxter has offended in this kind . Such is that , of his calling for a particular account of all Persons succeeding each other in their Ecclesiastical Offices from the Apostles times to ours , when I had prevented it by proving that a presumptive Succession was sufficient , where no particular failing can be proved , as I have shewn it may be proved in the Case of most of the Ordinations of his Nonconforming Brethren . This he very well knew , and frequently mentions , nor does he ever once , that I can find , offer to disprove what I have produced for it . Yet , as if he had again forgotten it , he is ever and anon calling for Catalogues through all the Periods of Succession . I will not charge him with Insincerity in doing so , but methinks it is very strange Forgetfulness . IT were endless to recount all particulars of this kind , it is so usual with him in speaking to any one Question to start many new ones , and upon all occasions rather to multiply Heads than to speak accurately to any particulars . But one Instance there is which I cannot well omit , because he seems so pleased with it , that he designs it for an Argument of a particular Volume , wherein I must also be more particularly concerned , and insists on it as a proof of his slanderous Accusations of me . This is that he would have me prove , That the Universal Church hath a Visible Supreme Government besides Christ. When I do this he promises he will no more trouble me with lesser Controversies . He means no doubt a Government over the Universal Church collectively . For neither he , nor any one else who maintains a Visible Government over particular Churches besides Christ , can deny but that such a Government , by extending to all particular Churches must include that which is Universal ; and , by having no Visible Government above it , must consequently be the Supreme of all Governments that are Visible . BUT what relation has this Question to my Charge of SCHISM against the Nonconformists ? Of what Use can his Objections be , either for disproving my Charge , or much less for answering my Arguments ? Had I grounded my Charge of SCHISM from the Catholick Church on any such Notion of a Form of Government of the Catholick Church collectively ; he might have had some pretence of diverting to that Question . But I was all along expresly cautious of distinguishing the question of SCHISM between Churches and Churches , as disputed with the Romanists , from the Question concerning particular Churches and their revolting Members , which was that I undertook against our Nonconformists . Accordingly I managed the whole Charge against them , that they were guilty of SCHISM , for separating from their particular Churches , and their particular Bishops , whilst living in his Jurisdiction . This I proved through the Book . And yet that they might not undervalue the Charge as if they were SCHISMATICKS only to a particular Church , yet so as still to retain their Unity to the Universal Church , according to the fancy of the Latitudinarians ; I therefore came at last to prove that SCHISM from their particular Churches must , in the Consequence , divide them also from the Universal Church . Plainly I never grounded my Charge of SCHISM on any one Form of Government common to the whole Catholick Church , nor on any one Individual Judicatory , but on a Form so common to all , as it is multiplyed according to the multiplicity of particulars , yet multiplyed so as that all particular Churches are obliged by God , and their own common Interest , to ratifie each others Censures , and to preserve a common Correspondence . So little ground Mr. Baxter had , from my Principles , for that invidious Question concerning an Universal Soveraignty . IN vain therefore does he charge me with Opinions concerning this Universal Church Supremacy , when I deny the Foundation of all such Opinions , the thing it self . As my Principles did not oblige me , so neither did I ever give him any the least occasion for those slanders which he is pleased to charge me with . Where did he ever hear me say that the Government of the Catholick Church collectively ought to be either Monarchical or Aristocratical , either in the Pope or in a General Council ? Where did I say that the Pope ought to be Principium Unitatis ? I am so far from saying it that I have lately disproved the contrary pretence of de Marca in that very particular . Where did I say that the Pope ought to have any Primacy or Presidentship in general Councils , or that it belongs to him to call such Councils , and to him alone ; so that they are but unlawful Routs or Rebellions , if they assemble without his Call ? Or that they are SCHISMATICKS , who dissent and disobey this Supremacy ? How will he prove that , because I do indeed assert this Power to the Bishop , in reference to the Assemblies of his own Presbytery , within his own Diocess , therefore I must grant the like Power to the Pope in the Assemblies of the Bishops ? Yet this is all the occasion I can think of that might lead him into such Mistakes . Where did I say that the French Church are no Papists , whilst they own the Popish Communion ? tho I believe many of them are so , rather by Faction , than by Principles , who deny the Fundamental Principles of Popery as a distinct Communion . But I cannot think it any way Just that others , who agree with them only in those Principles so destructive of Popery , should , for that reason , be accounted Papists , whilst they do not agree with them in their Communion . Where did I say , that our Communion was with any part of the Roman Church , either Jesuited , or others ? Where , that the Councils of Constance or Basil were no Papists ? He knows I have proved the Council of Constance ( and the French Church too ) guilty of the Hildebrandine Doctrine of Deposing Princes , &c. Where did I once call Thomas Aquinas Saint , as he says I am used to do ? He knows that I have also charged him with the Deposing Doctrine . Where did I mention a word of the Terms either of Cassander or Grotius , as if I thought them sufficient for a lasting Peace ? He may charge me with what he pleases , if he may be allowed this Liberty of inventing Assertions for me . So far have I been from saying any of these things with which he charges me , that himself does not pretend ( as I am sure he could not ) the least Authority for so mischievous Accusations . He pretends no word in any Discourse , no Expression in any of my Books , no certain Information from any who could pretend to any Reason of Knowledge . And let the Reader judge whether this became the Sanctity and Conscience to which he so much pretends . YET I deny not but that the whole Church is governed by the Episcopal College . This is an expression for which he takes all occasions of traducing my Lord of Ely. But that Holy and Learned Prelate knew very well the Language of that Primitive Christianity which flourished long before the Rise of Popery , tho Mr. Baxter , it seems is not acquainted with it . It is the constant Phrase of S. Cyprian in his Epistles , and of those who were concerned in them . And by it they mean no more than the multitude of particular Ordinaries who were called Collegae in the language of those Ancient Laws , as being of a Rank and Order by themselves . This I have lately proved in a Latin Discourse on those Epistles . But thence to infer an Universal Church-Supremacy would be as vain as if one should infer an Universal Secular Supremacy , because all Nations are governed by a multitude of Secular Governors . Only I confess that herein is a disparity , That all Ecclesiastical Governors are more obliged to maintain a mutual correspondence , and to ratifie each others Censures than Secular Governors are . And it was from this very Principle that I inferred , That whoever was lawfully deprived of the Communion of any one Bishop or Church , must thereupon lose his Right to the Communion of the whole Episcopal College , and consequently of the Catholick Church as including all particulars . And what has Mr. Baxter to say to this way of Reasoning ? If he have any thing , let him once , at least , be perswaded to undertake the Arguments by which I proved it . BUT it is Mr. Baxter's usual way to judge of the Language of Antiquity by Modern Notions and Circumstances of Affairs in England . And perhaps our Academical Colleges , or Collegiate Churches make him fancy that , when we speak of an Episcopal College , we must mean some such Bodies of the Bishops cohabiting together , and ready to assemble as often as there is occasion . Accordingly he asks , Where is that College that governs you ? Which way had you their Mandates ? Were they gathered from all Nations in the Christian World ? Who compared their Votes ? What were the cases put to them ▪ &c. And having fancied this to be our Doctrine , it was indeed easie to make it look like an Universal Aristocratical Supremacy . But sure he could not think that S. Cyprian , or any of his Contemporaries could allude to any of our Modern Colleges . Collegia in his time , and according to the use of the Roman Laws , did not , in the least , imply Cohabitation . The Consuls were called Collegae , where-ever they inhabited , whether in the City , or in what part soever of the Roman Empire . The Guilds and Fraternities , as we now call them , were then called Collegia , who , even by our Modern Customs , are not obliged to cohabit , much less according to the Customs then received in the Roman Empire . So little occasion he had for even mistaking S. Cyprian . But possibly he did not bethink himself how much S. Cyprian was concerned in this matter . Could he therefore unwillingly mistake Us ? His very Expostulations now mentioned plainly imply , that he knew we could not so much as pretend to any such Body , as now extant in any part of the World. And how could he think that we could own a Government from a Body which we did not believe any where existent ? With what ingenuity can his Brethren charge us with owning a foreign Jurisdiction , when what is 〈◊〉 where cannot be foreign ? SO far are these Fictions from being our ▪ Doctrine , as that they are indeed against our Interest to hold them . Had we done so we must then have been accountable to another Adversary in defence of our own Churches against the Innovations of the Church or Court of Rome . And for my own part , he and his Brethren might perceive by my Preface , that I was particularly wary of giving no advantage to the Church of Rome in my charge of SCHISM against the Nonconformists , and that I had therefore purposely set forth my little Discourse of the Fundamental Principles of Popery , that the Papists themselves might see that I would speak nothing unagreeable thereunto in dealing with our own SCHISMATICKS . But had I owned the Pope as a Principle of Unity , I must have owned what I there proved to be the Fundamental Principle of Popery , and consulted as such . And then how could I have defended our own Churches from SCHISM , as being divided from the Principle of Unity ? If men will take up things so contrary to our Principles and our Interest , and yet withal so very destitute of any thing that might give a well-meaning person an occasion of mistaking us , the Accuser of the Brethren will never let them want Arguments for invidious , tho groundless , Accusations . He is pleased to call Us Designers . We are , no doubt , much beholden to his Candor , that he did not call us Plotters , tho many of his Readers will think he meant no less . But can he tell any of the Designers that have done more for reconciling us to Popery than his Brother Le Blanc , and the Author of the Catholick Theology ? ALIKE unuseful are his Personal Objections . The Answer to them were very easie , but very unuseful for publick Writings . They are perfectly impertinent to the strength of an Argument , or the merit of a Cause . What matter is it what Communion I my self am of if my Arguments prove them SCHISMATICKS for dividing from the Church of England ? Nor are such Discourses like to be grateful to the Readers who are not concerned as we are . They will not be pleased to find Histories of our Lives where they expected just Informations concerning the true nature of SCHISM . Besides , the natural tendency of such Arguments is exasperation and bitterness , the very Plague of Controversial Discourses , and which usually makes them so mischievous and unsuccessful . The Accused will think his Reputation concerned when he is needlesly accused without any exigency of the Cause . And the Accuser will again think his concerned in justifying his Accusations . And by this time both Parties are too much interested to yield to Truth , if it prove unfavorable to their Party , and Readers also are too much prejudiced against ungrateful Truths when their manner of Proposal is withal so ungrateful and disobliging . I am sensible what disadvantage it will be with popular Readers , not to take notice of such things as would make but an ungrateful entertainment to such as were judicious , and I am withal sensible how much more numerous this kind of Readers are . But I am willing to venture the ill opinion of such Judges , rather than allow my self the liberty of any thing that may look like gratifying resentment . I cannot think it a good account of my time , and I know very well how such employment does gradually degenerate from a defence of Truth to Animosity and Rancor ; and whatever Mr. Baxter may do , ( who yet seems naturally to be of a temper warmer than mine ) for my part I am not willing to venture my self under the Temptation . He seems to have quite forgotten his own submission of these Personal Disputes to the Dean of Canterbury , himself can best tell how consistently with the duty of a good Conscience . ALIKE unuseful are his Objections concerning the Consequences of my Doctrine so very dreadful to his Brethren . Where they do really follow , he and they are more concerned than I am , and it will the more oblige them to take care that they be very sure those Principles are not true , which , if they should prove so , would make their condition so very sad and deplorable . And his mentioning them with Declamatory Arts of raising odium against my Person , and Prejudice against my Writings , is so far from being a kindness to the persons whom he pretends to gratifie thereby , that it is indeed the greatest mischief he can do them if he do not first secure them from my Principles . Never let him upbraid me with rigor , or boast of his own Latitudinarian Charity . Our Affections will never change the nature of things , nor recal any Divine Establishments . As no rigor of mine can make any severe Principles truer , so neither will any pretended Charity of his make them falser than they were before . It may make them the more senseless of their danger , but never the securer from it . Where his Consequences do not follow , it is no matter whether they be true or false . If he would deduce any Consequences from my Principles , which he could justifie to be Just Consequences from my Principles , and yet prove them false with an Evidence and certainty exceeding those by which the Principles themselves were proved true , such Consequences as those would indeed be good Arguments against my Principles , and I should think my self obliged to account for them . But it is not his way to be accurate in proving any thing . He is rather for multiplying Assertions and Arguments than for improving any one Argument to any purpose . NO less unuseful are his imaginary statings of our Controversies . This is a usual Art with him of making every Case worse than really it is , and then raising his Readers Passions as if it were indeed as bad as he has represented it . If any of us dispute against the obligation of the Covenant , This must be taken for a Pleading for Lying and Perjury , and he tells us that he hopes one day to see these Wickednesses taken by us for Cardinal Virtues . Who would not think by this that we of the Church of England did indeed defend Lying and Perjury ? If we dispute for Ministers Obedience to their Ordinaries , in an indifferency , he will aggravate the indifferent Case with such Circumstances as are neither true , nor , if they were so , would leave the Action any longer indifferent , and then argue as if this were our actual Case . If Nonconformists , who have taken Episcopal Orders , and promised Canonical Obedience , be obliged to obey Bishops , forbidding their Preaching in Conventicles , then Bishops may forbid all Preaching , and all Hearing , and all Christian Assemblies , and all publick Worship of Christ ; for there is nothing so wicked but he will suppose Bishops may be guilty of it , how much soever it be against their Interest . And because it is not lawful to forbear all Christian Assemblies for any Commands of Bishops whatsoever ; therefore he concludes it unlawful ( if he will conclude any thing pertinent to our purpose ) to forbear Conventicles for them . Just as if a Child should argue that because it is not obliged to forbear all meat at the Parents command , or the Physicians , therefore it ought to obey neither , if they should , like Jonadab , impose any Abstinence in Diet in particular Circumstances . If we again think Magistrates who will be true to their Consciences , obliged in Conscience , to lay out their Talents for the Interest of that Church which themselves believe not only true , but the only safe way to Salvation , and for the suppression of SCHISM and Heresie which themselves believe destructive to their Subjects Souls ; this is calling upon them to persecute , tho discoursed only in private ; this is calling for the Haltar and Fire and Fagot , tho , I doubt not , he knows very well , that these are no Legal Punishments of himself , and such as he , and that we of the Church of England as much dislike Capital Punishments for differences only in Opinion as himself can desire . Yet after all it seems he finds it much easier to give ill words , and to make the Assertion and the Assertors odious to persons interessed in the Consequence of it , than to answer the Argument produced for it . He has not so much as offered at any Expedient to reconcile the Magistrates Duty with such connivance , as he would certainly have endeavoured if he had indeed preferred Truth before the Interest of his party . AS little useful are his Objections that if they should prove true will overthrow Criteria allowed by the consent of disinteressed Mankind , allowed by his own party , nay by himself in Cases wherein he is disinteressed . There is nothing so certain in this Life but what all wise men know is liable to many Objections , nothing so unlikely but what withal is capable of some likelyhoods more than vulgar capacities are able to resolve . This gave occasion for the Academicks and Scepticks to deny all Certainty , and to the Sophists to profess an Art of Discoursing probably on any whatsoever Paradox . Must we therefore never proceed to practise , or not practise with any confidence , till we have first resolved all the Subtilties which may be objected against it ? Must none ever move who is not able to account for all the Arguments against the Possibility of Motion ? Diogenes was of another mind , who did not think such Objections worth the Answering . If therefore he and his Brethren be agreed with us that God both intended Peace and a Visible Government in the Church in this Life , and that he has instituted means for the preserving them , and that the means so instituted by God are sufficient for the Ends for which he has designed them ; then it will plainly follow , that no such Objections are to be heeded , as overthrow either the possibility of a Visible Peace , or the practicableness of a Visible Government . TO these and the like Topicks of Unuseful Objections it were easie to reduce the greatest part of Mr. Baxter's late Discourses on this present Argument of SCHISM . Nor is he more happy in his Answers than in his Objections . I do not see any thing of mine so much as solidly attempted by him . Indeed his Genius is more for Objecting than answering , which as it is a very useful Talent when managed by a prudent conscientious person ; so nothing can be more pernicious to Churches Peace , if he who has it be naturally passionate . Such a one shall never want appearances for embroiling Christians in irreconcileable SCHISMS and endless Controversies . But as for Answering I cannot , for my own part , think of any thing which even himself can mistake for a just Answer . He can hardly think his Remarks upon my Summary to be so , when he has not undertaken the Proofs referred to of any one single Proposition in my Book . He has taken no notice of that former part of my Preface to my Letters wherein I shewed that his past performances could in no sense deserve the name of a Confutation . He has not meddled with that part wherein I gave my Grounds why I thought him self convicted . Much less has he attempted any thing in Answer to my last Letter , either in his last Answer , or in his Treatise of Episcopacy . He is pedantically ambitious of the last word . And , for my part , he may easily obtain it if he cannot be prevailed on to answer to more purpose than he has done hitherto . HOWEVER to let him see how desirous I am to make my acknowledgments for any thing· I can find in him that is really useful , I have undertaken this Argument of the ONE PRIESTHOOD and ONE ALTAR , as that which is indeed the most considerable , and the most frequently inculcated , in his late Writings . And I heartily thank him for it . Perhaps he will not be so thankful to me when he finds his Objection retorted into an Argument against himself , That the ONE Priest can be no other than the Bishop , and the ONE ALTAR no other than that of the Episcopal Communion ; when he finds what unexpected Light , the Examination of this one Argument has given us for discovering the whole nature and mischievousness of SCHISM ; when he finds of what Consequence it is like to prove for answering a great part of what he has produced for his Parochial Episcopacy . YET the Unusefulness of his Objections is not the only discouragement for dealing with this person , tho it be indeed a great one . His Unwillingness to own Convictions , where they are indisputably manifest , is that which gives us no hopes of doing good with him , where the publick is not also gratified by some useful Information . I instance in a very plain notorious Example , his prevaricating concerning Aidan and Finan . He had told us more than once that they were only Presbyters , and that Venerable Bede had called them so . This I disproved by many and very express Testimonies of that same Author , who calls them both Bishops , and acknowledges that they had a Cathedral , and a Diocese , the whole Kingdom of Northumberland , as large as any of our modern ones . This I shewed before it was Printed , to a Friend of his who then seemed fully satisfied of his mistake . He , I doubt not , acquainted Mr. Baxter with it , and I believe , gave occasion to his Postscript to his Answer to the excellent Dean of S. Paul's . It is not possible for him to clear himself , but either by denying that he said that Venerable Bede had called them Presbyters , or by producing the places where he did so . But in his Answers he neither does , nor attempts , either of them ; yet cannot find in his heart to acknowledge his Mistake in so plain a matter of Fact. How then can we believe his frequent Protestations of his readiness to receive Conviction ? NOR is he alone in this Disingenuity . Another Brother of his , of much greater diligence and skill in these things than Mr. B. has likewise betrayed the same averseness to fair acknowledgments of indefensible Mistakes . I mean the Author of the No Evidence for Diocesan Churches , &c who shall for me be nameless , seeing he desires it . Mr. Baxter had referred me to him for an Answer , which occasioned my Letter from Shrewsbury to shew how little I was concerned in him . On this occasion I warned him of a small , but very plain mistake , his translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thousands , as a tryal of his candor if he should think fit to engage with me farther ; which notwithstanding had not been made publick , if his Friend Mr. Baxter had not published it without my leave . In his Postscript to his Defence of his former Book ( I cry him mercy for having called it a Pamphlet , tho I meant no hurt in it ) he is pleased to charge me with three Mistakes . 1. That I said that he traslnated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the definite number of Thousands . 2. That I said he did it more than once . 3. That I said he did it sometimes where his Argument was grounded on it . LET the Reader judge between us , where the Mistake is , whether on his part , or mine , He tells us the number of the Antiochians out of S. Chrysostom , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he translates 20000. He may indeed say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often put for an an indefinite number . But where can he find it so when the number of Myriads is so distinctly expressed as it is here ? Again he makes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius equivalent to the Thousands in S. Cyprian , and accordingly translates it Thousands . Why did he not keep to the number of Myriads in the English rather than alter it into another number if his design had been only to express an indefinite number ? Yet once more , on occasion of Theodoret , who had said that many Myriads did meet in one place to hear , He tells us that two or three Myriads are more than can well hear any one preach . Certainly he again meant Thousands when he speaks of hearing well and conveniently , for one Myriad is much more than can hear in any of our modern Auditories . It is no way probable that he could mean two or three Myriads indefinitely . If he did not , then I have gained my first two Points , both that he mistook Myriads for Thousands , and that he mistook it so more than once . Possibly our English Translation might have given him the occasion of this Mistake , which renders the word as he does . Jud. v. 14 . BUT was he not , at least mistaken , where his Argument was grounded on his Mistake , and where his Interest required that he should not have been mistaken ? This he would fain perswade us : But whether truly will easily be known by the occasion of his producing these Passages wherein he is so mistaken . That was to account for the Passage produced out of S. Cyprian by the excellent Dean , wherein he says that thousands of Tickets were granted by the Martyrs in favor of the lapsed , in each of which several persons were also included . To disprove this , and withal to prove what he drives at in that whole Discourse , that their Cities generally were answerable to our modern Parishes , even the greatest of them to the greatest of our Parishes ; he undertakes to shew that Carthage could not be so populous as that account of the Tickets would make it , because even Antioch , which was one of the greatest in the Roman Empire , had but twenty Myriads in it . I do not now dispute how true his Observation is concerning the numbers of Antioch , and the mind of S. Chrysostom , tho I think he is mistaken in them . That is a work proper for his Learned Adversary . But it is very plain , by the tenor of this Reasoning , that it was highly his Interest to contract the numbers of the Antiochians , because that was his best way to contract the number of the Carthaginians ; and that 20000 was much more for his purpose than 200000 , because the former number came nearer to the number of S. Martin's Parish , which is the largest Precedent he can find among us . The later number is so little for his Interest , as that it would most effectually confute him . It would be a third Instance , besides Rome and Alexandria , of a Diocesan City , vastly exceeding our most populous modern Parishes . Thus manifestly he is out in all his three Particulars , tho he has hitherto been so backward to acknowledge it . And indeed his whole attempt to make the Roman Cities answerable to our present Market Towns is so extremely incredible to one so versed in the Histories of those Cities as this Author is , as that it is very hard , on this account also , to excuse him from another Charge of very great Servility to his Cause and Disingenuity in owning his Convictions . I AM very sorry that I am obliged to take notice of such things in such persons , and shall be heartily glad , if they will , for the future , keep so close to the Cause , as that we may , on neither side , either take or give occasion for such personal Digressions . It will be undoubtedly our common Interest to do so . We shall thereby keep our selves more innocent , and be withal more serviceable to the Interest of Truth , and of the publick , to our secular and our eternal peace , if , instead of our other Contentions , we would rather emulate each other in these things , who shall , most of all , divest himself of prejudices and of the favor of his party ; who shall express the most sincere zeal for Truth and Conviction whithersoever they may lead him , and withal who can manage the Cause himself thinks good with the least personal offence of Adversaries , I mean such personal offence as is separable from the Cause . How happy might our Nations and our Churches be , if these things were the principal Objects of our disputing Emulations . And how can any well meaning person answer it to God , or his own Conscience , if he will not contribute , in his own proportion , to such a publick and universal Happiness ? NEXT to the Observation of these now mentioned Rules , all that I shall further desire from any who shall think fit hereafter to answer what I have written either here or elsewhere , is , that he would be pleased , not to content hlmself with general and loose Objections , but apply what he shall say distinctly to some particular Proposition of my Summaries , and so apply it as to have regard to the Proofs produced for it . This will better enable the Reader to judge where the Failing is , whether in the Objection , or in the Answer . Certainly much better than the ordinary looser way wherein he must himself be at the pains to find out the Application . I HAVE only one thing more with which I will , at present trouble the Reader , that is , to observe how the Doctrine here promoted concerning the immediate Presidentship of the Supreme Being and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the general Mediator , if it appear agreeable to the ancient Sentiments of the Primitive Christians , must fundamentally overthrow all the pretences for Invocation either of Saints or Angels , both in the Roman and the Eastern Liturgies . If this be so , then there will be no reason to believe these Tutelary Offices , allotted to Saints or Angels on which their Invocation is necessarily grounded , I mean such Offices as allowed to them over Christians . If this be so , then there will be no reason so much as to desire their Intercession in presenting our Prayers , because , even there , whatever Power is allowed them , is not permitted to their own Disposal , but determined by particular Divine Appointment , so that they can do neither more nor less than actually they do . If this be so , they cannot avoid the charge of Actual Idolatry who are guilty of that Invocation , how so much soever it were otherwise in the power of created Beings to perform what is desired from them in such Forms of Invocation . It will hence plainly follow , that all things thus prayed for , can be actually granted by none but the Supreme Being alone ; it will therefore follow that all Prayers for them before , and all Thanksgivings for them after , they are received , are therefore actually due to him alone : it will therefore follow further that all Prayers or Praises to Creatures for such Benefits as are usually mentioned in such Forms must be actually the robbing the Supreme Being of that Honor which ( on these Principles ) is in Justice due to him alone , and giving it to his Creatures , which is that we commonly understand by the notion of Idolatry ; it will follow that they must be liable to this Charge , not only in the judgment of our Modern Reformed Churches , ( for which they will , no doubt , be less concerned ) but in that also of those Primitive Churches who proceeded on those Principles from which these Consequences do so necessarily follow , for which themselves pretend a Reverence . And that which is the peculiar advantage of this above other popular Reasonings , is , that this will hold tho they should fail . And for my own part , I do not think it justifiable to charge any Adversaries , no not even the Romanists themselves , with any thing which , even in my own Judgment , I cannot undertake for . THE CONTENTS . Introduction . How the Ancients reasoned for Unity of Communion from the Unity of the Priesthood , and the Unity of the Altar . Sect. I. Mr. Baxter makes them reason quite contrary to the Design and Interest of their Cause . Sect. II. An account of his way of managing this same Reason . Sect. III. This Reasoning of no force , but as design'd by the Ancients , who used it . Who neither could design the Inferences deduced thence by Master Baxter . Sect. IV. Nor could design the Premises true in such a sense as that the Inferences would follow from them whether they would or no. Sect. V. The Design of the present Discourse . Sect. VI. p. 1 Chap. I. The Solidity of the way of Reasoning from Jewish Precedents in these very Instances of their Priesthood and Altar . 1. This way of Reasoning for Unity from one Altar and one Priesthood was deduced from the nearest and freshest memory of the Apostles . Sect. I. This being granted will be sufficient to shew that the condemnation of SCHISM on these Principles must needs have been agreeable to the Sense of the Apostles themselves . Sect. II. 2. This way of Reasoning is more likely to have been taken up from Jewish Notions than Heathenish . Sect. III. How usual it was for the Christians of that Age to reason from Jewish Precedents . Sect. IV. Used in these very Particulars of their Priesthood and Altar , by S. Clemens Romanus . Sect. V. By S. Paul himself . Sect. VI. Used not only as Arguments ad Homines , but as such as were really conclusive of the Things they were designed to prove . Sect. VII . p. 13. Chap. II. The Solidity of the same Topick , as to the Principles of this Unity . 3. This way of Reasoning holds as to this particular Inference , That this one Priesthood and one Altar , ought now , as well as formerly , to be Principles of Unity . 1. The Reasoning from Jewish Precedent to the State of Christianity holds , tho not as to the same things , yet to the same in proportion . Sect. I , II. 2. It holds particularly in matters of Privilege . Sect. III. 3. As Unity is a Privilege common to the Mystical and Literal Judaism , so the proportional Way of Reasoning holds also as to the Principles of that Unity . Sect. IV , V , VI. 4. The Unity intended to be proved by the Christians from this One Priesthood and One Altar was that of an External Visible Communion . Sect. VII . 5. This Dispute was not between Individual Altars of the same Communion , but between different Altars , as Notes of different Communions . Sect. VIII . 6. Therefore , by the One Priest the Ancients could not mean only Christ , nor by the One Altar only an Invisible Communion with Him. Sect. IX . p. 27 Chap. III. How far the Jews were confined to the Use of One Altar . Application to Mr. Baxter . The Jews expresly confined to One Altar , which Josephus understands as a Preservative of Unity . Sect. I. But 1. This One Altar was only for publick Assemblies of the whole Nation . Sect. II. 2. This did not hinder other places for Religious Assemblies . Sect. III. 3. This did not hinder Altars of Memorial in other places . Sect. IV. 4. This did not altogether make the Use of other Places and Altars Unlawful , even for Sacrifices . Prophets might , and did ordinarily use them . Sect. V. They seem to have been allowed for their Ordinary Sacrifices which did not require Assemblies of their whole Nation . Sect. VI , VII . p. 40 Chap. IV. Independence of any other Altar on their National Altar was by the Jews condemned as inconsistent with their Unity . Proved from Instances of Altars so condemned . The only thing which the Jews thought inconsistent with their Unity , as derived from One Altar , was the erecting an Altar owning no dependence on the National Altar , or Rivalling it in its Prerogatives as a National one . Sect. I. Enquiry into the Particulars so condemned . That of the Tribes beyond Jordan . Jos. XXII . Sect. II , III , IV. Those of Jeroboam . Sect. V , VI , VII . p. 51 Chap. V. Concerning the Samaritan Temple and Altar and Priesthood , together with other Temples and Altars . The Unity of the Priesthood first insisted on by the Jews in their Disputes against the Samaritans . Sect. I. Our Saviour himself declared himself against the Samaritans . Sect. II , III. This Case of the Samaritans happening after the Old-Testament Scriptures , is , for that Reason , more applicable to the Times of the Gospel . Sect. IV. The Samaritans not excluded from the Name and Privileges of true Israelites , on account of the falshood of their pretences to Israelitish Extraction . Sect. V. The true ground of those false Pretences . Sect. VI. Nor on account of their Idolatry . Sect. VII , VIII . The true State of that Controversie explained from the Words of the Woman of Samaria . Sect , IX . The History of the Occasion of that Difference . Sect. X.XI. The Right of the One Priesthood referred , on both sides , to be decided by Succession . Sect. XII . The Altar of Ahaz . Sect. XIII . The Altar and Temple of Onias in Heliopolis . Sect. XIV . Not SCHISMATICALLY designed by him . Sect. XV , XVI . Nor did it prove SCHISMATICAL in the Event . Sect. XVII . No SCHISMATICAL Succession to the High Priesthood kept up there . Sect. XVIII . How far this instance went to the justifying the Primitive Christians in reference to the Jews . Sect. XIX . The other Jewish Temples mentioned by Onias Idolatrous . Sect. XX , XXI , XXII . p. 65 Chap. VI. The Privilege of the Jews , as the Segullah , or Peculiar People , consisted in having the Supreme Being appropriated to them for their God. The Force of this Argument as applyed by the Jews to their SCHISMATICKS from Judaism . 1. The God of Israel was indeed so proper to the Israelites , as the Gods of the Nations were to their respective Nations . Sect. I. The Daemons of the Nations were only of limited Power and Jurisdiction , and , as they thought , overpowered when the Nations , for whom they were concerned , were conquered . Sect. II , III. The Privilege of the Jews , as the Segullah , consisted in this , That whereas none but Inferior Daemons were appointed for the Tutelars of other Nations , the Supreme Being was pleased to undertake the management of them immediately , in his own person . Sect. IV , V , VI , VII . The Advantages the Jews had above other Nations in this regard . Sect. VIII . Wherein consisted the Sin of worshiping those Tutelary Demons . Sect. IX , X , XI . How Angels were employed by God in the Government of the Jews . Sect. XII . Wherein God's peculiar Care of the Jews consisted . Sect. XIII . p. 110 Chap. VII . The way of Appropriating a God ( according to the Customs of those Times ) was by Sacrifices received in One Place , and from One Altar , and One High Priest. 2. The way of appropriating a God to a Nation was by Sacrifice . Sect. I. The popular Sacrifices were to be considered as Ceremonies of Covenanting , and particularly of Covenanting with their Gods as well as with one another . Sect. II. These Sacrifices were confined to particular Nations . Sect. III. Especially their Mysteries . Sect. IV. The most Ancient Sacrifices were generally thus confined . Sect. V. How this was consistent with the Heathens permitting the Worship of the Gods of other Nations besides their own . Sect. VI. The Covenanting Symbols of Unity that were used in their Common Sacrifices . Sect. VII , VIII . The Sacrifices were also Natural Means of promoting this Unity of the Sacrificers with their Gods. Sect. IX . The Consequences following hereupon . Sect. X. 3. The National Panegyres or Assemblies for participating in those National Sacrifices confined to a certain place . Sect. XI . Moses very probably alluded herein to the Practices of the Aegyptians . Sect. XII . 4. In the Panegyres so fixed , all the Sacrifices then feasted on were to be received from One Altar . Sect. XIII . The Reason . Sect. XIV . 5. The Affairs of that One Altar always , managed by One Chief Priest. Sect. XV. p. 142 Chap. VIII . The Jewish Sacrifices , as Mysteries , caused a Mystical Union and Communion with God , dependent on their External Communion with their High Priest. The Jews , before our Saviour's coming , had taken up this way of mysticizing their Law. Sect. I. The Jewish Sacrifices were most properly Mysteries . Sect. II. How these Mystical Sacrifices promoted a Union with the Deity by a Union with the Priesthood . 1. The admitting Persons to the Mysteries was the peculiar Office of the High Priestoood . Sect. III. 2. In this Office the High Priests represented a more Sacred Person than their own . Sect. IV. The Daemon peculiarly concerned in this affair of restoring Souls was the Demiurgus . Sect. V. It was thought impious for any Creature to intermeddle in it as a Creature . Sect. VI. The Jews understood their own Worship to perform the Office of Mysteries . Sect. VII . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Demiurgus peculiarly concerned in Revealing the Heavenly Mysteries . Sect. VIII . The Jewish High Priest represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herein . Sect. IX , X. None but the High Priest did so . Sect. XI . 3. The High Priest represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in relation to the Benefits of the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. XII . A mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owned in the Hellenistical Philosophy of those Times . Sect. XIII . How appropriated to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Principles of the same Philosophy . Sect. XIV . The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principle of Union both to the Sensible World. Sect. XV. And to the Intellectual . Sect. XVI . 2. Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to depend on external Communion with the High Priest as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of mystically signifying and causing this External Unity Sect. XVII . p. 185 Chap. IX . The Christian Bishops were answerable to the Jewish High Priests . The Solidity of this same way of Reasoning as urged by the Primitive Christians against their contemporary SCHISMATICKS . The general Principles on which they proceeded were granted by the Generality of that Age. Sect. I. The way of Reasoning from Sacrifices admitted also under the Gospel . Sect. II , The Reasoning from Mystical Sacrifices indeed most proper to the State of the Gospel . Sect. III. The Primitive Bishops designed in imitation of the Jewish High Priesthood . Hence the Custom of their wearing Frontlets . Sect. IV. And that of their confining the Succession in Churches to the Family of their first Bishops . Sect. V. This Design very agreeable to the Change intended by our Saviour . Sect. VI. An Account why , for a while , the Christians might defer the committing that eminency of Power into the Bishops hands with which they were intrusted afterwards . Sect. VII , VIII . Hence also the Absoluteness of particular Bishops in S. Cyprian's time . Sect. IX . However this same Reasoning will oblige all to a strict dependence who live within the same Jurisdiction . Sect. X. The same way of Reasoning from Jewish Precedents will include whole Cities within the same Jurisdiction . Sect. XI . How inclinable the Christians were to take up these Arts of Uniting Citizens . Sect. XII . The Solemn Anniversaries of the Jews being continued among the Christians were to be understood as Obligatory in the Times of Christianity ; and their being observed in particular Cities implyed that the Bishops of those Cities were answerable to the High Priests . Sect. XIII . p. 229 Chap. X. The City Jurisdictions were Answerable to the Jurisdiction of the High Priest. Tho Christians of the same City had been left to their Liberty whether they would unite , or not , yet , supposing them united , Subjects must have been obliged to their actual Terms of Union . Sect. I. 1. In that Case , it must have been indifferent , and therefore Lawful , for them to unite so . Sect. II. 2. This way of Union being once agreed on , tho the Agreement had been only Human , yet the Obligation to Subjects and Posterity would have been Divine . Sect. III. 3. Tho the particular Instance had not , yet the Power by which even that Instance had been determined , had been from God. Sect. IV. 4. The Determination of the Limits of Jurisdiction was a thing absolutely necessary for preserving Unanimity among themselves in propagating their common Christianity . Sect. V. 5. The most equal way of determining these Limits , among Equals , is that of Occupation . Sect. VI , VII . This way of determining them will not oblige us to a Recourse to express Scripture . Sect. VIII . All Church Members were obliged , by the anient Canons , to a Personal Attendance at the Bishops Altar at some solemn Times . Sect. IX . The Ground of that Custom in the Jewish Precedent . Sect. X. p. 273 Chap. XI . The Primitive Christians did , and , by the received Principles of those Times were obliged to own their Eucharist for a Mystical Sacrifice . The Sacrifices and High Priesthood of the Gospel are Mystical . Sect. I. Such a Sacrifice necessary under the Gospel as may answer the publick Sacrifices under the Law. Sect. II. This Mystical Evangelical Sacrifice must be expected from some positive Institution of the Gospel . Sect. III. Eucharistical Sacrifices most suitable to the State of the Gospel . Sect. IV. Hence probably the very name of Eucharist . Sect. V. Christ's Priesthood being the Priesthood of Melchizedech , his Sacrifice ought also to be the Sacrifice of Melchizedech , that of Bread. Sect. VI. Not only this Reasoning , but the Inference deduced from it , were granted and used by the Ancients . Sect. VII . Supposing the Notions of those Times , they must needs have taken the Eucharist for a Mystical Sacrifice . Sect. VIII . On account of it's being a Mystical Sacrifice it had , according to the Principles of those Ages , a juster Title to the Name of a Sacrifice . Sect. IX , X , XI . And to the Thing . Sect. XII , XIII . 295 Chap. XII . The same Christians did , and , by the same Principles , were obliged to , own their Bishops for Mysticai High Priests . The Bishops were thought to represent a Divine Person . The seven Angels of the Divine Presence had their Office in the restoring of Souls . Sect. I. To these S. John accommodated his precise number of seven Churches in Asia . Sect. II. Sometimes the Bishops represented the Person of Christ himself , and then his seven Angels are represented by the seven Deacons . Sect. III. How fitly this agreed to the Circumstances of the first Beginnings of Christianity . Sect. IV. The name Bishop seems originally designed to imply a Mystical Representative of a Divine Person . Sect V. The Comparisons of the Bishops in Ignatius to God , and Christ , &c. accounted for . Sect. VI. The Mystical Representations of Ecclesiastical Officers in the Revelations . Sect. VII . There could be no Mistake in taking their Church Officers for Mystical Representatives . Sect. VIII . The force of the Inference relating to Union with Christian Bishops . Sect. IX . Tertullian's Futuri Judicii Praejudicium explained . Sect. X. How consequently the Primitive Christians reasoned hence for proving those who were disunited from their Bishops to be also deprived of the Mystical Invisible Union with Christ himself . Sect. XI . And of the Benefits of that Invisible Union . Sect. XII , XIII , XIV . p. 328 Chap. XIII . The forementioned Reasoning applyed to the present Case of our Modern SCHISMATICKS . The Applicableness of this same Reasoning to the Case of our Modern SCHISMATICKS . Gospel Constitutions designed perpetual . Sect. I. Unity designed perpetual . Sect. II. Even that of this Life . Sect. III. Christ designed and instituted Means sufficient for perpetuating this External Unity . The same Means of erecting the Church into a Body-Politick as conducive to the perpetuating an External Unity Now ( as Then ) and for Ever . Sect. IV. The Means of confining the Benefits of the Covenant to the Solemnities of it by Sacrifice as conducive to the same purpose of erecting a Body Politick now also , and for Ever . Sect. V. Our Christian Sacrifice of the Eucharist is of a perpetual Use. Sect. VI. And perpetually useful for the same purposes as in the Apostles Time. Sect. VII . And therefore perpetually useful in order to the partaking in the Invisible Heavenly Sacrifice . Sect. VIII . No communicating with the Father and the Son but by Communion with the Bishop . Sect. IX . This same Reasoning , if it was good in S. Cyprian's time , is still as good as it was then , and will be so for ever . Sect. X. These Symbolical Representations are not otherwise to be interpreted . Now than they were in the Primitive Times . Sect. XI . Our Adversaries , in their separate condition , can lay no claim to the One Altar . Sect. XII . Nor to the One Priesthood . Sect. XIII . The sad condition of SCHISMATICKS . Sect. XIV . How little Friends they are to Souls who are for prejudging persons against our Reasons by Popular Arts of raising Odium against our Cause , or our Persons . Sect. XV , XVI . p. 368 A Summary of the Reasoning presented in one View , according to the Method of the Book . Premisals Preparatory . 1. THis way of Reasoning for Unity from One Altar and One Priesthood was deduced from the nearest and freshest memory of the Apostles . Chap. 1. Sect. 1. 2. This way of Reasoning is more likely to have been taken up from Jewish Notions than Heathenish . § 3. 3. It was usual for the Christians of that Age to Reason from Jewish Precedents . § 4. 4. Used in these very Particulars of their Priesthood and Altar . § 5. 5. Used not only as Arguments ad Homines , but as such as were really conclusive of the things they were designed to prove . § 7. 6. Solid also as to this Particular , that this Priesthood and Altar ought Now , as well as among the Jews , to be Principles of Unity . Chap. II. The Enquiry made first concerning the Solidity of this Reasoning as used by the Jews against the Samaritans . The Assertion . The Jews did condemn all Altars independent on their National Altar , and all Priesthoods independent on their Publick National High Priesthood , as prejudicial to their Unity . 1. Proved True. Chap. III , IV , V. 2. Accounted for as to the Reasoning by which it appears to have been True. 1. The God of Israel was indeed so proper to the Israelites , as the Gods of the Nations were to their respective Nations . Chap. VI. 2. The way of appropriating a God to a Nation was by Sacrifice . Chap. VII . to § 10. 3. The National Panegyres or Assemblies , for participating in those National Sacrifices were confined to a certain place . ib. § 11 , 12. 4. In the Panegyres so fixed , all the Sacrifices then feasted on were to be received from One Altar . ib. § 13 , 14. 5. The Affairs of that One Altar always managed by One Chief Priest. ib. § 15. 6. The Jewish Sacrifices were Mysteries as well as Sacrifices , and , in that regard , caused a Mystical , as well as a Civil , Union betwixt God and those who communicated in those Sacrifices . Chap. VIII . 1. The Jews before our Saviour's coming , had taken up this way of mysticizing their Law. ib. § 1. 2. Particularly their Sacrifices were most properly Mysteries . ib. § 2. 3. These Mystical Sacrifices promoted a Union with the Deity by a Union with the Priesthood : For 1. The admitting Persons to the Mysteries was the peculiar Office of the High-Priesthood . ib. § 3. 2. In this Office the High Priests represented a more Sacred Person than their own , that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. 3. The High Priest represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in relation to the Benefits of the Mystical Union and Communion . This proved : 1. Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : § 12 , 13 , 14 , 15 , 16. 2. Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to depend on External Communion with the High Priest as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of mystically signifying and causing this External Union . § 17. The same Enquiry 2. concerning the Solidity of the same Reasoning as used by the Primitive Christians against their contemporary SCHISMATICKS . Chap. IX . 1. The way of Reasoning from Sacrifices admitted also under the Gospel . § 2. 2. The Reasoning from Mystical Sacrifices was indeed most proper to the State of the Gospel . § 3. 3. The Primitive Bishops were designed in imitation of the Jewish High Priesthood . § 4 , 5 , 6 , 7 , 8 , 9. 4. This way of Reasoning will oblige all to a strict dependence who live in the same Jurisdiction . § 10. 5. The same way of Reasoning from Jewish Precedents will include whole Cities within the same Jurisdiction . § 11 , 12 , 13. 6. This measuring of the Jurisdiction of Churches by the Jurisdiction of Cities had been Just by the Right of Occupation , tho no Scripture-Precedent could have determined any thing concerning it . Chap. X. 1. In that Case it must have been indifferent , and therefore Lawful for them to unite so . § 2. 2. This way of Union being once agreed on , tho the Agreement had been only human , yet the Obligation to Subjects , and Posterity , would have been Divine . § 3. 3. Tho the particular Instance had not , yet the Power by which even that Instance had been determined , had been from God. § 4. 4. The Determination of the Limits of Jurisdiction was a thing absolutely necessary for preserving Unanimity among themselves in propagating their common Christianity . § 5. 5. The most equal way of determining these Limits , among Equals , is that of Occupation . § 6 , 7 , 8 , 9 , 10. 7. The Mystical Sacrifice , Answering the Priesthood of the Bishop under the Gospel , was the Eucharist . Chap. XI . 1. The Sacrifices under the Gospel are Mystical . § 1. 2. Such Sacrifices are necessary under the Gospel as may answer the publick Sacrifices under the Law. § 2. 3. This Mystical Evangelical Sacrifice must be expected from some positive Institution under the Gospel . § 3. 4. Eucharistical Sacrifices are most proper to the State of the Gospel . § 4 , 5. 5. Christ's Priesthood being the Priesthood of Melchizedec , his Sacrifice ought also to be the Sacrifice of Melchizedec , that of Bread. § 6 , 7. 6. Supposing the Notions of those Times , the Ancients must needs have taken the Eucharist for a Mystical Sacrifice . § 8. 7. On account of its being a Mystical Sacrifice , it had , according to the Principles of those Ages , a juster Title both to the Name and Thing of a Sacrifice . § 9 , 10 , 11 , 12 , 13. 8. The High Priesthood , ascribed by the the Primitive Christians to their Bishops , was also Mystical . Chap. XII . The same Enquiry 3. concerning the Solidity of the same Reasoning with regard to the present Case of our Modern SCHISMATICKS . Chap. XII . Proposition proved . That the same Reasoning which was good in the Case of the Primitive Christians against SCHISM holds still good in the Case of our Modern SCHISMATICKS , and will hold good against SCHISM for ever . 1. Gospel Constitutions were designed perpetual . § 1. 2. Ecclesiastical Unity was also designed by God to be perpetual . § 2. 3. That Ecclesiastical Unity which was intended that it should be perpetual , was also to be understood of a Unity in this Life . § 3. 4. This Perpetuity being thus designed , it must follow that Christ designed and instituted Means sufficient for perpetuating this External Unity of this Life . § 4. 5. The same Means of erecting the Church into a Body Politick , is as conducive to the perpetuating an External Ecclesiastical Unity Now ( as Then ) and for Ever . ib. 6. The Means of confining the Benefits of the Covenant to the Solemnities of it by Sacrifice , as conducive to the same purpose of erecting a Body-Politick Now also , and for Ever . § 5. 7. The Federal Sacrifice to which these Benefits of the Covenant are now confined is that of the Eucharist . Proved 1. Our Christian Sacrifice of the Eucharist is of a perpetual Use. § 6. 2. It is perpetually useful for the same purposes as in the Apostles Times . § 7. 3. It is therefore perpetually useful in order to the partaking in the Invisible Heavenly Sacrifice . § . 8. 8. No communicating with the Father and the Son but by Communion with the Bishop . § 9. The same Reasoning more closely managed , and in some things improved . SAcred Unity ( to which SCHISM is opposed ) is to be derived from ONE ALTAR and ONE Presiding PRIEST as Principles of Unity . This proved true 1. From Hellenistical Principles as urged by the Jews against the Samaritans . 1. This Sacred Unity was designed originally to the Supreme Being as a Deity appropriated to the Segullah , or peculiar People . 2. This Sacred Unity to the Supreme Being was to be transacted by a Covenant to be made with him by Sacrifice . 3. That Sacrifice which , by the Principles of those Ages , could unite with One God , was to be received from ONE and the same ALTAR . 4. The Affairs of that ONE ALTAR were , according to the Customs of those Times , generally managed by ONE Supreme Presiding PRIEST . 5. This Unity as Mystical was transacted by the Sacraments principally as Mysteries . 1. The Unity here designed is not barely an Rxternal One of this Life , but as conducing to an Invisible Unity of the other Life as transacted and procured by this Visible One. 2. This Invisible Union ( which is here called Mystical ) was properly to be expected only from Mysteries as that for which Mysteries were principally designed . 3. The way of transacting this Invisible Union in Mysteries was understood to be by Representing the Invisible Union by Visible Symbols , and so obliging God , by virtue of those Symbols as Legal Ones , to ratifie invisibly what was transacted in their Visible Mysteries . 4. This Mystical Union did most essentially consist in a Union to one common Head as a common Principle to all particulars so united of their Mystical Unity . 5. The way of uniting to this Archetypal Head , or Principle of Unity , as transacted in Mysteries , was by first uniting persons to an Image or Representative of the Archetypal Head , which was to be a common Head to all subordinate Representatives , as its Archetype was also a Head to it self and all united with it . 6. In this Multitude of subordinate Representatives , whoever was legally united to the last was , in the same way of Interpretation of Law , understood to be united to the first Archetypal Head of all . 7. The first Archetypal Head or Principle of all this Mystical Unity was thought to be the Supreme Being , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Platonists called him , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Father , as the Hellenists as well as the Primitive Christians called him , in opposition to the Son. 8. They who were united to the High Priest , by the Principles of these Hellenists , by being so united to the High Priest , were united also to the Father . 1. They who were united to the High Priest were also on that same account of this Mystical Reasoning , united also to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom the High Priest was a designed Representative . 2. They who were united to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were , on the same Principles , united to the Father who was taken for the Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the express and lively Representative . 9. They who communicated in the Sacrifices offered by the High Priest , They , and they alone , were , in this Legal way of Judging , supposed united to the High Priest. 10. They who communicated in Sacrifices offered by any of the Inferior Priests owning a dependence on the High Priest , were for so doing , judged to communicate in Sacrifices offered by the High Priest himself . 11. They who did not communicate at the One great Altar , where the High Priest was obliged to officiate in person , and where every clean Male was obliged to attend in person at the three great Anniversary Festivals , were , on that account , judged not to communicate in Sacrifices offered by the High Priest. 12. They who communicated with other Altars owning no dependence on that one great Altar in reference to their Anniversary Solemnities , were , for so doing , judged not to communicate in Sacrifices offered by the High Priest ; and they who communicated with Altars owning such a dependence ( as for Example with that of Heliopolis ) were therefore judged to communicate with the One great Altar , on which they owned a dependence , and accordingly accounted of as if they communicated in the Sacrifices offered by the High Priest himself in person . 13. They who communicated in these Sacrifices and this ONE ALTAR were , in some way of Legal Interpretation , judged to communicate in the Archetypal Sacrifices , and the Archetypal ALTAR relating to the Archetypal High Priest who was represented by the Visible One. 14. They who thus communicated in the Archetypal Sacrifices and Altar were judged to be thereby united to the Archetypal High Priest , as by communicating in the Visible Sacrifices and Altar they were united to him that was Visible . I mean both to the immediate Archetypal the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the Original , the Father also . 15. They who were thus united to the Archetypal High Priest became thereby intitled to all the Mystical Benefits of that Union . 1. As united to his person , so they were intitled to all those spiritual influences derived from Him as the Head to all his Mystical Body , answering the derivation of vital Influences from the Head to each particular Member in the natural Body . That is to the Spirit as a Principle of Spiritual or Mystical Life , answering the Animal Spirits in the Natural Body , both as it must assist them in the performance of their Duty , and as it withal infuses Supernatural Comforts when they have done it . 2. As united to his Sacrifice , so they come to be in Covenant with him , and to be intitled to all those Promises on God's part of the Covenant , which , by the Hellenists were thought Mystical as this New Covenant it self was so . Such were , 1. Remission of Sins , which by the Apostles Reasoning on those Principles , seems proper only to this Mystical Sacrifice . 2. Heaven answering the Literal Canaan , &c. 3. The deliverance of their Souls from the Slavery of their Bodies , and the Power of the Devil the Mystical Pharaoh and Aegypt . 4. Especially with relation to their future State which was thought the proper work of Mysteries . 16. They who were thus disunited from the sensible High Priest were , in a Legal Way of judging ( which God , as transacting these things by Legal Covenanting Symbols , was obliged to ratifie ) disunited also from the Archetypal High Priest , and his Sacrifice and Altar . And 17. Accrrdingly cut off from all Legal Right to the now mentioned Benefits of the Mystical Union , whether those of Union with the person , or with the Sacrifice , of this Archetypal Principle of Unity . 18. They who were disunited from the One Sensible Altar were also disunited from the One Sensible High Priest. 19. They who either owned another Rival Altar for their National Anniversaries , or another Altar independent on the publick National One , for even their less publick Selemnities , were , for so doing , judged disunited from the One Sensible Altar which was ingredient in the Principle of their External Unity . 20. They who were , on any of these accounts , disunited from the One Sensible Altar were also , by the same Principles of Reasoning described in other Instances , judged disunited from the Archetypal Altar , and its Sacrifices , and the Covenant to be made , or the other Benefits to be impetrated , by those Sacrifices . 2. From the same Principles as received and ratified by the Primitive Christians , and urged by them to their contemporary SCHISMATICKS . Here I premise . 1. That the Reasoning from Old Testament to Gospel Institutions is allowed in the New Testament it self . 2. Even where a Change was made under the Gospel from the Old Testament Precedent , yet even there the same Reasoning is allowed from the Old Testament Type to the New Testament Antitype . 3. This way of Reasoning from Old Testament Types to New Testament Antitypes requires , that tho the Things be changed , yet still they remain the same in proportion . 4. Their remaining the same in proportion requires that the Antitypes perform the same Office in the New Testament as the Types did under the Old. 5. This way of Reasoning from Old Testament Precedents to New Testament Institutions is allowed under the Gospel in these very Instances of the Priesthood and the Altar . Now then for proving the Proposition , it followed , 1. That there ought under the Gospel also to be One Altar and One Priest answerable to those under the Law. And that it was actually true was granted by the Primitive Christians . 2. This One Priest under the Gospel who was thought answerable to the Jewish High Priest was the Bishop , and the One Altar among the Christians answering to the One Jewish Altar at Jerusalem was the Communion Table where the Bishop himself officiated in person . 3. The Bishop therefore and his Communion-Table was to perform the same Office to Christians , as the Jewish Altar and Priesthood had performed among the Jews . 4. The Bishop therefore and his Communion-Table were to be Principles of Unity to Christians , as the High Priest and his Altar were formerly to the Jews . 5. As this Unity here spoken of was a Mystical Unity , so there was more reason to expect it from the Bishop and his Communion-Table than from the High Priest and his Altar . 1. This Mystical Unity was most properly to be expected from Mysteries , and therefore from such Sacrifices as were Mystical Sacrifices , and by so nuch the rather to be expected from them by how much the more Mystical they were . 2. The Christian Eucharist was , and was believed to be , a Mystical Sacrifice , and more properly Mystical than the Jewish Sacrifices themselves . 3. The Christian Bishops were , and were also believed to be , Mystical High Priests , and as properly so as the Jewish High Priests were believed to be so by the Hellenists . 4. Among Mysteries those were judged to have most Mystical Virtue which approached nearest to the Archetypal Mysteries . 5. The Christian Eucharist and their Bishop were , by the Primitive Christians judged to approach nearer to the Archetypal Sacrifice and High Priest than the Jewish Altar and Sacrifice and High Priest. 6. This mystical Unity was that which was thought to be the most beneficial Unity , and that indeed alone which related to the Good of Souls , and the future State. 7. This mystical Unity was indeed most proper to Christianity as a State of mystical Israelitism , and as designed by Christ himself with a particular regard to the good of Souls , and a future State. 8. The Mischiefs therefore supposed to be incurred by these Violators of Christian Unity , were of the same sort with those to which the Heathens thought them obnoxious who were Violators of their Mysteries . 1. The Heathens thought the Violators of their Mysteries in danger of a present Punishment from their offended Deity , either of Sickness or Death , as the Christians thought concerning their own unworthy Communicants . 2. The Heathens thought them under an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piaculum , and so obnoxious to the hauntings of Furies and ill Daemons , as the Christians Excommunication was accounted a Delivery of such persons unto Satan , by whom the Corporal Evils were inflicted . 3. As the Mysteries were themselves thought advantageous for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the return of the Soul to Heaven , so the want of them was supposed to leave them in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mire of these Terrestrial Vehicles which were thought to detain them , and make them uncapable of ascending to their Heavenly Happiness . Which was also agreeable to the Sentiments of the Primitive Christians concerning excommunicate persons . 9. Whosoever set up another Altar for the publick Assemblies within the Bishop's Jurisdiction distinct from that of the Bishop ( as in the case of SCHISMATICAL Bishops in a See already occupyed ) were , on the same account guilty of the Violation of this mystical Unity among Christians as the Abettors of the Samaritan Altar and High-Priesthood in opposition to those of Jerusalem were among the Jews . 10. They also who set up Altars within the Bishop's Jurisdiction independent on his Altar , as in the Case of Rebelling Presbyters were also , on the same account , guilty of the Violation of this mystical Unity among Christians , as the Abettors of Jeroboam's high places in opposition to the celebration of the Solemn Anniversaries at Jerusalem were among the Jews . 11. As every Bioshp was thought answerable to the High Priest at Jerusalem ; so every City with its Jurisdiction was thought answerable to the Jurisdiction of Jerusalem . 12. Tho there had been no such Right for determining the Limits of Jurisdictions from the Old Testament Precedent , yet Occupation had been sufficient , when proceeding on such common Rules of Equity as had been at first agreed on , and between Equals . 13. He who , by any of the Cases now described , had been disunited from the Communion of any one Bishop , had been also disunited from the Communion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in the Language of those Christians , of Christ the Invisible Bishop . 14. Whoever was thereby disunited from Christ the Invisible Bishop , was accordingly indeed , and in Right , disunited from all Bishops of the Catholick Church , who were accordingly obliged , on account of the preservation of their common Correspondence and Unity , to exclude him from their own particular Communions , also respectively . 15. The preservation of the Unity of each particular Church was the common Interest of all particulars . 16. The Violation of the Unity of any one particular Church was , in Consequence , a Violation of the Unity of all particular Churches . 17. The Violation of the Unity of all particular Churches is , by a necessary Consequence , the Violation of the Unity of the whole Catholick Church in general . 3. From this same Reasoning as holding good still , and as applicable also to the Case of our Modern SCHISMATICKS . Proved as in the Former Summary . THE INTRODUCTION . THE CONTENTS . How the Ancients reasoned for Unity of Communion from the Unity of the Priesthood , and the Unity of the Altar . Sect. I. Mr. Baxter makes them reason quite contrary to the Design and Interest of their Cause . Sect. II. An account of his way of managing this same Reason . Sect. III. This Reasoning of no force , but as design'd by the Ancients , who used it . Who neither could design the Inferences deduced thence by Master Baxter . Sect. IV. Nor could design the Premises true in such a sense as that the Inferences would follow from them whether they would or no. Sect. V. The Design of the present Discourse . Sect. VI. THe Unity of the Catholick Church in Sect. 1 opposition to the separate Conventicles of SCHISMATICKS , is ( in the Language of the most ancient and accurate Writers against SCHISM , especially Ignatius and S. Cyprian , from whom later Antiquity has received the same Terms ) expressed as grounded on the Unity of the Priest and the Altar . In which way of Reasoning they conclude , that they who partake at the same Altar , and of the same mystical Sacrifices offered thereon , and receive their portions of this Sacrifical Feast from the Ministry of the same Priest , whose Office it is to offer those mystical Sacrifices on that same Altar , that they , and they alone , are to be judged to belong to the same Society , confederated by those Sacrifices . And on the contrary , that they who set up other Altars in opposition to that one Altar , in order to the confederation of distinct Societies , owning no correspondence with the Original Altar : and they who set up a distinct Priesthood by themselves , owning no dependence on the Priest related to that Altar , cannot , by virtue of this Sacrifical Confederation be judged to belong to the original Society , nor can consequently be intitled to the Privileges of the Society from which they are so divided . This One Altar those Ancients understand of the Original Communion , and the one Priest of the Bishop who was possessed of the Church when the Separation was first made ; And accordingly conclude farther , that whoever keep not to the original Communion , and do not own the Authority of such a Bishop and his Canonical Successors within his own Jurisdiction , are , for these very Reasons , cut off from the Original Churches , and from all just and legal Claims to the spiritual Promises and Privileges of Churches . THESE Things , one would think , Sect. 2 should be very plain , as to the Case of our present Nonconforming Adversaries . And yet it is strange to see how extremely partial men , otherwise well meaning , are , when tempted by the Interest of a beloved Cause and Party . And I know not whether we have a greater instance of this human Frailty than Mr. Baxter . He it is that will needs perswade us , that this very same Reasoning which was made use of by those Fathers , for proving all those Diocesan Societies and Assemblies SCHISMATICAL , which are maintained in opposition to the Diocesan Bishop , does indeed prove the contrary ; That in that very same Case it proves that the Diocesan is the only SCHISMATICK . This had indeed been more excusable , if he had taken the Argument fingly , and vindicated it from the unskilfullness of their management of it . Then he might indeed pretend to shew , with some consistency to his own undertakings , that it did prove the contrary to that for which the Ancients had produced it . But when he is not content with this , but will needs pretend further , that his Doctrine , as well as his Reasoning , is the Doctrine also of Ignatius , and S. Cyprian ; That they as well as he , were for defending subdivided Diocesan Assemblies against the Authority of their Diocesan ; That they as well as he , charged the Diocesans ( that was themselves , in the Cases concerned in their Disputes ) with the SCHISM of such Divisions ; That accordingly they , as well he , should unchurch the Diocesan Ordinaries for not allowing the Exercise of Discipline by Felicissimus , and such like Presbyters independently on Ordinaries , within their Ordinaries Jurisdiction , for not owning such divided Factions and Assemblies headed by single Presbyters for proper Churches , and intitled to the Privileges that were proper to truly Ecclesiastical Assemblies ; that is indeed that their whole Disputes were by themselves designed against themselves , and in favour of their Adversaries : it is very strange how he could be so confident of so weak Conjectures as those are which he uses in a Case , of it self , so extremely incredible . But such gross mistakes as these they are usually guilty of , who will venture rather to expound Authors by single Expressions , not throughly understood , than inquire into the true History of the Dispute , and the matter of Fact that occasioned it , and the Interest and true design of the Dispute it self , as fitted to the Case for which it was designed . A PARADOX so incredible Sect. 3 one would expect should be confirmed by very full and convincing Evidence . Yet all he has to shew for it , is , that those Ancients limit this Unity by one Altar , that is , as he conceives , by one single Communion-Table ; and by one Priest , that is , as he also understands it , by one single Ordinary Minister . Whence he concludes , that the notion of a single united Church then included no more than could ordinarily maintain Personal Communion from the same Table that could ordinarily assist the Ministry of one single Minister , and ordinarily meet in the same place , even in those primitive Times of Persecution , when it could not be safe for many to meet so . He concludes , that this being so , whosoever were thus united in a single Congregation , and under the persoanl care and inspection of a single Minister , must consequently have been united to a Church , and could not be judged SCHISMATICKS for want of any other Terms of Union . He concludes , that the Union of Diocesan Churches , supposing many Congregations thus united among themselves , cannot accordingly involve such Congregations in the Crime of SCHISM , if they refuse those further Terms of Union , whilst they yet retain the Union of one Altar and one Priest , which was then thought Catholick , and from which alone the Reasonings now mentioned made it SCHISMATICAL to depart . That this being so , the Diocesans themselves , if they refuse Communion to Congregations so united , or , which amounts to the same thing , impose their own Terms of Union on them ( which on these suppositions , cannot be Catholick ) must themselves be judged to be the Violators of Catholick Unity , and SCHISMATICKS , not those Congregations whom he supposes to do no more than assert their own just Liberty against Usurpation and Uncatholick Impositions ; That this being the present Case of our Nonconformists : they are also justifiable , on the same Principles , from the Guilt of SCHISM . BUT enough has been already said Sect. 4 for overthrowing the force of this Argument . I design not to repeat any more of it than what is absolutely necessary for preparing the way to my present undertaking . It is first plain , that this whole Argument can have no other force than what it must derive from the Authority of those ancient Authors who first used it . The very expressing of the notion of Catholick Unity by one Altar , and one Priest , is not taken from the Language of the New Testament . Hence it follows further , that this whole Reasoning depending wholly on the Authority of them who first used it , cannot consequently hold in any Cases but those for which they design'd it , & must undoubtedly be false in all such other Cases for which it was impossible that they could design it . These things therefore being thus premised , several things have been already suggested to shew , that in the Judgment of the Ancients no such Consequences could be designed , as our Adversaries are in interest concerned to draw from this way of Reasoning . It has been shewn that they could not possibly oppose , or defend the same things that are hence opposed and defended by our Adversaries . They could not possibly oppose Diocesan Churches , because their own were so , as properly as ours are now . They took in whole Cities , how populous soever , and how full soever of Christians , together with the whole Jurisdictions belonging to those Cities . Those Cities were as great and populous , and as full of Converts to one Communion as ours are now ; nor can our Adversaries produce one single instance wherein the numbers of Converts made them subdivide one City into several Churches independent on the Jurisdiction of the whole , as they must have been by the Principles on which our Adversaries proceed in this Case . And which is very considerable in this matter , those very Cities of those Countries , which were first converted by the Apostles , of Palestine , and Syria , and the lesser Asia , and Greece , were generally very great and populous , and suddenly filled with multitudes of Christians . Yet even there we never find that the Apostles themselves thought that multitude a sufficient reason for multitudes of independent Jurisdictions ; nor can we find the least Footsteps of any such original Constitutions , even in those Churches themselves , as far as any warrantable Histories can inform us . Nor could they possibly defend the independence of particular Congregations on Diocesan Jurisdiction , that being the very case of the Adversaries which whom they had to deal . Ignatius plainly disputes against all Sacraments , without the consent of the Bishop , and does as plainly include Presbyters in the number of those whom he makes subject to the Bishop . How then is it possible , by his Principles , that there could be any Priest or Altar in a City independent on the Bishop ? S. Cyprian does not only ( from these Principles ) condemn the opposite Assemblies of Presbyters against their Bishops , but even of Anti-Bishops themselves . What greater assurance can we desire that he thought all City Altars , and all City Priests , of what rank soever , obliged to a strict dependence on the common Church of the City , and on their common Bishop , who already was canonically possessed of the City Jurisdiction ? That was generally the Case with the Novatians and the Donatists . And why should they interpret the separate Assemblies of such persons to be an erecting an Altar against an Altar , if they had thought them to stand on equal Terms , if they had not thought all City Assemblies obliged to a dependence on the common City Altar and Bishop ? Where no Duty is owing , the erection of a new Altar cannot be interpreted as an opposition to the old one . Thus Mr. Baxter and his Brethren argue . And thus would those Fathers also have argued , if they had been of Mr. Baxter's mind . THUS impossible it was , that those Sect. 5 Fathers could design the Consequences deduced from their Principles by our present Separatists . Nor could they understand the Principles themselves in any such meaning as that the Consequences should naturally follow from them , whether they would or no. When this appears , there will no pretence remain for our Adversaries misunderstanding them . They mention indeed but one Priest in a Church , but they make him assisted with Colleges of Presbyters and Deacons . Who sees not that by the one Priest they could not mean ordinary Ministers , but only the City-Bishop ? Yet these very expressions Mr. B. can occasionally quote , without observing how they make against him . Their mentioning such Colleges plainly implies , that they did not think the one Priest obliged to perform all his care in his own person . If that had been possible for him , and they had thought him so obliged ; what need had there been of so many Assistants ? And what will then become of the greatest part of Mr. Baxter's Reasonings ? They mention One Altar , yet at the same time they mention several Communion Tables , which will utterly overthrow their Inference , that they must therefore have consisted of single Assemblies . This has been lately proved against them by a most Learned Adversary . He proves it from S. Augustine , than whom , none does more largely insist on this Argument in his Disputes against his contemporary Donatists . I have also elsewhere shewn , that even by the Principles of Ignatius , and others of the first Ages , Presbyters were also also allowed the power of administring the Lord's Supper by the Bishop's leave . What matter is it whether there were standing Altars in the several places of such Administrations ? Tho there had been none , it will not thence follow that there were no different Assemblies . I have shewn how great multitudes might have communicated from the same Altar , greater than could ordinarily meet in the same Assemblies , especially in such times of Jealousie and Persecution . If these things be thus understood , as they were understood by the Ancients , it is easie to foresee what little ground will remain for our Adversaries Inferences . WHAT then will remain further Sect. 6 to be added on this Argument that has not yet been sufficiently explained ? A positive account of the true occasion and design of the use of these Phrases , from whence we are to understand the meaning of the Ecclesiastical Writers in using them , and may judge both of the Truth of their Principles , and the solidity of the Inferences by them deduced from these Principles in this matter , and may also judge how applicable these Reasonings are to the Case of our present Non-conformists . When these things are cleared , I know not what can be desired further for clearing the solidity of our present Applications . CHAP. I. The Solidity of the way of Reasoning from Jewish Precedents in these very Instances of their Priesthood and Altar . The Contents . 1. This way of Reasoning for Unity from one Altar , and one Priesthood was deduced from the nearest and freshest memory of the Apostles . Sect. I. This being granted will be sufficient to shew that the condemnation of SCHISM on these Principles must needs have been agreeable to the Sense of the Apostles themselves : Sect. II. 2. This way of Reasoning is more likely to have been taken up from Jewish Notions than Heathenish . Sect. III. How usual it was for the Christians of that Age to reason from Jewish Precedents . Sect. IV. Used in these very Particulars of their Priesthood and Altar , by S. Clemens Romanus . Sect. V. By S. Paul himself . Sect. VI. Used not only as Arguments ad Homines , but as such as were really conclusive of the Things they were designed to prove . Sect. VII . Sect. 1 FIRST therefore I observe , that this way of reasoning for Unity from one Altar , and one Priest was not first taken up in the later Ages of the Church , but deduced from the nearest and freshest memory of the Apostles . Ignatius himself , who lived in their times , and was conversant with them , and was by them made Bishop of Antioch , we see uses it . Had it been taken up in Ecclesiastical Times , the Reasoning would rather have been from the Terms that were more familiar and usual in the custom of the Church to others that were less familiar , as from Principles more easily granted , and better understood , by the vulgar . They would rather have proved the necessity of one Priest from the necessity of one Bishop , because this later was in the later usage of the Church , the much more usual name by which that Office was known . That therefore they take the contrary way of Reasoning , it is a plain sign , that when this Argument was first taken up , it was better known what was meant by Priest and Altar , than what was meant by Bishop and Communion Table ; and that it was more easily granted , that the Unity of the Priesthood and Altar did oblige to Unity of Communion , than that the Unity of the Bishop and Communion Table did so . This way of Reasoning is plainly accommodated to the first beginnings of Christianity , when the Duties of Christianity were rather to be gathered from Concessions antecedent to Christianity , than to be recommended by its own authority . Which Observation will withal add much to the Validity of the Reasoning , that it was first taken up before the extraordinary Gifts of Inspiration ceased , and in fresh memory of the Apostles themselves , upon the first appearing of the Case of actual SCHISM . BEFORE the Case of actual SCHISM it is unreasonable to expect express Censures Sect. 2 of the sin of SCHISM . And if immediately upon the first appearance of the Case , they proceeded on these Principles in condemning it , and withal the Case appeared before the memory of the Apostles Doctrine could have been forgotten ; then it will plainly follow that these were the Principles by which those earliest Ages were directed , in judging concerning the sense of the Apostles . Either therefore the Apostles left no certain Principles for preservation of Unity in the Churches instructed by them , or we must suppose those Principles forgotten in so short a distance of time ; or we shall have reason to believe that these were the Principles and Reasonings on which the Apostles themselves would have proceeded in judging concerning this Case , if it had fallen out in their own time , and they had thereupon been obliged to give their own judgment concerning it . This Consequence will hold , tho the Apostles had delivered nothing concerning it from express Revelation . For in such Cases the Providence of God plainly supposed that other means of human Information were sufficient , when it did not undertake to secure them from the errors of such Popular Reasonings , especially where the Errors would have proved of so dangerous Consequence as they must in such a Case as this concerning the obligation to Unity . But in such a Case wherein the Apostles had been left to their own Reasonings , we see it is usual for them to reason from Popular Notions received among the Hellenistical Jews . And therefore all such Reasonings from Notions so received in the Apostles times , must be granted to have been secure from actual Errors . Whence it will further follow , that the Reasonings of the next Age from Notions popularly received in the first Age , must have been the same ; and therefore as certain , as if they had been used by the Apostles themselves , thus unassisted by actual Inspiration , and indeed as infallible as Inspiration it self , when this was the only reason why Inspiration was not given them , because the Inspirer thought these Reasonings sufficient without it to secure them from actual Error , in such a Case wherein he was so obliged to secure them . SECONDLY therefore I observe Sect. 3 further , That as this Reasoning was , as I said , taken from Notions antecedent to Christianity ; so much more probably from Judaism than Heathenism , tho both of them had Altars and Priests among them . For Heathenism was a Religion wholly condemned by the Christians , and therefore utterly unfit to give any Authority to Reasonings for positive Constitutions . But Judaism was a way of which the first Christians were always very cautious of speaking dishonorably . Most of the first Converts were Jews by Nation , and still retained a great reverence for the Constitutions of the Old Testament , and therefore with them such Reasonings from Old Testament Precedents must have been very prevalent . Besides the whole History of the New Testament Disputes , S. James's Words are very full to this purpose , Act. 21.20 not to trouble my self with naming more . Accordingly the first Converters utterly disowned any design of abrogating the Law. Our Saviour himself professed he came not to destroy , (a) but to fullfil it . And one principal inducement made use to bring them over to the Christian Religion , was indeed , that Moses (b) in whom they trusted , had given Testimony to our Saviour , that of him all the Prophets (c) had born witness , &c. And therefore all the change they owned from the Ancient Establishments , was not pretended to be from Judaism to another Religion , but only from a Literal to a Mystical Judaism ; from a Circumcision in the Flesh , (d) to a Circumcision in the Spirit ; from being the Seed of Abraham's Flesh , to being the Seed of his (e) Faith , which he had being yet uncircumcised . And this state of mystical Judaism it self they prove from Testimonies of the Old Testament it self , as proper to the New Covenant to be made with them in the later days , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which their so much expected Messias was to be Prince . This they performed so fully , as that upon the whole they made it appear , that the Literal Judaism it self was only design'd to shadow the Mystical as that which was principally designed by the Holy Ghost , and the Sacred Writers themselves . PURSUANT hereunto whatsoever Sect. 4 benefit was boasted of by the Jews in their Disputation , they shew that the same also belonged to Christianity in a sense much more beneficial , tho mystical , as indeed more proper to a state of mystical Judaism . Nor do they only accommodate their own Constitutions to the ancient Predictions ( that was easier , tho there had been no relation between them ) but they also reason from them as often as they had any new occasion from the Controversies of that Age. And considering the Principles they proceeded on , the Reasoning was indeed very solid and prudent . For this being granted , that the things which befel the Patriarchs , happened to them as Ensamples , and were written for the Admonition of the Age of the Apostles , upon whom the Ends of the World ( so much spoken of by the Prophets ) were come ; That whatsoever was written , was written designedly for the instruction of those later Ages ; That it was suitable to the way of Prophecy to foretel and command by way of mystical Representations ; That all the external Worship of the Jews was design'd by the Holy Ghost himself like so many Prophetick Visions to represent and shadow the Duties of those in whose times the Prophesies were to be fulfilled and understood ; It was indeed as proper and reasonable for them to infer their Duties from mystical Interpretations of the Levitical Worship , as it was constant and customary for Prophets to gather their own Duties from their own Visions , and from mystical Interpretations of their own Visions , when together with the Visions themselves the Interpretations were also revealed to them . However as to us , it may suffice that these Principles are plainly supposed , and this way of Reasoning plainly allowed and proceeded on in most of the Disputes of the New Testament , not only for the Conviction of Adversaries , but for Information of themselves , as the Reasonings on which the credit of Christianity it self was recommended and received by most of the Converts of those Ages , as those upon which the Apostles themselves believed it , as those which were suggested to them by that Inspiration by which they were guided in their Preachings , and therefore must have been solid , if any thing was so , I do not say in Christian , but in any other sort of received Revelations . I WILL not now digress to other Sect. 5 Instances , having elsewhere given several . I shall at present confine my self to those of the Priesthood and the Altar , which are the more immediate Subject of my present Discourse . Even these very Terms are mystically applyed to Christianity by Authors of Ignatius's Age , who notwithstanding wrote before him , and particularly so applyed when they had occasion to reason from the Levitical Patterns to deduce Obligations under the Christian Religion . Thus Clemens Romanus reasons to the Corinthians . From the budding of Aaron's Rod in Testimony of the Divine Election of Aaron and his Posterity to the Priesthood , he proves the like Sacredness of the Episcopal Office among the Corinthians , that the gifted Laicks might not presume to take that Calling upon them without the like Authority derived from Men impowered by God to give it them . From the Subordinations of the Temple , first of the High Priest , then of the Ordinary Priests , then of the Levites , last of all of the People , he infers a necessity of the like Subordination of the Corinthian Laity to their Bishops and Deacons . From the set place and time of offering the Levitical Sacrifices in the Temple , which it was piacular in any of them to transgress , he urges a like Duty of observing the set times and places of Ecclesiastical Assemblies . How very differently from our modern Adversaries , who are so far from admitting such Consequences as these , as that , if any thing , even of Decency , or moral Prudence , was observed under the Law , they immediately disclaim it as Levitical , and , for no other Reason than it 's having been observed then , decry it's obligation under the Gospel . YET not S. Clemens only ( who yet Sect. 6 had incomparably more advantages for knowing the Apostles mind than these men ) but the Apostle himself allows and observes the same Reasoning , and in the very same Instances for which I am at present concerned of Priest and Altar . So he argues for the Right of maintenance , That they who minister about holy things , live of the things of the Temple ; and they which wait at the Altar are partakers with the Altar . That even so hath the Lord ordained , that they which preach the Gospel , should live of the Gospel . Plainly supposing that our Clergy answers the Levitical Priesthood , our Churches their Temple , our Communion-Table their Altar ; and that what was thought equal in their Case in the Provisions of the Old Testament is for that very reason to be taken for ordained in the Case of the Gospel-Minisry . There is no other Evangelical Ordinance so much as pretended for it in that whole Chapter . If there had , there had been no need of so many Reasons to recommend it . Yet this very Reasoning is rejected as Levitical in us by those Enthusiasts who oppose the Right of this worldly maintenance . But so far is the Apostle from their mind in this particular , as that he allows a higher obligation to this way of arguing from the Precedent of the Levitical Priesthood . He reasons from the Aaronical to the Melchizedechian Priesthood , from the Priesthood of mortal men to the immortal Priesthood of the Son of God. No man took the honor of the Levitical Priesthood unto himself , but he that was called of God , as was Aaron . So also Christ glorified not himself to be made an High Priest , &c. And every High Priest is ordained to offer Gifts and Sacrifices . Wherefore it is of necessity that this man have somewhat also to offer . And as none had Right to eat of the Jewish Altar but Israelites , so when he is to prove that Literal Israelitism is not the Israelitism that can challenge Privileges , he does it by this Argument , that We have an Altar whereof they have no right to eat which serve the Tabernacle . Sect. 7 THUS customary it was in those earlier Times to reason from Levitical Precedents in these very Instances . And if we consider what stress was laid on such Arguments , there will be reason to believe them not only prudent , ad homines , considering the Concessions of those with whom they had to deal , but solid as to the Reasons of the Things themselves . They were the very inducements upon which most of the Jews received their very Christianity ( to which they had been disposed before by the mystical Expositions of the Essens and Hellenists , very soon after the Scriptures of the Old Testament had been translated into the Greek , by the procurement of Philadelphus ) and such inducements as that it is probable many of them had never been converted , but upon these Inducements . And these Jews were at first the only Converts , and those who were made use of for the conversion of others . How requisite therefore was it that the grounds on which themselves believed should be solid and substantial ? Besides Arguments ad homines are only made use of for a time , till the person be disposed for better conviction , by receiving the whole Systeme to which he is to be proselyted . Till then it may be prudent to reason with him on Principles which he does at present more firmly believe , tho he has less reason to do so , that he may not be confounded with too many Disputes at first . But when upon a more thorow understanding of the Doctrine , he finds those first Inducements either false or erroneous , his belief then of the same Conclusion must be grounded thenceforward on Principles proper to the Systeme to which he is converted . But these kind of Reasons we find made use of , not only by Converts at first , but after their Conversion ; not only by persons not throughly instructed , but by such as were of greatest repute for their Skill in Christianity , even by the Apostles themselves ; not only in their Debates with Unbelievers , but with them also who were Proficients in the Christian Religion . Indeed these mystical Reasonings were thought properest for Proficients , as appears by the Apostle's Digression , Heb. 5. from verse 11. to the beginning of Chapter 7. where his whole Discourse concerning the backwardness of those he writes to , is only to make way to shew how unqualified they were for the mystical Discourse that follows concerning Melchizedec . And it was the Privilege ( in the ordinary way of Instruction ) to acquaint such as were initiated in their Mysteries , with the fullest Discoveries of the true Designs and Reality of Things . Besides the Apostles generally in their proofs of new Discoveries , in their Debates with each other , use this same way of mystical Reasoning , a plain sign that even in those inspired Ages , it was more believed than the Apostles themselves . CHAP. II. The Solidity of the same Topick , as to the Principles of this Unity . The Contents . 3. This way of Reasoning holds as to this particular Inference , That this one Priesthood and one Altar ought now , as well as formerly , to be Principles of Unity . 1. The Reasoning from Jewish Precedent to the State of Christianity holds , tho not as to the same Sect. 1 things , yet to the same in Proportion . Sect. I , II. 2. It holds particularly in matters of Privilege . Sect. III. 3. As Unity is a Privilege common to the Mystical and Literal Judaism , so the Proportional Way of Reasoning holds also as to the Principles of that Unity . Sect. IV , V , VI. 4. The Unity intended to be proved by the Christians from this One Priesthood and One Altar was that of an External Visible Communion . Sect. VII . 5. This Dispute was not between Individual Altars of the same Communion , but between different Altars , as Notes of different Communions . Sect. VIII . 6. Therefore , by the One Priest the Ancients could not mean only Christ , nor by the One Altar only an Invisible Communion with Him. Sect. IX . THIRDLY therefore . As this way of Reasoning from Jewish Precedents is solid in general , and solid in these very Instances of Priest and Altar ; so it holds particularly in such Inferences as these are , for which they Sect. 1 are produced by the Ancients concerning Unity , That as the One Priest and the One Altar were the Characterisms of Unity in the Jewish Constitution ; so that Priesthood and Altar among the Christians , which was shadowed by the Jewish Priesthood and Altar , ought now also , by the same parity of Reason , to be taken for the Characters of Christian Unity . For in this way of reasoning from Prophetick Resemblances , tho the Reasoning do not hold , as it does in other Precedents , that the Precedents and the things represented by them must be of the same kind ; Yet 1. There is a Reasoning that does hold as solidly as in the other , and that is particularly in the Proportion between the things represented by them in the Prophecy , and those which answer those Representations in the Antitype . Thus the seven Ears of Corn and the seven Kine in Pharaoh's Vision were indeed of different natures from the seven years of Famine and Plenty that were represented by them ; but yet because the seven blasted Ears devoured the seven good Ears , and the seven lean Kine devoured the seven fat ones , he thence gathers that the seven years of Famine had much exceeded the over-plus of the seven years of Plenty , if it had not been discreetly managed . The like might have been shewn in the like reasonings from other Prophetick Visions , not only of the Scriptures , but even of the Heathens themselves in their mystical Oracles , and , which were of the same kind , in their Interpretations of Portentous Appearances ( if it had been needful to inlarge on it ) that this was the constant and received way of expounding , and reasoning from , these Symbolical Representations . Sect. 2 SUITABLY hereunto , there is as little reason for inferring hence the Perpetuity of Literal Judaism , as there is that the seven years of Famine and Plenty must have been Ears of Corn , or Cows , or that the Persian and Macedonian Monarchs in the Vision of Daniel must have been Rams and Goats . This very way of reasoning it self supposes a difference in nature between the Types and Antitypes . But yet the Correspondencies are still supposed the same . Accordingly as it is supposed in the Reasonings of the New Testament , that all matters of Privilege that were challenged by the Literal Jews did as properly belong to the spiritual and mystical ones ; so if Unity with God , and among themselves , be one of these Privileges , this must also have been fore-shadowed as belonging to the Christians . Sect. 3 AND Secondly , the New Testament Reasonings still suppose all these matters of Privilege to belong to the mystical Jews , that is , the Christians , in a higher and more beneficial sense than to the Jews themselves , as far as the Truth it self exceeds the most ingenious Representations ▪ The Rest of Canaan was a Rest from only forty years fatigue in the Wilderness , and from their Slavery in Aegypt , but ours is an eternal one , as far exceeding theirs as Heaven is beyond Canaan , and the Slavery of Sin and the Devil exceeds that of Pharaoh . Their Moses was only faithful as a Servant , our Jesus as a Son. Their Messias was expected as a Temporal Prince , ours is also a Prince of the World to come . And notwithstanding their boasts of Justification by the Law of Moses , yet by our Saviour we are justified from things from which we could not be justified by the Law of Moses . And therefore the New Covenant of our mystical Israelitism is said to be a better Covenant , and established on better Promises , by the Author to the Hebrews . And he proves it to be so by this very Argument , that the Law having been only a shadow of good things to come , and not the very Image of the things themselves , could not make the comers thereunto perfect , plainly supposing that the Gospel which does that which the Law could not , in making the comers thereunto perfect , must therefore give the originals of those things of which the Law gave only the Shadows and Resemblances . Thus as the original Archetypal Ideal Beings are called the true Beings in the Language of the Platonists , whose Notions are generally alluded to in the New Testament ; so the true Beings are still supposed to perform their Office to more beneficial purpose than their Representations . The true Bread given by Christ gives a more solid Nourishment than Manna , which was given to the Patriarchs in the Wilderness . They died that were fed with that , but the Bread which came down from Heaven was such , as that a man might eat thereof , and not die , but live for ever . He that drunk of Jacob's Well was likely to thirst again , but he that drunk of the Water which Christ was to give him , was never to thirst more . And accordingly the Unity belonging to the Mystical Israelitism of Christianity must be so far from falling short of that Unity of the Jews , as that , in order to the ends designed by this Unity , it must be more effectual and substantial than that of the Jews themselves . Whence it will follow , that as the benefits are greater which are gained by this Unity , so the loss must also be greater , which is incurred by this Separation , and consequently the obligation must be greater to adhere to our mystical Priests and Altars now , than that was whereby the Jews were obliged to adhere to the Levitical Priest and Altar . I shall not yet compare them , till I have first explained the Unity of the Jewish Church derived from their Priest and Altar . THIRDLY therefore , as this Sect. 4 Unity in general is the common Privilege of the Literal and mystical Judaism , but in a more beneficial sense proper to the mystical ; so the Reasoning will especially hold in the Principles of it , That as the Unity of the Jews was derived from their one Priest and one Altar , so the Unity of Christians must be derived the same way from what is answerable to the Priest and Altar among them . For this Proportion was the main thing that was argumentative in Prophetical Resemblances . As in the instance now mentioned , because the seven blasted Ears devoured the seven good ones , and the seven lean Cows the seven fair ones , yet so that neither the blasted Ears , nor the lean Cows were in appearance better for having devoured the full Ears , and the well-favoured Cows ; Joseph thence concludes , that the abundance of the Years of Plenty would have made no appearance in the extremity of the Dearth , if the Fruits of the plentiful Years had not been wisely ordered by a provident forecast and frugal management . This being no otherwise revealed to him but by his own Reasoning from Pharaoh's Dream , so that Joseph himself owns , that it was to Pharaoh that God had made the Revelation what himself intended to do in that particular , his whole Reasoning is manifestly grounded on this general Supposition , that the same proportion which was between the blasted and fair Ears , and the lean and fat Cows in the Dreams , should also be between the years of Famine and Plenty in the Event , so that this is plainly supposed as an undoubted Maxim in such Sect. 5 kind of Reasonings . NOW it is plain that this Divination by Dreams , where truly Divine , was one way of Prophecy , and that this Symbolical Theology , ( as the supposed Areopagite calls it , from the Platonists ) was the proper way of God's conversing with men ; and therefore here it is as natural and proper to reason from Symbolical Representations , as it is to Reason from Literal Expressions in dealing with Men. Especially considering that , in the Case I am speaking of , these Symbols of the Law were purposely fitted to represent their Antitypes under the Gospel ; and so fitted as that they , who should live in those later days , when those Prophecies concerning mystical Judaism were to be fulfilled , might know their own Duty , and within what Bounds they were to confine their Innovations according to the ancient Predictions concerning them , that is , how far such Innovations were agreeable to the mind of God in his ancient Predictions . THUS it is plain that they understood God , and thus it is most agreeable Sect. 6 to his good Providence that he designed to be understood by them , that they might not be misled in so understanding him . But in the Particulars for which I am concerned at present there were yet more particular Presumptions that this indeed was God's Design . For as it was not to be doubted that God designed Unity for the Mystical , as well as the Literal Israel , so he would certainly have been more express in the signification of his mind , if he had intended any change in the Principles of this Unity . But seeing there appears not the least intimation of such a design , seeing he was pleased to continue a mystical Priesthood , and a mystical Altar in the Mystical , as well as the Literal , Israel . Who would not thence conclude that he intended the mystical Priesthood and Altar should still be the Principles of Unity to the mystical Israel , as the Literal Priesthood and Altar had formerly been to the Literal ? And seeing the very Terms of Priest and Altar were not the proper Language of the New Testament , why should they be used at all , but only to signifie that they were equivalent under the New Testament with those things which had properly born their Names under the Old , and were to perform the same Office ? Thus it appears that this way of Reasoning holds particularly in this Case concerning Unity . I now proceed in my intended Method . FOURTHLY therefore , it is Sect. 7 further certain that this whole Topick of Reasoning , as it was used by the Primitive Christians was plainly designed to characterize a visible external Communion , and a visible external Unity , distinct from other divided Societies or Assemblies of Hereticks and SCHISMATICKS . This is plain in the Disputes of Ignatius , which are plainly designed against such as baptized or celebrated their Agapae , or Communion , without the Altar of the Bishop , or did any thing relating to their Ecclesiastical Assemblies without his Authority . And so in all the Disputes of S. Cyprian , whether with Felicissimus , or the Novatians , these Arguments are used against them who acted separately from the Bishop , in receiving Penitents , or rejecting them , as the Novatians , which were Acts of Ecclesiastical Jurisdiction , or in setting up Anti-Bishops within a Jurisdiction already Canonically possessed . And therefore their design against such Adversaries as these were , must have been to shew that the Bishop's Altar , in opposition to those Separate Altars , was the one Altar , and the Bishop himself that One Priest , which were to be the Principles of Catholick Unity , in order to the proving all them divided , who were not in Communion with the Bishop . AND fifthly , this Dispute was not between Individual Altars of the same Sect. 8 Communion , but between different Altars as Notes of different Communions . Ignatius , as he blames them who officiated without the Bishop's consent , so he expresly grants the Validity of that Eucharist which was administred either by the Bishop , or by him to whom the Bishop permitted it . In vain therefore does Mr. Mede gather from hence , that there was then only one Communion-Table in the Bishop's House . In vain does Mr. Baxter , that the Multitude of the Church consisted in one Congregation , which could meet constantly in the same place . This was utterly impertinent to the Disputes of those times . They were all of one Altar , who were of one Communion , from how many Tables soever they communicated , and they only belonged to a different Altar , and set up Altar against Altar , who owned a different Communion . This was plainly all which they were obliged to mean by the interest of those Disputes . AND therefore sixthly , by the One Sect. 9 Priest those Ancients could not mean only Christ , nor by the One Altar , only an invisible Communion with him . This would have been as confidently , and as unconfutably , pretended to by their Adversaries , if their own confident Affirmations must have been allowed to pass for Arguments . When therefore they used these Topicks as argumentative to Adversaries , their meaning must have been and was that the means of communicating with Christ the invisible Priest , was by communicating with him that was visible , and the means of partaking of the invisible Altar , was also by partaking of that which was visible , and consequently that they who were not in external Communion with the Bishop , could not partake of the invisible Bread , nor the invisible Priesthood . So Ignatius expresly makes disrespect to the (a) visible Bishop to redound to the invisible , and makes him to be deprived of the (b) Bread of God who does not partake of the Communion of the Bishop . This way of reasoning was pertinent to their design , this was actually used by them . Whether consequently to the Jewish Notions alluded to , will best appear when we have first explained what those Notions were . If it were so , it will then appear , from the Principles already laid down , that it must have been cogent and solid . CHAP. III. How far the Jews were confined to the Use of One Altar . Application to Mr. Baxter . The Contents . The Jews expresly confined to One Altar , which Josephus understands as a Preservative of Unity . Sect. I. But 1. This One Altar was only for Publick Assemblies of the whole Nation . Sect. II. 2. This did not hinder other Places for Religious Assemblies . Sect. III. 3. This did not hinder Altars of Memorial in other Places . Sect. IV. 4 . This did not altogether make the Use of other Places and Altars Unlawful , even for Sacrifices . Prophets might , and did ordinarily use them . Sect. V. They seem to have been allowed for their Ordinary Sacrifices which did not require Assemblies of their whole Nation . Sect. VI. VII . I PROCEED therefore to shew Sect. 1 the Jewish Notions concerning this Matter , I mean those which were received among them in the first beginnings of Christianity . And the first thing of these that was insisted on , was the Unity of their Altar . In their first establishment by Moses they were confined to one place for the offering of all their Publick Sacrifices , Deut. 12.11 , 12 , 13 , 14. This Josephus , by whom we may judge of the sense of the Jews of that age , understands thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He plainly understands it as a prohibition of other Altars , and that for this very Reason of Unity . One reason indeed is the Unity of their God , which does not take away the Use , but only the Obligation of using several Altars . The same God was oftentimes worshiped in several Nations , and several places , and under several Denominations , and on account of several Virtues , with several Altars . But where the Deities were different , there they were not to be worshiped at the same Altars , unless it were for some peculiar reason agreed on by their Divines , as in the Cases of the Pantheon , of the twelve Gods , the Dioscuri , Pluto and Proserpine , and the Cabiri , &c. And this was a thing which they , who were newly come out of Aegypt , had need to be particularly warned of , where every Nomos had a distinct Deity , and those things were deified in some places which were abhorred in others , which accordingly kept them in perpetual rancors and animosities against one another . And the Polytheism , they were in danger of from their Idolatrous Neighbours , included multitudes of Gods , not only for Hills , (a) but for Valleys ; not only for Nations , but (b) Cities ; not only for Cities , but (c) Streets , &c. And therefore even this Reason of their having only one God common to their whole Nation would not only prevent all necessary Obligation to multiply Altars to him , but make it prudent to forbid them , lest their very multiplying Altars to their one God should look like an acknowledgment of many Gods in their Practice , at least , might give too plausible a pretence to them who were otherwise of themselves so very inclinable , as we see they were , to Polytheism . THE other Reason is , because the Hebrews themselves were but one Nation , Sect. 2 plainly supposing that the participation at several Altars had made and signified their being distinct Nations in extraction . Before I come to shew how this One Altar was a Constitutive of Unity , I shall first consider in what sense the Altar it self was only One , and to what extent it did unite . Therefore this Altar was indeed for Assemblies . There was but one publick Altar in the whole Nation , before which all the clean Males were to assemble thrice every year . But these Assemblies Mr. B. I suppose himself will grant to exceed the care of any single Priest. How then can he barely from the name of one Altar infer that the Christian Assemblies united by it were no greater than such as could ordinarily communicate at the same Table , and partake of the personal Ministry of the same Priest ? Was it not much easier for great Multitudes to receive inconsiderable pieces of Bread from the same Table than it was for them to make a solemn Feast on Sacrificed Beasts from the same Altar ? Sect. 3 2. THIS One Altar at Shiloh or Jerusalem did not hinder their Assembling within their own Tribes , and their Assembling for Religion , and their having stated places appointed for such Assemblies elsewhere besides Jerusalem . They had their Synagogues and Proseuchae , and Houses of God , as they called them , in Multitudes , and in several places of the Land , for exercise of the Morals of their Religion , for hearing the Law and Prophets read and explained to them , and for Prayer , and for solemnizing their Ordinary Festivals of their New Moons and Sabbaths . If Mr. B. will call them Chappels of Ease because they were not permitted in them the use of their more publick Sacrifices , they will then more exactly answer our Diocesan Parishes . However this will plainly shew that to be true which he thinks so strange , that the same multitudes which were united in the Diocesan Altar , might notwithstanding be subdivided into several Congregations under particular Priests , for their more convenient management , tho such private Priests had not been allowed the power of Altar Discipline any where but in the presence of their Bishop . 3. THIS One Altar at Jerusalem did Sect. 4 not hinder Altars of Memorial in other places . There was an Altar to be built at Mount Ebal by Moses's express Command , Deut. 27.4 , 5. with the Law of Deuteronomy inscribed on it . And when it was known that the Altar of the Tribes beyond Jordan was not designed for Sacrifices , but only for a Memorial of their Relation to their Brethren in Palestine , no further offence was taken at it . Jos. XXII . 23 , 26 , 27 , 28 , 29. This was indeed one of the most ancient designs of Altars , that when any one had received any singular favour from God , he erected an Altar with an Inscription in the place where he had received it , as a remaining Monument of the Favour so received , and the shape of an Altar was best fitted for receiving such Inscriptions . Tho therefore it should be proved , as it cannot , that the Eucharist was celebrated only at the Bishops Altar . Yet in the subdistinguished Charges there might have been Monuments of their Relation to the common Altar of the Bishop . Sect. 5 NOR 4. did this One Altar in the publick place of their Anniversary Assemblies make it utterly unlawful , even to offer Sacrifices in other places , and on other Altars : Holocausts and Peace-Offerings were , by Moses's express command , to be offered at the fore-mentioned place of Mount Ebal . Nor do the Jews deny but Prophets might , and did erect Altars , and offer Sacrifices in other places besides that of the general Assemblies . So Samuel sacrificed at Mizpah , 1 Sam. VII . 9 . and in Zuph , IX . 5 . and in Gilgal , XI . 15 , where he had also sacrificed the second time , if Saul had not prevented him , XIII . 8 , 9. and at Bethlehem , XVI . 5 . And after the strictest confinement of the publick Worship , when the Temple was built , yet even then Elijah sacrifices at Mount Carmel , 1 Kings XVIII . 19 , &c. I know the modern Jews pretend that Prophets had a Privilege of breaking positive Commands of this kind , and instance particularly in this of Elijah . No doubt they might in some things for which they pretended particular extraordinary Inspiration . But this we find they did frequently as they had occasion , without the least scruple . And as Prophets in those times , when they had their ordinary Schools and Colleges , were not to be looked on as extraordinary Officers , so neither are they to be supposed to have acted extraordinarily in what they did easily and frequently . Besides the Dissolution of their Union was in truth a thing of greater consequence than the belief of any particular persons pretences to Inspiration . As therefore the Prophet himself would for that reason alone have been judged a false Prophet , if he had endeavoured to perswade them to a Departure from their Law , so there is little reason to doubt but that he would have been thought so too , if he had endeavoured a Dissolution of their Unity . BUT to let the Case of these Prophets Sect. 6 pass , it is certain that , besides their three great Festivals wherein all the clean Males were to appear personally at Jerusalem , there were also other Sacrifices appointed by the Law of God , wherein the Publick were also concerned . Such were those of the daily Sacrifices , of the Sabbaths , and of the New Moons . Must we therefore think that they who were at a distance from Jerusalem thought themselves unconcerned in those Sacrifices ? It is no way probable that they did so . That question of the Shunamite's Husband , ( what she had to do with the Prophet , seeing it was neither New Moon , nor Sabbath ? ) plainly implies , that on such occasions it was customary for devout persons to attend the Prophets . And what could it be for , if not to partake of their Sacrifices ? Their private Devotions required not the presence of any such person . The Reading of the Law and the Prophets seems not to have been any part of the Synagogue-Worship , till after the Captivity . If it had , it is hardly imaginable how the Pentateuch would have so miscarried as it did from the time of Manasseh to Josiah . How successful soever Manasseh might have been in suppressing it in his own Dominions , yet he could not do it in Samaria . The Instances already produced , shew that the Prophets did ordinarily sacrifice , and yet I believe one instance cannot be produced that ever they did so in Jerusalem . Besides , for the New Moons , it was David's excuse to Saul for his absence , that he was invited to a publick Sacrifice for his whole Family in Bethlehem , 1 Sam. XX. 5 , 6 , 29. It seems then it was usual for Families to have their proper Sacrifices in their own Cities , and that the New Moons which were otherwise appointed by God , were particularly pitched on for that purpose . This was also usual among the Heathens . The Story is famous of Fabius Dorsuo , who , while the Galls besieged the Capitol , ventured through them in his Cinctus Gabinus , to perform these Solemnities of his Family in the Collis Quirinalis , and was suffered by those Barbarians to return to the Capitol without any violence offered to him . IT is very well known Sect. 7 that , for a long time together , Sacrifices were offered in the high places by persons otherwise creditable , and of good Authority ; without the least reproof , whilst they kept their due subordination to the places of their general Assemblies . And considering that all the Flesh to be eaten by them was to be sacrificed , as a Learned Person has very well observed , and that it was allowed them to eat Flesh in their other Cities ; it plainly follows that they must have been allowed to sacrifice them there also . And when ever we find the permission of these Sacrifices in the high places reprehended as an imperfection in the good Kings ; yet it is never reprehended so severely as to deprive them of a good Character , who were guilty of no higher crimes than this permission . And therefore certainly this offering of those Sacrifices in other places which were not proper for the three Solemnities , but agreeable to those times wherein they were not obliged to be Personally present in Jerusalem , was never taken for a crime of that nature as to cut them off from their Union with the People of God. If so , then , by this way of Reasoning , there might also have been many Altars , under the one Altar of the Bishop without any danger to that Catholick Unity which was derived from the One Altar . CHAP. IV. Independence of any other Altar on their National Altar was by the Jews condemned as inconsistent with their Unity . Proved from Instances of Altars so condemned . The CONTENTS . The only thing which the Jews thought inconsistent with their Unity , as derived from One Altar , was the erecting an Altar owning no dependence on the National Altar , or Rivalling it in its Prerogatives as a National one . Sect. I. Enquiry into the Particulars so condemned . That of the Tribes beyond Jordan . Jos. XXII . Sect. II. III.IV . Those of Jeroboam . Sect. V. VI.VII . WHAT is it then that was Sect. 1 thought inconsistent , among the Jews , with their Unity as derived from one Altar ? I cannot find that any other Altar was thought to be so but such a one as rivalled the Altar in the place of their publick Assemblies , that is , that owned no dependence on it , that challenged the peculiar Prerogatives of that Altar , their three Anniversary Assemblies , their first Fruits , and first born , their Tithes and Vows , and Sacrifices on such occasions as were thus appropriated to such a particular place , on account of its being the place appointed by God himself for his One Altar , whatsoever Altar did rival that one Altar in these things , that was indeed reputed an Altar against that Altar , that cut them off from their dependence on that one Altar , and did so far disunite them from continuing to be one People . Sect. 2 THAT this was so I shall first shew by a summary view of the matters of Fact that were condemned on this account , and then shew the Reasons why they condemned those Facts from the Principles of that Age. The first Fact that was condemned on this account was the Altar of the Reubenites and Gadites and the half Tribe of Manasseh , immediately upon their dismission by Joshua . This we see was looked on as a Crime of a very high nature , and as a great affront to their received Religion , that the other Tribes thought themselves obliged on a Religious Account , to punish it by a War. And the best means to know what it was that was thus severely blamed in it , will be to see how it was charged , and how it was defended . It was charged with a design of rebelling against the Lord , Verse 16. It is charged with a departure from the Lord , and from the Fellowship of their Brethren . So the vulgar Latine : Tantùm ut a Domino , & à nostro consortio , non recedatis aedificato altari praeter altare Domini Dei nostri . Verse 19. Here it is plainly charged with a dissolution of Unity , and that both of their Unity with God , and with his People . This therefore was the Crime from which those other Tribes were concerned to purge themselves . And how do they do it ? They deny that their Altar was intended for Burnt Offering or Sacrifice . Verse 26. And how far that Reason went for their Purgation , and of what Sacrifices they principally designed it , may better be gathered from their following Words , Verse 27 , But it shall be a witness between us and you , and between our generations after us , to execute the service of the Lord before him in our burnt offerings , and in our Sacrifices , and in our Peace-offerings , and that your children should not say to our children in time to come , ye have no part in the Lord , 28. Therefore said we , if so be that they should so say to us , or to our generations in time to come , then will we Answer , Behold the fashion of the Altar of the Lord , which our Fathers made , not for burnt offering , nor for Sacrifice , but it is a witness between us and you . And they conclude in detestation of the Charge : Verse 29. God forbid that we should rebel against the Lord , and turn this day from the Lord , to build an Altar for burnt offering , or for meat offering , or for sacrifice , save the Altar of the Lord our God that is before his Tabernacle . THEIR Reasoning is plainly this . Sect. 3 They disown any design of drawing their Posterity from the Assemblies and Sacrifices before the Ark , which was then in Shiloh . They profess that this was so far from their design as that their meaning was only to assert their Right to that common Altar of the Jewish Nation , that in time to come they might not be excluded from their Sacrifices . That plainly was the meaning of those words , ye have no part in they part in the Lord , to deny their Right of partaking in their common Sacrifices . And of what Sacrifices could these be understood but of those which were offered in the portions of the other Tribes , from whence it might otherwise have been in their power to exclude them ? This they asserted by preserving among themselves a Copy of the Altar which was before the Tabernacle . So it appears that the Altars of different Deities were of different Shapes , and that by owning the shape of the Altar of the God of Israel they signified that he was the God to whom their Devotions were designed , and with whom they pretended to communicate in their Sacrifices . And herein consisted the difficulty of doubling their Altar in the Oracle given to the Delians . If they had not been confined to the same shape , they need not have consulted Plato concerning it . So when Moses was to make his Altar , as well as the rest of the Utensils of the Tabernacle , it seems plainly to imply , in that way of mystical Reasoning which was designed , that by his Altar they might expect to partake of the invisible Ideal Altar , and consequently of Communion with God himself . And this I take to be the sin of Ahaz , in taking a Copy of the Altar at Damascus , 2 Kings XVI . 10 , 11 , &c. That in Copying the Altar he professed an approbation and Communion with those Syrian Idolaters . This therefore was the way taken by Onias in his Temple at Heliopolis . That he might avoid the imputation of SCHISM he Copyed his Altar from the Altar at Jerusalem , as we shall observe hereafter . This Copy therefore of the Altar at Shiloh signified their challenging a Right in those Assemblies and Sacrifices which were there to be observed . Nay , to take of all pretence of being hindered by this new Altar from the participating in the Assemblies and Sacrifices of Shiloh , they profess further that they intended it for no Sacrifices at all , not even those that were offered dayly , nor on their Sabbaths , or New Moons . So far they were from pretending it for those Anniversary Ones which required their Attendance at Shiloh . In all which Apologies they plainly suppose that this Use of their Altar that had broken them off from their attendance on the Altar and Tabernacle of Shiloh , had indeed been the Case that had made them justly obnoxious to the charge , of having an Altare praeter Altare , of having an Altar save the Altar of the Lord their God that was before the Tabernacle , and of dividing from God and from the Communion of their Brethren . THAT this was the true state of Sect. 4 that Controversie seems also very probable from the reason intimated by the other Tribes whereby they were brought into this suspicion . Notwithstanding , if the land of your possession be unclean , then pass ye over unto the land of the possession of the Lord , wherein the Lord's Tabernacle dwelleth , and take possession among us : but rebel not , &c. The reason as it should seem that made the Ten Tribes suspect that their Brethren intended this Altar for the publick Sacrifices and Assemblies on their side Jordan was , that they took the land of their own possession to be unclean , and that their design in erecting this new Altar was to cleanse it . In this supposition , they offer them a better expedient as they conceived , that they should rather come over to their own Land , which they call the Possession of the Lord , as acknowledged clean on both sides , than take that undue way of sanctifying what they injoyed already on the other side of Jordan . But private Altars were not thought sufficient to sanctifie the Land. If so , that same Land of Canaan had been holy long before it was conquered by Joshua ; for Abraham and the other Patriarchs had sacrificed there whilst it was yet possessed by the Canaanites . The Wilderness had also been holy , where Moses sacrificed after the Victory over Amalek . It was therefore a publick Altar alone erected by the present possessors of the Land that could properly be said to sanctifie it , and for such a one they took that of which I am at present discoursing . It was erected by the whole Body of the Possessors of those parts before they dispersed themselves , immediately after their return from helping their Brethren in Canaan ; not by any one single Tribe , much less for the Rites of a single Family . It was also greater than ordinary . So the Text notes that it was a great Altar to see to : Verse 10. From thence they might conjecture that it was designed for the extraordinary Sacrifices of their Anniversary Assemblies , to excuse them from their Anniversary Attendance . This very Story plainly shews that they were already disunited in their secular Government . If they had also been made thus independent in Religion also , this had indeed so disunited them , as that they would not any longer have looked like one Nation . THE next instances of Altars erected Sect. 5 against the publick Altar were those of Jeroboam against the Altar of Jerusalem . These were plainly designed to cut off the ten Tribes of his own Kingdom from their correspondence with Jerusalem . The reason inducing him to it was , lest , by their frequent Journies thither on occasion of the three Anniversaries , they should contract a dangerous correspondence and friendship with the Kings of the Lineage of David , in whose Dominions the publick Altar was , and , for a love of their Religion , and to make their Journey more easie , they should be tempted to revolt from him to their former Master . 1 Kings XII . 27 . This appears also from the reason pretended by him , why he did so , to the People , Verse 28. It is too much for you to go up to Jerusalem : behold thy Gods , O Israel , which brought thee up out of the Land of Egypt . It was plainly to discourage them from going up to Jerusalem that he made use of this pretence of the troublesomeness of their Journeys , so far , and so frequently . And accordingly he fits his pretended Expedients . To ease them of the length of their Journies , he appoints them two places instead of that one , and both of them in the opposite Frontiers of his own Kingdom , Dan in the Northern , and Bethel in the Southern Parts , that so none might have occasion to go out of his Kingdom , on account of their Worship in their Anniversary Assemblies , nor yet be obliged to so long Journies within it as formerly . The distance was less to two places , I mean to the choice of either of them , than it would have been to any one , and yet more convenient in the Borders than in any other situation . By that means it came to pass that none of them could come at Jerusalem , but he must pass by one of them at a more convenient distance from his own abode . And for avoiding the same pretended trouble of the Anniversaries , he reduces the three to only one , like unto the Feast that was in Judah , which makes me more inclinable to think that it ought not to be understood of the eighth Month , as our present Copies have it , but of the seventh , Verse 32 , 33. and particularly of the Feast of Tabernacles . So Josephus read and understood in the Copies of his time . Why should he cut off two of their Anniversaries , and yet pitch so punctually on the third of them for the time of his own Assemblies , if his design had not been , as I said , particularly to cut off their dependence on Jerusalem in this very particular point of their Anniversary Sacrifices and Assemblies ? These were his Innovations concerning the Altar . As to the Priesthood , he changed that also from the Family of Aaron , and the Tribe of Levi , and the Rules of the Law , by that means making them also independent on the High-Priesthood of Hierusalem . BY this explication of his Case it Sect. 6 will be easie also to understand the Reasoning of Abijah against him . I meddle not with those particulars of his Discourse wherein he charges him with Idolatry , but those wherein he charges him with these Innovations also concerning the Law. He plainly challenges the Privileges of the Segullah to his own Kingdom , the Metropolis whereof was Jerusalem . Accordingly he tells them that God was on their side for their Captain , and that fighting against his own Party was fighting against the Lord God of their Fathers . And behold God himself is with us for our Captain , and his Priests with sounding Trumpets , to cry all arm against you : O Children of Israel , fight ye not against the Lord God of your Fathers , for ye shall not prosper . And in this reasoning he concludes this peculiar presence of God which was proper to the Segullah from the presence of his Priests , and the Orderlyness of their Ministration . So he reasons , Verse 10. As for us , the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord are the Sons of Aaron , and the Levites wait upon their business . V. 11. And they burn unto the Lord , &c. for we keep the charge of the Lord our God , but ye have forsaken him . And this charge against Jeroboam of having forsaken God he manages also on the same Principles , Verse 9 , Have ye not cast out the Priests of the Lord , the Sons of Aaron , and the Levites , &c. So that in this way of Reasoning , keeping united with the Priesthood , is the same with not having forsaken God , and disuniting from them is the same with having forsaken him ; and they who keep thus united can call the Lord their own God , but they who had thus forsaken him could not call him so . He is only said to be the God of their Fathers . This touches the very point of the Segullah , their being God's peculiar People , and God's being peculiarly their God rather than of any other People . If therefore this Privilege was forfeited by their discession from God's Priesthood , by their being disunited from God himself in such a sense as this ; it plainly follows that this Priesthood must have been taken for a Bond of their Union with God , and each other , as they were a Sacred Society , and intitled to Sacred Privileges . THE like account of this design of Sect. 7 Jeroboam is given by the Author of the Greek Book of Tobit , tho much obscured by the Latin , I know not whether I should call him , Paraphrast , or Epitomator . Either name will better agree to him than that of a Translator . He calls the sin of the ten Tribes of Jeroboam's Kingdom an Apostasie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chap. 1 V. 4. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Verse 5. Apostasie from the House of Jerusalem plainly implies a duty of subjection to that House . The true notion of the Word is to signifie a revolting . And wherein that revolting consisted appears by what Tobit himself is said to have done , which was not done by the Revolters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verse 6. The Privileges therefore of the Temple consisted in the obligation that lay on the whole Nation to come thither on the Solemn Festivals , and to bring thither their First-fruits , and Tithes , and the First Fleeces of their Sheep . These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things he had been taught by his Grandmother Deborah , Verse 7. and accordingly he reckons them as Apostates , who did not joyn with him in such performances . This account we have from one of the most ancient Hellenists now extant . In this SCHISM of Jeroboam here were Altars erected against the One Altar in Jerusalem , and a Priesthood independent on the Priesthood in Jerusalem ; but as yet no mention of the One Priest requisite as a Constitutive of Unity as well as of the One Altar . CHAP. V. Concerning the Samaritan Temple and Altar and Priesthood , together with other Temples and Altars . The CONTENTS . The Unity of the Priesthood first insisted on by the Jews in their Disputes against the Samaritans . Sect. I. Our Saviour himself declared himself against the Samaritans . Sect. II , III. This Case of the Samaritans happening after the Old-Testament Scriptures , is , for that Reason , more applicable to the Times of the Gospel . Sect. IV. The Samaritans not excluded from the Name and Privileges of true Israelites , on account of the falshood of their pretences to Israelitish Extraction . Sect. V. The true ground of those false Pretences . Sect. VI. Nor on account of their Idolatry . Sect. VII , VIII . The true State of that Controversie explained from the Words of the Woman of Samaria . Sect. IX . The History of the Occasion of that Difference . Sect. X.XI. The Right of the One Priesthood referred , on both sides , to be decided by Succession . Sect. XII . The Altar of Ahaz . Sect. XIII . The Altar and Temple of Onias in Heliopolis . Sect. XIV . Not SCHISMATICALLY designed by him . Sect. XV.XVI. Nor did it prove SCHISMATICAL in the Event . Sect. XVII . No SCHISMATICAL Succession to the High Priesthood kept up there . Sect. XVIII . How far this instance went to the justifying the Primitive Christians in reference to the Jews . Sect. XIX . The other Jewish Temples mentioned by Onias Idolatrous . Sect. XX. XXI.XXII . THE first mention I think of One Sect. 1 Priest , as well as of One Altar , in the Disputes concerning SCHISM , among the Jews , was I think , in that famous one of the Samaritans . This was indeed freshest in the memories of the first Converts from Judaism to Christianity , and therefore most probable to have been regarded in the use of these Reasonings that were derived from Jewish Notions . Tho the Temple of the Samaritans was destroyed by Hyrcanus within about two hundred years after it was first built , and with it , no doubt , their Altar , and the Succession of their Anti-Priests , which would by no means be permitted them after they were Subjects to the Jews ; yet the animosities continue to this very day , and were particularly extremely high at the beginning of Christianity . That the Samaritans had no Dealings with the Jews appears from the words of the Woman of Samaria , and she mentions it on occasion of a very small request indeed of our Saviour from her , only that of a draught of cold Water . And another time our Saviour could get no Lodging in a Village of the Samaritan Jurisdiction , for no other provocation but that they thought him travelling towards Jerusalem . And when the Jews tell our Saviour that he was a Samaritan , and had a Devil , we see they used it as a name of the greatest reproach with the vulgar . ACCORDINGLY our Saviour and the Apostles had occasion to declare Sect. 2 themselves what they thought concerning these Disputes , and they still declare themselves in favour of their own Country-men . Our Saviour himself , in his Dispute with the Woman of Samaria , tells her that Salvation was of the Jews . The Salvation there spoken of was in all likelyhood that which was expected from the Messias , who was to be a Prince (a) and a Saviour , and was therefore called (b) Emanuel , God with us , because he was to save his People from their Sins . When therefore he appropriates this Salvation to the Jews , his meaning was most probably this , that whereas the Samaritans as well as the Jews , did pretend to the privilege of being God's only People , God himself would declare it against them . The Messias who was promised to the true Israel of God , should not come of the Samaritans , but of the Jews , who should also alone be partakers of that Salvation of which he was to be Author as Messias to a particular People . That the Messias , who was to be of the Stock of God's Israel , was to be a Jew by extraction , plainly confuted the Samaritan pretence of themselves being alone the true Israel , exclusively to the Jews . That the benefit of his Salvation , which was at first appropriated to the Israelites till they were cast off from being the Segullah by God himself , should be also proper to the Jews , understood in contradistinction to the Samaritans , plainly implies that the Samaritans were to be excluded out of the number of his People which were to be saved by the Messias . What is this but plainly to deny any interest they could challenge in any relation to the Segullah , of being either the People of God , exclusively to others , or being any part of his People , whilst they continued in their own Faction ? SO also upon other occasions , he Sect. 3 ranks the Samaritans with those who were no part of the People of God. When the ten Lepers were cleansed , none returned to give him thanks but one of them who was a Samaritan . Thereupon our Saviour himself makes this Observation : Were there not ten cleansed ? But where are the nine ? There are not found that returned to give Glory to God , save this Stranger . The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of another People , and Extraction , one that was a Stranger to the Covenant of Promise , as the Apostle expresses it on another occasion , in the Language of the Jews concerning all who were not of the Segullah . And therein indeed consists the aggravation of the ingratitude of those who did not return , that a person who was not of the People of the God of Israel , and who could not call that God his in so peculiar a regard as they could , should notwithstanding be more thankful for a benefit received from him than they who were already of his People . So in his Parable of him who fell among Thieves , the Priest and Levite pass him by , only the Samaritan takes pity on him . By the Priest and Levite he personates those from whom that benefit might be expected on account of their common Relation , as Fellow Members of God's People , by the Samaritan , one from whom , on that account , it could least be expected , so that still the Samaritan is represented as one who had the least relation to God's People . Again when he sent out the Twelve Apostles , among the rest of his Charges to them this is one . Go not into the way of the Gentiles , and into any City of the Samaritans enter ye not : But go rather to the lost Sheep of the house of Israel . Plainly he distinguishes the Samaritans as well as the Gentiles , from the House of Israel , and distinguishes them in this very instance , which was the Privilege of the Jews , to have the Gospel first Preached to them . On this account it was that they are called the Children of the Kingdom . Thence those words of S. Paul and Barnabas : It was necessary that the Word of God should first have been spoken to you : but seeing you put it from you , and judge your selves unworthy of everlasting life , lo we turn to the Gentiles . Thence the same Apostle elsewhere derives the calling of the Gentiles from their blindness and hard heartedness as a fulfilling of that Prophecy , that therefore God would provoke them to jealousie by them that were no People , &c. which he understands of the Gentiles . Therefore he makes the fall of them to be the riches of the World , and the diminishing of them the riches of the Gentiles , and the casting away of them the reconciling of the world , because it was upon their rejecting of the Gospel that God first gave way to the sending the Gospel to the Gentiles . By all which it appears that till they had first rejected it , the Gospel it self was reckoned among the Properties of the Segullah . And therefore it being even then forbidden to the Samaritans ; it thence follows , that even then the Samaritans were not included in the peculiar People of God. I HAVE been the rather more particular in the proof of this because this Sect. 4 Case of the SCHISM of the Samaritans fell out after the Historical Books of the Old Testament . Tho it did so , and tho the Judgment of the Jews otherwise might have been fallible after the ceasing of the Spirit of Prophecy ; yet that in this Case they were free from any actual mistake appears plainly by this approbation afterwards by them who introduced that Spirit again after it had failed for a time . And in this regard , their Reasonings in this matter will be so far from suffering any disadvantage because they were not first applyed in that former time of that Spirit of Prophecy , as that , for that very reason , they will be more Argumentative under the Gospel . Had they been applyed in those inspired times , they might have been suspected to have something of the Positive Divine Institution in them which was particularly proper to those times , and therefore still to be passed over in Reasoning to the times of the Gospel . But being first applyed in times only of Ecclesiastical Prudence ; they must therefore have been drawn from that Analogy and Proportion only , which , as I said , is the only proper way of Reasoning from Old Testament Precedents to the state of the Gospel . Only in this particular Instance we have this peculiar advantage above what we have in other Reasonings , even of the same kind , that whereas this way of Reasoning from the proportion of things then to what ought to be now , is of it self very liable to mistakes , according to the skill , or Prudence , or Sagacity , of him who used it ; we are yet assured that there was no actual mistake here , from this later approbation of infallible Persons . THIS therefore being thus premised , Sect. 5 That the Samaritans were actually no part of God's People , and that accordingly the Reasonings on which the Jews proceeded in their particular Case were actually solid and convincing ; it will now be seasonable to proceed to an Explication of their Case , what it was , and on what account it was so censured . But I shall first prevent some mistakes which might otherwise misrepresent it . 1. Therefore it is no way probable that their being thus excluded from the Holy Seed , was only grounded on the falseness of their pretences to be descended from the Posterity of the Patriarchs . It is very true they do pretend to be so descended to this very day . They did pretend so in the Age of Christ and his Apostles . The Woman of Samaria calls Jacob her Father , and they were famous for politick Dissemblings of this kind . Whenever the Jews were in Persecution , they owned themselves to be Cuthaeans , as in that great and severe Persecution of Antiochus Epiphanes . Whenever they were prosperous , then they pretended themselves to be Jews , as in their address to Alexander the Great for a Release from the Tribute of their Sabbatical Years . It is also very true that they were no Jews by extraction , and that therefore their pretences to Judaism were false , if that were the meaning of them . But this had been no reason to exclude them from the Name and Privileges of Jews , seeing they were Proselytes , and Proselytes of the highest kind , of Justice , not only of the Gates . Such Proselytism as this the Rabbins themselves grant so to incorporate men into the Jewish Nation , as to extinguish all other Relations , so that they must thenceforth be reckoned of the Jewish Nation , or of none at all . And this Proselytism was capable of being extended to whole Nations , as well as to single persons . So the whole Nation of the Idumaeans were proselyted by the same Hircanus who destroyed the Schismatical Temple of the Samaritans , and much about the same time . And it is well known what the Learned Casaubon has proved against Baronius , who , following some of the ancient Christians , makes Herod the Great an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who was of the Race of those Proselyted Idumaeans . He shews that Herod himself owns no other Nation but that of the Jews , nor was counted otherwise by any of the Age he lived in . And I am apt to think that it was this Right of Proselytism incorporating into the Jewish Nation that gave the Samaritans that occasion of prevaricating according as their Interest lay . As they were Proselytes of Justice , so they might challenge all the Privileges of the Jewish Nation for theirs ; Now among the Privileges boasted of by the Jews , the Apostle himself reckons this for one , that theirs were the Patriarchs . And therefore they might challenge as good a Title in the Patriarchs , as the adopted among the Romans had to the Stemms and Images of the Families into which they were adopted , which yet , whilst the memory of their National Proselytism was fresh , hindered them not from knowing that their natural Extraction was different from that to which they were intitled by their Proselytism . And accordingly when they renounced their Proselytism , as they must have done , in course , whenever they relapsed into Idolatry , they must as naturally have resumed their old Extraction , as he must among the Romans , who had lost his interest in the Family into which he had been adopted . INDEED this Challenge of the Sect. 6 Patriarchs for theirs seems to have been so ordinary for all who pretended to the name of Jews , as that even the Christians even those who were of Gentile Extraction , and had never been circumcised , pretend to it , on account of their mystical Israelitism . So in the Reasonings of S. Paul , Abraham is the Father of all those who are like him in his Faith which he had being yet uncircumcised . Nay , the Seed of his Faith are more properly his , than the Seed of his Flesh. These , in the mystical Reasonings of those times , are compared only to Israel who was his Seed only by the Bond-woman ; but those are they who answer Isaac , the Seed of the Free-Woman , who alone was the Heir of the Promises . The like Challenges of the Patriarchs for their own Ancestors are frequent among the first Christians , who , in all likelyhood , had never been Jews by Extraction . So S. Clemens , whose very name implies his being a Roman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Barnabas : Ergo & hi de Testamento sunt ; quos dicit FILIOS ABRAHAE de omnibus gentibus . S. Justin a Samaritan : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Elsewhere : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Where he accordingly proves it professedly , as he had promised before , not only concerning Abraham , but the other Patriarchs . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Irenaeus : In regnum coelorum introducit Abraham , & semen ejus quod est Ecclesia . Which considerations may serve to make it not seem strange if the later Samaritans who lived more remote from the memory and practice and privileges of Proselytism , mistake the Legal Challenges of the Patriarchs for their Ancestors in their Predecessors for Arguments of their natural Extraction . However , the Laws and Privileges of Legal Proselytism being allowed for such as has been shewn , this alone will suffice for my design to shew that their natural Extraction being otherwise could not have been the inducement that could have moved Christ and his Apostles to exclude the Samaritans , as often as they had occasion to speak of the Privileged Israel . Sect. 7 NOR Secondly is it probable that they were thus excluded from the Holy Seed on account of their Idolatry . It is true indeed that when they first took up the Jewish Religion they still retained their Idolatrous Customs . Each Nation of them still retained their own Gods ; the Babylonians , Succoth Benoth ; the Cuthaeans , Nergal ; and the Men of Hamath ; Ashima ; the Avites , Nibhaz and Tartak ; and the Sepharvites burnt their Children in fire to Adrammelech and Anammelech the Gods of the Sepharvites . They made unto themselves ( as Jeroboam had done ) of the lowest of them Priests of the high places , which sacrificed for them in the Houses of the high places . 2 King. XVII . 29 , 30 , 31 , 32. that is , in short They feared the Lord , and served their own Gods , and their graven Images , after the manner of the Nations . Verse 33.41 . It is also true , that not only they , but their Children , and their Children's Children continued to do so to the time of the Writer of the Book of Kings , which is supposed to be Esdras , Verse 41. that is to the time of Artaxerxes , either Longimanus or Mucmon , that is , to the Birth of Jaddus , whose Brother Manasseh first ingaged them in their Ecclesiastical Schism . But this could not be taken for a Proselytism of Justice , nor do we find that as yet themselves did ever so much as pretend to the Privilege of Native Jews . The first time that , for certain , they did so , was in the time of Alexander the Great . But it was a little before that time that they had now built a Temple in imitation of that of Jerusalem , and an Altar , and had gotten a High Priest of the Posterity of Aaron . From this time forward it is probable they utterly gave over their Idolatrous Customs , when they were ingaged in an emulation with the Jews at Jerusalem . It had been an unanswerable Objection against them , by the Principles of Judaism if they had continued it . And it is not improbable that Sanballat took this way of justifying the cause of his Son-in-Law Manasses who was excluded from his Succession at Jerusalem only on account of his marriage with his Daughter who was a Heathen , that by Proselyting his whole Satrapia of the Samaritans , and among them his own Daughter , he made that Marriage lawful by an After-Act which had been unlawful before . Sect. 8 FROM that time there is no evidence that ever they practised it more . The Samaritans themselves , in their address to Antiochus Epiphanes , make themselves Sidonians , and desire that their Temple , which had hitherto no Title of any God , that is , to be sure , of no Heathen God , might from that time have the Title of Jupiter Hellenicus . Why should they not insist on their true Original from the Assyrian Dominions ? why should they not rather desire the Title of their Babylonian Idols , when Gentilism was the thing principally designed by Antiochus , if after an hundred and sixty years discontinuance they had not forgot their Idolatries together with the memory of their true Extraction ? Their very Idols would have disproved their pretending to be of one Nation , much more their pretence to be Sidonians . And how was it possible that in so short a time they could have forgotten their own Idols , if the memory of any the least Idolatrous Worship had not been for that space perfectly discontinued ? If they had been ashamed of it , and so been willing to have suppressed the memory of it ( tho considering the time there be no reason to think that they would have been ashamed of it ) yet it is not probable the Jews would not have upbraided them with it in that famous Dispute between them before Ptolemaeus Philometor ; where they had agreed that they who were overcome should have their Adversaries put to death ; Where the Terms of the Dispute were that they were to manage it from the Law of Moses . Could they have laid any charge of Idolatry against the Samaritans , it is no way probable that they would ever have admitted them to the Dispute concerning the Succession of their Priesthood . Had the Samaritans themselves been conscious to themselves of the guilt of such a charge , it is no way probable that they themselves would have submitted their Cause to a decision from the Law. This was their Case before their Conquest by Hircanus . But from that time forward , it is no way probable that they would have been permitted in the practice of any Idolatrous Worship by the Jews their Masters , if themselves had been otherwise inclined to it , as we have no reason to believe they were . So that even on this account we have reason to believe all memory of their Idolatrous Worship would have been extinguished before the times of our Saviour , and therefore could have been no cause of his excluding them from the number of the true Israelites . What their modern Adversaries the Rabbins charge them with , their Baptizing in the Name of a Pigeon , is so extremely groundless as that even Mr. Selden himself , who is otherwise far from being too incredulous of that kind of Authors , does yet take this for no better than a downright slander . The same he grants concerning another charge of their worshiping an Asina , ( undoubtedly for Asima the old Idol , tho it is also very well known that the Jews themselves were slandered by the Heathens for worshiping their Law-giver Moses in the shape of an Ass ) and another Criticism fathered by them on the Samaritan Pentateuch , which he and others who have seen Copies from the Samaritans themselves , can prove false by ocular Demonstration . Nothing therefore of this kind is probable to have been the true reason why our Saviour disowned them for true Israelites . Should one put the most favourable Construction that can be on these Charges , and suppose them to have been Mistakes , that the worship of the Pigeon in memory of Semiramis , which they had found ascribed to the Assyrians , was by them particularly laid to the Cuthaeans , whom they knew to have been an Assyrian Colony ; and that their former Charges , whilst they were Gentiles , had been also laid to them after their Proselytism to the Jewish Law ; these had been Mistakes likely enough to have been taken up by them who were so unkillful in ancient History and Chronology as the Rabbins are known to be by them who have skill enough to judge concerning them . Sect. 9 THE forementioned Woman of Samaria , in her Dispute with our Saviour himself upon this Argument , plainly states the Controversie as it was disputed at that time , otherwise . Thus it was understood then : Our Fathers worshiped in this Mountain , and ye say that in Jerusalem is the place where men ought to worship . Observe that first , by Worship is meant the Confinement of Worship , that is that her Fathers so worshiped in Mount Gerizim as to condemn the worshiping at Jerusalem , and the Jews so worshiped at Jerusalem as to condemn the worshiping at Mount Gerizim . This was the only thing that made any difference between them ; for if either of them had so worshiped at their own place as not to condemn the worship of others in the other , there could have been no occasion of breach between them . Observe secondly , that this must therefore have been understood , not of the Moral , but the Ceremonial Part of Worship . For their Synagogue-Worship , the Jews were so far from confining it to Jerusalem , or condemning it in Samaria , as that they allowed it in all their Gentile Dispersions , where notwithstanding they did not count the Countries themselves Holy , as they did all Judaea , including Samaria under it . And hence it appears thirdly , whom she meant by those whom she calls our Fathers . She did not mean the Fathers common to them with the Jews , as she did before where she reckoned Jacob among them ; but plainly those Fathers who so worshiped in Samaria as that they differed therein from those who worshiped at Jerusalem , such Fathers who differed from the Jews as much as their Posterity of that present Age. Those were plainly they who had sacrificed in the Samaritan Temple , and owned the Samaritan Priesthood . This worship she could truly say had been performed by their Fathers who lived before their Temple and Altar had been ruined by Hyrcanus . But she could not pretend it to have been performed by any in her own Age who since that time had no Temple nor Altar to sacrifice on distinct from that in Jerusalem . Otherwise , as they continued their SCHISM , so it is no way probable , but that even they continued their Moral Worship distinct from the Jews . And therefore plainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they differed from the Jews was no other than their Worship of Sacrificing , and that the same way understood , and the same way justified , as it was practised and justified by those Samaritans who lived before the destruction of their Temple by Hyrcanus . This same practice of Sacrificing in the Temple at Mount Gerizim was that by which the Samaritans of that Age defended themselves , nothing of Idolatry , or of their false pretences to Jewish Extraction . And this , and this alone , must have been the thing condemned in them by our Saviour when he gave his judgment against them in this same Dispute . THAT we may therefore understand Sect. 10 what it was that was condemned by our Saviour , we must have recourse to the History of those times wherein that was practised , which now was only disputed and defended . And the first occasion of that whole Difference was briefly this : Manasses the Brother of Jaddus the High Priest of the Jews had married Nicaso , a Daughter of Sanballat , a Cuthaean by Extraction , who had been made Satrapa of Samaria , his own Country , by Darius Codomanus . Upon this the Elders of the Jews , in whose hands the Government was at that time ( Josephus himself confesses it to have been Aristocratical then ) oblige him to a choice either of quitting his Wife , or his Priesthood . Immediately he flies to his Father-in-Law , full of Complaints of what he had suffered from his own Countrymen for his affection to his Daughter , and acquaints him that he had indeed a great affection for her , yet not so great but that he preferred that greatest Honor of his Family and Country before her . Sanballat assures him that he should be so far from losing any Honors of his Family for his Daughter , as that , instead of his Priesthood , which as younger Brother to Jaddus , was only of the ordinary sort , he would make him High Priest , he would build him a Temple on Mount Gerizim , one of the highest Mountains of Samaria , no doubt , to rival Mount Moriah , on which the Temple of Jerusalem was built . For as their publick Worship was generally in High Places and Mountains , so the height of the place tended to advance the Dignity of the Worship exercised in it . In allusion whereunto is that expression of the Prophet , that the Mountain of the Lord should be exalted above the top of the Mountains . This encourages Manasses , for a time , to wait till he might see how far his Father in - Law 's Interest might succeed in effecting what he had promised , and still his Party increased by the accession of other Criminals in the same kind with himself who daily revolted to him . Sect. 11 BUT before Sanballat could communicate this design to his Master Darius , he had received his second Defeat at Issus . Sanballat hereupon takes this occasion of following the Conqueror , whom he found at the Siege of Tyre . There he acquaints him with his Design , and tells him how much it would be for his interest , by that new Project , to divide the powerful and rebellious Nation of the Jews . So the elder Sanballat , contemporary to Nehemiah , had likewise represented them . And he found it the less difficult to prevail with him , because he had been a little before provoked by a Message returned to him , whereby they gave him to understand that they were already ingaged to Darius by their Oaths , and could not take up Arms against him while he lived . Having therefore got his leave , he immediately falls to his Work of Building this new Temple , which he seems also to have finished within those seven Months which were spent in the Siege of Tyre , and the two at Gaza , for within that time he dies . From that time forward to the time of the elder Hyrcanus , this was the place of publick Worship for the Samaritans , as Jerusalem for the Jews , Sanballat himself , and his Daughter , and his whole Province having been Proselyted to it . HERE was again an Altar and a Sect. 12 Temple independent on those at Jerusalem , designed purposely to cut off their Communication in their Anniversary Solemnities . They were henceforth so far from joyning in their Anniversaries , which , as I said , were the Prerogatives of the Temple , as that they mortally hated each other , and refused the common Civilities of Conversation . But this distinction of their Altar was common with the other forementioned SCHISMS . The distinction of the One Priesthood is that which first appeared here , and was , in truth , the thing principally mentioned in this Dispute , before Ptolemaeus Philometor . It is there granted on both sides that the High Priesthood ought to be but One ( it is plainly the High Priesthood they dispute , so far is it from an Ordinary Priest of a single Congregation which none ever doubted but they might be , and were many . ) The Dispute is who had the Right to it . This is the thing which they endeavour to make out from the Topick of Succession . That was again urged by Andronicus the Advocate for the Jews : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the Law no doubt his first proof was brought that the High Priesthood ought to be but one ; and concerning the Succession the proof was not from the Law , as it is taken for the Pentateuch , but as it includes the other Historical Books of the Old Testament . By that it appeared that a Temple had been at Jerusalem from the time of Solomon to the time of Sanballat , abating only the time of the seventy years Captivity . It appeared that there was a constant Succession of High Priests in that Temple at Jerusalem , whilst as yet there was no Temple at Samaria , Josephus himself reckons thirteen from Aaron to Solomon's Temple , then under the Temple Eighteen . Then after the return from the Captivity , Jesus the Son of Josedec , and Fifteen of his Posterity to the time of Antiochus Eupator , &c. In all likelyhood these Catalogues of the Succession of their High Priests were first gathered and cast into these Distinctions by them who first managed this Dispute concerning the Succession of the High Priesthood against the Samaritans . And by these Catalogues it again appears that the One Priesthood , so much then disputed of , was meant only of the High Priesthood , seeing it was only of the Names of such that their Catalogues consisted . THERE are also some other Instances Sect. 13 to which the Phrases of erecting Altars against Altars , and the profaness of such Altars so erected , might possibly relate , which yet I do not think so apposite to my present Design , because they were rather of Idolaters than SCHISMATICKS . These were of Rival Altars erected within the very Jurisdiction of the True Altar , and with a design of slighting , and laying the use of it aside . Such was that of Ahaz which he caused to be copied from the Altar of Damascus . This Altar he erected in the Temple , and caused the Brazen Altar of God to be removed for it , and gave Urijah the Priest this charge concerning them : Upon the great Altar ( so he called his own new One ) burn the morning burnt-offerings , and the evening meat-offering , and the kings burnt-sacrifice , and his meat-offering , with the burnt-offering of all the people of the land , and their meat-offering , and their drink-offerings , and sprinkle upon it all the blood of the burnt-offering , and all the blood of the sacrifice : and the brazen altar shall be for me to enquire by . Plainly this Altar was in emulation to the true Altar . It was erected in the same Temple , nay , as it should seem , in the same part of the Temple , for the other was removed for it . It was designed for most of those Sacrifices which had formerly been offered on the Altar , so that now the true Altar had no other use , but for such Sacrifices whereby the God of Israel was to be consulted . It was plainly designed as the principal Altar of the two ; for it was called the great Altar , and the other was removed for it , and it had much the greater part of the Temple Worship performed at it . Possibly it was his Example that was imitated by his Grandson Manasseh , among whose wickednesses this is also reckoned as one of the most provoking , That he also built altars for all the host of heaven in the two courts of the house of the Lord , that is within the Jurisdiction of the true Altar . For so it is aggravated before , that he built Altars in the house of the Lord , of which the Lord said , in Jerusalem will I put my name . The like is also observed concerning the Altar of Antiochus Epiphanes in the vulgar Latine ( for our English from the Greek is somewhat different ) Et quintâ & vicesimâ die mensis sacrificabant super aram quae erat contra Altare . Here is Ara contra Altare , almost the very Phrase of S. Cyprian , who yet I believe borrowed his Phrase rather from the things , than any Forms of Words , as they had been practised in those known Disputes between the Jews and the Samaritans . THERE is also another instance reducible to this purpose , if we may Sect. 14 believe the modern Jews , I mean the Temple of Onias in Heliopolis in Egypt . I dispute not now how ill grounded that Fact of Onias was on the Prophecy of Isaias by him pretended for it . I dispute not how indecorously that particular place of Heliopolis was chosen for it , which was the Metropolis of the Egyptian Worship , which was by the Jews condemned as Idolatrous , and abounded more than any other place of Aegypt it self with monuments of those Idolatries . This was an Observation so very obvious , as that it was taken notice of by Ptolemy Philometor himself in the very Rescript whereby he gave Onias leave to build it . But this Temple , as it was built with no ill design of opposition , but only as a fulfilling of that Prophecy ; so I do not find that it was ever managed so as to cause the least animosity , much less any SCHISM , between the Egyptian and the Palestine Jews . When it was first built , the Temple of Jerusalem seems to have lain in its desolation by Antiochus . For the immediate occasion of the Flight of Onias into Egypt was his own Exclusion from the Succession into the Priesthood upon the Murder of his Father by the Practices of his Uncle Menelaus . There was at that time an old grudge between Antiochus Epiphanes and Ptolemeus Philometor . Immediately before his Attempts on the Temple , Antiochus was but newly return'd from Egypt from an attempt he had made on Ptolemy , being diverted from it only by an interposition of the Romans in that famous Embassie delivered to him by Popillius Laenas . And indeed Judaea it self had not long before been made over to Ptolemaeus Epiphanes by Antiochus the Great , and was newly taken from the Egyptians by Antiochus Epiphanes in that same invasion . This was the occasion that both those Princes had Designs and Parties in Judaea , and were very ready to hearken to any attempts that were made in favour of their own interest . Jason was the first that undermined Onias's Father by an application to Antiochus Epiphanes , and indeed that first invited that Prince into the invasion of his own Country . And accordingly upon the Conquest Onias was put by , and Jason substituted in his room by the interest of Antiochus . Yet he himself was within three years undermined also by his Brother Menelaus . In the time of this mans Priesthood it was that the Temple was prophaned by Antiochus . Afterwards in the time of Antiochus Eupator , in the tenth year of the Priesthood of Menelaus , he is put to death by order of the young Antiochus , and Alcimus a person no way related to the Priestly Family substituted in his stead , about the year one hundred and fifty of the Seleucidae precisely . This was the time , and the posture of Affairs when Onias fled into Egypt . HEREUPON he is gladly received Sect. 15 by Ptolemy , who was willing , by his means , to revive his Interest in Judaea . Accordingly he proposes this Expedient of a new Temple , as a means whereby he might gain the Jewish Nation on his side , that this would make Antiochus more odious , and Ptolemy more acceptable to them , if whilst Antiochus was prophaning their Old Temple , Ptolemy would build them a new . Josephus does indeed charge Onias with some resentment against his Countrymen in this Design . But against whom was this resentment ? Against Alcimus , one who had no Title to the Priesthood but meer intrusion , whereas Onias himself was the true Heir by lawful Descent . Against one who had himself consented to the Heathen Idolatries , and the Prophanations of the Temple after it had been expiated by Judas . What Sanctity could have been in such a Priest , tho he had been more Lawful , and Onias more Unlawful than indeed they were ? This Temple therefore was built in such a time wherein neither the Temple , nor the Altar , nor the High Priest of the Temple of Jerusalem were indeed worthy of any emulation . And yet when he designed the building his new Temple , he desires leave to build it not only to the same Deity , whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Josephus adds , that he did accordingly . These are his express words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These Words should refer to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may answer the Petition . This , as I said before , was indeed , according to the Customs of that Age , to be understood as a communicating with the Temple in Jerusalem , as I shewed in the Case of Ahaz , that his Copying the Altar of Damascus , was a communicating with the Syrian Idolatries . And not only so , but it was also plainly an owning a dependence on the Temple at Jerusalem , when that was owned as the Prototype from whence their own was Copyed , and when withal this was designed less than that from whence it was Copyed . This we never find to have been done by the Samaritans , or any others who pretended to rival the Temple at Jerusalem . This is expresly mentioned in the Petition of Onias , on which , according to the Forms of those Times , the Rescript of the Prince was grounded , and by which it was to be interpreted , that the same thing , and nothing else was granted but that which had been mentioned in the Petition . And therefore I cannot but admire at Josephus , who notwithstanding elsewhere tells us , that his Temple was like a Tower , and not like that of Jerusalem , tho withal he confesses that the Altar was exactly Copyed from the Altar of Jerusalem . I doubt Josephus never saw it . Only this is certain , that if he had varied from what he mentioned in his Petition , this had been alone sufficient to have invalidated the Grant of Ptolemy to him , and might have been so interpreted by them who had been Enemies to his Design . BUT besides this , there are also other Sect. 16 things that shew that he designed no SCHISM from the Temple and Altar of Jerusalem . Himself , in the same Petition , observes , how Diversity of Temples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had bred Animosites , not in his own Nation only , but also among the Egyptians themselves . Would he preface his Design with such Reflections as these , if his own design had been liable to the same Charge ? Nay , he plainly professes in the Petition it self , that his design was to unite the Jews in Egypt thereby for Ptolemy's Service . But was it so to unite them among themselves as to divide them from those of their own Nation in Palestine ? This had been so far from doing Ptolemy any service , as that it must have alienated them who were capable of doing him the greatest service against Antiochus . It would have been very doubtful , whether would have been hated most by the Jews of Jerusalem , Antiochus for prophaning their Temple , or Ptolemy for causing a division among themselves . But Josephus tells us elsewhere that Onias hoped hereby to draw away the multitude from Jerusalem . What multitude was this but those who were disaffected to the prophane Alcimus , that is , who were indeed , at that time , on the more Orthodox side ? And could he expect to prevail on them by any thing that , by the Principles of that Age , would have been owned as SCHISMATICAL ? ON the contrary , it appears , by Sect. 17 the event , that this Heliopolitane Temple , if it united the Egyptian Jews among themselves , did notwithstanding not disunite them from their Brethren at Jerusalem . After this time we find as fair a correspondence , and as great evidences of mutual and hearty affection as ever . Accordingly among those devout persons who came from every Nation under Heaven ( that is where the Jews had Colonies ) to keep the Feast of Pentecost at Jerusalem ( which was one of the three Anniversaries ) we find those of Egypt , and those of the parts of Libya about Cyrene , that is , of the Pentapolitane Libya , which had also belonged to the Ptolemyes , till it was bequeathed to the Romans by Ptolemaeus Apion . It seems then that the Heliopolitane temple was not designed to encroach on that Prerogative of the Temple at Jerusalem for the Solemn Anniversaries . As soon almost as that new Temple was built we see what loving Letters passed between the Jews of Jerusalem and their Brethren in Alexandria in the Book of Maccabees . Onias himself fell into the trouble mentioned in the Third Book of the Maccabees after the death of Ptolemy Philometor , as Josephus much more probably places it , than others who will have it under Ptolemy Philopater . Josephus one of Jerusalem does highly commend his behaviour on that occasion . When Mithridates and Antipater brought succor to Coesar in the Alexandrian War , the first resistance that was like to have been made , was by the Jews of Onias's Country , that is of the very place where Onias's Temple was built . But when Antipater had acquainted them that the High Priest himself Hyrcanus was engaged in that Quarrel , they let him pass . How was it possible they could have had that reverence for the name of the High Priest if they had themselves been engaged in a SCHISM against him ? Had it been so , no name could have been more odious to them , and unlikely to prevail . The like may appear from their mutual concernment for the Calamities of their Nation in both places . How heartily was Philo interessed in the Troubles of the Palestine Jews under Petronius in the time of Caius ? Nay , Philo is express against any Altar or Temple in opposition to that of Jerusalem , and is for all going thither at what distance soever . And on the contrary , how much was Josephus concerned for his Brethren in Alexandria , in their Troubles under the Praefectship of Tiberius Alexander ? Sect. 18 I AM therefore apt to think that there were no more High Priests continued in the Heliopolitane Temple by Onias , who during his own time had the best Right to it in Jerusalem , and while the Temple was prophaned , and things in disorder , so that the High Priesthood was not disposed of till the time of Jonathan ; he was not capable of having a Competitor , and it is not unlikely but that he yielded it to Jonathan , being now so engaged in his Prince's Affairs in Egypt as that he was unwilling to remove for the High Priesthood it self . From that time forward , it does not appear that there was any Succession of the High Priesthood continued at Heliopolis . There was indeed an Altar . There were also Priests and Levites endowed by Ptolemy with maintenance for attendance on that Altar . This Succession of Priests was continued till the time that the Temple was shut up by the command of Vespasian . For even then Josephus tells us that Paulinus , the Successor of Lupus who had shut it up , extorted from the Priests an account of the Donatives which had been bestowed upon it . But there is not the least intimation of any High Priest in it at that time . Now such a Succession as this would only imply a use of it for ordinary Sacrifices , so as the high places had been used before , after the confinement of the publick worship to a certain place , which tho they might be irregular , yet were not SCHISMAT1CAL , whilst they owned a dependence on the place of publick Worship . Yet even these high places were legitimated when they were used by a Prophet , and even the modern Jews acknowledge that the Authority of a Prophet did extend so far as to excuse for the breach of a positive Law of such a nature as this was . How mu●h more such a Prophet as Isaiah ? How much more in a Writing , which was a standing Rule to their Church of Authority not inferior to that of the Law it self ? Certainly of much more Authority than that of any present inspiration of any Prophet in his life-time ? THIS was thought a sufficient Argument Sect. 19 with the Hellenists of that time to authenticate a thing so seemingly different from the Letter of the Law as this was , and it was the same Argument , drawn from the like uncondemned Concessions of the Hellenists , that was made use of by the first Christians to justifie all their seeming Deviations from the Letter of the Law , by the like Predictions of the Prophets concerning the later days . This Observation will both let us Christians see how strong this Reasoning is , seeing it is of the same kind with that by which most of the Peculiarities of the Christian Religion , as different from Judaism , were proved in those first and purest times ; and will withal let our Adversaries see how prudent and credible this Argument was , as it was managed by the first Christians , being the same by which Prophesies and Predictions were expounded and applyed in those Ages wherein Prophesies were most familiar in ordinary practice , and wherein the Spirit of Prophecy was thought as necessary for expounding Prophesies already symbolically revealed to others , as it was to those to whom the Revelations were first made . Sect. 20 BESIDES these now mentioned , there are also other Temples of the Jews mentioned in the forementioned Address of the same Onias , which I do not know whether any Author besides now extant has ever mentioned . His words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , Having conversed with the Jews in Celo-Syria and Phaenice , and in the Leontopolis in the Heliopolitane Nomus ( to distinguish it from that which was the Head of a Nomus by it self ) and having travelled to several other places where Colonies were planted of the same Nation , and finding most of them engaged in Sacred Rites unlawful for them , and for that cause disaffected to each other , & c.. But I can hardly think that these were purely SCHISMATICAL Temples , but rather Idolatrous . If that had been his meaning , it was strange he should forget the most famous , notorious Instance of all , that of the Samaritans , which was then in its most flourishing condition . It is strange that no others should mention any Temples built by the Jews in those places , not even Josephus himself who had undertaken the History of all the Memorables of his own Nation . I incline therefore rather to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by the name rather of Sacred Rites than of Temples , not as if the Jews had in these places any Temples of their own , but that , according to their natural fickleness in their own Worship , and their complaisance to the Heathens , to whom they made themselves odious by their singularity , they yielded to the Idolatrous Customs of the places where they lived . For shewing how probable this was I need not have recourse to their ancient frequent Relapses into Idolatry . A very Learned (a) Gentleman conceives they were involved in this guilt in that Anniversary Commemoration mentioned by (b) Philo , as observed by them together with the other Alexandrians , in memory of their Law , translated there by the order of Philadelphus . This Anniversary he conceives to have been designed by the Heathens in honor of Isis Pharia . But there is another occasion mentioned in the History of that Translation , for the Commemoration of the Heathens . That was the Victory at Sea gained by the Forces of Ptolemaeus Lagi over the Fleet of Antigonus on that same day , which the King seems purposely to have joyned with the Commemoration of the Translation , that the Commemoration of both together might be more general and solemn . Tho I deny not but that Deity might be she to whom the Heathens returned their thanks for that Sea-Victory . Whether the Jews joyned with them in that part of their Address is not so certain from this Passage . IT is somewhat clearer in the Epistle of Adrian to Servianus . He there tells Sect. 21 us that the very Patriarch was compelled by some to worship Serapis , by others to worship Christ. If the name Patriarch were not an Argument , which does not seem to have been taken up by the Christians till the time of Montanus , nor by the Catholicks for some considerable time after , yet the being compelled to worship Christ , the same way as he was compelled to worship Serapis , plainly imply him to have been as averse to Christianity as Heathenism . In the same Epistle he tells us that the same God ( an Idolatrous one , no doubt , when he produces it as an Argument of the Alexandrian Levity ) was worshiped in common by the Christians , Jews and Heathens . But a clearer instance hereof was in the worship of the Oak at Mamre . There were Idols and an Idolatrous Altar , so scandalous as that it was taken away by Constantine . Yet because their Fore father Abraham was concerned in it , the Jews also are reckoned among those who had frequented that place on a superstitious Account . THIS therefore being a thing to Sect. 22 which the Jews were so very obnoxious , as Onias had observed by his Travels among them in their Colonies , where they were in the most danger of being thus corrupted by their conversation with Idolaters ; and being withal a thing which must , in course , make animosities among them , provoke against them the just zeal of their Brethren in Jerusalem , who were not in the same danger as they were who lived among Heathens : Onias thought to remedy these inconveniences by building the Egyptian Jews a Temple of their own to the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was the God worshiped by them , not the particular Daemons of Places , or Nations , or Cities , of which kind all were that were worshiped by the Heathens in a publick way , by Temples and Sacrifices . For by having thus a Temple of their own , they were taken off from the Temptation of frequenting the Heathen Temples and Sacrifices ; by being preserved from this they were kept righter in the good opinion of their Brethren at Jerusalem ; by being kept so , their whole Nation , both those in Egypt , and those in Palestine , were better disposed to drive on common designs , and with common interest , for the purposes of Ptolemy , and against that of Antiochus . This seems plainly to have been the Intrigue aimed at by Onias in this whole design . And this supposes that the Temples alluded to by him , were rather the Idolatrous Temples of the Heathens of those places than any Schismatical ones proper to the Jews themselves . CHAP. VI. The Privilege of the Jews , as the Segullah , or Peculiar People , consisted in having the Supreme Being appropriated to them for their God. The CONTENTS . The Force of this Argument as applyed by the Jews to their SCHISMATICKS from Judaism . 1. The God of Israel was indeed so proper to the Israelites , as the Gods of the Nations were to their respective Nations . Sect. 1. The Daemons of the Nations were only of limited Power and Jurisdiction , and , as they thought , overpowered when the Nations , for whom they were concerned , were conquered . Sect. II , III. The Privilege of the Jews , as the Segullah , consisted in this , That whereas none but Inferior Daemons were appointed for the Tutelars of other Nations , the Supreme Being was pleased to undertake the management of them immediately , in his own person . Sect. IV , V , VI , VII . The Advantages the Jews had above other Nations in this regard . Sect. VIII . Wherein consisted the Sin of worshiping those Tutelary Demons . Sect. IX , X , XI . How Angels were employed by God in the Government of the Jews . Sect. XII . Wherein God's peculiar Care of the Jews consisted . Sect. XIII . THUS I think I have gone through all the Temples and Altars that Sect. 1 might any way be thought alluded to in the Argument of which I am at present discoursing . And I am apt to think that those of the Samaritans were principally intended in those Reasonings of the Primitive Christians . I shall now proceed to shew the force of this Reasoning as it was first used by the Jews against their SCHISMATICKS from Judaism ; and from thence 2. how forcible it is as deduced and applyed by the first Christians to the Case of SCHISMATICKS from Christistianity . And 3. how appositely their Reasonings fit the Case also of our modern SCHISMATICKS . 1. Then , for the Reasonings of the Jews against their SCHISMATICKS , I desire it may be remembred 1. That , the God of Israel was indeed so proper to the Nation of the Israelites , as the Gods of the Nations were to their respective Nations . This was indeed the Popular Notion , that each Nation had a God proper to it self , as is clear from Tertullian , Minutius , Athanasius , and the rest of the Apologists as they have occasion to mention it ; that as every Nation had a Tutelar Daemon of its own , so there was also a mutual confinement on both sides , that He should be their God , and They should be his People , that is , that He should confine himself to the care of that People , and them alone , and that they , and none but they , should have a Right to worship him , and a Title to his Care , and that they should also confine themselves to worship none but him , or by his leave . This plainly seems implyed in all those Differences and Fightings of the Gods in Homer , ( like that of Michael the Angel of the Jews fighting against the Prince of the Persians , Dan. X. 20 . ) not that the Gods themselves were thought to have any animosites against each other , but that , on account of this confinement of their care to their own Nations , it was impossible but that they must abet contrary designs , when the good of one Nation was grounded on the calamity of the other . Then the God who was concerned for the suffering Nation , endeavoured to remove or alleviate the Suffering ; or if he could , to divert it on the Nation whose greatness he looked on as prejudicial to his own Cure. And on the contrary , the God that was concerned for the Conquering Nation endeavoured all he was able to reach the happiness designed for his own People , and to defeat the designs of the Daemons concerned against him . The Stoicks would Allegorize all those Differences into the natural contrariety of the Principles of the Universe , as the strife between Scamander and Vulcan was from the contrariety between Fire and Water . This might possibly answer the Poets design , as to the Powers by which those contrary Daemons promoted their contrary Interests , that the Power of Vulcan consisted in his Fire , as the Power of Scamander in his Water . But why the Power of the Fire and the Sea , Vulcan and Neptune should be concerned against the Trojans , especially that of the Air , which is common to all , that is , Juno . Why Apollo , that is , the Sun , should be for the Trojans , and against the Graecians , this cannot be accounted for but by a confinement of the care of the Deities themselves . Besides this way of Allegorizing the Gods into Principles of Nature was lately brought into use by the Stoicks , and is very uncertain whether it was ever designed by the first contrivers of these Mythological Stories . Sect. 2 NOR is this to be thought so strange if it be considered that these Deities themselves were not thought to be of the Supreme , but of the inferior order of Deities . They were supposed , even by them who worshiped them , to have limited Powers only as well as limited Dominions , and accordingly as their Powers lay , so they were thought to be mutually weaker and stronger than each other . Usually the first occasion of erecting Altars to them was some Experiment of a Benefit received from them which was mentioned either in the Title by which they afterwards worshiped him , or inscribed on the Altars so erected by them . And as they judged by the event wherein their Powers lay , so they did also judge which of them was more powerful . Thus the Philistines judge concerning the God of the Israel , whom they took only for a Tutelar of Israel . Wo unto us : who shall deliver us out of the hand of these mighty Gods ? these are the Gods that smote the Egyptians with all the plagues in the wilderness . They thought the God of the Ebrews more powerful than the Gods of the Egyptians , because he had overthrown their People , and therefore feared lest he might be too powerful for theirs . Thus God got him glory over the Gods of the Egyptians in being reputed more powerful than they . So again when they had conquered the Ark , they place it in the Temple of their Dagon , no doubt , as a Trophy of the Victory of their Dagon over the God of the Ebrews , for it was the Ark that they had also been so fearful of before as a Symbol of the presence of the God of the Ebrews . The same was the notion of the Syrians , when being defeated by the Israelites , they concluded that the God of the Israelites was the God of the Hills , but that their own Gods were Gods of the Valleys ; and therefore they hoped might prevail against the God of the Ebrews , if they might deal with his People in the Valleys . Plainly supposing that the God of Israel , as well as their own Gods , was a particular Tutelary Daemon over the Nation of Israel ; That their own Daemons were in some things inferior to him , as well as he was in other things inferior to them ; and that therefore none of them were the Supreme Being which we call God in the appropriated Notion . So also Sennacherib , when he boasts that none of the Gods of the Nations had delivered his Land out of the hand of the King of Assyria , and thence concludes that the God of Israel was not likely to deliver his People from him , was not certainly so vain as to think that he a mortal creature could be more powerful than any Daemon of what rank soever , but that his own Daemon of his own Nation was more powerful than the Daemon of Judaea , as well as he had proved himself more powerful than the Daemons of those other Nations which had been subdued by his People . Accordingly when God foretels the ruine of the Assyrian Monarchy , he does it so as to insult over their Gods , who should neither be able to deliver their People , nor their Images , from being carried captive with them . And one of the most powerful Pleas with God to prevail with him to pass by the Sins of his own People , is the dishonor that would otherwise redound to his own name , the reproach of his Adversaries , who would thence conclude that he was unable either at first to save , or after to deliver , his Captivated People . AGREEABLY hereunto they Sect. 3 ascribe all the Felicities and Infelicities of their Nations to the conduct of their Deities . If any Design succeeded with more than ordinary Prosperity , they resigned the whole Glory and Acknowledgment , not to their own Prudence or Courage , but to the vigilancy and power of their Tutelary Deity . To him they payed their Vows ; They crowned his Statues ; They adorned his Temple ; They appointed Festivities and Solemnities , and sometimes Anniversaries , for the commemoration of it by the Body of the People ; To him they sung their Hymns , they offered their Eucharistical Sacrifices , they devoted their Lectisternia , their Plays and Dances , and all their Customs of expressing their Publick Joy : To him , and in his Temple they hung up their Trophies and the Spoils of their Enemies , as if he alone had been the Author of their whole Success ▪ So also in their Calamities , when irremediable , they did not , in the Nations bordering on Palestine , ascribe such , as afterwards in the mythical Times of the Heathens , either to an over-ruling Fate , or to an Indignation or Desertion of their Daemon . They never thought his Chastisements could extend to Extermination , nor do they seem to have believed that the Supreme Being so far concerned himself as a Party in the Transactions between Nations and their Tutelary Daemons , as that any thing was determined by his immediate interposition , which disbelief of theirs destroys the very Foundation of this most ancient Notion of Fate . These other Refuges therefore being thus precluded , the most obvious account remaining that could be given by them of such calamities , could not be the want of good will or care in their Daemons for their Relief , but only their want of Power , as the Fortune-teller told Anthony , that his Genius dreaded the Genius of Augustus . Hereupon it came to pass that the Nations rivalled one another in the honor of their Tutelary Daemons , as indeed conceiving that Nation most favoured by the Supreme Being which had the most powerful Genius allotted to it . And indeed they judged of the Power of their Genius by the Success and Prosperity of the Nation for which he was concerned . Thus it is that the God of Israel himself rivals those respective Tutelaries , when , according to their Notions concerning him , he personates himself the part only of a Tutelary . Their God was not like the Gods of the Nations , their Enemies themselves being Judges . This his Enemies were to judge from the greatness of his Deliverances of his People by the many Signs and Wonders wrought for his People beyond any thing that ever was pretended of that kind in behalf of any of the Gods of the Nations . This was gathered from the Glory and Evidence of his Manifestations : Enquire from the ancient days which were be fore thee , from the day wherein God created man upon the earth , whether any such thing was ever done or known , That a people heard the voice of the Lord God speaking out of the midst of the fire , as thou hast heard , and lived . This was also gathered from the Wisdom of their Laws , for that was also taken for another principal instance wherein the care of their Tutelar was thought to be concerned . So he reasons elsewhere : This is your wisdom and understanding among the Peoples , that when they shall hear of these Precepts , they shall say , This is a wise and understanding People , a great Nation . Neither is there any other Nation which hath Gods so near them as the Lord our God is near unto us in all wherein we call upon him . For what Nation is there that hath Laws and Statutes and Judgments so righteous as these which I set before you this day . Thus God proves the happiness of the Jews in having him as a Tutelary , that they were by so much more secure of a prosperous condition under his Government as he was more able to protect them than the Daemons of other Nations . And if it was counted a higher degree of favour to have a more powerful Genius , much more it was to have an Omnipotent One , to have the God of those Gods , the distributer and allotter of all those Provinces to those several Genii . This was a favour , not only beyond the enjoyment , but the expectation also , of any other Nation . THIS Doctrine , That the Jews Sect. 4 alone , and no other Nation besides , was under the immediate care and providence of the Supreme Being is so far from being a Paradox , as that indeed it is the Doctrine of the Scriptures themselves , and the Foundation of their being the Segullah , the chosen People and peculiar Property of the Supreme God himself . Undoubtedly the Hellenists did so understand the passage in Deuteronomy , XXXII . 8 . where God is said to have set the bounds of the Nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the LXXII read it . Accordingly as they anciently reckoned LXXII Nations in the Greek , Gen. X. so they reckoned LXXII Angels President over them , that is , so many Chiliarchs as were in XII Roman Legions consisting of six thousand each of them . And as the present Jews reckon but LXX Nations , so they also allow LXX Angels . When therefore immediately after the former words , the Sacred Writer adds , For the Lords portion is his people : Jacob is the lot of his inheritance , Verse 9. Who sees not how appositely this follows that meaning of the former Verse in which the LXXII understood it ? Whereas God had allotted Angels to the Government of other Nations , he reserved Israel for his own lot , and when he bounded the inheritance of the other Nations , he marked out Israel for his own inheritance . Plainly he alludes to the way of dividing Inheritances by lot , which as in Egypt it was necessary for distinguishing their proportions after the inundation of Nile , so probably from thence the custom was also derived to other Countries where there was not the like necessity . Accordingly we find the Land of Canaan divided at first by lot , which the Apostle in the Acts calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sors are not only used synonymously in Greek and Latine Authors with Inheritance , but in the Language of the Old Testament also : so David : The lot is fallen unto me in a fair ground , yea I have a goodly heritage . And it is particularly the Language of the Heathens themselves , when they speak of this distribution of Provinces among their Gods. So they make the distribution of the Heaven , the Sea , and Hell between their three chief Gods , Jupiter , and Neptune , and Pluto , so they also make the distribution of the other Provinces and Jurisdictions among the other Gods also of the inferior Orders , and call the proportion of each by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sors , &c. So that this is as accurately worded , as was possible , for the sense of which I am at present discoursing . Considering therefore this fitness of the Connexion , methinks it should be no improbable conjecture , if I should conceive that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse the ancient Reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sons of God , as this name of Sons of God was in Gen. VI. 2 , 4. as it was then understood by the Hellenists universally , and yet more confessedly in Job I. 6 . II. 1 . XXXVIII . 7 . ascribed to the Angels . The forementioned Translation of the LXXII seems to imply that they found and understood it so in the Ebrew Copies of their Age. And the change was not difficult from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which might also be mistaken for a contraction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An instance of this is commonly observed in the pretended Sanchoniathon . Or if the change be rather deduced from a mistake of El for a final abbreviation of the word Israel : yet there are instances of Abbreviations as harsh as this among the Massorites , that none may wonder at this . ACCORDINGLY after the Sect. 5 provocation of the Golden Calf , God threatens them with the condition of other Nations , to perform his promise to them , and to drive the Nations of Canaan from before them ; but not to do it in his own person , but by the Message of an Angel. Exod. XXXII . 34 . Therefore now go , lead the People unto the place of which I have spoken unto thee : Behold , mine Angel shall go before thee . XXXIII . 2 , 3. And I will send an Angel before thee , and I will drive out the Canaanite , the Amorite , and the Hittite , and the Perizzite , the Hivite , and the Jebusite : Unto a land flowing with milk and honey : For I will not go up in the midst of thee . Plainly God's sending his Angel with them is opposed to his going up with them in his own Person . This he had elsewhere threatened in case of their disobedience . Exod. XXIII . 20 . And bids them beware of him , and obey his voice , and not to provoke him : for he would not pardon their iniquities , for his name was in him . What need was there of so many and so express Cautions in this matter , but because they who had been used to the Personal Conduct of God himself , might be apt to despise the Conduct of an Angel ? He assures them that in that regard their condition should be rather worse , and their punishment more severe , in case of disobedience , that the Angel would be more concerned for God's dishonor , than God would be for his own . And why should he speak of the Angels punishing them , and not pardoning their Iniquities , unless he meant it of such a Power that the Angel should have over them as over other Nations , to punish or pardon at his own pleasure , not barely to execute the particular Commands of God , which had not been inconsistent with the continuation of the Theocracy . The same Angel is elsewhere called the Hornet , Exod. XXIII . 28 . Deut. VII . Josh. XXIV . 12 . TO return therefore thither from Sect. 6 whence I have digressed , to shew that this was God's meaning in the forementioned place of Exod. XXXII , XXXIII . God thereupon denies them the name of his People : Thy people ( says he to Moses ) which thou broughtest out of the land of Egypt , &c. Exod. XXXII . 7 . And agian , Thou , and the people which thou hast brought up out of the land of Egypt , &c. XXXIII . 1 . And so Moses understood it when he removed the Tabernacle without the Camp , afar off from the Camp , and called it the Tabernacle of the Congregation . The Tabernacle was a Symbol of God's Presence , and the removing of it did therefore plainly signifie a removal of that special Presence which he had been pleased to shew among them ; and the distance to which it was removed , as it signified the greatness of God's displeasure against them , so it signified withal the distance God intended hence forward to keep at from them , as far as it is possible for God to be distant , that is , in regard of that special presence of care and particular concernment which he had for them whilst he owned them as his People . So Moses understood it , and prays accordingly , Verse 15 , 16. If thy presence go not with me , carry us not up hence . For wherein shall it be known here , that I and thy people have found grace in thy sight ? Is it not in that thou goest with us ? So shall we be separated , I and thy people , from all the people that are upon the face of the earth . Plainly therefore his sending the Angel with them implyed the withdrawing of his own presence from them . The presence so withdrawn was that whereby they were known to have found grace in his sight , that is , whereby they were known to be his peculiar Favorites ; and that whereby the People of Israel were separated from all the People that were upon the face of the earth . That is , wherein they were preferred before all other Nations . What is this but the very notion of their being the Segullah ? That therefore must have consisted in this peculiar Presidency of God over them . THE same appears from the Prince of Persia mentioned in Dan. X. 13 . who Sect. 7 is elsewhere called the Watcher , and the holy One , Dan. IV. 13 , 23. This is the very name of these Tutelar Daemons in the Book of Enoch , from whence we may well conclude the sense of that Age of the Hellenists , and of the Primitive Christians . The same may also be gathered from all those other places where God is called peculiarly the God of Israel , and they peculiarly his People and his Inheritance . I might shew that the Jews have always understood it so , not only the Moderns , who professedly make all other Nations subject to the Angels , and to Fate , but themselves only obnoxious to God , and mean this by their so much boasted Privilege of being the Segullah ; but their ancient Predecessors , who always appropriate to themselves the worship of the Supreme Being , and that peculiar Providence which results from his particular care of them , and own no Nation interested therein but themselves . I might shew that the first Christians understood it so from the beginning , both from their Expositions of the forementioned passage in Deuteronomy , and from the account they give generally from the Book of Enoch , how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were worshiped by the Heathens , tho they were created good by God , and so were good when they were first allotted to their several Charges , yet afterwards they fell by their pollution with Women , and their assuming the Titles and Honors of Gods to themselves , derogating therein from the honor of him who had intrusted them . I have rather chosen to deduce all from the first Fountains from whence both the ancient and modern Jews and Christians first deduced them . This I know will signifie more with that sort of Adversaries with whom I have to deal at present . Yet it being actually understood so by all those for whose use it was designed by the Holy Ghost , and to whose capacities his expressions were most designedly fitted ; it is a great presumption that the Holy Ghost did at first intend that it should be understood so . NOW tho it was their Temporal Interest Sect. 8 that was first thought to be the Office of those Tutelar Deities , that was prayed for , and expected , from them by their respective Nations who owned and challenged a Right to their Tuition ( for such things only their publick Prayers were generally made , and for such alone their Thanksgivings were generally returned ) and therefore it was suitably Temporal Benefits which were also to be expected from the God of Israel in this capacity : yet even so it was a great condescension and benefit . It was an ennobling of the Nation , that God should undertake that for them in his own Person , which he did for others by his Substitutes . It was an Argument of a Will more favourable , and inclined to do Benefits for them , and an Argument to encourage them to expect Benefits from him with greater assurance , when he was pleased to exempt them from all care but his own . But besides the good will , the Power of such a Patron was also extremely desirable . The Gods of other Nations were only confined to certain Powers of doing Benefits for them ; but they knew they could need no Benefit but what was in the Power of such a God to give them . They were confined to their Countries and Provinces ; but no distance could exile them from the Power of him who made , and preserved , and governed the whole world . They might be overcome by other Daemons , either absolutely more powerful , or , at least , more powerful in some particular Cases . They had power over their own People , but not over those other Nations and Daemons that might hurt them . But this they were sure of who had the Supreme Being for their Patron , that nothing could befal them without his Permission and Design ; that even the Daemons of other Nations should be controlled and countermanded for their good ; that therefore nothing could forfeit them their happiness , even in this World , but their own Demerits ; that therefore when any Calamity befel them , they might assuredly conclude it was intended for their good ; and that nothing could make it prove otherwise but their own Perverseness ; that upon their Repentance they should more easily find acceptance as the greatest minds are most inclinable to pardon ; that when the Attonement was made , and themselves disposed to make a beneficial use of their Restitution , no Power whatsoever should be able to hinder it . These were Privileges , even in regard of this Life , which none could challenge but the Worshipers of the Supreme Deity . BUT if God had thus permitted the Nations to the Government of Angels , Sect. 9 where had then been the Idolatry of worshiping those Angels ? What Sin had it been to have desired those things from them which God had put in their natural Power , and of which he had made them the allowed Distributers ; or to have returned them the thanks due for favours so received upon such Addresses to them ? What had it been more than to have desired the like favours from our Fellow-Mortals , or to return them thanks for kindnesses which cannot be denyed to be in their natural Power ? But this will not hinder but that 1. It had been Idolatry , and a proper robbing the Supreme Being of the Honor which was actually due to him if the Jews his own People had been guilty of any such Addresses to any Angels or Creatures whatsoever . For being assured that God himself would undertake the care of them in his own Person , they were thereby consequently assured , that no Benefits , how possible soever otherwise to meer Creatures , were actually to be expected from them , and that what Benefits were actually received , did not actually come from them . And to make Addresses to them for Benefits which not they , but the Supreme Being alone , must give them , if they were to be given at all ; and to return thanks to them for favours not actually received from them , but from the Supreme God , this was plainly to rob him of so much of his Honor which was actually due to him , and to give that honor to his Creatures . This is the Case actually complained of by God , that when He , and He alone had actually given them Corn and Wine , they should notwithstanding return their acknowledgments to their Idols . AND 2. For Sect. 10 the Heathens where they are blamed for their Worship in the Old Testament , it seems rather to have been on other accounts than barely for paying their Acknowledgments to the Prefects placed over them by God. Such were their worshiping them by Terrestrial Images , to which they had no reason to believe them present ; their worshiping them in the general Elements of Nature which were common to all mankind , not proper to the care of particular Nations ; their worshiping them by Rites and Ceremonies unworthy of a Deity , such were the Cruelties of Moloch , and the Uncleannesses of Succoth Benoth , &c. Or lastly , their setting up these Lieutenants of God , in opposition to God himself ; their trusting in the Presidency of their Daemons for Victories to be gained over God's own People , and for Deliverances from Judgments to be inflicted on them by God himself in his Peoples Cause . This the People might be , and frequently were , guilty of , tho the Demons themselves , who were worshiped by them , had given them no cause , on account of that common popular mistake among them , whereby they took the God of Israel only for a Tutelar Genius of the common rank like their own , and one that might be overpowered by others . Otherwise where they payed their due Deference to the Supreme Being , as Nebuchadnezzar and Cyrus , there does not appear the least intimation of blame for their honoring their Country Daemons in subordination to him . The Case of the Cuthaeans is different , who were Inhabitants of the Country which belonged to his particular Jurisdiction . Sect. 11 AND 3. When these Daemons were indeed evil ones , and were known to be so , and to be Rebels to the Supreme Being , then , no doubt , it was unlawful for any of God's Creatures to pay them any respect , or to have any thing to do with them . This was undoubtedly as obliging as all Subjects are obliged to desert and resist a Lieutenant otherwise lawfully empowered by him who had Power to constitute him , in case of actual Rebellion against him by whom he had been constituted . And as far as they had any reason to believe them to be evil from the Impurity of the Worship required by them , so far they were , no doubt , obliged to detest them as Enemies . But this was not clearly and universally discovered till the times of the Gospel . As for the time wherein they were first deputed to this Office of being Tutelars to the Nations , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Enoch were as yet innocent when they were first intrusted by God. For these were not supposed to have fallen with Lucifer before the fall of Man , but afterwards when they polluted themselves with Women . From thence forward they challenged to themselves Divine Honor , and instituted Symbols of Cruelty and Lust ( which were the principal Vices into which they then degenerated ) and intruded themselves into the Statues and Sacrifices that were designed for purer Beings . This I may the more confidently rely on as a true account of this matter , being it is that to which the Primitive Apologists do constantly refer us in their accounts of the Original of the Worship of evil Spirits , derived by them also from the Doctrines and Traditions of the Hellenists , from whose Notions that Book of Enoch was exactly calculated . The only prejudice against it at present is the pure incorporeal nature of all sorts of Devils . But neither is there any necessity , on a Philosophical Account , that this Doctrine should be true ; and it was certainly no popular received Doctrine in that Age , and therefore can be no competent Standard for judging concerning the Orthodoxy of other Doctrines of those times . IT may also be objected on the other Sect. 12 side , that God did not so assume to himself the immediate Care of the Jews but that he also made use of the ministry of Angels in managing it . And the New Testament it self gives this account of it , and lays great stress upon it in its Reasonings for the Preeminence of the Gospel above the Law of Moses . It is said to be an Angel that spoke (a) to Moses in the Bush , & the Law is said to have been (b) given by the disposition of Angels ; from whence it is that the Apostle (c) infers the Dignity of the Gospel above the Law , because our Savior by whom the Gospel is delivered , has a (d) more honorable name given him than those Angels , not now to mention the Angel of Abraham , Gen. XXIV . 7 . nor the Angel of Jacob Gen. XLVIII . 16 . nor the Angel of Gods Presence , Is. LXIII . 9 . There is no doubt but God did then , and still does perform many good offices for his People , by the ministry of Angels . But there is a great difference between committing to their general care , as Prefects of Provinces , which still leaves particular Benefits to their Arbitrary distribution , and between a service of Satellites , where nothing is left arbitrary , but the whole Service is determined by him who employs them without asking their consent . The former does indeed leave some ground for addresses and Thanks for Benefits left to their arbitrary distribution , and of that kind the Power of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Julian the Apostate calls them , seems to have been , in the sense also of these Hellenistical Jews and Christians , who allowed such Prefects over the Gentile Nations . They allowed them a Power of doing good to their Subjects , and of punishing their contempts and neglects of Religion , and an earnest concernment for their several respective charges . Else there had been no reason to speak of Fightings between them , as in the Book of Daniel , or of some being worsted and others being victorious , if each of them had been determined in every particular act of his Office by an express command of God. As for the Angels employed in the concernments of the Jews , and those which are still commanded on the like Offices for the Heirs (1) of Salvation , they are plainly spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Angels of (2) his Presence , as part of the Train (3) of God , like the Satellites and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Princes , to whom no Addresses are made or Thanks thought due for Services performed by them in obedience to the particular express commands of their several Princes . This seems plainly the Case of those Angels who deliver these messages , not in their own names , but the Name of God , and are accordingly also styled by his incommunicable Name , which no Creature could or durst take on its own account . I think there are hardly any Angels mentioned as employed on that account , but the Jews themselves , when they are either named in the Scriptures themselves , or when they venture , from their conjectural Traditions , to determine who they were , reckon them among the Seven which they make continual attendants on the Majestatick Presence of their Maker . The difference of these cases is very manifest even in the Practice of Earthly Princes . They also usually govern the Province of their Residence in Person , yet not so but that they employ others even there for the Servile parts of the Government . Yet the Persons so employed are not so impowered as to cut off ordinary Addresses to their Persons , as the Prefects of Provinces are who are at a greater distance . YET I am not so concerned , whether Sect. 13 this distinction of the Segullah were so originally designed by God , as that he never intended any further Providence for other Nations beyond the Provision of Provincial Angels . Whether it was by Gods Original Intention , on their own demerits ; yet it was actually so , that God did not so particularly take care of the Temporal Government and Prosperity of any other Nation as he did for Israel , God was not so nigh any others as he was to them , he had not dealt so with any other Nation , neither had the heathen knowledge of his Laws ; and that this was the great Priviledg wherein they gloryed on the account of their pretensions to be the Segullah . They had particular pretensions to Gods favor above others on account of the Promises made to their Forefathers , on account of the particular Covenant he made with them , That He would be their God and that they should be his People , on account of the Laws he had given them , of the Tabernacle and Temple he had accepted as designing a more peculiar Ordinary Residence among them , of the Succession of Prophets and Urim , and other ways he had instituted of being consulted by them on occasional emergencies , in regard of the Shuhinah , those ordinary manifestations of his presence among them , the Cloud , and the Pillar of fire in the Wilderness , and the glory that shadowed the mercy Seat during the whole time of the first Temple , in regard of that particular care he took to raise them Deliverers , and to give them victories in the times of their necessities , in punishing and rewarding other Nations as they proved good or inhumane to them , and giving other Nations for their ransome , and doing so great things for them in the sight of the World , that in them all the Nations of the World should be blessed , that is , that all other Nations should wish that all those to whom they wished well , might be treated as they were ( for so I understand that primary meaning of these words ) and in securing these happinesses to them , so by his Promises and his Covenant , that nothing could possibly drive them off them but their own Sins . If God did concern himself for other Nations in his own Person , yet these were peculiar favors which Israel enjoyed , and could challenge by virtue of their Covenant , and which no other Nation could challenge but they . In these regards therefore which are very considerable and beneficial , it cannot be denyed but that the God of Israel was properly the God of Israel as the other Gods of their respective Nations . Besides this , Appropriation is most clearly signifyed in that Title of a Husband so frequently ascribed to God in the Prophets , especially as the same Allegory is continued by them in the Consequences of that Title . On this account his Peoples leaving him is called Whoredom , and his receiving the Gentiles into their Priviledges is called a giving them a Bill of divorce , and a provoking them to jealousy . How could this be if the Appropriation had not been mutual ? How had it been whoredom in them to follow other Gods if they had not been obliged to him alone for their God as a Wife is to her Husband ? How had his receiving the Gentiles , been called a provoking them to Jealousy , if it had not been a shewing the Gentiles that favour which as a Wife , they had thought proper to themselves . CHAP. VII . The way of Appropriating a God ( according to the Customes of those Times ) was by Sacrifices received in One Place , and from One Altar , and One High Priest. The CONTENTS . 2. The way of appropriating a God to a Nation was by Sacrifice . Sect. I. The Popular Sacrifices were to be considered as Ceremonies of Covenanting and particularly of Covenanting with their Gods as well as with one another . Sect. II. These Sacrifices were confined to particular Nations . Sect. III. Especially their Mysteries . Sect. IV. The most Ancient Sacrifices were generally thus confined . Sect. V. How this was consistent with the Heathens permitting the Worship of the Gods of other Nations besides their own . Sect. VI. The Covenanting Symbols of Unity that were used in their Common Sacrifices . Sect. VII , VIII . The Sacrifices were also Natural Means of promoting this Unity of the Sacrificers with their Gods. Sect. IX . The Consequences following hereupon . Sect. X. 3. The National Panegyres or Assemblies for participating in those National Sacrifices confined to a certain place Sect. XI . Moses very probably alluded herein to the Practices of the Aegyptians . Sect. XII . 4. In the Panegyres so fixed , All the Sacrifices then feasted on were to be received from One Altar . Sect. XIII . The Reason . Sect. XIV . 5. The Affairs of that One Altar always , managed by One chief Priest. Sect. XV. 2. THEREFORE it is to be observed further that the way of Sect. 1 appropriating a God to a Nation was by Sacrifice . I am not now concerned whether Sacrifices were introduced by Primary Institution . It suffices for my purpose that they were taken up by God from the practices already obtaining among the Heathens , as several of the Ancients conceive , who deny any Prim●●y approbation of them . If they were taken up on this account , the Argument will hold more strongly for my purpose . For if they were not taken up for their own sake , then it plainly follows that there could be no other design in admitting them but that they might perform the same Office to the Israelites , as they had to other Nations which had received them before . And therefore if the design of them before was a mutual appropriation of a God to a Nation , and of a Nation to a God ; this , and this alone , can be understood to be the design of them as used also among the Israelites . Yet the Reasoning will also hold on the other Hypothesis . For if they had been taken upon particular approbation , yet considering that the main use of them consists in their signification , the common justice of Converse will require that , being signs of common use , they should be intended in the common notorious signification . There was reason to presume that they would be so understood by them to whom they were used , and there had been indeed no reason to guide them to expound them otherwise . As therefore the justice of dealing requires that Persons conversing do design to be rightly understood by those with whom they deal ; so the same justice , in order to the same designs , requires that what significations of their mind shall be made use of , be understood the same way as it is known that the Persons dealt with will , and will have reason to understand them . These common Rules of Equity in dealing are used and appealed to for a justification of his own dealing by God himself . It remains therefore that I shew that this was the design of Sacrifices among the Heathens , to appropriate a Nation to the Care of a particular Daemon , so that they who were admitted to such Sacrifices might challenge an interest in the Daemons Care , and they who had no Right to be admitted to the Sacrifices should be also supposed to have no Right to that Care and Protection of the Daemon , and they who were excluded from the Sacrifices , should also be judged excluded from that Protection . This appears from the most ancient Sect. 2 use and design of Sacrifices as Ceremonies of entring into Covenant . This appears even from Homer who constantly makes this the way of ratifying all Leagues and Truces , and such things wherein it was requisite that Faith should be obliged . And as all Covenants were with Oaths , and those Oaths with Imprecations in case of violation , so these Sacrifices were purposely designed to signify the devoting their own Lives like that of the Beast , if they should break their word , and they made choice of Sacred Rites and Religious for this purpose , that the Gods might ingage for the punishment of the offender if he should , through subtilty or might , prove too powerful for Humane Justice . This Custom therefore of making Covenants with Sacrifice , was taken from the Practices of Men into use in Covenanting with the Gods themselves . And tho it be certain that the whole design of Ordinary Sacrifices was not for making new Covenants as often as they Sacrificed , yet they were all for maintaining that Commerce and Conversation with the Deities which were first grouned on the Covenant it self . By the first Covenant they were united to their Gods. Accordingly the Idolatrous Israelites are said to have joyned themselves to Baal Peor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the LXXII , because it was indeed in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Covenants were properly made , and wherein this Discipline was most strictly observed . And from hence followed a Right to the other Sacrifices , whence it is that the Apostle makes a partaking in the Devils Sacrifices to be a communicating with the Devils themselves , 1 Cor. X. 20 . the same way as communicating with our Eucharistical Mystical Sacrifices is communicating with our Saviour , Verse 21. This Covenant therefore of the Gods with Nations was confined to the Nations Sect. 3 with which the Covenants were made , so that no other Nation had a Right to partake in the Sacred Privileges of others . When Hercules designed the fetching of Cerberus out of Hell , having heard of how great efficacy the Mysteries were accounted for passing into the other World , he applyes himself to Eumolpus for his initiation into them , but could not gain the favor till he was first adopted by Pylius . The reason is expresly given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and these Mysteries were in Attica , so that Hercules must first be made an Athenian before he could be admitted to them , as the Jews also received Gentiles into their Nation by Proselytism . So the Dioscuri were also adopted by Aphydnus on the same design of initiation . And this is the very reason insisted on by Julian the Apostate , for excusing Diogenes from the accusation of Impiety in refusing to be initiated , that he could not be admitted without an Adoption into the City of the Athenians . For he was not born there , but at Sinope . This he takes to have been inconsistent with his larger profession of being a Citizen of the whole world . So he : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Bacchus also and Aesculapius and Hippocrates were initiated , was by a particular favor for so highly valued Persons . That however they intended originally to exclude all that were not of their own Nation , appears from the form alluded to in Theon Smyrnaeus , which I am apt to think he might have had from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself . These are his words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their forbidding Barbarians is mentioned expresly by Isocrates and Lucian , no doubt intended by this very expression of an unknown Tongue . It is the Character of a Barbarian in S. Paul himself , If I know not the meaning of the voice , I shall be unto him that speaketh a Barbarian , and he that speaketh shall be a Barbarian unto me , 1 Cor. XIV . 11 . Isocrates will have this first introduced in opposition to the Persians in resentment of their invasion , but it appears there was no need of any such resentment for it , when it was so agreeable to their Original Constitutions , that even Hercules and the Dioscuri , Bacchus and Aesculapius and Hippocrates , tho Grecians by extraction , could not be admitted without Incorporation . If therefore this were the Original Form , then we see it so severely interpreted as that even the difference of a Dialect was comprehended under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The difference was no greater between them and the other Grecians . So it is also understood by Aeschylus , who calls the Argive Army under Adrastus against Thebes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This will also give light to that expression of the Prophet where God threatens his People , that he would provoke them with a People of another Tongue , that is , by admitting others to their Privileges , that were Barbarians to them , that is , Persons of another Nation , the same thing that he had elsewhere threatened them , to provoke them to jealousie by a people that were no people , and by a foolish nation . Nay so far were they from admitting persons of another Nation to their Mysteries , as that it was Piacular and Capital for any such to be found so much as in their Temples whilst any such Rite was performing . There is a remarkable story in Livy to this purpose : Two Acarnanian Youths uninitiated came into the Temple of Ceres , ignorantly , but at their going out discovered themselves by some impertinent Questions , being unskilful in the worship there performed . Being discovered , they were carried before the Priests , and were put to death for the Prophanation , tho it appeared that they came in without any ill design . And as none other Nations might be admitted to their Sacrifices , so neither were they thought to have any Right in their Prayers : so Philo expresly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He adds indeed , that the Jewish High Priest did represent and make intercession for the whole World. But this could not possibly be understood concerning such things as were proper to themselves as the Segullah , such as were the Promises of the Land of Canaan Literally , and of Heaven as mystically promised also under those mystical Representations . But as these Prayers for other Nations seem to have been first introduced after their dispersion into other Countries ( I do not remember the least intimation of it in any of the Psalms that were ancienter than the Captivity , nor in any of the other ancienter Devotions which occur occasionally in the other Historical Books of the Old Testament ; ) so possibly the design of such Prayers and Sacrifices might have been for those of their own Nation alone who were , by this time , dispersed into most Countries upon Colonies ; and this the rather because they were incorporated into most of the Cities into which such Colonies had been deduced by the favor of the Macedonian Founders , and the Indulgence of the Roman Conquerors , which Incorporation made them accounted as parts of those Nations into which they had been incorporated . Thus Trypho understood the Prophecies concerning the Conversions of the Nations . Or if they were pleased to include native Gentiles themselves , yet they might have been those Proselytes which were dayly brought over by the Jews conversing with them to some degree of Proselytism , if not that of Justice ( which made them no longer reputed Gentiles ) at least that of the Gates , which was consistent with their Gentilism . The History of the New Testament assures us that there were very considerable numbers of such Converts , and that from every Nation under Heaven , and these they did admit to an inferior portion in their Prayers . Witness that part of the Temple purposely allotted for them called the Court of the Gentiles , and their coming up to worship at the Solemn Panegyres . Or if yet further they admitted any Prayers for Gentiles still persisting in their Gentile Distinctives , and Gentile Religions ; yet even so the reason was not for the Gentiles themselves any further than as the Jewish Interests were so involved with theirs as that the Jewish affairs could not be prosperous , unless those greater Bodies , of which themselves were the less considerable parts , were prosperous also . This is the reason given by the Prophet why they were to pray to God for the Cities whither they should be carried Captive , for in the peace thereof shall ye have peace . And this was the case of those who were Inhabitants of the Colonies , and of all of them when Subjects to Gentile Princes . On this account , and this alone , they sacrificed for the Persian Kings and the Roman Emperors , when they were verily perswaded that it was God's pleasure to give them up to that slavery , tho even so the Zealots made all the opposition they could against it . Yet after all , considering that the God owned by themselves was the common Creator and Governor of all other Nations as well as themselves ; and that thereupon it followed that he must have had an obligation from his own beneficent nature as well to do them good , as he had an unalienable Right to govern them ; and that no substitution of Prefects is ever thought sufficient to hinder the immediate interposition of a Prince , when he is pleased to command a kindness for his Provincial Subjects : It cannot therefore be thought strange that such favors as were not derogatory to the Properties reserved for the Peculiar People should be desired for other Nations also , especially if those general Terms of all mankind , and the whole world , be understood in the usual limitation of those Phrases in that Age , so as to extend no further than the Roman Empire . So far they were obliged to pray for them on the account now mentioned of their own Interest . And so far they were imitated by the Primitive Christians , who prayed for their Heathen Emperors when they were not engaged in actual Persecution , and for a quiet world , that is for the Peace of the Roman Empire , tho otherwise their Prayers were ( as I have elsewhere shewn ) confined to the visible Members of the Orthodox Communion . However it is otherwise certain that the now mentioned passages of Philo must not be understood so as to hinder the confinement of their ordinary Sacrifices to their own Nation . Sect. 4 THUS it was in their Mysteries , which because of their great Sacredness , and the horror they had of innovating any thing concerning them , kept longest to their Original Discipline . And it was from their Initia that they derived their Right of partaking in their Sacrifices . In the instance last mentioned we see it was Piacular for Persons uninitiated so much as to be present at their Worship . How much less then must it have been lawful for them to partake of the Sacrifices . We see therefore that it was agreeable to the common usages of that kind , when the Jews counted it a prophanation of their Temple , whenever the Gentiles proceeded into the Holy Place . So they did in the Case of Antiochus and Pompey . And so they did in the supposed Case of S. Paul , when they thought he had brought Trophimus the Ephesian into it , pretending thereupon that he had polluted the holy place . As for the place allowed to the Gentiles , the outer Court , it is commonly observed from the employment they put it to , in trading for their Sacrifices , that they did not acccount it holy . And indeed how could they count them holy enough to partake of their holy things , when the strict ones among them counted it a Legal Pollution so much as to touch them , or to converse with them in publick places , and when they would not so much as eat with them ? S. Peter when the Jews came from Jerusalem , was fain to separate from eating with the Gentiles to preserve the good opinion of his Countrymen . They who took it for a pollution to partake with them in their common meals , how much more must they have thought it so , to have admitted them to any sacred Commerce ? Upon this account it cannot be thought strange that the Jews rejected the Cuthaeans from any hand in building the Temple with them , notwithstanding that they professed to worship the God of Israel . They tell them , that they had nothing to do to build an House to their God. Ezr. IV. 3 . What can be a clearer Argument of this Appropriation than this , that , they were not permitted so much as to assist in building an House to their God , without complete Proselytism ? This was plainly an Appropriation of their God , and their Altar . FOR tho , for the reason now given , Sect. 5 the Case were clearer in the Heathens that they did Appropriate their Mysteries to Persons of their own Nation ; yet there are not wanting great Presumptions that Originally , before Conquest , and Servile complyances , had broken all their Rules , it was intended that their Sacrifices should be proper also , and their Plays and all their great Festivals . Thus in the Olympicks , none but Greeks were permitted to have any part , and in the Panionia none but the Ionians . And this keeping to their Country Gods was so constantly kept to , even when they went on Colonies , and accordingly the Colonies still reserved an honorable place for those of their Mother Cities in their Sacred Rites , as appears in the Case of Corcyra and Corinth in Thucydides ; and on the contrary the Metropolis also received those of their Colonies to theirs at home as all the Grecian Colonies of Sicily and Magna Graecia in Italy were permitted to strive in the Graecian Olympicks . Thus it was that their Citizens , however dispersed , still kept up a memory of their affinity : and there was no certainer Argument , those many ancient Geographers , who wrote concerning Colonies , had to prove the Relations Cities had to each other ; than this of the Community of their Religions , and the correspondence maintained between them in their Sacrifices , which could have been no Argument , if the Right of their Sacrifices had not been thought proper to the respective Nations . Hence those strict Injunctions of wisemen every where among them , obliging all to worship their Country Gods , and in the way of their Countries . This seems to be the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Golden verses , and was imitated , as other things of the Pythagoraeans were , by Plato . So Socrates , being asked whether it was lawful to worship the Gods as they pleased , denies it , but confines them to the Laws of their Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it was one of the Fundamental Constitutions of the Athenians from the time of Draco one of their most ancient Law-givers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And one of the Oaths which the Athenian youths were in obliged to take , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have the form of the Oath in Stobaeus . Nor was this only the sense of their wisemen and Legislators , but even of their Gods themselves . Apollo is quoted for it by Socrates in Xenophon , as if he always gave it as an Answer to all that consulted him how they should serve the Gods most acceptably ? that they should do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Aristotle says that not only He , but all other Oracles , required it , that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Accordingly it was a punishable crime not only among the Jews , but among the Heathens also , to introduce new Religions . Among the Athenians the Areopagites were the Court in which they were to be tryed who offended in this kind . This was the Accusation against Socrates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may not wonder that St. Paul also was accused before that same Judicatory in the same form , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he Preached to them Jesus and the Resurrection , whom they took for another Daemon called Anastasis . At Rome also the Bacchanalia , being introduced secretly by some Greeks were suppressed by order from the Senate . And in this regard it is very true that the receiving or excluding new Religions was indeed the Priviledge of the Senate , and the Government , and forbidden private Persons by the Laws of the XII . Tables . Thus was the worship of Isis excluded out of Rome by Tiberius . Thus was the worship of Christ excluded out of Rome by order of the Senate , when Tiberius referred it to them , whether it should be received , if the Story in Tertullian to this purpose be true . And thus were the Emperors Canonized , after that Custom also grew fashionable . Seeing therefore they were all obliged to worship the Daemons of their Country ; seeing there were Laws made against Innovations in Religion ; both these put together will plainly amount to the Appropriations of Deities designed to be proved by us . Sect. 6 FOR tho , with the leave of the Government , they might introduce new Religions , yet is not this any Argument against the confinement I am speaking of . Those Gods were thought to be such , as that many of them might have the care of the same Nation in different , or subordinate regards . And as they supposed each of them to have his Province allotted him by the assignation of the Supreme Being , so they also thought that their Provinces might be changed or enlarged by consent of the Daemons themselves , or by assignation of the Supreme who was their common Superior . But this reason did not reach the God of the Jews , who being the Supreme , and being alone sufficient for all the necessities of his People needed no other Coadjutor within his own charge ; and it was not agreeable with the Rules of Majesty to have a Provincial in the Jurisdiction of his own Residence ; and being the Supreme himself he could not have a co-partner joyned with him without his own consent , which , upon all occasions , he expressly refused . But as they had other conceptions concerning their own Deities , so their Practices in receiving them were suitable to those conceptions . Whenever they received any , it was not of their own arbitrary pleasure , but from some pretended Signification of the minds of the Gods themselves that it should be so . So was the Mother of the Gods and Aesculapius received upon Oracles which were supposed to Signify the mind of the Supreme Being himself , not of any one particular Daemon . For none else was thought to be the general disposer of events concerning so many and so different Nations but he . Others were recived on particular Revelations attested by such witnesses as were supposed credible , as Romulus under the name of Quirinus , upon the Oath of Iulius Proculus which also afterwards were taken in course for the Canonization of the Emperours . Others by the Apparition of Stars , which were above the disposal of the Provincial Daemons , and could onely therefore be thought to signify the mind of him that was Supreme . So the Julium Sidus was the ground of the Canonization of Julius Caesar. Others were with charms drawn out of the Cities whose Tutelars they were , and invited to Rome with promises of Temples , which as it was supposed to be with the consent of the Daemons so inchanted , who of their own free wills were supposed to accept of the profers made to them together with the nobler office of being Tutelar to the Conquerours ; so neither could it be to the disinterest of their own Tutelars whose Power was by that means enlarged . This seems to have been the occasion of most of those temples of strange Gods in Rome . For it seems to have been an ancient & common Custome among them , if we may believe Sammonicus Serenus an Authour of Antoninus Caracalla's time , who yet has it from one Furius whom he thought then very ancient . Several Towns of Italy are there mentioned as so taken , besides Carthage and Corinth , out of it . And as perhaps no place was more guilty than Rome in this particular of the worship of strange Gods , so they are particularly upbraided by St. Augustine , that very many of the Gods they worshiped were Captive ones , which again makes it very probable that this was the Original of their worshipping of them . And this was counted a more civil way of treating those captive Gods themselves , than if they had pretended bluntly , as the Heathens about Palaestine , that the Deities of the Conquerors were more potent than those of the Nations conquered by them . AND as all Covenants were in those Sect. 7 times made with Sacrifice , so all Sacrifices , besides those of the Mysteries , included also something of a Covenant . This appears from the use of those things in ordinary Sacrifices which were then thought of the strictest signification of union . Salt was the Embleme of the strictest Union among them , and there was nothing counted more piacular than to prove false after having participated in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and an unalterable unviolable Covenant is in the Scripture stiled a Covenant of Salt. And accordingly salt was , in their ordinary entertainments , consecrated to their Hospital Gods , that it might be taken for an affront to them if any breach should fall out afterwards . Now this was used in all Sacrifices ; every Sacrifice was Sacrificed with the Salt. So the Scriptures concerning the general customs of the Sacrifices of those Countries where the Sacred writers lived . And the same Custome was also observed by the Greeks and Romans as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the one and the salsae fruges or mola falsa of the other . Sect. 8 OF the same signification it was to partake in Bread and Meat . The Sacredest bond among Mankind was that of Marriage , and the Sacredest Marriage that of Confarreation . Now this was the mola so constantly used in all Sacrifices as that the name of Immolation was used for Sacrificing it self . And of this kind was the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Ebrew Meat Offering . So was it also to drink to one another and to partake of the same Cup. And the Libatiion always went together with the Sacrifice . So also it was to feast together , as we see in the Covenant of Jacob and Laban Gen. XXXI . 54 . in which regard their partaking of the same Sacrifices was a confederating them to one another . But it was also a confederating them to the Deity . For this was also a custome among the ancients for superiors at entertainments to signify their savour to their Inferiors by cutting them out Portions of the meat that was before them . Thus it is that Agamemnon in Homer puts the Heroes in mind of the particular respect he had shewed them by the Proportions he had carved for them at their solemn entertainments . And thus Joseph shews his kindness to his Brethren by the messes he sent to them , and his particular regard to Benjamin his own mothers Son by sending him a mess five times greater than to any of the others . As therefore these panegyres of the Gods were answerable to these publick Entertainments of Princes ( for all the Nations as well as the Jews , seem originally to have pretended to a Theocracy ) so the admitting their worshippers to a participation in their Sacrifices , was according to the customes of that Age , a sign that they admitted them into the number of their peculiar Favourites . Accordingly it is given as a reason why Praetus and Iobates could not themselves kill Bellerophon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THUS their Sacrifices were plain significations Sect. 9 of a League both with their Gods and with one another . But according to the account of Porphyry ( which was generally followed by the Primitive Christians ) it was more than so . It was also a natural means of procuring that Mystical Union which was designed between the Gods and their Sacrifices . For he supposes that the Gods which delighted in bloudy Sacrifices were corporeal Daemons , and did themselves also partake of the bloud and nidor of them , as the Manes were drawn by bloud in all the Necromantick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Homer and the other ancient Poets . That accordingly those Daemons themselves chose those Sacrifices which Were most delightful to them , and suitable to the natures of their own particular vehicles . That when such were offered to them they mixed themselves with the whole Bodies of such Sacrificers , so that they who partook of the Sacrifices must also consequently partake of the Deities themselves , who being incorporated with their meat , did by that means insinuate themselves into the Bodies of their worshippers , who were also the better disposed to receive them by being themselves dieted by a meat so agreeable to the vehicles of the Daemons themselves . That possibly was the design of the Daemons in prescribing such singular ways of Diet to Persons desirous to be initiated to them , because otherwise it had not been in their Power to unite their vehicles to them without such predispositions . God undoubtedly would not suffer them to take possession of his creatures at their pleasure , and upon the Hypothesis of their vehicles being corporeal , it is not likely themselves would desire it without something of pleasure and congruity to their own natures , which was to be procured by such a Preparation of singular Diet before . And considering that according to the grossness of their Vehicles their stations were also allotted them by the Principles of the same Philosophy ; these Tutelary Earthly Daemons must have Bodies by so much grosser than the Aerial as their place was lower . This is the communicating with Devils mentioned by St. Paul , and was plainly supposed by the Christians in all their reasonings against them . It is very plain that they take it for granted that the Devil had taken possession of all them who had communicated in their Sacrifices . The very Infant in St. Cyprian who had some of the Wine of Libation poured into her mouth , was looked on as polluted with it . So much is implyed in his words concerning her : In corpore atque ore violato Eucharistia permanere non potuit . Sanctificatus in Domini sanguine potus de pollutis visceribus crupit . Much more they who communicated in them with a design of devoting themselves to those Devils to whom the Sacrifices were offered . NOW on this Hypothesis the Reasoning Sect. 10 was clear both ways , both that they who did partake in the Sacrifices were supposed to be united to the Daemons & each other , & that they who were excluded from those Sacrifices were also excluded from that Union . The former Reasoning held , because all who communicated in the Sacrifices were supposed to partake of the Devil to whom the Sacrifices were offered , and to be made one Spirit with him , and being so must also be supposed United to each other as communicating in the same Spirit . And on the contrary these Sacrifices being both Moral means of Covenanting for that Union , and Natural means of procuring it , they who were excluded from them , as they must be supposed not already United , so they must also be supposed excluded from the Ordinary means of procuring such a Union . And further considering this whole Transaction as a Legal Act : as the admitting to Sacrifices did not only signify , but in a Legal way effect the Union , as it obliged the God to ratify what was done in his name by Persons sufficiently Authorized by him ; so the Exclusion of Persons from them , as transacted also in a Legal way , did not only signify , but obliqe the God , in whose name they Acted , to exclude Persons so Judicially excommunicated from partaking in the Invisible Sacrifices . And therefore as the Union of the Heathens with their Daemons was interrupted by their not communicating in the same Sacrifices ; so it was reasonable to argue against the Samaritans that their Union with the God of Israel was interrupted by their not communicating in the Sacrifices of the God of Israel with his People Israel , because he also had taken up or allowed the use of Sacrifices among his own People , for no other end but that they might perform the same office with them as they had done formerly among the Heathens . I know very well the Philosophers stated the way of Unity with the Supreme Being on other Principles than these . But then it was on this Supposition , that Sacrifices were not the way to it , but only such as were Mystical , those of a pure mind . Which plainly supposes that the Provincial Daemons , which were generally worshipped with Literal and Bloudy Sacrifices were none of that Supreme Being . So that still the Union with them might be , and was thought to be , performed by Sacrifices , which is all for which I am concerned at present . For from thence it will follow that where that same Supreme Being was pleased actually to order that such Bloudy Sacrifices should be used , and be used with a design on the common received Popular Signification of them , there his meaning was , that they should also be Signs and means of procuring this Union as they had been formerly . Sect. 11 3. THEREFORE , As these Unions of Nations were managed and procured by Sacrifices , so the National Panegyres for the participating in such Sacrifices were held in one fixed and known place . I deny not but that there were other Altars and other Daemons for the several subdivisions of such Nations . I only speak of such Daemons as were worshiped in common by the whole Nations , and in whose worship the whole Nations were agreed and united , that those were worshiped with National Solemnities , on known returning Festivals , in known places appointed for the purpose ; and that where this was done there the Nations were preserved unanimous , where it was not , they were divided with Factions and Animosities . Thus were the Panionia for the Ionians in Asia , the Panathenaea for all the several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Attica , the Olympicks which were Panellenia , for all that were of Greek extraction , whether in Greece or in the Greek Colonies , and the Feriae Latinae among the Romans for the whole Latinum nomen , as the Ludi Magni or Romani were for the Romans . And as the private Rites of Families required the attendance of all that were of the Family , so that David gives this as a reason to excuse him from his attendance on Saul on the New Moon , and among the Romans this was allowed as an excuse in Cases wherein very few excuses were allowed , as for Consuls to delay them for a while from the Service of the Common-wealth and for Soldiers to dispense with their absence from their vexilla ; so we have reason to believe that they were obliged , who could conveniently attend , to be at these publick Sacrifices of their Nation . For as among the Jews , so among them also , these Private Rites were kept in a strict subordination to the Publick , that so the Unions and endearments of their Families might not be confederacies , but might , upon all occasions , yield to the more Sacred Union of their Nation . Therefore it was that these Private Rites were not of any value , unless they were allowed and approved of by the Pontifex Maximus , and even then were called Sacra rather than Sacrificia . So that even among them , as well as among the Jews , the name of Sacrifices was still appropriated to the publick Altars , as among the Jews the High places were obliged to a strict dependance on the Publick Altars . And where these Publick Panegyres were not observed , there it was easy to observe the ill effects it had on their National Correspondences , The National animosities and rancors of the different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt are famous , and as notorious it is that they were to be ascribed wholly to the difference of their Religions , not only that every Nomos had a Deity to it self , and those such in one Nomos as were detested , and Sacrificed in another ; but because they had not for a long time any Deities that were common , nor any Anniversary Solemnities or Sacrifices , or Altar common to them all . And I am very apt to think this might particularly be the reason why Moses prescribed those Festival Solemnities at one certain place , and why he was so careful that no Private Altars , whether of the Families , or of the Tribes , should stand in competition with the one Altar at the constituted place of their Assemblies , because he had seen the ill consequences of the contrary Practices in Aegypt , and was withal desirous to make Religion ( which is indeed of it self the firmest bond of Union ) the most effectual remedy to prevent any dissentions among them ; in pursuance to which design it was very Prudent , and extremely well fitted to their Circumstances , to take away all private Solemnities of worship which made the differences among the Nomi and to ascertain times and a place for Publick Assemblies of the whole Nation which had been wanting among the Aegyptians , for making Religion a more effectual bond of Union to their whole Nation . Sect. 12 NOR can this conjecture seem incredible to any one who will seriously reflect on the Circumstances of Moses at the time of his Legislation . That the Positive Injunctions were particularly fitted to the Cases of his contemporary Idolaters is generally confessed . Maimonides himself insists on it as a thing that would give great light to many of those Injunctions , if the particular customes of those Idolaters were better known , and gives some not unlikely instances from some Arabian Books concerning the customs of the Tabii , whom he supposes to have preserved the Succession of those customes . And undoubtedly it was very agreeable to Moses's design to keep his People at a distance from Idolatry to which they were then so extremly prone , and which was likely to prove withal so mischievous to them by the calamities it was likely to bring upon them . But it was yet much more for his purpose to use such customs as were only designed for Union than those which were only in opposition to their otherwise indifferent usages . And there must needs follow a great difference in the nature of those two sorts of Constitutions . Those Constitutions which were only designed for opposition , had no more lasting need than the avoiding of those Customes . When they should either remove their own dwellings to the neighbourhood of Nations who had never used those customes , or that their Neighbouring Nations themselves had changed their customes in such Particulars , there could then be no further need of such Customes as were only designed for Opposition when they ceased to be opposite . But for such Laws as were designed for Uniting them , tho the occasion of them were a particular Case of that Age , yet the reason of such Constitutions holds for ever , as long as it is requisite that their Religion should Unite them , and therefore still holds proportionably under the Gospel , as it did during the whole state of the Jewish Dispensation . And if any Nations were regarded by Moses in the making of his Laws , there were none more likely to be so than the Aegyptians . Their customes , both good and bad , were freshest in his Peoples memory . And there are some Laws which cannot be any way else so probably accounted for as by an Egyptian Original . To them and to their Country they had the greatest inclination . In their murmurings , they mention the Onyons and Garlick and the flesh-pots of Aegypt , and motion the makeing of a Captain to return into Aegypt , when they were not yet acquainted with the customes of the Canaanites or any of their bordering Nations ; much less had entertained such favor to them , as to be in danger of them . And it is probable that the Aegyptians had even then taken up the same Idolatries which they are known to have had afterwards . That pretence of the Israelites , that if they should Sacrifice in Aegypt , they should Sacrifice the abomination of the Egyptians before their faces , implys plainly that the things Sacrificed by the Israelites , their Sheep and Oxen were even at that time , worshiped by the Aegyptians , so that in killing them they must incur an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piaculum in the sense of those Superstitious Zealots , which must needs exasperate them against them . The same thing also seems implyed in that a keeper of Cattle was counted so unholy a profession , and that the Israelites themselves in the first Idolatry they were guilty of , after their coming out of Egypt , chose rather the resemblance of a calf , than any other for their Deity . So that at that time there seems to have been a full occasion for this constitution of Moses . 4. Therefore , As these solemn Panegyres Sect. 13 were to be at one certain place ▪ so were the Sacrifices to be offered on that occasion to be received from one Altar . Tho the Multitudes Assembling on such occasions were more than could partake of one Sacrifice ; and tho the number of Sacrifices , requisite for Feasting so great Multitudes were more than could ordinarily be offered on one Altar , yet no more than one Altar was designed for them , that at least their bloud might be sprinkled there when it was impossible that they could all be offered there , and that so they might be said to partake of one Altar when yet the Sacrifices , on which they feasted , could not all of them be offered at one Altar . This is expresly taken notice of to have been the case of Solomon in the Dedication of his temple : The same day did the King hallow the middle of the Court that was before the house of the Lord : for there he offered burnt offerings , and meat offerings , and the fat of the Peace offerings : because the brazen Altar that was before the Lord , was too little to receive the burnt offerings , and meat offerings , and the fat of the Peace offerings . The number then offered of Twenty two thousand Oxen and one hundred and twenty thousand Sheep was indeed no greater than what might often be expected at the Anniversaries of the Nation , and the Provision therefore was not extraordinary , but such as it was intended should be constantly made use of on such occasions as often as they returned . So that consecration made a Perpetual Right that Sacrifices might for ever be burnt in that place , whenever they should again prove so numerous as that the Altar could not receive them . Yet did he not think fit to erect any more Altars but that brazen one . Why not but because he found it not agreeable to the customes and significations of those times to receive their Sacrifices on such solemn occasions from any more than one Altar , tho they were more than could be received by one Altar ? And I believe there cannot be given an Example where-ever one Temple had more than one Altar dedicated to the same Deity , how numerous soever the Sacrificers or Sacrifices were that might , on such publick Occasions , be expected to partake of it . Which also makes it very probable that their partaking at one Altar was indeed designed as an Emblem , and an Obligation of them all to Unity . And this might possibly be the reason why , when it was lawful to worship the same Deity in distant places , they notwithstanding copyed out the principal Altar . Perhaps it was mystically to signifie that it was still the same Altar that they still intended to partake of , that when the distance of the place hindered their real participation with it , they yet intended to communicate with it in effigie , that is , as really as it was possible for them to communicate with it at a distance . For as the external Participation at a visible Altar was not taken , in this Mystical way of Communion , for a multiplying an Altar distinct from the distinct Archetypal Altar by which their invisible Communion was to be maintained with their Deity , but rather as a means of partaking of the invisible Altar from whence the visible Altar was supposed to be Copyed ; so neither , for the same reason , could a distant Communion with an Altar copyed from that which was Archetypal of all visible ones , be taken for a distinct Communion with a distinct Altar , but rather as a means of communicating with that original visible Altar from which that is also supposed to have been Copyed . AND perhaps the reason of this Sect. 14 might have been that very ancient Custom mentioned before ( as these Sacred Rites are the clearest Footsteps of ancient Customs ) of entertainments , that persons of great Quality treated their Guests , tho sitting at other Tables with Portions sent to them from their own . So it is plain in the case of Joseph's Brethren , that they were not at the same Table with Joseph . It is expresly said , that his Servants did set on Bread for him by himself , and for his Brethren by themselves , and for the Egyptians which did eat with him by themselves : Genesis XLIII . 32 . Yet the Messes that were sent them , were sent them by his particular Order , and from his own Table . For it should seem that it was not the custom at first to set down any thing but Bread on the other Tables of the Guests , and that the meat was left to the disposal of him who treated them , according to the respect he was pleased to shew them . Accordingly these Panegyres of the Gods were publick Entertainments of their Worshipers , and the Altars were answerable to the Tables whereon the Gods themselves were served in their own Persons . And as it was a piece of state , that how many Tables soever any great person had for his Guests , yet he never had any more than one for himself , so it was consequently proper that the Worshipers should all be treated with Portions from the same Altar . Besides , it seems to be the praegustation ( if I may so call it ) of the Gods , by which indeed the meat was thought to be consecrated , so that till the Gods had their Portions first , it was not fit to be feasted on by the rest as a Sacrifice . This was therefore the sin of Ely's Sons , that they would have their Portions before the fat was burnt to God. 1 Sam. II. 15 , 16. And perhaps this civility of Praegustation , and the honor done them by receiving what himself had first tasted , and immediately from his own hand , might have been the reason why , in those secular Entertainments , the Guests were to receive their meat from their Patron 's Table . But considering the Sacrifices as the Solemnities of a Covenant , and that between the Gods themselves and their Worshipers ; so it was proper that both Parties that covenanted should partake in the same Entertainment . Otherwise their Feasting together could not have been a Symbol of their Unity . But where multitude of Sacrifices were offered ( as there were always great multitudes offered on the occasions I am speaking of ) there was no possibility that all should partake of one and the same Sacrifice . But it was reputed as one when all of them came from the same Table , and for that reason , and that alone , all were judged to communicate with their God when they communicated from the same Altar with him . Sect. 15 5. THEREFORE , As these publick Sacrifices were received from the same Altar , so the Affairs of that one Altar were always managed by one Chief Priest. Tho matters of Council have indeed been administred in many places by Polyarchical Governments , yet generally , even there where they were so , matters of Action have been thought best manageable by single Presidents . But however they were managed in secular Causes , yet the reason has been always thought so peculiar in Sacred Ones , as that I believe there can hardly be given an instance where the administration of these publick Panegyres was not committed to a single Priest , who presided over the rest . If the Jews had their High Priests besides their ordinary Priests and Levites , so also the Heathens had those who were answerable to them . The Romans had their Pontifex Maximus , besides their ordinary Pontifices , and Aeditui : the Greeks their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Manetho himself writes himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And these three Orders in their Sacred Rites were so extremely usual , that the name of Tertia Sacra in Manilius is used for the Office of an Aedituus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Accordingly Synesius describes the three Offices which they were to exercise in passing through those three degrees : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I am apt to think that the Sacrifices could hardly have been otherwise performed rightly . For this presiding Priest seems to have personated the God in whose Worship he was employed . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle expresses it . And therefore as the God was one , so must also his Representative . Alluding to the similitude of Entertainments , he was the Symposiarcha who was to administer all the management of them . And being thus a Representative of the Deity , they could not have received their Portions from the Deity , but by receiving them from the hands of the Priest , and therefore whoever received not from the Priest could not be said to communicate at the Altar where he officiated . On which account it plainly appears that this Unity of the Priesthood was as well necessary for this mystical Unity of the Communicants , as the Unity of his Altar . CHAP. VIII . The Jewish Sacrifices , as Mysteries , caused a Mystical Union and Communion with God , dependent on their External Communion with their High Priest. The CONTENTS . The Jews , before our Saviour's coming , had taken up this way of mysticizing their Law. Sect. I. The Jewish Sacrifices were most properly Mysteries . Sect. II. How these Mystical Sacrifices promoted a Union with the Deity by a Union with the Priesthood . 1. The admitting Persons to the Mysteries was the peculiar Office of the High Priesthood . Sect. III. 2. In this Office the High Priests represented a more Sacred Person than their own . Sect. IV. The Daemon peculiarly concerned in this affair of restoring Souls was the Demiurgus . Sect. V. It was thought impious for any Creature to intermeddle in it as a Creature . Sect. VI. The Jews understood their own Worship to perform the Office of Mysteries . Sect. VII . , The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Demiurgus peculiarly concerned in Revealing the Heavenly Mysteries . Sect. VIII . The Jewish High Priest represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herein . Sect. IX.X. None but the High Priest did so . Sect. XI . 3. The High Priest represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in relation to the Benefits of the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. XII . A mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owned in the Hellenistical Philosophy of those Times . Sect. XIII . How appropriated to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Principles of the same Philosophy . Sect. XIV . The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principle of Union both to the Sensible World. Sect. XV. And to the Intellectual . Sect. XVI . 2. Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to depend on external Communion with the High Priest as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of mystically signifying and causing this External Unity . Sect. XVII . THUS it was in the ordinary Popular Sacrifices . But in the Sect. 1 Mysteries the thing went higher , which it will be necessary to explain , in order to the clearing the Argument , as it was used by the Jews against the Samaritans , and by the Christians against their contemporary SCHISMATICKS . In order whereunto , it is to be remembred 1. What I have elsewhere proved more particularly , that the Jews had , long long before the beginnings of Christianity , taken up this custom of expounding their Law mystically . Even this same Ptolemy Philometor , who sate as Judge of the forementioned Dispute between the Jews and the Samaritans , had a Book of Allegorical Expositions of the Law dedicated to him by Aristobulus the Peripatetick . And it seems to have been very ancient among them that they grounded their Allegorical Expositions on that received sense of the Command to Moses , of making all things according to the fashion shewed him in the Mount , which is also applyed this way by the Apostle himself in his Epistle to the Ebrews . And indeed most of the Reasonings of that Epistle proceed on this Hypothesis , that all those external Institutions of the Law were only Shadows and Resemblances copyed out from the invisible Patterns and Prototypes ; That the real Benefit was received from the Prototypes , and that these Shadows were of no further use than as mystical means of communicating with the Prototypes ; That the Gospel exhibited the Prototypes themselves in a way more immediate and certain and becoming the Divine Designs , and that accordingly the state of the Gospel was only the state of the Mystical , that is , indeed , of the more Beneficial Israelitism , and the fulfilling of those mystical Senses of those Legal Writings which were the Senses principally designed by the Holy Ghost . Sect. 2 AND indeed the Mysteries were most proper to be made use of and applyed on this occasion . The Mysteries were most allowed of by those who approved not of other bloody Sacrifices . Porphyry himself , and those of the Pythagorean way , did not only approve of those , but even on a Philosophical Account were ambitious of initiation into all the famous received Mysteries . And particularly Mysteries were thought to be peculiarly useful for the procuring Spiritual Benefits , and such as peculiarly related to the other world . The popular Sacrifices seemed to aim no higher than the transacting for wordly Benefits ; and the covenanting with their Gods for their worldly Protection , and the flourishing of their Commonwealths ; but the Mysteries were principally designed for a Purgation of the Soul , and bringing them to a more familiar and nearer conversation with their Deities , and bettering their passage into the other Life , which Considerations will make them more proper for the Jewish Institution , which in this very same Case exceeded the Popular Sacrifices of the Heathens , that they were particularly designed for the Benefits of the Souls of the Communicants , and with regard to the future state . And indeed the Benefits of the mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are the main things which are fundamentally supposed in the Reasonings concerning which I am at present discoursing , were more properly to be expected from their Mysteries than their popular Sacrifices . And that which yet brings this consideration nearer to our present design is that , the Popular Sacrifices were only proper for that inferior sort of Tutelary Daemons who , as I said , had Vehicles gross enough to be sensibly affected by them ; but mystical Sacrifices alone were thought agreeable to the dignity of the Worship of the Supreme Deity . This is the plain sense of Porphyry in that excellent and elaborate Work of his so often mentioned . Seeing therefore that the Jews pretended to worship the Supreme Numen by their Sacrifices , it was requisite , pursuant to these Principles , that their Sacrifices should not only be Sacrifices , but Mysteries also . For plainly they intended to receive all that benefit from their Sacrifices alone , which the Heathens expected from both their Sacrifices and their Mysteries . And thus certainly the Hellenistical Jews did actually understand the design of the Sacrifices . They designed their visible Altar as a means of communicating with that which was Mystical and Invisible . They also allowed of a Mystical Invisible Priesthood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they were to communicate by maintaining a Communion with their visible Priesthood . Sect. 3 IN order therefore to the clearing how this Union with the Priesthood was a means of maintaining their Union with the Deity , I shall consider the Jewish Sacrifices as Mysteries , and so shew what Reasoning would have been counted solid in those Ages , proceeding on the Popular received Notions concerning Mysteries . 1. Therefore the admitting persons to initiation in the Mysteries was the peculiar Privilege of the Supreme Priest , and not communicated to the ordinary inferior Priests without his leave . Thus it was with the Athenians in their Eleusinian Mysteries . They were at the disposal of the Hierophantae , who had therefore the Title of Mystagogues from leading those that were initiated , who were called Mystae , into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shewing them the Image of the Deity . So it was also in the Egyptian Mysteries of Isis. Tho the other Priests might by the appointment of the Goddess be imployed in the Service , yet it was to the Primarius Sacerdos that Apuleius made his Address that he might be admitted , and that the admission might be hastened . 2. ACCORDING to this Rule Sect. 4 of the proceedings of Mysteries the Chief Priests represented , in this particular Ministry , a greater and more sacred Person than their own . In the Olympick Games dedicated to Jupiter Olympicus , the Alytarcha , or Chief Priest , who presided over them , represented the person of Jupiter himself , to whom those Games were devoted . That was the fancy of Dioclesiaen , who when he had so represented the person of Jupiter would no longer bear that of the Emperor . These are the words of Johannes Antiochenus concerning him as they are quoted from the M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In the Eleusinian Mysteries the High Priest had the Name and Person of the Demiurgus , the Daduchus of the Sun , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or he that officiated at the Altar , in sacrificing , of the Moon , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or he that spoke to the People what was ordered to be spoken on those occasions , plainly answering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employed on the like Services of assembling or dismissing the People by the Kings in Homer ) that of Mercury who performed the same Office to Jupiter that he was to do , on these Solemnities , to the Demiurgus . By the answerableness of these other Offices , and Changes of Names in them , it plainly appears , that by the name of Demiurgus they did not allude to the notion of it for a secular Magistracy ; but to that wherein it was used by the Philosophers , and from thence derived from them by the Gnosticks , for the Maker of the World. It was to this Demiurgus that the Sun and Moon , the two Craters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Plato's Timaeus , were supposed to have that relation in framing the Souls of the inferior World. And accordingly as this Deity was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so was the Priest who officiated herein unlawful to be named by his Mysta initiated by him to whom he had performed the Office of the Demiurgus . So Eunapius concerning him by whom himself had been initiated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This does sufficiently imply , that tho the pretence of the institution of these Mysteries were only the Worship of Ceres and Proserpine , and the Commemoration of the Rape of Proserpine by Pluto ; yet the design was higher , even the restoring lapsed Souls to their primitive happy condition . This was indeed the benefit they expected by them in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invisible state , comprehending both estates of Happiness and Misery . This was the clearing them out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which uninitiated Souls were supposed to stick . And possibly the whole Fable of the Rape of Proserpine by Pluto , might indeed signifie nothing else but this degenerate state of lapsed Souls , their fall from Heaven , and their being imprisoned by Bodies , and by that means confined and captivated in these lower Regions under the Moon , which Bodies and which Places were supposed obnoxious to the Jurisdiction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they called Pluto . So that the Purgation here expected might be the clearing the Soul of this Clog , and pollution of the Body , and the restoring it to its native Purity , which would in consequence cause the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would enable it to mount beyond the Regions of its Exile , beyond the Moon where the Jurisdiction of this Corporeal Daemon was supposed to determine . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Sect. 5 properly a return from Banishment , was that which was pretended as the great design of Philosophy , and of the Mysteries , which ( as they were explained by those who defended them against the Atheists and Epicureans ) were indeed intended for nothing else but a mystical sort of Philosophy . And for this purpose it was very proper for them to expect this benefit from those Daemons who were to have an influence in performing this deliverance , and who had therefore the best reason both to know and to covenant for the means of this deliverance , as having it alone in their power to perform such Covenants when made . For so these Mysteries were always understood , not as bare Representations only , but also as obligations to perform what was signified by such Representations , only the best way of knowing what was promised was to consider what was represented , and by whom the Representation was instituted , whether it were by such a Being to whom the performance did properly belong . When they understood what this was , they had then as much reason to expect performance , on condition of performance of Conditions on their own parts , as they had to believe their Gods veracious . Now the significations here represented , were very proper for representing this deliverance of the Soul from these lower Regions . The binding Souls into bodies was properly the work of the Demiurgus , & therefore the loosing them was also most properly to be expected from him ; the Sun and the Moon were the two Craters ; the one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the Mind was bound in the Body , the which being also the Moon , to which the Jurisdiction of this Terrestrial Daemon was supposed to extend , was therefore conceived to put it into his power , to fasten or loosen these bonds . As for the Representation of Mercury it is well known that one of the Employments of that God was to conduct the Souls to Hades , and that his Caduceus had a particular influence over the Spirits of that place , and his Petasus or Orcus peculiarly fitted his employment in those invisible Regions , and that he had an acknowledged Power of bettering the passage of the Souls committed to his Charge . So was also the unclean Representation of Banbo an Emblem of the Genesis . So that by the whole contrivance of these Representations the design seems to be the signifying , and therefore the effecting this delivery of the Soul from this inferior World. These were the Powers proper for that purpose in the general sense of the Philosophy of that Age that were orthodox in the point of the Deity . They were very agreeable to the Hypotheses of the Pythagoreans , the Chaldee Oracles , the Writings under 〈◊〉 name of Mercury , the Cyrenaic Philosophy in the Hymns of Synesius , and the Writings of Porphyry and Macrobius . And it is very easie to observe what multitudes of the Notions of the Gnosticks were hence derived , if it were requisite in order to the shewing how universally these Notions were received in those later times of Judaism , and Primitive Times of Christianity . AND as it was thus proper for the Sect. 6 Demiurgus to preside in this design of restoring Souls to their native Purity and Freedom ; so it was indeed thought improper for any Creature to mediate in it as a Creature , which seems to be the true reason why the Hierophanta in this Employment was to personate the Demiurgus . For the reduction of Souls was to be by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Light that was to let them into the Secrets of their God , and to awaken them from the dullness and forgetfulness of their mortal bodies , and to remind them of their nobler Original . But it was a most Piacular Crime for any Creature to intrude into the Secrets of their Gods without their leave . This was shadowed to the People in the Fictions of Actaeon and Diana , and other like stories of the Mythical Age , as of Pro●●●heus stealing Fire from the Chariot of the Sun , &c. Indeed as to the intellectual World and the Secrets of it , they did not think that any but a God could discover them . However they thought it most decorous that none but a God should lead them into the Divine Secrets . Thence so many Expressions of Manilius to this purpose , which Scaliger does not seem to understand : Inque Deum Deus ipse tulit — And again : Quis Coelum possit , nisi Coeli munera nôsset , Et reperire Deum , nisi qui pars ipse Deorum est ? And again : Atqui adeo faciem Coeli non invidet orbi Ipse Deus , vultúsque suos , corpúsque recludit Semper volvendo , seque ipsum inculcat & offert , Ut bene cognosci possit , doceátque videndo , Qualis eat , doceátque suas attendere Leges . Ipse vocat nostros animos ad sidera mundus : Nec patitur , quia non condit , sua jura latere . Quis putat esse nefas nosci , quod cernere fas est ? This therefore we see he makes to be the only way of excusing the Piaculum , that the God himself was pleased to make the discovery . So Philo also from the same Egyptian and Stoical Hypothesis , which had been observed by Manilius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as this was supposed true in the more spiritual Transactions between God and the Soul of the initiated Person ; so it was very suitably represented in this way of transacting the external part of the Mystery , that the secret sights of the Adytum , from seeing which they were called Epoptae , should be shewn them by one who should personate the Demiurgus himself , and bear his name in that particular performance . TO apply this therefore to the Reasonings Sect. 7 of the Hellenistical Jews against the Samaritans ; they also challenged to themselves this power of restoring Souls to their Coelestial Original by means of God's own appointment . This is very clear in Philo , and in such of them as lived after the time that the future state was more fully and clearly discovered than it had been before , which was the nearer they came to the time of publishing the Gospel . And undoubtedly they had , even by the Principles of the Philosophers themselves , a better Title to it than the Heathens , in regard that their whole external Worship was paid to this same Demiurgus to whom this Office was supposed properly to belong . They also thought themselves to have the best Right to the Secrets and Mysteries of their God. The Secrets of the Law were with them that feared him ; and from the same notions in all likelyhood it was that our Saviour ascribes the Right of knowing Mysteries to them whom he owns for the Children of the Kingdom . And the High Priest's going into the Sanctum Sanctorum was indeed nothing but a most sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Mysteries of the Heathens were in the Adyta , so was this . They were under a Veil , so was this , whence Christ is said as a Melchizedechian High Priest , to have passed within the Veil . Accordingly the tearing of the Veil at our Saviour's Death signified the Revelation and Discovery of the Mystery which had been hidden from Ages and Generations , so much alluded to in the New Testament . There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Light , and the Image of their God , and he was also an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Shechinah , the Light and Glory that shadowed the Mercy-Seat . The Demiurgus also worshiped in the Mysteries was not to be named . So were the Jews supposed to worship the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly Josephus in the mission of Moses dares not let the Greeks know the name by which God was pleased to discover himself to Moses . The Heathen Mysteries as expounded by the Stoicks and the later Philosophers , shadowed the Systeme of the World. So is the Ark and the several Coverings of it expounded by Josephus ( which is a fit reason why it should be called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle , not only as a Worldly Temple , but as a Temple also representing the World ) and so is the Mercabah in Ezekiel alluded to in the Ornaments of the Temple , mysticized even by the Modern Jews , as may appear from the intimations of Maimonides . Sect. 8 AND according to the Hellenistical Hypothesis , the Spiritual and Invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of the Ideal Archetypes of things . These were the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the speculation of them was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Harmony of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they who had the Right to know them were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Mystical Language of S. John. But it was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that these Ideal Archetypes of things were supposed to be , not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which they would not allow even such a Multiplicity . And it is therefore very suitable to this what the Apostle speaks when he grants that in him were hidden all the Treasures of Wisdom and Knowledge . At least the manifestation of them to others was taken for the peculiar Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For this is always taken for granted in the Reasonings of the Hellenists , that the Father never appeared , nor was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , capable of being reached ( not throughly comprehended only ) by human senses ; but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not throughly comprehended , but reached by the sense ( for so the word was meant against the Pyrrhonians who denyed any thing to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and therefore thus it was that the Hellenists proved that there was indeed a subsistent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct from the Supreme Being , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because there was a Being called God which had oftentimes appeared to Men in visible Resemblances . And thus S. Justin Martyr proves it against Tryphon , by which time the Jews it seems , out of inveteracy to the Christian Religion , had forgot , or endeavoured to obliterate the memory of their own Reasonings before , when they found them urged with such success and service to the Christian Religion . So that when we find the like Expressions in the New Testament , concerning God the Father , That he dwells in that Light which no man can approach unto , whom no man hath seen , or can see ; And , That no man hath seen God at any time ; And again , That no man hath seen God at any time : but that the only begotten Son , which is in the bosom of the Father , he hath declared him ; And , That none knows the Father but the Son , and he to whom the Son will reveal him , &c. These are exactly fitted to the Hypothesis I am speaking of , and accordingly prove it not only commonly received by the Hellenistical Jews of that Age , but true in it self , because it is confirmed by the New Testament Revelation . Sect. 9 HENCE it followed , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( these are all of them proper terms of this Mystical Language relating to this discovery of Mysteries ) were proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And accordingly he must be the Invisible or Spiritual Hierophanta and Priest , performing invisibly all that was visibly transacted by the High Priest in this visible Ministry . He was to assist at the Invisible Ideal Altar , and to offer up Mystical Sacrifices , as the High Priest did visible ones on the visible Altar . And by the same Reasoning this was indeed so very requisite that the visible Priesthood and its whole Ministry , was of no farther force and benefit than as it applyed the efficacy of those invisible performances as well as it signified and represented them . The Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is accordingly given to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the High Priest in going into the Holy of Holies personated the entrance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Heaven , according to the Reasoning of the Author to the Ebrews . The High Priest therefore , in this Ministry , must have personated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the same way as the Eleusinian Hierophanta was conceived to personate the Demiurgus ; and that to the same effects and purposes of Reasoning , that this was an instituted means of partaking of the Invisible Priesthood by communication with the Visible , as it was to partake of the beneficial influences of the Demiurgus by partaking with the Hierophanta ; and , on the contrary , that the want of this visible Priesthood and Sacrifices must also consequentially deprive the person who wanted them ( especially who were deprived of them , by them who had the Power of them ) of the means of attaining these invisible influences also of the invisible Priesthood . Sect. 10 THAT it was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and none else but he , that was supposed to be represented by the High Priesthood appears by that passage of Philo , which it will not be amiss to transcribe , because , tho it allude to Christian Phrases and Notions , yet commonly Christians have neither been sensible how much their Notions were received by those Hellenistical Jews , nor how they were and must have been understood in the Originals from whence they were first derived . His words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Here he owns him who was represented by the High-Priest to be the Son , to be the Paraclete , to be the Intercessor for Forgiveness of Sins , and for the bestowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood the plenty of those good things , which is an ordinary notion of the word ; or which I rather incline to believe , the liberality by which they are given , without grudging , for that is also a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in that sense it is commonly reasoned in the Hypothesis of that Age , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but gave freely its good gifts without any mean or mercenary consideration . These are the very Terms of the New Testament . That he also calls him the World was exactly agreeable to the Egyptian Hypothesis of that Age. The best account of that we have in the Writings ascribed to Hermes . And he is most express in this particular . He makes two Images of God , the World , and the Archetypal Man , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He allows them the name of Sons , and makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father . This Doctrine is also elsewhere owned by Philo himself . And in all likelyhood it is the meaning of Manilius , who took what he had from Egyptian Authors , where he makes the World it self to be its own Hierophanta in the place already produced . That is the Archetypal Intellectual World was supposed to be the discoverer of its own Ideas , and of the sensible World , in which regard none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could be understood by this name of the World. Consequently hereunto they made the World it self to be the Archetypal Temple of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Priest , as the Reasonable Soul answers it in the notion of a Temple in an inferior sense in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Priest , of which he makes the visible High Priest the immediate Resemblance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he elsewhere prosecutes this Analogy of the World to a Temple in the several Requisites of a Temple , That Heaven is the Sanctum Sanctorum , that the Stars are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Donaries of ordinary Temples ; that the Priests are the Angels , &c. This was a Notion very much introduced by the Stoicks , with a very prudent design of making men every where behave themselves Religiously as they would in Temples , on this consideration , that all places were the Temples of God. And thus it appears how man by being a little World was thought to resemble the great World , and by resembling it was to partake of its influences ; and how aptly the High Priest herein personated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as his Vestments represented the visible World , so Himself represented the intellectual World by which the visible was governed , which was no other , as I said , than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is also the express Doctrine of Philo. BUT withal as this was true of the Priest , so it was true of no other of them Sect. 11 but the High Priest. It is of his Garments peculiarly that the Observation was made that the World was represented by them . And that peculiar and most Sacred , and most Mystical Part of the Priesthood was performed by him alone . He alone had the Privilege of entring into the Sanctum Sanctorum , which was the proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as I said , was the peculiar Prerogative of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As for the other Priests , it is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the Angels , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Philo himself makes to answer them in the Mystical Temple of the Intellectual World , in the places now mentioned de Monarchiâ . So that there is no reason to think that they were either meant , or included in this way of Reasoning . And then as they who were excluded from their Sacrifices as under an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were supposed to be under the Power of evil Daemons , till they were expiated ; So much more they who were not , by the Mysteries , rescued by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Power of the Daemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were still supposed to be detained by him in their Vehicles , which would confine them to those Regions below the Moon which were the Jurisdiction of that Daemon , who was no other than he whom in the Language of Christianity we call the Devil . By which Principles the Mischief will appear which must befal them who either were not in Communion with the High Priest , or had separated themselves from him , or were excluded by just Censures . As by their being divided from him they were cut off from this Communication with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so they must consequently be deprived of all the benefits of that Communication . They must want the benefit of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Intercession ; they must want the benefit of his Mystical Sacrifice , of Expiation of their Sins ; and of procuring Spiritual Blessings . They must also be supposed to be left destitute in the condition wherein they were before , to be detained in those Vehicles which would hinder them from mounting above the Moon , and would confine them within the reach of their Enemy and most implacable Tormentor . These were Consequences very natural and clear from the Principles and Reasonings of those Ages , as I have now explained them . AND further 3. As the High Priest Sect. 12 represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to other things , so particularly in relation to the Benefits of the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that as by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were invisibly united to the Father , and communicated in the Benefits following that Union , so it was by a visible Union to the High Priesthood that they were to be united to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to expect the Benefits of that Union and Communion . The full proof of this will appear in these particulars : That the Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Office it properly was to procure and promote this Union ; That Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be procured by external Communion with the High Priest , as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of mystically signifying and causing this internal Unity . These things are to be made out from the received Principles of those Ages , which will both explain and prove the Solidity of the Reasonings which were grounded on them . 1. Then Union and Communion with the Father was to be procured by Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was indeed grounded on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Commerce and Communication of Mystical Benefits did necessarily suppose a Union with those from whom the Benefits were expected , as the Communication in vital influences supposes a vital Union of Members in the natural Body . Whence the Reasoning will follow both ways , That they who are united will have a Title to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Living Members must needs partake of the influences of the Head ; and negatively , That they who are , by any means whatsoever cut off from Union must also be cut off from Communion with the Father , as whatever Member is cut off from the Body natural cannot any longer lay any claim to the influences of the Head. PLAINLY the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13 seems to be taken immediately from the Sacrifices . For thus the Apostle reasons from Notions and Principles which must have been received among the Heathens , because in truth the aggravation of the Sin he disputes against , must have been derived from their sense and understanding of the Fact he speaks of , especially considering that he does professedly deny any intrinsick evil in the Fact abstracting from the Opinions of others , and the scandal taken from their interpretation of it , Rom. XIV . 14 . According therefore to those received opinions , they who did eat the Sacrifices of the Altar , are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Altar , 1 Cor. X. 18 . And they who did eat of the things offered to Devils were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verse 20. From hence in the way of Mystical Interpretation , the mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a participation in the Mystical Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as High Priest to the Father . For so the Father being the Deity to whom those Mystical Sacrifices were immediately designed and addressed , the communicating in those Sacrifices must be interpreted to be a Communion with the Father , as communicating in the external Sacrifices was communicating both with the Father and the Son , because both of them were worshiped in those external Sacrifices . From thence results a further notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Philosophy of that Age , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a participation in a Society , for an Interessedness in the Wellfare of it , and a Right to the Privileges , and the other Benefits consequential to it . And thus I have shewn that the Popular Sacrifices were designed for the confederation of Nations , and a consequent intitling to the Deity of those Nations , and the Protection and Favor expected from him . Answerably hereunto the Invisible Mystical Sacrifices were also supposed to confederate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heavenly Jerusalem under a Mystical Priesthood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Government and Protection of the Supreme Being . And as the Rights of a Nation did most appear in a Right in their Panegyres , a Right of partaking in their Suffrages and their Sacrifices ; so there were also supposed the General Assemblies of the First born , who were ( with God , the Judge of all ) to judge the Earth , in allusion to the like Judicatories of the Cities of that Age which were generally Democratical , where every free born Citizen had a Vote in their General Assemblies , as among the Romans they had in their Comitia Centuriata and Tributa , and it was counted one of the Rights of Citizenship to admit them to it , and a Diminutio Capitis , an Infringement of the same Right of Citizenship to deprive them of it , in the same sense as the Capite censi are they whose Estates would not reach to any of the Classes , and who were therefore only polled as free Citizens , and as the Fees payed on this account of admitting into the City are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. XXII . 28 . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as a known Term of Mystical Privilege in the Egyptian Philosophy intitled to Hermes , from whence the Hellenists borrowed most of their Notions , and in a sense very agreeable to that of the Apostle where he speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father and the Son. 1 Joh. I. 3 . The Passage is remarkable , and not ( that I know of ) taken notice of to this purpose , and therefore worthy the more particular Observation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And afterwards : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . WHETHERSOEVER of these Sect. 14 ways this Term be understood , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will be grounded on the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as antecedent to it . If it be taken for a participation of the Mystical Sacrifice , and the great Mystery ; then it will plainly depend on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest who was to offer that Sacrifice , and as the Hierophanta who was to preside in this Mystery . There could be no communicating at this invisible Altar without the permission of the High Priest , nor any access to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the discovery of the Hierophanta . Nor indeed could any have any Right to them , unless he was first united to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to bring the Parties to any agreement without a Union to each of them . Without this it was impossible that he could unite them to each other , as it is impossible that any Glew can unite two Bodies that is not it self united to both of them . He could have no Right to the Sacrifice unless he be one of that Society to whom the Sacrifices did belong , nor could he be judged one of the Assembly who owned no Union with the President of the Assembly . Nor could he have a Right to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Chief God without a Union with the Hierophanta as the Representative God. Consider it also as a participation in a privileged Society , and so he can have no Title to the Privileges of a Society who is not supposed to be a Member of it ; nor can he be supposed to be a Member of it who does not partake in those Bonds of Union on which the Unity of the Society it self does depend . But the Government of the Mystical Jerusalem , and consequently the presiding in Legal Assemblies , for the Exercise of the Government , did wholly belong to him . He was supposed to be the Pastor , as David and Cyrus are called Pastors . He was supposed to be the Mystical David who was always to have a Lamp in this Jerusalem . And therefore still , by the consequence of all these Reasonings , it appears that Union is still supposed to Communion , and that therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Principle of this Mystical Union , must needs have it in his Power to dispose also of the Right to Mystical Communion . IT remains therefore that I shew , from the same Principles , that the Sect. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be the whole Author of this Mystical Union . This appears from the Title given the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Philosophy . As they call the Father the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being the first Unity . And by the Principles of that same Philosophy , the first in every kind is supposed to be , not only the Copy , but the Cause , of all other Beings of the same kind . They supposed it to be but one , but yet to multiply it self in Representations , as the Seal does in Wax by diversity of Impressions . And therefore as all other Impressions received from the Seal , are not the Seal it self , but only likenesses and resemblances ; so they made the Archetypal Beings only to be the True Beings , and all Derivatives to be only Resemblances of the True. This they expressed by an artificial way of speaking received among them . When they expressed the Archetypal Beings , they used the composition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But when the Derivatives , they use the Termination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. As therefore they make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principle from whence all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive their Goodness ; so , by the same Analogy of Speech and Reasoning , they must make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principle from whence all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that indeed are one by participation do derive their Unity . And as they make all Bodies one by the consonancy of their Motions , and their Subserviency to the Universe ; so they do with much more reason make the Intellectual World , ( which , as I shewed , was with them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) one . The very Unity and Harmony of the Corporeal World was thought to be derived from him . He was thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain the parts together . He was thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suit and proportion their Motions so to each other that they should prove harmonious . He was thought to govern the whole World in the time when it was best governed , that is , in the time of the Golden Age , and all ill Government was ascribed to his leaving the Helm . He was thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give all inferior Beings their Essence , by imprinting the Ideas , nay , to be the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For tho they called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet withal they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And what can be more intimate to Beings than their Essence ? The very Phrases of the Apostle that of him , and through him , and by him are all things , are the Language of that same Philosophy . But they are particularly careful of using that form of Speech , that all things are in him , rather than he in all things , lest they should seem to make him any where as in a place . Otherwise , as he was thought to be the Intellectual Archetypal World , so they deny not but that he is in all things . THUS far they proceeded in advancing his power of uniting , even the sensible Sect. 16 World. But they went further as to the Intellectual World , and as to the Union of Intellectual Beings . First as he was peculiarly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did particularly belong to him , not only on that general account whereby all Ideas were thought impressed by him , but by a particular Right as a derivation of his own Property . For tho the Father were also a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the Propagation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Platonists supposed to be from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was at the disposal of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At least the Hellenists , of whose Reasonings against their SCHISMATICKS I am now discoursing , gathered it from those Expressions of Genesis , where Man is said to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Image and Likeness of God , understanding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Image of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word . So Philo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For it pleased him to make use of no other Copy of those inferior Beings for the making of them , but only his own WORD . Accordingly he calls the man breathed into the face of Adam the Image and Resemblance of God. And elsewhere more expresly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Image is the Pattern of the other things , as he [ Moses ] implies in the very beginning of the Law , when he says , And God made Man after the Image of God , As if the Image indeed were Copyed from God , but man was only made according to that Image which received the Power of its Copy . They further made this Unity of Intellectual Beings to be by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conversion of the inferior Intellects to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ideas , which because they were supposed to be in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused by them must be supposed to be to him also . And this indeed was the proper way of restoring and uniting lapsed Intellects , of which I am now discoursing . Thus therefore the procuring and effecting all this Mystical Union and Communion was supposed to depend on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . IT remains now that I shew further , Sect. 17 2. That Union and Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was supposed to depend on External Communion with the High Priest , as one who particularly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Office of Mystically signifying and causing this external Unity . It was to depend on the external Communion on the same account as the benefit of all Mysteries was supposed to depend on their external Representations , being every where understood to effect what they represented , as indeed all Covenanting Symbols were constantly supposed to do . The partaking therefore at the visible Altar , as it signified , so it conferred a Right to Communion with that which was invisible ; as it signified their belonging to the Community confederated by the External Sacrifices , so it also conferred a Right to that invisible Society which was confederated by those Mystical Sacrifices , to which they could have no Right but by their Right to the Society confederated by them . Their communicating with the High Priest who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in effigie , implyed and gave a Real Right to Communion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , especially considering it as a Symbol used by the consent and Institution of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in a Covenant wherein himself was a Party and a Mediator . The High Priest in this Office personated more than a Human Nature . So Philo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Law will have him to partake of a more than Human Nature , approaching near to that of God , because he was to be ( if we may say it with reverence ) a common bound of both , that both men may by a Mediator appease the Deity , and God may use him as a Minister in reaching out , and communicating his Graces unto men . What this more than Human Nature was appears from what he elsewhere tells us in the same Discourse , that the High Priest in his Vestments bore the Image of the Universe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that the Universe or World here spoken of included also the Intellectual World ( which with him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is also manifest from what follows concerning the Intercession wherein he conceives that World to joyn with the High Priest , which cannot be understood of any but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So he gives the reason why his Vestments were to represent the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the whole World might assist him in the performance of his Sacred Offices . It being indeed most becoming that he who was himself consecrated to the Father of the World , should also come accompanied with the Son to the Worship of him who had begotten him . This Son of God can be no other than that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Christians also called the Son of God , and to whom they also ascribed the same Office of Mediating with the Father , which is here ascribed to him by Philo. And this is the way by which Iamblichus endeavours to account for those Imperative Forms so frequently made use of by the Priests in their Mystical Commerce with Beings so much more excellent than themselves , that they herein personated a Being to whom the Duty was indeed due which they challenged in his name . The High Priest therefore , in this Action , being designed to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Principle of external Unity , must , by the same Reasoning , give a Right to that Internal Mystical Union , which none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself can give , but yet he must be supposed obliged to give , having given already a Right to it by this Legal way of Covenanting for it . And indeed in this particular matter concerning Unity , none could pretend so fairly for the Unitive Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest. For considering , as I said , that all that the visible Priesthood can contribute to the Mystical Union , is by the Obligation his Act may lay upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose immediate Power it was conceived to be ; and considering that the Obligation was to be gathered from the signification of the Symbols instituted by him , that what was signified by those Symbols , that he was understood to have obliged himself to perform , and therefore having instituted Symbols of Unity , he was understood to have obliged himself to perform that Unity Mystically which he had shadowed externally ; it thence follows that this external signification was ( as to us ) the ground from whence we could conclude the Obligation . And therefore if the signification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Principle of Unity was most proper to the Office of the High Priest , it will follow that the effecting the Mystical Unity , answerable to the visible Unity by which it was represented , must have been most proper to him also . And that this was so , will appear , if we consider whence it was that this Unity was derived according to the Hellenistical Hypothesis . And the Apostle who seems frequently to allude to it , makes it to consist in the Unity of a Head. Thus Marriage makes a Mystical Union because the Head of the Woman is the Man ; and Christ and the Soul are One , because the Head of every Man is Christ ; and Christ and God are One , because the Head of Christ is God ; and Christ and the Church are One , because he is the Head of the Church ; and accordingly he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is the Head of all Intellectual , as well as Sensible Beings . But in this Office of being a Head , no Priesthood can pretend to represent him but the High Priesthood . And therefore none can ( in this way of Reasoning ) pretend so properly as that , to be a Principle of this Mystical Unity . CHAP. IX . The Christian Bishops were answerable to the Jewish High Priests . The CONTENTS . The Solidity of this same way of Reasoning as urged by the Primitive Christians against their contemporary SCHISMATICKS . The general Principles on which they proceeded were granted by the Generality of that Age. Sect. I. The way of Reasoning from Sacrifices admitted also under the Gospel . Sect. II. The Reasoning from Mystical Sacrifices indeed most proper to the State of the Gospel . Sect. III. The Primitive Bishops designed in imitation of the Jewish High Priesthood . Hence the custom of their wearing Frontlets . Sect. IV. And that of their confining the Succession in Churches to the Family of their first Bishops . Sect. V. This Design very agreeable to the Change intended by our Saviour . Sect. VI. An Account why , for a while , the Christians might defer the committing that eminency of Power into the Bishops hands with which they were intrusted afterwards . Sect. VII , VIII . Hence also the Absoluteness of particular Bishops in S. Cyprian's time . Sect. IX . However this same Reasoning will oblige all to a strict dependence who live within the same Jurisdiction . Sect. X. The same way of Reasoning from Jewish Precedents will include whole Cities within the same Jurisdiction . Sect. XI . How inclinable the Christians were to take up these Arts of Uniting Citizens . Sect. XII . The Solemn Anniversaries of the Jews being continued among the Christians were to be understood as Obligatory in the Times of Christianity ; and their being observed in particular Cities implyed that the Bishops of those Cities were answerable to the High Priests . Sect. XIII . THUS far I have explained the Prudence Sect. 1 and Solidity of this Argument as insisted on by the Jews against the Samaritans , proceeding on the Popular Hypothesis received not only among the Philosophical Heathens , but the Jews themselves , especially the Hellenists , and alluded to in all the remaining Disputes in the like case in the New Testament . I now proceed further to shew the like Prudence and Solidity of the same Argument as applyed to the Case of Christian SCHISMATICKS under the New Testament . And some things have already been taken notice of that will considerably prepare the way . It has already been observed that Christianity is nothing but a Mystical Judaism , and that this Assertion that it was so is the main thing endeavoured to be proved in the Discourses , and the Supposition that it was so is the main Foundation supposed in the Reasonings of the New Testament . It has been observed further that this Hypothesis is so confessed in the New Testament , as that Reasonings are allowed from Jewish Precedents to shew what ought to be under Christianity , and that most of the Reasonings in the New Testament for introducing now , things proper to the Christian Religion , are indeed of that kind . So far were they then from decrying this as a Legal Way of Reasoning , as our Brethren do now . It has likewise been observed that this agreeableness between Judaism and Christianity , or between the Literal and Mystical Judaism , held also in these very Particulars , that both of them were supposed to have a Priesthood and an Altar , I mean visible , as well as invisible ; and that these Priesthood and Altar were to perform the same Offices with Christians , as they had done among the Jews , and accordingly that Reasonings were also allowed from the Priesthood and Altar among the Jews , to the Mystical Priesthood and Altar which were still kept up among the Christians , so that the Fathers in Reasoning thus did no more than what they could justifie by allowable Precedents in the New Testament . This Reasoning will especially hold , where the Design aimed at is common to Judaism with Christianity , that there the Means of prosecuting that same Design should be also proportionably the same . And therefore seeing that the Church is still a Society , and that a visible one under a visible Government proper to it self , as the Jews were ; and seeing that external Peace and Unity are not by any one pretended to be antiquated parts of Judaism , but are still as seasonable , and as necessary for the subsistence of such Societies as they were then ; and that this way of keeping to the external Communion of the visible Priesthood and Altar of our Christian Churches are as conducive to the maintenance of Peace and Unity now as they were then : It plainly follows , that they ought actually to contribute to the same Design as they did then , That our Mystical Priesthood and Altar ought as firmly to be adhered to in order to the preserving our interest in the Segullah now as the Jews thought themselves obliged to adhere to theirs , for claiming the like Privileges of the Segullah then . BESIDES these things , it appears likewise how many of the Principles Sect. 2 then proceeded on are still as firmly believed under the Gospel . The Jews made the Privilege of the Segullah to consist in the immediate Worship and Patronage of the Supreme Beings , and his acceptance of that Appropriation . The Christians succeed the Jews in this very Privilege of worshiping the Supreme Being , and as succeeding them in the Privilege of being the Segullah , they must succeed them also in the Right of having the Patronage of the Supreme Being appropriated to him , so that none but Christians now can pretend to it , not even the Jews themselves , but upon a condition , common to them with any other Nations , that of turning Christians . Their way of appropriating this Worship and Patronage to themselves was by their Sacrifices and their Altar . All the whole Nation of the Jews had a Right to partake of those Sacrifices , and by consequence to that Patronage ; and none of any other Nation , whilst they kept their National Distinctions , had any Right to partake with them at their Sacrifices , tho they otherwise pretended to worship the same Supreme Being , and in the same way as they did . This was the Case of the Samaritans , Ezr. IV. 2 . who yet were told that they had nothing to do with them , Verse 3. In excluding them from their Sacrifices they must needs deny their Title to the Mystical Invisible Sacrifices , and to that special Patronage of the Supreme Being , they denyed them any portion in the Holy One. And we also have an Altar , of which the Jews themselves , as well as the Heathens , have no Right to partake , but on the condition of Proselytism , who therefore , by the same Reasoning , can have no Right to the Invisible Sacrifices , and our God. Their High Priest also was a Principle of Unity as he presided over their solemn Panegyres , and the Sacrifices then celebrated on that occasion , not as a Head of their Proseuchae or Synagogues , or of those Assemblies wherein they met for the celebration of their ordinary Offices . And , by the same Reasoning , our Bishops ought to be Principles of Unity , not as presiding over Parishes and such subdivisions appointed for Ordinary Assemblies , but as presiding in those Assemblies which were common to whole Churches of one denomination , that is , as I have elsewhere shewn , of such as were Diocesans . BUT that which is peculiar in our Sacrifices is that they are rather Mysteries Sect. 3 than Sacrifices . The Jewish Sacrifices did indeed partake of both Offices . As Popular Sacrifices they appropriated a particular God to a particular People in order to National and Temporal Benefits expected from him , as protection of their secular Government , Victory over their Enemies , &c. For these were the things principally designed and expected by the Popular Sacrifices among the Nations . But as Mysteries they related peculiarly to the Mystical Invisible Sacrifice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Benefits of Souls , and Privileges in the Invisible Intellectual World. And these were the peculiar and principal designs of our Saviour . His Kingdom was not to be of this World. As Man he was not to come in a Royal State of Magnificence here , but was to expect it after his death . As Messias he was to be Prince of the World to come . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Dominion was peculiarly in the World of Spirits , and his Designs were principally for rescuing captivated Spirits from the Dominion of their Bodies , and the Confinement of the lower World , which were also the principal designs of the Mysteries . And therefore here the Reasoning from the Jewish Sacrifices and Priesthood and Altar will peculiarly hold , if we consider them as Mysteries , ours being indeed no other than Mystical Sacrifices . Christianity it self being really nothing but Mystical Judaism , all the Mystical Reasonings concerning Jewish Matters will more properly relate to Christianity , and proceed more strongly concerning it , than they can concerning Judaism it self . Besides the Notions of Mystical Union and Communion , on which these Reasonings against SCHISM are grounded , do peculiarly concern our Mystical Sacrifices as they are Mystical . Now Christianity , in the Reasonings of the New Testament , is still represented as the Mystery kept hidden from Ages and Generations , that was first revealed in the Gospel , that is , as the Mystery that had formerly been shadowed by the most sacred of the Jewish Mysteries , in which regard it was very properly called the Great Mystery , as that Term was also used by the Hellenists . And in this regard the Revelation of such a Mystery as this was most proper for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself . By the Laws of Mysteries the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such a Mystery as this , without his Authority , had been extremely Piacular for any Creature . Whence it will follow further both that this proper way of Reasoning in Mysteries is indeed most proper and natural and cogent in a Religion so made up of Mysteries , especially in the Sacraments , which are yet further the most Sacred Mysteries of this most Mysterious Religion ; and withal that the Benefits of Mysteries ( which , according to the received Notions of that Age , would have been expected from Mysteries , wherein undoubtedly the Holy Ghost would not fail their expectations , especially such as were so prudently and naturally grounded ) might be expected here , where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , the great Author of Mysteries , and the proper performer of what was Covenanted for by Mysterious Representations , was so nearly and immediately concerned . And therefore if upon the Union of the High Priest with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as represented by him , they were cut off from the Internal Unitive Power of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were cut off from the visible Communion of the High Priest ; then much more we have reason to expect that they should lose their Union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now under the Gospel who are separated from the Communion of the Bishop , who now holds the same place , and performs the same Office as the High Priest did then ; but withal does it in a Constitution of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more professedly , and designedly , the principal Author , and the Person represented . Sect. 4 THIS Reasoning will hold as it is drawn from the Precedent of the Law , as it was intended by the Ancients . As I have shewn that no other Priests but the High Priests were concerned in this Privilege of being the Principle of Unity ; so , under the Gospel , none but the Bishop could pretend to answer the Office of the High Priest : As the High Priest was a Principle of Unity as representing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Notion of a Head over the other Priests ; so the Bishop alone answered both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the High Priesthood too , in being a visible Head over his Brethren of the Presbytery . And that the Primitive Christians understood their Bishop to answer the Office of the High Priest , appears in that , in the most ancient times , and in the best Records of those Churches which were most certainly planted in the Apostolical Times ( if not by the Apostles themselves , in their own Persons ) the Bishops were said to have worn the Sacerdotal Frontlet which was proper to the High Priest among the Jews , from whom in all likelyhood they borrowed it . So Polycrates in his Epistle concerning the Paschal Controversie , concerning S. John , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Who was a Priest , and wore the Frontlet . He could not pretend to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account of an Ordinary Priesthood among the Jews , and there is no pretence of his being High Priest. And therefore , in all likelyhood , his pretence to it was on account of the Office in the Christian Church , which he thought equivalent to the High Priesthood among the Jews . Besides what he had done , by virtue of any Office among the Jews , must have been agreeable to the Constitutions of the Priesthood of the Literal Judaism , which would not have recommended his Example as so argumentative in Christianity for the keeping of Easter , whose Arguments from Jewish Precedents were not for the same things , but for things answerable to them in the same proportion . The same thing is delivered concerning S. James the first Bishop Jerusalem by Epiphanius . A like passage there is concerning S. Mark produced out of an ancient Manuscript of his Passion by Valesius , tho , it is very true , the Author understands it of his Priesthood among the Jews . His Words are these : Quem quidem B. Marcum juxta ritum carnalis Sacrificii Pontificalis apicis petalum in populo gestâsse Judaeorum , illustrium virorum Syngraphae declarant . Ex quo manifestè datur intelligi , de stirpe eum Leviticâ , immo Pontificis Aaron , sacrae successionis originem habuisse . But we may easily distinguish between the bare matter of Fact , and the Author's conjecture concerning the occasion of it . As for the later , we have no more reason to receive it than we have to value the Judgment and Reason of the Author . But for the matter of Fact it self he gives us more competent Testimonies than his own , the Syngraphae Virorum Illustrium . Nor can it be thought strange , that what was really done by S. Mark as a Christian Bishop in those first times , this Author , because he found it used by no Bishop in his own time , might ascribe it to a Jewish Priesthood . But Valesius himself is of another opinion , and conceives it to have been used ordinarily by the Bishops of those first times as equivalent to the High Priests of the Jews . AND probably it is to this same Sect. 5 account , that the Christian Episcopacy was then thought answerable to the High Priesthood of the Jews , that we may most prudently ascribe that most ancient custom of chusing their first Bishops of the same Family with the first who had possessed the Chair at the time of their first Conversion . And among the Jews themselves the Person was elective , tho the Election was indeed confined to the Family of Aaron . That the most ancient Christians , who lived nearest to the Apostles , did observe this way , we have reason to believe from the most ancient Monuments we have of Ecclesiastical History . In the Church of Jerusalem , where our Saviour was himself in person the principal Converter , the first Bishops were chosen of our Saviour's Family . First S. James (a) the Just , who because of his Relation , is in a general sense called The Brother of our Lord. Then Simeon (b) Cleophae the Cousin German of our Saviour , for Cleophas was the Brother of Joseph , if we may believe the Tradition of Hegesippus . And in this later Election it is particularly observed (c) that the Apostles had a particular regard to the Counsel and Assistance of the surviving Kinsmen of our Saviour . Among the Brethren of our Lord , Judas is reckoned for one . And his Posterity , Hegesippus says , presided over the whole Church as Witnesses and Kinsmen of our Lord : His Words are very full : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It seems then they were thought to have a Right to preside over the whole Church , on account of their being Kinsmen to him by whom the Church was first constituted . The same thing he has also elsewhere , only there he says they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the same Reasons as before . Possibly Eusebius understood it of their being Bishops , but he is there to be explained by the Words of Hegesippus which were as I have now transcribed them . Nor was it only so in our Saviour's Case , who had a Right over the whole Church . There is reason to believe that the same Rule was also observed in other particular Churches besides that of Jerusalem . The forementioned Polycrates derives his Tradition for their way of observing of Easter from his own Kinsmen , of whom seven had been Bishops before him , and himself the eighth . In all likelyhood he means that they were his Predecessors in the same See , and accordingly he mentions only some of them with whom he had conversed , tho he was sixty five years old at the writing of the Epistle . The Succession of those seven Bishops before him in the same See might very probably come near the time of the Apostles . And considering that he insists on their Testimony as an Argument for proving an Apostolical Tradition , it must needs have been that the first of them lived in fresh memory of the Apostles . This way of Reasoning alone is agreeable to the Practice of the Churches of that Age in proving the Doctrine and Consent of the Apostles against their contemporary Hereticks . They prove them indeed by the Testimony of Ecclesiastical Tradition . But then they insist on no Testimony of any Church as competent for this purpose , but of those alone which had at first received their Traditions immediately from the Apostles themselves in person , and insist on no Succession of Bishops as competent for deducing such a Testimony to their own Times , but only such Successions whereof the first were contemporary with the Apostles themselves , that such Bishops might receive their Traditions immediately from the Apostles as well as their Churches , lest otherwise their Adversaries might have had any plausible colour to except against the competency of their first Information . Thus that Argument is managed by S. Irenaeus and Tertullian , the best present Monuments we have of the way of Reasoning of those times . So that this custom also of deriving the Succession in a Family seems also to have been derived from the times of the Apostles . And this way of imputing it to a Jewish Original , as an imitation of their way of deriving the High Priesthood , seems to be the most probable way of giving an account of it . AND indeed this Reasoning whereby Sect. 6 the Christian Episcopacy was made answerable to the High Priesthood of the Jews , is no more than what is very agreeable to the Change our Saviour intended to make , as we have an account of his Design in his own Discourse with the Woman of Samaria . He there tells her that the time was coming , when they should neither in that mountain of Gerizim , nor yet in Jerusalem , worship the Father . How so ? That it should be unlawful to worship God at Mount Gerizim , or at Jerusalem ? No , but that , according to the agreement of both Parties in that Dispute , that the publick solemn Worship under the personal Management of the High Priest was confined as the Samaritans thought to Mount Gerizim , as the Jews thought to Jerusalem ; the very Foundation of that Dispute should be quite taken away , that Worship of the High Priesthood should be no more confined , neither to Mount Gerizim , nor yet to Jerusalem . Plainly he must still be supposed to mean the thing he discourses of , in the meaning of the Parties concerned in that Dispute , allowing only the liberty of Mysticizing it so far as the Gospel it self required that it should be mystically understood . The Question therefore , between the Jews and the Samaritans , being concerning the Confinement of the High Priesthood , our Saviour's Answer must be understood to deny the Confinement of that which should be answerable to the High Priesthood under the Gospel . This must be the meaning of the Reason drawn from the Spiritual Nature of God , and the spiritual way of worshiping him . Not as our Enthusiasts are apt to understand it , that there should be no need of Priests nor Sacrifices ( that were to overthrow his own Constitutions under the Gospel it self elsewhere ) but supposing the continuance of the High Priesthood and such mystical Sacrifices as the Gospel allows of , to let them know however , that they should henceforth be so spiritual , as that all who did communicate in the same spirit , how distant soever their Residences were , might notwithstanding communicate in them , which they could not do before . And still it is to be understood , not of single Congregations , but of the Congregations , at least , of whole Cities ( for those publick Sacrifices , wherein the High Priests were concerned , were never designed for less than the whole Cities , how great and populous soever , where they were performed ) that every City should have the same Privilege as Sichem and Jerusalem , to have Mystical Sacrifices and High Priests of their own , with whom they might communicate without such tedious Journies as they of the Dispersion were fain to make at the return of their solemn Anniversaries at Jerusalem . And tho then the Samaritans were guilty of SCHISM for erecting a new Temple and Altar and High Priest in a distinct City , and at a distance from Jerusalem ; yet henceforward the like Charge should not hold . Distant Cities might have their particular High Priests and Sacrifices without any such breach of Unity and Peace between them . All this while this Dispute was between Cities , not single Congregations . And the liberty of having particular High Priests must therefore be understood at least of whole Cities , in which nothing bore such a natural resemblance to the Jewish High Priest as their Bishops . Sect. 7 PROBABLY this might have been the Reason why , during the first times of the Apostles , they did for a while forbear the setting any Bishop up in any considerable Superiority over his Brethren . Tho by the most creditable accounts of the later times of the Apostles , we have reason to believe that it was done by the last surviving Apostles ; yet we have here a prudent Reason , why , for some time , it should be forborn . If this Superiority of the Bishop were a substituting him in the place of the High Priest , and the multiplying such Superiors in several Cities were the multiplying High Priests in the several Cities ; it plainly appears how this must have been interpreted by those who were Jewishly affected , from the Principles already mentioned . They must have looked on such persons as , not only violaters of their Law , but as Breakers of their Mystical Union , and consequently obnoxious to the same Curses and Execrations which on the same account had been thundered against the Samaritans . And therefore as in other Cases we find them very cautious of giving any Offence to the * Jews , tho otherwise justifiable by their own Principles , till they found the Generality prepared for them , or they were forced upon them by some Exigencies of their Circumstances ; so we have reason to believe that they proceeded with the measures of calm Prudence . Whilst they could , they kept in the Communion of the Jewish Church , they worshiped in the Temple , and attended their Anniversary Assemblies , till the Jews themselves seem to have driven them from them , which it should seem they did not till the later end of the Apostles times . Whilst they kept this correspondence with them there was no reason to expect that they would raise up the jealousie of the Jewish High Priest by setting up a Rival against him . Nay , by S. Paul's behaviour to him whilst he was on the Tribunal judging him , and provoking him by unbecoming and unequal behaviour , it appears what a deference the Christians themselves payed to the Jewish High Priesthood of those times , besides the express Command our Saviour himself gave to observe and do what should be required from them by those who sate on Moses seat . Sect. 8 THUS far therefore they , for a while , exercised no Government at all , but acted by the Principles then allowed in favor of Zealots and Prophets . And it is observable how low that Passage concerning S. Paul reaches into the Apostles Times . When they did find it requisite for their own sakes to set up an Ecclesiastical Government , yet still they did it by Principles allowable by the Jews . Among the Jews themselves the Synagogue-Way of Worship was allowed in all places , at whatsoever distance from Jerusalem , and among them they had their Rulers in common , and some , as it should seem , over the rest , whom they called their Archisynagogue , which none understood to be done with the least design of emulation against the High Priest. This therefore the Christians might imitate without offence , without pretending any design of making themselves a distinct Body . And this liberty they seem to have taken , allowing their first Presbyters no more preheminence than what was allowed to the Archisynagogus . Afterwards when the Old Testament Texts were thorowly understood which were applyed by them to the Eucharist , by which it appeared to be , not only a Commemoration of our Saviour's Death , but also a Mystical Sacrifice , the Sacrifice indeed that was prefigured and typified by the Jewish Sacrifices , and which was to succeed , and supersede them in the State of Mystical Israelitism , and to take them off from all Obligations of attending and communicating in their bloody Sacrifices ; then it appeared to tend to a breach from those who still maintained the Obligation of the Levitical Sacrifices . And when the Jewish Sacrifices and High Priesthood were taken away , and past all hopes of restitution ; then the Jews themselves who had been proselyted to the Christian Religion upon those other Principles that were not condemnable by Judaism it self , would now undoubtedly be more favorable and willing to receive Conviction by what their Brethren had to say for the continuance of the Mystical High Priesthood as well as their Mystical Sacrifices . For this must have extremely conduced to the comforting them for the Ruine of their Temple and Priesthood , when they might yet enjoy their Sacrifices and Priesthood ( which had been the greatest endearment of Jerusalem to them ) every where else more fully and effectually than they did at Jerusalem . Nay , so far would it be from being scandalous now , that more than formerly , must , on these very accounts , be favorably affected to Christianity . And upon this account it was seasonable to advance the preheminence of the Bishop , when he was to succeed in the Office of High Priesthood by the true Principles of Christianity , as we have all the reason we can desire from the footsteps of those times , to believe that it was indeed , about this time , considerably advanced . AND this seems also very agreeable Sect. 9 with that absoluteness of Episcopacy so much insisted on by S. Cyprian , who most of all insists on this Argument we are discoursing of against the SCHISMATICKS of his time . He makes all Bishops equal , to have the whole Power in solidum ; to be absolute Judges of their own Acts , and to be accountable to none but God , and that there was but one Episcopacy among them all , which notwithstanding was possessed by each of them not in parcels , but intirely . It is easie to observe how inconsistent this is with that Supremacy which is challenged by the Pope over all the other Bishops of the World. Had the Case been so , the Pope alone had been the only Successor into the High Priesthood , and there had been no other change under the Gospel but that of the Seat of the High Priesthood , that it had been translated from Jerusalem to Rome . Still the confinement had been continued , whereas , on the contrary , it is the principal design of our Saviour's Discourse to overthrow the Perpetuity of that Confinement , as well on the Jews side , as on that of the Samaritans , as well to Jerusalem as to Mount Gerizim , and consequently as well to Rome , as to Jerusalem : And in order hereunto he shews , in his Discourse with the Woman of Samaria , that henceforward all other places like Samaria and Jerusalem , that is , all Cities , should have equal Privileges with those which were , at that time , actually challenged by them , which was of being the Supreme Metropolis of Religion , which is , by no means consistent with that Superiority which is challenged by the Roman Church over other Churches . The most ancient Metropolitane Rights pretended to by the Primitive Christians were not of any real Jurisdiction , but only of Rank and Order . Now this Absoluteness of particular Bishops so much insisted on by S. Cyprian , as it is inconsistent with these pretences of the Bishop of Rome ; so it is withal very consequent to the Notion I am speaking of , that the Bishop succeeded into the Office of the High Priesthood . For as the High Priesthood was so supreme as to have no sacred Power on Earth above it ; so also must the Christian Episcopacy , if it succeeded the High Priesthood in the plenitude of Power . And as the Reason insisted on for the One Altar of the Jews , was that one only God was worshiped by it , and that One only Mystical Altar and Sacrifice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was represented by it , and so proportionably the Reason requiring the Unity of the High Priesthood , must also be because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . represented by him was only One ; these are reasons also concerning Christianity , and explain the Unity of the Catholick Church now as well as then . For neither do we now pretend to any more than One Mystical Sacrifice performed by Christ , tho represented in our several Eucharists , nor to any more than One Invisible Bishop Christ himself as represented by all our Bishops . So that this is a way to understand how all the true Churches in the World do , notwithstanding , make no more than One Church , as all the Altars are only One Altar , and all the Bishops only One Bishop . Even the Jews themselves did not so insist on the Personal Unity of the High Priest as upon the Uniformity of their Solemn Assemblies . It was by accident that the President of their visible Assemblies was but One , because their publick Assemblies were confined to one place . Otherwise , even in that one place , there might be more High Priests than One if they acted uniformly and with consent , that is , so that the same publick Assemblies were owned by them , and managed so that One single Person presided in each of them . So did Zadoc and Abiathar : so did the first and second High Priest : 2 Kings , XXV . 18 . So seem Annas and Caiaphas to have enjoyed that same Office at the same time . And the Rabbins tell us that the High Priests had in course their Segen , who was to officiate for him in case of pollution , or any such unexpected Incapacity in him whose principal Duty it was . And in the same way neither did the Primitive Christians scruple the having several Bishops in the same Cities . So were Narcissus and Alexander at the same time Bishops of Jerusalem , and S. Augustine and his Predecessor Valerius at the same times Bishops of Hippo , and it was proffered by the Catholick Bishops to the Donatists as an Expedient for Catholick Unity , that , during life , both the Catholick and Donatist Bishops should both enjoy the Honor and Stile of Bishops where there were two already made in the same Sees , on condition that both parties might own the Surviver . And of this kind indeed are all the uncensured Instances produced by a late Author who has collected all the Instances he could think of , of many Bishops in One City . This therefore being supposed , it easily appears how the Christians multiplying their High Priests in several places was justifiable from SCHISM by the very Reasonings of the Jews against the Samaritans . It had not been more repugnant to Unity for the Samaritans to have had a distinct High Priest from the Jews ( if the High Priests Office might lawfully have been performed among the Samaritans ) than it was for the Jews to have two at once at Jerusalem . So that the whole charge of SCHISM on both sides , was grounded on that supposition , which was also granted on both sides , that those Assemblies in which the High Priest was to preside , could not be lawful in any more than one place . And therefore this was also the only scruple those first Judaizing Christians could have against the Christians multiplying their High Priests in several Cities . When it once appeared that this Worship of God in Panegyres with Solemn Mystical Sacrifices was lawful in all other Cities as well as Jerusalem , by the Rules of Mystical Israelitism ; it would also appear that such multiplying their High Priests were no more a violation of Unity , or prejudicial to their representing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Principle of Unity , than it was that the same Face should be represented in different Glasses , or the same Effigies taken off from the same Seal in different Impressions . And therefore as those two Priests in Jerusalem were , notwithstanding , unprejudicial to their Unity whilst they acted by consent , and without prejudice to the Right of presiding in the common Assemblies ; so neither could they charge the multitude of Bishops in several Cities , with being injurious to the Unity of Christian Communion . Sect. 10 BUT tho this Reasoning from the Legal Precedent of the Unity of the High Priesthood did not charge the difference or mutual independency of Christian High-Priesthoods in different Cities with SCHISM ; yet it does not thence follow but that it may hold as the Fathers of the first Centuries managed it , against several or independent Presidents of the same Cities and Jurisdictions . It is very true , where the Multitudes are not obliged to meet in common Assemblies , or not to maintain visible Communion in their own Persons ; there the same invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be represented by several visible Bishops . But it is withal as true , and as true by the Consequent of this same Reasoning , that where persons are obliged to the same common Assemblies , there it must cut off from the Mystical Unity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disown their dependence on the same visible Representation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Head of their visible Assemblies . For here the same Reasoning holds exactly . The Argument of the Jews against the Samaritans was plainly to prove their Obligation to the external Priesthood at Jerusalem , and from their disunion from him , to infer their disunion from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , their invisible High Priest. The Principles they proceeded on were , as we have seen , that the external Communion was the only ordinary means of attaining the internal Communion , the external Altar of the Mystical Altar , the external Priesthood of the Mystical Priesthood , and that therefore they who were cut off from the external Communion with the external Altar , and the external Priesthood , must also be cut off from the internal Communion with the Mystical Altar and Priesthood . Tho therefore it was not against Unity for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have different persons to represent him ; yet it was supposed to be against Unity for any one to presume to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who did not derive his Power of Representation from them to whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had in an external way committed the Power of deriving it , or against the Rules by which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had given them warrant to expect it , as there could be no giving it whilst the place of the High Priesthood was full , without the consent of the High Priest , or his removal by them who had Power to remove him ; nor , even so , was there any reason to expect it any where but at Jerusalem after God himself had been pleased to confine the Office to that place . What was so pretended to must therefore have been against Unity , because it could not be expected by the first Constitutions for Succession in that Office , and for excluding false Pretenders , and for Preservation of Unity . And was not this whole Reasoning as cogent in the case of Christian SCHISMATICKS ? Did God provide greater Obligations to secure a dependence on the Priesthood of the Law than that of the Gospel ? Is it credible that the Spiritual Benefits gained by that dependence were greater , or the Spiritual Loss incurred by denying that dependence more tolerable , than those which are the Rewards and Punishments of the like Cases now ? Can our Altar and Priesthood be Mysteries to them as shadowed by their Altar and Priesthood ? And must they not therefore have a nearer Relation to the Original Heavenly Mysteries ? Have not we a nearer and more immediate Interest in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his Sacrifice , and Intercession , and Heavenly Ministration ? And have we yet less efficacy in the conveyance of his Invisible and Heavenly Influences ? Or is it probable that God should less confine his Mystical Favors to his external Ordinances now than under the Law ? If God did not confine them then , why must the Samaritans lose them for losing their Union to the Levitical Priesthood ? If he does also now , how can SCHISMATICKS come by them now who are divided from the Priesthood of the Gospel ? I am sure the Apostle in his Reasoning in the Epistle to the Ebrews makes both the Benefits and losses greater which are gained and incurred by a Reverence or Contempt of Gospel-Ordinances . And how suitable his Reasoning is to the Principles from whence he reasons , let even our Adversaries themselves judge , tho they should have less Reverence , than I believe they will , for his Authority . I DO not see how they can avoid Sect. 11 the force of this Reasoning in such Cases where God has confined Us to certain Assemblies as he did all them to the Assemblies at Jerusalem . But how , will they say , does it appear that God has obliged all the Believers of a City and it's Jurisdiction to partake in the Assemblies of the Bishop ? By the very same way of Reasoning from the Levitical Precedents . For this is also one Rule of this way of Reasoning , that the Legal Precedent must still oblige where there is not some other express Testimony , or Reason of the thing , to oppose against it . So the Law of Literal Sacrifices they opposed with those express Texts , where God expressed his dislike of their Literal Sacrifices , and his approbation of the Mystical . And so concerning the Sabbath , our Saviour himself pleads the Reason of Necessity , and the approbation of this Reason by the Law it self , by whose Prescriptions the Priests themselves broke the Law of the Sabbath in the Temple , and were blameless . But never is it any where pretended by the Apostles , or Apostolical Writers , as our Brethren usually pretend , that any thing is therefore not obligatory because it had no other Obligation besides that of the Old Law. Nay , by this Topick of Reasoning it is generally supposed that in all other Cases the Legal Precedent is still obligatory . And therefore this Law also of confining People to Publick Assemblies must still hold where no particular inconvenience does hinder it , and our Saviours Relaxation of it must only hold in those other Cases wherein there are such particular inconveniences as may be judged inconveniences by the Principles of the Gospel . Thus it was indeed an inconvenience that where all Nations were counted equal , and had an equal Title to be admitted to the Privileges of the Gospel , without any obligation further to leave either their Countries or their Customs , that yet the Publick Worship should be confined to one place , which therefore all other distant places of the whole World ( which was now designed to be converted ) must want for no other reason but their distance . For this looked like an owning that Principle which it is the principal design of the Gospel to overthrow , of the confinement of the Segullah to a particular Nation . And it was but agreeable to this Evangelical Disowning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as all Nations were in their own Countries , equally capable of being admitted to the Segullah ; so they should enjoy equal Privileges , the Privileges of the Jews Temple-Worship , as well as those of the Synagogue-Worship , and of the two rather those of the Temple-Worship , which were of God's express Institution , than those of the Synagogue-Worship , which seem to have been taken up by Human Prudence . The Communication of these Peculiarities of God's Institution would rather signifie that God did not intend , henceforward , any such Confinement of his favor to a particular Nation , but that all should share alike in his Evangelical Favors . The inconvenience therefore following on this was that all other Nations and Cities , who could not ordinarily meet in those Assemblies , must ordinarily want the Benefit of such Assemblies , and constantly , if they did not take more painful Journies for the sake of their Religion than they were obliged to on account of their Worldly Concernments . Sect. 12 BUT neither did this Reason , nor this Inconvenience , hold in the Case of particular Cities . The Obligation to the City Assemblies did not signifie such a Confinement of Favor to particular Nations or Countries because this same Obligation was supposed common to all Cities of all Countries and Nations . Nor were they obliged to any greater diligence for communicating with those City-Assemblies for Religion , than they were to the like Secular Assemblies for their Worldly Concernments . All that lived within the Precincts and Jurisdictions , how populous soever , were obliged to a dependence on the City-Assemblies for their secular Government ; and they are no more than these that , by our Principles , are obliged to depend on the same Ecclesiastical Assemblies for their Ecclesiastical Government . And if it was thought necessary that the same multitude should by all Arts be endeared and linked together in one Body for the better management of their Secular Interests : it is no way likely that the Primitive Christians would break them into several Bodies mutually independent on each other , or on any third acknowledged Superior . It is very well known how famous they were for their Love , and how particularly remarked by their Heathen Adversaries themselves . And it is also well known how eagerly they took up and continued any Customs that had been introduced by the Heathens , of that kind , for the more endearing promotion of Love and Unity . Such were their Heteriae , their Jus Hospitii , their Love-Feasts and Kisses of Love. And therefore , tho the Legal Precedent had left them free ; yet they would not have thought themselves at liberty to neglect this way of binding Citizens together , on account of the very Law of Charity . They would rather be for introducing new Endearments and Dependencies , than for dissolving any of those which they had found before . Nor was this Communication of the Publick Assemblies so unpracticable in the most Populous Cities as our Brethren would make it now . Had Preaching been the whole Work of those Assemblies , then indeed no more could partake in them than could make up an Auditory . But when I derive their Obligation to the Publick Assemblies from their Obligation to partake in the Publick Sacrifices ; what difficulty can there be to conceive how the same numbers that communicated in their Popular Heathen Sacrifices might not as easily communicate in the Mystical Sacrifices of Christians ? How much easier was it to distribute so small Proportions of Bread and Wine as came to the share of each , than such vast proportions of Flesh and Wine as were requisite to feast so great a multitude as usually assembled at their Panegyres ? And yet it was not necessary that they should receive their Proportions exactly from the same Land , or in the same place . Whosoever received it within the same Jurisdiction , or from any person employed by the Presidents of those Assemblies was thereby judged to communicate with the Presidents themselves . That must have been the Case of them who carried the Sacrificed Flesh home , or sold it in the Shambles , and of them who obtruded it on the Christians before the Secular Judicatories . And therefore , by this way of Interpretation , all that communicated in the Eucharistical Bread which was carried home ( as that was allowed in those times ) all that communicated in that which was sent to the Absents , and all that communicated with any of the Bishops Presbyters in any other place within his Jurisdiction appointed by the Bishop , were , in the Interpretation of these common Laws and Usages concerning Sacrifices , judged to communicate with the Bishop . And then what difficulty was there then more than now why whole Cities might not communicate with the Bishops ? Sect. 13 AND this I also infer from the great Anniversary Feasts derived by the most ancient Christians from the Jews . That the Feasts of the Passover and the Pentecost were so derived , every one knows who is any thing acquainted with Antiquity . And that the Feast of Tabernacles was so also is very probable from that very ancient custom of their bringing their First Fruits and Offerings to be blessed by the Bishop . For if they still thought the Legal Precept concerning those Festivals obligatory as to this particular Instance of consecrating the Fruits of their Labors ; the Reason will as well hold for the consecrating the second Harvest in the seventh Month , or the end of the Year according to the Rustick Kalendar , or the old Account before their coming out of Egypt , as for the first ripe Fruits in Easter , or the first ripe Harvest in Pentecost . And it is certain that the Fast of the seventh Month was observed among the Christians of the fifth Century , tho it is hard to say that it was then first taken up by them . The Jewish Original would make one think it rather more ancient . The very celebrating these Feasts with their Mystical Sacrifices in other Cities signified the equalling them with Jerusalem in this very same particular which had before been the Prerogative of Jerusalem . It signified their accounting the City Bishops answerable to the Jewish High Priests , because these Festivals , could not , among the Jews , be solemnized any where but in the Seat of their High Priest. And certainly the design of observing these Festivals in Cities , must have been not for private , but publick Assemblies . By the Rule of Proportion , all the whole Cities must have been , in Reason , as much concerned in these , as the whole Nation of the Jews were in the same Festivals as they were celebrated at Jerusalem . The very introducing therefore of these into other Cities implyed their intending to unite these Cities into intire Bodies as they had before united the Jewish Nation . And considering how very early that Paschal Controversie was , and how much higher the Practice was derived on both sides , both in the Eastern and Western Parts of the Roman Empire ; considering withal how very early those Imitations of the Jews must have been , for that very Reason because they were imitations of them , whom Christians were less disposed to imitate after the destruction of their Temple , and the Dispersion of their Nation , and the National Animosities which from that time forward alienated both sides from each other , when the Jews besides their unwearied Persecutions , cursed the Christians in their Synagogues , as they did in the time of Tryphon , and the Temptations to yield in hopes of a Restitution of the Jews to their former Greatness were utterly taken away by the Subversion of the Jewish Nation ; and considering withal how very probably they might be continued in consequence of the Reasoning I am speaking of ▪ that nothing was to be laid aside of the Jewish Establishments , but what had been foretold to be of a Temporary Nature , and unsuitable to the State of Mystical Judaism under the Gospel , nor any thing any further than it was so unsuitable : I say , these things being considered , it will be very probable that these things were rather continued from the days of the Apostles to their times , than introduced afterwards . And if so , then it must by the same Reasoning appear , that this uniting the whole Cities in the same common Solemnities was likewise deduced from the same times of the Apostles . CHAP. X. The City Jurisdictions were Answerable to the Jurisdiction of the High Priest. The CONTENTS . Tho Christians of the same City had been left to their Liberty whether they would unite , or not , yet , supposing them united , Subjects must have been obliged to their actual Terms of Union . Sect. I. 1. In that Case , it must have been indifferent , and therefore Lawful , for them to unite so . Sect. II. 2. This way of Union being once agreed on , tho the Agreement had been only Human , yet the Obligation to Subjects and Posterity would have been Divine . Sect. III. 3. Tho the particular Instance had not , yet the Power by which even that Instance had been determined , had been from God. Sect. IV. 4. The Determination of the Limits of Jurisdiction was a thing absolutely necessary for preserving Unanimity among themselves in propagating their common Christianity . Sect. V. 5. The most equal way of determining these Limits , among Equals , is that of Occupation . Sect. VI , VII . This way of determining them will not oblige us to a Recourse to express Scripture . Sect. VIII . All Church Members were obliged , by the ancient Canons , to a Personal Attendance at the Bishops Altar at some solemn Times . Sect. IX . The Ground of that Custom in the Jewish Precedent . Sect. X. Sect. 1 BUT tho this had been otherwise , and the Christians of the same City had been left to their Liberty , whether they would unite under any common Government or not , as to any general Establishment which God had made concerning it ; yet where a Model was laid , and a Church was already begun , it could not be without breach of Unity that any could resist it , or revolt from it , and therefore were for the future obliged to submit to it . Now that this was actually the Case that all the Christians of the Cities did unite themselves into a Body , is not only clear from the Practice of those times wherein our Adversaries themselves , who are skilled in Antiquity , acknowledge Episcopacy to have obtained , as in the time of S. Cyprian , but also of the times of the Apostles themselves . I mention nothing more to prove it at present but what has elsewhere been mentioned , the Convertibleness of Churches and Cities in the Apostles times . This therefore being supposed to have been their actual Case , whether they were obliged to it or not ; I say , their Sucessors could not infringe this Unity so agreed on without the Sin of SCHISM . I mean such Successors as should attempt it without the consent of their Ecclesiastical Governors for the time being . Such were they against whom S. Cyprian reasoned , which is the Case for which I am concerned at present . FOR 1. If no Divine Right did oblige Sect. 2 them to unite into one Body , it is withal as certain that no Divine Constitution made it unlawful for them to do so . And in that Case it must have been indifferent , and therefore in their own Power to settle what extent of their Union themselves pleased , which when it was settled might for the future oblige , not only themselves , but their Posterity , at least such a Posterity of their Subjects as I am speaking of . This they might have done by that Right of Human Power which is inseparable from all multitudes that are sui juris , and which must particularly be acknowledged Lawful in Cases undetermined either way by any Divine Interposition . Every single person is acknowledged to have a Power to bind himself and his Heirs , which therefore cannot be denyed to Multitudes . I shall not now digress so far as to debate the Reasonableness and Equity of it , because it is indeed a Subject more proper for another place . I shall now suppose it as a Principle Fundamental to all Societies . This is the only common Principle of Equity , not the less , but the more obliging because not written , as the Laws of Nature and Nations are much more obliging than any Positive Local Statutes , on which the Perpetuity of Societies once established does subsist , by virtue of which the Legislative Power and the particular Laws made by them , do not extinguish with the Legislators Persons ; by virtue of which all Leagues and Covenants made by Predecessors are still reckoned as obliging to Posterity ; without any new Ratification ; by virtue of which the particular consent of every new born Child , and every Stranger is not thought necessary even in those Governments , which did , at first , confessedly arise from the consent of the People . And being Principles of Equity grounded on the common Right of Societies in general , they cannot be denyed to Ecclesiastical Societies more than others , tho they also had been at first confederated by the particular Suffrages of the Laity as well as the Clergy . And 2. THIS being once agreed upon , tho the agreement it self had been only Sect. 3 human , and the Obligation to Posterity human too ; yet the Obligation is Divine . The Sin of Theft is not the less against a Divine Law because the determination of Property depends on Human Constitutions , and is accordingly different in several places . So that as that is Property in one place , which is not so by the Laws of another , it accordingly falls out that what is Justice in that place where it is a Property is Theft in that place where the Property belongs to another . Accordingly tho the determination of the extent of the Union of that Society which we call a Church had been derived only from the agreement of those who at first planted Christianity in a plate , yet the Obligation to preserve the Unity , when once established , may be Divine . None doubts but Parents are as fallible in requiring instances of Obedience from their Children as the Church is . Yet who doubts also but the Sin of Disobedience ( in a matter of its own nature undetermined by the Law of God ) is a breach of a Divine Law , tho the Parents were mistaken in the Prudence of the thing required by them as an instance of Obedience ; and so that it be not unlawful ? Yet such Mistakes plainly shew that the determining the instance of Obedience is from an Authority only Human and Fallible , nay actually mistaken . But whilst the determination extends no farther than their just Parental Power , to things not unlawful , however imprudent , that does not hinder but that the complex Act of Obedience , even in that particular human Instance , is obligatory by the Law of God. Accordingly , supposing the Obligation to external Ecclesiastical Unity to be Divine , and to have been indeed the principal Design of the Positive Establishments of God under the Gospel ; it will also follow , that the Obligation to that same Unity in the extent to which the Human Ecclesiastical Authority had determined it , must also be Divine , supposing that the Human Ecclesiastical Authority had proceeded no further than what was lawful for a Human Authority . Which Reasoning will the rather hold if we consider 3. THAT indeed , tho the particular Sect. 4 Instance be not expresly determined by God , yet the Power , by which even that Instance had been determined , had been from God. For it was God only that could make them sui Juris , and give them the Power of disposing of themselves , and settling Rules for obliging themselves and their Posterity , if the Power had been derived from the consent of the particular Suffrages . But much more it was so , supposing , on our Principles , that the Power of the Church , results from the Power of Sealing Covenants in God's name , and of intitling Persons to the Privileged Society , and to the Privileges of that Society . These were Powers that could come from none but God , and consequently all the Authority resulting from them , must be given together with them . And therefore , let our Adversaries state the ground of this determining the Extent of the Unity of Christian Churches as they please ; yet they cannot state it so as to make the Power of determining the extent of it purely Human. If they call that Power purely Human which is seated in Persons pretending to no more than a human Nature , so the Authority of the Apostles themselves was purely Human , which notwithstanding themselves will not deny to have been also Divine , so that all Affronts and Disobediences to it were resented by God as committed against Him rather than the Persons of the Apostles . So were also Moses and Aaron purely Men , and yet the Murmurings of the Children of Israel are said to have been rather against God than them . So was also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the Apostle requires the Christians of those times to pay obedience , telling them that They who resisted them resisted the Ordinance of God. If by Human Determination be meant the Determination of Purely Human Prudence , excluding all pretences to any extraordinary Assistances of Divine Revelation ; then such are the fore-mentioned instances of particular Acts of Disobedience required by natural Parents , which yet hinders not but that the concrete Act of Disobedience redounds to God , who , supposing the Parents no otherwise assisted , has notwithstanding obliged Children to Duty to them . If therefore by a purely Human Power be understood a Power wholly due to purely human Combinations , or to which God has not expresly required submission ; then it is plain that this Power of the Church is not purely Human. The Power is , as I said , derived from God , and God has expresly required our Duty to them who are over us in the Lord , and who must give an account for our Souls . And yet this is the only sense they can mean , who make the Determination in such Cases , so purely human as that Men may plead Divine Authority against it , as if the Divine Authority were no way concerned in the Disobedience . Otherwise none thinks it an allowable pretence for Disobedience to an inferior Governor , because the particulars required are not immediately determined by the Prince himself . None thinks it a sufficient Plea in such a Case to pretend that it is not the Prince , but the inferior Governor , that requires such a particular Instance of Obedience ; and that therefore the Disobedience , in such a Case , is not to the Prince , but him ; and that Prosecutions from him would be but causless Persecutions of the Princes Loyal Subjects . The Sentiments of disinterested Mankind in such a Case are clearly otherwise . While the Authority is owned to be from the Prince ; while it is foreseen that there will be Prudential Cases necessary to be determined which cannot , and ought not to be provided for by General Rules ; whilst it is known that the Instance determined is no other than what is necessary for the Practicableness of the principal Ends of Government , and determined only by that Prudential Power which it is presumed the Prince intended to allow him when himself had not limited him by any Positive Prescriptions of his own ; none doubts but Rebellion against such a Determination of an inferior Governor is a Rebellion against the Prince himself , and all Legal Judicatories appointed for such Matters , judge it so . And therefore supposing the first Determinations of this Extent of Churches had been only by the Prudence of the first Ecclesiastical Governors ; yet that will not hinder but that the Obligation might have been Divine . Which will be the rather credible , if we consider 4. THAT this Determination of Sect. 5 the Limits of Jurisdiction , was indeed a thing absolutely necessary for preserving Unanimity among themselves in propagating their common Christianity . For if it might have been in the Liberty of succeeding Itinerants to draw Persons , not only from Paganism but from the Churches already planted , whether on account of personal Emulations , or particular Covenants of Persons proselyted by them , what confusion would this have introduced among them ! How would it have exposed them to the common Enemies of their Profession ? How would it have scandalized and hardened them against all Conviction ? What Bitternesses and Emulations would it have caused among themselves ? What Divisions into considerable Fractions ? What Slanders and Reproaches and mutual Recriminations ? What Weakenings of the common Interest by the inconsiderableness of the single Parties ? These are the natural Fruits our Independent Brethren constantly meet with whenever they practise consequently to their Principles . The Persons , I doubt not , have many of them meant well . But whoever will observe the success of their well-meant Endeavours , will find them more successful at destroying than planting , at dividing Christians than Proselyting new Disciples to that Sacred Name . And if any among them have bestowed pains that way , yet they have had little assistance from their Brethren , which is not so much imputable to the want of Zeal in the Persons , as to their want of Unanimity and Correspondence for acting in a common Body , which has utterly been destroyed among them by those destructive Principles by which themselves had shaken off the Yoak of their own Superiors . Undoubtedly had the Apostles labored under the same Difficulties , they could never have made that progress in converting the World to Christianity , as we see they did . It was therefore absolutely necessary that every one should know his Bounds , and that when they were once settled , all others might be obliged to observe them too , that ( as the Apostles expression is ) none might invade anothers Line . And therefore if there had been no general Rule agreed upon for it by Christ or his Apostles , it must have been permitted to the Prudence of the first Church-Converters . And because their Authority in this particular matter was so fundamental to the success of all their other generous undertakings ; therefore it was necessary that this very particular of their Power should have been from God that so it might lay an Obligation on all others to observe it , who had otherwise been their Equals . AND 5. The most equal and acknowledged Sect. 6 Right , and that which is sufficient in the Case for which I am concerned , is that of Occupation . This is confessed to make a Right and Property in Cases wherein otherwise , before the Case of Occupation , others had equal Right with the Occupant . Even in the Case of the State of Nature wherein all men had equal Right to every thing , and wherein no Property had been distinguished by Positive Laws , yet Occupation is granted to make a Property . And in things which are yet left common , Occupation does appropriate . The Water in the Fountain is common for any , yet when any has taken a proportion for himself , none has right to that which he has taken but He. And this is also granted to hold true in Jurisdictions , as well as in Possessions . All have an equal Right to uninhabited Countries . Yet when any one has taken Possession , then none has any Right to them but He. So tho , in the propagation of the Christian Religion , none had more Right than others to challenge any particular Precinct for his own Jurisdiction ; yet when a Government had once been set up in a particular place , and a Precinct designed for the Jurisdiction , none can then pretend any Right to the People to be converted within that Precinct but the Government so established . And this Right of Occupation does so appropriate as that all endeavours to deprive of the Right so appropriated are injurious , tho from persons who had otherwise as much Right to it as the Occupant . When a Prince has once seised and possessed an uninhabited Country , no other Prince has thence-forward any Right to it , and the War would be unjust on that Princes side who should endeavour to deprive him of it . And therefore by the same Reason , supposing the Church to have settled a Jurisdiction . Whoever else should invade the Jurisdiction so appropriated , must act unjustly in meddling with that to which he has no Right after the Jurisdiction is once appropriated by Occupation , so that the Sin must lie at the doors of such an Invader . And this Title by Occupation does then especially hold when no more is challenged than what is really occupyed , that is , when the Means of Management are suitable to the Charge that is undertaken . SHOULD the King of Spain , Sect. 7 on the Discovery of the Continent of America , have laid claim to that whole , and as yet undiscovered Continent , that had been more than could be occupyed by him and his Europaean Dominions , and the same Case it would be in the State of Nature , if any single Person from his Title to particular Dishes of Water , should challenge the whole Fountain : That would be more than himself could use , and therefore could not deprive them of their common Right upon any pretence of Occupation . So it had been , in the Case of propagating Christianity , if a single Person had challenged a District too great for him and his Assistants to manage . But so it it was not in the Case of Diocesan Jurisdiction . A Bishop and his Clergy , whom he might multiply as occasion required it , have oftentimes attempted and succeeded in the Conversion and Government of a Jurisdiction larger than any of our present Diocesses . And therefore in this claim they challenge no more than what is in their Power really to occupy . And it still adds to the Equity of the Title by Occupation , if no more be challenged by it than what is usually challenged by the generality of equally dealing Occupants . What is challenged so , as it cannot be thought partial , when it has the approbation of so many reputed impartial Dealers ; so it is for the common Interest of the whole multitude that the Justice of so many Titles be owned as unquestionable . And tho private Interest be indeed a corrupt Rule of Judging , yet common interest is that Utile , which as the Stoicks say , is so inseparable from Honestum , that we may thence conclude any thing to be indeed Honest , if it be in this sense profitable , and is indeed the Principle on which all Reasonings of this kind are grounded . In deducing the Unwritten Laws of Nature or of Nations , that is judged Lawful , which is for the Interest of Mankind , or of Nations . And therefore the Bishop's Title to a Diocess , that is , a City with its District , was therefore just , because it was agreeable to the general practice of that Age. His Brethren generally as they challenged Jurisdictions , so they had no other Title to their Jurisdictions but this of Occupation , nor narrower Limits of their Jurisdictions than those of a Diocess so explained ; and therefore were in common interest concerned to own this Plea for him as they would expect that he and all others should ratifie their own . This is perfectly agreeable with our Saviour's own Rule of Justice of dealing with others as they design'd to be dealt with themselves . THIS Title of Occupation is the more proper to be insisted on in this matter , Sect. 8 because as it is the usual way of deciding Titles in Case of equal Right , and where there are no written Laws to determine them ; so it will not oblige any to a direct Recourse to the Scriptures . For it is not necessary , nor reasonable , that we should expect that from Scripture which may otherwise be known , and known certainly , and known by the vulgar of them who are concerned in the Practice of it . As God does not work Miracles ; but in Cases exceeding Human Power ; so neither have we any reason to expect that he should make any Miraculous Discoveries but in Cases exceeding the Discovery of Human Reason . Now what necessity is there that our Adversaries can pretend why God should be obliged to decide such Controversies as these in the Scriptures ? Is it the moment of the thing ? But the greatest and most Piacular Sins that are , are those against the Law of Nature , which yet are supposed known and acknowledged antecedently to Revelation , and therefore do as much concern those who never knew of any Supernatural Revelation as those who have received it . If therefore these greater Sins which are indeed more Criminal than any which are committed against express Revelation , ( and which accordingly do more concern the Goodness of the Divine Providence that his Creatures be sufficiently secured from them ) do notwithstanding not require Revelation when , they , may be sufficiently known otherwise ; there can , on this account , be no need that the now described Principles of natural Equity should be particularly accounted for in the Scripture . Do they therefore expect them there because , tho they might indeed be known sufficiently , yet they could not be known so certainly without express Revelation ? But neither will this oblige God to reveal what may otherwise be known sufficiently without Revelation ( he satisfies the Obligations of his natural Goodness in providing means sufficient , tho it were possible that other means might be thought of which would be more certain ) nor is it indeed true that Truths of this nature could receive any Additional Certainty by being revealed . Revelation it self , as it must be made appear to Us ( and it can no otherwise oblige Us than as it can be made so to appear ) must be resolved into some Propositions neither more certain , nor more evident , than those are , and therefore can add nothing to them unless it be possible to conceive that Conclusions may be more certain or evident than their Premises . Besides that Revelations themselves , when found contrary to such natural Evidence , are either disowned for Genuine , or , ( which turns to the same account ) disowned at least in the Literal Sense , and expounded mystically . Why should this be if evidence of this kind were not , on all hands , owned for greater than can be expected for any positive Revelation ? If they pretend any particular design God had to inform us of things of this nature in the Scriptures , let them produce their evidence of any such design . But that is a task which , I believe , themselves will be willing to be excused from . Sect. 9 THUS , according to the Notions received in those times , the Bishops answered the High Priests in this very particular , That all within his Jurisdiction , that is , all who , upon other occasions , did ordinarily meet in General Assemblies , were thought obliged to a dependence on those Assemblies in which the Bishop did preside , as the whole Nation of the Jews , where-ever dispersed , were to those of Jerusalem as the fixed residence of the High Priest. This was ordinarily shewn in receiving from the hands of those who were appointed by him in any part of his Jurisdiction , as the whole City of Jerusalem was also holy , and holy in relation to this purpose of Feasting on their Anniversary Sacrifices , wherein I have shewn that our Saviour intended that other Jurisdictions should equal it under the Gospel . Yet there were withal some Customs continued in the Church in favor of a personal Communion with the Bishop as far as was possible that so they might yet keep nearer to the Precedent of the High Priest to whom the Jewish Males were obliged to come from all parts for a personal participation in his Sacrifices . This appeared in the Eulogiae sent from the Mother Churches to the Churches depending on them , especially in those Canons obliging some of each to a personal attendance on the Bishops Altar , as has already been observed by a Learned Friend , if those Customs were from the beginning , which cannot easily be disproved . In this they exactly answered this Jewish Original , that they were the chief publick Anniversaries that were particularly designed for them , which were the only Times wherein the Jews themselves were obliged to that attendance . If these Customs were not from the beginning , I am apt to think the reason was not because they were indifferent as to their deference to the Bishops Altar , but because the need of them was supplyed in a way as convenient for communicating multitudes from the same individual Altar , that was by sending Portions to the Absents , for which we have the express Testimony of S. Justin Martyr , as I have elsewhere observed . Even by the Jewish Precedent , their Paschal Lambs , tho they were to be sacrificed in the Temple , yet they were properly to be eaten in their private Houses , which therefore obliged them to no more attendance than to see them sacrificed and brought home . On this account , there seems , for a long while , to have been no need of private Ministrations , unless perhaps with the sick , or the Martyrs and Confessors in Prison , if we may believe some ancient Monuments of that kind . Yet I am withal apt to think that the ordinary way of communicating even such , was , at first , rather of Species already consecrated , than by a distinct and particular Consecration . So it was in the Case of Serapion . The Presbyter sent the Bread ready consecrated to him , only he ordered the Messenger by whom he sent it , to moisten it before he gave it , probably that the Wine which had been dryed in it , when it was to be kept , according to the practice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in the Greek Church , might be thus revived , that so both Species might be received , whereas the consecrated Wine it self was not so capable of preservation . If this were constant , then the Oblation and Consecration were still performed at none but the Bishop's Altar , which was sufficient to make all Communicants with that Individual Altar of the Bishop at what distance soever they were when they so received it . NOT to repeat what I have elsewhere Sect. 10 said to prove it , this very way of Reasoning from Levitical Presidents might justly make them scrupulous in this matter , when the other Altars , tho subordinate to the chief Altar , were rather connived at , than approved of , under the old Dispensation . Otherwise it is not probable that they would so early have found out such shifts for preserving the Elements for the use of those who desired to receive more frequently than the ordinary returns of their Synaxes . And this doth withal the more confirm me in it that the Deacons were principally confined to the attendance on the Bishop , and not so usually employed in the service of the Presbytery . Hence it is that they were called the Oculi Episcopi ; that even in great Cities where the Presbyters were very numerous , the number of Deacons was very small , generally not exceeding the number of seven , according to the Canon of Neocaesarea , a number small enough for this attendance on the Bishop alone , but very much too small and disproportionable for the Service of the Presbytery ; that , accordingly in Rome they vyed with the Presbyters themselves , which they could have had no pretence for if their Office had obliged them ordinarly to any Service to the Presbyters . But in the ancient Offices of the Church , especially the Eucharistical , the Deacons bore a considerable part , which were therefore not fitted for the use of the Presbyters alone , which makes it probable that it was intended that Presbyters should use the Office of Consecration when they were not with the Bishops . And herein also they answered the Levites , in the Old Law , who had their Offices in the Sacrifices of the Temple so that they could not be performed without them . This Reasoning I take for very agreeable to the Notions of those Times . CHAP. XI . The Primitive Christians did , and , by the received Principles of those Times were obliged to own their Eucharist for a Mystical Sacrifice . The CONTENTS . The Sacrifices and High Priesthood of the Gospel are Mystical . Sect. I. Such a Sacrifice necessary under the Gospel as may answer the Publick Sacrifices under the Law. Sect. II. This Mystical Evangelical Sacrifice must be expected from some Positive Institution of the Gospel . Sect. III. Eucharistical Sacrifices most suitable to the State of the Gospel . Sect. IV. Hence probably the very name of Eucharist . Sect. V. Christ's Priesthood being the Priesthood of Melchizedech , his Sacrifice ought also to be the Sacrifice of Melchizedech , that of Bread. Sect. VI. Not only this Reasoning , but the Inference deduced from it , were granted and used by the Ancients , Sect. VII . Suppoposing the Notions of those Times , they must needs have taken the Eucharist for a Mystical Sacrifice . Sect. VIII . On account of it's being a Mystical Sacrifice it had , according to the Principles of those Ages , a juster Title to the Name of a Sacrifice . Sect. IX , X , XI . And to the Thing . Sect. XII ▪ XIII . Sect. 1 BUT that which more nearly concerns the design of this present way of Reasoning is that these Sacrifices and this High Priesthood of the Gospel were Mystical , and so Mystical as not only to signifie , but also to perform , what was , according to the sense of those times , to be expected from Mysteries . Upon the proof of this depended the whole esticacy of these Principles , in reference to the Mystical Unity , which is indeed the only Unity that is beneficial , and consequently in reference to the Sin and Mischief of SCHISM , which can be no otherwise formidable than as it is a dissolution of this Mystical Unity . And this also they did believe , and had not reason to believe themselves mistaken in believing so , that the Eucharist was the Mystical Sacrifice performing the same thing under the Gospel as the External Bloody Sacrifices under the Law , and that their Bishops were the Mystical High Priests exactly answering them in that very particular Office of uniting with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when these things are made appear , I know not what can be desired further to shew how prudently , and withal how solidly , they proceeded in this way of managing this Dispute . SUPPOSING therefore , that this was the way of stating the Controversie Sect. 2 between the Primitive Christians and the Jews , that the Christians did not pretend to oppose the Jewish with a new Religion , but only to oppose the Literal Judaism with a Mystical one ; the consequence of this would naturally be this , that as they did not deny , but mysticize , the Religion , so neither would they deny , but mysticize all those things which the Jews of those times insisted on , and gloryed in , as the greatest Privileges and Advantages of their Religion . I might give Examples in other matters if I were not unwilling to digress . But to confine my self more particularly to my present Subject , one of the things the Literal Jews boasted of as Privileges of their Profession was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. IX . 4 . meaning thereby the whole Service of the Temple , but especially that of Sacrifice . Accordingly the Christians challenged their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Mystical Service . So I rather understand it than as it is commonly translated Reasonable Service . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Mystical Milk , opposed to Milk in a Literal Sense . And that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle himself understood the Sacrifices , ●ppears from his application , when he makes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consist in presenting their bodies a living sacrifice , holy and acceptable unto God. Rom. XII . 1 . But this kind of Sacrifice was not sufficient to supersede the publick bloody Sacrifices , for it was as obliging under the times of Judaism , when notwithstanding those publick Sacrifices were thought and granted to have been obliging also . The Sacrifice therefore that must , in this way of Reasoning , at least equal the Mystical with the Literal Judaism , and withal disoblige the Mystical Jew from the use of those publick Sacrifices , must be such as would perform all for which those publick Sacrifices were intended , to as beneficial , tho greater , purposes . And therefore the publick Sacrifices being , as has been shewn , designed as Ceremonies of Admission to a League and Covenant , and intimate Union with God ; such a kind of Sacrifice was requisite to be asserted to our Mystical Israelitism , as might engage God in Covenant with Us , and admit us to a Mystical Union with him . THIS therefore being granted , it Sect. 3 was also further plain that this Mystical Sacrifice was to be expected by positive Prescription of God himself , and therefore must be found among the positive Prescriptions of the Gospel . For no external Rites could either oblige God , or unite the Worshipers to him by any natural efficacy of the things themselves , and therefore what efficacy soever they were conceived to have must wholly be derived from the Divine Pleasure and Appointment , which it is withal impossible for us to know without positive and express Revelation . Whatever might be said concerning the natural virtue of these Rites for conciliating the good will of the ordinary Daemons who were thought corporeal , and to have Vehicles capable of being naturally affected by Bodies suitable to their nature ; yet the Supreme Being was expresly exempted from all such natural influences by that very same Philosophy which made the others obnoxious to such influences . So we are assured by Synesius , than whom none better understood the whole Hypothesis of that Philosophy which was generally received in the Primitive Times of Christianity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. 67. ad Theoph. For the Mysteries of the Christians are not so understood , as if the Deity were under any necessity of following the Materials or Words made use of in the Mystical Rites on account of any natural attractive Power in them , which may indeed be the Case of the Mundane Spirit ; but so as that God is present at them from an inclination free from passion , and proper , and becoming a Deity . This Synesius had from the Oracles , especially the Chaldee ones collected first in Verse by Julian sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Chaldaean , Suid. and after commented on by Porphyry in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Passages to this purpose may be seen in the Oracles as extant at present , and in other Fragments of Oracles of Porphyries Collection mentioned by Euseb. Pr. Eu. IV. 9 . V. 8 , alluded to by Synesius himself de Insomn . and Niceporus Gregoras upon him . And this Notion of the Exemption of the Deity from all influence of Corporeal Beings is , at large , insisted on by Iamblichus in his excellent Work de Myster . Egypt . So that the Supreme Being ( which was that which both Parties , the Literal and Mystical Jews , appropriated to themselves as the Segullah ) was on all hands owned free from all Obligations but those of his own arbitray pleasure and appointment , which cannot , as I said , appear to us but by his express Promise and Revelation . And yet even among those inferior Daemons , as no Sacrifices were effectual but those which were suitable , and accordingly each Daemon had his peculiar Sacrifices , and upon extraordinary occasions of expiating the displeasure of some unknown Daemon , some appointments yet more singular ; so the knowledge of the Sacrifices which were peculiar , was reserved to the Daemon himself , and it was thought piacular for any mortal to obtrude himself into the Secrets of such a Daemon without his leave and his discovery , and they were accordingly accounted Divine Persons who first acquainted mortals with Discoveries of this nature . So that if it were needful we might take the Proposition for universally granted in those Ages , That no Sacrifices could oblige the Deity without Positive Revelation either of their natural influence , or that it was his actual pleasure to be obliged by them . And therefore these Mystical Sacrifices can only be expected from the Positive Institutions of the Gospel . IF therefore we can only expect these Sect. 4 Mystical Evangelical Sacrifices among the positive Institutions of the Gospel , the enquiry then cannot be difficult . There are but two Institutions of this kind pretended , and whether of these was more probably intended to supply the Office of Sacrifices will easily be known by the Analogy they bear to the Sacrifices then received . That which came nearest them was , in all likelyhood intended by God himself to supply their use in this new Institution . And this will then be best known if we first remember what kind of Sacrifices were granted by the Christians to be really useful , and therefore of eternal Obligation , even under the state of Mystical Israelitism . It is certain they thought some Sacrifices designed by God himself as temporary , and what they thought so , they could not think themselves obliged to continue . Now what they thought so will best appear by these Reasonings against the Jews on this very Subject concerning Sacrifices . Therein they shew , that it was impossible that the blood of Bulls and Goats could be available for the expiation of Sin , which Reasoning does indeed proceed against Expiatory Sacrifices , such of them especially as were to be of the Blood of Brutes , and needed Repetition , which the Apostle makes an Argument of the imperfection , not only of such Sacrifices themselves , but of the Dispensation also which was provided of no better Sacrifices , and for that reason concludes them not agreeable to the Dignity of the Gospel . But in Eucharistical Sacrifices , no Expiation was pretended to be made , but only a return of acknowledgments for favors received , and among them there was the Liba , the Meat-Offering and the Drink-Offering , which indeed seems to have been most proper to such Sacrifices , almost exactly answering our Eucharist . These are the Sacrifices which are there approved where the other Sacrifices are rejected , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal. L.14 . In these no Sins were commemorated , and therefore they must needs have been thought most agreeable with a state of perfect expiation . These are common to a perfect as well as an imperfect condition , and therefore more likely to be of eternal use , and not antiquated with the temporary shadows of the Law. And , which comes more exactly home to my design , these were , according to the Customs of all Nations who admitted any Sacrifices , used on such occasions when good News were brought them , they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore extremely suitable to the very Title of the Gospel as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word taken up by the Christians from the Hellenistical Version of the Old Testament , and thence derived by the Apostle himself in the Epistle to the Romans . Nay , according to the sense of the Heathen Philosophers themselves who undertook the defence of Religion against the Epicureans ( and who very much influenced the Hellenists , as those did also the Primitive Christians ) these were most agreeable to the primitive design of Sacrifices , I mean not only as they were Eucharistical , but as they were confined to the Liba without Blood , and were withal owned as most suitable to the Dignity of the Supreme Deity . So the farre litabo in Persius , the thure pio & saliente micâ in Horace , the Oracle concerning Hermioneus in the Notes of Hierocles on the Golden Verses . Both these things are not only granted , but also proved by one of the greatest Enemies of the Christian Religion in a just Discourse upon that Subject . And upon this Supposition , it was very natural for the Primitive Christians to take it up , not only as they challenged to themselves that Right of the Segullah only , of worshiping the Supreme Deity , but also as they insisted on that , among other particulars , in their Reasonings against the common imputation of Novelty , that they reduced all things to their first Originals , and those Originals more ancient than the Mosaick Law which was urged against them . Thus our Saviour in the Case of Divorces . Thus S. Paul in that of Abraham's Justification by Faith before he was circumcised , to name no more at present . ACCORDINGLY I am very Sect. 5 apt to think that this is indeed the true Original of the name of Eucharist as applyed by the Primitive Christians to this very Sacrament , that they intended thereby to signifie that this was , among them , to perform the Office of a Sacrifice of Thanksgiving . The very name was thus commonly applyed to the Bread it self in the time of S. Justin Martyr . So he tells us expresly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this is indeed a more natural account than that which is there alluded to by that blessed person , as if it were called so from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Thanksgiving and Blessing that was used over it in the Office of Consecration . This giving of Thanks was no more than what was generally used by the Christians of those times in their common Meals , which yet were never therefore called Eucharists . Nor is it to be thought strange that the word thus used in the Abstract should be thus applyed . The ordinary form used concerning the other sort of Sacrifices which were expiatory is to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Yet the very Abstract name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used concerning them . So the Priests are said to eat the Sins of the People : Hos. IV. 8 . because they did indeed eat their shares of those Sacrifices which were offered for the Sins of the People . This expression exactly answers our present Case . THUS far the Christians might Sect. 6 have been led into this substitution of the Eucharist as the proper Evangelical Sacrifice , even from the popular received Notions of the Hellenists concerning Sacrifices . But yet , in this Reasoning from the Old Testament Prefigurations even of Evangelical Sacrifices , they might yet justifie a further Change from the common usages as designed by God himself in that Sacrifice which he intended should last for ever . Thus having shewn that Christ's Priesthood was not after the order of Aaron , but a new Order , that of Melchizedec , to which perpetuity was expresly appropriated by the Psalmist ; the same Reasoning would then hold for an alteration in the Sacrifice which is used expresly by the Apostle himself to prove an alteration of the Covenant . If there be any difference , it would rather be here that the Reasoning proceeds more strongly in the former Case . For the Notion of Sacrifice is more intrinsecally involved in the very Notion of a Priest , who has no other Relation to a Covenant than that of a Mediator , nor mediates any otherwise than as the Covenant it self was entred into by such Sacrifices wherein it was his Office to preside . As therefore his concernment in Sacrifice is fundamental to his concernment in the Covenant , so also the change of the Covenant must necessarily suppose a change in the Sacrifice as antecedent to it . And this would bring the Reasoning yet more close to the Materials of our Christian Sacrifice as consisting of the very Elements of Bread and Wine . For if our Saviour's Priesthood was to be of the Order of Melchizedec , then his Sacrifice must also be of the same kind as those of Melchizedec . And if we may again reason concerning the Sacrifice of Melchizedec from what is mentioned concerning it in the Story , as the Apostle concludes his being without Father or Mother , or Genealogy , or beginning of Days , or end of Life : because the History of Genesis mentions neither his Father , nor Mother , nor Genealogy , &c. Then for the same reason we may conclude that he had no other Sacrifice but that of Bread and Wine because no other is mentioned in that place . Which Inference will the rather hold because of the Connexion of that Action with the mention of his Priesthood . So it is in the Text , Melchizedec king of Salem brought forth bread and wine : and he was the priest of the most high God. The Vulgar reads it , Erat enim , with a Causal Particle . And unless some such thing be understood , it will not be easie to give any tolerable account of the pertinency and connexion of the former part of the Verse with the later . For what relation could his bringing forth Bread and Wine have with his Priesthood , if not as the proper Sacrifice which concerned him as a Priest ? Why should this Mystical Priesthood be mentioned as a Precedent of a future Priesthood ( as it was supposed to be by those who used this Reasoning ) unless it were also known what Sacrifice was to be proper to him , seeing that , in the same Reasoning , it was also granted that every Priest ought to have something to offer ? And what was so proper for Melchizedec as a Priest as to meet Abraham with congratulatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacrifices for his Victory , and to entertain him and his Army with a Feast upon those Sacrifices ? And why should Abraham return his thanks in a way becoming him as a Priest by giving him the Tithes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Spoils , the usual way of expressing their thankfulness to their Gods for Victories , according to the customs of those times , and which the Apostle understands to have concerned him as a Priest , when he thence concludes the preference of the Priesthood of Melchizedec to that of Levi who payed Tithes to him in Abraham ; unless himself had been first treated by him as a Priest in that entertainment of him ? Whatever may be thought of the Reasoning it self as abstracting from Inspiration ; yet certainly considering the Opinions and Circumstances of that Age , there can be little reason to doubt but that this would have been the actual Reasoning of persons so circumstantiated , and so perswaded . And then considering them as persons for whom Providence was so peculiarly concerned as not to leave them to their own Reasonings in matters of great consequence , but only in such cases where their Reasonings , how fallible soever in themselves , were yet secure from actual error ; it plainly follows that if they were left to them here , they must here also be secure from actual error . But then especially this Argument will hold when the whole Reasoning is grounded on such Principles , as are otherwise allowed and supposed by such persons , whom all grant to have been assisted , in those very Discourses wherein they are supposed , by a Supernatural and Divine Inspiration . IT hence appears how naturally this Sect. 7 Reasoning , so agreeable to the Principles then granted by the Christians , does proceed on this Supposition , that the Eucharist was their Mystical Sacrifice . I might now proceed to shew that not only the Reasoning , but the Conclusion it self , was also owned by them , that they did own the continuance of Sacrifices under the times of Christianity , and particularly that they took the Eucharist for the Sacrifice proper to those times , if this had not been a common place usually debated between Us and the Romanists , where our Writers and our Church too , do usually grant as much as I am concerned for , that it is indeed an Eucharistical Sacrifice , and that this is the true sense of those passages of Antiquity which are produced for this purpose . And I have shewn that their Principles of Reasoning were against the repetition of Propitiatory Sacrifices , which is that which is denyed by our Writers . I am unwilling to inlarge on things already commonly observed , especially when what I am concerned for is already granted me on all hands , as it is here . I only observe now that this particular Reasoning is the Reasoning of S. Cyprian : Item in Sacerdote Melchizedec Sacrificii Dominici Sacramentum praefiguratum videmus , secundùm quod Scriptura Divina testatur & dicit ; & Melchizedec Rex Salem protulit panem & vinum . Fuit autem Sacerdos Dei summi , & benedixit Abraham . Quòd autem Melchizedec typum Christi portaret , declarat in Psalmis Sp. S. ex personâ Patris ad Filium , dicens ; Ante Luciferum genui te : tu es Sacerdos in aeternum secundum ordinem Melchizedec . Qui ordo utique hic est de Sacrificio illo veniens & inde descendens , quòd Melchizedec Sacerdos Dei summi fuit , quòd panem & vinum obtulit , quòd Abraham benedixit . Nam quis magis Sacerdos Dei summi quàm Dominus noster Jesus Christus ? qui sacrisicium Deo Patri obtulit , & obtulit hoc idem quod Melchizedec obtulerat , id est , panem & vinum , suum scilicet corpus & sanguinem . Ep. LXIII . Pannel . I mention this the more particularly , because S. Cyprian is our principal Author in the whole Argument from One Priesthood and One Altar , that the Reader may see how accurately , what is said concerning it , is agreeable to his mind . Now these things being put together , That this whole Reasoning , both Premises and Conclusion too , were owned by them , and that they were withal taken up from such Originals as could not fail them , it plainly follows that the whole Reasoning was solid as urged against the Ancient SCHISMATICKS , at least as to this Particular , That the Eucharist is a Mystical Sacrifice . BUT that I may as little urge them with Authorities as is possible , who , I Sect. 8 know , have little reverence for any Authority that is purely Human , let me intreat our Adversaries to remember , how the Hellenists themselves conceived the Sacrifices available for procuring the Benefits expected by them , and then let themselves judge whether the Eucharist may not reasonably be allowed to perform the Office of a Mystical Sacrifice . In the Reasonings of the Hellenists the Archetypal High Priest was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Adytum was Heaven , the Sacrifice that which was there spiritually offered to the Father . This Sacrifice was indeed acknowledged alone for the true Sacrifice as the Platonists used the term of Truth only concerning the Archetypals , and the external Sacrifices themselves were no further thought to deserve the name of Sacrifices than as they represented and transacted and applyed the Benefits of that invisible Sacrifice . Which being supposed , it will plainly follow that , if the Christian Eucharist do perform the same Office of representing , and transacting , and applying that invisible Sacrifice , this will have as just a claim to the name of a Sacrifice as those visible Slaughters of Beasts had . Now to bring this home to the Eucharist , what is there that could be doubted of by any who lived in those times ? that can be doubted of even by our Brethren themselves ? Is it that Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was supposed by the High Priest who offered the invisible Sacrifice ? Is it that his invisible Sacrifice is most efficaciously represented and applyed by his external Oblation of himself upon the Cross , so that even those External Legal Sacrifices could no otherwise represent and apply the Virtue of this invisible Sacrifice than as they primarily represented this bloody Evangelical Sacrifice on the Cross , and therefore hence derived immediately their very Title to the Name of Sacrifices ? Is it that this Blessed Sacrament was designed purposely for this end , to represent that Sacrifice of our Blessed Lord upon the Cross , and more immediately so designed than those Legal Sacrifices themselves ? I suppose our Adversaries themselves will not doubt but that the Eucharist was designed , at least , to represent this Prototypical Sacrifice upon the Cross. But can they indeed think that Representation was all , and that Application was not designed also ? Was there no Application in those Representations under the Law ? Wherein then consisted the material Benefit of those Representations ? Was this indeed the glorious Privilege of the Segullah to have great things only represented to them ? Or are the Evangelical Representations less efficacious than the Legal ? What some of our dividing Adversaries may deny I know not ; But I cannot foresee any thing in this Reasoning that would be doubtful either by the Reasonings of the New Testament , or the Sentiments of the most Ancient Times of Christianity . THUS they must unavoidably Sect. 9 have been obliged to acknowledge the Eucharist for , at least , a Mystical Sacrifice . Nor let any one think it a diminishing expression to call it Mystical . Whatever People may think of it who judge of ancient things and opinions by present Notions and significations of Terms much changed from their ancient Design : yet whoever would judge truly concerning them , what either the Ancients would have thought reasonable , or what himself would have thought so if he had lived in the advantageous Circumstances of the Ancients for deriving things from their first and purest Originals , must reason from the Notions of Terms as then understood if he would infer Consequences agreeably to their minds that used them , or know what was really solid reasoning then . And if we consider the Notion of a Mystical Sacrifice as understood then , it will be far from diminishing either the propriety of the signification , or the efficacy of the thing . As to the propriety of the signification , it has appeared that the prime signification of Terms was , according to the Platonists ( from whom these Notions were first derived , tho afterwards further confirmed by Revelation ) principally applyed to the Archetypal Incorporeal Beings , which are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that all Corporeal Beings have the same name communicated to them only by extrinsecal Denomination ( to use the Language of the Modern Schools ) from them , as not truly worthy of the name any further than as they were related to them . This very Language is imitated by the Sacred Writers themselves . Thus the true Tabernacle is the Incorporeal Idaeal Tabernacle , which the Lord pitched and not man. Heb. VIII . 2 . The true Riches are the invisible enjoyments of Heaven . S. Luk. XVI . 11 . Christ is the true Light , not the sensible but the intellectual Light , which inlighteneth every man that cometh into the world . S. John I. 9 . His Flesh is meat indeed , and his Blood is drink indeed . S. John VI. 55 . Neither the Subject nor the Predicate are here to be understood corporeally . So Christ is not entered into the holy places made with hands , which are the figures of the true , but into Heaven it self . Heb. IX . 24 . By the emphatical connexion of Heaven it self immediately with the mention of the true holy place it plainly appears that the Apostle understood them as synonymous . According therefore to this Mystical Way of speaking the Heavenly Invisible Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven will be the true Sacrifice from whence all Corporeal Sacrifices must derive their claim that would pretend to the name of Sacrifices . BUT then there seems indeed to Sect. 10 have been this difference between the Notions of the Christians , and the Hellenists , in this matter . The Hellenists who knew nothing of the Incarnation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor consequently the Sacrifice of his human Body , did notwithstanding conceive him to officiate in Heaven as a Priest , and there to offer Invisible Sacrifices . What could those Sacrifices be but the Sacrifices of the Brutes performed here below by the Priest , only represented in a more spiritual manner ? But there the whole Benefit was to be ascribed to the invisible Sacrifice , not only on that general Principle received among them , that all Corporeal Beings were derived from their Incorporeal Ideas , so that the spiritual Representation was not derived from the Corporeal Sacrifice , but on the contrary ; but also because the external Sacrifice of Brutes was indeed unsuitable to the Benefit expected from it , of expiating Sin , even upon a Corporeal Account . On the contrary our Saviour's External Sacrifice was suitable , and therefore if it any way depended on the invisible Representation , it must only be on this general account , as this Corporeal Body ( as I may speak properly according to this Hypothesis ) was derived from the Incorporeal , as the Body offered on the Cross was derived from the Body prepared for him before time in the Divine Decree . However it had certainly this advantage above all other Corporeal Sacrifices , that the virtue of this was derived immediately from the Incorporeal , the virtue of all other Sacrifices only mediately as they were Representations of this . And this was accordingly their Doctrine , that the virtue of all the Jewish Sacrifices was to be derived immediately , even from this Corporeal Sacrifice of Christ upon the Cross , as the virtue of an unsuitable Corporeal Sacrifice was to be resolved into that of a suitable one , tho Corporeal also . This therefore being so , it plainly followed , that this Corporeal Sacrifice of our Saviour on the Cross had the same relation to all other Corporeal ones as the Incorporeal Sacrifice had to Corporeal ones in general , and therefore on the same account deserved the name of the true Sacrifice among Corporeal ones , as the Incorporeal did simply . Sect. 11 THIS was also a Consequence admitted by them who reasoned on this Hypothesis . The Manna which came down from Heaven was , without doubt , Corporeal , and yet it is called the true Bread as descending from Heaven , S. John VI. 31 , 32. as more immediately Copyed from the Incorporeal Ideal Manna which these Mystical Discourses took to be the food of Angels . Thus all the Legal Ceremonies are said to be figures of the true , Heb. IX . 24 . because all things befel them in a Figure ( as the Vulgar has it ) and were written for our Admonition , upon whom the ends of the world are come , 1 Cor. X. 6 , 11. And this I take to be the true Reason , why the Gospel , in opposition to the Law , is called the Truth . The Law was given by Moses , but Grace and Truth came by Jesus Christ : John I. 17 . and in the whole Reasonings of the Epistle to the Hebrews , and those of S. John. Because the whole external State of the Law was indeed a Representation of the whole external State of the Gospel as that which was indeed more suitable , in the whole contrivance of it , for the real exhibition of those things which were only shadowed in the Law. And this was agreeable to the practice of the Platonists , from whom the Christians received it , to give the names of Originals to inferior Beings in comparison of other Beings inferior to themselves . Thus they make the Son a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Father , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Man , as also Man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of inferior Beings , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Son. So they make the Son only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Father , but an Original in respect of all others , whence the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho it be a Divinity in regard of other inferior Beings , yet is made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in respect of the Son , and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Father . Accordingly the Externals of the Gospel may be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Heavenly Originals , and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Archetypal to all other Externals even of Divine Institution . To make application therefore of my present Subject , and withal to speak suitably to the now described Principles , the first Archetypal Sacrifice of all visible ones will be that of our Saviour on the Cross , and of all others each will have the better Title to the name of a Sacrifice , as it comes nearer to that . If therefore the Eucharist be the immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copyed out from that , as the Christians then supposed all the Externals of the Gospel to be more immediate ; then it will follow that the Legal Sacrifices themselves cannot otherwise challenge the name of Sacrifices than as they are Copyed from the Eucharist as that which was immediately shadowed by them . And in this way of Reasoning , as the Eucharist , on account of its being the Copy which was imitated in the ancient Popular Sacrifices , will have a better Title to the Name of Truth , as being that of which the ancient Sacrifices were indeed Resemblances ; so it will have a juster claim to the very name of a Sacrifice , on account of its being a Mystical One. AND as to the name , so also to the Sect. 10 thing . In truth all Title to the Name ought to be grounded on the nature of the thing . That will best deserve the name of a Sacrifice which best performs the Office , and confers the Benefits designed in the use of a Sacrifice . This is agreeable to the reason of the thing , and was so also to the sentiments of those Ancients who used this way of Reasoning . They therefore ascribed the Truth to these Archetypal Beings , because they thought them really to perform the Office signified by the name . Nay more , they did not think the sensible Beings to have any real influence in performing it , but that whatever efficacy they had was to be wholly ascribed to the Relation they had to these Originals . In which way of Reasoning the greatest Mysteries must be most effectual , and by how much the more Mystical any thing is , that is , by how much nearer any thing approaches the first Archetypal Beings of all , by so much the more efficacious it must be proportionably . And thus the Eucharist coming nearer the first Archetypal visible Sacrifice , that of our Saviour upon the Cross , must therefore have more efficacy , even as a Sacrifice , than those which represented it only at a distance , as the Jewish Sacrifices did . So the Apostle seems to reason in a like Case , That because the Tabernacle was only a Figure for the time then present , therefore the Gifts and Sacrifices that were offered in it could not make him who did the service perfect . And again , That the Law having a shadow of good things to come , and not the very Image of the things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could never with those Sacrifices , which they offered year by year continually , make the comers thereunto perfect . It could not have been his design , because it was not for his Interest , to deny the efficacy of the Institutions of the Law in order to the Benefits designed by it . That had been to have reflected on the Divine Institutions , even for the Seasons for which they were appointed . His design therefore must have been so to grant the efficacy of those appointments to them who lived under that Dispensation , as notwithstanding to oblige them to receive the Gospel when it should be revealed and proposed to them . And that he does very sufficiently by shewing that whatever efficacy they had , even in their season , was notwithstanding not derived from themselves , but from their Evangelical Originals which were represented by them . This did indeed oblige them to receive the Evangelical Originals for their own sake , when they had already received the Legal Representations only for their Relation to them , that is , to receive that Power immediately from themselves which , on this supposition , they could not have received from those Legal Representations any otherwise than as influenced by them . NOW this he proves from this Sect. 13 Principle of the Hellenistical Platonists , that the Archetypal Beings were the Causes of all particulars , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received , and that the Ectypal Beings had no other influence in producing others of the same kind , than what was received from the Archetypal . Supposing therefore that the Institutions of Moses were not Originals , but Copies , ( which they proved from that command to Moses that he should make all things according to the Pattern shewed him in the Mount ) supposing also that the Institutions of the Gospel were indeed those Originals from whence those Legal ones were Copyed , which was the main thing aimed at in all those Mystical Reasonings of the Primitive Christians ; these two Consequences plainly followed , Both that the Legal Institutions did not perform what they were designed for by any Native Virtue of their own , and that whatever was performed by them , was no otherwise performed by them than as the influences of the Evangelical Originals were derived by such instituted Representations . And it was very agreeably hereunto that the Evangelical Originals are usually called everlasting , the Legal Representations only Temporary . Thus the Gospel was called the Everlasting Gospel , the Evangelical Covenant , the Everlasting Covenant , the Righteousness of the Gospel , an Everlasting Righteousness , and the Redemption of the Gospel answering that of the Jews out of Egypt ( is called an eternal Redemption , and the Evangelical Inheritance ( answering the Jewish Canaan ) is an eternal Inheritance , and the Legal Tabernacle a Figure for the time then present . The very same attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Platonists ascribed to their Ideae , and the same Temporariness to their Ectypal Beings . Nor was this Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood only as it might signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what we call Eternity a parte post , as the Institutions of the Gospel were to last to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas those of the Law were , at first , designed no further than the later days . It was also understood as it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what we call Eternity a parte ante , which is the same with that Phrase of the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so often used to express the Antiquity of Evangelical Institutions , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same thing with the making of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was also a thing insisted on by the Primitive Christians for vindicating their Religion from the aspersion of Novelty with which it was upbraided by Adversaries of both sorts , both Jews and Heathens . This they proved by shewing that the Institutions of the Gospel were prefigured , and so predicted before the Law of Moses ; that even in the Law , these were they which were designed by those Legal Shadows , and from which the Legal Rites themselves derived their Influences . By all which it appears how solidly the Primitive Christians proceeded in grounding their Discourses against SCHISM on this supposition , that the Christian Eucharist was the Christian Sacrifice , and to all material intents and purposes the more properly and more effectually , for being a Mystical One. CHAP. XII . The same Christians did , and , by the same Principles , were obliged to , own their Bishops for Mystical High Priests . The CONTENTS . The Bishops were thought to represent a Divine Person . The seven Angels of the Divine Presence had their Office in the restoring of Souls . Sect. I. To these S. John accommodated his precise number of seven Churches in Asia . Sect. II. Sometimes the Bishops represented the Person of Christ himself , and then his seven Angels are represented by the seven Deacons . Sect. III. How fitly this agreed to the Circumstances of the first Beginnings of Christianity . Sect. IV. The name Bishop seems originally designed to imply a Mystical Representative of a Divine Person . Sect. V. The Comparisons of the Bishops in Ignatius to God , and Christ , &c. accounted for . Sect. VI. The Mystical Representations of Ecclesiastical Officers in the Revelations . Sect. VII . There could be no Mistake in taking their Church-Officers for Mystical Representatives . Sect. VIII . The force of the Inference relating to Union with Christian Bishops . Sect. IX . Tertullian's Futuri Judicii Praejudicium explained . Sect. X. How consequently the Primitive Christians reasoned hence for proving those who were disunited from their Bishops to be also deprived of the Mystical Invisible Union with Christ himself . Sect. XI . And of the Benefits of that Invisible Union . Sect. XII , XIII , XIV . AND as they thus took the Eucharist Sect. 1 for a Mystical Sacrifice , so they also took their Bishops for Mystical High Priests . I have already shewn that they conceived their Bishops to be answerable to the Levitical High Priesthood . I now proceed to shew that they understood them answerable in a Mystical Sense . I observed that the Hierophanta in the Mysteries represented a Divine Person . The same , in all probability , were the thoughts of the Primitive Christians concerning their Bishops . This I take to be the true design of that Description of the Majestatick Presence in the Revelations , to represent the Divine Presence and Assistance in the Church in as lively a way as was possible according to the ways of Mystical Representation received in those times . In the Utensils of the Tabernacle there were to be seven Lamps . Exod. XXV . 37 . These Philo understands to represent the seven Planets , and indeed very suitably to the Notions of the Egyptian Philosophy then received . The seven Spheres belonging to them made up the Harmonia through which they thought the Soul was to pass in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its Ascent to its Heavenly Original . And as they thought that the confinement of the Soul to these inferior Regions depended on the Grossness of the Vehicles to which it was nailed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if I mistake not , is their word ) by their passions ; so they thought that at the passage of each of these it was to leave some Vehicle and some Passion behind it , what was to be left at each is particularly accounted for in the Poemander of Hermes . But then , as in all the sensible World they made something answerable in the Intellectual which was to preside in managing that whole design for which those sensible parts were intended by God , so here also they placed seven Spirits , or Daemons , or Angels , for that purpose of admitting and purging the Soul from those things which were thought to hinder the Soul in its Ascent . These I take to be the seven Angels so usually received by , not only the Modern Jews , but those also who lived in the first Beginnings of Christianity ( still alluded to as the peculiar Satellites of the Divine Presence , and employed only on Affairs of the greatest consequence ) and that even in the Sacred Writings themselves . And because they were so concerned in transacting the Soul's passage to Heaven , therefore the several Speeches of the Souls to them are transcribed from the ancient Hereticks ( who took occasion for most of their Heresies from some misapplication of that Philosophy ) in Origen . Therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Petasus , in allusion to that of Mercury in the Poets , which Sophia was to put on her Seed , to make them invisible to those Angels in the Doctrine of the Valentinians , that I may not instance in other fancies of the Hereticks of those times alluding to these Notions as commonly received . Therefore it is that the Orders of Angels are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those below them in reference to the initiating them in these great Mysteries , alluding to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the ordinary Mysteries , as Fire and Light in the Ebrew Idiom signifie the same thing , and accordingly Prometheus's stealing Fire from the Chariot of the Sun is nothing else but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Mysteries . And as this is granted concerning all Superior Orders in reference to their Inferiors ; so , on this Hypothesis , it appears how particularly it was applicable to these seven Angels in relation to the initiating of human Souls . Sect. 2 AND as these Mysteries were principally designed for the Benefit of Souls , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or return from their Exile from Heaven ; so from hence it appears how proper it was in these Prophetick Visions , which were generally conducted by Mystical Representations , to personate God as particularly attended by these seven Angels rather than any of the rest of his train . Accordingly S. John's Design being particularly to affect the Churches he writes to , those of the Lydian or Proconsular Asia , with a very feeling sense of the Divine Presence among them ( which might add the greater authority to his several Exhortations respectively ) he represents our Saviour in a human visible shape ; and that the rest of the Scene might be suitable ( that is , sensible also as well as himself ) he personates the Angels by their Visible Bishops , that so Christ might be apprehended as present with the Bishops as God was supposed to be where ever these seven Spirits were which were peculiarly deputed to represent the Majestatick Presence . This I take to be the reason why he confines his number , not that by any Geographical Distinction those seven Cities were incorporated into a Body more than others of that Province , but that he had a particular regard to that number of those Angels of the Presence . Therefore he makes seven Candlesticks , alluding , as I said , to the like number of those in the Tabernacle as Emblems of these seven Churches , Vers. 13. Therefore seven Stars , alluding to the number of the Planets , and the Angels who presided over them , as Emblems of the Bishops of those Churches . Therefore those Stars are in his Right Hand , to signifie his care and concernment for their Protection , and to conciliate a greater reverence for their Authority . Thus it appears plainly that the Bishops are here represented in a Mystical Way ; and how particularly suitable it was , in this way , to personate them by the name of Angels . They were indeed to perform the same Office under Christ as a visible human person , which the Angels were under him as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reference to the Restitution of Souls to their Original Dignity . The pretended Areopagite , than whom perhaps none better understood the Mystical Language of the Hellenistical Philosophy of that Age , uses the same Expressions concerning them as concerning those Angels , that these are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so also does Clemens Alexandrinus . In one place he calls the three Orders of the Church , Bishops , Priests and Deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Imitations of the Angelical Glory . And he elsewhere gives his Explication wherein that Imitation consisted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Church the Presbyters bear the resemblance of the bettering Office , as the Deacons do of that of Service . The Angels perform both these Services to God in the Administration of the Terrestrial World. No doubt the Bishops , in this Dichotomy are comprehended under the common name of Presbyters , and comparing this later place with the former it must needs have been so . But of this I have elsewhere given an account . THIS was the properest way , I think , that could have been thought of Sect. 3 for representing Christ as the Invisible Bishop presiding among the Bishops . But because even his human nature , tho visible in it self , is yet invisible to Us , therefore another way was thought of for copying out that Heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in the ordinary external visible Government of the Church . And here the Bishop was to personate Christ himself as the High Priest had formerly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The seven Deacons were to represent the seven Mystical Angels , as I am very apt to think they were designed from the very Original . I cannot think it casual that the number first pitched on was exactly seven . But that which more confirms me in this opinion is the real suitableness of the Office of the Deacons to the Bishop as representing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a visible way , with that of those Angels to the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was invisible . The Office of the Angels in general is thus described by the Author to the Ebrews , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These are exactly the very terms by which the Church would have expressed the Office of these Deacons , if she had been to have described the same Office as vested in mortal men . And I know not whether that expression concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not allude to this , that even the Holy Ghost himself , in distributing his Gifts , did exercise the Office of one of those ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And indeed the Office of those inferior Daemons was proportionably the same according to the Notions of the Hellenistical Philosophy . As the first Institution of the Office of Deaconship was for the distributing the Treasures of the Church , so it was also taken for the Office of those Angels to convey the spiritual Treasures ( those Gifts and Largesses which Christ bestowed on Men upon his Ascension in allusion to the Congiaria bestowed by the Roman Emperors in their Triumphal Ascent to the Capitol ) to Men , as well as to offer and present the Sacrifices and Prayers of Men to God. They were to stand before the Presence of God , in a posture of readiness to be sent on Messages by him , and so were the Deacons to stand before the Bishop , to be sent by him on his Messages . They were the eyes of the Lord which run to and fro through the whole earth . Zach. III. 9 . IV. 10 . So also the Deacons are , in the Language of the ancient Church , called the Oculi Episcopi , for the same reason . They were to present the Prayers of the Faithful before God. Tob. XII . 15 . Gr. Rev. VIII . 3 . And the same Office of presenting the Prayers was peculiarly the Deacons in the Primitive Church . But of all Offices that of being sent on Errands seems to have been the most intrinsick to the notion of a Deacon in the notions of those times . Thus it was synonymous with the name of Apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exegetical of each other in the forementioned passage of the Epistle to the Hebrews . Judas's Apostleship is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. I. 17 . and not only so but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verse 20. as the very Episcopal Office was to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to Christ in the comparison now described . The Apostles themselves were to give themselves to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. VI. 4 . even after the institution of Deacons . And S. Paul calls his Apostleship his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. XX. 24 Rom. XI . 13 . Archippus's Bishoprick is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. IV. 17 . So is that of S. Timothy , 2 Tim. IV. 5 . So is that of the Angel of the Church of Thyatira , Rev. II. 19 . That now we may not wonder why the Bishops are called Angels in the forementioned Mystical immediate Relation to our Saviour himself the chief Bishop of our Souls : 1 S. Pet. XI . 25 . Because indeed in regard of him they bear no higher Office than that of Deacon . And this same Office of being sent on Errands was indeed the principal employment of these Angels of the Presence , especially in Affairs of so great importance and honor as this was of the Gospel . ACCORDINGLY the Primitive Sect. 4 Church were extremely rigorous in insisting on this very number of their Deacons in all places , as I have elsewhere shewed . The Council of Neocaesarea imposed it as a Universal Rule , how great soever the Church were to which the Deacons were to serve . Certainly they would not have ventured a Change of that Consequence in the Government in a Canon ( which , tho it were at first designed only for their own Province of Cappadocia , was notwithstanding afterwards extended first to the Eastern Empire by being taken into the Eastern Code composed between the times of the Councils of C.P. and Ephesus , and quoted as a commonly received Authority in the Council of Chalcedon , and afterwards to the Western Empire when it was also taken into the Roman Code by Dionysius Exiguus ) but by conforming the fewer Deviations to a Rule already more generally received . And therefore even then it is much more probable that this number was already received in more Churches than otherwise . But in the Reasoning now insisted on , as most generally used in those Times , of keeping close to Jewish Precedents , excepting only such Instances whereof they could give an account of the Change , from the Old Testament it self , I cannot think of any Reason so probable why the numbers of the Christian Deacons was so limited , whereas the Jewish Levites were so unrestrained , as this of their being designed in imitation of the attendant Angels . And on this supposition , the account which may be given will be this . When the Levites were first instituted there was as yet no knowledge of any particular number of Angels allotted to this purpose , and therefore the number of the Levites might well be indefinite , because , by the Revelations then made , the number of the Angels might have been so also . But the same Analogy of Reasoning required that the number of the Christian Levites should answer the number of these Angels of the Presence as then received in the time of the Gospel Institution , especially such as were so received on account of Old Testament Revelations , tho later than the times of Moses , yet ancienter than the Gospel , and so actually understood then by the generality even of the Jews themselves . This does therefore also most probably suppose that the Deacons were thought mystically to represent that number of the Seven Angels on the account now mentioned . It may be the same thing also was alluded to in other the like Establishments in those Eastern Parts . This very number was exactly observed in a Supreme Council of State among the Persians , as appears not only from the famous Story of the Seven who conspired against the Magi , who were all equal by the places which they already possessed , the reason why they pitched upon that way of the Neighing of their Horses for chusing an Heir to the Crown , but also from the Book of Esther . There they are called the Wise Men who knew the times , the seven Princes of Persia and Media , who saw the King's Face , an expression exactly answering that concerning those Angels , S. Matth. XVIII . 10 . and in the Fragments of Orpheus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and their Title of being Angels of the Presence . And the same was the number of the Governors of the Jewish Cities , if we may believe Josephus , tho I know we are told other things by the Talmudical Jews . AND this I take also to be the true Sect. 5 Original of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I know what other Notions are commonly taken notice of from the practices of that Age. The Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Itinerant Officers sent to oversee the Affairs of the Cities subject to their Jurisdiction , answerable to the Lacedaemonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Something of the like nature was that Episcopatus of the Sea-Coast of Campania , which Tully says was committed to himself by Pompey . It was no other than a care of guarding that Sea-Coast , not fixed to any one certain place , but obliging him to a readiness to defend all . That which comes nearest to the Case of the Christian Episcopacy is that of Philopoemen , who , as Appian tells us , was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Mithridates . Here seems to have been a particular Bishop of a City and the Jurisdiction of it , to inspect the behaviour of the Citizens in relation to Mithridates . But none of all these were Sacred , but only Civil Officers . None of them seem to have been received in all Cities , but only in subject ones , nor in all those neither , but such only as had a Magistracy and Government of their own , and a Power of the Sword within themselves , and then especially even in those , when their Superiors had some particular ground of Jealousie concerning them . Much less was any of them so universally received in the Sacred Administration ; either of the Jewish Synagogues or the Heathen Temples at the times of the first beginnings of Christianity , as to be any likely occasion why this name should have been universally imitated in the new Establishments of the Christian Church . I therefore rather take it to have been a design of Mystically representing the Presence of God in the Government of his Church , in the Person of his Bishop . For thus as the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Overseer , so the Providence of God is expressed by his inspecting things below . Thus the Eyes of the Lord are over the Righteous , and an Eye was the Symbol of Providence in the Egyptian Hieroglyphicks . By which it appears how suitably those Spirits which are made to be the Eyes of the Lord in Zachary are made the Symbols of the Bishops in the Revelations . And as all the Heathen Deities , especially the Supreme are , ( as Macrobius has observed , no doubt , from the Stoicks ) reduced to the Sun ; so it is the Character of the Sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the Language of that Age the Tutelar Daemon was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Supreme Being is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sibylline Oracles . The Gods of the Pagi are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Halicarnassaeus , and the Nymphs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristides . And to shew that this Title is indeed derived from God , even when it is applyed to Men ; therefore it is oftentimes applyed to God himself , and the whole obligation to reverence it even in Men , is derived from the concernment of God for them as his Representatives . So our Saviour himself is called the Bishop of our Souls . And Polycarp , in Ignatius , is said to be not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implying God to be the Bishop to whom the Irreverences would , by Interpretation , redound , which were offered to Polycarp himself . A strange thing that Blondel should understand this as a reflection on Polycarp , which was indeed designed to render his Authority more awful . As for Ignatius , he elsewhere uses it , and uses this same notion for the same design , not as a curb upon the Bishop , but upon his Subjects , that they might not presume upon him . Damas Bishop of the Magnesians , was a young man. This might make his Clergy and People too bold with him . But he warns them to have a care of abusing his Age , but rather to shew him all respect as other holy Presbyters had done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Accordingly he adds that , for the honor of him who had required this at their hands , they ought to pay their duty without dissimulation . If they should do otherwise , he shews who would resent and punish it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reasoning is no other than what I have elsewhere shewn was ordinarily used , in that Age , on the like occasions . The deceit used by Ananias and Sapphira to the Apostles , in not bringing the whole price of the Land they pretended to sell for charitable uses , is called a lying to the Holy Ghost , nay , even as to the negative expression of Ignatius , a lying not unto men but unto God. As the like expression had been also used in the case of the Israelites murmuring against Moses and Aaron . Thus therefore it appears that the Bishop was understood and designed to represent a Sacred Person after the custom of the Mysteries received in those times . AND now the Comparisons of the Sect. 6 Bishops in Ignatius cannot seem so strange , these things being considered , as they did to Blondell who had considered none of them . They are generally designed to express the Sacredness and excellency of the Persons which the Clergy bore in these Mystical Performances . Nor is there any thing in them that is really affected or strained , much less blasphemous , no nor any extravagant flights of fancy , as they who have read them without a kindness for them , and much more who have read them without this Clew , have hitherto conceived them . When he was to express the correspondence between the Coelestial and Ecclesiastical Hierarchy ( as I have shewn that the virtue of all Mystical Performances was to be derived from this correspondence ) it was very proper sometimes to make the comparison sometimes with the Invisible Originals , as I have shewn that the Jewish Sacrifices did not only answer the Invisible Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven , but also the visible one offered by the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as incarnate on the Cross , and that the virtue of those visible Sacrifices was to be judged by the nearness of their approach , not only to that invisible one , but also to that first of those which were visible . If he was to compare them with the first invisible Archetypes of Unity ( as that is indeed his great design in those Epistles in opposition to the SCHISMS then rising ) then it was very proper for him to take notice only of the two Orders which were then immediately concerned in the Office of Ministration , and then to compare them with God the Father , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because as this Unity consists in the Unity of the Head , and the Scripture tells us that the Head of every Man is Christ : so also the same Scripture tells us that the Head of Christ is God. Besides that the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hypothesis of that Age , not with any design of signifying any Inferiority of Nature , but only of Office and Subordination . If therefore , by his Office he was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who could be more fit than he to personate the Archetypal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who was here Archetypal to that of the seven Angels themselves already mentioned ? And who fitter than the Father to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this ? Nor can it be thought strange that there should be several gradual intellectual Archetypes as there were among those which were sensible . But when his design is to compare the Ecclesiastical Judicatory to the first which was sensible , Deacons were not as yet instituted ; and therefore the only comparison remaining was between Christ and his Apostles , and the Bishops with their Presbyteries . And then who sees not how aptly the Bishops will answer Christ himself , as presiding over their own Presbyteries the same way as Christ did over his Apostles ? In each of these comparisons one Order is omitted , the Deacons in the later , and the Presbyters in the former . Why the Deacons are omitted , the Reason is already given . Why the Presbyters are , the reason may be that they are sometimes reckoned as one Order with the Bishop , by those who never thought of any Parity therein , that is , by such who do as expresly reckon three Orders upon other occasions . Thus many of the most ancient Fathers , as their Testimonies are produced by Blondell himself . And thus Philo before them sometimes reckons the High Priest in the same Order with the common Priests , sometimes he makes him a distinct Order by himself . So that notwithstanding the Bishops being of the same Order with Presbyters , he might however have as great a pre-eminence above them on account of his place as the High Priest had above the Ordinary Priests , which is as much as they do or need desire . However in the same Order the Bishop only as a Head is concerned as a Representative of the Mystical Unity which is the main thing designed in these Comparisons . Which is a reason not agreeing to the common Presbyter . HOWEVER because , on other Sect. 7 occasions , they reckoned them as distinct Orders , therefore there are not wanting such Mystical Representations of the Heavenly Hierarchy as make it exactly answerable to the Ecclesiastical , even in this paricular also . Thus S. John in the Sixth Chapter of his Revelations represents him who sate upon the Throne , the very expression used concerning the Bishops , even in those Primitive Times . Then , as the Presbyters used to sit ; and to sit on Seats ordered in a Hemicycle about the Bishop within the Chancel , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so here are represented twenty four Elders sitting likewise on Thrones about the the Throne of the Lamb. That they were designed for Priests appears from the circumstances of their Representation . They are cloathed in White Raiment , answering the Linnen Ephod among the Jews , Verse 4. They have also Vials full of Odors , which are interpreted to be the Prayers of the Saints , and Harps to sing the Hymns which were usually joyned with the Sacrifices , Chap. V. 8 . What is this else but exactly the Office of ordinary Priests in those Times ? That therefore they had also Crowns , Chap. IV. 4 . &c. is only to intimate their being a Royal Priesthood , which was one of the Glories pretended to by the Literal Israel , and therefore , by the Reasoning then used , more justly claimable by that which was mystically so . And it is thus expounded by those Elders themselves , Chap. V. 10 . that the Lamb had made them Kings and Priests to their God. That the number is exactly twenty four , was , in all probability derived from some Jewish Precedent . If we might trust the Rabbins , this was the number of the Elders in ordinary Cities , answerably whereunto the Great Sanhedrim at Jerusalem consisting of three such as those had seventy two . And then this would very aptly fit the Christian Presbyteries which were ordinarily multiplyed by them according to the number of Cities . But because Josephus , who knew better than any of these Rabbins , owns but seven , and because those City Presbyters seem to have been rather for the Civil Government than the Ecclesiastical of those Cities ; therefore as it will be more agreeable to the Interest of our Cause , so I believe it will be also to that of Truth , to derive it rather from an Ecclesiastical Council of the High Priest. And this might very probably be twenty four , exactly one out of each of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which the Body of the Jewish Priesthood was divided . As for the Rabbins they are all too late to give us any certain Information of matters of Fact in that Age , and I cannot foresee any better Testimonies of that Age why this might not have been the precise number . Nor will it the less fit our Hypothesis concerning the Christian Presbyteries , if it be remembred , what I have proved , that Christian Episcopacy is only a multiplication of the Jewish High Priesthood . Whence it will also follow that the Christian Presbyteries ought to be understood as answerable to that Sanhedrim which immediately related to the High Priest himself . Clemens Alexandrinus conceives the number of twenty four , to be the number of the Apostles doubled , to shew the interest that the Gentiles , as well as the Jews , were henceforth to have in the Apostles . Thus the Christian Presbyteries were mystically represented in the Vision of S. John. As for the Deacons , they are also represented as formerly , by the same Vision , by the seven Lamps , which were the seven Spirits of God ; Chap. IV. 5 . and his seven Eyes , which are the seven Spirits of God , sent forth into all the Earth . Chap. V. 6 . According to the Exposition which follows from what has been already proved . THUS I have shewn that the Office Sect. 8 of Episcopacy was actually understood as a Mystical Institution . Nor yet have I descended so low as the pretended Areopagite or the Times of Constantine . What I have insisted on has been partly from the Apostles themselves , partly from the freshest memory of them . So that there can be no pretending that , tho indeed they understood it so , yet they might have been mistaken in so understanding it . I have prevented this Answer by insisting only on such things as , by the Principles of Christianity , are not obnoxious to it . I have shewn that these Notions prevailed in the Apostles Times , nay , among the Apostles themselves , S. John for Example . I have shewn that , in all probability , they were thought of by them who either gave or first assumed the name of Bishops . And let our Brethren consider how it is possible to charge them with a mistake of this kind without involving the Apostles themselves . I have shewn that nearer the Apostles Times they were more received than afterwards ; that proceeding on that way of Reasoning which must have been their only Guide , and that a very secure one , in all matters for which they had not an express Revelation ; that Reasoning on the Apostles Authority ; that Reasoning on those very Principles on account of which most of them had received their very Christianity , and which are indeed fundamentally supposed to most of the Reasonings of the New Testament , they could hardly avoid these things as just and certain Consequences by a clear and evident Deduction . And if after all , we cannot yet be secure , that this was the meaning designed by God himself ; it will be hard to shew how we can be secure , even of the Scriptures themselves , or of any Revealed Religion , or even of any matter of Fact whatsoever that is to be deduced at a distance . Sect. 9 AND now the same Reasoning is applicable also here which was made use of concerning the Eucharist as a Mystical Sacrifice , That , as this Gospel Priesthood comes nearer the Original Priesthood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and nearer even the first visible Priesthood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Incarnate , by so much the more it must derive of the influence of the Invisible Priesthood . Whence it will follow that if Union with the Legal Priesthood was an Ordinary Means of procuring an Union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Disunion from that was like also to disunite from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently from the Father ; then much more these same Consequences must likewise follow from the like Union or Disunion from the Christian Episcopacy . The Consequence will hold both as to the greater Certainty of the Inference it self , and as to the greater moment of the things so inferred . The Inference must be more certain , because indeed all the force of this Reasoning as applyed to the Case of the Jewish Priesthood was , in the Principles of those persons , intirely due to its being a Type of our Christian Episcopacy , and therefore it must hold more certainly concerning our Episcopacy it self as the Certainty of all Premises is still greater than that of the Inferences deduced from them . It will also hold as to the greater moment of the things inferred . For our Covenant being established on better Promises , and more Explicite Revelations of the Rewards and Punishments of a future State ; it will follow that the Rewards of Obedience , and the Punishments of Disobedience to our Bishops , and the benefits of Union and the Mischiefs of Disunion with them , must be greater than those relating to the Jewish High Priesthood , and that particularly in regard of the Soul , that being the chief design of Mysteries , and our future Interests being those on which our Evangelical Covenant is principally grounded , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that which principally concerned our Saviour as he was to be the Messias the Prince . And accordingly this greater Moment is expresly owned in the Reasoning of the New Testament , especially by S. Paul in his Epistle to the Ebrews , as he has already been observed . NOR will it now be difficult to Sect. 10 understand the reason of those severe Expressions in Tertullian concerning Censures passed by the Bishops upon Criminals . He tells the Heathens that the Christians themselves were certain De Dei Conspectu , and that it was Summum futuri Judicii Prejudicium , if any one should so offend as to be excluded from their Prayers and Assemblies , and all Holy Commerce . They might well be certain of it , upon the Hypothesis now described , if the Ecclesiastical Judicatories were Representatives of that Coelestial Judicatory by which all must be judged at the last day ; if God himself , or the Son to ( whom the Father has committed all Judgment ) was represented by the Bishops , and the Apostles , ( who are then to sit on twelve Thrones judging the twelve Tribes of Israel ) were represented by the Ecclesiastical Presbyteries , as Ignatius says they are ; and if the Angels ( who with their Voice and Trumpet were to gather the Elect from the Four Corners of the Earth , plainly alluding to the Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were to call and dismiss Sacred Assemblies with their Voices and Trumpets ) were represented by the Christian Deacons ; and withal so represented , not as one Person is represented by another in a Theater , who is not concerned in the Representation , but as a Client , is in Law , represented by his Proxy , who is thereupon thought obliged himself to ratifie whatever is done in his Person by such a Representative ; and if this Mystical Representation was by the appointment of God himself , as the Legal Proxies were made by the Clients represented by them , and the Mystical Representation was designed , not for an entertainment of fancy , but purposely to constitute a Legal Person , and with a design of concerning himself consequentially in all the slights which may be put upon the Ecclesiastical Judicatories , as the nature of these Mystical Representations were every where understood as Obligations to the Gods themselves to ratifie what was done in their name and persons by such appointed Representatives , and as Christ himself has expresly promised to resent and punish affronts offered to such Representatives , and to look on them as interpretatively designed against himself . These things being thus understood , there was no part of the future Judicatory which was not represented in the Ecclesiastical , and being so , they might be sure that the future Judicatory was obliged by the Act of the Church , as we are sure every person is obliged by what his Proxy acts in his name in open Court. He might well call it Futuri Judicii Praejudicium , when , upon these Supposals , the same Judicatory who are to judge all things at the last day , must be supposed already to have judged such Cases which were decided in the Ecclesiastical Judicatories . God grant our Brethren may lay this seriously to heart . Sect. 11 THESE things therefore being thus solidly laid down by the first Fathers in their Disputes against their contemporary Hereticks and SCHISMATICKS , all the Inferences thence deduced against them will follow naturally and undenyably , and withal so evidently , as that the Inferences could not be disowned by any who owned the Premises , and therefore must have been as much the sense of the whole Church of their Age as the Premises . It will follow that Disunion from the Bishop was a Disunion from Christ and the Father , and from all the Invisible Heavenly Priesthood and Sacrifice and Intercession . It will follow that Disunion from any one Ordinary must consequently be a Disunion from the whole Catholick Church , seeing it is impossible for any to continue a Member of Christ's Mystical Body , who is disunited from the Mystical Head of it . It will follow that Visible Disunion from the external Sacraments of the Bishop is , in the Consequence , a Disunion from the Bishop , and from the whole Catholick Church in Communion with him , who ought to ratifie each others Censures , under pain of SCHISM , if they do not . For this visible Communion in Sacraments is , proceeding on these Principles , the only Means and Title to that Communion which was invisible , and whoever received him to external Communion who had been thus validly disunited from the invisible Communion by the act of any one in whose Power it was validly to do it , must thereby , in effect , disunite themselves from that invisible Communion , by professing themselves one with him who had been validly disunited from it . At least this Act would be , interpretatively , a Profession of Disunion , which is also in consequence a Disunion , seeing none can have this Union but by professing it . Thus it appears how consequently they reasoned in proving such Persons disunited in all regards both of Visible and Invisible Communion . Sect. 12 THIS therefore being also granted , it thence appears further how consequentially they reasoned in proving them deprived also of the Benefits of this Union . For it was impossible that they should have the Benefits of Union who wanted the Union it self from which those Benefits were to result . They deny them to have any pardon of their Sins . And how could they have it who had no portion in the Heavenly Sacrifice which Christ as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to offer in Heaven , by which their Sins were to be attoned ? or in his Intercession by which his Father's Displeasure was to be appeased , and which was grounded on that Sacrifice ? And this they must want who were cut off from the Mystical Representation and Transaction of that Sacrifice in the Eucharist . They denyed them a Portion in their own Prayers . And how could they do otherwise when they thought them to have no Interest in the Prayers and Intercession of Christ himself ? They could not expect to be heard but in such Prayers as were agreeable to his will. For indeed the whole hope of having their own Prayers heard , was , in this way of Reasoning , grounded on this , that their own Prayers in Earth were Mystical Representations of what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed at the same time to be Praying for in Heaven . And therefore such Prayers as were disagreeable to his mind could lay no claim to the Divine Acceptance , because they could not truly pretend to be such Representations . For indeed how could the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be supposed to be offering Covenant-Sacrifices for them who were no Members of that Covenant which was maintained by those Sacrifices ? I mean for the obtaining those special favors which were promised on God's part on his part of the Covenant . Such are pardon of Sins , the Holy Ghost , Eternal Life , &c. which peculiarly related to the Spiritual Kingdom or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As for other more general temporal Benefits which were not confined to the Covenant , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to pray for them for the whole World as being indeed himself the King and Governor of it in that general sense . And accordingly the High Priest himself is said to represent the whole World in Philo by the Mystical Signification of his Vestments . And so the Temple , relating to the Sacrifices offered by the High Priest , represented also the Great Temple of the World , as not he only , but Josephus also , collects from the Hellenistical Interpretations of its Coverings . And thus the Christian Eucharistical Sacrifices were also offered for all Mankind , as appears not only from the several remaining Forms of the ancient Liturgies , but also in the yet more ancient Offices which were used in the time of Tertullian . And yet even as to this inferior sort of Prayers , they have undoubtedly a worse Right , who , by their Misdemeanors , are judged , by their Superiors , to have forfeited their Right in the other sort , than they who never had any . Sect. 13 THEY denyed them also the Holy Ghost . And this they might also do very solidly and consequently on the received Doctrines concerning Sacrifices . For if the Holy Ghost took the same way to insinuate himself by the Christian Sacrifices as the ill Spirit was supposed to do ; then they , who would have him , ought to make use of those Sacrifices as the Ordinary Means whereby they were to receive him , and they who did not communicate in the Sacrifices must , for that Reason , be supposed to have no part in the Holy Ghost which was communicated by them . Nor did this Reasoning hold only concerning the first reception of him , but proceeded altogether as strongly for the continuance of him by the same means . For by all the similitudes , by which the Holy Ghost is expressed in the Scripture , it appears that he is so given , as to need a continuance , and so to need such a continuance as that he must immediately cease to be where that continuance is interrupted . He is likened to Springs of Water , and Water must immediately fail in the Rivulet whenever they are cut off from the Fountain . He is likened to a Light shining in a dark place , and neither can that continue when it is broken from the Luminary . Nor is the way of Reasoning from Similitudes to be rejected in a Subject of this nature , because they are indeed the proper Scripture-Language in such matters , and God has therefore peculiarly fitted them to express the nature of things so spoken of . As therefore this is implyed to be the nature of the Spirit that it immediately ceases to be where the Channels of its conveyance are interrupted ; so its influences are confined to one Body . The external Society of the Church is called the Mystical Body of Christ , is called a Vine , &c. And the Consequence is allowed in that very particular , that as the Branches of a Vine can no longer bear fruit than they are incorporated in the Vine to which they belong , so neither can Christians partake of the common influences of Christianity any longer than they continue in the common Body of Christians . And the Holy Spirit is called the Bond of this Unity , because , as he makes them all one whom he inspires , so neither does he inspire any but such as own and belong to that Unity . Therefore it is that Unity is so recommended as a Qualification for receiving these Influences of the uniting Spirit . Our disagreeing hinders our Prayers . Therefore marryed Persons are obliged to avoid mutual Provocations , that their Prayers might not be hindred . If they do pray in this condition , yet such Prayers have no Promise nor Encouragement that they shall find acceptance . Christ's Promise of hearing even two or three when gathered in his name is only on condition that they agree in the things they desire from him . Otherwise they are not capable of the Intercession of the Spirit of Prayer and Supplication . And if this hold , even in private Animosities when obstinately persevered in , much more in Case of Division from the Church . If Animosities , as they are tendencies to Division , hinder the Influences of the Spirit , it will but be proportionable Reasoning , that actual Division from the Body should cut off all Title to the Influences of the Spirit . AND as this holds in other Prayers , Sect. 14 so particularly in this sort of Prayer which is joyned with Sacrifice . Our Saviour does sufficiently imply that even Sacrifices themselves are not acceptable without Unity . We are to leave our Gift at the Altar in Case of any Animosity , and first to be reconciled to him before we have any encouragement to offer it with any hopes of acceptance . This comes exactly home to the Case of the Lord's Supper , as our Christian Eucharistical Sacrifice , That this is absolutely necessary to keep us actually joyned to that Unity , which is a qualification without which it is as impossible for us to have the Spirit , as it is impossible that any Branch of a Tree can enjoy the Vegetative Life if divided from the Trunk , or that any Member of our natural Bodies can partake in the Animal Life when separated from our Bodies , or that any Light should remain either in the Object or the Air when cut off from the Luminary from whence it proceeds . I do not mean that none can have the Spirit , or be actually united , any longer than he actually communicates , nor did any think so concerning the Popular Sacrifices . The Unity was always supposed to continue as long as the Right , that the person might communicate and be admitted if he pleased . But then the question concerning this Right was to be decided , like other questions of the like nature , by the sentence of the competent Judge . In other Cases of Right relating to Possessions , the sentence of a competent Judge proceeding on the Rules and Evidences which are allowed by Law ) tho after all it be fallible with how much integrity soever it be pronounced ) is notwithstanding thought sufficient , even in Equity and Justice , to cut off all contrary Pleas of Right in opposition to it ; and every one would be sensible that the opposing unaccountable Pleas of Right to the satisfaction of the competent Judges , would make Controversies endless , and dissolve the whole Societies where such Pleas should be admitted . And our Brethren will never be able to explain why the same Reason should not hold concerning the Decision of Spiritual Rights as well as Temporals , if God himself have been pleased to erect a Spiritual Judicatory , tho that be also acknowledged fallible . Thus it appears how prudent and solid , and how little fancyful , the Reasoning is from these similitudes , as applyed by S. Cyprian . Nor does this hinder but that God may consider the mollifying Circumstances which are allowable in the Cases of such persons as have indeed no claim to Legal Right . But it is for the just Interest of Government in general , that the Decision of Legal Rights do peremptorily depend on the Sentence of competent Judges ; and that recourse to extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rarely and very difficultly admitted , so as that still the Generality of Mankind be obliged to depend on such ordinary Decisions , for the satisfaction of their own Consciences concerning even such Rights themselves . CHAP. XIII . The forementioned Reasoning applyed to the present Case of our Modern SCHISMATICKS . The CONTENTS . The Applicableness of this same Reasoning to the Case of our Modern SCHISMATICKS . Gospel-Constitutions designed Perpetual . Sect. I. Unity designed perpetual . Sect. II. Even that of this Life . Sect. III. Christ designed and instituted Means sufficient for perpetuating this External Unity . The same Means of erecting the Church into a Body-Politick as conducive to the perpetuating an External Unity Now ( as Then ) and for Ever . Sect. IV. The Means of confining the Benefits of the Covenant to the Solemnities of it by Sacrifice as conducive to the same purpose of erecting a Body Politick now also , and for Ever . Sect. V. Our Christian Sacrifice of the Eucharist is of a perpetual Use. Sect. VI. And perpetually useful for the same purposes as in the Apostles Time. Sect. VII . And therefore perpetually useful in order to the partaking in the Invisible Heavenly Sacrifice . Sect. VIII . No communicating with the Father and the Son but by Communion with the Bishop . Sect. IX . This same Reasoning , if it was good in S. Cyprian's time , is still as good as it was then , and will be so for ever . Sect. X. These Symbolical Representations are not otherwise to be interpreted Now than they were in the Primitive Times . Sect. XI . Our Adversaries , in their separate condition , can lay no claim to the One Altar . Sect. XII . Nor to the One Priesthood . Sect. XIII . The sad condition of SCHISMATICKS . Sect. XIV . How little Friends they are to Souls who are for prejudging persons against our Reasons by Popular Arts of raising Odium against our Cause , or our Persons . Sect. XV.XVI. AND if this Reasoning was good Sect. 1 and solid as thus applyed by the Ancient Christians to the Case of their contemporary SCHISMATICKS , what can our Adversaries pretend why it should not be as good and solid still ? Is it possible that the nature of things can be changed ? Can Truth cease to be Truth , or SCHISM to be SCHISM ? Can SCHISM become less Criminal in our Age than it was formerly ? Or have they any assurance of being more indulgently dealt with , if they should prove equally criminal ? These things , alas ! to say no more , are too ticklish for them to venture their immortal Souls on , and I doubt not but the more considerable among them will not so much as pretend them . What is it then that may be trusted that they can pretend ? Is it that tho the nature of SCHISM be eternally and equally criminal , yet it may change in its imputation , that the matter of Fact may be chargeable with SCHISM in one Age , as the Samaritans were guilty of SCHISM for separating from the Jewish High Priest , which yet the Apostles were not , tho they were likewise chargeable with the same Separation ? But does it follow that because such Changes were allowable from the Positive Institutions of Moses , therefore the like Change is also now allowable under the Gospel ? And have I not proved that the ancient Christians used this same Reasoning , and used it solidly , even under the Gospel ! That the Law had any Temporary Constitutions they concluded from the Praedictions of the Law it self which foretold a Change in the later times . But can they pretend the like Change under the Gospel ? Does the Gospel foretel any further later Days wherein it s own Constitutions shall be antiquated also ? Nay , do not the same persons stile the Gospel the Everlasting Gospel , in opposition to the Temporariness of many of those Legal Constitutions ? Why so , if its Constitutions were also Temporary ? BUT tho I should not take this general Sect. 2 Advantage from the designed Perpetuity of the Gospel Constitutions , what is there that our Brethren can pretend to be Temporary to excuse themselves , in the particulars of our present Dispute , tho we had no other direction to judge by than the nature of the Things themselves ? Can they think Unity it self a Temporary thing , especially that Unity which is invisible ? This I am confident they will not pretend ; and if they should , I am yet more confident they could not produce any plausible ground , of such pretence from any Words or Principles of the New Testament . As the Mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was thought to be the proper Office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hellenistical Philosophy , so the main design of our Saviour's coming is as plainly said in the New Testament to be that he might make all one . And can they think that Temporary which is the main Office of our Saviour as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the main design of his Incarnation , and which is then likely to be most perfect when all Temporary Things are antiquated in Heaven ? Sect. 3 But is Unity in this World at least a Temporary Design ? Was it not one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sung by the Angels at his Birth , that he was to bring Peace on Earth ? Was this Blessing designed only for a while ? He is the Prince of Peace , and his Kingdom may as well be made Temporary as his Designs of Peace . The Prophecies concerning his Kingdom are , that it should bring abundance of Peace so long as the Sun and Moon endureth . And can this be any other than a secular Peace that was here spoken of ? And indeed if we will keep consonant to Principles , there could be no Office more suitable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incarnate than to transact that visibly on Earth which he is supposed to perform invisibly in Heaven . This was it alone which , on the Principles already described , could make his proceedings on Earth available . The Power of them must be derived from their being true Representations of the invisible Transactions in Heaven . This will make his Sacrifice on the Cross a true Sacrifice , if it represented the Invisible Heavenly Sacrifice offered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This will make the Man Jesus a true Priest , if he personated the Lord from Heaven . And this would argue him indeed to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incarnate , if all he did on Earth was in correspondence with the same designs which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was driving on in Heaven . And if so , then ( as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven was driving on Designs of Invisible Unity ) a Visible Unity must also have been the principal Design of the Incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as visible . And as the Unity designed in Heaven was perpetual , and designed that it should be so ; so also the Visible External Unity aimed at by our Saviour on Earth could have been no other than a Perpetual one , as it was designed by him . WELL then . If this Unity thus Sect. 4 designed was both an external and a perpetual Peace , where can they yet suspect whether themselves be unconcerned in the Consequence of those Discourses against those ancient Violaters of this external peace of the Christian Church ? Can they think that Christ made no Provision for the Preservation of this External Peace so designed by him ? Or can they think that his Provisions were designed but Temporary for an End which he designed should be perpetual ? They cannot have so mean thoughts of the Prudence of our Blessed Lord. Or if they should , these very Discourses of those earliest Christians are sufficient to convince them , whose very Age must qualifie them for knowing what Provision was actually made . And not to urge them again too closely with the Prudence of our Saviour's Institution , what is there that they can think temporary in that whole Constitution on which those Ancient Christians did proceed ? I may now confidently take it for granted , that the Constitution so alluded to was indeed suitable to the Circumstances of those Ages , because I have already proved the Prudence and Solidity of their Reasonings upon it . What is therefore in that whole Scheme that for the same Reason that made it seasonable then , will not be seasonable still , and for ever ? Was it then thought expedient in order to the preservation of this External Unity to confederate them into a Body Politick ? And is not such a Constitution as naturally conducive still to the maintenance of an external Unity , as it was then , and will it not be so for ever ? Will not all their little Latitudinarian Objections proceed as effectually against the Prudence and Justice and Expedience for Unity of such a Provision in the Primitive Church as they do now against the same in ours ? Can they in earnest think that the same Principles they insist on for justifying their present contempt of the Ecclesiastical Government and their present Separation , would not have obliged themselves to separate , if they had lived in those times , or would not have excused and justified those who did then separate ? I speak not of the particular Laws and Constitutions which are changeable with the change of Circumstances , but of the Obligation of the Government it self , and the Legislative Power which , of their own nature , are coeternal with the Societies to which they belong respectively . And it is too great an Argument of their consciousness of Guilt in this particular , that they are so forward to undertake the Patronage of those Ancient SCHISMATICKS . Their late Church Historian is very kind to the Memory of the Novatians and Donatists . Why so , but that he seems sensible that his own Principles would have made him do as they did , if he had lived in those Circumstances ? On the contrary , there is nothing in those Reasonings which obliged persons to Submission to Government of the Church , in those ancient times , which will not do so still , and for ever ; and we have no reason to believe but that they , who , upon those Reasons thought themselves obliged to Submission to their Ecclesiastical Governors , under pain of SCHISM , then , would , for the same Reasons , have thought themselves obliged to it now , under the same pain of SCHISM , if they had refused it . AS therefore an external Government Sect. 5 is still as naturally conducive as ever for the preservation of External Unity ; so also the Means then used are still as efficacious both for erecting a Society , and supporting the Government of if when once erected , and fitting it to the end of maintaining a Mystical Unity . The Means we have seen then designed was the confining the Benefits of the Covenant to the Solemnities of the Covenant , and transacting the Solemnities by Sacrifice , and confining the Power of Sacrificing to a certain Order of Persons ; so that none could partake of those Sacrifices but from them , and obliging every Individual to the Publick Panegyres , that none might think himself secure without a participation in those Sacrifices , and extending those Panegyres to whole Cities , and confining the management of those Panegyres to a single Person . Now what is there in all this that our Brethren can think temporary ▪ or not as conducive as ever to the obliging all to a dependence on a City Monarch ? Is it not still as reasonable as ever , that the Benefits for which the Stipulation is made , should be confined to those who are interessed in the Covenant ? If not , what Obligation will remain for any to enter into the Covenant , if they may enjoy the Benefits without it ? Or is it not still as reasonable to confine the Covenant to the Solemnities of it , that the Obligation may be solid in form of Law , and that there may be a notorious way of distinguishing truly interessed persons from false pretenders ? And is not this distinction as necessary as ever for the External Administration of things , and the preservation of an external Unity ? Sect. 6 IF this be so , what can be said to the way of maintaining this external Unity , of transacting these external Solemnities of the Covenant by the Blessed Sacrament ? What can they say why this should not be a way as seasonable to the Circumstances of the present Age as it was in those of the Primitive Christians ? Is not the Sacrament it self of a perpetual Use , and as seasonable now as formerly ? If it be ( as I think none of our Adversaries will deny , except the Socinians and our lately Socinianiz'd Enthusiasts ) does it not perform the same Office as it did then ? This is indeed the only thing that can make it ( in this way of Reasoning from the Reason of the thing it self ) perpetual , that the same Ends are perpetual , and that no other Means but this are appointed , or are ever to be expected for the future , for the attaining of those Ends. And undoubtedly , in the way of Reasoning on which the Primitive Christians took up the Use of this Sacrament , they could not chuse but think , that it must be perpetual . For so I have shewn that , in their Mystical Reasonings from the Old Testament , as they took the New Testament Institutions to be Archetypal to those of the Old , so in allusion to the Platonick Notions then received that made all Archetypal Beings eternal , they use the same form of speaking concerning the Gospel it self , and concerning all its Institutions that were taken up as typified in the Law. And if the Eucharist were taken up as typified by the Bread of Melchizedec , then it must by the consequence of that particular way of Reasoning , be an Everlasting Sacrifice , because it answered an Everlasting Priesthood , that of Christ , in opposition to the Levitical Priesthood , as typified in the Priesthood of Melchizedeck . But yet there is no need , in this matter , to insist much on Notions so little observed . Those which are commonly received are sufficient to my purpose . The Sacraments cannot be antiquated on that general account , which is commonly taken for granted , of antiquating the whole Old Testament , because indeed neither of them , tho taken up as some conceive in imitation of some unwritten Traditionary Observances , were yet grounded on any express Old Testament Institution . If therefore they will otherwise , by Reasoning , prove them antiquated , they must either prove them such discretionary things as are included in the general power of those who are by God appointed to judge of Circumstances , or they must prove it from the New Testament by the same way of Reasoning by which the Primitive Christians undertook to prove the antiquating of those Rites of Judaism discontinued by themselves from the very design of the Old Testament . The former way they can hardly venture on , if they would be pleased particularly to consider the nature and design of the Eucharist . If they consider it as a Mystery , that is , as a Representation of the Heavenly Eucharist , or of what is there transacted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Person , so none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself is competent for determining any thing concerning it , because none but he can know the Original Mystery to which these Copies are to correspond ; and without knowing that , it is impossible to know when it does indeed correspond , and when it ceases to do so , especially for any Creature to do so without Actual Revelation , which is not here pretended without the Scriptures . If they consider it as the Great Seal of Heaven , so tho it be communicable to such Subjects whose Office it is to use it , yet either totally to lay it by , or to frame a New Broad Seal without express Authority from the Prince whose Seal it is , is counted Treason even in those very Subjects who are otherwise entrusted with the Power of administring it . But considering it further as a Bond of Union , so there can be less pretence to this Power of antiquating it in any Office that is purely Ecclesiastical . For this Union of the Multitude of Believers as grounded on the external Administration of these Symbols , as confined to a certain Order of Men is , in Truth , the Foundation of Ecclesiastical Authority in those Persons who are entrusted with the Power of administring them . Because it is by this means put in their Power to admit to , or exclude from , this Society , therefore it also consequently follows that it must be also in their Power to impose what Terms they please of such Admission . And therefore there being no human Authority imaginable but what is thus built on it , the Authority thus consequent to it , cannot extend to what is antecedent to it self , cannot subvert its own Foundations . IT remains therefore that they prove Sect. 7 them antiquated from the design of the New Testament it self . But yet neither will they , I believe , pretend to this when they thoroughly consider it . For will they , can they , think that there is any future Dispensation to be expected to succeed the Gospel , and to which the Gospel must give way ; or that any such Dispensation is in the least foretold by the Gospel it self , as the Primitive Christians proved that the Gospel was predicted by the Law it self , as that by which it should in course be antiquated and abolished ? Can they shew that the Institutions of the Gospel are Shadows and Resemblances of the Institutions of any such future Dispensation , that so they may , in reason , be obliged to yield to the Substance represented by them when that shall appear , as the Christians proved this true concerning the Legal Ceremonies from the Letter of the Law it self ? Can they prove in particular that there is , or ever shall be , any nearer Draught of that Archetypal Visible Sacrifice of our Saviour upon the Cross than this of the Eucharist , as the Primitive Christians did prove that their Eucharist was a nearer draught of that same Sacrifice on the Cross than the Sacrifices of the Mosaick Law ? When they can prove any of these things , they will indeed say something . But if they can prove none of them , how can they pretend to prove the antiquating of this Sacrament ? How much less can they pretend to do it by any Parity of Reasoning with those of the Primitive Christians ? Thus it appears how little reason we have , even at present , to depend on any Courtesie of our Adversaries in this particular . IF therefore the Blessed Sacrament Sect. 8 be of a perpetual use and perpetually useful , for the same designs as formerly ; it will then follow that it must be a Symbol of Unity . And then it must still be understood not only as a Ceremony of Admission into the Society of the Church , but as a Title to the Privileges of the Society into which men are so admitted . By partaking of this visible Sacrifice they must be intitled to an Interest in the Invisible Sacrifice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven , and by consequence to all the Benefits obtained ▪ and all the Evils expiated in that Sacrifice . And on the contrary Exclusion from it must be a Forfeiture of all the Benefits so obtained , and an exposing of the Person defenceless to all those Evils of which that Heavenly Sacrifice is an Expiation . And if it still must have the same efficacy it ever has had in its Mystical Capacity , it must not only unite or disunite to the Sacrifice , but to all the Company which have here a Right of Communicating , and not only to the Visible Company , but to those Invisible Societies in Heaven represented by those in Earth . By this Reasoning the partaking of this visible Sacrifice will unite us to all that do , or may , partake with us in it here on Earth , that is , to the whole Visible Church by an Act of External Communion , because all who are by the Governors of any Communion taken to belong to the Catholick Church , in what part soever of the World , are for that reason granted to have a Right to their own Communion , if they had been present , and desired it . And by the same Mystical Reasoning it must also unite us to the Invisible Society of Saints and Angels in Heaven , not only as these are also confessed to make up that Mystical Body of which Christ is the Head , who is the Head of Angels and Principalities and Powers and of every Creature , but also as they make up the Invisible Church communicating in the Invisible Archetypal Sacrifice in Heaven . For as , in this Mystical way of Interpretation our communicating at the Visible Altar which represents the Invisible Altar is accounted a Communion with the Invisible Altar so represented by it ; so by the same Rule of Interpretation our Communicating with the Visible Assistants at this Visible Altar must be accounted a communicating with those Invisible Communicants in Heaven , who are also represented by our Visible Communicants on Earth . Besides the same thing will also follow from the other Supposition , that our communicating with the Visible Altar is accounted as a communicating with that which is Invisible . For if , by this means , we and they are accounted as Communicants at the same Invisible Altar , we must , on that account , be the same way made One with them in Heaven , as all who communicate at the same Visible Altar are made One on Earth . BUT S. John makes communicating Sect. 9 with the Church to be a communicating with the Father and the Son. But this particular cannot be understood , in this Mystical Way of understanding things , so conveniently of any thing as of Communion with the Bishop . I have shewn how , in the Mysteries , the Hierophanta was to personate the God who was concerned in those Mysteries , and that it was , on account of this Personation , that he who communicated with the Hierophanta , was accounted to communicate with the Deity represented by him . I have shewn that the Bishop alone answered the Hierophanta as the Supreme of all those Officers that were concerned in the Mysteries ; nay , that he answered him in this very particular of personating the Father and the Son , as the Comparisons were then made by those earliest Christians . If therefore Communion with the Archetype was to be maintained by Communion with the Ectypal Representative ; then Communion with the Bishop must be the only Means of maintaining a Communion with the Father and the Son , because he only represents them . And that he only could represent them as Principles of Unity appears from the Foundation of this Unity , because it is grounded on Headship . Christ is a Principle of Unity to Mankind , because he is the Head of the Man , and God is a Principle of Unity even to Christ himself because he is the Head of Christ. And because none that has Interest in the visible Government of the Church can represent God and Christ in this particular regard of Headship but the Bishop , therefore none but he can represent them as Principles of Unity . And therefore in this Mystical Way of Reasoning from Representations to Things , none but the Bishop can unite us to the Father and the Son. Whence it will further follow that whoever are disunited from the Visible Communion of the Church on Earth , and particularly from that Visible Communion of the Bishop , must consequently be disunited from the whole visible Catholick Church on Earth , and not only so , but from the Invisible Communion of the Holy Angels and Saints in Heaven , and which is yet more from Christ and God himself , and all the Benefits consequent to all these Unities , whether Visible or Invisible , which cannot in reason be thought communicable to him who is disunited from the Original from whence they flow . THIS was good Reasoning in S. Sect. 10 Cyprian's time . And what can our Adversaries pretend why it should not still be allowed for good Reasoning now and for ever ? Were these Instituted Representations understood then as Covenants on God's part obliging him to ratifie the things so Represented by his own Appointment , and were they understood so by the most solid ways of judging that those Ages were capable of ; and can they yet think it possible that those very Ancients , to whose Capacities these Institutions were originally fitted , could be mistaken concerning God's mind when they used the most likely means for finding it that they were capable of ? Or if they cannot deny but it was solid then , what can they say why it should not be so still ? Is not the Bishop as apt as ever to signifie a Principle of Unity , and to represent God and Christ under the Notion of a Head ? Nay , does not his Monarchical Presidency over his Brethren of the Clergy peculiarly fit him for such a Signification ? And does he not the more naturally represent God and Christ in the Notion of a Head by how much he is more like in their Monarchy , I mean over that particular Body over which Bishops were at at first placed by Divine Institution ? Or do they think them less of Divine Institution now than formerly ? This would indeed weaken the Obligation on God's part . For even in the use of Covenanting Symbols none is obliged by them but he that uses them , and therefore neither would God be obliged to ratifie what is here represented in his name , if the Representation had not been of his own Appointment . He would not then be obliged to make them partakers of the Invisible Unity who are united to the Bishop , nor to exclude them from that same Invisible Unity , who are disunited from him . But what can be requisite for deriving this appointment at a distance but an uninterrupted Succession from them who had it immediately ? What more had those earlyer Ages themselves to pretend for it ? What more can our Adversaries themselves pretend , at least , what more can they rationally account for , without Enthusiastick Pretences to new Revelation ? And do not our Bishops plead the same Argument of Succession ? Nor is it any matter in Law for weakening the Claim , at what distance this Succession be deduced , so that it be still deduced through unquestionable hands . No matter how long the Chain be , so the Links be entire and equal to the burden supported by it . IF those Symbolical Representations Sect. 11 were of Divine Institution , and were withal to be interpreted according to the way of Interpretation of that Age , I cannot see how they can avoid but that God will be obliged to ratifie a Union or Disunion with the Bishop on Earth by the like Union or Disunion in Heaven . Will they therefore to avoid it , say , that we are not now to follow that way of Interpretation in expounding it , particularly that we are not now to regard what were the received Notions concerning Mysteries in those Ages , nor what Interpretations were inevitably consequent from these Notions , and must therefore have been infallibly thought just and solid with them among whom these Notions were so received , but that God intended the Scriptures intelligible in all Ages , and therefore could not make the true sense of such Scriptures to depend on Notions antiquated so long agone , and so little observed and known in our Modern Ages , this may indeed seem more plausible at the first prospect , than it will be found solid on a thorough and impartial Examination . For can they indeed think that all those several and contradictory senses which may easily be raised of the several Terms and Expressions from the Usages of different times both of Words and Things and Notions to which those Words have relation , could ever have been designed by God ? Could they think that the Sacred Writers themselves could possibly mean them in senses unknown to them , and with Relation to Things and Notions not as yet in being ? Was not Providence , at least , as much concerned for Them as for Us ? And was it not as necessary that they should understand those Writings which were primarily designed for their Use as that we should understand them ? And was it not as harsh that they should be remitted to Senses and Notions not yet existent , as that we should be obliged , in order to the same design of understanding them , to have recourse to those Senses and Notions then used and notoriously alluded to , however since discontinued and antiquated in the many Changes and Revolutions that were in course to be expected in such a distance ? If so great a Variety of Senses be allowed of as may be gathered from the same Letter understood according to the Sentiments of different Ages , it cannot be avoided but that every new Age , may , under pretence of New Expositions , introduce a whole new Scheme of Christian Doctrines . If , to avoid this , all must be confined to one certain Sense and way of expounding the Scriptures ; there can be nothing thought on more convenient than that this one Sense be that Sense in which it was understood by the Primitive Christians to whose Capacities it was peculiarly fitted by the Holy Ghost , and the way of expounding the Scriptures be the very same which was , and must have been , made use of by the Inspired Writers themselves in expounding their own Prophesies which were not expounded to them by a Second Revelation . Our Brethren themselves will easily grant that the Scripture was always clear in matters necessary to Salvation . And certainly all Duties , and Duties of so great importance as these of preserving Peace and Government , and so universal Use in all Ages of the Church , must be necessary , if any thing . And therefore those Senses of the Scriptures relating to such matters must have been clear to them then , however they may seem to our Brethren now , either because the Monuments , to which they then notoriously alluded , are lost , or because our Brethren take the wrong way to understand them , whilst they neglect a prudent recourse to those remaining Monuments by which they might have been informed . THUS impossible it is for our Adversaries Sect. 12 to prove their Title to the One Priesthood and One Altar , if the same Scriptures be still to be expounded the same way as formerly in matters of Duty which still remain , and are like to do so for ever , the same as formerly . And as impossible it will be to make good any challenge of Benefit from Sacraments so administred in their separate Condition , whether we consider their Altar , or their Priesthood . If we consider their Altar . They cannot pretend to represent the Invisible Altar in Heaven , at least not so to represent it as Legal Symbols which may infer a Legal Obligation . We see the way of making the Jewish Altar such a resemblance was first , by fashioning it after the Archetypal Altar in Heaven revealed by God himself to Moses in the Mount. Then by framing all other Sensible Altars after the resemblance of that which was first Copyed from the Heavenly Original . What was the meaning of this but to oblige all other Altars to as strict a dependence on the first Archetypal of Sensibles as that had on the Heavenly Archetype it self . But this our separating Brethren cannot pretend to . Their Sacrifices do not so much as unite them to one another , according to the Latitudinarians . Much less do they unite them to that Archetypal Sensible Altar of the Bishop , with which they were at first united , and from which they have since departed . How can they then pretend to represent and apply the Sacrifice of the Heavenly Altar , when withal they do not so much as pretend to any new Revelation like that to Moses , by which they might Copy it immediately from the Heavenly Archetype ? What portion then can they pretend to in the Heavenly Altar and Sacrifice which are only designed for an United People on Earth , and united in a Visible Altar and Sacrifice , and united with the first of those that are Visible ? How can they hope such Altars can apply the Benefits of the Heavenly Altar when they cannot so much as pretend to represent it , being neither Copyed from it , nor from any others that were so ? How can they be taken for Sealing Representations that may oblige God to convey those Benefits , when they are neither appointed by him immediately , nor by any Succession of Men impowered to act in his Name ? AND as little Comfort can they Sect. 13 hope for from their Priesthood in the State of Separation , on this very account that it is not an One Priesthood . I do not only mean that it is not the One Priesthood which alone had the lawful Original Right to that Title of the One Priesthood . None of our Adversaries have any that can so much as pretend , however injuriously , to such a Title as was requisite on this occasion . I have shewn that the One Priest was not to answer the Jewish Ordinary Priests , whom none ever pretended to be Principles of Unity , nor was it ever disputed with the Samaritans whether there ought to be any more than one of such , nor could any such pretend to be a Head to his Brethren , which , as has been shewn , was the only way of making them fit Representatives of God and Christ as the Principles of the Mystical Unity . The High Priest was he alone who could challenge these things to himself , and when all were agreed that he ought to be only One. And therefore our Brethren ought to shew some single person answerable to him , if they will , by these Principles so much as pretend to any Principle of Unity . This none of our Modern Sects , except the Presbyterians , can so much as offer at . None of them have any single Minister , who , by their Principles , can pretend to Superiority over his Brethren . And all that they can pretend is a Moderator over their Classes , either for a certain time , or , at the utmost for Term of Life . Yet even that is not sufficient for a Principle of Unity . Seeing the Sacrifices are they which are the Cement of this Unity , it must be a Presidency , not in their Assemblies only , but their Sacrifices , which can intitle to a Principle of it . But there is no one person of their Classes that pretends to any Interest more than others in their Eucharistical Sacrifices , none to whom the Union is principally designed that is made to them all in common . Hence it will follow , by the tenor of our present Argument , that they can pretend to no Signification of God and Christ , in their Sacraments , as Principles of Unity , and consequently to no Stipulation in God's part , for a share in the Invisible Celestial Unity , nor indeed to any of that Union , whereby Christians on account of their being so , are supposed united to Chirst , who have no other way of procuring such a Union but by their Sacraments , so that still they must be supposed as much disunited from Christ , as the best of those are who have not yet undertaken the Profession of Christianity . And then for all the consequential Benefits which plainly suppose a Union , they must needs have as weak and ill grounded a Title as they have to the Unity it self to which they are consequential . WHAT a sad consideration must Sect. 14 this be to any serious hearty lover of Human Souls , to think what Multitudes , of those immortal Beings whom the Son of God has been pleased to ransom with his dearest Blood , are notwithstanding so sadly and so deeply concerned in the consequence of this Discourse ? That still they are Aliens from God and Christ , and Strangers to the Covenant of Promise , and the Commonwealth of Israel . It is one of the most dreadful aggravations of the condition of the damned that they are banished from the Presence of the Lord , and from the Glory of his Power . The same is their condition also who are disunited from Christ by being disunited from his Visible Representative . Whatever Enthusiastick Raptures they may feel , which are oftentimes the effects of an Enthusiastick Temper influenced by false Principles of a deluded Conscience ; yet , by these Principles , they must certainly be deprived of all those real Enjoyments and holy Relishes which devout Souls experience even in this Life in the Communion with their best beloved . They can have no true solid Comfort of Conscience who stand on these Terms with their Judge , who is withal the Lord of their Consciences . None of that Peace which passeth all understanding who are no Subjects of the Prince of Peace , no Members of his Kingdom . No Visitations of the Heavenly Spirit who are divided from that Body of which the Spirit is the Bond and Cement . And , which is the saddest consideration of all , this condition cuts them off from those future hopes which are the only supports and alleviations of good men in this Life under their severest Sufferings . They who are disunited from Christ here have no hopes of recovering a Union with him hereafter . It is certain that whatsoever condition they die in they must abide in it to all Eternity . And it is extremely uncertain , and , at least , infinitely hazardous , that they can have any Right to the Invisible Unity who have none to the Visible by which it is conveyed and promised in a Legal Way , that they shall ever share in the uncovenanted Mercies of God who can make out no claim to the Divine Promises and Covenant . How disconsolate must such a condition seem to every truly Gracious Soul , that it must want the Comforts of Religion here , and lose the hopes of enjoying them hereafter ? What Terms of indifferent Impositions can it think less tolerable than the being reduced to such a desperate condition ! AND is it not , in the mean time , Sect. 15 strange that these men should take upon them to be the great Zealots for Souls who use all the endeavours they can to keep them secure and careless in a state of so great , and so imminent , a danger ? They will neither let them receive Conviction , nor so much as fairly to examine that which might possibly convince them if it were equally examined . Instead of answering our Arguments , they first endeavour to make our Cause , and then our persons odious , and then make use of their little Arts and Popular Talents of Declamation to raise the Passions of their Auditors and Readers . And then they must avoid our Persons and our Books , or come to them with minds possessed with Prejudice , and uncapable not only of Conviction , but also of all equal Information . What other Art could the Enemy of Souls use for securing his Prey , than to make them senseless of their danger ? And can they notwithstanding insist on this very particular as an Argument of their Love of Souls , which the implacable Enemy of Souls takes for the greatest kindness to his own Interest ? We can hardly find any one sort of persons against whom more dreadful Judgments are denounced in the Prophetick Writings of the Old Testament than seducing Prophets , and hardly any one Practice of that sort of Persons than this one of hardening the Wicked in a state of Impenitency , a speaking peace where there is no peace , a strengthning their hands with flattering Misrepresentations , a sowing cushions to their Arms on which they may securely solace themselves in ( God knows ! ) an extremely unsecure condition . This the Scripture calls hunting of Souls , and making them to fly , and destroying them . And must we take them for Friends of Souls who are guilty of it ? Human Frailty and the Weakness of our Understandings may possibly go far in excusing Errors , tho otherwise of no inconsiderable consequence , where the will is not ingredient in the occasion of them . But besides that the very nature of these things is such that they must prove proportionably momentous if they should prove at all erroneous ; the Scripture it self does every where insist on this as one of the most aggravating Circumstances of imputation to the person , as that which must render him most inexcusable , and most uncapable of an Apology . This is the condemnation that men love darkness , and hate the light , when they hate God's Discipline , and refuse to receive Instruction , when they put God far from them , and the evil day , and refuse the knowledge of his ways . When they will not receive the Truth in the Love of it , then God gives them over to strong delusions , to a reprobate Sense , and a seared Conscience . And as the New Testament is in many places very plain in asserting the Limitedness of the Day of Grace ; so there is hardly any thing more spoken of as an ill omen that more fatally prognosticates its being near an expiration , than that men are come to this desperate pass of avoiding or resisting sufficient conviction , of loving their Flatterers , and being averse to unpleasing Truths , and angry at their faithful Monitors . And what can be indeed more formidable to truly conscientious persons ? Sect. 16 There would be less reason to be positive in a Charge of so high a nature , if they would , at least , give our Reasons an equal hearing , tho , after all , they should prove mistaken in judging concerning them . But they who deny us even this , how can they answer it to God , how can they to their own Consciences , how can they to the World in that dreadful day when all their Secrets must be revealed ? What will they say for themselves , or to clear themselves from the destruction of their Followers and Disciples , when God shall require their Blood at their Hands who have undertaken to be their Shepherds ? Can they plead Ignorance , when Evidence is offered , and rejected by them ? Can they pretend the Evidence insufficient when they have never examined it so far as to be able to say on their own knowledge , that it was insufficient ? Can they say they were not aware of their Duty even of examining it ? But what greater warning could they expect than the great moment of the thing ? And what can be , if this be not , momentous ? Nor is the condition of those who are misled much more secure than that of their Misguiders . The following as well as the leading blind do both of them fall into the ditch . He that is not warned by the Watchman is overtaken by the Sword ; and then what comfort can it be to him that his blood shall be required at the Watchman's hand ? The great Lover of Souls who has already done so great things for their good , discover their duty to them in this particular also . He alone can open their Eyes , and captivate their Wills , and subdue their Affections and worldly Interests , and whatever other Prejudices do sway them , and make them partial in these great Affairs of his Glory and their own Salvation . Good Jesus do it , and give us all to know and follow and embrace the things which belong to our Peace before they be hid from our Eyes . FINIS . I have been advised by a Worthy Friend to translate the Greek Quotations for the benefit of those who do not understand that Tongue . Accordingly I did it in that part which was not yet wrought off when the Advice was given . In that Part which was , himself was pleased to undertake the Drudgery . And they are as follow . PAg. 19. Future Age. P. 39. In honor therefore of him whose will and pleasure it was to call us , it becomes us to be obedient without all Hypocrisie , because he who does otherwise , does not deceive this Visible Bishop , but imposes on him who is Invisible . But in this matter , the dealing is not with Flesh and Blood , but with God who knows the Secrets . Ib. Let no man be mistaken . If any Man be not within the Altar , he falls short of the Bread of God. But let not any Altar , or Temple be in any other City ; for God is One , and the Stock of the Hebrews is One. Pag. 63. Tobit 1.4 , 5 , 6. All the Tribe of Nephthali my Father fell from the House of Jerusalem , which was chosen out of all the Tribes of Israel , that all the Tribes should sacrifice there . Now all the Tribes which together revolted , and the House of my Father Nephthali sacrificed unto the Heifer Baal . But I alone went often to Jerusalem at the Feasts , as it was ordained unto all the people of Israel by an everlasting Decree ▪ having the first Fruits and Tenths of Increase , with that which was first shorn . Pag. 75. A Stranger . P. 77. Clement . Why was our Father Abraham pronounced blessed ? Ibid. Justin. For the true Israelitick Stock and Spiritual , the Stock of Judah , Jacob , Isaac and Abraham , commended by God for his faith in Uncircumcision , and blessed , and styled the Father of many Nations , are we , who by this crucified Christ are brought home to God , as shall be shewn in the process of our Discourse . Id. Ibid. Being the Children of Abraham on account of the Faith which we have common with him . Ib. Idem . Which not only our Ancestors according to God , the Prophets and Law-givers do proclaim . Pag. 90. From the Law , and from the Catalogues of Succession of the High Priests , how every one succeeded his Father in the honor of presiding over the Temple . Pag. 97. The greatest or supreme God. Ibid. According to the likeness of that in Jerusalem , and with the same measures . Ibid. Onias therefore upon that place built a Temple and an Altar like to that at Jerusalem , but lesser and poorer . Pag. 98. More than is fit . Pag. 121. According to the number of the Angels of God. Pag. 128. Watchers . Pag. 136 , 137. Daemons Governors of Nations and Cities . Pag. 137. Ministring Spirits . Ibid. Yeomen of the Guard. Pag. 146 , 147. Initiated Initiations . Pag. 147. It was not lawful then for Strangers to be initiated . Pag. 148. Understanding that he that was to be initiated , must first be inrolled as a Freeman of Athens , if not by Nature , yet at least by Law , this was that which he avoided , not initiation , esteeming himself a Citizen of the whole World. Pag. 148. Proclamation . Cryer . Pag. 148 , 149. For all that will may not partake of the Mysteries : but there are some who are forewarned to exclude themselves , as they who have hands not clean from blood , and they that speak Out-landish Tongues . Pag. 149. An Army of an unknown Tongue . Pag. 150 , 151. The Priests of other Nations are wont to offer up their Prayers and Sacrifices for those of their own Nation only , and for Friends and Fellow-Citizens . Pag. 158. Offering the Sacrifices appointed by the Laws . Ibid. There are Laws by which this ought to be done . Ibid. It is a perpetual and standing Law for those within the Province of Athens to worship their Country Gods and Heroes in common , pursuant to the Laws of the place . Ibid. I will truly observe the Religious Rites of my Country . Pag. 159. Sacrifice according to the custom of the place . Ibid. Socrates ought to suffer , because he esteems them to be no Gods whom the City takes for such , but he brings in other new Gods. Ibid. A setter forth of strange Gods. Pag. 166. According to ancient custom , that they who had eaten together should not die by the hands of one another , unless it were by some unlucky accident against their will. Pag. 183. For men must first put off their Rusticity , and partake of the smaller Mysteries before the greater , and dance before they bear the Torch , and bear the Torch before they can act as High Priests . Pag. 184. Ordained for men in things pertaining to God. Pag. 189. Union . Communion . Pag. 192. The same Dioclesian having been Alytarches in Antioch , and having put off his Emperor's Robes after he had performed the Olympicks , he refused the Style of Emperor , saying , I have laid aside earthly Majesty , and worn the Garb of the immortal Jupiter . Pag. 193. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not to be named . Ibid. As for the name of him that officiated as Hierophanta at that time , it is not lawful for me to mention it , since he it was that initiated this Author , and adopted him into the Eumolpide . Pag. 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mire . Ibid. Daemon of Mater . Ibid. Winging of the Soul. Pag. 199. Philo. For how could the Soul have any notion of God , unless he had inspired , and as much as possible united himself to it ? For the mind of man durst nor have presumed to have mounted up so high , as to meddle with God's Nature , if God himself had not drawn it to himself ( as the mind of man can be known ) and had stamped some impressions of truth upon its Faculties . Pag. 206. For it is necessary , that he that sacrifices to the Father of the World , should use the mediation of the Son , perfect in all kinds of Virtue , both for the remission of Sins , and for the obtaining of all good things : and therefore it may be , it is , that he teaches the worshiper of God before-hand , if not to fathom the power of the Creator ▪ yet however always to endeavor to resemble this orderly frame of things , represented by the High Priest , who for that very reason is obliged to bear this pattern always in his mind : he ought in some respects to be transformed from a man into the nature of this orderly frame , and if I may speak the truth ( which certainly becomes me ) to be himself a little World. Pag. 207. Essential man. Pag. 208. For there as it should seem , two Temples of God , the one this world , in which the first-begotten , the Divine Word is the High Priest : the other is the rational Soul , whose High Priest is the real man , who is sensibly represented by him that ordinarily performs the National Prayers and Sacrifices , who is described as cloathed with the aforesaid Garment in imitation of the whole Heaven , that both the World may co-operate with Man , and Man with the World. Pag. 2●6 . But there is a Communion of Souls , for those of the Gods communicate with those of Men , and those of Men with those of Brutes . Now the better take care of the worse , the Gods of Men , and Men of Brutes , and the Supreme God of all . By this it appears that the world is subject to the Supreme God , Man to the World , Brutes to Man , and the Supreme God is both above and about all . And the Operations of this Supreme God are as it were his Beams , the Beams , as I may say , or influences of the World are the natures of things , and those of man are Arts and Sciences . Now these Influences operate by the World , and upon Man by the natural Beams of the World , and the natures of things by the Elements , and Men by Arts and Sciences . Now this Disposition of the whole Frame depends upon the nature of one , and is ordered by one mind . And it is this mind that is that Divine and Operative and Uniting Principle , that unites Men to the Gods , and the Gods to Men. All things are by these two , the World and Man , but all are under One. Pag. 336. lin . 8. Ministring Spirits sent forth to minister . Lin. 16. Ministration of the Spirit . Pag. 341. l. 16. The Laborious Angels stand before thy fiery Throne . Pag. 344. l. penult . But not unto him , but to the Father of Jesus Christ the Bishop of all . Pag. 345. l. 5. Not that any one who does so , deceives this Bishop who is Visible , but the Cheat is put on him who is Invisible . Now in this matter , the dealing is not with Flesh [ and Blood ] but with God who knows the Secrets . FINIS . ERRATA . P. 6. l. 8. r. Personal . p. 8. marg . l. 3. r. Sect ▪ 47. p. 9. marg . l. 5. r. Sect. 30. l. 14. r. Text with , p. 15. l. 11. r. Communion . p. 18. l. 21. post use add of . p. 36. l. 7. after Israel a Colon stop . p. 46. l after Altar a Semicolon . p. 52. l. 11. r. Altar . Whatsoever . p. 54. l. ult . dele in the Part. p. 55. l. 24. after Tabernacle , add , after the Pattern shewed him in the Mount. p. 63. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 64. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 77. the marginal quotations of Justin and Irenaeus at the bottom of the page transposed . p. ib. l. penult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 82. l. 9. r. Hyrcanus . p. 97. l. penult . r. designed . l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 101. marg . l. ult . r. init . p. 105. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 108. marg . l. 8. r , vit . Const. p. 123. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 125. l. 23. r. again . p. 139. l. 5. r. or . l. ult . r. Shechinah . p. 147. marg . l. ult . r. Plut. p. 148. marg . l. 3. r. Eleusin . 10. p. 149. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p , 155. r. ita . p. 158. marg . l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 161. l. penult . r. received . p. 164. l. 17. r falsa . p. 174. l. 25. r. Zabii . p. 180. l. 3. dele distinct . p. 184. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 189. l. 5. r. wordly . p. 192. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 196. l. 27. r. Baubo . p. 201. l. 22. r. here . p. 216. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 217. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 219. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 221. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 235. l. 17. r. Diocesan . p. 258. l. 28. r. Consequence . p. 267. l. 7. r. hand . p. 276. l. 16. and r. yet . p. 284. l. 27. a Comma at the end of the line . p. 346. l. 20. after comparison add with the Visible Types . A Catalogue of some Books Printed for , and sold by Benjamin Tooke at the Ship in S. Paul's Church-Yard . Folio . HErodoti Halicarnassaei Historia grec . Francisci Suarez de Legibus ac Deo Legislatore . M. T. Ciceronis opera omnia cum Annotationibus Jani Gulielmi & Jani Gruteri . Adjungitur item Frobenii Penu Tullianum decem Indicibus juxta Exemplar Hamburgense . Skinneri Etymologicon Linguae Anglicanae . Caussin's Holy Court. Walsh's History and Vindication of the Irish Remonstrance . A Collection of all the Statutes now in force in Ireland . Baker's Chronicle of the Kings of England . Bishop Sanderson's Sermons , to which is added his Life . Winche's Book of Entries , containing Declarations , Informations , and other select and approved Pleadings : with special Verdicts and Demurrers in most Actions real , personal and mix'd , with faithful References to the most authentick Printed Law Books . Together with a copious and useful Table . Doctor Littleton's Sermons . Heylin's Cosmography of the whole World. The Parallel : or the new specious Association an old Rebellious Covenant . A gentle Reflection on the modest Account , and a Vindication of the Loyal Abhorrers from the Calumnies of a Factious Pen by the Author of the Parallel . These Books following writ by Mr. Henry Dodwell . Separation of Churches from Episcopal Government , as practised by the present Nonconformists proved Schismatical , from such Principles as are least controverted , and do withal most popularly explain the sinfulness and mischief of Schism . In this Treatise the Sin against the Holy Ghost , the Sin unto death , and other difficult Scriptures are occasionally discoursed of . Quarto . J. Stearne de Obstinatione . Praefixa sunt Prolegomena Apologetica de usu dogmatum Philosophicorum , praecipuè Stoicorum Theologiae . Hen. Dodwell . Octavo . Two Letters of Advice . 1. For Susception of Holy Orders . 2. For Studies Theological , especially such as are rational . At the end of the former is inserted a Catalogue of the Christian Writers , and their Genuine Works of the first three Centuries . Octavo . A Discourse concerning Sanchoniathon's Phaenician History . Octavo . Some Considerations of present Concernment , how far the Romanists may be trusted by Princes of another Persuasion . Octavo . Two short Discourses against the Romanists . Twelves . A Reply to Mr. Baxter's pretended Confutation of a Book intitled Separation of the Churches from Episcopal Government , &c. To which are added three Letters written to him in 1673 , concerning the possibility of Discipline under a Diocesan Government . Octavo . FINIS . Notes, typically marginal, from the original text Notes for div A36244-e290 Sect. 1. The Discovery of Truth how obliging . Sect. 2. The Obligingness of Useful Objections . Metaph. L.II. Sect. 3. No Interests served by such Objections as are unuseful . Sect. 4. The unusefulness of those of Mr. Baxter . His starting New Questions . Sect. 5. His impertinent Question concerning an Universal Church Sovereignty . Ans. p. 69. Sect. 6. Of no use in our present Dispute . Sect. 7. His Charge perfectly groundless . Answer to my Letter from Shrewsbury . Dissertat . Cyprianic . Ans. to Dr. Sherib . p. 198 , 199. Ans. to Let from Shrewib . Consid. of Pres. con . Ans. p. 13. Consid. ib. Sect. 8. The Government of the Catholick Church by the Episcopal College explained . Diff. Cyprianic . Sect. 9. Ans. to Dr. Sherl . p. 219. Sect. 10. Sect. 11. His Fictions not only against our Principles ; but also against our Interest . Ans· p. 62. Sect. 12. His Personal Objections useless . Sect. 13. His Objections concerning the Consequences of my Doctrine unuseful . Sect. 14. His false statings of our Controversies unseful . Answ. to Dr. Still . Serm. Sect. 15. His Objections which overthrow the Criteria agreed on 〈◊〉 . Sect. 16. His Answers hitherto as insignificant as his Objections . Pref. to Answ. to Dr. Stillin . Serm. Sect. 17. The Usefulness of this present Subject . Sect. 18. Mr. Baxter 's unwillingness to own Conviction . Terms of Concord . Answ. p. 2.90 , 155. Sect. 19. The Disingenuity of another Author of the Party . Sect. 20. P. 7. Ibid. Ibid. Sect. 21. Sect. 22. Sect. 23. Sect. 24. The Usefulness of the Notion of the Immediate Presidency of the Supreme Being in our Disputes against the Romanists . Notes for div A36244-e28410 See my second Letter , Sect. 7. Second Letter against Mr. Baxter . Sect. 2. Ib. Sect. 32. Dr. Stlling . Unreason . of Separat . Part 3. S. 9. Second Letter against Mr. Baxter . Sect. 53. See. Let. ib. Notes for div A36244-e32160 Chap. 1. (a) S. Mat. 5.17 . Luke 16 . 17· (b) S. John 5.45 . (c) Act. 10.43 . (d) Eph. 2.11 . Rom. 2.28 , 29. (e) Rom. 4.1 , 11. 1 Cor. 10.11 . Ep. 1. ad Corinth . Sect. 43 , 44. Ib. Sect. 40.41 . Ib. Sect. 48. 1 Cor. 9.13 , 14. Heb. 5.4 , 5. Heb. 8.3 . Heb. 13.10 . Act. 15. Notes for div A36244-e36410 Chap. 2. Gen. 41.30 , 31. Is. 9. Act. 13.3 9. . Heb. 8.6 . Heb. 10.1 . S. John 6.49 , 50 , 51 , 58. S. John 4.13 , 14. Gen. 41.25 . Ep ad Smyrn . Sect. 7. Ep. ad Smyrn . ib. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. ad Magn. Sect. 3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. ad Ephes. Sect. 5. Notes for div A36244-e40690 Chap. 3. Ant. L.IV. c. ult . p. 121. C. Vide Falconer de Num. Apamens . Vide Juvenal . Sat. (a) 1 King. 20.23.28 . (b) Jer. 2.28 . Is. 36.18 , 19. (c) Ezek. 16.24 , 31. Jos. 8.31.32 . Num. 28. 2 King. 4.24 . Liv. Lib. V. Valer. Max. vid. G●ther ▪ de Jur. Pont. III. 17 . IV. 6 . Dr. Cudworth Tru● Not. of the Lord's Supper . Notes for div A36244-e44160 Jos. XXII . Th●●n . Smyrn . Matth. Pl●ton . c. 1. Philo de Temulent . p. 260. Verse 19. Ant. VIII . 2 . Gr. 8. Lat. 2 Chron. XIII . 12 . Notes for div A36244-e48180 Josep . Ant. S. Joh. IV. Luke IX . 52 , 53. S Joh. IV. 22 . (a) Act V 31. (b) Mat. I. 21 , 23. Lu. XVII . 17 , 18. S. Luke X. 30 , 31 , 32 , 33 , &c. Matt. X. 5 . Act. XIII . 45 . Rom. X. 19 . XI . 11 . Rom. XI . 12 , 15. S. John IV. 12 . Josep . Ant. XII . 7 . Josep . Ant. XI . 8 . Selden . Josep . Ant. XIII . 17 . Exercit. Ep. I. ad Corinth . Sect. 31. Barn. Ep. Sect. 9. Dialog . cum Tryph. p. 228 , 229. Ib. p. 347. Adv. Haer. L.IV. c. 18. Justin. Paren . p. 1 , 2. Josep . Ant. XII . 7 . Jos. Ant. XIII . 6 . De Diis Syr. Syntagmat . II. cap. 3. Joseph . c. Appion . S. John IV. 20 . Josep . Ant. XI . 8 . Ant. XX. 8 . Mic. IV. 1 . Chap. 4. Chap. 5. Josep . Ant. XIII . 6 . Jos. Ant. XX. 8 . 2 King. XVI . 15 . 2 King. XXI . 4 , 5. 2 Chron. XXXIII . 4 , 5. 1 Maccab. l. 62. Lat. 59 Engl. Vide Selden de Succes . in Pontif. Ebraeor . II. 8 . Ap. Josep . Ant. XIII . 6 . Josep . Ant. XII . 15 . Josep . Bell. Jud. VII . 30 . 1 Maccab. IX . 54 . Josep . Ant. XIII . 6 . Jos. Bell. Jud. VII . 30 . Bell. Jud. VII . 30 . Act. II. 10 . 2 Macc. 1. Cont. Apion . II. p. 1064. Josep . Ant. XIV . 14 . Phil. Leg. ad Caj●m . De Monar . Lib. II. mit . Jos. Bell. Jud. II. 21 . Bell. Jud. Josep . Ant. XIII . 6 . (a) Sir John Marsham Chr. Can. Sect. IX . (b) Vit. Mos. III. Ap. Vopisc . in Saturnino . Sozom. II. 4 . Euseb. Demon. V. 9 . & de loc . Ebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rit . Constantin . III. 51 , 52 , 53. Notes for div A36244-e63030 Tertull. Apolog . c. 24. Min. Fel Oct. 44. Athan. or advers . Gent. p. 25. 1 Sam. IV. 8 . Exod. XII . 12 . 1 King. XX. 23 , 28. 2 King. XVIII . 33.35 . Is. XLVI . 1 . Deuteron . XXXII . 31 . Deut. IV. 32 , 33. Ib. v. 6 , 7 , 8. S. Hieron . in Matth. XXVI . Vide Bochart . Phaleg . I. 15 . Ps. XVI . 7 . Clem. Romanus . Hos. II. 8 . (a) Act. VII . 30 , 35. (b) Ib. v. 53. (c) Heb. 11.2 , 3. (d) Heb. 1 , 4. Apud Cyvil . Al. (1) Heb. I. 14 . (2) Isaiah LXIII . 9 . (3) Is. VI. 1 . Notes for div A36244-e73690 Selden in Marm. Arund . Num. XXV . 3.5 . Psal. CVI. 28 . Apollodor . Bibl. L.II. Sect. 12. Plutarch . Thes. p. 16. Scholiast . Homer . Il. Θ. V. 368 . Schol. Aristoph . in Plin. Plutarch . Thes. ib. Meurs . Elcusin . c. 19. Julian . Orat VII . ad Heracl . Cynic . de Sect. Cynic . v. 441.442 . Edit . Petavii . Theon Smyr . Math. Plat. c. 1. p. 18. Isocr . in Panegyr . Lucian ▪ Demon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VI. 151 . Isaiah XXVIII . 11 . 1 Co. XIV . 21 . Deuteron . XXXII . 21 . Rom. X. 19 . Liv. Lib. XXXII . c. 14. De Monarch . L.II. p. 565. Ap. Justin. Mart. in Dialog . Act. II. 5 . S. Joh. XII . 20 . Jeremiah XXIX . 7 . Separat . proved Schismatic . Joseph . Act. XX. 28 , 29. Gal. II. 12 . Lib. I. Aur. Car. Pythag. v. 3. Ap. Xenoph. Mem. IV. Ap. Porph. de Abst. L.IV. § 22. Stob. Serm. XLI . Ed. Gesner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tigur . 1453. p. 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ap. Xenophon . Mem. IV. & ap . Ciceron . de Legib. II. Aristot. Rhetor. ad Alexandr . Ap. Laert. L.II. in Socrat . Xenoph . Mem. 1 Plat. Apol . Socr. 1 Isocr . Eucom . Busirid . Just. Martyr . Paraen . Liv. 39. c. 8 , &c. Vide Guther . de Jur. Pont. 1.34 . Ap. Cicer. de Leg. II. Josep . Ant. XVIII . 4 . Tertul. Apolog . Macrob. Saturnal . III. 9 . Ap. Macro . ib. De Ciu. Dei. Numb . XVIII . 19 . 2 Chron. XIII . 5 . Vide Plin. N. H. XXXI . 7 . S. Mark IX 49. Lev. II. 13 . Genesis XLIII . 34 . Isaac Tzetz . in Lycophron . p. 5. Porph. de Abstin . L.II. Sect. 42. 1 Cor. X. 20 . De L●p Porphyr . ubi supra . Guther . de Jur. Pont. IV. 6 . Mor. Neb. Num. XI . 5 . Num. XIV . 4 . Exod. VIII 26. Ge. XLVI . 34 . 1 Kings . VIII . 64 . V. 63 . Ap. Scal. Fragm . Gr. Euseb. Chr. p. 6. Astro. Dion . p. 52. B. c. Heb. V. 1 . Notes for div A36244-e88120 Sep. prov'd Schismatic . Exod. XXV . 40 . Heb. VIII . 5 . De Abstin . Meurs . Eleusin . c. 13. Apuleius Metam . XI . L.XII. in Not. ad Marmor . Oxon. p. 112 , 113. Meurs . ib. Eleusin . c. 14. Eunap . in Maxim. Sophist . Manil. A● ro ●om . I. p. 2. v. 29. Ib. L.II. p. 33. v. 6,7 . Ib. L.IV. p. 108. v. 7 , 8 , &c. Allegor . L.I. p 32. med . Ps. XXV . 14 . S. Matth. XIII . 11 . S. Mark , IV. 11 . S. Luke , VIII . 10 . Philo Leg. ad Caium . p. 1041. B. Josep . Ant. Ant. III. 9 . Philo L.III. de vi● . Mos. p. 667. Mor. Neb. 1 Tim. VI. 16.1 S. John IV. 12 . John I. 18 . S. Mat. XI . 27 . S. Luk. X. 22 . S. John VI. 46 . Philo de Migr. Abrahami p. 404. A. Philo vit : Mos. Lib. III. p. 673. C. Paemand . Asclep . Philo de Somniis . p. 597. C. De Monar . L.II. init . Lips. Physiolog . Stoic . L.II. Dissert . 7. Philo de Opif. Mun. p. 5. C. Heb. XII . 23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word there used . Hermes ap . Stob. Eclo . Phys. Mercur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap . Stob. Eclog . Phys. L.I. p. 89. Edit . Aurel . Allobrog . 1609. Plato Polit. Procl . Theol . Plat. De Mund. Opif. p. 31. Allegoriar : L. II.29 . Procl . Theol . Platon . De Monarch . L.II. p. 828. Ed. Graeco-Lat . Paris . 1640. P. 829. Ibid. De Myster . Sect. IV. c. 2. Eph. V. 23 . 1 Cor. XI . 3 . Notes for div A36244-e102980 Heb. XIII . 10 . Philo Allegor . Leg. L.II. p. 79. D. Ap. Euseb. Eccl. Hist. V. 24 . III. 31 . Epiphan . Haer. LXXVIII . Nazar . Vales. in loc . Euseb. H.E. V. 24 . (a) Vide Hegesip . ap . Euseb. Eccl. Hist. II. 23 . (b) Hegesip . ap . Eus. Eccl. Hist. III. 11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Words of Hegesippus ap . Euseb. Hist. Eccl. IV. 22 . That is , After James the Just had suffered Martyrdom , as also our Lord himself had suffered on the same Account , the Son of his Uncle , Simeon of Cleophas was made Bishop , to whom all gave their Suffrages the rather because he was the second Cousin of the Lord. Epiphan . Haer. LXXVIII . 7.14 . (c) Eusebius , Ibid. Hegesip . ap . Euseb. Eccli Hist. III. 32 . &c. 20. S. Joh. IV. 21 . * 1 Cor. X. 32 . Acts ▪ XXIII . 5 . S. Matth. XXIII . 2 , 3. Collat. Carthag . No Evid . for Dioces . Churches , &c. in the the Primitive Times . Heb. II. 3 . Psal. L. 8.13 , 14. L I. 16 , 17. Is. I. 11 , 12 , 13 , 14. S. Matth. XII 5. Tertull. Apol . Just. Mart. Dial. cum Tryphone . Notes for div A36244-e118400 Ch. 10. Roman . XIII . 1 , 2. Answer to Mr. Baxter's Chur : Hist. ch . 1. p. 35. Euseb. Hist. VI. 44 . Notes for div A36244-e126430 Ch. 10. Ebr. X. 4 . Ch. 11. Psal. LXVII . 12 . or LXVIII . 11 . Is. XL. 9 . LII . 2 . Nah. I. 15 . Rom. X. 15 . Porphyr . de Abstin . Apoll. II. p. 97. Gen. XIV . 18 . Heb. IX . 9 . Heb. X.I. Rev. XIV . 6 . Heb. XIII 20 Dan. IX . 24 . Heb. IX . 12 . V. 15 . Act. XV. 18 . Heb. I. 2 . Notes for div A36244-e136680 De Vit. Mos. L.III. p. 455 , 456. Ed. Turneb . Poemand . c. 1. Contr. Cels. L.VI. p. 296. Ed. Cantabrig . Strom. VI. p. 283. Ed. Sylburg Strom. VII . init . p. 297.35 . Act. VI. 3 . Tob. XII . 15 . Lat. 1 Tim. I. 12 . Let. II. to Mr. Baxter . Sect. 57. Esth I. 13 , 14. Suid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Mithridatic . Saturnal . Arist. Hym. in Jov. p. 1. Ep. ad Polyc. in Tit. Ep. ad Magnes . Sect. 3. Sep. prov . Schism . ch . 14. Act. V. 3 . Verse 4● Vid. Disser . Cypr. ad Ep. Cypr. XXXIII . Strom. VI. p. 283. Ed. Sylburg . Ch. 11. Apol. § 39. Ch. 12. 1 S. John V. 14 . 
A59243	----	Schism dis-arm'd of the defensive weapons, lent it by Doctor Hammond, and the Bishop of Derry by S.W. Sergeant, John, 1622-1707. 1655 Approx. 580 KB of XML-encoded text transcribed from 183 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A59243 Wing S2589 ESTC R6168 12904628 ocm 12904628 95293 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59243) Transcribed from: (Early English Books Online ; image set 95293) Images scanned from microfilm: (Early English books, 1641-1700 ; 728:12) Schism dis-arm'd of the defensive weapons, lent it by Doctor Hammond, and the Bishop of Derry by S.W. Sergeant, John, 1622-1707. [16], 333, [1] p. By M. Blageart, At Paris : 1655. "Errata": p. [1] at end. This work is in answer to Henry Hammond's "Of schisme", 1653, and John Bramhall's " A just vindication of the Church of England from the unjust aspersion of criminal schism", 1654. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hammond, Henry, 1605-1660. -- Of schisme. Bramhall, John, 1594-1663. -- Just vindication of the Church of England from the unjust aspersion of criminal schisme. Schism. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Emma (Leeson) Huber Sampled and proofread 2004-05 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion SCHISM DIS-ARM'D OF The Defensive Weapons , LENT IT By Doctor Hammond , and the Bishop of DERRY . By S. W. Prov. 17. 15. Qui justificat impium , & qui condemnat justum abominabilis est uterque apud Deum . At PARIS : By M. Blageart . 1655. To the Reader . BEfore you can have past three Chapters , I know you will be objecting , that the blows I give are too rude for so civil an Adversary , and therefore I have plac'd these few Lines to meet you in the very entry , and stop you , till you have answered this Question . How would you take it , if one should spit in your face , and justifie the affront , because his breath is sweet ? or , What would you say to him , that ruines your Estate by Perjury , and defends himself , that he held up his hands and eyes to Heaven , and swore demurely ? Whatever Answer you give , I am confident it will perfectly clear my behavior towards the Doctor ; with whom I should have very little contention , were the difference between us in any thing of less concernment then Eternity . Let him , if he please , maintain , with all his Rhetorick , that King Richard was a strait and handsom Person ; let him employ as much wit ▪ as he thinks he has , to prove Perkin Warbeck no Counterfeit ; for my part , I shall be so far from finding fault with him , that I shall not so much , as seek any : But if he will abusively treat matters of so high importance as Religion , and think to escape , because his perverse meaning goes disguis'd , under the mask of a courteous stile . I conceive my self sufficiently warranted , if sometimes in pulling off his Vizard , I twitch him by the Beard ; especially since falshood is so much the worse , the better it is exprest , every one being apt to believe there is surely some Reason , where there appears no Passion . S. W. THE Table of the Contents of the several Sections . THe Introduction . The First Part. Containing an Answer to the Four first Chapters . Sect. 1. NOtes upon Dr. Hammonds first Chapter , Of the danger and sin of Schism P. 1 Sect. 2. Concerning his notion of Schism , and the Excommunication of the Church 6 Sect. 3. Of his Plea of a weak Conscience , not suffering him to subscribe to the Churches Doctrine , against his present perswasion 14 Sect. 4. Concerning the ground of Unity , groundlesness of Schism ; and of his manner of arguing to clear himself of the later 21 Sect. 5. Contains some observations upon his third Chapter , Of the division of Schism 29 Sect. 6. Of the Doctors advance towards the Question , in the beginning of his fourth Chapter 37 Sect. 7. Of his first Evidence against St. Peters Universal Pastorship 42 Sect. 8. The Examination of his second Evidence , that the Apostles had distinct Provinces , so to prejudice St. Peters Universal Pastorship 48 Sect. 9. Some Consequences out of the Doctors former Grounds , and his further process in Evidencing 55 Sect. 10. The Examination of Ten dumb Testimonies , which Dr. Hammond brings to plead for him 63 Sect. 11. The Examination of his irrefragable Evidence , and other silent Testimonies produced by him 71 Sect. 12. Another dumb show of the Doctors Testimonies , to prove St. Peter over the Iews onely 80 Sect. 13. His second general Evidence against St. Peters Supremacy , from the Donation of the Keys , found to be obscurer then the former 87 The Second Part. Comprehending the Answers of the Fifth , Sixth , and Seventh Chapters . Sect. 1. OF the pretended Primogeniture of Antioch , and the Doctors mistake of the Council of Chalcedon 105 Sect. 2. His Arguments from the Canon of Ephesus , and the Instances relating to Justiniana Prima refuted 115 Sect. 3. A discovery of the Doctors Fundamental Error , which runs through this Chapter , and his ingratitude for our Countreys Conversion 125 Sect. 4. His continuance of the same Fundamental Error , and some mistaking Proofs , That Kings can erect Patriarchates . Sect. 5. The Doctors Testimonies from Councils and Histories , found to be partly against himself , partly frivolous , and to no purpose 144 Sect. 6. The Examination of his Testimonies produced to prove his Fundamental Position , That Kings are supreme in Spiritual Matters 159 Sect. 7. Other empty Proofs of his pretended Right , confuted 169 Sect. 8. A Reply to the Doctors Narrative ▪ Confession of his Schism 178 Sect. 9. The nature of Schism , fetched from its first Grounds ; and the material part of it fastned on the Protestants 193 Sect. 10. That the reforming Protestants were , and are guilty of the formal part of Schism 203 Sect. 11. The Doctors Argument , That the Popes power in England was derived under the Kings Concession , refuted 210 The Third Part. Containing the Answers to the Four last Chapters of Dr. Hammonds Schism . Sect. 1. HIs second sort of Schism , and his pretence , That they retain the way to preserve Unity in Faith , refuted 229 Sect. 2. His evasion in recurring to the first Three hundred years , and concerning the humble and docible temper of his Church 245 Sect. 3. An Examination of some common Notes , produced by the Doctor , to particularize his Clients , to be no Schismaticks 253 Sect. 4. Of his charitableness in admitting all to his Communion , and our pretended uncharitableness , for refusing to go to their Assemblies 263 Sect. 5. Our pretended uncharitableness in judging , and despising others , retorted upon the Objectors 274 Sect. 6. Our Objection , that the pretended Church of England is now invisible , maintain'd and asserted to be just 290 Down-Derry , Or Dr. Bramhals , Iust Vindication of the Church of England , refuted 305 The Stationer to the READER . THough the entertainment , to which the Author invites thee , be almost wholly new , and the Food substantial and solid ; yet the Stomach of the Times , seeming quite cloid with Controversie , obliged both him to quicken thy rellish with a little Piquant Sauce , and me to tempt thy coy Appetite with this short and drolish BILL of FARE . 1 HOw the Doctor of Divinity ▪ has forgot his Accidence Pag. 7 2 Dr. Hammond turn'd a zealous Advocate for Bastwick , Burton , and Prynn's Ears 16 3 How the Doctor has found Iudas a Diocess among the Devils ; wherein he would have St. Matthias succeed him 48 4 How the Doctor has got all the Apostles leave to play , except St. Peter and St. Paul ; and , consequently , established the PP . their Successor , Universal Pastor 56 5 How the Doctor makes account , there is no Communion but in Eating and Drinking 64 6 The Doctors miraculous gift , in making dumb Witnesses speak as he pleases 63 , 64 , &c. 7 A general Rendevouz of the Doctors Auxilliaries 84 8 The Doctor brings his Evidences , at length , to a fair Market , by the unlucky introduction of one blabbing Testimony p. 87 9 The Doctor falls into a sudden fit of Popery , too violent for the constitution of many strong Papists 95 10 Well done Doctor 96 11 How Dr H : would have all the Apostles called Peter 101 12 The Doctor winks and fights 112 13 The properer man the worse luck 120 14 A comfortable sample of the Doctors Annotations , in Folio , on the Bible 167 15 How Doctor H : will have the allowance of a House to dwell in , and Meat to eat , the erection of a Primacy 172 16 The Doctor constant to his Principles , putting the strongest Argument in the Rear 173 17 The Doctor cryes , he is out of his way , when he comes to a Passage he cannot get over 177 18 How Doctor Hammond blows and sups all at once 187 19 The Doctor as valiant as Sir Iohn Falstaff 211 20 Doctor Hammonds two sorts of Gifts , given and not-given 214 21 How the Doctors ill-favored , &c. dashes out the best 221 22 Dr. H. like the Fellow that thought the Sun set at the next Town 226 23 The Doctors confusion , for Methods sake 230 24 Dr. H. neither goes to Church , nor stays at home 233 , &c. 25 The Doctors courteous point of Faith , obliging all the Apostles , under pain of Damnation , to make a leg to St. Peter 241 26 The Doctors wise appointment of time and place for his Duel , in a Wilderness and a da●k night 246 27 A magnanimous piece of docible humility , in Dr. H. and his Church 251 28 How the world must needs look upon Dr. Hammond , as another St. Iohn Baptist 254 29 The Doctors Logick , proving Protestants no Schismaticks , because they have all Noses on their faces 270 30 How Dr ▪ Hammonds Church keeps open house for all comers 273 31 The Doctor never meddles with any point , but he blunders , and destroys all the Reason that ever concerns it 277 32 The Doctors Goliahs sword has no more edg then a Beetle 278 33 Dr. Hammonds artificial , incomparable nonsence 286 , &c. And for digestion , a solid Postpast , under the slight name of Down-Derry . THE Introduction . IT bred in me at first some admiration , why the Protestant Party , who heretofore seem'd still more willing to skirmish in particular Controversies , then bid battle to the main Body of the Church , or any thing which concern'd her Authority , should now Print Books by Pairs , in defence of their disunion from her , and subducing themselves from her Government . Especially , at this time , when it were more seasonable for the Church of England , ( as they entitle themselves ) to denounce to those many minute Sects gone out of their Communion , the unreasonableness of their Schism , then plead the reasonableness of their own ; and to threaten them with the Spiritual Rod of Excommunication , unless they return , then cry so loud Not guilty , after the lash has been so long upon their Shoulders . But the Reason of the latter , ( I mean why their Pens rather decline to endeavor the reducing their own Desertors ) I conceive , is , because no colourable pretence can possibly be alleaged by the Protestants , why they left us , but the very same will hold as firm , nay , much more for the other . Sects , why they left them . For , that we pressed them to believe false Fundamentals Dr. Hammond , and his Friends will not say , since they acknowledge ours a true Church , which is inconsistent with such a lapse : They were therefore , in their opinion , things tolerable which were urged upon them ; and , if not in the same rank , yet more deserving the Church should command their observance , then Copes or Surplisses , or the Book of Common-Prayer ; the allowance whereof they prest upon their Quondam-Brethren . The Reason of the former , that is , their earnestness at this time to clear themselves from the imputation of Schism , I conjecture to be the self-consciousness of feeling at length the smart of their own folly , in the present dissipation of their Church , proceeding from their leaving that Body , in which alone is found the healthful vigor of Peace-maintaining Discipline , the want of which causes all their distractions . Yet , not willing to acknowledge an inveterate Error , they seek to cover the deformity of their breach , with the veil of innocency ; that that which evidently causes their misfortune , may at least seem not to have been their fault . And indeed , this is the last game they have to play ; for after their coy conceit of an Invisible Church was unmasked , and found plainly to be nothing but a blinde Chimera , and less then a Conventicle : After that , by consequence , a visible Church was found necessary to perpetuate a line of Successive Governors ; without obedience to which , they saw by dear experience all Order would be level'd into Anarchy : After the consideration of this had oblig'd them to grant , that to raise a Schism , or to subtract ones self from Obedience to those Governors , was in a high manner destructive to Gods Church ; and therefore a sin deserving the deepest damnation in the abetters and maintainers of it , as also in their voluntary adherents : Lastly , since it was most manifestly acknowledged on all sides , That our Church was that Body of Christianity , in whose Bowels their Predecessors , the first Reformers , were bred ; with whom onely , and no other community in the world , before the Rupture was made , they communicated ; and from which Body , by little and little they became , and now are totally disunited ; they saw plainly , and Dr. Hammond will not stick to grant it , That no Sacrifice remained to expiate that hainous sin of Schism , in the present Protestants , but to wipe off the Aspersion from themselves , and lay the occasion of the breach at the doors of the Catholick Church . This is the scope , as far as I understand , of Dr. Hammonds Book , at which I aym this Answer : Only solicitous , that he was so tedious in things acknowledged by both parties , or which little or nothing concern'd the main point in question , as to make up three parts of his Books of these trifles : And of the very hinge of the Controversie , which is , When and why the Schism began , to say so little , and so weakly ; that being the chief knot to be untied in this difficulty . But , since the Doctor will have it otherwise , I must be content in most of the Book , to Answer meer words , that is , to fight with the air ; at least , when any thing occurs , which may seem to have some mixture of a solider element , I shall allow it such a reflexion , as I conceive in Reason it may deserve . I am his Friend , and will goe along with him hand in hand through his whole Book ; Not that the solidness of the Treatise it self requires so exact a proceeding , but the weakness of less-understanding Readers , who suspect frivolous things that bear a bulk and a specious shew of Words , to be important , unless the Answerer either out-word them , or manifest them plainly to be impertinent ; of which , as the former is far from my intent , so the later must , for the reason alledged , be a part of my present Task , and consequently I hope , a satisfactory Plea for my seeming unnecessary tediousness to the more judicious Reader . SCHISM DISARM'D . THE FIRST PART . Containing an Answer to the four first CHAPTERS : SECT . 1. Notes upon Dr. Hammonds first Chapter , of the Danger and Sin of Schism . HIS first Chapter is most of it a good Sermonlike preparative to his ensuing Theme . Who would not think he intended to treat the question in earnest , seeing him begin with so serious a Preamble ? In the first five Paragraphs there is not a word concerning our question to be taken notice of in quality of a difficulty , being nothing but a moral Preface , indifferent to either side . Only I desire by way of Memorandum , that we may reflect well upon , and bear in mind that vertue of ready and filial obedience of those under authority , to their lawfully authorized Superiors ; mentioned by him , and extolled for a vertue of the first magnitude . And the indifferent Reader will a● once both easily discern hereafter , whether the present Catholicks , who hear the Church , and believe her in her Lawfully authoriz'd Governors , or the first Reformers , who without any , and against all Authority , disobeyed and disbelieved her , have the better title to that eminent vertue ; and he will also wonder why the Doctor should face his Book with the Encomiums of that Vertue , the bare explication whereof applyed to the carriage of the first Reformers , must manifestly condemn them , and quite confute and disgrace all Doctor Hammonds laborious endeavours . But a pretence to a vertue , if confidently carried on , seems to the vulgar an argument of a just claim ; and high commendations of it makes the pretence more credible : For who willingly praises , but what is either his own or his friends , or dispraises but what is his enemies . Which makes him in the next three Paragraphs , proceed in the same tenor of Rhetorick , and from Scriptures and Fathers , paint ●ut the horrid vice of Schism in her own ugly shape , as that it is carnality , self-condemning , contrary to charity , bereaving one of the benefits of prayers and Sacraments ; as bad as , and the foundation of all heresies ; that there is scarce any crime , ( the place cited is absolute , that there is not any crime , though he mince it with scarce ) so great as Schisme ; not Sacriledg , Idolatry , Parracide , that it is obnoxious to peculiar marks of Gods indignation , Antichristianism , worshiping or serving the Devil ; not expiable by martyrdom ; it being according to Iraen●●s , impossible ( though the Dr. mitigates the dangerous expression with , very hard , if not impossible ) to receive such an injury or provocation from the Governors of the Church , as may make a separation excusable . And lastly , impossible , according to St. Austin , that there should be any just cause for any to separate from the Catholick Church . Instead of which last words , the Doctor , full of jealousies and fears , puts , the Church truely Catholick , as if there were much danger , lest perhaps any should imagin Christs Church ( of which I conceive St. Austin meant it ) to be untruly Catholick . And now , what good , honest , well-minded Reader , not much acquainted with the Doctors manner of Rhetorick , would be so unconscionable as to think him guilty of that vice , which he so candidly and largely sets forth in its own colours ; although in those expressions which might too directly prejudice his future work , he seems something chary . And indeed , I wonder for whose sake he hath gathered such a bundle of severe rods out of the sacred Scriptures and the best Fathers , to whip Schismaticks . Such expressions as I hope will strongly incite the Protestant Reader , whom a true care of his eternal good , may invite to seek satisfaction in this point , seriously to consider , that the decision of no one controversie is more nearly concerning his salvation , than this ; as appears by the abominable character of Schisme , which the Doctor hath with so much pains deciphered to be an Abridgement of all the most hainons , damnable , inexcusable , unexpiable vices that can be named or imagin'd . Of which Augaean stable , if Mr. Hammond can purge the Protestant Church , he shall ever wear the most deserved title of the Reformers Hercules . But I am sorry to foresee that the more he handles his work , the more the dirt will remain sticking upon his own fingers . He proceeds , or rather infers from the former Premises , an irrefragable Conclusion ( as he cal● it , that the examination of the occasion , cause or motive of any mans Schism is not worth the producing or heeding in this matter . This ( besides the manifest advantage it gives us , of which hereafter ) is the pre●tiest fetch to wave the whole question , and whatsoever is material in it , that I ever met with . That you are excommunicated , or separated from the Communion of our Church ( whence , as you say , the Schisme springs ) all the world sees and acknowledges : What remains then to justifie or condemn you or us , but that there was or was not , sufficient cause to cast you out , and deny you Communion : For , that our Church had authority to do it , if you be found to deserve it , being then her subjects or children , none doubts . If then there were no cause , our Church was tyrannical : If there were , you are truely and properly Schismaticks ; first , in giving just cause of your own ejection ; next , in remaining out of our Church still , and not removing those impediments which obstruct your return . This is most evidently the very point of the difficulty ; which , being in great haste , to shorten your method , you would totally decline . Make what haste you please , so you take the question along with you : For , assure your self , however you would avoid it now , you cannot possibly treat it without examining the causes and motives of breaking , as de facto you do afterwards . Although , if you can evidence that there is actually no Schisme made between us , then indeed I must confess there can be no need of examining the causes of a thing that is not : But it is impossible to make this seem evident , without putting out ours , your own , and the whole worlds eyes . But you desire only that the truth of the matter of fact be lookt into , whether the charge of Schisme be sufficiently proved , &c. It is proved , Mr. Doctor , if you be proved to have so misbehaved your selves within the Church , that , to conserve he Government inviolate , she was forced to our-law you from her Communion . These are the motives and causes , which you ( conscious of , and very tenderly sensible in those parts ) would have us leave untouch'd . But on this we shall insist more at large when the very handling the question forces you , though unwilling , to touch the occasions or causes of Schisme ; at least such as you thought fit , and seem'd most plausibly answerable by the notes you had glean'd up and down to that purpose . SECT : 2 ▪ Concerning his Notion of Schisme , and the Excommunication of the Church . HIs second Chapter begins with the distinction of Heresie and Schisme ; concerning which , what he hath said is true , but yet he hath omitted some part of the truth which was necessary to be told . Wherefore let him but take along with him , that not only Schisme is a dissenting from Authority , and Heresie , an introducing a false doctrine into the Church ; but also that all heresie ( which it concerns his cause to be willing to pretermit ) must necessarily include Schisme , and we shall not fall out about this point : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying electio , that is , a chusing to onesself some private opinion contrary to the commonly ▪ received Doctrine of the Church , it follows , that by every Heresie the Church is truely wounded and rent asunder , the proper effect of Schisme . So that , to conserve her self in her primogenial integrity , when shee sees that pertinacity hath throughly and irrecoverably corrupted such a member , she is obliged even in charity , as well as justice to cut it off , ne pars sincer a trahatur . His next Observation is an Eagle ey'd Criticisme about the passive vetb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he will have to signifie reciprocal action , and passion from and upon himself , and to answer to the Hebrew Hithpael ; which he tels you , he could largely exemplifie in the use of other words . But first , if we may have leave to criticize upon so acute a Critick , since it is only for want of conjugations ( as he saies ) designed to supply the place of the Hebrew Hithpael ; how knows he it must necessarily supply that place here ? since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and its fellows coming from perfect actives , must in the first place have a signification perfectly passive ; and so , only for want of Conjugations , be translated upon occasion to signifie the neutropassive . So that all the Doctors Criticisme ( at the best ) is come to this , that the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be capable of such a signification , in which ( though the word did not force it ) he was pleased without any end or necessity , but only to shew his art , to take it at this time . Secondly , though in the Hebrew Language the Voyces and Conjugations be jumbled , and therefore the Grammarians admit there eight Conjugations , whereas in reality there is but one , and rather eight Votes , as the said Grammarians affirm ; yet it is certain and evident to every School-boy , that in the Latine and Greek Tongues , Voyces and Conjugations are things distinct , and of a farr different nature . The former alluding chiefly to the sence and signification of the word ; as appears in our active , passive , &c. the latter being taken from some diversitie in the letters of the word ; which in the Greek is the characteristical letter , in the Latine , some long or short , letter or syllable correspondent , and fit to cause , by a constantly-divers manner of varying a distinction in the Conjugation . Now comes this Doctor of new Grammar , who hath quite forgot his accidence , and tels us , a passive verbe must have a neuter signification for want of Conjugations ; as if vapulo and amo could not be of the same conjugation , and yet have a different sence , the one signifying actively , the other neutrally . Thirdly , if Conjugations will do the deed , that is , make the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie neutrally , I see no reason why the Dr. should complain for want of Conjugations in the Greek Language , there being , more there than in Hebrew . Fourthly , whereas he saith this nice kind of signification is fully exprest by the Latine neutrals , which partake both of active and passive , but are strictly neither ; I conceive the instances of such verbs , as sto and ardeo will best fit his purpose ; the former signifying either , I stand , or , I am standing : the latter , I burn , or , I am burning : and then he need not have run so farre as Hithpael , since the first Conjugation Kal , more properly challenges such kind of absolute or intransitive verbs , as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit , which is of that Conjugation . Fifthly , our Latine neutrals , as such , do not signify reciprocal action or passion fr●om and on himself , though the Dr. saies they fully expresse it ; for we say , Roma ardet , and yet affirm also that the action of that burning came from Nero , and use not to blame Rome that it burnt it self . Sixthly , the Hebrew Hithpael , when it ▪ is not coincident with Kal , or Niphal , ( as sometimes it is ) signifies an express action upon it self , as fully as two words in Latine or Greek can render it ; insomuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse , as perfectly , he delivered over himself , as in Greek is denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in Latine by tradidit seipsum ; and then I would know where the Doctor , among all his critical observations , can shew me one Verb in all the Latine or Greek Language to parallel it , or ( as the Doctor expresses it ) that is of the nature of Hithpael . Seventhly , either he meant his Criticisme of the verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which seems more likely , it being the word in question ) or of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if , of the former , it is most evident to any man that ever saluted Greek , à limine , that those verbals signifie a thing done , in a sence as perfectly passive as can be imagined , without relating at all to the person , or any the least intimation whether the action , which inferr'd that passion , were performed by himself or some others ; as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which denote a work done , an Ordinance constituted , without reference to the person that wrought or ordained it . The self-same is visible in our present verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a rupture made ; for which reason St. Pauls words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rendred in the Latin translation , Audio scissuras in vobis esse ; which scissure or rupture signifies most perfectly a division made , passively ; not , as the Doctor would have it , a reciprocal action or passion from and on himself ; since a rupture is equally called a rupture , whoever it be that makes it . But if the Doctor means the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ then I desire to know where he reads that passives in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forming verbals in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are used in his sence upon the account of being such passives . Indeed it may happen , and does often , that a Verb in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a neuter signification , and consequently is used in a neuter sence ; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Verb perfectly passive , coming from a perfect active ( and consequently that all passive Greek verbs ) should be observable to be of the nature ( as he saies ) of the Hebrew Hithpael , is such an observation as none could ever before discern but Doctor Hammond ; who , both here , and all over his Book , by much hending his sight , creates objects at pleasure , o● else by an extraordinary faculty sees things tha● are not ; no not even so much as in their cause●… Lastly , whereas the word was out of controversie between us , and good enough before he medled with it , he has made it by his unnecessary scruing it , speak perfect nonsence ; as is manifest by the plain link of consequences which evidently follow out of the nice sence , which maugre all Grammar , he will needs give it . Fo● ( that I may be allowed to speak rigorously and critically when I am examining a Criticisme ) if it signifie reciprocal action or passion , it must signifie an act of dividing , exercised upon himself who therefore is the thing divided ; and since , divisio est motus ab unitate ad pluralitatem ; division i● a progress or motion from unity to plurality , its proper and formal effect is to make that which it works upon more of one ; but that which it works upon ( saith the Doctor ) is himself the Schismatick ; therefore it cuts the Schismatick in two , and either kils or mangles him , as the Critick pleases . See to what a pittifull case the Doctors acuteness hath brought a poor Schismatick , from the too quaint notation of the killing letter of the Hithpael-like verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! I crave the Readers pardon for transgressing so long upon his patience to lay open a foolery ; but I did it to the intent Mr. Dr. and his friends may see how ridiculous , and sometimes unsecure a thing it is to stand shewing ones skill in Grammar , or letting the world see they understand a little Greek and Hebrew , or interlarding their discourse with so many scraps of exotick languages to amuse the vulgar ; and in the mean time very little , and very weakly to close with their adversary in the point in controversie with rigorous discourses , solid , pregnant , and convincing reasons , only which ( and not Greek and Criticisms ) are expected in so grave , and concerning a Treatise . But the former impertinences , with sayings indifferent to both parts , intermingled with some few glean'd citations , and blind stories , sawced with some pretty expressions , sugar'd over with Scripture-phrase , and then dish'd up handsomly with the help of a learned distinction , will serve to make up several paragraphs ; Paragraphs , Chapters ; Chapters , a Book : Iamque opus exegi , &c. and the work is done , which if none thinks worth the pains of a reply ( all the substantial part being already confuted an hundred times over , and only the cooking it up changed ) presently with the loudest Trumpet of Fame it is proclaimed unanswerable ( as this book hath been ) and hath a solemn triumph sounded in its behalf , whereas only its contemptibleness made it victorious . But to proceed ; all he concludes from his Criticism is this , that Schisme is a voluntary recession from the Church : and might not plain sence have told us this without critically straining and spoiling a word to prove it from Grammar ? For , what man in his wits could possibly imagin , Schisme being such an horrid sinne , that one might perhaps fall into it , whether he would or no , and so become a Schismatick against his will. There needs neither Greek nor Hebrew to understand this : Every child knows by the very first principles of Nature that no man sins , if he cannot help it . Yet Mr. Hammond goes on a whole leaf , and with most potent Argument● overthrows that which would fall of it self ( like him that all-to-be-bang'd the dead Bear ) not the least hair of an objection bristling it self against him to fright him from his Conquest . He maintains therefore that the actual Excommunication used by the Governors of the Church , is not the crime of Schisme ; as if he should go about to prove that the sentence of a Judge , when he condemns a murderer or a thief , is neither the sin of murder nor the every . For Excommunication ( as all men know ) is the Churches condemnation or punishment of the crime of Schisme , as the Iudges last sentence of death is of the aforesaid delinquencies . Who will not grant him this at the first word ? yet nevertheless he will needs prove it with many . But Governors ( you say ) being men , may possibly erre , and so censure and excommunicate the innocent . If what you say here , may be , you prove to have been , I shall grant you have acquitted your self well . In the mean time what onely may be , may also not be ; and till such time as you can evidence an immunity from error in the governed , as well as pretend a liableness in the Governors , the whole oeconomy of the world gives it , that the opinion of right shall stand on the Governors side : For surely , the order of the Politick World were a very pitiful slack thing , if every frivolous and probable exception of Subjects , should be held a sufficient cause to break asunder the well compacted Frame , and dissolve the strongest Nerves of a long-setled Government ; even in may-be's , then you are worsted : What will become of you when we come to demonstrate to you hereafter , that however in some private proofs of a particular fact , the Governors may be mistaken , yet in such publick misbehavior , as your few new-fangled Predecessors used , when they opposed themselves to the ever-self-constant Church , it was impossible the Governors should be mistaken in judging you to be truly-named Schismaticks , and consequently did well in treating you accordingly . That there may be a continuance out of actual Communion without Schism , as also , That unjust Excommunication hurts no man , would have been granted you for one word in plain English , without the citing of so much Greek to so little purpose . Onely we desire you would grant us in recompence , what in all reason is due , That a voluntary continuance in a just Excommunication , makes the thus excommunicated Schismaticks . Which part of the distinction being counterpois'd to those others you mentioned , of actual continuance out of the Church , and unjust Excommunication , hurting no man , and most neerly concerning the Question , being objected by us to be your guilt , whereas the other you treat , are out of controversie between us , it could not stand with the sincere treating a Question , wholly to omit it , and pass it over in silence . But the seeming exactness of your method , can yet easily over-slip that part of the distinction , which sounds dangerously , and is hard to be confuted , though the main of the Question onely stands upon it ; and mention onely that which is easily excused , because none objects it , and very facile to be proved , because none denies it . Scilicet isthuc est sapere ! Your other testimonies here alledged , tending onely ( as I conceive ) to prove , That unjust Excommunication hurts no man , are very currant and allowable : And I could have helped you to twenty more as good as these , to the same purpose , some of them In Greek too , which would have made a fine show . Your interpretative Excommunication runs upon the same strain , and so needs no further Answer , besides that which the following Section affords it . SECT . 3. Concerning Dr. Hammond's Plea of a Weak Conscience , not suffering him to subscribe to the Churches Doctrine against his present perswasion . BUt now the Doctor hath got a new cloak for his Schism , to wit , the pretence of a weak Conscience ; which makes him think he ought not to communicate with the Church , but is excused for not-communicating , because the conditions of the Communion contain in them a sin . And what sin should this be , But to subscribe to things which their Conscience tells them is false : Nay even ( saith the Doctor ) though the truth be on the Churches side , yet really apprehended by him , to whom they are thus proposed to be false , it is hard to affirm that that man can lawfully subscribe ; and therefore rather then do it , the Doctor makes account he may remain out of Communion , and that lawfully too . This is the Doctors assertion , which indeed might serve out of a Pulpit to an Auditory that he would claw , with giving them that sweet and ( as they esteem it ) Christian liberty of holding what they list ; but to any judicious person that knows what Government is , it is , in reality , the sublimated quintessence of perfect Non-Religion and Anarchy . The Position comes to this , That none should be condemned or punished by his Governors for not-doing that , the contrary whereof he thinks is to be done . To give which Position the least shadow of likelihood , the Doctor is necessarily obliged to prove first , That no Pride , Interest , or Passion can make one think wrong , and consequently culpable in so thinking ; which if the Doctor do , he will work wonders , and with a turn of his hand , convert this world of miserable sinners , into a Heaven of pure and perfect Saints . But let us hear an Argument or two upon the Doctors principles : An ambitious or proud man , blinded by his Passion , begins to think ( and really true ) that the long established Government of the Commonwealth is tyrannical ; and upon this thought , he proceeds to jumble all the Land into intestine Seditions , and to dismount the Governors from the top of Authority , and ( as he tells you ) conscientiously too , that is , with a perfect perswasion according to his present Passion . Force him not to subscribe to obey his lawful Magistrate , ( saith the Doctor ) he may not do it lawfully , it is against his Conscience . A revengeful or malicious man thinks that in all right and reason he may endamage the party that offered the affront ; and upon the lawfulness of his so doing ( while his humor possesses him ) he would lay his Soul , Controle him not ( saith the Doctor ) he is in an ●rror , but yet governs himself at present according to Conscience , he may not lawfully subscribe , or ●eal a pardon , contrary to his present perswasion . The Anabaptist thought himself nearly touched in Conscience , to cut off the heads of his Mother and Sister for kneeling at the Communion . Urg●… him not to the contrary ( saith the Doctor , ) 〈◊〉 cannot lawfully spare them , it is against his prese●… perswasion . The Puritans ( following the Protestants example ) refuse obedience to the Church of England , seeing in her so many dreg●… of Popery remaining . Unjustly did the Church of England ( saith the Doctor ) in obliging them to her obedience , and cutting off poor Bast●… wicks , Burtons , and Prynnes Ears , who did according to their Conscience , or present perswasion . Neither will it avail you to Answer , that these were told by Gods Law , that their act●… were unwarrantable , and therefore were culpable : For , it is easie to reply , that you were as much , and as earnestly commanded by God to hear the Church , and obey your lawful Superiors ; and incurred a far greater sin , if you did not , to wit , the sin of Schism ; which your selfe unfortunate Pen has out of the Fathers described to be a venomous compound , swoln with the mixt poyson of all sorts of Vices . The Reader will by this see , to what a pass this Doctors Logick would bring the world , if his Position should take place , That no man should be obliged to , or punished for anything against his present perswasion , which he terms his Conscience . The contrary to which , that I may a little more elucidate from its first grounds , the Reader may please to consider , That this present perswasion , which a man is so fixt in , may either begin in the Understanding , or proceed from the Will : If in the Understanding , it must be onely a perfect demonstration that can beget in it so firm an adherence ; and then , being rational , it is not onely excusable but laudable : Otherwise it is an irrational resolvedness sprung from a passionate distorsion of the interessed Will ; pushing and exciting the Understanding without due deliberation first to pitch upon , and afterwards pertinaciously to adhere to a thing , more then the light of Reason it self gives . Which being in the Will vicious , is consequently ( as all other Vices are ) culpable , liable to correction , and by correction reformable . So as , Licet non possumus opinari quando volumus , that is , Although we cannot deem or think a thing true , but we must have some Motive or other , true or false , why we think so , yet with this it well consists , that a perverse affection in the Will , may blinde and lead astray the Understanding , by proposing false Motives for true ones . And therefore when the Will by deserved punishment is whipt out of her viciousness , the Native lustre of the Understanding will quickly disenvelop its self from the cloud of mistake , in which the Passion ▪ exhaled vapors had enwrapt her . You see then , Doctor , ( which perhaps you never reflected on before , ) A man may be obliged to retract a present perswasion , and ( however he pretends Conscience for his excuse ) be punished too , if he does not , since his bad will was the cause of his erroneous judgment , as the cases of the fore-mentioned Malefactors , your Clients , have , as I hope , by this time better informed you . But perhaps you would not have this method used in matters of Religion : And why not ? Unless the violating the ever-sacred Authority of Christs Church , and renouncing the main support of all Religion ▪ the Rule of Faith , ( things in the conserving of which , the eternal salvation of mankinde consists ) be less deserving punishment in the offenders , or less worth taking notice of by the Governors of the Church , then the wrong of thirteen-pence half-penny is by the Laws and Governors of the Commonwealth . The result then of your discourse comes to this , That all your dwindling suppisitions an● may ▪ bees , ( which you wisely put down fo● proofs , and sometimes for grounds ) remain still in question , or rather unquestionably unsupposable . Your tenderness of Conscience not to sin against God in subscribing to the errors ( forsooth ) of his Church , which he hath commanded you to hear , onely Pharasaical arrogancy ▪ and singularity in you , which makes you think and style at pleasure any thing Error , which the whole Church holds , if contrary to your private judgment : Lastly , Our pretended making Communion impossible , will be found to be onely a self-opinionated pride in you , and of all pride 's the most miserable and filly , to adhere so pertinaciously against Evidence of Authority to a few obscure scraps of writers speaking on the by , and your own self acknowledged fallibility . All these , and whatever pretences you here in sinuate , will all lie at your doors , and loudly call you Schismaticks , unless you can evidence , with most perfect demonstrations , that those things were Errors which the Church obliged you to subscribe to ; that is , that the Churches doctrine was , or is erroneous , and consequently her self not infallible . This , if you evidence , I shall grant you have not onely overthrown ours , but all Religion ; not onely acquitted your self of Schism , but also quite taken away all possibility of being a Schismatick ; since no Authority can with any face or conscience , oblige to a belief ; of which her self is not certain . But , I doubt not , you make your self sure of the conquest , not apprehending any but Saints and Angels in Heaven , and God himself , to be infallible . To which you adde , of your own invention , impeccable ; as your custom is , never to speak of our Tenet , without the disgraceful addition of some forged calumny or other imposed upon us . But that none else should be infallible except those you mention , I much wonder . I thought the Apostles had been also infallibly assisted , when they pen'd the sacred Writ , and peach'd the Gospel : I thought also our Saviour when he sent them to teach , and promised them his assistance , had said , He would remain with them always , even till the end of the world ; that is , with the succeeding Church . I thought there had been some means to be infallibly-certain , that such and such Books were Gods Word , and genuine Scripture , without an Angel , Saint , or Christs coming from Heaven , or the Doctors private-spirited opinion , which he will call , God. Neither do I doubt , but the Doctor himself will grant it impossible , That all the Protestants in England should be fallible or mistake , in witnessing whether twenty years ago , there were Protestant Bishops , or no ; and that such was the Tenet , and Government of their Church at that time : Yet a thousand time● greater evidence have we of the indefectibility of the Churches Faith , and her infallibility . As you may to your amazement see ( if you will but open your eyes ) in that incomparable Treatise of Rushworth's Dialogues , vindicated from all possible confute , by that excellent Apology for it , writ by the learned Pen of Mr. Thom●● White , in his Friends behalf , whose Dialogues he set forth , enlarged , and defended against your acute Friends , Faulkland and Digby : Persons who did not use to treat Controversies i● such a dreaming shallow way , as it hath been your misfortune to do here ; nor stand Preaching to their adversary , when they should Dispute . To these Dialogues , and their Apology , I refer you , that you may know what to do ; if you confute them solidly , and demonstrate plainly , That our Church is liable to Error , you will eternally silence us , and clear your selves . But take heed you bring not whimpering probable may-be's , and onely-self-granted suppositions for proofs ; These might serve your turn in your first Book , which might hope for the good fortune to scape without answering ; but in your second , and after you are told of it , it will fall short of satisfactory . Remember , Mr. Hammond , that you granted ● cheerful obedience and submission of your judgments and practices to your Superiors , under penalty o● not being deemed true Disciples of Christ. If this be real ( as I wish it were ) then what easier condescension and deference to the judgment of Superiors can be imagined , then to submit one● private judgment , when he has onely probability to the contrary ? Evidence therefore , demonstrable evidence you must give in , of the Churches erring , ere your pretence , that you were obliged by her to subscribe to Errors , can take place , and so excuse you from Schism . But as your profession of the obligation you have , to submit your judgment to the Church , renders your probable Reasons insufficient to fall to judge her ; so ( God be praised ) your own self acknowledged fallibility will secure us from the least fear of your Demonstrations . Yet unless you do this , you undo your cause ; for if the Church could not erre , she could need no reforming . So that your Preaching of Reformation is vain , your Faith vain ; and by consequence your selves Schismaticks , and an Ace more . SECT . 4. Concerning the ground of Unity , groundlesness of Schism , and of Dr. Hammonds manner of arguing to clear himself of the later . ALl that is material in the Doctors second Chapter , is sum'd up in these two heads , that the Church does ill in obliging men to subscribe against their present perswasion ; and , That the Church which they left , was erroneous , and so obliged them to the subscription of Errors . Upon these two notes , as on a base-ground he runs division all along this Chapter ; repeating them so often in each Paragraph , that I was forced to omit my intended method at present ; not making a Countet-sermon to each in order , but bringing together his dispersed Doctrine into Heads , and then confuting them ; not doubting , but the Leaves and Branches , which counterfeit some small flourish of devotion , will quickly fade into Hypocrisie , when the sapless roots are pluckt up from their rotten ground . The former of them hath been discovered in the former Section , to be worse then weak ; his manner of arguing from the second , shall be laid open in this . But , because I perceive Mr. Hammond very much unacquainted with our grounds , why our Church obliges her sons to rest in her belief , and continue in her Communion , thinking her ( doubtless ) very discourteous , that will not le● her subjects in civility ( as the modest and moderate Church of England does ) hold and do what they list , I will at present ▪ undeceive him somewhat in that point ▪ having a better occasion to do it more largely hereafter . First , The Doctor stumbles much , and ( as Ignorance i● ever the Mother of admiration ) thinks Master Knot 's Inference very strange , that the Church i● infallible , otherwise men might forsake her Communion . Whereas , on the contrary , I not onely think it strange to infer otherwise , but as great an absu●dity as can be imagined ; for why may not me● forsake the Communion of the Church , if they may forsake her Doctrine ( since it is impossible to preserve the former , if he renounce the latter ; ) and why may they not forsake her Doctrine , if she have no Power nor Authority ●o tie them to the belief of it ; and how can she have any Authority to binde them to the belief of it , if she her self knows not certainly , whether it be true o● no ; that is , be not infallible : Or what man living ( who hath so much wit as to raise or understand the difficulty ) can possibly so degenerate from Reason , which is his nature , as to submit it , in believing things above his Reason , and which concern his eternal Salvation , upon such an Authority , as may perhaps lie , and , so damn him for believing her , since , Without true Faith it is impossible to please God. Hence follows by an inevitable consequence , that , since the Church pretends , and hath ever pretended to have a Promise from Christ of a perpetual assistance from Error , if Christ have made good that promise , that is , if she be infallible , then her obliging her sons to rest in her Faith , is most plainly evidenced , to be charitable , just , and necessary ; because in that case it were both mens obligation , and also their greatest good to believe so qualified a Mistress . Whereas , on the other side , any other Congregation that professes her self fallible , that is , uncertain of the truth of her Doctrine , cannot without accusing her self of the greatest injustice and tyranny in the World , binde others to the belief of the said Doctrine : For , it carries the prejudice of the highest unreasonableness with it ; for a man to tell me , I will force you ●o believe that , which yet I my self know not whether it is to be believed , or no. Let not Dr. Hammond then blame our Church for obliging men to subscribe to her Doctrine , unless he can evidence first , That she hath not that which she hath ever from the beginning of the Church , pretended to ; to wit , a security from fallibility by the perpetual assistance of her Spouse and Saviour . But rather let him invent , if he can , any rational excuse for his own Church , which professing her self fallible , and so wanting all power to oblige to belief , would notwithstanding have others believe her , accounting the Puritans , Anabaptists , Presbyterians , and Independants , Schismaticks if they do not ; and dares enstyle her self a Church , that is , a Commonwealth which hath power and means to oblige to Unity in belief , whereas , her own professed fallibility or uncertainty , evidences , that she wants all the Nerves which should connect the Members of such a Body . These grounds laid , it were not amiss to insert here , what the Author of that Epistle which was writ from Bruxels , in answer to Dr. Hammond , saith upon this place . By this ( saith he ) you may perceive much of his discourse to be not onely superfluous and unnecessary , but contrary to himself ; for he laboreth to perswade , That the Protestant may be certain of some truth , against which the Roman Catholick Church bindeth to profession ▪ of Error ; which is as much as to say , That he who pretends to have no infallible Rule , whereby to govern his Doctrine , shall be supposed to be infallible , and that he who pretends to have an infallible Rule , shall be supposed to be fallible ; at most , because fallible Objections are brought against him Now then consider what a meek and humble son of the Church ( as this Dr. would he thought ) ought to do , when on the one side is the Authority of Antiquity , and Possession ( such Antiquity and Possession without dispute , or contradiction from the Adversary ; as no King can shew for his Crown , and much less any other person for any other thing ) together with the perswasion of Infallibility , and all the pledges Christ hath left to his Church for motives of Union : On the other side , uncertain Reasons of a few men pretending to Learning , every day contradicted by incomparable numbers of men wise and learned ; and those few men confessing those Reasons , and themselves uncertain , fallible , and subject to Error : Certainly , without a byass of interest or prejudice , it is impossible to leave the Church , if he be in it , or not return if he be out of it . For , if infallibility be the ground of the Churches power to command belief , as she pretends no other ; no time , no separation within memory of History , can justifie a continuance out of the Church ▪ Thus far that Letter ; which , had it not been strangled in the birth , and miscarried in the Printer's hand , might have saved me the labor of this larger con●ute ; and , being exactly short , might justly be styled Dr. Hammonds Iliads in a Nut-shell ; since the force of it was so united , the Reason in it so firmly connected , as might have cost the Doctor a full ten years siege , ere he could make a breach into it with his Brown-Paper Bullets . But now it is high time to reflect upon the Doctors manner of arguing ; who tells us here , That he needs give no more answer to our objection of a Schismatical departure , then this , That they who acknowledge not the Church of Rome to be Infallible , may be allowed to make a supposition which is founded in the possibility of her inserting Errors in her Confessions , &c. And so goes on with three or four Suppositions , all built upon that first general Supposition , That the Roman Catholick Church hath erred , or is not infallible . I commend the Doctor for his wit. The whole question is reduced to this one point , Whether the Church erred or no ; as is most manifest : For if she evidently err●d , he and his Ancestors may possibly be excused for not believing her , and rejecting her Government by Schism , which she told you was sacred ; but if she was infallible , no plea nor evasion can possibly serve your turn ▪ neither is it your , or their supposing it , which can make her fallible , and so be a fit ground to build your excuse on . Now comes this Gentleman , who in the first page of his Book is entitled Doctor of Divinity , to handle this Question ; and onely desires in courtesie , that the main matter in controversie ( out of which it was easie to infer what he pleased ) should first be supposed or granted , and that upon that ground he would evince his cause . Just like that young smat●e●er in Logick , who undertook to prove his fellow a Goose ; but first he would needs have him suppose , that whatsoever had two Legs , was one of those tame Fowl ; which his wary fellow , notwithstanding his importunity , refusing to grant , he was left quite blank , and his wise Argument at an end . Such is the on-se● , such must be the event of the Doctors Logick : You and your first Reformers , are Schismaticks ( says the Catholick ) in rejecting the Government of the Church , and her chief Pastor , which she told you was both lawful and sacred . Your Church erred ( saith the Doctor ) and so we could not be obliged to believe her . I but ( answers the Catholick ) you must first prove evidently , that she is fallible , and subject to Error . O ( replies the Doctor ) we suppose that to be most certainly true , and without all dispute . Risum teneatis amici ! Yet Mr. Hammond hath involved another Error in the same passage more unpardonable ( if possible ) then the former , so fruitful is his Logick of inconsequent absurdities . For what man ever arrived to that heigth of mistake , as to endeavor to manifest his innocency by the voluntary confession of a crime , which implies the objected fault , and much more to boot ; or to alledge for his plea against the accusation of his adversary , that which more deeply condemns , and is objected to him as a far more hainous crime by the same adversary ? Yet such is this Doctors acuteness . He is accused by us of Schism , and lays for the ground of his excuse , That he acknowledges not our Churches infallibility , which is charged upon him , not onely to be both Schism and Heresie , but as the very sink of all Infidelity . For what man of Reason , but stands in an hovering disposition of minde to embrace any Religion , or rather Irreligion , nay even Turcism it self ( as your best Champion , the Lord Faulkland , professes he would ) when a stronger blast of a more probable Reason , shall turn the sail of his Wind-Mill Judgment ; knowing and acknowledging ( as he must , and does ) That neither his own private interpretation of Scripture , nor the Church he is in , is infallible , or secured from Error by any promise of Christ. The denying this Infallibility therefore , ( Mr. Doctor ) is the greatest crime we charge you with ; but you ( free of your Suppositions ) suppose it your chief virtue , and put it for the ground of all your excuse . In this Infallibility is founded all the power of the Church obliging to belief , the inviolableness of her Government , the unjustifiableness of any Schism , the firm security , that Faith is certain , and lastly , whatever in the Church is sacred . The Doctor therefore in clearing himself , by denying the Infallibility of the Church , does the self-same , as if some discontented subject having first out-lawed himself , by denying the Laws , and rejecting the Government of England , and afterwards becoming obnoxious to those Laws by Robbing , Murthering , &c. should endeavot to plead , Not guilty ; by alledging , That though indeed the English Subjects , who accept the Laws , and allow the Government of England , are liable to punishment , if they offend against them : Yet I ( saith he ) who suppose this Government Tyrannical , and these Laws unjust , especially , having a present perswasion , and thinking in my Conscience they are so , cannot be obliged to keep them ; and therefore must not be accounted a factious man , nor be liable to punishment , if I break them . What will become of this malefactor , Master Doctor ? your Logick clears him : But , the Reader , and I am perswaded , wiser judgments will think him more highly deserving the Gallows , for refusing subjection to the Laws and Government , and you more deeply meriting Excommunication for rejecting the Churches Infallibility , the onely ground of her Authority , then for all the rest of your particular faults which issue from that false principle . But it is pretty to observe , how the Doctor never clears himself from Schism , upon any other grounds then those , which , if admitted , would prove all the Malefactors in the World innocent ; and make it lawful , nay , an obligation in Conscience to dissolve the whole Fabrick of the Worlds Government . So true it is , That the very position of a Fallibility of Faith first lays , and in time hatches the Cockatrice Eggs of both Atheism and Anarchy . SECT . 5. Containing some Observations upon Mr. Hammonds third Chapter , of the Division of Schism . WHen I had perused his third Chapter , with intent to see what it might contain worth the answering , finding scarce any thing which made either against us , or for him , I thought I had mistaken the Title of his Book ; but looking back , I found it to have indeed this Inscription ; OF SCHISM . A DEFENCE OF THE CHVRCH OF ENGLAND , AGAINST THE EXCEPTIONS OF THE ROMANISTS ; BY H. HAMMOND , D. D. So that now I remain'd satisfied what was the Title , but much more unsatisfied to find my expectation so totally deluded ; and that in a large Chapter containing thirty six pages ( almost a full quarter of the Book ) not five words were found which touched the question directly , nor could in any way be a preparative to it . So as we have here 66 pages of 182. well towards half the Book ) premised by the Doctor to introduce the Question ; like the Mindian Gate , too large an entrance for so narrow a Corporation . Frivolous then had been the long Preamble of this Chapter , had it been to the purpose , and tended to the Question ; but if it be found nothing at all to the Question , but to wave and conceal the main , and indeed sole matter which concerns it ; nay more , to have prevaricated from the very scope for which he would seem to intend it ; then I will leave it to the Reader to imagin what commendations this Chapter and its Author doth deserve . Our Question is of Schism : In this Chapter he undertakes to shew the several sorts of it ; which therefore he divides into Schism against Fraternal Charity , and Schism against some one particular Governor ; as in the People against a Priest or Deacon ; in those against a Bishop , in Bishops against their Arch-Bishops ; in Arch-Bishops against their Primate or Patriarch ; and there he stops ; lest , if he had ascended a step higher to the Authority of the Pope , he should have said more truth then will serve his turn . For you must know he has a deep design against Antichrist ; and is resolved that half a score odd stories , or some few words and unwarrantable practices of discontented persons ( especially , being cited in Greek ) shall utterly overthrow him ; in despite of manifest practice of Antiquity , clouds of testimonies from Fathers , and the Doctrine of the Catholick Church , of whose fallibility he is far from even pretending to any infallible Evidence . But that we may manifest what we laid to his charge , that all this long Chapter is but waste-paper , the Reader may please to take notice that the Schism we charge the Protestants with , is not of the peoples Schism against a Deacon or Presbyter ; nor of a Deacon or Presbyters Schism against a Bishop , nor any link in that chain of Schisms which he there enumerates ; but we accuse them and their Fore-Fathers , the first Reformers . First , of a Breach or Schism from the whole Catholick Church . This is without controversie the Schism of Schisms ; and which in the first hearing of the word ( Schism ) objects it self to our understanding , as being simply , properly , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such ; whereas the other are nothing but particular refractory diso●●diences in comparison of this ; and may well consist with your obedience to the Universal Church . This , this , I say , is the chief and main Schism we impute to his fellow Protestants ; yet the Doctor in his present Book entituled , Their Defence from Schism , takes no notice of the chief thing he ought to clear them of ; will not have it come into play , nor allow it a place in his Division , as if it were either none at all , or else such a slight one as was not worth taking notice of . Strange ! that he could use such prolixity in trifling Schisms impertinent to the present discourse , and not afford the least mention to the greatest Schism of all , when the scope and aim of his Chapter necessarily required it , and the Question forcibly exacted it . Strange ! that he could remember even the peoples Schism against a Deacon or Presbyter , and forget that which breaks from the whole body of the Universal Church . But the Doctor is more carefull to preserve his own Copy-hold then the Churches Free hold ; for , according to his division and Doctrine in this Chapter , his Parishoners would be Schismaticks for disobeying him , or a puny Deacon ; but neither he , nor the Deacon Schismaticks at all for disobeying the whole Church . And thus the Dr. has established his own Authority to be more inviolable then the Popes , and by this one Division , has quite conquered and got the upper-hand of Antichrist . Secondly , What is become of General Councils all this while ? Have not they as great an Authority as any private Patriarch , Primate , Arch-Bishop , Bishop , Dr. Hammond , or a Deacon ? Far gr●●ter sure , if I be not mistaken . Doubtless then a Schismatical rejecting their Decrees and Authority , is more hainous , grievous , and more worthy to be ranked amongst his fellow-Schisms then any of the others . Yet of this , in this Chapter where he expresly undertakes and prosesses to enumerate all the several sorts of Schism , we hear not a syllable . Thirdly , What is become of Schism against the Head of the Church ? Is not the Papal Authority greater then the Authority of any Patriarch , Primate , Arch-Bishop , Bishop , Dr. Hammond , or a Deacon ? Surely all imagin so , but Dr. Hammond and his fellows ; why is this over-slipt then , as if it were a matter of nothing ? But Dr. Hammond will answer , That the Popes is not indeed an Authority , but an Usurpation , and therefore there can be no Schism against it : To which I reply , That I expect not that he should grant it here , but since he knows very well and grants that the Papal Authority was in a long possession of this Island , held and acknowledged then , and still pretended to be sacred , and of divine institution ; nay more , since it is confessed by them , that they rejected this Authority , and that this rejection of it is objected to them by us , as a far greater Schism than any of the other he mentious , he ought at least have taken notice of it , and shown in what degree of Schism the casting off such an Authority was to be reputed ( as being Chief , and instituted by Christ ) unless he could manifest the pretended Authority of the Hope to be null , and an Usurpation . Moreover , since it is the use of the multitude , which makes words signifie ; and that three parts of four of those who bear the name of Christians ( if taken in the double extent or space , both of time and place ) have acknowledged , and called it a main Schism , and greater then any the Doctor here reckons up , to reject the Supream Authority of the Bishop of Rome , the Doctor could not in reason avoid the mention of this so-commonly-called Schism , unless he had first manifested that it was none . Again , to state the matter indifferently to both sides , let us take the word , Head of the Church , as abstracted from an Ecclesiastical or Secular Governor , that is from both Pope , and Emperor or King ; nay , if he pleases , let us take it only in the later sence , which is his ; I desire to know , since the Emperor or King , is ( according to him ) Supreme in Ecclesiastical affairs , Head of the Church or Churches in his Dominions , above Patriarchs ▪ and Primates , &c. why is not the denying this Authority a greater Schism even in his own grounds , than a Schism against a Patriarch , Deacon ? &c. For , the Authority of the Head rejected , what means possible remain to reconcile and unite the members . In omitting this therefore , the Doctor hath neither been true to our Question , nor his own Grounds . In sum , So wise a Logician is this Doctor of Divinity ; That whereas the Members of the division should adequately comprehend all the several sorts of the thing divided ; he has onely omitted the three principal Schisms against Government , and those not onely principal in themselves , but also solely importing the present Controversie ; and onely mentioned those , which were not objected , and so nothing at all concerning our Question . Where , I desire the Doctor to remember , That all those Testimonies he hath huddled here together out of the Fathers against Petty-Schismaticks , will light far heavier upon him , and his fellows , if they be found to have separated from the incomparably greater Authority of the whole Church ; and that not onely by a bare Schism , but also ( which you here acknowledge to adde very much to the guilt of the former , ) by an open and most manifest Sedition . The rest of your Chapter is taken up is things which tend not at all to the Matter you purposed to handle , that is , To defend your Church against the Schisms we object ; which makes you also so ample , and large in handling them . You show therefore with a great deal of pains , the particular dignities of Deacons , Priests , Bishops , Arch-bishops , Primates , Patriarchs ; you tell us many things of the * Seven Churches of Asia , &c. I will onely glean what may seem worth Animadversion , treating it briefly , because you speak it ( as you say ) by the way , in passing , and the question is not much concerned in it ▪ and omiting those Testimonies which are slightly objected here , and come over and over again afterwards . First then you affirm , That the Roman Patriarchy extended not it self to all Italy ; which , though a known untruth , and which I have heard learned , and unpassionate men of your own side acknowledge ; yet you will needs evince out of the obscure Testimony of one Ruffinus , a discontented , ●illy , and barbarons Writer ; and if you blame me for excepting against him , one of your late most extolled Writers , Monsieur Daille shall defend me ; who characters Ruffinus to be An arrant Wooden statue , a pitiful thing ; one that had scarce any reason in what he said , and yet much less dexterity in defending himself ; yet you account here his Testimony very competent . But how small soever the Popes Patriarchy be , what is this to his Papal Authority , since even we our selves acknowledge him a Private Bishop of Rome , which yet prejudices not his Publick Authority , as the Churches Universal Governor . Your Testimony alleaged out of the Council of Chalcedon , shall be answered hereafter , when we come to discuss the Question of the Popes Authority ; as also your other out of the Council of Ephesus in its proper place , where it is repeated . Your other claw against the Pope , is , That these was none antiently above the Patriarchs , but the Emperor , which you think to evince , because the Emperor made use of his secular Authority in gathering Councils . And who denies , but however the intention and ordering that great Affair belonged to the Popes , yet the Emperors , as being Lords of the world , were fittest to command the execution of it . But ere you can conclude hence against the Popes Authority over the Church , you must first evince , That the Emperors ( and the like may be said of Kings ) did this without the Popes signifying such their desires to them . Next , That , if they did it sometimes against the Popes will , or pretending it their proper power , such an action or pretence of theirs was lawful . And thirdly , had it belonged to the Emperors ( which yet none grants you ) yet how will your consequence hold good , That therefore the Pope hath no Authority over the Universal Church ? As if there were no other acts of an Universal Authority , but to gather Councils ; which is all one as to say , That the Kings of England could have no Universal Temporal Command or Jurisdiction in England , but onely to call a Parliament . All your Marginal Testimonies therefore , which you here bring ( signifying no more to us , But that the Emperor executed that business ) are far from making good the Position you alleage them for : to wit , That the Emperors did it by their own proper Power . SECT . 7. Of Doctor Hammond's advance towards the Question , in the beginning of his Fourth Chapter . THe Doctor having so wisely and securely laid his Grounds , that is , Having omited all Grounds that might either preiudice his Cause , or touch the Question , advances at length towards the Controversie it self ; but with the same reeling-pace as formerly : In which , he continues throughout the whole progress of this Chapter with such a rambling career , as if what he had said hitherto , were but preparatives to absurdness , or but nonsence in jest ; which here , being come to the point , he more exactly performs in earnest . Which , if my Answer to this Chapter do not plainly demonstrate , I will submit my self willingly to be branded by the Readers censure for a most unjust Calumniator : But if it do , then let him think of Mr. Hammonds manner of proceeding , and his cause , as they shall be found to deserve . And first , stumbling at the Threshold , he expects that the Church should produce evidence for her own , or her supreme Head's Authority in England . Which , since it is confessed by all sides , That the Pope was in quiet possession of such a Primacy , it no more belongs to us to prove just , then it doth to the Emperor , who had derived the succession of his right from a long train of Ancestors , to evidence his title to the Kingdom ere he can punish a Rebel . It is wonderful the Doctor should be ignorant of that which all the world knows and acknowledges , to wit , That a long-setled possession is of it self a proof , until the contrary be evinced ; so as he who should deny the Authority of such an Emperor , were truly and properly a seditious person ; and you , for the same Reasons , truly and properly Schismaticks , unless he can produce sufficient , that is , evident Causes and Reasons , why he refused obedience to that Emperor ; and you , why you denied subjection to the Pope ; who ( as you were told before ) was not less found in a quiet and long-acknowledged possession of Primacy in England , nay , much more then any Emperor or King in Christendom was of his Crown ; to wit , even by your own grants , for the space of eight or nine hundred years . Neither imagin that the Modern Protestants , who finde the Pope outed from his Jurisdiction in England , are therefore excusable from their Fore-fathers Schism : For , however changeableness of humane affairs , and pretence , that Temporal Laws were constituted , and are disannulable by men , may render such rights and titles obnoxious to alienation or alteration ; and so cause a deseazance of any obedience formerly due to a secular Governor : Yet , if Christ himself hath constituted any Authority , and enjoyned obedience to it , no length of time , no vicissitude of secular Affairs , nor intercession of humane Laws can ever disoblige from this duty . So that , it lies still as freshly as at the first breach encharg'd upon the Protestants , under the penalty of Schism , to manifest with most convincing and undeniable Arguments , that the Pope could never claim any such Authority from Christ. Which claim of ours , and ( as the Doctor will have it ) our first evidence , he goes about to confute in this Chapter . But , first , in big terms he layes out an ample Narration , how King Henry the Eighth , the Universities , and Parliament , not onely said , but testified under their Hands and Seals , nay , more ( saith the Doctor ) took their Corporal Oaths on it , that the Pope was not Head of the Church ; and , All this ( saith Mr. Hammond ) is look● on and condemned as an act of Schism in this Church and Nation . What a piece of wit is here ! This is the very thing for which we accuse your Church and Nation of Schism ; and you , by a bare Narration that it was done , think ( it seems ) to have half proved it was lawfully done . And all this , said , seal'd , and sworn by a King , Parliament , and Universities , is enough to amaze a vulgar-headed Reader into a belief , That their Votes could not be other then true . And I doubt not , but the Doctor himself wonders , That the whole Catholick Church should be so unreasonable , as not to grant and think her self ever to have taught , and the whole world ever to have believed a lie , rather then to judge so uncharitably , That a lustful and tyrannical King , with some number of his Subjects , partly out of flattery , partly out of fear , adhearing to him ( though these not a handful in comparison of the even-then-present Christian World ) should say , seal and swear a falshood : Especially , the cause of the breach being most notorious to the whole world , not to have been Conscience , but vicious and unlawful pretences : And , on the other side , multitudes of conscientious and learned men opposing it ; and many laying down their dearest lives in testimony of the contrary truth ; whose taking the Affirmative upon their deaths , is more to be believed , then the other true , taking it upon their Corporal Oaths . Among those who died in defence of the Popes Supremacy , was our renowned and worthy Countryman , Sir Thomas More ; whose esteem for Piety , Learning , and Prudence , as the King professed , was so eminent , That his subscription alone , if it could be procured , was worth half the Realms . Yet this so notorious acting and commencing of Schism ( though sprung from unlawful lust , and managed with most cruel tyranny ) the Doctor seems to think so laudable , that the very mentioning it will something conduce to justifie a Schismatick . All this ( saith he ) is looked on and condemned , as an act of Schism in this Church and Nation ! Next he proceeds to state the Question , by branching the Objection into many parts ; which the Doctor will needs have belong to us to manifest ere the Objection will have any force . So as , possession beyond memory is of no force with him , which yet is the basis of all the firm peace this poor world enjoys , and the ground upon which every man remains quietly instated in his own . When such a possession is once setled , all Controversies are silenced ; when it is question'd , a gap is open'd to all litigiousness . Necessity therefore , and evidence , must both be pleaded , ere any one can justly quarrel with this Nurse of Peace . Yet the Church must plead her Evidence ( saith the Doctor , ) that is , Seem to bring in question her own longpossessed Title ; and at whose Bar ( think you ) must she plead it ? At no other then that of her quondam Sons and Subjects ; and now , Rebels and Enemies . But the Doctor , most unfortunately accurate in his Divisions , tells us , That we must manifest first , the matter of fact , that thus it was in England . Secondly , The consequence of that fact , that it were Schism , supposing those Successors of Saint Peter were thus set over all Christians by Christ. As for the first , The Reader , I doubt not , will smile at the Doctors folly , in telling us , we are to manifest that which no man living ever denied ; and which himself immediately before , and far more largely hereafter , relates and acknowledges . For , who ever imagin'd it a matter of Controversie , needing to be manifested , Whether or no King Henry the Eighth denied the Popes Supremacy . The second is yet more ridiculous then the former ; since not even the most impudent Heretick in the World ever had the face to deny , but that , if the Popes Universal Authority was constituted by Christ , the consequence was inevitable , That it was both Schism and Heresie to reject and condem it , * as he confesses they did . Yet is this the second thing ( saith he ) which we must manifest ere the Objection will be of any force . But , to make the jest compleat , after telling us , That we are to manifest them ; he , out of his courtesie , and to expedite the matter , is pleased to grant them , not requiring the pretenders farther to prove them . As if he could have resisted them , but had done us a great favor , in saving us from a most disgraceful foil we should have sustained , in maintaining , That a fact was done , which himself and all the world acknowledges ; and in being puzzled with proving , that what Christ bid us do , was to be done , and the Authority instituted by God himself , to be obeyed . To what purpose was it to bring such unnecessary and frivolous distinctions , and afterwards wave them ? But the Doctor ( as I have shown before , and shall demonstrate more largely hereafter ) hath a most special gift of his own , in dividing his Text ; and he must upon all , or rather no occasion , show it . Which trick of his , though it counterfeit an order , and breed an apprehension of a methodical exactness in discourse to ordinary Readers ; yet when it shall be discovered to tend to no solidity , being like the Philosophers dividing of Spatium imaginarium ; all men will see plainly it is but a meer knack to be-wonder Children and Ignorants . SECT . 7. Of Doctor Hammonds first Evidence against St. Peters Universal Pastorship . BUt now the Question is stated ; this Chapter is to prove no Donation of any Primacy to St. Peter by Christ ; the next , That no such Authority is devolv'd upon the Pope , his Successor , in the See of Rome . And now the long-expected time of the Doctors Evidences is come : I told you he had a horrible design in Lavander against the Pope ; now truth is come to light . This , this is the fatal time that the Horns of the Beast in the Apocalypse must be broken , and the Walls of that Whorish-Babylon thrown down by the inevitable and unresistable Evidences of Dr. Hammond . But , to be serious , the Doctor and I joyntly request the ingenuous Reader , to bestow more attentive and deliberate diligence , in examining and weighing well this part of the Controversie , then what hath gone before . The important weight of the truth in question , now hot in pursuit , and the very sound of Evidence , now mainly pretended , do both invite to a more particular attention . The Doctor especially granting , that the Question must be managed with Evidences , and so concluded , either on the one side , or the other . If the Doctors proofs conclude and manifest themselves to be indeed , what they are pretended , that is , Evidences , then I will grant the truth on his side , and the controversie at an end . But if all the Evidence they bring , be onely , that they are most evidently repugnant and most injurious to Gods Word , to all Ancient Histories , and to themselves ; that they are open Forgeries , and most absurd Deductions , shamefully abusing the Readers judgment , and ev'n his very eyes ; then I hope , the Reader will pardon me , if I seem to bear less respect to him , in telling him plainly of his faul●s , who manifests himself to have quite cast off all respect to Truth , Gods Word , Antiquity , his Readers , and even to his own Conscience . But the Doctor begins to argue , have at Saint Peter then in this Chapter , have at the Pope in the next . His first Evidence then ( as he calls it ) is from Scripture , That St. Peter was the Apostle of the Circumcision , or Iews , exclusively to the Uncircumcision , or Gentiles . Whence he insers , that St. Peters authority , being restrained to the Jews onely , could not be Universal to the whole Church . So that all his first Evidence is to evince the No-authority that Apostle had over the Gentiles , or the Exclusiveness of any Apostleship in respect of them . But first Mr. Hammond tells us , what he means by an Apostle , to wit , A Commissioner of Christ , endued with authority by him ; and this Commission given to him , as to all the other Apostles , indefinitely and unlimitedly ; not restrained by Christs words to any particular Province , but equally extending to the whole World. Where , since he would go about to define an Apostle , he might have done well to show in what he is distinguished from a Disciple . However , all he there says , is true ; onely we adde , That neither by any subsequent act of theirs ( as the Doctor imagines ) was this illimited Commission given to each by Christ , restrained to particular sorts of men , or several large Diocesses or Provinces , so as to make them lose thereby their jurisdiction over other persons or places : However they might agree for the better propagating the Gospel , to disperse themselves into several Nations ; or by the provident cooperation of Gods Spirit , have a more especial gift in converting some sorts of people , then others ; and so applying more their industry , where they experienced more fruit of their Preaching , got thence by their particular addiction to that sort of people , or that Nation , the appellation of their Apostle or Doctor . No Exclusiveness therefore of their ample Authority and Apostolical Jurisdiction from any Sect or Nation ; no hedging or fencing in the unbounded vastness of their universally-extended Mission and Commission within the Verge of any particular Province or People . Yet Mr. Hammond will needs have all their Authorities limited , for fear St. Peters should prove unlimited ; and therefore layes for his ground , to conclude St. Peter Apostle of the Jews onely , That they distributed their Universal great Province into several lesser ones . This he evidences ( for you must conceive , that all these Chapters are perfectly connected discourses , that is , manifest and noon-day Evidences ) out of two places in the Sacred Scripture , in explicating which also his chief talent-lies . These therefore we must endeavor to clear as far as our abilities will give us leave ; For the Reader can imagine no less , but that these two places , being the foundation of the Doctors future discourse , must be most unconfutable Evidences ; and consequently must needs cost as much toil and labor in the answering . The first place he alledges to prove , That the Apostles had especial and peculiar Provinces exclusively to one another , is that of Acts 1. 25. where the Apostles pray God to shew , Whether of the two proposed ( justus and Matthias ) he had chosen , that he might receive the lot of that Ministry and Apostleship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence ●udas strayed to go to his own place ; where he will needs have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to signifie a lesser Province . Whereas first it is evident to common sence , that the lot of an Apostleship is nothing but the charge and office of an Apostle . Secondly , It is most manifestly shewn to be nothing else , by the whole intent and transaction of the business ; which was not , to allot one of them a lesser Province , but to chuse a twelfth Apostle . Thirdly , The subsequent effect of the casting lots no less manifests it , delivered us in this tenor of words , The lot fell on Matthias ; and , he was numbred with the eleven Apostles ; nor , and thereupon he got the Government of a lesser Province . Fourthly , It is most plainly opposite to Scripture ; for in the seventeenth verse of this very Chapter , St. Peter useth the self-same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( which the Doctor makes here stand for lesser Provinces ) to express Iudas his dignity whence he fell ; and in which , ( as the very place cited by the Doctor , manifests ) the Apostles desired another should succeed , but no man ever dream'd that Iudas had a lesser Province assigned him : It is therefore point-blank opposite to Scripture , to writh the words to this Interpretation . Fifthly , This supposed , the Doctor is contradictory to himself , to imagine that , in which St. Matthias succeeded Iudas , a lesser Province ; since he acknowledged before , That this division of Provinces was made after our Saviours Ascension ; and consequently Iudas , who was dead ere his Resurrection , had no such Province in which another might succeed him . Sixthly , It is most notoriously contrary to all Antiquity ; and consequently , either manifesting a most shameful ignorance , or wilful malice in so mistaking it : For whosoever gave but a glance into those studies , will plainly discern , That the Apostles distributing themselves into several Provinces , was done a long time after the coming of the Holy Ghost ; whereas this installing of St. Matthias into his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he will have lesser Provinces , was manifestly before the coming of the Holy Ghost , as whoso reads the end of this Chapter , and the beginning of the next , will clearly discover . Lastly , It is against your own translation , which expresses that , The room of this Ministration and Apostleship , from which Judas hath gone astray ; which your special gift of interpreting Scripture makes signifie , St. Matthias his lesser Province . So that , all accounts made up concerning this place alledged , the result is , That this first Evidence , or rather the Ground of Dr. Hammonds future Evidences , is so strong and unmovable , that it alone resists the whole World ; being evidently opposite to common sence , repugnant expresly to Scripture , injuriously contrary to all Antiquity , prevaricating from the translation of their own Church , and lastly , contradictory to the Doctor himself . But , Humanum est errare , No man but is subject to Error ; he will make amends ( doubtless ) for this mistake in the next Testimony . SECT : 8. The Examination of Doctor Hammonds second Evidence , That the Apostles had distinct Provinces , so to prejudice St. Peters Universal Pastorship . HIs next Ground from Scripture ( to put it out of doubt , that the Apostles had even then particular Provinces exclusively to one another ) That St. Peter calls the going to those lesser Provinces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to his proper place or assignation . Good Reader , view but the place alledged and wonder . St. Peter speaks there of Iudas his prevaricating from the Apostleship , and going to Hell ( which is there cal'd his proper place ) to receive his eternal damnation ; and the Doctor calls it , Going to his proper place , or assignation for the witnessing the Resurrection , and proclaiming the Faith or Doctrine of Christ to the World. So as now the Doctor hath found Iudas a Diocess amongst the Devils ; and by his blasphemous interpretation would have St. Matthias succeed him . So blinde is Schism , when it is grown to an inveterateness , that a proof of Quidlibet è quolibet , is a sufficient Argument , nay an Evidence to legitimate disobedience ; of which , these two Testimonies the Ground of this Chapter , are most pitiful proofs . And now can any man , that entitles himself a Preacher of Gods Word , have the face to appear in the Pulpit , to interpret those Sacred Oracles , after he hath been challenged and discovered to have so wilfully , and shamefully abus'd and corrupted them . And , alas , kinde Readers , and dear Countrymen , how tender a sence of your misery it must forcibly breed in any charitable heart , to think upon what slender reeds your present Faith , by which alone you hope for salvation , depends and relies . These are the men ( for no priviledge is annext to your first Reformers and Teachers , more then to Mr. Hammond ; ) these , I say , are they , to believe whose interpretations of Scripture you have left , the sence and faith of the whole world ; to follow whose false call , you have abandoned , and forsaken the cherishing and gathering wings of your tenderest Mother , the Catholick Church , to stray up and down in a disordered wilderness of distractions . That Church , under whose care , your prudent and pious Ancestors for so many hundreds of years were brought up in a secure unanimity and settledness of belief : That Church , in whose bosome they died , and from whose holy Arms they quietly delivered their happy Souls into the hands of their Redeemer , her ever-blessed Spouse . That Church whose Authority was under-propt with the strongest supports which can possibly be imagin'd to strengthen the frailty , and settle the fickleness of humane belief , in a most firm and constant adherence to supernatural truths ; such as are the Motives of a never-interrupted Apostolical Succession , Universality , Sanctity , Unity in Faith , Uniformity in Practice , the ever-constantly-self-like Order in Hierarchical Government ; the exactness in Discipline ; the Possession of , and Skill in the Sacred Writ ; the Conversion of all Nations , and ours amongst the rest ; the Splendor and Reverence she observes in her Ceremonies , and Administring the Sacraments ; the long-enjoy'd continuance of the Belief of Infallibility ; the learning and multitude of her Doctors and Fathers ; the unmoved constancy of her Martyrs ; the Angelical Purity , and Seraphical devotion of her religious Sons and Daughters ; the higher and more elevated strain of piety in those Cherubins in flesh , her sublime and Heaven-soaring Contemplatives ; the eminently good and charitable acts ( proper fruits of that Tree ) many remainders whereof our thankless and ungrateful Countrey still enjoys : And lastly , all these , with many more , by a conspicuous visibleness to the eye , easie to be known , and most of them actually acknowledged by our very enemies . This Church , I say , and all those pregnant Motives , greater then which , the world cannot afford , nor mans wit invent to oblige to a secure belief , you have slighted ; and suffer your dear Souls to lie at stake , under the most dangerous accusation of a grievous Schism , without having any better game to play , or any other excuse to alleage in counterpoize of so many weighty Motives , then onely the bare fidelity and skilfulness of some few private men ( such as is this Doctor ) who pretend to be wiser in interpreting Scripture , then all the world besides ; and who will not stick , when they want better shifts , to delude your eyes with obtruding their own forgeries and sillilycritical explications ( as doth this Doctor ) for most absolute EVIDENCES . Awake then , as you tender your Souls endless good or misery , awake ; and let these gross-absurdities , with which they impose upon you , rouze you from the Lethargy of such an easie credulity . Wisely bethink your selves in time , how unsafe it is to relie on the bare Authority of their slippery interpretations , and relinquish the sence of the whole Catholick world : Which both possesses a thousand Motives they dare not lay claim to , and even in their own pretence , which is the right interpreting of Scripture , ought in all reason to have infinite advantages . Of this , dear Reader , I thought good to admonish thee by the way ; in which , if I may seem to have said too much , the Doctor will make my words good in the process of this work ; and if I have now complain'd for nothing , he will give me cause , ere he ends this Chapter , to complain for something . But ere I proceed , I desire the Reader to heed attentively what is in question , and what is granted . It is granted , that Saint Peter preach'd to those of the Circumcision or Jews ; and for the more particular fruit , which by Gods especial assistance he found , and the more pains he took amongst them , was called their Apostle : As also , that St. Paul preached to the Gentiles ; and for the greater cooperation he experienced of Gods assistance in that work , which made him more particularly addict himself to them , he thence had the appellation of the Apostle of the Gentiles ; as he himself clearly explicates himself in the place the Doctor alleages , Gal. 2. 7 , 8. where he gives the reason why the Jews more particularly belonged to St. Peter , and the Gentiles to him in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For , he that wrought with Peter for the Apostleship of the Circumcision , wrought with me also ●…mongst the Gentiles . Where the particle ( For●… manifestly renders the reason why these t●… Apostles were more properly particularized 〈◊〉 these two parts of the world ; to wit , by 〈◊〉 other designation , then the more especial c●●operation of Gods efficacious assistance , as 〈◊〉 yet more plainly shown in the ninth Verse 〈◊〉 the same Chapter . This therefore is evide●… and out of question , That St. Peter more peculiarly applied himself to the Jews , and St. Paul to the Gentiles , at least in the beginning of the Church . That which is in question , th●… is , whether the Jews were so particularly St. Peters Province , that his Authority was limited to them ; so that he neither did , nor coul●… intermeddle in the conversion of the Gentile●… that is , had no jurisdiction over them ; an●… the contrary of St. Paul. This is the Docto●… Position , from whence he takes his first Evidence against St. Peters Universal Pastorship ▪ That this Apostle was Apostles of the Circumcisi●… or Iews , Exclusively to the Uncircumcision or Gentiles . Which Assertion is so shamelesly false , s●… expresly-opposite to all Scripture , and ancient History , that it was not possible for a man to invent a Paradox so totally unwarrantable ▪ and improbable as this . Nay more , I promis●… the Reader , and Mr. Hammond too , That if amongst those many Testimonies he produces to prove it , there be but found any one sentence ▪ line , word , syllable , or letter , which exclude● St. Peters Authority from the Gentiles , more then what this man puts in his of own head , I will be content to yeeld him the whole Controversie . And may not a Doctor of Divinity be asham'd such a proffer should be made him in those very proofs of his , which he would bear the Reader in hand are most perfect Evidences . And first his pretended place of Scripture , ●al . ● . 7. ( which we have before explicated ) ●nely says , That the Apostleship of the Iews or Circumcision was committed to St. Peter ; but ●hat it was of the Iews onely , or none but them , ●o as by the particular Commission to convert ●●em , he lost or was excluded from any jurisdiction over the Gentiles ( which is the Doctors ●ffertion , and can onely advantage his cause , ) ●…ere is neither in that place , nor any where ●…se , the least syllable . Whereas it is impossible 〈◊〉 should not see that the contrary ( to wit , that 〈◊〉 . Peter both had Authority , and did preach 〈◊〉 the Gentiles ) was as manifest in Scripture as 〈◊〉 Sun at Noon-day ; half the eleventh Chap●… of the Acts being employed in a most ex●…ss Narration of St. Peters vision , exhor●…ing ●…n to preach to the Gentiles , which he accordingly did , and went immediately by an espe●… Mission of God to convert Cornelius a Gen●… , where he preached to him , and his whole ●…se . As also St. Peter in the Council at Ieru●…m affirmed saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God hath chosen amongst us , that the Gentiles should hear the ●…d of the Gospel by my mouth , and believe . What 〈◊〉 we think now of this Doctor , who puts , ●…vident out of Scripture , that St. Peter had no authority to preach to the Gentiles , where as the Scripture expresly says , He was chose out of the rest , and particularly authorized so that end ? Is this man fit to be accounted 〈◊〉 expounder of Gods Word , who thus wilfull perverts , and purposely contradicts it ? Besides , if St. Peter were made Apostle 〈◊〉 the Jews Exclusively to the Gentiles , by the same reason St. Paul was made Apostle of 〈◊〉 Gentiles Exclusively to the Jews . For the wo●… alleaged ( Gal. 2. 7. ) The Gospel of the uncircumcision was committed to me , as the Gospel of 〈◊〉 Circumcision was to Peter , ( upon which on●… the Doctor builds this Tenet ) equally inser●… Exclusiveness of jurisdiction in one , as in 〈◊〉 other , over his fellow Apostles Province ) as 〈◊〉 Particle ( As ) signifies , and the Doctor him●… confesses Section seven , unless the word ( peculiar ) must lose its signification . Yet it is 〈◊〉 evident that St. Paul , where ever he ca●… preached first to the Jews , as appears most evidently , Acts 13. 5. & 14. 1. & 17. 1 , 2 , 3. wh●… it is said , That it was St. Pauls manner or c●… to go into the Iews Synagogue , and preach Ch●… Faith. Also Acts 20. 18 , 21. where St. Paul s●… of himself , That ever since he came into Asia , witnessed both to the Iews and Grecians , the 〈◊〉 pentance towards God , and Faith towards Ch●… Likewise Acts 19. 8. & 21. 21. where the formation against St. Paul , was , That he t●… all the Iews , such and such things that foll●… there . So Acts 22. the whole Chapter al●… being a Sermon of his to the Iews . Again 〈◊〉 24. 24. & 28. 23. where we finde , that , 〈◊〉 at Rome , St. Paul preached to the Iews , 〈◊〉 And now let the Reader judge if this be ●… most steel'd impudence , thus point-blank , and diametrically opposite to the whole stream of Scripture , and onely upon his bare word to impale and confine the Authority of the Apostles , to mutually-exclusive and contradistinct Jurisdictions ; and all this , meerly out of malice ( forsooth ) against the Pope , to cut short his Authority , as he is Successor of St. Peter . These are the Evidences , dear Countrymen , your Doctors bring you to secure your Souls from the most dangerous sin of Schism . SECT . 9. Some Consequences out of the Doctors former Grounds , and his further Process in Evidencing . YEt let us see , at least , what work the Doctor will make of it , if we let him alone to run blindly forwards upon his own grounds . He will have all the Apostles to have several Provinces limiting their jurisdictions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Doctor misfortunately called them ) which must be peculiar to each , and exclusive of one anothers right , else this preparative ground will make nothing to the Doctor 's purpose . Consequently to this foundation laid in the fifth Paragraph , he begins the sixth thus , If the Circumcision or Iewish Christians were peculiarly St. Peters Province ; and ( Section seven ) the Gentile Christians , peculiarly St. Pauls , &c. Now if this Doctor will stand to these grounds thus laid , I would gladly ask , What becomes of the rest of the Apostles ? Must they stand by , and look on while St. Paul converts all the Gentiles , and St. Peter all the Iews ? You dare not say , That they were subordinate to St. Peter and St. Paul ; that would endanger a kinde of primacy in jurisdiction : Will you say then , they onely help● them ? That sounds dangerously still , and intimates some principality in the others ; allowing them no jurisdiction at all , but as far as the others please to accept of their aid . You must say , then that these Provinces of St. Peter and St. Paul were promiscuously , and indifferently given to the rest . But the main Pillars of your Evidences , I mean your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you say all the Apostles had , and which apply'd to St. Peter and St. Paul , you will have to signifie peculiar and exclusively-proper Provinces , will not bear , apply'd to the rest of the Apostles , the sence of a promiscuous authority . It onely remains then , that they have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is no exclusive jurisdiction or peculiar Province at all , and therefore nothing at all to do . Thus this courteous Doctor hath by his acute way of reasoning , infinitely obliged the rest of the Apostles in freeing them from the hard and laborious task their Master enjoyn'd them , and getting them all leave to play . Nor hath he less obliged the Pope , if it proceeded from good-will in him , and not from malice and ignorance ; for indistributing between St. Peter and St. Paul the Diocess of the whole world , he hath at unawares confirm'd the Pope , their Successor , to be the Universal Pastor of the whole Christian world ; since it is most certain ; and by the Doctor acknowledged , That the Bishops of Rome ( beginning with Clemens ) succeeded them both in that Chair and See. But is it not a pretty thing , that in his Section six , contrary to the grounds he had laid himself ; and having no other reason , but his own conjecture , he cramps the vast jurisdiction of that Bishop , Apostle , and our Saviours large Commission of Euntes in universum mundum praedicate Evangelium omni creaturae . Going into the whole world , Preach the Gospel to every creature ; given to each Apostle , into those few pitiful Parishes of the Jews of the dispersion . And yet afterwards , repenting he had granted him so much , he balks his former too liberal donation to St. Peter , of the Lydian Asia , and bestows it on St. Iohn . But me thinks I hear the Doctors Evidences call aloud upon us to lend them a due consideration ; which therefore , especially the world , being now adays so scant of demonstrations , it were an infinite wrong to the advancement of Sciences , carelesly to omit . And first he evidences , That St. Peter had no Primacy at Ierusalem where St. Iames sate ; or , as he terms it , Singular Supremacy . By which expression , if he would say , St. Peter was not particular Bishop of that place , it needs no evidencing : But if he intends such a Primacy as is pretended St. Peter had , what means the word Singular ? or how does the Doctor so quite take off all pretensions of St. Peter to such a Supremacy , as he brags , pag. 73 ? Because ( forsooth ) not Peter alone , but James and John entrusted that charge to him : What a miserable Doctor is this ? who makes account Saint Peter could not be chiefer in Authority than the rest of the Apostles , unless he did all things alone by himself . And how can it invalidate St. Peters greater Authority that he took other two with him ; since it is well known an Archbishop going to consecrate a Bishop , takes two other Bishops with him , and yet it follows not hence , that an Archbishop hath no higher degree of Authority than the Bishops . O , but he findes St. Iames named before St. Peter , Gal. 2. 9. and that ( doubtless ) he fancies to be an invincible Evidence ; not considering that if that argument were allow'd any weight , his cause were lost ; since in most , if not all other places in the Scripture , St. Peter is constantly named first of all the Apostles . Lastly , he tells us that St. Iames had the Principal place in the Council of Jerusalem , where St. Peter is present ; and ACCORDINGLY gives the sentence , Acts 15 19. upon which , the Rescript is grounded . Where first , that St. Iames had the principal place , is a pitiful guessing Assertion of his own , without the least pretence of a Testimony ; and yet he puts the word Principal in other letters , as a main business . Next , whereas he alleages that St. Iames gave the Sentence , and then quotes Acts 15. 19. I finde onely that St. Iames , after he had produced his Reasons , sayes , Wherefore my sentence is , &c. But the Doctor turns my sentence which can onely signifie his opinion or judgment in the matter , into the sentence , which sounds a conclusive definition and decision of a business under debate . No wiser nor honester is his next Assertion , that the Rescript is grounded upon St. Iames his sentence in particular , citing for it , Ver. 22. of the same Chapter ; but there is nothing there particularizing St. Iames , but onely that , Then ( to wit , after St. Peter , St. Paul , Barnabas , and St. Iames , had spoken ) it seemed good to the Apostles and Elders , with the whole Church , &c. And upon what grounds can this demonstrative Doctor affirm , That the Rescript was grounded particularly upon St. Iames his sentence , and thence deduce his priority of dignity , when as it is manifest to any one that shall read the Chapter , that St. Peters sentence was the same with St. Iames , in the main matter controverted ; both concurring , that the Gentiles should be freed from the grievous burthen of Circumcision : And although the abstaining from Fornication , things strangled , and blood , be found in St. Iames his sentence onely , yet how can this argue a greater Authority in Iames ? did St. Peter vote the contrary , and St. Iames his sentence oversway ? or would not the advice of commanding them to abstain from the things there prohibited , have been voted and accepted of by the Council , though the proposition had been made by one of inferior dignity ? unless , perhaps the Doctor imagines the Apostles and Elders of the Church , assembled in the Council , were such weak , passionate and partial men , that they did not decree things because they were reason and fitting , but because St. Iames spoke them , whose greater Authority ( the Doctor seating him in the principal place ) they were , you must think , somewhat afraid of . But any thing serves this Doctor for an Evidence . His all ▪ swallowing faith makes that seem a demonstration against the Pope , which to us poor men , because of our unbelief , bears not so much as the least show of a probability . And , he imagines ( from the particle Then ) in the two and twentieth verse , which he misunderstands ) that he who gives his sentence after another , hath an Authority above him . Though in reason one should rather think , after such debate as had been concerning this matter , Verse 7. it argued some greater Authority in him who should first break the Ice , and interpose his judgment in such a solemnly-pronounced Oration , as did St. Peter . But the Doctor will have the contrary a demonstration , and who can help it ? The up ▪ shot then of this Paragraph is , that the Doctors concluding against St. Peters Primacy from St. Iames his being first named , is a prejudice to his own cause ; from his principal place in the Council , the Doctors own fiction ; from his giving the sentence , and on it grounding the Rescript , two fine little diminutive frauds and abuses of Scripture ; from his instalment , a frivolous peece of affected ignorance ; and thus you have a perfect account cast up of the Doctors sixth Paragraph in his fourth Chapter of Evidences . Ere I remove to another , I desire the Reader whose little curiosity has not invited him to look into languages , not to be amazed at the large Greek citations , which here swell the Margin : I can assure him they are nothing at all to the Question , but of indifferent matters acknowledged by our selves : And I will be bound , both at this time , and hereafter for the Doctors innocency in this point , That he is never tedious , nor over large , either in Citations or Reasons , which tend directly to the thing in controversie ; as hath heretofore in part been declared , and shall more particularly be manifested hereafter . In the seventh Paragraph , to omit what hath been answered already , he tells us , That St. Paul had no Commission received from , nor dependence on St. Peter , citing for it Gal. 1. 12 , 17. Which words may import a double sence ; either , that the manner of conferring upon him the power of an Apostle , was not by means or dependence on St. Peter ; and so far indeed the Scripture is clear , and we acknowledge it ; or else , that this power given him was not dependent on or subject to St. Peter , as the cheif of the Apostles ; which is the question here treated ; denied by us , nor contradicted at all by the place alleaged . But he proceeds in his fundamental absurdity , that those two great Apostles wherever they came , the one constantly applied himself to the Iews , the other to the Gentiles , Where if by , ( constantly ) he means most commonly or even always , yet so as they retained jurisdiction over the others Province , then ( to omit , that it hath been shown contrary to Scripture ) it makes nothing against us . But if it signifie exclusively , or so , That neither had any Authority over the others Province , ( in which sence onely it can limit St. Peters Universal Authority , which as he expresses Section six , is his aim ) then I refer the Reader to my eighth Section of this Chapter , where he shall see the contrary manifested to the eye by nine or ten most express places of Scripture ; yet the Doctor goes on to evidence it by Testimonies , which obliges us to address our selves with new vigor to bear the shock of so terrible an encounter . His first testimony is his own knowledge . Thus we know ( saith he ) it was at Antioch , where St. Peter converted the Iews , and St. Paul the Gentiles : But puts down no testimony at all to confirm the weaker ones of his own , We know ; which yet had been requisite , that we might have known it too . But he tells us , that certainly St. Paul was no ways subordinate to St. Peter , as appears by his behavior towards him avowed , Gal. 2. 11. that is , From his withstanding him to the face . Yet wiser men then Mr. Hammond , to wit , St. Cyprian and St. Austin thought otherwise , who interpreted St. Peters bearing it so patiently , not as an argument of his less or equal Authority , but of his greater humility ; that , being higher in dignity , he should suffer so mildly the reprehensions of an inferior , Quem ( saith St. Cyprian ) quamvis Primum Dominus elegerit , & super eum aedificaverit Ecclesiam suam , tamen cum secum Paulus disceptavit , non vindicavit ●ibi aliquid insolenter aut arroganter assumpsit , ut diceret se Primatum tenere , & obtemperari à novellis & posteris sibi potiùs oportere ; nec despexit Paulum quod Ecclesiae priùs persecutor fuisset sed consilium veritatis admisit , &c. Whom , though our Lord chose to be the first of the Apostles , and upon him built his Church ; yet when Paul contended with him , be did not challenge and assume to himself any thing in an insolent and proud manner , as to say , That he had the Primacy , and so should rather be obeyed by newer and later Apostles ; neither did he despise Paul , because he had formerly been a persecutor of the Church , but admitted the councel of Truth . Thus that ancient , learned and holy Father St. Cyprian ; yet Mr. Hammond hath certainty of the contrary . SECT . 10. The Examination of ten dumb Testimonies , which Dr. Hammond brings to plead for him . THe next Testimony begins thus , ACCORDINGLY ( that is , to the Doctors own WE KNOW ) in Ignatius his Epistle to the Magnesians , We read that the Church of Antioch was founded by St. Peter and St. Paul. After which follows another of the same Author in his Epistle to the Antiochians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , You have been the Disciples of Peter and Paul. What then ? These Testimonies are stark dumb in what concerns the Doctors purpose ; for the founding the Antiochians Church and teaching them , might have been done by the promiscuous endeavors of those Apostles . Here is not the least news of distinction , much less exclusion of Authority and Jurisdiction ▪ True indeed , the Testimonies are defective , and to blame ; but the Doctor knows how to mend them by his Interpretation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , You have been the Disciples of Peter and Paul. ID EST ( saith the Doctor ) converted and ruled by them ; the Iewish part by one , and the Gentile by the other . Was ever such an ID EST heard off ? to infer an exclusive distinction and limitation of Authority from terms plainly promiscuous , and from which a confusion of jurisdiction might more properly be deduced . So as not a letter of the question is found in the testimony , but what Mr. Hammond with a blinde Id est , addes of his own : Insomuch as it is left a drawn match , whether his ID EST or WE KNOW be the better Testimony : However , this is certain , that in the Doctors apprehension they are both of them most absolute EVIDENCES , because it is most evident , he says them both without either Authority or Reason . He labors in the next place to found a distinction of the Iewish and Gentile Church at Antioch ; which , though it be not a jot to his purpose had he demonstrated it , yet it is pity to see what shifts he is put to in proving it . Necessity makes many a man forfeit his honesty , a● this Doctor hath also done too plainly here . Where he abuses most grosly St. Peter with his Jewish Proselytes , and the sacred Scripture too , citing Gal. 2. 11. That they withdrew from all communion and society with the Gentile Christians . Whereas , in the Text , there is no such word as ALL , in which alone he can found the distinction of the Jewish and Gentile Church . Neither ( as the place alleaged manifests ) did they any otherwise withdraw from them , tha● in refusing onely to eat the Gentile diet ; yet this he calls , withdrawing from ALL COMMUNION ; as if the Doctor made account there were no other Communion , but in eating and drinking ▪ Moreover , since to withdraw from all Communion with another Church , is against fraternal Charity , and according to his formerlylaid grounds , a Schism , ( a sin inexcusable by such light trifles as were then between them ) it follows most necessarily , that while he goes about to prove a perfect distinction of the two Churches at Antioch , he hath consequently made the Iewish Church , for withdrawing from all Communion with the Gentiles , Schismatical ; and blessed St. Peter himself , a Schismatick , nay , a ring-leader of Schismaticks : But , God be praised , the place is proved to be falsified , and so good St. Peter is vindicated . His fourth Testimony or EVIDENCE of the mutually-exclusive Jurisdictions of these two Apostles , is taken from the writer of the Apostolical Constitutions , who ( as the Doctor saith pag. 75. ) ACCORDINGLY tells us that Evodius and Ignatius at the same time sate Bishops of Antioch , one succeeding St. Peter , the other St. Paul , one in the Iewish , the other in the Gentile Congregation . Whereas the place alledged in the Author ( which I will put down , because he slubberingly omits it ) is onely this , ( Lib. 7. cap. 46. ) Antiochiae Evodius ordinatus est à me Petro , Ignatius à Paulo : At Antioch Evodius was ordained by me Peter , Ignatius by Paul. This is all ; there being neither before nor after , a syllable more concerning that matter . Where ( besides that , the Doctor will , I am sure , acknowledge the Book of no sound Authority ) you see the Testimony produced , expresseth onely their Ordination by the Apostles ; but saith nothing of their sitting together , nor succeeding the Apostles ; much less talks of the distinction of the Iewish or Gentile Congregation ; least of all , of any mutual Exclusiveness of St. Peter and St. Pauls Jurisdiction there ; but all these , ( which are indeed all that is to the purpose ) are either voluntarily added by the Doctor , or groundlesly supposed , or else must be pretended as deducible thence by Mr. Hammonds all-proving ID EST. However the story goes ( for it matters not much whether it be true or no ) it is manifest first that the Doctor hath not brought a syllable of a proof to serve his turn , were it granted : Next , that the Testimonies by himself alleaged here out of Eusebius and Origen , calling Ignatius the second , and out of St. Ierom , calling him the third , make much against the sitting of two together : Neither will he finde St. Paul was ever accounted a Parcel-Bishop in Antioch with St. Peter , that he should have a properly-call'd Successor there : However he might perhaps ordain some Bishop to assist there after his departure . Lastly , ere he sees what he does , he blindly sweeps down all his own laborious Cobweb-work with a Testimony out of Theodoret , which affirms , that Ignatius received the Archisacerdotal honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hand of that great Apostle St. Peter , where the Doctor leaves out the word Great , Iest St. Peter should have too much . Now then , The Apostolical Constitutions being a Book which is excepted against by all sides , and Theodoret being an Author beyond exception , we have far more reason to judg by these Testimonies , that Great St. Peter ordained Ignatius also , rather then Euodius onely ; so as the Doctor is far from gaining , nay even comes off with no small loss from his own Testimonies , notwithstanding the faithful endeavors of his ID EST to the contrary . His fifth Testimony is out of St. Irenaeus , which affirms , that the Apostles founded and built the Church at Rome . The sixth , ( which the Doctor praises for more express ) is of St. Epiphanius , who testifies , That Peter and Paul were Apostles and Bishops in Rome . The seventh from Eusebius , who tells us , That the Inscriptions on the Apostles Tombs mentions them as Founders of that Church . The eighth is from Gaius , an ancient writer , who calls their Monuments , The Monuments of them that founded that Church . The ninth is out of Dionysius of Corinth , who affirms both of the Church of Rome and Corinth , That each of them was the foundation of Peter and Paul. The tenth out of St. Prosper , who witnesseth , That Peter and Paul , the Apostles , consecrated or constituted a Church in the City of Rome . These are six Testimonies of his , which I have put down in order as they lay , and fully as he cited them , not omitting a syllable . And now tell me , I beseech thee , good Reader , ( for it may be thou hast better eyes then I ) canst thou discern any the least word in any of these six Testimonies , which even seems afar off to limit St. Peters authority to the Jews , and St. Pauls to the Gentiles , which is the point in question ? Is there any thing spoken here more than in a general and promiscuous sense , That they builded , founded a Church , were Bishops , &c. Do they ●ound any distinction or exclusiveness of Jurisdiction ? When thou hast well examin'd thi● ; next , please to consider that to evidence by Testimonies , cannot be done otherwise than by expressing the thing to be evidenced : Which thing in our present case , being the restriction , limitation , exception , and exclusion of St. Peters jurisdiction ( which , as given to our Saviour , to him , and the other Apostles , was , without controversie , Universal ) this cannot be expressed , nor consequently evidenced by Testimonies , otherwise then by restrictive , limitative , exceptive , and exclusive terms ; such as are Onely , solely , alone , to none else , &c. This once understood and apply'd to the present occasion , and the Doctors manner of proceeding , whosoever thou art that readest this Answer , whether thou be'st Catholick , Protestant , Puritan , nay , even the Doctor himself , it is impossible but thou shouldst manifestly see that the Doctor hath not said one syllable to the purpose ; there being neither in any of the former , nor following Testimonies , either out of Scriptures , Fathers , or Histories , any the least restrictive or exclusive sentence , particle or syllable for him : To say nothing , that all , both Scriptures , Fathers , and ancient Histories are most expresly against him . What a most unfortunate man is this Doctor to vent these for EVIDENCES ; and how unfortunate they , who hazard the eternal loss of their Souls upon such mens writings . But , to return to our six Testimonies : By what means , think you , does he make them speak to his purpose ? Not by torturing and screwing the words , to confess what they never intended ; that were impossible in such stubborn allegations , and perfectly-silent in what concerns him : Nor by intermingling words of his own to prompt them , and make them speak out , which is the old and often-discover'd trick of his fellows ; nor by criticizing , his former unsuccessful art ; but by pinning a Paper of his own forging to the Testimony alleaged , and gulling the Reader to his face , that the Author sayes it . So as the device is the same , onely the method altered ; for the said necessary Paper-which he used to pin behinde the Testimony , now he pastes before it , beginning the ninth Paragraph , which introduces the formerly-recited Testimonies , thus ; The same is as EVIDENT at Rome , where these two great Apostles met again , and each of them erected and managed a Church , St. Peter of Iews , and St. Paul of Gentiles . ( Hold Doctor , the Testimonies should have told us that ; why do you forestal them ? ) And then , as in the eight Section , after his own bare WE KNOW , he used the transition of ACCORDINGLY to bring in his Authors : So now after he had straw'd the way with his own evident , as he pleased himself , he ushers in the modest Testimonies with so many Soe 's : So Irenaeus , so Epiphanius , so the Inscription , so Gaius , whereas indeed the following Testimonies are no more So , or like his Preface to them , and to the question they are produced for , then ( as the Proverb says ) the running of the Wheel-barrow is to the owing of six pence . The Doctor shall put the Similitude in form , and the Reader shall judge : Just as I say ( saith the Doctor ) That St. Peter , and St. Paul , each of them erected and managed a Church , one of Iews , the other of Gentiles , with exclusion of St. Pauls authority over St. Peters , and St. Peters over St. Pauls Congregation : Even SO St. Irenaeus says , That they built the Church there ; St. Epiphanius , That they were Apostles and Bishops there , &c. The Reader may perceive the fitness of the rest , by applying them at his leasure . Onely , ere I take my leave of these Testimonies , I would gladly learn of the Doctor , why , in his preamble to them , he maintains a distinction of Churches belonging to St. Peter and St. Paul , and , then brings in St. Prosper with a So , to witness it ; whereas himself in the nineteenth Section of this very Chapter makes the same St. Prosper testifie the quite contrary , and a promiscuous Jurisdiction over the Gentiles , saying expresly , That Peter and Paul at Rome , Gentium Ecclesiam Sacrârunt , consecrated the Church of the Gentiles . Were ever such mistakes incident to any other man , as are natural to this Doctor ? But it seems he wants a good memory , a necessary qualification for him that says any thing at random , without ground , authority , or reason , to maintain a false cause ; or rather , indeed foreseeing the danger , he made the Testimony whisper softly in English , lest it might be taken notice of ; translating Ecclesia Gentium , The Church of the Nations ; because the word ( Gentiles ) would be too much reflected on , being that which throughout this whole Chapter he hath absolutely interdicted St. Peter to have any thing to do with . Alas poor man ! SECT ▪ 11 : The Examination of Dr. Hammonds Irrefragable Evidence , and other silent Testimonies produced by him . BUt now we are come to his EVIDENCE of EVIDENCES , the Seals of the Popes , which the Doctor ▪ here calls an IRREFRAGABLE EVIDENCE . I know , the Reader will expect some most express and unavoidable Testimony out of some ancient Writer , beyond all exception , and of the first Class , witnessing , as the Faith of that Age , the contradistinction and contralimitation of St. Peter and St. Pauls Jurisdiction . The Testimony is out of Matthew Paris , which I will transcribe word by word , together with the Doctors Comment upon it . In the Bull of the Pope stands the Image of St. Paul on the right hand of the Cross , which is graven in the midst of the Seal , and the Image of St. Peter on the left . And this onely account ( saith the Doctor ) given for St. Pauls having the nobler place , Quia , &c. because he believed in Christ , without seeing him . ( Here on Earth ) addes the Doctor , in a Parenthesis . Here is all that belongs to this Testimony , transcribed to a word ; without any more , either Explication or Application to the matter before or after , than is here put down . And now , for Gods sake , Reader , tell me what canst thou discern here of St. Peters being Apostle of the Iews onely , and exclusively to the Gentiles , which may deserve it should be called an IRREFRAGABLE EVIDENCE . My eyes are dazel'd , it seems , with striving to see a thing at such an unproportionable distance ; for I can espie nothing at all in it : Had the Question between us been , Whether St. Paul believed on Christ without seeing him , or no , it might have served to some purpose ; but to our case it hath no imaginable relation . Yet this Eagle-ey'd Doctor , in the bare pictures of St. Peter and St. Paul on a Seal , can discern clearly an IRREFRAGABLE EVIDENCE , that their Authorities are exclusively-limited , St. Peters to the Iews , St. Pauls to the Gentiles ; which none living could see without his colour'd and insincere spectacles , to wit , blackest hatred and rancor against the Pope : While he looks through these , any thing appears an IRREFRAGABLE EVIDENCE , which may seem possible in his perverse imagination , to be detorted to the Popes prejudice , and to wound him , though through the sides of St. Peter . After this Testimony or IRREFRAGABLE EVIDENCE follows immediately in the Doctor , And all this very agreeable to Scripture , which onely sets down St. Peter to be the Apostle of Circumcision , ( and of his being so at Rome ( saith he ) we make no question . ) What means his All this ? For neither in any Testimony , nor yet in the Popes Seal , is there any the least expression of St. Peters being onely the Apostle of the Circumcision , save in his own words onely ; yet he says , that all this , is in that point agreeable to Scripture ; it is then of his own words he means , which how disconformable , and totally repugnant they are to Scripture , hath already been shewn . Nor are they less dissonant in this very place to Sacred Writ ; for neither doth the Scripture onely set down Saint Peter , as Apostle of the Circumcision , but James and John also . Gal. 2. 9. Nor is St. Peter any where exprest as Apostle of onely the Circumcision , but expresly particulariz'd the contrary , as hath been manifested out of Acts the fifteenth and seventh . So as that ONELY is your own forgery pin'd here to the Scripture , as before to your too sober Testimonies . Neither your Authors then , nor Scripture , speak a word of Saint Peter being at Rome the Apostle of the Iews onely ; The onely proof of it is your own unquestionable certainty of it exprest here , that of his being at Rome you make no question ; So that your onely grounds and proofs of your position is , WE MAKE NO QUESTION , and WE KNOW : And I here again confirm my former promise to you , That if you can shew me the least syllable , either in Scripture or your other Testimonies , expresly and without the help of your ID ESTS , and scruing deductions , restraining St. Peters Jurisdiction to the Iews onely , and exclusively to the Gentiles , I will yeeld you the Laurel , and quit the Controversie . His twelfth Testimony ( for his IRREFRAGABLE EVIDENCE from the Popes Seal , was the Eleventh ) is brought in with another So. So the Scripture affirms of St. Paul , that he preached at Rome in his own hired house , receiving them which came unto him , Acts 28. 30. which the Doctor most fitly applies to the Gentiles of th● City , the Iews having solemnly ( saith he ) departe●… from him , Vers. 29. But looking into the Te●… I finde no such word as solemnly , which he , after his accustomed manner , pin● to the Testimony nor any sign of a solemnity of departure , bu●… rather the contrary , there being in that plac●… no expressions , either of absolute relinquishing him , nor pertinacity , nor contempt ; but onely that after he had spoken , They departed and h●… much discourse or debate amongst themselves ; which is rather a sign of hoveringness and unsetledness in the business , not indisposing them t●… a return , then of a fixed and solemn rejectio●… of his society ; and rather a solemn dispute●… whether they should return or no , than so solemn a departure as Master Hammond imagin●… Next , the Doctor might have seen in Acts 13 ▪ 46. both Paul and Barnabas tell the Jews boldly ▪ ( saith the Text ) That they would turn to the Gentiles , and depart more solemnly , shaking off th●… dust of their feet against them , Vers. 51. Another manner of parting then this was , and yet many times afterwards did they preach to the Jews , notwithstanding their so solemn departure . Lastly , What became of the Jews which ( a●… is manifest in this eight and twentieth Chapter and twenty fourth verse ) were converted by St. Paul ? Must they necessarily quite fall ou●… with St. Paul , and never see him more , because he had perswaded them to believe in Christ. Yet the Doctor upon authority onely of the word solemnly , which was of his own coyning , thinks he hath evidenced that St. Paul at Rome treated with none but Gentiles ; the Text it self not admitting so much as a probability of it . But all is good Corn that the Doctors Mill grinds . His fourteenth Testimony is out of St. Ignatius ; I will first cite the words as I finde them in the Author , in the place quoted by him , and then let you hear the Doctors Comment upon them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith St. Ignatius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What are Deacons , but imitators of the Heavenly Powers , exhibiting to him ( the Bishop ) a pure and blameless Ministery ; as holy Stephen did to blessed James ; Timothy and Linus to Paul ; Anacletus and Clement to Peter . This is all . And now , good Reader , ( pardon me , that I am forced to trouble thee so often , ) I intreat thee , as thou lovest truth and honesty , to take this Testimony and sift it well over and over , and then give in thy verdict , what thou canst discover in it , which , in the most far fetcht construction , can be said to evidence , That St. Peter was onely over the Iews , and St. Paul over the Gentiles . Here to an ordinary eye , nothing seems to be said , but onely that St. Peter had such two Deacons , and St. Paul other two , which are there named ; wherefore , I say , sift it well , and that with the disquisitive exactness as men do Riddles ; and when thou hast spent all thy industry in vain , I will bring thee Doctor Hammond , who will cure both thine and my blindness by his Exposition ; beginning his eleventh Section thus , ACCORDINGLY ( observe the old transition ) in Ignatius Ep. ad Trall . we read of Linus and Clement , that one was St. Pauls , the other St. Peters Deacon , both which ▪ afterwards succeeded them in the Episcopal Chair ; Linus being constituted Bishop of the Gentile , Clement of the Iewish Christians there . And there he stops . Where all that any way makes to the purpose , is subjoyned by the Doctor out of his own head . There is no dealing with such a terrible adversary ; who though he should chuse out his Testimonies blindfold , and at all-adventures , yet hath such a perilous faculty , that nothing can come wrong to him , but he will , ere he hath done with it , make it speak pat to his purpose . What follows in this Section , is onely a vain-glorious conceit , that he hath found out a way to enucleate a difficulty in History concerning Linus and Cletus , which all the Historians in the world never dream't on before ; and this onely ( forsooth ) out of his own wrong ▪ laid erroneous grounds . But because the Doctor says that this rare and unheard-of discovery , or as he calls it , his Scholion , is UNQUESTIONABLY true ; as also because it is built onely upon the slippery sand of his own saying , already proved to be false , I will forbear to vex him , or trouble my self unnecessarily by vouchsasing it any farther confute . His twelfth Section proceeding upon the grounds of his own Scholion , lately brought to light , to teach the world new History , never heard of before , tells us , That in Pope Clemens the Union of the Iewish and Gentile Congregations was first made , and not in St. Peter . So that the Doctor first , upon his own giddy imagination , ●ancied them distinct , and now ( because he saw no more but one Bishop succeed in the Roman Chair ) fancies them united , without any word from History to countenance the former , or any thing but his own Scholion to make good the latter . And surely it were very strange that whereas the difficulty about the succession of Clemens , was so ventilated , and the opinions so various amongst the ancient Fathers , Ignatius , Tertullian , Ierome , &c. no man could ever understand the business aright , till this happy age in which Dr. Hammond was born ; whose Glow-worm fancy evidenced more then all the former lights of the Church could discover . Many evasions they found out to solve the difficulty ; As that Anacletus and Cletus were the same ; that Clemens ( who ( as Tertullian says ) ●ate the fourth , and yet was ordain'd by St. Peter ) refused the Office till the successive death of Linus and Cletus : to which solution recur S. Epiphanius , Ruffinus , &c. but none ever dream'd of Dr. Hammonds facile all-solving Scholion , That Linus was the first Bishop of the Gentile-Christians after S. Paul ; Clemens the first of the Iewish after St. Peter ; which had been very obvious to those that lived so neer those times ; but the reason why they did not , is evident , because they never dream'd of a distinction of Iewish and Gentile Church and Bishops , whereas the Doctor dreams of nothing else . The Fathers and ancient Writers were ( alas ) in a great mistake , imagining , that all the endeavors of the Apostles ( as far as they could without scandalizing either part ) tended to reduce both the Iews and Gentiles to Unity and Uniformity in one Church , and to unite them in him whom they taught and preacht to be the Head ▪ Cornerstone Christ Iesus , in whom is no distinction of Iews and Gentiles , till one Mr. Hammond , a Protestant Minister , came with his Scholions and Id ests , to teach them contrary doctrine . In the beginning of the thirteenth Section , he affirms stoutly , That for another great part of the world it is manifest , that St. Peter had never to do , either mediately or immediately in the planting and governing of it . If it be so manifest ( Master Hammond ) it had been easier for you to make it manifest to us ; and was requisite you should , it being your proper task ; otherwise to cry it is manifest , and yet bring nothing to prove it , is as much as to say , It is manifest , because I fancy it so . But as before you brought the invincible Testimonies of WE KNOW and WE MAKE NO QUESTION , for EVIDENCES , so now onely with an authentick IT IS MANIFEST , you think the deed done , and your cause evinced . In his fourteenth Section , he tells us , That St. John had the dignity of place before all others in Christs life time , even before St. Peter himself . This he proves plainly ( he says ) from his style of beloved Disciple , and leaning on Christs brest at Supper . As if , because Iacob loved Ioseph more then all his other Brethren , and therefore out of particular favor might have let him lean on his brest at Supper , it must needs mean plainly , that yong Ioseph was the highest of his Brethren in dignity , had due to him the birth-right and inheritance , &c. And who sees not , that the posture of leaning on Christs brest at Supper , was not an orderly and ordinary manner of sitting , but onely a peculiar grace and familiarity used towards him by his Lord ; yet the Doctor is certain of it , and for more security gives us a gallant instance , That leaning on Christs brest , signifies the first place next to Christ , as being in Abrahams bosom , plainly signifies ( saith this All-explaining Doctor ) being in dignity of place next to the Father of the Faithful : From which instance of his , if true , it follows , that Lazarus , who was in Abrahams bosom , was above all the Patriarchs and Prophets except Abraham ; as also , that none was in Abrahams bosom except Lazarus onely ; since there can be no more NEXTS but one . But it is no wonder to see the Doctor trip now , who hath stumbled , nay faln down flat on all-four so often . In the rest of this Paragraph , he tells us , That the Jews in the Lydian Asia were St. Iohns peculiar Province ; in the next , that the Gentiles there were St. Pauls ; and when he hath done , destroyes both the one , and the other , with a Testimony out of St. Chrysostom concerning St. Paul , which says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A whole entire Nation , that of Asia was entrusted to him . To which joyn what is manifest all over in the Acts that St. Paul preached to the Jews in Asia , it is palpable that this Testimony affirms St. Paul to have had Jurisdiction over all in Asia , both Jews and Gentiles . Again , since the Doctors ground● make the Jurisdictions of the Apostles exclusive to one another , and this place tells us , that the whole entire Nation of Asia was under St. Paul , it must follow out of his doctrine of Exclusive Iurisdiction , that poor St. Iohn had not so much as the place of a Parish-Priest allow'd him of his own , but what he was beholding to St. Paul for . What an unpardonable blindness was this to prove St. Paul over the Gentiles onely , by a Testimony which entitles him to the whole entire Nation ? SECT . 12. Another dumb show of Dr. Hammonds Testimonies , to prove St. Peter over the Iews onely . AFter such invincible Testimonies alleaged ▪ the Doctor begins to triumph , and tells us , That we cannot say any thing in any degree probable for St. Peters Universal Pastorship over the Churches in the Lydian Asia . And the reason he gives , is because they were so early famous , as that Christ honored them with an Epistle in the Revelations . It must be a wonderful acuteness in Logick , which can make this conclude ; Christ wrote an Epistle to those Churches , therefore St. Peter had nothing to do with them : As if the same reason did not as well exclude all the rest of the Apostles as St. Peter from their Jurisdiction . But the Doctor says they were early famous ; I ask him , were they earlier than our Saviours chusing twelve Apostles , and Simon Peter the first ? if not , their earliness will not hurt us , nor help you . His next two demands concerning St. Iohns and St. Pauls Jurisdiction there , are already answer'd out of his own Testimony from St. Chrysostom . It follows , Doth not ●t . Paul give him ( meaning Timothy ) full instructions , and such as no other Apostle could countermand or interpose in them , leaving no other Appeal , nor place of Application for farther directions , save Onely to himself , when he shall come to him . And then to make the Reader believe , that all this is Scripture , he quotes for it immediately , 1 Tim. 3. 14 , 15. Doctor , Doctor , play fair above board . In the place you quote , there is not one word of all this long rabble , but the bare word Come , as is evident even in your own translation , where I finde it thus . These things write I unto thee , hoping to come unto thee shortly . But if I tarry long , that thou maist know , how thou oughtest to behave thy self in the House of God , the pillar and ground of truth . Where , in the fifteenth Verse there is nothing at all of this rambling story , which the Doctor talks of ; in the fourteenth Verse , onely the word Come : So as out of this seemingly-barren Monosyllable Come , the Doctor hath miraculously caused a fruitful harvest of Testimonies arise for his purpose ; to wit , That St. Paul gave him such instructions , as NO OTHER APOSTLE COULD COUNTERMAND OR INTERPOSE IN THEM , that he left NO APPEAL or place of Application for further directions , save ONELY TO HIMSELF , &c. Where are all those quarrelling and exceptive terms ? But the Doctor seems willing not onely to limit the Apostles Jurisdictions , but also to set them together by the ears ; as if they were jealous , that their fellow Apostles , like usurping competitors , would intrude into their right , and therefore give express charge to debar their ambition from putting their Sickl● into another mans Harvest . Good Mr. Hammond , let us have no more of these insincere dealings . Let the restrictive and exclusive words , which onely make for your purpose , be the witnesses , not yours ; at least put them down with that distinction , as may easily be discerned ; and do not , after a company of your own expressions , mainly prejudicial to the Controversie , immediately cite a place of Sacred Writ , without producing the words , and so gull the Reader to to believe , That all which went before , is perfect and pure Scripture . Whereas , indeed scarce so much as a blank Monosyllable is found in the Testimony to countenance your alleaging it . But this is your solemn method all over your Book . His next Argument is , that St. Paul gave Commission to Timothy without St. Peter . And who doubts , but that each Apostle might by his own single power , delegate and constitute whom he pleased , and where he pleased in any place of the world . I perceive by this whole Chapter , that the Doctor understands not the question , or at least could not have made a Book , without counterfeiting , not to understand it . We voluntarily yeeld him , that each Apostle had an Apostolical Commission over the whole world ; and yet fear no prejudice should hence arise to St. Peters Primacy , amongst the rest of the Apostles . Had Master Hammond known this , it might have saved him all that pitiful puzzle in making good his first Evidence , That St. Peter was over the Iews onely , by patching those old garments of ancient Testimonies with the new peeces of his self-woven Additions . This Concession of ours , and mistake of his ; shews the next Paragraph , which harps upon the same string , to wit , That St. Paul constituted Titus Primate in Creet , to be nothing to the purpose : And I observe , That the Doctor ( to give him his due ) hath very good luck in this , That he proves those things pretty plainly , which none ever denied . After this he tells us , That Simeon Metaphrastes affirms St. Peter to have been in Britanny sometime , and baptized many into the Faith of Christ , and constituted Churches , ordaining Bishops , Presbyters , and Deacons in the twelfth year of Nero. How now , Doctor , what will become of your excluding St. Peter from any Authority over the Gentiles , if this Testimony be true ; were not all the ancient Britains , at that time Heathens or Gentiles ? Alas no ; we and all antiquity were mistaken , the Doctor tells us . That in all reason it must be extended no farther then St. Peters line , as he was Apostle of the Circumcision , ID EST , ( saith he ) to the Iews which might at that time ●e dispersed here ▪ So as though the story were true , yet the Doctor hath ever a help at maw ; and rather then St. Peter shall touch a Gentile , he will fancy strongly , that there were I cannot tell , how many Diocesses of Iews in England ( since there must be several Diocesses , where there are several Bishops ) for St. Peter to convert and govern . So that Britain must swarm with Jews , Which might have been ( saith this evidencing Doctor ) dispersed there ; and this without any authority , or likelihood , but onely because Master Hammond and his ID ESTS say it . In the last place , the Doctor concludes out of his former laid grounds , that is , out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iudas his going to Hell , out of his own ID ESTS , WE KNOW , IT IS MANIFEST , WE MAKE NO QUESTION ; out of his clasping together very unlike , and disaccording Testimonies to his own voluntary Assertions with the Hooks and Eyes of SO , and ACCORDINGLY ; but most of all out of the Papers of his own Additions , pin'd before and behinde the too-bashful proofs . Out of these grounds , I say , without so much as one word in any Testimony , either out of Scripture , Fathers , or History , restraining the Commission of St. Peter to the Iews onely , he concludes , That that Apostle could not be Universal Pastor of the Church . This done , he hooks in with another ACCORDINGLY a Testimony of St. Prospers , which calls them Hereticks , who depart from the Communion of Christ , and his Apostles ( in the plural ) says the Doctor ; and then reckons up promiscuously such and such Apostles , founding such and such Churches . What follows hence against St. Peters authority ? This Testimony seems also something aenigmatical , and requires Lynxe's eyes , or the Doctors far-seeing and all-penetrating Optick to look through the thick rinde of it ; which he willingly lends you in these words . Where , as the Church had the several Apostles for their Founders ( and those Independent one from the other ) so the unity from which Hereticks and Schismaticks are said to depart , IS SAID to have been founded EQUALLY in each of them , in John , James , and Andrew as well as in St. Peter . The word where , and is said , would almost perswade the Reader , that all that follows is in the Testimony , but nothing is there , or any where else , That the Apostles were independent of each other ; nor , that this unity was founded equally in each of them ; nor in the rest as well as St. Peter : But all these his Doctorship huddles together of his own head . All the shadow of proof , one can have a glimpse of from this place , is , That the Apostles are here named promiscuously , and without distinction , and that therefore all were equal : Which , as it is onely a Negative and non-concluding Argument to say , That no distinction is here mentioned , therefore there was none ; so , were the Conclusion admitted as Consequent , it makes as much against Christ , as against St. Peter : For he is also named joyntly with his Apostles , as those whose joynt-communion Hereticks leave . So as if the mentioning of several persons indifferently together without distinction of superiority , argue an equality in their Authorities , the Doctors Logick may with the same reason infer , That Christ and his Apostles were independent of one another ; that the unity from which Schismaticks depart is founded EQUALLY in them , in John , James , Andrew , AS WELL as Christ , &c. And this may serve for a sample of the Doctors solidness in reasoning . Yet , it is some sign of wit , if one can do himself no good , at least to do himself no hurt ; but the Doctor by this very Testimony , which made nothing at all for him , has most expresly undone all his former work , even beyond the help of an ID EST ; that is , beyond all hopes of remedy . For whereas he had bent all his endeavors to prove , that some Apostles had the Iews onely for their Province , and had more especially insisted for nine whole Paragraphs together , in limiting St. Peters authority to the Iews , no body knows where ; as likewise St. Iames his to the Iews in Iudea , Section six , and St. Iohns to the Iews of Asia , Section fourteen . This Testimony by himself here alleaged , expresly manifests a jurisdiction over the Gentiles , in all the before-limited Apostles ; nay , even in all the rest ▪ The words are these , as himself cites them . In ipsâ Ierusalem Jacobus , Joannes apud Ephesum , Andraeas & caeteri per totam Asiam , Petrus & Paulus Apostoli in urbe Româ GENTIUM ECCLESIAM pacatam unamque posteris tradentes , ex Dominica pactione sacrârunt . James in Ierusalem , John at Ephesus , Andrew and the rest of the Apostles throughout all Asia , Peter and Paul at Rome consecrated the Church of the GENTILES , &c. Where , though the Doctor would blinde the Reader with Englishing GENTIUM ECCLESIAM , The Church of the Nations ; yet it is most notorious , That that word in the plural , denotes particularly the Gentiles in opposition and contradistinction to the Jews ; as is evident , Matth. 10. 5. In viam Gentium ne abieritis , &c. Go not into the way of the Gentiles , but rather to the lost sheep of the house of Israel . The same is manifest , Matth. 1. 4 , 15. & 6. 32. & 10. 18. & 12. 21. Mark 10. 33. Luke 2. 32. Acts 1. 4 , 25. & 11. 1. and in almost innumerable other places , both in the Old and New Testament . Thus the Doctor by this his strongest Testimony which he had laid up in store to conclude with a plaudite his foregoing proofs , hath quite invalidated all the rest ; and so ha● brought his EVIDENCES at length to a fair market , which as before they were shewn to be but feeble props to support his partition-wall of Schism , which he is about repairing , and daubing , or playstering over ; so now by an unluckily-lavish Testimony of St. Prospers , which told more then he would have had it , he hath made clean-work , and quite razed down his former crazy tottering structure ; and that from , the very foundation , ID ESTS , and all . SECT . 13. Doctor Hammonds second General Evidence against St. Peters Supremacy , from the Donation of the Keys , found to be obscurer then the former . THe second quarrel the Doctor hath against St. Peter , which he calls his second Evidence is , That no power of the Keys was given especially to St. Peter , and therefore no Supremacy . But before we come to scan the Doctors pretended Evidences , it were not amiss to advertise the Reader first , what an Evidence is ; that this notion being set , as it were , in the confines and mid-way between the past and following proofs , he may at once , and with a readier glance of his judgment , examine the strength and validity , both of those the Doctor hath already produced , and those he shall produce for the future . An EVIDENCE therefore , is that which is so clear and manifest a representation of a thing to the eye of Reason , as unless we should with a wilful blindness shut those discerning powers , it is impossible not to see it . This clear and undeniable manifestation in Arguments drawn from Reason , must be both of the verity of the promises in themselves , and also of the necessary and immediate sequel of the Conclusion out of the Premises , thus evidenced ; and if Evidence in either of these be wanting , then that Argument cannot in true Reason be styled an EVIDENCE . But now a proof from Authority is then call'd an Evidence , when both the Testimony it self is authentick beyond dispute , and also the words alleaged so directly expressing the thing to be proved , that they need no Additions , nor Explications to bring them home to the matter , but are of themselves full , ample , and clear , nor possible without manifest wresting to bear any other interpretation ; and , in a word , such as the alleager himself ( were he to express his own thoughts in the present Controversie ) would make choice of to use . This presupposed as a certain rule ( as no man of Reason can or will deny it ) both to judge the Doctors former Evidences by , and also these in question , we will now fall to examine them . But first we charge the Doctor with prevaricating against his pretended promise : For whereas he begins as bearing us in hand he would bring Evidence , that St. Peter had not the Keys given to him in particular , he brings not one express proof for the Negative , but goes about onely to solve our Testimonies for the Affirmative ; which is not to produce Evidences of his own , but to endeavor an answer to our strong Allegations for it : And this is a quite different thing ; for he who undertakes to Evidence , sustains the part of the Opponent ; but he who strives to evade anothers objected Testimonies , manages the part of the Defendant ; whose offices ( as appears ) are opposite and contradistinct . Neither indeed is this to bring Evidence , but rather Obscurity ; for though he should obtain his purpose , he can onely shew by this means , that such or such Arguments do not conclude , but not that the thing it self is untrue ; the evidence of which must depend on the strength of the grounds and goodness of the deductions , out of which and by which , the contrary is inferred . Secondly , We charge him with a palpable injuriousness in making the answering our Testimonies out of Scripture , the sum of his first proofs , and yet omitting our chiefest , strongest , and most important place of all , Iohn 21. 15 , 16 , 17. Thirdly , We charge him with manifest calumniating , in saying , We pretend this Donation of the Keys , as a peculiarity , and inclosure of St. Peter , and impugning it accordingly ; whereas he cannot be ignorant , that the Catholick Church holds no such thing , but that each Apostle enjoyed an Universal Commission of Jurisdiction , and Power to binde and loose ; which yet debars not St. Peter from being the Head of them , and having an especial Authority or Primacy . These things premised , to shew the Doctors false manner of proceeding , we buckle close to the Question . The first place which the Doctor cites , as alleaged by us for the particular Donation of the Keyes to St. Peter in particular , is Matth. 16. 19. I will give unto thee the Keyes of the Kingdom of Heaven , and whatsoever thou shalt binde on Earth , shall be bound in Heaven . Which the Doctor acknowledges a promise to St. Peter ; yet thinks to defeat it with other two places , Iohn 20. 21. and Matth. 28. 19. where they are delivered in common , and in the plural to them all . Indeed , if we pretended out of the former Testimony a peculiarity and inclosure of St. Peter , so that he onely , and not the others , had power to binde and loose , then the Doctor had by the following places extending it to all , concluded strongly against us . But we never pretended any such thing ; so that the Doctors own calumny is the onely ground of inferring his Conclusion , and solving the objected Testimony . All therefore that we intend to deduce out of this place in St. Matthew , is , That ( whether those words ▪ be the Instrument of Christs Donation , as the Doctor calls it , or no , yet ) something was said to St. Peter , in particular , and by name , which was not said to any other Apostle in particular , and by name , as is most undeniably evident : For it was never said to Iames , Iohn , Philip , &c. in particular by name , and in the singular , I will give thee the Keys , much less after such a solemn manner , as was to St. Peter . First , With a particular blessing and encomium of him , Blessed art thou ( in the singular ) Simon Bar ▪ jona , for flesh and blood hath not revealed it unto thee , but my Father which is in Heaven . Then , alluding to his name in particular : And I say unto thee ( again the singular ) that Tu es Petrus , &c : Thou art Peter , and , super hanc Petram , upon this Rock will I build my Church , and the gates of Hell shall not prevail against it . Then follows , And I will give unto thee ( still in the singular ) the Keys of the Kingdom of Heaven , &c. Necessarily therefore it must be granted , That something was said to St. Peter in particular , and that solemnly and upon particular occasion sprung from St. Peters own person , Vers. 16. which was not said to any other Apostle in particular . And , since this saying was a promise , it follows , That a promise of some thing was made to St. Peter in particular : Wherefore , seeing this thing promised was the giving the Keys of Heaven , it follows , that the promise of giving the Keys of Heaven was made to St. Peter in particular : Neither will the Doctors proving , that they were given afterwards in common to the rest , prejudice this at all ; for there is no difficulty , but the same thing may be given to many in common , and yet to some one of those many in a more particular manner . Now then , this promise being made not onely to all the Apostles in general , but also to St. Peter in particular ; it is most consonant to reason , and worthy our Saviour , not onely to perform his promise , but also to perform it according to the tenor and manner in which he promised : But the Doctor cannot or will not finde any performance in particular , but wholly omits it ( and indeed it was dangerous , for it was our best and most express Testimony ) and instead of it , produces onely a performance to them all in general . Whereas Iohn 21. 15 , 16 , 17. he might have seen it expresly recommended and encharged upon St. Peter particularly and by name once , twice , thrice ; with as many repetitions of his name particularizing him over and over Feed my Lambs ; Feed my sheep , feed my sheep . And least such an one as Mr. Hammond should after so many expresly-peculiar designations , doubt yet there might be an equality , our B. Saviour asks St. Peter , Amas me plus his , Dost thou love me more then these ; which manifestly puts a particularity , comparison , and inequality in Saint Peter from and above the rest of the Apostles in the interrogatory ; and therefore the inference upon its resolution ( Feed my sheep ) encharged upon him as an argument of this greater love , and the cause of this trust , must in good consequence of reason be unequal , and particular in Saint Peter , in comparison of the other Apostles . These and some others are the Testimonies from Scripture , which ( to speak with the least ) every impartial man will see , that even taken in themselves they sound much to our advantage , and the prejudice of our Adversaries ; but interpreted by the Catholick Church , according to her never-erring rule of Faith , give us an infallible certainty , that they express a Primacy in St. Peter , whatever the Doctors private judgment imagines or ghesses to the contrary . In a word , the result of all Dr. Hammonds Answer is , That our Saviour promised indeed in particular , but did not perform as he had promised , that is particularly , but in common onely : That is , by such a solemn and singularly applied promise , he made good St. Peter expect great matters , ( as any man in reason would , by such a carriage ) and then , when it came to performance , quite deluded his expectation , giving him no more then the rest of his fellows ▪ It follows in the Doctor . The applying the words particularly to Saint Peter hath one special energy in it , and concludes , That the Ecclesiastical power of Oeconomy or Stewardship in Christs house ( of which the Keys are the token , Isa. 22. 21. ) belongs to single persons , such as St. Peter was , and not to Consistories or Assemblies , That whatsoever St. Peter acted by virtue of Christs power thus promised , he should be fully able to act himself , without the conjunction of any other ; and that what he thus did ( clave non errante ) no one or more men on Earth could rescind without him ▪ which is a just ground of placing the power Ecclesiastical in the Prelate , not in the Presbytery , &c. This is Master Hammonds Corollary out of the former Texts , out of which ( ploughing with our Heiser ) he concludes against the Presbyterians . But first since those words are particularly applied to St. Peter , all that is implied in those words are particularly also appliable to him ; and this being the Donation of the Keyes ; it follows , That the Donation of the Keys , and whatever is consequent out of that Donation , or signified by those Keys , is particularly applied to him ; but the Keys are the token ( saith the Doctor ) of Ecclesiastical Oeconomy or Stewardship in Christs house . This Office therefore must be particularly applied to St. Peter ; and seeing those words were no otherwise particularly applied to St. Peter , then by our Saviours speaking them to him in the singular , and in a singular manner , ( as he did ) it follows , That our Saviour told St. Peter in the singular , and in a singular manner that he should be steward of his house . Also , since all particularizing is a kinde of exception from an universality or community , and the universality or community before whom our Saviour spoke it , and from whom any kinde of exception could be imagin'd to be there made , was the other Apostles , it follows , That St. Peter was particularized out of that community for the office of Steward in Christs house . Again , since the Keys are the token ( as the Doctor proves ) of the Ecclesiastical Oeconomy and Stewardship in Christs house , and , however we read that the effect of the Keys , that is , power of binding and loosing , was given to others , yet it is no where exprest in Scripture , that the Keys themselves , the badge of that Office , were given to the rest even in common , ( for it s no where read ●●bis dabo claves ) it follows manifestly , That if our Saviour kept his word to St. Peter , since he promised him the signal token of that Office of Steward , he performed it to him making him Steward of his house , and by the delivery of the Keys ▪ installing him in that charge ; so as onely St. Peter was installed ; and if the Doctor will needs contend the rest were , he must confess withal , that he hath no ground for it , since he will never read either of such a promise or performance made by our Saviour , that he would give the Keys themselves , which onely are the badge of that Function to any of the rest . Thirdly , Since the giving the Keys is particularly applied to St. Peter , and that those Keys are a token of an Oeconomy or Stewardship in Christs house , it follows , the Apostles being a part of Christs house , or his Church , that Saint Peter was constituted Ecclesiastical Steward over them . Fourthly , The Doctors inference from the particular Application of these words to St. Peter , That the Stewardship belongs to single persons , and not to Consistories and Assemblies . If he intend to deduce hence a power in all the rest of the Apostles , and all other Prelates , superior to their Assemblies or Consistories , is something scrued and far-fetch'd ; whereas if the words be applied to infer , That one was made Steward or Superior in the Consistory or Assembly of the Apostles , they are plain and obvious , the present circumstances making that Explication natural . Lastly , Saint Peter being thus constituted Steward in Christs house , all that follows in the Doctor ( though otherwise meant ) runs on very currantly , and upon his grounds ; to wit , That whatsoever St. Peter acted by virtue of Christs power thus promised , he should be fully able to act himself without the conjunction of any other , and that what he thus did ( clave non errante ) no one or more men on Earth could rescind without him . Thus hath Doctor Hammond , while he disputes against his Brother Presbyters , faln into a sudden fit of Popery , and at unawares laid grounds for a greater Authority in the Pope , then many Papists will grant him . But it is onely a fit ; he will recover , I doubt not speed●ly , as soon he begins to combate us afresh . But now ( as I said ) the Scene is chang'd ; The Presbyterian being routed by our weapons , that the words were spoken particularly to St. Peter , he throws them away ; affirming here pag. 88. most shamelesly and expresly against Scripture , alleaged by himself , ( which named St. Peter in particular , and no other in particular ) That this power was as distinctly promised to each single Apostle , as to St. Peter , alleages for his first Evidence the words of Scripture , Matth. 18. 18. which he says are most clear for that purpose . But looking into the Text , I finde it onely spoken in common , and general to all the Apostles ; not a word particularizing each single Apostle ▪ and distinctly ( as the Doctor would have it ) which yet was done to Saint Peter , Matth. 16. 19. His second most clear proof , is introduced with the old ACCORDINGLY thus ; And ACCORDINGLY , Matth. 19. the promise is again made of twelve Thrones for each to sit on to judge , ID EST , ( saith the Doctor ) to rule or preside in the Church . Well done , Doctor ; give you but your own proper weapon of ID EST , in weilding which you have a marvellous dexterity ▪ and I 'll lay an hundred crowns on your head against the best disputant in Christendom . All the world ( as far as I ever heard ) except this Doctor , understands the place as meant of our Saviours coming to judgment at the Resurrection , and the Apostles sitting with him to judge . But the Doctor with the help of an ID EST , hath made the day of Judgment come in the Apostles time , turned judge into preside ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Throne , or Iudgment seat into Cathedra , an Episcepal Chair or See. His third proof is a dumb Negative , That the Holy Ghost descended on all the Apostles in fire , without any peculiar mark allowed ▪ to St. Peter . Which reduced into form , mutters out thus much , That St. Peter had no peculiar mark of fire , Ergo , ( concludes the Doctor ) He was not head of the Apostles . Where first I would ask the Doctor , how he knows there was no peculiar mark allowed St. Peter . He was not there , I suppose , to see , and there is no History , either sacred or prophane , that expresses the contrary . Next , if we may judge by exterior actions , and may believe , That out of the abundance of the heart the mouth speaks , then perhaps the Doctor may receive some satisfaction in this point also , that St. Peter had in a more peculiar manner the Holy Ghost : For it was he that first burst out into that Heavenly Sermon which converted three thousand . But nothing will serve the Doctors curiosity , except a greater tongue of fire ; if he have not that , it is most clear , he is no head of the Apostles . What a wise man is he to think St. Peter could not be chief Pastor of the Church , but God must needs be bound to watch all occasions , to manifest it by a particular miracle . His fourth is from these words , And they were all filled with the Holy Ghost . In the name of Wonder , what can be deduced from this place against St. Peters Primacy ! The Doctor will manifest it plainly ; And so ( saith he ) the promise of the spirit EQUALLY performed to all . Suppose it were equally ; what follows thence ? Therefore St. Peter not chief of the Apostles ? As if none could be higher in dignity , but he must necessarily have more of the Holy Ghost in him . This Reason then , you see , is so shallow , that even a childe may foard it ; but his consequence is still shallower , inferring from their being full of the Holy Ghost , that they had it equally . As if each could not be full according to their diverse capacities , and yet receive it in a very unequal degree . Our Saviour ( Luke 4. 1 ▪ ) is said to be full of the Holy Ghost , so is Barnabas , Acts 11. 24. yet ▪ as I hope , the Doctor will not say , Barnabas had the Holy Ghost equally with our Saviour ; So , all the Saints in Heaven are full of Glory , yet differ as one Star from another in the degrees of that Glory , distributed to them according to the measure of their several capacities . Which puts me in minde of a story of a Plough-man , who dining with his fellowrusticks , when his companions strove to get the bigger Eggs , he indifferently chose the lesser ; affirming , That all were equal : For which , when he was laught at , he defended himself with this ( as he thought ) serious Reason , That the little Eggs had as much meat in them , as they could hold , and the great ones had no more ; and therefore there was no difference between them . Surely the Doctor heard this dispute , stole the Argument ; and now infers here from all , being full of the Holy Ghost , that all had it equally . The Testimonies you alleage out of the Fathers , That the power of the Keys was conforred on all the Apostles ; that from the giving St. Peter tho Keys , the continual successions of Bishops flows ; that the Church is built upon the Bishops , &c. We allow of to a tittle , and charge it upon you , at either a pittiful ignorance , or a malicious calumny , to pretend by objecting those , that we build not the Church upon Bishops in the plural , nor allow any authority to them , but to the Pope onely ; whereas you cannot but know how great Authority we give to Councils ( consisting of Bishops ) insomuch , as it is a School-dispute amongst our Writers , Whether the Pope or the Council be of higher Authority . Neither do the Testimonies of Bishops ( in the plural ) in the least manner touch us ; there being not one word in them , excluding the Pope . Nay , rather they make for us ; for the Church being founded on Apostles and Bishops , prejudices not St. Peter and his Successors to be the chiefest : And if so , then the Church is built most chiefly , and especially on St. Peter and his Successors , which is all we Catholicks say ; and not on them onely ; which he first calumniates us with , and then dreamingly impugns ; ending his two and twentieth Paragraph with a Testimony out of St. Basil , who calls Episcopacy , The Presidency of the Apostles ; the very same ( adds the Doctor ) That Christ bestowed upon all , and not onely on one of them ; as if we held there were but one Apostle , or else that those Bishops who succeeded the rest of the Apostles , and were constituted by them , were not truly and properly Bishops . It follows in the next Section . By all which , that is , by your omitting our best proof from Scripture , and answering the weakest ; by supposing a calumny ; by your mistake of twelve Thrones ; by St. Peters having no greater a tongue of fire , and all the Apostles being full of the Holy Ghost ; by the Testimonies of Fathers , naming Bishops and Apostles in the plural , our of which meer plurality , he infers an equality of Authority . By all this , the Doctor says it is evident again , That the Power which Christs Commission instated on St. Peter , was in like manner entrusted to every other single Apostle , as well as to him , &c. Whereas he hath not produced one syllable , expressing any singularity used to any other single Apostle , as was to St. Peter ; nor one equalizing term , of as well , equally , &c. but what he addes himself : Though these be the onely expressions can serve him , and which he pretends to here , as already produced ; and by producing them to have made the matter Evident . But the Doctor being by this time pump'd dry of his own Evidences , betakes himself to his former method of answering our Arguments , or ( as he calls it ) to evacuate them . And what Argument think you will he chuse to evacuate ; but that which is drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and how will he evacuate it , but first from Homers Iliads , next from the Revelations . But indeed he puts our Argument so weakly , or rather not at all ; that is , he swallows our proof so glibly , and yet evacuates it so groaningly , that it were charity in some good body to ease him in this his greatest extremity . The sum of his solution of I cannot tell what ( for he urges no Argument of ours , but onely puts down the bare word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) seems to be this , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore signifies vulgarly a Stone , and in Homers Iliads is applied to denote an huge loggerly Stone like a Mill-stone ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) Next , this Stone by the Scripture must needs be a foundation Stone ; and there being Twelve foundation-stones named in the Apocalypse , called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must follow , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which before was a vulgar-stone ) is now advanced to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a precious stone . Now follows his first inference ( as well as I can gather it ) That all the twelve Apostles being in like manner ( and not St. Peter onely and above the rest ) styled Foundation-stones ; it is consequent hence , that all were equal . Where first the Argument is again onely Negative , to wit , that no distinction is there put , therefore there was none : To make which inference good , he must first shew that , if there were any distinction , it must necessarily be exprest upon all occasions . Next , it is a most pitiful peece of reason to perswade the Reader from onely a plurality , and naming twelve Apostles , that all were equal : As if out of the very naming in the plural twelve Signs , Shires , Cities , or Magistrates , it must necessarily follow out of the bare common name of Sign , Magistrate , &c. given to each of them , that all were equal . Again , the Doctor hath quite overthrown his cause by arguing , That not onely St. Peter , but the rest also were called Foundation-stones ; and therefore they were all equal : Since , granting ( as he does ) that a Foundation-stone , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same , and onely St. Peter having the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it follows in the Doctors grounds , That he onely , and , in good reason , that he more particularly should be a Rock or Foundation-stone . Where note , that the Doctor would have all the Apostles call Peter ; for the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being given St. Peter , by our Saviour , for no other end but to signifie he was a Rock , or ( as the Doctor will have it ) a Foundation-stone , and every Apostle being according to Master Hammond equally such , it follows , That they have all as good title to be called Peter , as that Apostle , who alone ( till Master Hammond writ , ) had that appellation . It follows ( to strengthen his former weak reason ) And it being there in vision APPARENT , that the wall of the City , Id est , of the Church , being measured exactly , and found to be an hundred forty four , Id est , ( saith he ) Twelve times twelve cubits , It is evident , That that mensuration assigns an equal proportion , whether of Power or Province , to all and every of the Apostles ; which is again a prejudice to the Universal Pastorship of any one of them . Thus the Doctor , intends for an up-shot-Argument to evidence an equality in all the Apostles by the equal division of this Wall. But I crave leave to ask the Doctor , whether he be certain , that none of those precious Stones , which equally made up this Wall , is richer then the rest . For the richness in things of this nature , being more considerable , and more enhancing their value , then the bulk and quantity ; it follows ▪ That the greater preciousness and lustre which manifests it self in one above another , may better claim a signification , That that Apostle , who is represented by it , had an authority above the rest , then the equal measure of the Wall can infer an equality ; nay more , if there be an equality in the bigness , and an inequality in the worth , there is no evasion , but it must resemble a worthier person . In order to which , there comes a congruous Argument to my minde ; such , as if it were on the Doctors side , and he had the managing of it , I know he would make it a MOST IRREFRAGABLE , and UNQUESTIONABLE EVIDENCE : And , though Catholicks ▪ who understand the grounds of their Faith , ●light such poor supports as a self-fancied Explication of the obscurest part of Scripture ( in which chiefly consists the Doctors talent in evidencing ) yet because perhaps he may fancy it stronger then twenty demonstrations , and so it may come to do him much good , he shall have it very willingly . Amongst these twelve pretious Foundation-stones , denoting the twelve Apostles , the Doctor will not deny the first to signifie St. Peter , to whom , he and his fellows , are content at least , to grant from our Saviours words a priority of Order . This first foundation then shadowing to us St. Peter , is here Chap. 21. 19. said to be a Iasper ; the self-same Stone whose lustre shined in our Saviour , Apoc. 4. 3. and also in his Church , Apoc. 21. 11. Whence follows ( would the Doctor triumphantly cry out ) as an IRREFRAGABLE EVIDENCE , that St. Peter onely having the same lustre with our Saviour , is like him in representation , and so onely he resembles him as his Vicegerent or Vicar : As also , that being the same Stone the Church is made of , and the first of all the rest , it is unquestionably true ( would he say ) that he is the first part of the Church , that is , her Head. Under what luckless Constellation was Mr. Hammond born , to meddle with the Foundation-stones in the Apocalypse , and not fore see this dangerous rub ; which makes him so far from evidencing against us thence , that the very place objected , happens to be an Evidence against himself ; I mean , such a kinde of proof , as he would call an Evidence . And thus he concludes his fourth Chapter , containing the first substantial part of his Book . In which , as I sincerely profess I have not found one word to the purpose , that is , not one restrictive word of St. Peters Universal Pastorship , nor one express equalizing term of his power of the Keys to the rest of the Apostles ; so , I must confess withal , that I have both wearied my own patience , in laying open such a gallimaufry of shallow impertinences ; and , I fear , my Reader also , who may think his time ill-employ'd in perusing the confutation of so weak a Writer . The Second Part. Comprehending the Answers of the Fifth , Sixth , and Seventh Chapters . SECT . 1. Of the pretended Primogeniture of Antioch , and the Doctors mistake of the Council of Chalcedon . THis Champion of Schism having ( as he thought ) empal'd the Universal Jurisdiction of St. Peter to the dispersed Iews onely ; proceeds , laying first his own mistakes for his grounds , in this fifth Chapter to depose the Pope , which he entitles thus , The Evidences from the Bishop of Romes succeeding Saint Peter , examined ; as he did the fore-going Chapter , The pretended Evidences of the Romanists , &c. Where , first , he would perswade many good honest Readers , that he had urged our Evidences home , and afterwards salved them ; whereas indeed he onely puts down a word or two of our bare tenet , and that not even as we explicate it , much less as we evidence it . Secondly , He would seem to intimate again , that , it belongs to us to evidence ; Let the Doctor know , the Churches Evidence is her long-and-quietly enjoy'd possession of the belief of Infallibility ; in which , she was actually found when his upstart and disobedient Forefathers , the first Reformers , went out from her-Communion . POSSIDEO , QUIA POSSIDEO ; OLIM POSSIDEO , PRIOR POSSIDEO , is all the Evidence , and all the reason she is bound to give to her rebel-sons and out-lawed Subjects . So as it is your part to evidence , hers to hold and possess her own , till you sufficiently , that is , demonstrably , evidence her title to be unjust . Thirdly , The Doctor is here also , as indeed generally every where , contrary to himself , inscribing the Chapters , as answers to our Evidences , yet spending almost the whole Chapters in producing pretended Evidences of his own ; so performing the quite contrary to what he promised . But this is nothing with him . His first Paragraph sayes onely , That St. Peter having no Primacy , the Bishop of Rome his Successor , could consequently have none . But because his Antecedent hath already been dash'd in peeces by my Answer to his former Chapter , no Consequence can be built upon it , till he have repaired his ground-work by a stronger Reply . Yet Mr. Hammond is so self-conceitedly confident of the invincibleness of his former Chapter , that he accounts this a work of Supererogation . Whereas , if to prove his first Evidence , he hath produced any one express Testimony , That St. Peters Iurisdiction was limited to the Iews onely , which onely was the thing in question ; or if to prove his second EVIDENCE , he hath produced any one express place to prove , That the Keys ( though given to all ) yet were not more particularly given to St. Peter ( which onely is there the thing in question , ) I will quit the field , and yeeld , though not my cause , yet my own particular conquer'd . But if he have not , what a vanity is it to brag , when he had said nothing at all to the Controversie , that he hath said all that is necessary , nay , even supererogated , and said more then needs . In this second Paragraph , the Doctor would evidence , That the Priviledges attending St. Peters succession , belong rather to the Bishop of Antioch , then of Rome . And this he endeavors by asking three Questions , to which I shall answer in order . First , he asks , Whether St. Peter did not as truly plant a Church of Iewish believers at Antioch , and leave a Successor Bishop there , as at Rome he is supposed to have done . I answer , If you mean he planted a Church there of Iewish believers onely , so as he had no power over the Gentiles also , I absolutely deny it ; and in your last Chapter , your proper place to prove it in , you had not one word to bless your self with , but what you added of your own . That he left a Successor Bishop there . If you mean such an improperly call'd Successor , as both himself and St. Paul left in many other places , that is , made some one a Bishop , and left him to overlook and govern that Church , I easily grant ; but if you mean such a Successor as should succeed in the amplitude of Saint Peters authority , so as St. Peter should devest himself of his Primacy , and give it him , not carrying it along with him to Rome , I deny he left there any such kinde of Successor , neither can there be the least shadow of Reason , why he should ; nor is there any Testimony or Ground that he did . Your second Quere is , Whether this were not done by him , before ever he came to Rome ? I answer , in the manner I have declared , doubtless he did . Your third Quere is , Whether these two Concessions do not devolve all power and jurisdiction on the Bishop of Antioch , St. Peters Successor there , which by that tenure and claim of Succession from St. Peter , can be pretended to by the Bishop of Rome ? I answer , the first is not a Concession , unless first distinguished , as I shewed before ; and the distinction given , intercepts the passage to his Conclusion . To manifest which the better , we may distinguish in St. Peter , resident at Antioch , two diverse qualities of dignity : First , his particular care of that Church , as private Bishop in that See : Secondly , his publick office of Head of the Church , in which , consists his Primacy . Now when he left that City and went to Rome , he devested himself of the private care of that Church , and so it was necessary he should substitute another in the charge of that private Bishoprick ; but did not devest himself of the dignity of chief of the Apostles ; and so no pretence can be competent to his substitute in Antioch . This dignity annexed to his person by our B. Saviour , went along with him , whithersoever he went , and remained with him living ; so that onely he who succeeded him dying ( the Bishop of Rome ) could claim the inheritance of that sacred Dignity , which nothing but his blessed Predecessors death could delegate unto him . At Rome he died , and was by dying devested ; where he was devested , there was necessary a succession into the dignity , which he left , and was wanting by his death to the whole Church : This was his Primacy . This therefore must be the title of his truly called Successor there , and no pretence left for his substitute at Antioch made in his life time . Most vain then is the Doctors conceit of the primogeniture in Antioch , unless he could prove St. Peter died there ; in vain are his self-affirmed , and onely-self-proved positions in his third Section , to this purpose . In vain his assertion in the beginning of the fourth , That if Rome derived any authority from the succession of St. Peter . Antioch , must for the same reason be preferred before Alexandria ; since St. Peter onely constituted there a Successor to himself in the dignity which he then stript himself of , that is , of the private charge of that Church ; which being onely an ordinary office , and no particularity resulting from St. Peters personal authority ; it had consequently from the force of such a substitute instalment , nothing to elevate it beyond the pitch of an ordinary Bishoprick ; and so it remained ▪ liable upon convenient Reasons afterwards ensuing , to be ranked after Alexandria . This bolt then falling short of the mark , he is resolved at length to shoot home , and for his better advantages , stalks under the patronage of the Council of Chalcedon ; citing a Canon thereof , That the See of Constantinople shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal priviledges , dignities , and advantages with Rome , upon this account , That Constantinople was new Rome , and the seat of the Empire at that time ; which , say they , was the reason , that Rome enjoyed such priviledges ; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Fathers at Constantinople being moved with the same Reasons , had rightly judged , That now the same priviledges should belong to that Church or City . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And that this being next to old Rome , should in all Ecclesiastical affairs have the same dignity or greatness that old Rome had . Thus far the Doctor . Where , first , I would ask him how he knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the Primacy ; are there no kinde of priviledges , but of equality in Jurisdiction . Next , I would know why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can exact no other interpretation but AS SHE , must needs be interpreted , as much as she , or have the same dignity or greatness ; deducing an equality or identity from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which onely denotes a similitude or likeness . Thirdly , I must chide Mr. Doctor , ( and with very good reason too ) for Englishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ALL Ecclesiastick businesses , whereas there is no such word as All in the Council ; and in this word All , purposely added by the Doctor , consists the most efficacious part of the Testimony . For the wor● ALL may include possibly the authority o● Primacy it self , which no other word there alleaged , can in any way signifie . But the Doctors Pen is still very free to let down Ink , when any thing of importance is to be added to a Testimony . Fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing but certain honorary , pompous , or ceremonious priviledges , which might have accrued to some Church , by the residence of the supreme Secular power there . I see no necessity why the Popes Legates might not omit to oppose the reason there given , for the collation of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereas had the word signified Primacy , which was then as strongly and expresly pretended to come from Christs donation to St. Peter ( as is evident in Pope Leo's Epistles , whose Legates presided in this Council ) as it is now by these present Popes , then we should have heard another story . Fifthly , The Doctor grants , that this Decree was as derogatory to the dignity of Antioch as Rome ; but it is evident , that Antioch pretended to no Primacy over the whole Church : Evident therefore it is from the Doctors own Concession , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not signifie Primacy of Jurisdiction , neither consequently was that struck at by the tumultuous Constantinopolitans Sixtly , The very Council where this was handled , calls and acknowledges Rome the first ; which the Doctor will interpret a precedency of order onely , and this he will grant she retain'd notwithstanding these equal priviledges arrogated to Constantinople , if then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal priviledges , may be supposed to be given to another , Romes precedency and priority in order remaining untouched ; why should we think , or indeed , how can we think that that word meant the Primacy , or that this was concerned in the Decree , being much higher then the former ; since this was sacred , the other complementary ; this ever held as not possible to come otherwise then from Christs especial donation , whereas that might have probably proceeded from Ecclesiastical Constitution . Seventhly , The Doctor ( onely proceeding upon a whimsie born and bred in his own brain ) tells us , pag. 99. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Patriarchate , and the pomps attending it , and that Canstantinople wanted onely the dignity of a Patriarchate to be equal to Rome . Which is a most gross mistake , and plainly demonstrating , That the Doctor took this Testimony , as he found it dropt from the Pen of some petty Writer , and never ●etcht it from the Fountains of ancient History it self : For it is certain , and by all acknowledged , That Constantinople was a Patriarchate before , but the fourth ; and now pretended to be the second , and so make Alexandria the third , and Antioch the fourth . Yet the Doctor runs on upon this ground , and ignorant of the truth of the history , winks and fights most cruelly ; paying the Primacy of Rome with his own sayings , even to utter desolation , till he comes to the end of the Paragraph . Eighthly , It is manifest by the History and Acts of the Council it self , That this was no free Act , nor ever came off clear : The ambition of the Clergy of Constantinople , extorting it with a tumultuous importunity ; it being voted after most of the Fathers were departed , and onely those of the party of Constantinople left to determine in their own behalf , what they or their instigators pleased ; whereupon it was contradicted and exclaimed against vehemently the next day , by the Western Church , in the Popes Legates ; disavowed and rejected by the Patriarch of Antioch , and those under him . No Patriarch of Alexandria was there ; and all the Metropolitans and Bishops under him , refused to subscribe . The Act it self , not numbred amongst the Acts of the Council ; till ambition , which , at first , receiving such a check from so grave Authority , was modest , growing more impudent , when the reprehending and curbing power was absent , legitimated that bastard-issue , and pin'd it to the end of the Council , as Dr. Hammond does his own sayings to the end of his Testimonies . Yet the Doctor tells us , He could vindicate the validity of this Canon , but that he means not to go out of his way . Is it out of your way , Mr. Doctor , to vindicate that Testimony to be valid , which you object for a strong proof against us , and we reject as of insufficient Authority and illegitimate . In my poor judgment , it lies so directly in your way , that you cannot possibly do your cause better service , then to clear this point ; else why did you produce a Testimony lying under a just Exception , unless you would stick to it , and maintain it . It lay in your way , it seems , to put that large-senc'd monosyllable ALL into the Testimony , that was just in your way , but to make good your own weak Allegation , was quite out of your way . Yet you were something excusable from under-propping your Testimony , if you had been better employ'd in the mean time ; but I finde the whole fifth Paragraph , in which you wave it , from the beginning to the end , made up onely of your own sayings , and some of those too false ; upon which ( as upon grounds ) you proceed with an unresistable career . So as your proofs are perfect Cobwebs ; both the ground and the work upon it , being spun out of your own bowels . But instead of vindicating it , you first quarrel with us for strange dealing in not admitting any Testimony against us , but wherein we have given our own suffrage , which you call A method of security , beyond all amulets , &c. Thus the Doctor , plausibly indeed , if his Readers were fools , otherwise nothing can sound more unconsonantly . For either the Pope is head of the Church , or no : If he suppose negatively , then he plainly begs the Question which hangs yet in dispute ; and then , upon this supposition , I will grant it is not onely strange dealing , but injustice , usurpation , tyranny , impiety , or whatever he will ; or else the Pope was and is Head of the Church ; and then , the Doctors words may be objected as well to any Governor , or any man living , as to the Pope ; and it is not strange dealling , but very good reason , That he should refuse to subscribe to an Act , endamaging the Canons of the Church , it being his duty and obligation to keep them inviolate . And if Pope Leo could in reason reject it then , when one siding and self-interessed part of the Council had voted it ; we can with as good reason reject it now , when Dr. Hammond alleages it . SECT . 2. THe Doctors next EVIDENCE , that the Pope is not Head of the Church , is from a Canon in the Council of Ephesus ; where ( saith Mr. Hammond ) the independency of Cyprus , not onely from the Patriarch of Antioch , but from all others whomsoever was contested then , as from the Apostles times , &c. Thus the Doctor desirous to make the Reader believe that Cyprus had no kinde of Dependency on any one whomsoever . Though the Testimony it self contests no more , but that from the Apostles time they could never show , That the Bishop of Antioch was there , Et ordinaverit vel communicaverit unquam Insulae ordination is gratiam , neque alius quisquam , that is , And ordain'd or conferred the grace of Ordination upon that I●and , nor any other . The Testimony speaks onely , That neither the Patriarch , nor any other ordained there , the Doctor interprets it , That Cyprus was independent on the Patriarch of Antioch , or any one whomsoever . Which is not ingenuously done ; for there may be a dependency of subjection to the Jurisdiction of another , though they never received from that other their Ordination . Thus you see , the Doctor seldom brings us an account of any Testimony , but less or more he will be sure to enflame the reckoning . But the Council exempted Cyprus from the peculiar subjection to a private Patriarch in particular : True , but is there any thing exprest there , That either Cyprus or the Patriarch of Antioch himself , were exempted from the Obedience or Jurisdiction of the Bishop of Rome , as Publick Head of the Church , or was the Popes Primacy there called in question . This should have been exprest to make good your inference . But of this , we have not so much as a syllable , nor any thing that can deduce it ; since the I le of Cyprus might well have been exempted from the obedience of any particular Patriarch , and yet both it , and the Patriarchs themselves subjected to one Chief or Head of the Church : As there may be some free State or City in Europe independent of any particular Kingdom or Province , and yet both that State , and all the Kingdoms and Provinces in Europe , dependent or subject to the Universal Rule of an Emperor , who is Lord of the whole . Yet the Doctor hath not done with us thus , he hath another fling at us out of this Council of Ephesus , which determined ( saith the Doctor ) That no Bishop shall encroach upon anothers Province , or usurp a power , where from the Apostles times he had not enjoyed it . Which how directly ( adds the Doctor ) it prejudgeth the pretensions of Rome , is so manifest , that it cannot need farther demonstrating . This therefore being Dr. Hammonds , PRIMUM PRINCIPIUM , first Principle , which is so evident by the light of nature , and cannot need farther demonstrating , it were not amiss , if we put it in a Syllogism ; to let the Reader see how unavoidably the Doctor deduces a break-neck conclusion to the cause of Rome out of it . The Argument then stands thus . The Canon of Ephesus constitutes , That n●… Bishop shall encroach upon anothers Province , o●… usurp a power , where from the Apostles time h●… had not enjoyed it : But the Pope ( must Dr. Hammond subsume ) hath encroacht upon anothers Province , and usurpt a power , where from the Apostles times he had not enjoyed it . Therefore , his pretensions are prejudiced by this Canon of Ephesus . Where , as every childe may see , nothing follows out of the words of the Council against the Pope ( which are the Major ) until the Doctor makes good his Minor , That the Pope hath thus encroached , &c. Yet this ( being all that belongs to him to prove ) he either supposes as a first principle , though it be the onely thing in controversie , or else begs of us to grant him gratis ; and then tells us the Conclusion is so manifest , it cannot need farther demonstrating , Surely he was afraid here also to go out of his way ; and with good reason , for had he gone about to evidence his Minor , he would never have arrived at his Conclusion . After this most palpable and evident demonstration , he gives us two instances of the same alloy : One of the Archbishop of Carthage , whom the Emperor Iustinian made equal in priviledges to the Bishop of Iustiniana Prima ▪ the other of this last named Bishop himself , to whom the Constitution grants , Omnem censuram Ecclesiasticam , summum Sacerdotium , summum fastigium , summam dignitatem : All Ecclesiastical Iurisdiction , the supreme Priesthood , supreme Dignity . These words sound high , and ( as the Doctor thinks ) terribly to us : But first he must consider , that Iustinians Constitution is no Decree of a Council , nor his fact ( in case he had pretended it ) able to invalidate that sacred dignity of Head of the Church , had any such been constituted by our Saviour . Next he never intended any such matter as to crop the aspiring growth of Rome , ( as the Doctor imagines ) which is manifest by his sending to Pope Vigilius ( as strong a pretender of the Primacy as any of his Successors ) to bestow a Pall upon his new Archbishop of Iustiniana prima ; nor would Pope Vigilius have consecrated him Bishop ( as the Doctor shufflingly grants he did ) upon these terms ; neither was it Iustinians pretence , who onely meant to exempt him from the Jurisdictions of them , whose Patriarchates heretofore extended to that Province . But let us come to the Testimony it self ; either the words , All Ecclesiastical Iurisdiction , supreme Priesthood , and supreme Honor , must mean a supremacy over the whole Church , or in his own particular Diocess . If over the whole Church . Iustinian constituted him Pope ; which no man in his wits will say , If over his own Diocess onely , he might be supreme there , and yet subject to the Pope too , as is visible de facto , even nowadays ▪ The next Testimony is from an old mouse-eaten Manuscript , concerning the Authority of the said Archbishop , forbidding Appeals to any other , in these words , Tu & omnes Justinianae primae Antistites , quicquid oriatur inter e●s discrimen , ipsi hoc dirimant & finem eis imponant & nec ad alium quendam eatur , sed suum agnoscant Archiepiscopum omnes praedictae Provinciae . What Authority this Manuscript is of ( for the Latin shews , is to be of no Antiquity nor Humanity ) I know not , having not seen the Book , it being hard to be found , and therefore a fit ground for an invisible doctrine . But this I know , it was pat for the Doctors Logick , which was to be besides the purpose . For here is nothing said , which was not common to the Patriarch , and such Metropolitans as Cyprus was , to wit , That they had no ordinary Appeal farther , as generally was none from any other Patriarch , unless peradventure Ierusalem , which was onely an honorary Patriarchate . Yet this no ways hinders , but that extraordinary cases , which could not be ended among themselves , should be carried to Rome , such as are controversies betwixt the Metropolitan himself , and the Bishops his subjects , or betwixt him and some stranger Bishop or Patriarch : So that all this Testimony is quite different from the case we handle , and leaves this Bishop as subject to the Pope , as any of the Patriarchs , or any out of the Patriarchate of the West was . But our kinde Doctor is so free-hearted , he would not part without shaking hands , and doing us some good turn , and so was pleased to determine the question for us , in his next Citation ▪ which is out of the 131 of Novel , of Iustinian , c. 3. and the sense of it is , That he should be in all that Diocess , the Popes Legate , which now we call to be Legatus Natus ; and in Catholick times , was a thing annexed to the Bishoprick of Canterbury : Wherein two things are clear , one , that his Diocess remained notwithstanding all these priviledges , subject to the Pope ; and that to magnifie his dignity , this was necessary to make him the Popes Delegate , as it was also divers times used to the very Patriarchs ; to whose dignity all these priviledges did not elevate Iustiniana prima , though they exempted it from them . Iustinians words are , that in all that Diocess he shall have Locum Apostolicae sedis ; which the Doctor , ( not to seem an open prevaricator against his own party ) translates the place or dignity of an Apostolical Seat ; whereas he should have said , the place or lieu of the Apostolical Seat ; that is , should be the Popes substitute . And I pray ( good Doctor ) where did you read the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicated for honor or dignity ? And in what History do you finde such a dignity , as an Apostolical Seat in common ? What dignity had Ephesus for St. Iohus sitting in it , that the like should be given to Iustiniana ? He goes on and tells us this was the occasion , why Nicephorus said the Emperor had made it a free City , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which to make more efficacious , he explicates with full power , independent from all others . We shall never out of the old Proverb , The properer man , the worse luck ; He must needs be doing against himself , for this word convinces all the Doctors process of nullity : For since Nicephorus speaks not of the City onely as an Ecclesiastical State , but also as a Temporal one , and that by being made free and self headed , he exempted it not from the Emperor by parity ; these words do not exempt it in Ecclesiastical Jurisdiction from the Pope , whose power is as Universal as the Emperors , and extends it self much farther . The Doctor was not so blinde , but he saw the Consecration of the first Metropolitan by the Pope , did stand in his way : Therefore to leap over this block , he tells us , it was necessary he should be consecrated by some body ; and that it is evident , being consecrated , he was independent , and his Successors to be ordained by his Council of Metropolitans . It is a hard case , that this good Doctor cannot speak three words , but one must unravel what the other knit . His excuse , why the Pope consecrated the first Bishop , was , Because some body must do it ; and presently after , he tells us , Not the Pope , but the Suffragans were to consecrate his Successor . I pray then Master Doctor , why could not the Metropolitans have consecrated the first , as well as the others , if that signifie independency ? But that is not our Argument , nor do we think Consecration implies dependency . But the Argument we make from Vigilius his consecrating him , is from two heads which the Doctor either saw not , or thought not fitting his Reader should see . The first is , That it draws a main consequence of the Popes consenting to this erection , and so absolutely evacuates the Doctors Argument . The other is , That he did not onely consecrate him , but give him a Pall , which act was a sign of Superiority , and a kinde of Benediction , and at least an Honor , if not a Jurisdiction . True it is , all this is nothing , if it be evident , that after Consecration he was absolute , as the Doctor affirms , and all are to believe , who will take his word for their faith . In the next Paragraph , he tells us , That this particularity that his Successors were to be consecrated by their Council of Metropolitans , is a second instance of the point in hand ; and I do not deny , but sometimes to be subject for Ordination , was sign of subjection , but not always . The Bishop of Ostia hath the priviledge to consecrate the Pope , yet the Pope is not to be his subject : The Council of Sardica ordains , That the next Province shall give Bishops to a Province that wants , yet makes not that Province subject to it : The Patriarch of Alexandria gave the Indians Bishops , yet claimed no jurisdiction over them ; and consecrated the Patriarch of Constantinople , yet was not Constantinople in his Territories . Therefore this is no rule of Subjection , and if it were , the Doctor must say this Primate was subject to his own Suffragans . Neither did ever Popes or Patriarchs in ancient times , demand the Ordination of all the Bishops in their Patriarchates ; nor does the Pope at this day , demand it in other Patriarchates , though he claim jurisdiction over them . But now , who can tell us what the Doctor means , when he says the Emperor did all this onely by making it a Primates , or chief Metropolitans See ; and that Carthages being the prime Metropolis of Africk , is expressed by having the same priviledges with Prima Iustiniana . Can any man think he intendeth other then to mock his Auditory ? For as far as I understand , these words signifie , that the Emperor said onely , Be thou a chief Metropolis ; and in so saying , gave all these Priviledges : Whereas all the Doctors labor hitherto , and the Texts by him cited , wherein every priviledge is set down so particularly , make it manifest , there were none or not eminent examples of any such Cities or Bishopricks ; and therefore so many particularities were necessary to be expressed , and it be made an example to others : Yet upon this relieth the Doctors main evidence , and demonstration . Though , if you will believe him ▪ The conclusion of it self is most certain , and might otherwise be testified by innumerable Evidences ; which we ought to suppose the Doctor omits for brevities sake , and contents himself with this riff-raff , and his Readers with bold promises and solemn affirmations . In his tenth Section , immediately following , he draws out of his so strong discourse , a consequence able to make any sensible man understand the former discourses , were all vain and wicked : For says he , If from the Apostles time there hath been an independent power vested in each Primate , or chief Metropolitan ; then how can it be necessary to the being of a Member of the Catholick Church , to be subject to that one Primate . Worthy Doctor , your inference is very strong and good . But I pray consider what is the consequent : Surely this ▪ If there be no Catholick Church , the obedience to the Pope , is not necessary to be a member of it . A very learned conclusion , and worthy of so long a discourse to introduce it ; yet see whether it be yours or no. You say , every chief Metropolitan was independent from all others , they made therefore so many absolute Churches ; therefore made not any one Church . Where then is the Catholick Church , of which we ought to be members ? Many houses to be one house , is as fairly contradictory , as many men , or horses to be one horse ; and so of many Churches , to be one Church . A Church ( saith St. Cyprian ) is a people united to their Bishop . If then there be a Catholick Church , there must be a Catholick Bishop ; and taking away the obedience to one Bishop , you cannot save one Church . I know you can talk like a Saint , That Christ is the Head in which all Churches are united : But the Church is a Government upon Earth , and as an Army with its General , or a Commonwealth with its chief Magistrate in Heaven ; were no Army , nor Commonwealth : So without subjection to a visible supreme Pastor , there will be no Church on Earth left us , whereof we ought to be Members ; which is the true Protestant Tenet , whatsoever they may shuffle in words , an art wherein they are the most eminent of all Modern Hereticks . Therefore he had reason to enlarge himself no farther , but conclude with the Authority of his Convocation , An. 1537. To which , I confess my self unable to answer ; for it is a pregnant and unavoidable Testimony : Onely I may remember our old English Proverb , Ask my fellow , whether I am a Thief ; or ask Caiphas , whether Pilates sentence against our Saviour , was not just . You know it was a Convocation of Bishops , who for fear , renounced their Oaths taken in their Consecration ; and therefore men of no credit , upon their pure words in this case . Now their Arguments are no other , then what are already discussed , that is , meer Cobwebs woven out of a tainted heart : Besides , those who supervived that wicked King , for the most part , with hearty penance , washed away that crime ; and with their tears blotted out , as far as in them lay , the black Indentures of that dismal Contract . SECT . 3. A Discovery of Dr. Hammonds Fundamental Error , which runs through this Chapter , and his ingratitude for our Countreys Conversion . THe Doctor proceeding in his own mistaking method , which is , to produce faintly , and then impugn our Pleas , in stead of pleading for himself , who stands accused of Schism , entitles his sixth Chapter , THEIR THIRD PLEA FROM THE BISHOP OF ROMES HAVING PLANTED CHRISTIANITY AMONG US : As if we pretended the Conversion of this Nation , to have been the reason , why the Pope challenged here the Supremacy ; or , That his being Head of the Universal Church , depended upon his private Apostleship , performed towards this Nation . This is the ground of all his ensuing Chapter , which being absolutely false , and forged upon us , it had been sufficient to have past it over with this civil reproof , Doctor you mistake . For what Catholick Author ever affirmed , the Pope is beholden to his Ancestors care in bringing England to Christs Faith , for his supreme jurisdiction there ; or that his title of Primacy had not been equal in this Countrey , in case it had hapned Constantinople or Alexandria had sent to convert it ? We will therefore free the Doctor from any obligation of Subjection to the Popes Primacy , which he causlesly fears may come by this title ▪ so he will acquit himself , and the Church of England , of another which lies heavy on them , and makes up the full measure of their Schism , unless they retract it . For if greatest benefits , draw on greatest engagements ; and no benefit be so great , as that which rescues us from the Devils tyranny , the the bonds of Infidelity ; and brings us , by enlarging our hearts by Faith , into the glorious liberty of the Sons of God : Sure no Obligation can be conceived so indispensably-binding , as that which is due to those who were Authors to us , of so inestimable a good . This consideration should make the enjoyers of that benefit , while they were sons to such a Mother , more humble and obedient , in an especial manner , and by consequence in an high measure , aggravate the horrid sin of Schism , in not onely rebelliously , but most ingratefully abandoning the communion of so tenderly beneficial a Parent . This should make them after the breach made ( though they cannot yet so overcome their proper-will , and proper-judgment , as to return ) at least , candidly to acknowledge the benefits received from her , and to bear her a due respect ; however ▪ not to revile and reproach her . But against all History , and onely out of a few obscure and unauthentick sayings , to disacknowledge your highest obligation to her ; in stead of grateful courtesie , to slight , and contemn her ; to naturalize in the hearts of your poor Auditors , an hatred against the very name of Rome , and the Pope ( to which , Rome and its Pope , you and they , are beholding , next , and immediately under God , for all the knowledge you have of Christ , or his holy Word : ) Lastly , To revile that Church , which ( till you broke from her ) had ever the most sacred title of Christs onely Spouse , with your scolding Sermon-invectives ( grateful elegancies to your applauding hearers ) of Idolatrous , Antichristian , Strumpet , Whore of Babylon , and all the venemous spiteful expressions , that ever were vomited from a malice-imposthum'd heart : These things , I say , are they which brand you beyond infamy in the judgment of prudent men , and double Dy the dark-coloured sin of Schism , with the deepest tincture of the blackest ingratitude . Of this ingratitude , Master Doctor , clear your selves , first in breaking , next in your carriage and comportment ever since , and we will without much difficulty , disoblige you from any other duty , which you seem afraid you ow us , upon onely that score of Conversion . Yet you will needs have us hold , whether we will or no , That the Pope is Head of the Church , because his Predecessor converted England : And this ground laid in the air of your own fancy , you impugn as inconsequently , butting at us most formidably with a Dilemma , or cornuted Syllogism ; and telling us , That the Popes Primacy in this Iland , is either from the Donation of Christ , or Conversion by Austin the Monk : If the latter , then England was not subject to the Pope before Austin ' s coming : If the former , then is that other title of the Conversion by Austin , a fallacious pretence , A NON CAUSA PRO CAUSA , &c. This is the sum of his Dilemma . In answer to which , I confess indeed , the latter title is , A fallacious pretence , A NON CAUSA PRO CAUSA ; but the fallacy is on the Doctors side , who feigns us to pretend what we never thought on ; to wit , That the Popes supremacy is grounded on any such title . One of the horns then of his Dilemma , is a false one , and so the danger of being catcht between them , easily avoided . Nor is his Dilemma it self , more solidly founded , were both the particular pretences true ; for it wholly insists and leans upon this Position , That no man can claim a possession upon two titles : On which ground ( to let us see he is a Lawyer , as well as a Divine ) he descants in these words , He that claims a reward , as of his own labor and travail , must be supposed to disclaim Donation , which is antecedent to , and exclusive of the former ; as the title of descent is of that of conquest . Thus this Doctor of Law. Whereas , what more ordinary then to plead two titles at Law , ( as for example , birth-right , and a formerly-given judgment ) for the same thing ? Or , what more unreasonable then to affirm , That Iacob who wrought other seven years for Rachel , could not claim her as a reward of his service for that time , unless he renounce his right to her due at the former years end . Do not we see daily , That those who have palpable right to their estate , when they cannot quietly enjoy it otherwise , by reason of the injustice of a wrangling adversary , are forced to compound for , and buy their own , without ●isclaiming their former title ? Neither is his last instance more solid , then its fellows , That the title of descent is exclusive to that of conquest ; since the titles of Donation and Conquest , are as opposite as those he mentions , and yet it is well known , That William the Conqueror pretended a right to the Kingdom upon both these titles ; and Henry the Seventh ( if I mistake not ) upon three . But the thing is so clear , that it requires no further proof ; save onely to advertise the Reader , That Dr. Hammond is the first Lawyer I ever heard of , who denied a possibility of a double title to the same thing : Yet I am glad to see by the Doctors perfect ignorance , and utter unacquaintance in Law , that he is , at least , a good , honest , quiet , sober soul ; not used much to trouble himself with Law , nor wrangle with his Neighbors ; which is a very great commendation , and better beseeming his innocent Nature , which was never shaped to be a Controvertist . Next , proceeding still on his own false grounds , he goes about , first , ingratefully to deny , that St. Austin the Monk converted our Forefathers : Secondly , After some acknowledgment , to prove very unmannerly and uncivilly , no thanks due . As for the first , he tells us , That this Iland was converted to the Faith of Christ , long before Augustines Preaching to the Saxons ; citing many Authors for it . Where if by the word Iland , he mean the Ilanders , as I suppose he must ; I would then ask him , ( though the former Ilanders were before converted by the Missionaries of Pope Eleutherius , yet ) whether those that St. Augustin was sent to convert , that is , the Saxons were reduced before that time to Christianity , or no ; if they were not ( as I am sure he must , and will acknowledge ) all the ancient Inhabitants , the Britains , being driven by them into Wales ; then what a perversness and want of ingenuity is it in Master Hammond , to wave so ungratefully , that incomparable benefit which we Englishmen received in our Ancestors , by the Popes fatherly care , first converted to Christs Faith ? and what a pitiful shift it is , to shew a willingness to put it off by quibbling in the words , this Iland ; as if they did not signifie these Ilanders , or the Ilanders of the same race ; but these Trees , Woods , and Mountains . The next page goes on very currantly , and without any rub , proving , That the formerlyplanted Faith of Christ , in this Iland , was not totally extinguished by the ancient persecutions ; so to infer a less beholdingness of us Englishmen to Rome , and Pope Gregory the Great for our Conversion ; but all in vain ▪ For unless he proves , that they who had formerly embraced and retained that Faith , propagated it to the after-comers , the Saxons , ( who were Ancestors to us Englishmen ) or that St. Austin was not the first that preached to these , ( which he will never do ) all the evidence he can bring from hence is , to prove himself ungrateful . Then he ends this Paragraph with a Testimony out of the old obscure Annals of Gisburn , and brought to light by one of his own side , in which it is said , That the Bishop of St. Davids was consecrated by the Suffragan Bishops o● that Province , Nulla penitus professione vel subjectione factâ alteri Ecclesiae . No profession or subjection at all being made to another Church . Where first , I would ask the Doctor in which of these words he places most force ; in , Their Consecration by their own Suffragans , and by no other ? What difficulty in this ? As if the Pope could not be Head of the Church , but he must needs consecrate all the Bishops in the World ; yet more then once the Doctor hath bob'd us with this : Or is it in these words , Nullâ penitus , &c. No profession , & c ? As little follows hence ; for the custom of making a profession , or exhibiting subjection to the See of Rome , when the Bishops were consecrated ( exprest in those words , facere subjectionem ) was not then in use ; and though it were not now , it would not at all prejudice the amplitude of the Popes Jurisdiction , as Head of the Church . Besides , the words being Alteri Ecclesiae , To another Church ; not specifying Rome in particular , it affords nothing express for the Doctors purpose ; but may well bear the interpretation of the Bishop of St. Davids being independent of any within that Continent , or ( as before was said of Cyprus ) of any private Patriarch : With which , as is evident , may well consist a subjection to the Pope , as the Churches chief and Universal Pastor . To what follows in the fifth Section of the Abbot of Bangors answer , who flatly denied subjection to the Pope of Rome : First , we reply , It matters not much what the old Abbot said ; for every one who hath read those Histories , knows the ill-will of the Britains was so extreme against the Saxons , at St. Austins coming ; th● apprehension of their tyrannous usurping their Country , and driving them out of their own being , then ●lagrant and fresh in their memories , That they refused to joyn with St ▪ Austin for the salvation of their Souls . And they might probably be afraid , lest admitting and coming under Saint Augustins Jurisdiction , they might open a gap for the further encroachment of their late cruel persecutors . Neither was it hard to imagin , seeing the Britains ever since Aetius came to assist them , by reason of the turmoils of the Empire , and several incursions of barbarous Nations , had little or no commerce with Rome : A remote Abbot , whose office is to look to his own private Monastery , should be ignorant of what was due to the chief Pastor of the Church , especially other as great errors being crept in among that Nation . But what 's all this to us ? unless the Doctor can prove that , whereas the whole Christian world held the then Pope , Gregory the Great , Head of the Church , as appears by his Epistles to all Churches . This Abbot did well in denying that Authority which all else granted , and submitted to ; or that this Abbot communicated with them , who admitted and acknowledged it . For we do not undertake to defend , that there could not be at any time two , three , or more persons , who either out of disgust , ambition , interest , or ignorance , might speak or act against the Popes Authority , but that it was the profession of the then Catholick Church ▪ The words therefore of this Abbot can make nothing against us , unless the Doctor will undertake to vindicate him from ignorance and interest , and that out of settled and imprejudiced Reason , he in so saying , pronounced the sence of the whole Catholick Church . Yet I have not done with this story of the Abbot thus ; I alleage moreover , that it is either absolutely fa●ulous , or else , both all ancient Histories , and ( which is more ) Doctor Hammond himself is mistaken ; and therefore however it may possibly be true , yet can claim no credit if it be once taken in a lie . It makes the Abbot in the close of his blunt Speech , affirm , Nos sumus , &c. We are under the rule of the Bishop of Caerlegion upon Usk , who is to overlook and govern us under God. Whereas it is manifest there was no such Bishoprick at that time ; it being translated in King Arthurs days ▪ which was fifty years before this , from Caerusk to St. Davids , as the Doctor himself grants in the foregoing Paragraph . But for a more full and perfect answer to this upstart instance of that ancient Nation ( if what I have said , suffice not ) I desire the Readers perusal of the ingenuous and solid Appendix to that excellent Manual of Controversies , lately composed by the Learned H. T. where I believe he will finde this new piece of Antiquity irrecoverably confuted . What follows in the sixth Paragraph , is onely a conclusion out of what he hath said , That the whole Iland is not Schismatical , because St. Augustine converted not the whole . Where first he onely proves the Welshmen no Schismaticks , but still leaves himself and his Fellow-Englishmen ( whom he ought to have cleared first ) in the suds . Nay , though the Britains were not then Schismaticks upon that account , not being converted by St. Augustine , yet now being subjected to the English Bishops , and incorporated into their Church , if this Church be proved Schismatical : The Welshmen , who are Sons , Subjects , depending on . and a part of her must needs incur the same censure . Besides , his premises being all invalidated , and his grounds wrongly laid , his conclusion must needs be weak and ruinous : For we do not accuse him of the substance of Schism , for refusing obedience to the Pope , as his Successor , who sent to convert England ; but as Successor to him , who had the Primacy by the Donation of Christs own mouth : However , the former may render the rupture more enormous , seeing that part of Christs Seamless-coat was close knit to the whole , by such a near and firm obligation . SECT . 4. His continuance of the same Fundamental Error , and some mistaking Proofs , That Kings can erect Patriarchates . BY this time the Doctor , through Gods assistance , and his Readers Christian patience , is come to the second part of his Text ; which is , that even this part of the Iland , which was converted by St. Austin , cannot entitle the Pope to Supremacy over them . Where , to omit that his whole grounds are erroneous ( as I have before manifested ) in supposing that to be our Plea sor the Popes Primacy , let us see , at least , how consequently he handles it . To prove his position , he tells us , The Nations converted by St. Paul , were not to be ever subject to that Chair , where St. Paul sate ? Good Mr. Doctor inform us what you intend by the Chair , where Saint Paul sate : Whether in the Church of Antioch , or Rome , or the like , say you . But first , it is meerly a fiction that St. Paul ever sate in any Chair , or was fixt Bishop in any place , but at Rome onely with St. Peter ▪ and to demand whether all Countreys converted by him , ought to be subject to his Successor there ( that is , to the Pope , who succeeded both him , and St. Peter ) is onely in another phrase to ask over again the Question of the whole Book , and is the same , as if he should ask whether the Pope be Head of the Church . Next , you tell us , That Timothy and Titus were supreme in their Provinces , and independent from any other See. This indeed the Doctor says , and we must believe him , though he brings not a word of proof for it ; which the second part of his Assertion , concerning their independency , did necessarily require ; onely , he says , the contrary hath no degree of truth in it , which he makes account will carry the business , without bringing the least degree of probability for it . As for the first part , I would ask the Doctor , whether St. Paul were supreme over them in his life time , or no ; if he were , ( as I suppose both his Epistles to them , and the Doctors former large Testimony from the monosyllable COME , will manifest ) then their being supreme in their own Provinces , consisting still with the superiority of St. Paul , may ( for any thing deducible from that reason alone ) admit the Supremacy of the Head of the Church , and their subjection to him : And the obligation lies yet upon the Doctor to prove positively , That Timothy and Titus were totally exempt from St. Peters Jurisdiction ; for which , Negative proofs are insufficient , or indeed for any thing else . Yet the Doctors Quiver is full of such blunt shafts ; and it is an evidence with him to argue thus , I have not read it , or it is not exprest in this Testimony ; therefore there is no such thing , or , therefore it is false : As hath been often discovered in the process of this Answer . That which follows , That it is the nature of Primates or Patriarchs , to have no Superior to exercise Iurisdiction over them , is onely his own saying ; and so with like facility denied , as asfirmed . The Ordination of them , by others , I have already shewn , not to prejudice the Universal Authority of the Head of the Church ; whose duty it is not to descend to otherwise suppliable actions , about particular Members of that Body ; but from the top of his Primacy , to govern and overlook the whole , and to be conversant about that more Universal sort of actions reserved , and proper to his larger power ; to the managing of which , the short-handed Jurisdictions of particular Patriarchs , were not able to reach . But now comes the most dangerous blow of all : The Doctor did but take his aym all this while ; now he is fetching the fatal stroke , and me thinks I see the Ax even now falling upon the neck of Rome . He threatens in his ninth Section , To put the whole matter out of controversie . And how , think you ? he tells us , That Kings could ever erect and translate Patriachates in their own Dominions ; and therefore that the Kings of England may freely remove that power from Rome to Canterbury , and subject all this Iland to that independent Archbishop or Primate . There is a trick now for the Pope , which he never dream'd of : Where first you see Mr ▪ Hammond supposes , as granted , That the Popes power is but meerly Patriarchal , which is the chief , if not onely thing in question between us : So as his method to put the whole matter out of Controversie , is to beg the supposal of the whole matter in Controversie . This supposal laid for a ground , he repeats again for his first instance , those two late answered Acts of Iustinian , erecting Iustiniana Prima and Carthage , two Arch-Bishopricks or Primacies : Though himself acknowledges , That Carthage was not originally dignified , but onely restored to its Primacy by the said Emperor , after the Wandals were driven our ; which being onely an Act of preserving the former Canons of the Church inviolate , every good Christian Emperor , and Prince , not onely may , but also ought to do it ; and when he does it , it is by the power of the Canons of the Church . As for the first instance concerning Iustiniana Prima , the Dr. thinks perhaps , good man , that he doth well ; but put the proof in form , and he will , I am confident , be ashamed of the consequence . Iustinian erected Patriarchates ( saith the History ) therefore Kings have power to do such acts of themselves , ( infers the Doctor ) where the force of the illation is the same , as if one should say , The late Parliament took away Bishops ; therefore Parliaments have a power to take them away : That a particular matter of fact may conclude a self-and-proper power in him that did it , you must first prove that power to be originally his own , and not delegated to him by another , pretending to it himself , who in our case is the Pope : Next you must prove , That if he did it without that delegation , yet his action was lawful . These , if you first prove , your instances will come to something ; otherwise , they are senceless , and infer less then nothing ; wanting both the crutches which may enable them to advance forwards to a conclusion . Your next instance is , That the Emperor Valentinian did by his Rescript constitute Ravenna a Patriarchal Seat , where you quote no Author but Anno Dom. 432. And indeed you did well , for the Rescript is accounted spurious , and to have been foisted into the Monuments of that Church in the time of their Schism . Had you told us , how invalid the Authority of it was , and how not onely for that , but for many other things it lay under just exceptions , you had been put to the puzzling task of defending its authentickness . The exceptions against it , are these : First , It begins in a different manner from the constant tenor of all other Rescripts : Next , the decree is singular , and consequently to be suspected in this ; that all the other Rescripts made in the reign of the two Emperors , though constituted by one of them onely , yet were ever authorized by both their names , whereas the name and Authority of the Emperor Theodosius is wanting to this . Thirdly , the Inscription of Imperator Major is new and unheard of ; all the rest , entitling Valentinian , Imperator Maximus . Fourthly , the Bishops of Rhegium , Placentia , and Brixillis , are in the Rescript named , as under the Archbishop of Ravenna , which is a plain forgery ; since , not long afte● ▪ Pope Leo commanding Eusebius , Archbishop of Millain , to gather a Provincial Council of the Bishops subject to him ; those three Bishops met there , and subscribed to that Council , as appears by the Synodal Epistle yet extant . Fiftly , The same Rescript which gives them Archiepiscopatum , an Arch-Bishoprick , ( which you make a Patriarchate ) granted them also the use of the Pall ; which was never accustomed to be given by the Emperors , but by the Popes onely ; as appears by the Epistles of Gregory the Great , to the then Archbishops of Ravenna . This last rub so puzzled Hieronymus Rubens to smooth it ( who out of a preposterous love of his Countrey , cited this Rescript for its priviledge ) that he was forced to explicate that Pall to be Caesarum Paludamentum , such an Imperial Robe , as the Cesars used to wear ; whereas , besides the unlikeliness of the action , it is plainly contrary to the Rescript it self , which grants them such a Pall , Sicut Caeteri sub nostrâ Christianissimâ potestate saepe degentes fruuntur Metropolitae ; As the rest of the Metropolitans in his Dominions often wore : Which every one who hath but tasted of the study of ancient History , knows to have been another manner of thing , then the Emperors Robe . We cannot then in reason think other , but that either the Rescript is false , and ( because no new Bishop of Ravenna could use the Pall , without a new Concession from the Pope , as appears in St. Greg. Lib. 5. Epist. 8. ) forged in the time of the Schism , that they might have some pretence to retain still the use of the Pall , which they accounted honorable . Or , at least , it cannot be imagined to have been made without the Popes consent ; since the Pope in the very next year after the making of this presumed Rescript , appointed and constituted ( even those of Ravenna at first , being unwilling ) St. Peter Chrysologus to succeed in that See , after the decease of Iohn ; as the same Monuments affirm : Whence , the Doctor , but from a manifestly corrupted part of them , pickt out this Testimony . That the after-Bishops of Ravenna were sometimes Schismaticks , all the world knows ; none excusing them , much less bringing that action of theirs for a Testimony , or example , till such as Mr. Hammond arose , who were involved in the same crime : But that from Valenti●●ans time , Ravenna held the Patriarchate till the time of Constantinus Pogonatus , without dependence on the Bishop of Rome ( as the Doctor tells us ) is an intolerable mistake , as any one meanly versed in History , knows ; and as is manifest by Pope Gregories Letters to the Bishops of that place ; who was made Pope in the year Five hundred and ninety , whereas Pogonatus began his reign in the year Six hundred sixty and eight . Their sact then , Master Doctor , can onely stead or excuse you thus far , to shew , that others have been Schismaticks as well as your selves ; and therefore you are not the first , nor onely men that have faln into a such a lapse : And thus far indeed , we grant your consequence ; but it will not serve , to shew that you are faultless , because they were faulty . You should have manifested first , the justifiableness of their fact , and then proceed by applying it , to justifie your own . Or rather indeed it infers you are Schismaticks , because you cling to none but those , whom all the world esteemed to be such . But me thinks , I hear the Doctor gravely complain , That I call all those Schismaticks , whom he alleages as Testimonies against me ; and that this also is , A method of security beyond all AMULETS . I answer , let it neither be as he , nor I say , but what the whole Christian World , both then and ever since held ; none contradicting , but those who were accused of the same fault . Let us therefore make plain Reason our Judge in this present Controversie . The Popes , at the breach of the Ravennates from their subjection , made head against them , and stood upon their Authority , as Universal Pastors of the Church , ( as the Doctor will grant . ) Which therefore in all likelihood would have been looked on by the rest of the Catholick Bishops , as a proud usurpation , and being against their common interest , to let the Pope pretend to an Universal Pastorship , ought in all reason to have engaged them in the Ravennates quarrel : Is there any news of such an Universal siding ? Not a word : By which one may , at least , conjecture , That they thought the Popes pretence to the Primacy , lawful . How did the Ravennates behave themselves in the business ? Did they stick close to , and constantly claim their non subjection to the Pope , from Canons or Scripture ? Nothing less : They recanted often and acknowledged subjection , as the Doctor grants , and says they did it , sometimes out of fear of other enemies , sometimes out of friendship , or despite to their own Clergy ; yet the people ( adds the Doctor ) thought themselves injured . Well , but what said the Governors of the world all this while , to whom it appertained to see Justice rightly administred : How did the Emperor Iustinian , the then Head of the Church ( as the Doctor will have it ) decide the Controversie , when he came to conclude it ? He vindicated the Pope , and punished most severely the people of Ravenna ; banished the Bishop , and in a judiciary manner put the ringleaders of the Schism to death at Constantinople , whither they were carried bound . What a pitiful Controvertist then , is this Doctor , to alleage the bare fact of a turbulent , rebellious , never-quiet City , against the justly-presumed acknowledgment , and the unanimous belief both of the then-present , and future Christian World : Lastly , against the decision of those who were their Temporal Lords , and lawful Judges ; and ( according to the Doctors grounds ) against the verdict of the Head of the Church , to whom the rightful power in those matters legally pertained . His fourth Instance is out of Balsamon ( an enemy to the See of Rome , and a writer for the Greeks against it ) who says , That some Arch-Bishopricks had from the Emperors Charter , that priviledge , not to be subject to the Patriarch of Constantinople . Where , first , if we may trust Balsamon , who seems in this very place and Treatise , to plead for the Greeks against the Bishop of Rome , then Mr. Doctor , you know your double task , necessary to make good your premises , ere you can conclude any thing ; to wit , that the Emperors did it with order from the Church ; or , in case they did not , that it was done lawfully . Next , does the Testimony say , That the Emperor priviledged them from subjection to the Pope , as Head of the Church ? if not , there is no hurt at all done to our question ; if it did , there had not been much , since an enemies saying , is no slander . His fifth instance is , That under Phocas the Patriarchate of Grado , in Italy , was erected . Where first it seems , The Testimony says not it was done by him , but under him , or , while he reigned ; and then , for any thing , you can conclude from hence , The Pope did it in Phocas his reign . Secondly , since it was not indeed of new erected , but translated thither from Aquileia , burned not long before by the Longobards ; it was no sign of a presumed Jurisdiction , but rather of a pious generosity ( whether in Phocas or Charls the Great ) to bestow a new seat on the destitute Patriarch . To omit , that in the Council of Grado , was read the Epistle of Pope Felagius the second , granting to Elias of Grad● the place of the Patriarch of Aquileia . The Doctor did wisely then to put under Phocas , in stead of by Phocas , that so he might seem to intimate by ambiguity , what he durst not speak out for want of evidence . SECT . 5. The Doctors Testimonies from Councils and Histories , found to be partly against himself , partly frivolous , and to no purpose . AFter his Evidence , from a forged Rescript and a tumultuous rable , That the right of erecting Patriarchates belongs to the Secular Power ; and that this in the Western part of Christianity , was an ordinary custom ; he proceeds to shew , That this was a frequent usage in the East also ; citing for it , no less authority then that highest one of General Councils . Sacred Witnesses ! Whom to abuse , by imposing on them a false meaning , borders upon Prophaneness . The first Testimony is , from the Twelfth Canon of the Council of Chalcedon , where there is mention made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cities honored by Letters Patents from the Kings or Emperors , with the name and dignities of Metropolisses ; where ( saith the Doctor ) the Council represses the ambition of the Bishops , but not cassates the Rescripts , nor withdraws the honor from the Metropolis so erected . What cause the Doctor hath to brag of those newly-erected Metropolitans , we shall presently shew . He proceeds , That Balsamon saith , many Emperors had erected many Metropolitans , and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the power that was given them . Thus far the Doctor ; whereas , First the Council says onely that those Cities were honored with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Name alone , which the Doctor , fluent in his expressions , Englishes the Name and Dignity ; the later whereof they wanted , that which should dignifie them in a degree of a Metropolitan , being absolutely interdicted them by this very Canon , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let them enjoy onely the honor . Secondly , what this honor was , your friend Balsamon tells you ; saying , Some desired to know what that honor mean't ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and received answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that except onely that this Bishoprick was called a Metropolis , in all other things it was subject to the former Metropolis . Thirdly , answerable to this are the very words in the Council , calling the former Metropolis in contradistinction to this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the true Metropolis , signifying the other to be meerly titular . Fourthly , our question being , whether the Emperor could give Ecclesiastical Iurisdiction , not whether he could name places as he pleases ; and it being evident hence , that either the Emperor never gave any Iurisdiction to the new Metropolis , or if he did , it was cassated by the Council , nothing follows against us , but totally against your self : now that they had no new Jurisdiction given them , is manifest out of the former pla●● in Balsamon , saying , the Episcopacy was onely called a Metropolis ; to which he subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Bishop of it ( this new Metropolis ) shall be ordained by the old Metropolitan , and shall be judged by him , and in plain terms shall be subject to him . Fifthly , Balsamon tells us , the Emperors did this according to the power that was given them , which words the Doctor cites ; but leaves out a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred by the Interpreter Olim , that is , once , formerly , or by some precedent Council ; which Balsamon in that very place , judges to have been the eight and thirtieth Canon in Trullo ; as shall be more clearly manifested hereafter . The sum then of this first Testimony , is , That the Emperor conferred onely a name or title , and that not without power given by the Church in her Councils ; both which are perfectly innocent to our cause , and prejudicial to the Alleagers . His first Observation hereupon , is , That this Council was within twenty years after that Grant of Valentinian ; and consequently ( saith the Doctor ) if Balsamon say right , That at that time many Emperors had erected many , there must needs be others before Valentinian . Where the Observer is faln into a great mistake . Balsamons words are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Canon determining these things , may some one say , How then have divers Kings honored divers Episcopacies to be Metropolitans : For now the Metropolis of Lacedemonia was a Bishoprick of the Metropolis of old PATRAE , Madita of Heraclea , Abyous of Cyricum ; and other Bishopricks also were honored . It ●●ems therefore to me , from the eight and thirtieth Canon , &c. Where ( to omit that Balsamon in the first part of this Testimony , intimates , That Kings may be checkt in such things by Councils , and not freed from that check , but from some Concession of another Council ) the words are plain , That Balsamon speaks of his own times , in which he lived , that is , Six hundred years after the Council ; and that then such and such Metropolitans were made , not of the time , when the Council was held . But the Observation is not much worth arguing or clearing . His second Observation , is , That the seventeenth Canon of the Council of Chalcedon , doth more expresly attribute this power to the Prince , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any City be built or restored by the Kings power , let the Ecclesiastical order follow the Political . Thus the Doctor walks up and down , and yet at the same time disputes against motion : He is to prove , That it is the Kings proper right , independent of the Church or her Canons , to transfer the Ecclesiastical Dignities according to his political orders ; and he brings for proof , a Canon of a Council , or the Church constituting and ordaining it ; which shews that the matter depended upon the Ecclesiastical state : And he calls that a more express attributing this power to the Prince , which is indeed not attribuere but tribuere ; not an acknowledgment of it , but a bestowing and conferring it . This is most evident to the eye of any one who can read Greek , out of the Scholion of your Friend Balsamon upon the eight and thirtieth Canon in Trullo ; which Scholion you quote here , as if it were to your purpose , and which very Canon you alleage here for your self in these words , And the same power is acknowledged to belong to the Prince by the Council in Trullo , Can. 38. Upon which Canon , Balsamon saith thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But since the present Canon defines that those Cities which are erected , or shall be erected by the Emperor , be honored also by Churches conformably to the Emperors disposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We say ( saith Balsamon ) that also BY THE PRESENT CANON IT IS GIVEN TO THE EMPEROR to make new Bishopricks , and raise others to the right of Metropolitans ; and to ordain concerning their election and administration , as it shall seem good to him . And a little after he recites an Edict of the Emperor to that purpose , in which are found these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. My Imperial power not suffering THE PRIVILEDGE WHICH IS GRANTED IT BY THE DIVINE CANONS to be neglected , ordains , &c. Was ever good man so mistaken as to cite such places , which , lookt into , are as expresly against him , as if they were coyn'd purposely in defiance of his doctrine ? Yet he , forgetting the question , runs on with a long Testimony , That the Emperors could do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his own motion , and without the ambitious sollicitation of them that sought it . Whereas the question is not upon what terms it was lawful , for the Emperor to give it ; but whether it were his own proper power annext to him , as Head of the Church , sollicited or not sollicited , to give it at all , and erect such Metropolitans at pleasure ; or rather , whether it were an indulgence or priviledge , granted and given him by the Church in her Canons : Which last is our tenet , and most evidently visible in the very Testimonies alleaged against us . His second Testimony ( for the two last were onely his over-sights or observations ) begins after the old strain thus : And ACCORDINGLY the same Balsamon ( on Conc. Carthag . Can. 16. ) doth upon that Canon professedly found the Authority of Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advance an Episcopal See into a Metropolis , and a new to constitute Bishops and Metropolitans . Thus far the Doctor : Where he is over head and ears again in a grievous mistake ; for neither doth Balsamon found the Authority of Princes to execute such Acts , as of their own power , on that Canon , there being not a word in it to that purpose : Neither doth he PROFESSEDLY say any thing as of himself , but that you are PROFESSEDLY mistaken : And had he said it , I conceive it no such strong Argument , That a professed Adversary should speak so professedly against one . But indeed , neither he nor the Canon say any such matter . The Canon not so much as names , either Episcopal or Metropolical Se●s ; but the main business there treated , is , That Bishops and Priests should not live upon base occupations , nor employ themselves in secular businesses : Which Balsamon in his Scholion or Comment , more elucidates from like prohibitions of other Patriarchs ; adding in the end out of other mens opinions , and not his own profession , these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — But some say these Canons or Constitutions take place , when any one , who hath taken holy Orders , shall exercise a secular Ministery without the command of the Emperor . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And they adde ( saith Balsamon ) that the King is neither under Laws nor Canons ; and therefore he may securely make a Bishoprick a Metropolis , &c. — and anew constitute Bishops and Metropolitans . Where the Reader may see he introduces this as a deduction of others ; and that from no other grounds then this , A King is neither bound by Canons nor Laws ; that is , his Will is his Law , or he may do lawfully what he lists ; and then indeed ( these grounds supposed ) I blame not the inference that he should erect , transplant , n●y , pull down , not only Bishops and Patriarchs , but the whole Hierarchy it self ( your present lot , consequent to these your grounds . ) Thus at length we have found the bottom-stone of the Doctors grounds , Why Kings may erect Patriarchates by their proper power , not to be Councils , as he pretended ; but their own all-lawful inerrableness to do what they please , let Councils , Canons , Parliaments , and Laws say what they will to the contrary . A foundation fitting indeed to build the Doctors Assertion upon , but in all other respects , able to ruine and overthrow both Laws , Commonwealths , Canons , and Church . In his fifteenth Section , persisting still in his seigned supposal , That the Popes power is onely Patriarchal ; he goes on to prove , that the antiquity of translating Patriarchs and Bishops belongs to Kings , as well as of erecting . Of which he gives some instances in our Countrey of England : By which , what he means to prove , I cannot easily conjecture . If he intends that Kings did oft do such things , I wonder who denies it ; but if they did it by their proper right , without the order or consent , either of the Apostolical See , or the Ecclesiastical State of his own Bishops ; he brings not one word in proof , but rather expresly manifests the contrary from the carriage of St. Anselm , then Archbishop of Canterbury , as learned and pious a Prelate as that age produced ; who ( as the Doctor confesses ) when the King would have cut off as much from the Diocess of Lincoln , as would make a new Bishoprick at Ely , Anselm wrote to Pope Paschalis , desiring his consent to it ; assuring him he would not give his consent , but salvâ authoritate Papae , the authority of the Pope being secured . Where you see plainly , the Archbishops consent was necessary , and that without it , the Kings desire seemed controleable : Next , that the Archbishop himself , even with the Kings authority to back him , would not venture on it till the Pope's consent was asked . Here then Mr. Doctor you have a positive Testimony of the gravest Prelate our Countrey hath ever been honored with , refusing the sufficiency of the Kings sole authority to conclude such businesses , without his , and the Popes consent ; which therefore more justly challenges audience in the Court of Reason , then all your dumb Negatives , though they were a thousand more . To conclude , in what your Testimonies were Positive , to wit , that such things were done de facto , so far we yeeld to them ; in what they are Negative , tacitly inferring , that because they were done , and no mans right named , therefore they were done de jure , by the proper right of him that did them : So far we allow them no credit at all . First , Because they might have been performed by the secular Authorities , either with consent of the Bishops , or some indulgent grant of the Church to pious Princes ; or , by order from the Pope ; or else , Concession of some former Council ; an example of which , we had lately in the Council of Chalcedon . Next , because Histories , intending onely to relate matters of fact , mention rather those that put things in execution , and more visibly appear in the transacting them , such as are Secular Magistrates ; and stand not scanning or debating much , by whose right things were done ; which belongs to Lawyers , and would be but a by-discourse hindering the orderly process of their Narrative strain . Thirdly , because every one who hath the least smack of Logick knows , A Negative Argument proves nothing , such as are all yours here alleaged . For this is the tenor of them , Historians say , Some Kings translated some Patriarchates , and it is not mentioned , they did it by the Churches power ; therefore they did it by their own ; which will be found in good Logick , to fall very far short of concluding . Lastly , because the Church ever challenged , as her own proper right , asserted to her by the Canons , the jurisdiction and power , to intermeddle in businesses purely Ecclesiastical . In his seventeenth Paragraph he proposes two other Objections of the same nature with the rest . The first , in common , that the King could exempt from Episcopal Jurisdiction , which he says is largely asserted and exemplified in Coudrayes case , 5 Report . 14. And truly the Doctor is to be commended for his fair and sincere expression . For it is indeed meerly asserted and exemplified without the least shadow of proof . In the first example there alleaged , King Kenulphus is said to have exempted a Monastery , Consilio & consensis Episcoporum & Senatorum Gentis suae , which was no instance of power in him , unless it was also in the Bishops and Nobles , That he could not , or would not do it without their agreement . The exemption of Reading Abbey , by Henry the First , argues no authority , he being the Founder of it , and not bound to give his goods to the Church , but upon the conditions which pleases himself . Which answer likewise serves for all Hospitals , and such like pious Houses founded by the King. The third example of the Abbot of Buries exemption by the King , is Recorded without particular circumstances , and so must stand for an example of the Kings execution or command , to the secular Magistrate , to proceed accordingly , but proves nothing , That the King did it without consent of the Bishop , under whom it was . These are all the cases of secular exemptions , produced by that learned Lawyer , which you see are pure examples of the Kings exempting , either with the Bishops consent , or by title of asking , what conditions he thought fit to annex to his own Liberalities , as every private person may , or at most alleaged so abstractedly , that any of these , or many other causes , may justly be supposed to have intervened . But I mistake , there is yet one more , to which the Doctor thought good to give a particular efficacy , by citing the very words of the Charter , which are these , Hoc regali authoritate & Episcoporum ac Baronum attestatione constituo . I appoint this by my royal Authority with the attestation of my Bishops and Barons . But had the Doctor remembred he had named this King , before William the Conqueror , he would have understood that Regali Authoritate , signified as much as in the first of Kings doth that famous phrase Ius Regis , that is , the power of the sword , the power of taking away any mans goods , and giving them to another ; the power of doing all wrong , as is not onely known of the Conquerors other proceedings , but even out of this fact , taking the goods of a Bishop , and the provision ordained for Souls , and attributing them to an Abbey : And this by the very words of the Charter , without any course of Law or consent of any Justice , or power in the Commonwealth : So that our Doctor has brought us in a very special example for Henry the Eighth , the worst of his Successors to imitate , and justifie his Spiritual Authority by . To that which he affirms of the Chatholick German Emperors , the Kings of France and England ; that they claimed to be founders of all Bishopricks in their Dominions , and Patrons of them to bestow them by investiture : I answer , they did very well to found as many as they pleased , that is , to enrich and enlarge the Church with Episcopal Revenues by their pious Donations ; and when they have done , to claim deservedly the Advowsons , and present whom they please to be invested by the Church ; whom yet , if they be found unworthy , the Church rejects , notwithstanding the Kings presentation and authority , and consequently this is done by the consent of the Church : Neither is this annexed to the Kingly dignity onely , as a particular badg of his Authority over the Church ; but even private Subjects , when either themselves or their Ancestors have founded some Ecclesiastical Benefice , challenge to themselves the Advowsons , without any prejudice to the Church ; who allows it reasonable , that the Friends of the Donors should rather enjoy that benefit , then others . Unless , perhaps , the persons be found unfit ; which in that case , obliges the Church to use her Authority , by interposing her resusal . This therefore private persons can do , as well as Kings , and yet , I hope , the Doctor will not say , That all those are Lords and Heads of the Church . Lastly , he might as well have made mention of the Pope and Clergies ressistance to Kings that usurped the investitures , as of the others claiming of them ; both being equally notorious in History , and the Princes in the end , having yeelded that their pretence was unjust . Next he tells us , the Kings of France and England , claimed a just right , that no Legate from Rome could use Iurisdiction here , without their leave . What a terrible business is this ? Or , what follows hence ? None can imagine but the Dr. himself , who certainly had some meaning in it , or other ; They did so indeed , and so do Catholick Kings sometimes to this day ; who yet communicate with the Church , and are accounted obedient sons , as long as they proceed with due moderation . But that they did it in disacknowledgment of the Popes Supremacy ; or , that the Legate brought not his Jurisdiction with him from Rome , but was glad to receive it of the King , ere he could use it , this the Doctor will never be able to make good . Nay , they were so far from denying the Popes Authority even in this kinde , That our Kings of England procured of the Pope , that the Archbishop of Canterbury should be Legatus Natus . But now the Doctor hath resolved me of my former doubt , which was , with what art possible he could make these imperfect Testimonies serve his purpose ; adding here immediately these words , All these put together , are a foundation for this power of the Princes , to erect or translate a Patriarchate . As if he should have said , Though there be not one word in any single Testimony expresly manifesting , That it is principally the Kings power , or excluding the Churches ; yet I have produced many things little to the purpose ( if considered in their single selves ) which , notwithstanding I would intreat you to believe , that ALL THESE PUT TOGETHER ARE A FOUNDATION , &c. Where note , that here again also he observes his former invincible method of reserving his strongest Arguments till the last ; putting immediately before his Conclusion , That the Legates were often not admitted in England ; so as out of the very non-admission of the Legates , the Doctor infers an absolute power in Princes , to erect and translate Patriarchates . Besides , were all this granted , what is it to your , or our purpose ; since we accuse you not of Schism , for breaking from the Popes subjection , as a private Patriarch , but as the chief Pastor and Head of the Church . But , because the Doctor could not handsomly transfer this Primacy from Rome to Canterbury , to secure him from the subjection to Antichrist ; therefore he was pleased to mistake it , all along this Chapter , for a Patriarchate ; and then undertakes to shew from some few Testimonies de facto , That it was not the Churches , but the Kings Authority to erect and translate them . Whereas ( besides the answers in particular already given ) no prudent man can doubt , but in the process of fifteen or sixteen hundred years , and in such a vast extent as the Christian world , there may be found twenty or thirty matters of Fact ( if one will take Histories to collect them ) either out of ambition , ignorance , rebellion , or tyranny , against the most inviolable right that can be imagined . Besides , many things might often be mentioned , by Historiographers , as done , without particularizing the Authority , by which they were done . Especially in our case ; where , by reason of the connexion between the Soul and Body of the politick world ; the Ecclesiastical and Secular State ; they seem to act as one thing : The Temporal Authority most commonly putting in execution the intentions of the Church . And this also makes them appear more visibly to proceed from the Temporal part , then from the Spiritual ; as humane actions more apparently spring from the Body , then from the Soul. But if the Doctor would have proved sincerely , That Kings indeed had that pretended power , he should not have stood piddling with half a dozen fag ends of History , to prove such a thing was sometimes done de facto , but recurred to the Apostolical and Ecclesiastical Canons , where such things are purposely treated , and there he should have found another story . But he is wiser then to confine himself within the proper lists of any question ; he had rather be in the open field , where his little fayeryreason may hop and skip from bough to bryar ; and weary his adversary not to combate , but to catch him . SECT . 6. The Examination of the Testimonies produced by Mr. Hammond to prove his fundamental Position , that Kings are supreme in spiritual matters : THe endeavours of Mr. Hammond in the foregoing part of this Chapter was first , to suppose the Pope onely a private Patriarch , next , that the King can erect and translate Patriarchates ; after which ( though other men of reason use to put their grounds , ere they deduce any thing from them ) he lays the grounds in this 19 Paragraph of his formerly built discourse , saying , that the Reason of all is , the supreme power of Kings , even in Ecclesiastical matters . Where , ( to omit how he has mangled that one poor Paragraph with ten parenthesisses , no more ) he so intermingles and shuffles together , in an equal tenor , truths with falshoods , things dubious and unprov'd , with things acknowledged , and that need no proof , things to the purpose , with things to no purpose , that it would loath any well-order'd Reason , to see in so little a room , so perfect a map of disorderly confusion . But ere we come to answer that ; his marginal testimonies which he huddles together briefly of all sorts , would seem neglected , if we should not allow them a cursory reflection . First , what he objects out of Chomatenus , though his Author were of any Authority , yet it makes nothing at all to his purpose ; since the very words he cites , that the King is as it were the common Director and Ruler of the Church , signifies rather he was not so ▪ then was so ; unless he can prove that quasi , as it were , can bear the sence of revera , indeed , or in reality . And then how handsomely think you , would these words hang together , that the King is IN REALITY AS IT WERE , the Ruler of the Church . Nay rather the words alledged plainly signifie the contrary : For , if there be a common Ruler of the Church , and the King be onely as it were that Ruler ; it is plain , there is some other , not , as it were , but truly and properly such . The second is yet much more absurd ; for never was there Testimony , nor can be imagined in so little room , more expresly witnessing , that Kings have nothing to do with Ecclesiastical affairs then this of Constantine ; which the Doctor brings to prove the contrary . I mean if we take the words as the Doctor cites them ▪ in Greek , without his can●ing translation of them . The words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In English thus , as neer word by word as it can possibly be render'd . You truly ( speaking to the Bishops ) are constituted Overseers ( or Bishops ) of those affairs which are within the Church ; but I am constituted under God Overseer of those affairs which are without the Church . But the Doctor seems willing to take there the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church , for a material Church of stone , and so ▪ renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those things which are celebrated within it ; Yet is pittifully puzled notwithstanding , rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which signifies things without the Church ) external things ; because the right words would have excluded the Emperors power over Ecclesiastical affairs ; and yet even so it will not serve his turn ; for unless he can make his own words ( external things ) signifie spiritual things , to which they will be very unwilling , the Testimony is still expresly against him . Besides , it is pretty sport to observe how sillily insincere the Doctor is , telling us that Constantine the Great spake those words in an Assembly of Bishops ; by which and the Doctors wrong Translation , the simple Reader would judge that Constantine had told a General Council of Bishops to their face , that he was Head of the Church : but when I came to finde out the Author and the place ( both which the Doctor had prudently omitted ) I found it was onely spoken when he was at dinner with some Bishops . The Author is Eusebius , de vita Constantini , l. 4 ▪ c. 24. The title of the Chapter is this , as I finde it in the Translator , ( for I had not the Greek ) Quod externarum rerum quasi Episcopum se quendam professus est , That he professed himself , as it were a kinde of a Bishop over external things . Then follows the Chapter in these words . Ex quo etiam factum est , ut cum Episcopos nonnullos convivio excepisset , ipse se nobis audientibus Episcopum appellaret , his ferè verbis : Vos , ( inquit ) intra Ecclesiam , ego extra Ecclesiam à Deo Episcopus constitutus sum . Itaque cùm quae loquebatur eadem secum mente cogitaret , animum in omnes qui ejus suberant imperio intentum habuit , hortatus pro virili utpiam omnes vitam excolerent . Whence it came to pass , that when he had entertained some Bishops at a feast ( or Banquet ) he in our hearing , called himself a Bishop in those words : You ( saith he ) are constituted Bishops within the Church , I without the Church . Wherefore since his thought went along with his words , he apply'd his mind to those who were under his Empire , exhorting them , to his power , that they should all lead a pious life . Where , besides what I formerly found the Doctor faulty in , we see that the Author of this Testimony , who was present , when the Emperor spake these words , and so could best judge of his meaning by the circumstances , deduced no more out of them , then that he called himself Bishop , because it belonged to his Calling to exhort all his subjects to lead a pious life , and administer rightly those things of which they were Overseers by God. His third Testimony to prove the King Head of Ecclesiastical , as well as civil affairs , is , that irreprehended saying of Leo Isaurus , who said to the Pope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am a King and a Priest , which was indeed a saying worthy an Anti-heretick , as Isaurus was ; being a ring leader of the Iconoclasts . A wise man would wonder what the Doctor intended by producing such a saying , which himself must acknowledge extravagant : since none of the late Kings of England ever assum'd to themselves the title of a Priest , as did this infatuated Emperor ; who gave more credit to Sooth-sayers and fortune-tellers , then to God and his Church . The third is from Socrates , who says , the affairs of the Church depended on the Emperors . And who denies it ? Therefore what ? Ergo Kings are supreme in Ecclesiastical affairs ? How follows that ? since the onely word is wanting , to wit , supreme , which can make good the inference . The affairs of the Head depend on the Arms and Shoulders ; therefore will the Doctor infer they are supreme or highest ? as though dependence could not be both mutual and unequal . It must needs argue a Soul very empty of reason , to catch thus at every shadow of any aery word , and think to deduce thence a full sentence . The fourth is from Optatus , noting it as a schismatical piece of language in the Donatists to say , Quod Imperatori cum Ecclesiâ ? What has the Emperor to do with the Church , citing for it his second Book . But ( though perhaps I may be mistaken in not seeing so small a Testimony ) I finde no such thing in that place he quotes . Indeed I finde that ancient Father arguing like a present Catholike , calling the Doctor Schismatick , and quite confuting and contradicting all his book ; saying , Negare non potes scire te in urbe Româ PETRO PRIMO Cathedram Episcopalem esse collatam ; in quâ sederit omnium APOSTOLORUM CAPUT PETRUS ; Thou canst not deny that in the City of Rome the Episcopal Chair was given to PETER THE FIRST ; in which sate PETER THE HEAD OF ALL THE APOSTLES . Then he proceeds to reckon up all the Popes of Rome , successors of S. Peter , till Pope Siricius , who lived in his days , Cum quo nobis totus orbis in commercio Formatorum in unâ Communionis societate concordat ; — With whom the whole world agrees in one society of Communion , by correspondence of communicatory Letters . — ▪ And afterwards , probatum est nos esse in Ecclesiâ Sanctâ Catholicâ — per Cathedram Petri , quae nostra est , & per ipsam caeteras Dotes apud nos esse , etiam Sacerdotium . It is proved that we are in the holy Catholike Church by the chair of Peter , which is ours : ( what will become of the Doctor , who can lay no claim , nor hath any right to it , nay hath disclaimed its right , and who findes here a reason why we may justly be called Roman Catholikes ) It follows , and by the chair of Peter , other gifts are also with us , even Priesthood . Alas poor Doctor Hammond , who having lost Communion with that Church , hath lost also his Priesthood , Mission , and power to preach , if this holy Father say true . What hard fortune it was that Optatus lived not in the primitive times , for then the Doctor had believed him and turned Papist ; but in regard he wrote after the three hundreth year , ( the fatal period of any certain truth in Gods Church , as the Doctor afterwards intimates ) he hath quite lost his labour , and his Authority is invalid for writing Truth so late . As for the Testimony it self , which probably is this Fathers in some other place , I see no difficulty at all in it : For the Emperor being a nursing Father to the Church , whose secular power she invoked to punish and repress such as were the Donatists ; none but Schismaticks would deny that power so granted to be sufficiently Authoritative to punish their pernicious Apostasie . Then follow six Testimonies out of heathen writers all in a cluster , that their Kings ought to be Priests and Augurs , &c. and the Doctor would have the example transfer'd to Christianity . Indeed if Iesus Christ had not come from heaven to found a Church , and ( besides what hath been said of St. Peters Primacy ) left it under the Government of Ecclesiastical persons , the Apostles , committing all jurisdiction in affairs of that nature to them , without dependence of any secular superior ; then , for any thing I know , we might have come ere this to have been in statu quo prius , that is , Heathens again ; and so the Doctors Argument might have ta'ne place ▪ But if Christ founded a Church upon Apostles , Ecclesiastical persons , without the help of secular supports , leaving all power both of Ordination and Iurisdiction to it , the Doctor must either prove no disparity between the sacred oeconomy of Christs House , and the Babel of heathenism ; or else grant his parity improper and absurd . I never imagin'd there was any such extraordinary holiness in the heathenish Rites , but a secular power might serve to perform and overlook them : And , as the reason why they were used by the Emperors , was onely because their mock-Religion was nothing but a policy to delude and bridle the vulgar ; so if Christian Religion were nothing but a trick of State-policy , it would do very well indeed in a secular Princes hands , to alter and fashion it to the mold of the peoples humors . But our all-wise God hath dealt more prudently with his Church ; encharging his sacred Mysteries and the Churches-Government to those persons , whose very state of life being purely dependent on God and his service , secures them from being cross-byass'd by worldly interests , and secular pretences . Yet the Doctor is so deeply immers'd in Schism , that he relishes and fancies better the Pope-destroying example of heathen policy , then the ever-sacred , and heaven-instituted Government of Christianity . His eleventh instance is from David who order'd the courses of the Priests , and Solomon who consecrated the Temple ; but the Doctor may consider , that David and Solomon were Prophets as well as Kings , and so no wonder , if , according to the more particular prudence given them by God , they did something extraordinary . Neither doubt I , but if nowadays any King were both a Saint and a Prophet , it were very convenient he should assist and instruct the Church in a more particular way , and yet not thank his Kingly Dignity for that Authority neither . But indeed , neither David nor Solomon shewed any strain of a higher Jurisdiction . Their greater zeal might invite them , and their exacter knowledge make their assistance requisite to order the courses of the Priests . And as for Solomons Consecrating the Temple , it was performed by offering Sacrifice ; which he himself ▪ offer'd not , but the Priests ; so as his Consecrating it was nothing else but his causing them to Consecrate it . A pittiful proof that Kings are over the Church in Ecclesiastical affairs . His twelfth Testimony is of Hezekiah and Iosiah , who ordered many things belonging to the Temple . So wonderfully acute is this Doctor , that no King can do a pious deed , or even scarce say his Prayers , but his honor-dropping-pen , streight way entitles him Head of the Church . His thirteenth is of St. Paul , who ( saith he ) appealed from the judgement of the chief Priests to the Tribunal of Caesar. So as now Caesar , a Heathen Emperor , is become Head of the Church ; nay of two Churches ( according to Master Hammond ) the Heathenish , and the Christian. But the good Doctor is most grievously mistaken here , as he hath been almost in every place of Scripture he hath yet produc't & I observe , that though he be pretty good at mistaking all over his Book , yet when he omes to alleadge any thing out of Gods Word , he errs far more accurately . For St. Paul appealed not from the Tribunal of the Jews , much less their Synagogue ( representing their Church ) as the Doctor would perswade us ; but from the Tribunal of Portius Festus , a Roman Governor under Caesar , to Caesar himself ; I will onely put down the words as I finde them in their own Translation , and so leave the Doctor to the Readers Judgement , either to be accused for willfully abusing , or ignorantly mistaking them : But Festus willing to do the Iews a pleasure , answered Paul and said , wilt thou go up to Ierusalem , and there be judged of these things before me : Then said Paul , I stand at Caesars judgement-seat where I ought to be judged , &c. Act. 25. 9 , 10 , &c. And now is not this Doctor think you the fittest man among all the sons of the Church of England to have a Pension for writing Annotations in folio on the Bible . His last proof is , that Iustinians third Book is made up of Constitutions , de Episcopis , Clericis , Laicis ; Bishops , Priests , Laymen . First we answer , and the same may be said of the Theodosian Code , that all the Laws found there must not necessarily be Iustinians ; since the Keepers of the Laws use not onely to put in their Law-books those Constitutions , themselves made , but also those they are to see observed ; among which are the Canons and Laws of the Church , made before by Councils and other Ecclesiastical Powers . Secondly , We grant Iustinian may make Constitutions of his own concerning Bishops , and Clergymen , in what relates to temporal affairs , or as they are parts of the civil Commonwealth ▪ And lastly , If he shall be found to have made any Laws concerning them , and without the Authority of the Church entrenching upon Ecclesiastical businesses , let the Doctor prove he had power to make such , and he will in so doing , clear him in that part , from that note of Tyranny , which is objected against him . What you say concerning the Canons of Councils , that they have been mostly set out by the Emperors ; It is very certain , you might , if you had pleased , instead of your Mostly have put Always , the causing them to be promulgated belonging to the Office of the supreme secular Powers ; whose obligation it is to see that the Churches decrees be received and put in execution . What you clap in within a Parenthesis ( as your custom is to intermingle truth with falshood ) that Canons of Councils received their Authority by the Emperor ; In the sence you take it is a great error . For never was it heard that an Emperor claimed a negative voice in making a Canon of a Council valid , which concerned matters purely Spiritual ; nay , nor disaccepted them , decreed unanimously by the Fathers , but all the world lookt upon him as an unjust and tyrannical incroacher . They receive indeed Authority from the Emperor in this sense , that his subscription and command to proclaim them makes them have a more powerful reception , and secures them from the obstacles of turbulent and rebellious spirits ; But this will not content you , your aym is , that they should not have the Authority or validity of a Canon , without the last-life-giving-hand of the Emperors vote , which is onely a strain of your own liberality to him , or rather of your envy towards the Church , without any ground of his rightful claim to any such Jurisdiction over Councils . SECT . 7. Other empty Proofs of this pretended Right , confuted . THese rubs being removed , it will be our next sport to address an answer to his nineteenth Section it self ; where omitting his ten Parenthesisses , which contain nothing , but either sayings of his own , or Greek out of Strabo's Geography , That the Romans kept their assizes at divers places ; or Testimonies from the Council of Chalcedon , already answered ; omitting these , I say , I will briefly resume the whole sence of the Paragraph , as well as I can gather it out of the some-thing-more - Lucid intervals of his mad Parenthesisses : And this I take to be the sum of it , That Kings should , according to emergent conveniences , change their Seats of Iudicature ; and that the same reasons may require a removal of Ecclesiastical Seats ; wherefore , there being nothing to the contrary constituted , either by Christ or his Apostles , it follows , That Kings may , when they please , erect , and consequently remove Primacies and Metropolitans . I answer , That Secular Courts may be removed upon good occasions , is so evident to every Fool , that it needs neither Greek , nor Strabo to prove it . That Ecclesiastical Seats , for greater conveniences of the Church , be also subject to removal , is likewise evident and constituted by the Council of Chalcedon , Can. 17. But his inference , That it belongs to the right of Kings to erect and transfer them , is weaker then water ; nor has the Doctor infused into it , the least grain of Reason to strengthen it . Yet first to prove it , he says , Nothing is found either by Christ , or his Apostles ordered to the contrary . Which is a most pitiful Negative proof ( as indeed the greatest part of his Book i● ) and supposes , to make it good , That neither Christ , nor his Apostles , said , did , or ordered any thing but what is exprest in Scripture ; which is both expresly contrary to Scripture it self , and to common reason also . Besides , this wise proof is both most unjust towards us , and silly in him to expect ; unjust towards us , ingaging us to prove out of Scripture , That Kings cannot erect Primacies and Patriarchates , whereas there is no such word there , as either Primate or Patriarchate , which he would have us shew thence not subject to Kings . Nor is it less silly in him to expect , That the Scripture should make mention of the erection , or not erection of Primacies and Patriarchates by Secular Powers ; since the Secular Powers , when the Scripture was written , being most bloody Tyrants and Persecutors of the Church , were more likely to hang up all Primates and Patriarchs , then either erect or remove their Seats to a more convenient place . Yet if you would see something to the contrary , why Kings should not use Ecclesiastical Jurisdiction , I can produce you the sence of the Catholick Church , the best Testimony that can be alleaged for the meaning of Gods Spirit ; but because this weighs little with you , I shew you next , the Testimony of common sence and reason , which tells you , Faber fabrilia tractet ; and that those , whose education , institute of life , particular designment to , and total dependence on any course of life , makes them more strongly addict all their thoughts to perfect themselves knowingly and magisterially in that their proper profession , are fitter by far for such an employment , then those whose diversly-distracted studies , render them half-knowing , or half-careful in such performances . How much then is it more convenient , that Ecclesiastical persons should manage the affairs of the Church , then Secular Princes , whom partly their necessary Temporal occasions , partly voluntary Recreations , Court attendances and entertainments , so quite take up , that they can have but saint and weak reflections , either of knowledge or care , in comparison of the others , upon the most concerning business imaginable , the ordering Gods Church . The Doctors Conclusion then , which he says is , both rational and evident , is both irrational , and very dim-coloured to any eye but his own , who supposes ( as he tells us here , for our farther confirmation ) That he hath made it already clear from the refutation of our Plea for St. Peters Universal Pastorship ; whereas , it hath been manifested , he had not one express word of proof to make good his pretended confutation ; insomuch , as I promise him a general pardon , and acquittance for the frivolousness of all the rest , if he can shew me in his Answer , that any one place expresly testified , that which he pretended to evidence by Testimonies . What he adds , That it was appointed by the Council of Chalcedon , de jure , that the King may erect a Primacy when he pleases . I dare be bold to call a forgery ; and that , it needs an ID EST of the seventeens , to make the Councils words sound to his purpose . What he tells us next , as a thing certain , That King Ethelbert at the time of Austins planting the Faith , did erect a Primacy at Canterbury , the seat of his Kingdom : Imperii sui totius Metropolis , saith Bede , &c. is such a childish piece of insincerity , that it craves as much pity as it deserves anger . For Bede onely tells us there , How the King answered them , that he could not assent to their new doctrine ; yet because they were strangers , and desired to communicate to him what they believed to be true , he would not trouble them , but rather kindly entertain them , &c. Then follows the Doctors Testimony , Dedit ergo eis manfionem in Civitate Dovernensi quae Imperii sui totius erat Metropolis . Eisque , ut promiserat , cum administratione victus temporalis , &c. Wherefore he gave them a dwelling place in the City of Canterbury ( the Mother-City of his whole Dominions ) and with administration of Temporal food , he hindred them not from Preaching . So that the giving them an House in Canterbury to dwell in , and meat to eat , is a clear evidence with Master Hammond , That the King ( yet a Heathen ) erected a Primacy , when certainly he knew not then what a Primacy meant . Lastly , To convince absolutely , That Kings were Heads of the Church , and translated and erected Primacies at pleasure , he concludes , That had it not been for this , there is no reason assignable , why this Nation being in Constantine's time , under three Metropolitans , there should be an addition of two Provinces ; or that the Metropolitical power should be so removed . As if it could not be done at all , unless the King did it . What an Argument is here , to bring for an up-shot of his proofs , That the King is Head of the Church ? We both acknowledge , that some removals of Ecclesiastical Seats have been in England ; but the Question is , Whether it belongs to the Kings , or the Popes , to cause these removals ; he undertakes to prove it the Kings right , we deny it . The Doctor produces his Sacra Anchora , or last proof , That there is no reason assignable why these Sees were removed , had it not been that the King had power : We answer , We can tell how to remove them without the Kings power , to wit , by the Popes ; which is the question he professes to make head against : But proceeds not farther , then onely to say it must needs be the King , and that we cannot assign the Pope ; and that the thing was done , and therefore the King must necessarily be the doer of it . Thus you see the Doctor is constant to his Principles , in putting his strongest Arguments in the rear . What man living is able to withstand so potent and cunning an Adversary ? Besides , suppose there had been neither Pope nor King , was there any impossibility that consent of Bishops might remove the Primacy to another See ? especially , the Bishops being anciently of such Authority in England , That no weighty affairs were transacted , but they had a share in the managing of them . You see then Mr. Doctor there are two reasons assignable for the fact , which you prove to be the Kings power , because he did it , and then prove he did it , because otherwise it could not have been done . After he hath thus convinc't Kings to have power also over Ecclesiastical affairs , he proceeds to prove , that this power of theirs ( taken away by the Laws ) is resumable : and , although his supposition being shown to be groundless , there needs no answer to what he builds upon it , yet we will not be so discourteous as to slight his mistakes by affording them no Reply . Under Pope Melchiades in Constantines time was made a Decree , that if the Donatist Bishops in Africk would return to the Unity of the Church , they should be allowed either to keep the Bishopricks they had , or be provided of others : their obstinacy permitted not this to be executed , and therefore it was recalled . Neer a hundred years after under Pope Anastasius , a National Council in Africa ordained a request to Him and other Bishops of Italy , by whose predecessors the revocation had been made , that the Donatist Bishops might retain their places , if they would return to the Catholike Church ; the cunning Balsamon puts the provision it self for a Canon of this Council ; and it had been a foul offence in the Doctor to have taken notice of the request , though he must needs have read it in Baronius , whom he cites in the very place . Therefore he concludes , that Laws made at Rome do not take away the liberty of another National Council to make contrary Laws thereunto . Although as far as can be drawn out of the fact and Council , it argues the direct contrary , and that it was not lawful , for their National Council to infringe what had been done at Rome : so unlucky is the Doctor in bringing Arguments so restiff and kicking , that they cast their rider out of his inte●t . He tells next , that a Law though made by a General Council and with the consent of all Christian Princes , yet , if it have respect to a civil right , may in this or that Nation be repealed ; quoting one Roger Widrington and Suarez ; the latter of them , gives this reason ; because such a Law made at a general meeting of Princes , is intrinsically a civil Law. But what the Doctor will do with this after he hath produced it I cannot certainly say , onely I see he must be very fruitful in unprov'd suppositions , ere it will be able to do him or his cause any good . First , he must suppose that the title of the Head of the Church is a thing not Ecclesiastical , but belonging to a civil right ; next , that that same title is denyed their Kings , only upon pretence of a Canon of a Council , and not upon Christs donation of it to St. Peter , these two unproved ând ungranted positions ( I say ) he must suppose gratis . Otherwise to what end does he argue that the Canons of Councils are repealable and the Kings right by consequence resumeable . What follows next in the 23 Section , that this is affirmed and intended by Balsamon to all Canons in general , as the judgement of learned men , in his notes on the sixteenth Canon of the Council of Carthage , hath already been answered , and shown that it is not Balsamon who affirms it , but other men ; neither doth he call them learned men , as the Doctor here imposes on him , but onely says , that some men say the Emperor can do such and such things . And he adds , that those persons proceed upon this ground , that the Emperor may do lawfully whatever he lists . His last Paragraph , for which ( as his former custom was ) he reserves the best of his strength , proves that this right of Kings to be head in Ecclesiastical affairs , cannot be alienated by prescription . The testimony he introduces is of one Sayr , a late Monk , who wrote his Book at Rome ; a man likely to speak much in the Doctors behalf ; whose opinion , in case he should say any thing against us , being but of a private Casuist , may with the like facility be rejected as alleadg'd ; But what says honest Sayr ? he tells us , that when prescription is neither of the Law of Nature , nor the divine Law , nor the Law of Nations , but onely the civil and Canon Law , there it extends no farther then every supreme Prince in his Realm by his Law is supposed to will that it shall be extended , and therefore that no subject can prescribe exemption from making appeal to his King , or that his Prince may not punish him when Reason and Iustice requires . Let the testimony it self be what it will , what was the Doctor dreaming on when he produced it ? Marry he dreamt two things ; First , that the Pope had heretofore prescribed against the Kings of England in their pretended right of being head in Ecclesiastical matters ; next this prescription of the Pope hath not its force from any thing but a Canon or Civil Law. These two points the Doctor dreamingly supposes to be certain principles , and it is discourtesie in us not to grant them gratis , for fear we should spoil his learned Conclusion . What a shame is this for a Doctor of Divinity , ( whereas every boy that hath been but two years at Cambridge , knows he is first to establish his premises firmly , ere he can claim any certainty of truth in his Conclusion ) to suppose his premises true ▪ and upon that grant , kindly made by himself to himself , conclude at pleasure what he lists . And what an unconscionable piece of affected ignorance is this , to bring a Testimony which could not possibly be applyed to his purpose without proving the two former self-made suppositions ; and yet to neglect that necessary task , and conclude in these vain words , It were easie to apply this distinctly to the confirming of all that hath been said , but I shall not expatiate . It is now become an old excuse with the Doctor to cry he is out of his way , when he comes to a passage he cannot get over ; but all-to-be-labours things frivolous , and which ( his self-laid grounds once supposed ) would be out of question . Thus you see an end of his sixth Chapter , which was totally built upon this ground , that the Authority of Head of the Church was no more then Patriarchal , and consequently needed in rigour of dispute no other reply but onely to deny the supposition , and bid him prove it . What has been answered to each particular , was onely to let the Reader see how inconsequently and weakly he builds , even upon his own foundations . SECT . 8. A Reply to Doctor Hammonds Narrative ▪ Confession of his Schism . THe Doctor having laid his tottering grounds for the Kings Supremacy in Ecclesiastical affairs , by alleadging some Testimonies expresly against himself and his cause , and not one expresly for them , but what his fellow-schismaticks afforded him . Next having supposed upon his own strongly-dreaming imagination , without one direct place of any Authentick writer , against clouds of most plain Testimonies from Fathers and Councils , frequent in our Controvertists , and not touched by him in way of answer ; against the most visible practice and universal belief of the whole Catholick world ; that the Pope is onely a private Patriarch and hath no right of Jurisdiction over the universal Church . And lastly , out of a few Testimonies witnessing de facto , that Kings did erect and remove Patriarchates , without any word excluding the Churches precedent orders , having concluded that such a power belonged de jure to Kings , and was annext to a Crown : These three things , most gravely supposed , he goes about to clear the Church of England from the imputation of casting off obedience to the Bishop of Rome at the Reformation ; which is the intent of this Chapter . But first he lays down at large the whole history of Schism ( ommitting onely the main things that might disgrace it ) ▪ and by what degrees or steps this miserable Kingdom and Church came to renounce the obedience to those Ecclesiastical superiors , who had ( by their own confession , for eight or nine hundred years ) steered that-then-secure Barque in a calm unity of Faith ; and which Authority all the then present world , except King Henry's now friend , but late Antagonist Luther , acknowledged and submitted to : First he tells us this was done by the Clergy in a Synod , recognizing the King to be supreme Head of the Church of England ; Secondly , By their submitting themselves to the King ; and thirdly , the definition of the Universities and Monasteries after debate , that the Pope had nothing to do more in England then any other extern Bishop ; that is , nothing at all : And all this in this sort concluded , subscribed and confirmed by their corporal oaths , ( which word corporal was well put in , for their Souls and Consciences never went along with it ) was afterwards turn'd into Acts of Parliament , in which it was resolved upon the question to defie the Pope and all his works . In answer to which ( though a bare narration how a Schism was made , deserve none ) yet to devoid it of al excuse it may pretend to , I object , first , that it did not originally spring from Conscience , no not even an erroneous one , but from manifest malice and viciousness . Next that the Kingdoms assent to this il originiz'd breach was not free : And thirdly , that though both these were granted , yet this act of theirs , so largely laid out by Doctor Hammond , is truly and properly a Schism , and entitles them schismaticks ; nay the more the Doctor dilates upon it , the more schismatical he makes the breach , of which the two latter himself though never so loath must acknowledge , unless he will deny his own words . To begin with the first , all the world knows that , till King Henry violenced the breach , all England both Clergy and Laity were as equally and as peaceably conjoyned to the Catholike Church under the government of her supreme Pastour , the Bishop of Rome , as either France or Spain are now : neither did they ever express any scrupulosity that they had remained under such a Government ever since the Conversion of their first Fore-fathers ; nor were scandalized at the then received Doctrine of the Church , holding as a point of Faith that the Pope was its Head , but abominated the contrary as sacrilegious and schismatical . The first urger of the breach then was the King ( as is also acknowledged ) let us see then what or who urg'd him , that so we may trace the schism to its first original , and shew the new-born brat its right Parent . As for the King , while his blood was yet in due temper and not over-heated with passion , that is , while his Conscience was uncorrupted , it is well known he was as humble a son to the Church and her supreme Pastour , the Bishop of Rome , as any King in Christendom is at this present ; admitting appeals thither , and his jurisdiction here ; nay , indeed more officiously obedient then any King now-adays can pretend ; writing ( or else causing to be set out in his name ) a Book against Luther in defence of the Roman-Catholick Faith and the Popes Authority which that Apostate rejected ; for which work also he received in recompence from the Pope the title of Defender of the Faith , inherited by the succeeding Kings , though they have forfeited the claim to it by disavowing the fact which deserved it . What was King Henries judgment of the Popes Universal Authority till he fell into passion , is easie to be seen in his own Book , where he strongly and rationally proves it in these words . Negare Lutherus non potest , quin omnis Ecclesia fidelium Sacro-Sanctam sedem Romanam velut Matrem Primatemque recognoscat ac veneretur , quaecunque saltem neque locorum distantiâ neque periculis interjacentibus prohibetur accessu . Quamquam , si vera dicunt qui ex India quoque veniunt huc , Indi etiam ipsi tot terrarum , tot marium , tot solitudinum plagis disjuncti , Romano tamen Pontifici se submittunt . Ergo , si tantam & tam latè fusam potestatem neque Dei jussu Pontifex , neque hominum voluntate consecutus est , sed quâ sibi vi vendicavit , dicat velim Lutherus , quando in tantae ditionis erupit professionem ? Num potest obscurum esse initium tam immensae potentiae , praesertim si intra hominum memoriam nata sit ? Quod si rem dixerit unam fortasse aut duas aetates superare ; in memoriam vobis redigat ex Historiis : Alioqui si tam vetusta sit , ut rei etiam tantae obliteratae sit origo , Legibus omnino cautum esse cognoscat , ut cujus ▪ jus omnium hominum memoriam ita supergreditur , ut sciri non possit cujusmodi habuerit initium , censeatur habuisse legitimum : Vetitumque esse constat omnium consensu Gentium ne quae di● manserunt immota moveantur . Luther cannot deny , but all the Church of the faithful , acknowledges and venerates the See of Rome as their Mother and Chief : at least whatsoever Church is not hindred from coming thither by distance of place or dangers in the way . Although if credit may be given to those who come from the Indies , even the very Indians separated by such vast Lands , Seas , and Wildernesses , submit themselves to the Bishop of Rome . — Wherefore if the Pope hath obtained so great and far-spread an Authority neither by the command of God , nor the will of men , but hath arrogated it to himself by some violence , I would know of Luther , when and at what time the Pope broke forth into the profession of so ample a Iurisdiction ? Can the beginning of such a vast power be obscure ? Especially , if it were born within the memory of man. But if he shall say this power exceeds one or two ages , let him bring it into our memory by histories . Otherwise , if it be so ancient that the original of a matter , even of so great importance , be worn out of memory , then let him know it is expresly provided for by the Laws , that his right and title which so transcends all memory of man as it cannot be known how it began , is judged to have had a lawful original ; and it is manifest that the consent of all Nations forbid those things should be moved which have long remained setled and firm . Thus was King Henry affected , and in this affection continued till he found an itching I conceive not too conscientious ) to his darling Anne Bullen ; she being too crafty to forgoe the glittering offer of a Crown made unto her by the love-besotted ▪ King ; he grew straight perplext in minde for his former marriage ; began to think it unlawful , though till now neither he nor any in the world ever scrupled it . The devotion he bore to his Saint Anne Bullen put a new heat of Religion into his tender heart ; his restless Conscience ( alas ) perswaded him that his marriage with Katherine , although confirmed by two and twenty yeers continuance , and sealed with the endearing pledge of issue , must needs be disanuld . The Pope was urged to dispence with his second marriage , though his former wife lived : King Henry wooed , intreated , bribed ; then grew into choller , and at last plainly threatned a Schisme , unless the Pope would grant and justifie his unlawful desire . Here now if the Romish Religion were made up onely of Policy ( as those think whose eys her prudent and heaven-ordered Government dazles into a blind envy of her priviledges ) the Pope should rather have sought pretences to yeeld to this unwarrantable request , then have denyed it with the loss of a Kingdom from his Jurisdiction ; but the common Father of the Church more considered ( unless we will give way to the suspicious Reports of enemies ) what detriment and scandal to the whole world was likely to result from such an impious example in so eminent a person ; then consulted with flesh and blood how to second his desire or cloak his grant with the outside of a dangerous necessity . He first counselled friendly , then reprehended him Fatherly , at last refused his consent absolutely : Upon this King Henry grew furious , put away his most pious and vertuous Lady Queen Katherine , whose Angelical Sanctity and Dove ▪ like patience he always continued to honour , when as he beheaded her assumed Rival . Her disenthronement was Anna Bullens enstalment : The marriage was celebrated with a divorce of our poor Country from the Church : Appeals to Rome , denied under pain of death . The Popes Authority , which had remained inviolable , ever since we English were by its means converted , utterly rejected ; nay , the very name of Pope rased out of all the Books in England ; Monasteries and Religious Houses pulled down or robbed , their Revenues ( given by their devout Founders to pious uses ) confiscare and consecrared to the Kings riotous Lust. Subscriptions forced to a new , and till that time unheard of , Church-Government , a Secular Head of an Ecclesiastical Body ; they that would not subscribe , disgraced or put to death . Thus the Reformation was first set on foot ▪ and this lust of King Henry was so fruitful ▪ that it at once begot Tyranny , Rapine , the Reformation , Adultery . Protestancy , at least the embrio of it , Sacriledge , Queen Elizabeth , and Schism . And , though the Doctor excuses the imputation of King Henries Sacriledge , saying , That Sacriledge is no more Schism , then it is Adultery ; yet it is enough , if he grant ( as he must ) That both his Sacriledge and his Schism , were born of the same mother-occasion , the Kings lust ; and so , though the Doctor say , That — — facies non omnibus una ▪ Yet I answer , Nec diversa tamen , qualem decet esse sororum : — — their faces not the same ; Nor different yet , as sisters well became . Neither is this all to shew , that the first occasion of the breach , was not Conscience . The King himself desired oftentimes afterwards a reconcilement ; which being not possible , without revoking all he had done , despair made him resolve , Over shooes , over boots , to make the rupture still wider , while he lived ; though at his death , when it was no time to dally , the care of his Soul now out-weighing the pleasure of his Body , he with extream grief of heart repented him of his Schism . By this , one may see , how justly the Doctor pretended , Pag. 18 , 19 ▪ as an excuse of his Schism , The care of their Conscience , and the not-admitting any sin , which the Church may oblige them to subscribe to ; whereas , if the original of the breach be this ( as it most evidently is ) then I cannot conceive the Church obliged the ring leader of it to any sin in bidding him keep his own wife : But if you pretend another , which by the whole scope of this Chapter , you seem not to do , it will be found to have no nobler an extraction , then the former ; onely perhaps , the carnal sin in him , may be changed into a spiritual one in you ; that is , King Henries lust , into your self-conceited pride , and refractory disobedience ; which may indeed out●vy and excel him , though not excuse you . But perhaps your grounds , which before absolved the Rebel , Out ▪ law , and Anabaptist , will absolve him too , by saying it was King Henries present perswasion , that his wife was to be put away ; and then comes in the whole eighth Paragraph of the second Chapter , to plead for the adulterous King , thus ; Nay , though the error be really on his side , yet if the doctrines so proposed ( that he ought to keep his wife ) as the condition of Communion be indeed agreeable to truth , but yet be really apprehended by him , to whom they are thus proposed , to be false , and disagreeable ; it will even in that case be hard to affirm , That that man may lawfully subscribe ( or K●-Henry lawfully keep his wife ) contrary to his present perswasion . Thus much for the first thing I undertook to shew , that the original of this breach proceeded not from Conscience ; the second will also appear no less manifest , That the progress and promoting of it , was altogether as unconsciencious . The second consideration , which renders this Schism more inexcusable in the now Protestants , is , That when it first was brought into this Kingdom , it was no free choice of the Ecclesiastical State ; which , could the Doctor prove , he would think it perhaps , of some weight . The King using all means , both by perswasions and force , to make men subscribe ; persecuting continually those that refused , and putting to death many upon the same score ; among the rest , those two Lights of our Nation for learning and piety , Bishop Fisher , and Sir Thomas Moor , most intimate with the King , and in the sincerest loyalty addicted to him , till their knowing conscienciousness made them refuse to subscribe , lest they might at once prejudice Loyalty and Religion by a preposterous obedience . But what need more proofs , since the Doctor grants here , Section five , That it is easie to believe that nothing but the apprehension of dangers , which hung over them ( by a Praemunire incurred by them ) could probably have inclined the Clergy to subscribe , thus he : Though , blowing and supping both at once , he striaght-way addes , That the Reasons or Arguments offered in debate , were the causes ( as in all charity we are to judge ) of their decision . Whereas I cannot see any reason , why the Doctor should be so uncharitably charitable , as to judge them not ▪ onely weak , but to have been hardned , and lost for the future all feeling of Conscience for their lapse ; since the fore-going fear bears the weight of a strong prejudice against the clear Verdict of Conscience , and the future recantation of all the Bishops ( who then subscribed ) in Queen Maries time , and their persisting in Queen Elizabeths days , rather evidences , That the curb being removed , which misled them , it was Conscience which made them return ; and strength and force of Conscience which made them afterwards persevere in the same judgment . The third thing I am to prove , and make the Doctor confess , is , That there was a breach made , which denominates them truly and properly Schismaticks . The first part is so clear , that it needs no proof , since the very deed bears witness . For first , your self acknowledge , you renounced the Authority of the Roman See , and cast it out of this Iland . Which Authority yet you must acknowledge likewise , That all the whole World , which before the breach you held the onely good Christians , submitted to as sacred , and descended from Christs institution ▪ which Authority was known and held , both by them , and your selves , till then , to be over both you and your King , in Ecclesiastical matters ; and had enjoyed the possession of that Claim , confessedly eight or nine hundred years ; nor this upon title onely of a Patriarchate , your Conversion , or Grant of Kings , but of an Universal Primacy and Pastorship over the whole Church by Christs grant , and before your conversion was dream'd on . Lastly , The Government of the Church thus established , was held by all those whom before that day you accounted the onely Faithful , as of Divine Right , and a point of Faith ; and that the denial of it , twisted into one crime , both Heresie and Schism . A manifest breach then , and Schism there was made by you ; first , from that supreme Ecclesiastical Governor , under whom , both you and your Ancestors , till that time , had ever-continued , and next , from the Universality of Christians ; by erecting to your selves a new structure of Church-Government , which all the vast Congregation of these , from whom you broke , detested and abhorred as Sacrilegious and Schismatical . Singularity therefore most clearly manifested it self in your new Church-Government ; and if singularity be opposite to a community , of which , Communion is the Form , it follows evidently , That your singularity destroyed Communion , and so was formally Schism . Again , if multitudes of things of the same species cannot be made one , otherwise then by the unity of order , it follows , That what dissolves this order , dissolves the unity , and so causes a breach or Schism . But you manifestly unravelled all the then constituted order of Gods Church , by casting out of the Kingdom , the supreme Authority , in which , as in a knot , the other several ends were sum'd and tied up ; therefore you also unravelled and broke asunder its unity . This then , as it is acknowledged by you , so in it self , is as clear , as the most palpable matter of Fact can make a thing visible to the eyes of the World , that there was indeed , at least , a material breach or Schism , by you made , from that Body which communicated with the Church of Rome ; and of which Body , you were formerly as properly and truly a part , as a Branch is of a Tree . To which adde your proofs out of the Fathers , in your first Chapter , affirming ▪ No just cause can be given for a Schism ; and it will follow , that your own words clearly convince , and your own proofs evidently conclude you to be formally Schismaticks . I will put the Argument in form , to make it more plain , onely premising , That material Schism , as far as it concerns us , at present , is the extern action of breaking from a community : Formal , the causlesness or unjustifiableness of that material Fact ; which must needs be criminal , because it admits no just excuse to plead in its behalf . Then thus , No Separation from the whole Body of Christians can possibly be justified , say the Fathers , by you alleaged , Chap. 1. Sect. 8. But your Separation was from the whole Body of Christians : Therefore impossible to be justified . Where all the evasion I can imagin in your behalf , is to distinguish the Major , That the Fathers meant , Criminal Separation , or the Crime of Schism could have no just cause given for it , not the material and external fact of Schism . But first , this makes the Fathers very shallow , to go about to shew , That no just cause can be alleaged for the crime of Schism , since every one knows there can be no just excuse possible for any crime . Next , the Fathers there alleaged , pretend to particularize some special viciousness in Schism , and are to that end produced by the Doctor : But there is no speciality in Schism above other sins , to say , That no just excuse can be given for the crime of it , since the like may be said of all sins , as well as it . The fact of Schism therefore it is which they call unjustifiable ; the same fact , which with a large narration you here set down , and acknowledge , that they said it , voted it , swore it ; taking a great deal of pains , to prove those whom you undertook to defend , to be voluntary , deliberate , and sworn Schismaticks . Now all the Testimonies alleaged by your self against Schism , come in troops , bandying against you , and your cause , as strongly , as if they had been expresly gathered to that purpose . As , that a Schismatick is à semet-ipso damnatus , self-condemned ▪ which you have here very learnedly performed , as I lately shewed , That ultrò ex Ecclesia se e●icerent , they cast themselves voluntarily out of the Church , &c. Quomodo t● à tot gregibu● scidisti ? Excidisti enim teipsum . How hast thon cut off thy self from so many flocks ? For thy self hast cut off thy self ; of which accusation , your fifth Paragraph infers the confession : Your own voluntary recession from us , and our Government , by your self here acknowledged , is an indelible token , and ( as it were ) a visible ear-mark , that you are a stray ▪ sheep , and a run-away , à to● gregibus , from the flock . This badg of a Voluntary Recession , your Church must always necessarily carry about her : Nor will you ever be able to wipe it off with all the specious Id Ests , or Criticisms , your wit can invent . SECT . 9. The nature of Schism fetch ▪ t from it's first grounds ; and the material part of it fastened upon the Protestants . TO lay this charge of Schisme yet more home to the Protestants , we will open more clearly the nature of Schism , and describe it more exactly , that the Reader may see how perfectly the Protestant Church is cast in the mold of it . For the better conceiving of which , it will be necessary to shew first what it is , which makes the Sons of the Catholike Church like brethren live together in Unity : and this will lead us into the consideration first of the formal Unity it self , and secondly of the Reason and Ground of this Unity . The Unity it selfe consists in two things ; one is , the submitting to and communicating in one common Head or Government ; the Authority of which , if it be establish't in an undoubted possession ( as it was at the beginning of Mr. Drs Reformation ) is as necessary to the Ecclesiastical Community , as the acknowledgement of the Undoubted Supreme Magistrate is necessary for the Unity of any temporal Common-wealth . The second is the communication of the member-churches with one another , consisting in the acknowledging the same Articles of Faith , and using the same Sacraments &c. To these was added anciently communicatory letters ; which afterwards , by reason of the perfect colligation of the several members with their Head , was neglected as unnecessary . And these two Unities may be conceived again either negatively or positively . By negative Communion in the same Head , I mean a not disacknowledging only of the supreme Pastor ; or at least such an indifferent acknowledgment , as having no tie upon it , may be at pleasure refused ; and the Authority rejected . As likewise negative communication between the member-Churches imports either a ●leight not denying of communion , or such an acceptance and embracing of it , as , having no obligation , may at pleasure be turned into disacceptance and disavowing . On the contrary ; these two communications are then called positive , when there is a positive obligation to acknowledge that Head , and communicate with the other Churches . And this is that which can only make a Church , and found Church-government : Or rather indeed there can be no Government imaginable , either spiritual or corporal , without such positive communion , for a company of men without an expresse and positive obligation to obey their Superiors , and comport themselves towards their fellows , according to the laws , may indeed be called a multitude ( such as is a●e●vus ●ap●dum , an heap of stones ) but not an Army , City , Commonwealth or Church , which imply connexion and order . Neither is the obligation of only Charity sufficient ( though in it sel●e a great Ciment of Unity ) but it must be a visible one , resulting out of the very Nature of Government , which is visible and exterior . Besides , Charity extends universally to all , even those out of the Church ; and therfore cannot be that proper , peculiar and sole tie , which unites the Faithfull , as they are a Common-wealth of Beleevers . The second thing is the Reason of this double Union , or rather of this double positive obligation of Unity in the Church ; which to conceive more clearly , the Reader may please to consider , that a Christian is a Christian by his Faith ; and so a Congregation of Christians is a Community of the Faithfull . Whence it followes , that the Unity of the Faithfull , as such , being in Faith , their faith must be one ; the ground therefore of the Unity of their faith is the ground of the Unity of the faithfull ; but the infallibity of the Church is the ground of the Unity of faith : Therefore the same Infallibility is the reason of the Unity or positive Communion of the Faithful . This Rule therefore , broken or rejected , dissolves all positive Communion amongst Christians , both in Faith and Sacraments . For what tie could they possibly have to communicate in any thing consequent to Faith , as Sacraments , Government , or any good work , unless they first communicate in faith , the rule and ground of those Sacraments , Government , and good works ; and how can they communicate in faith , if there be no Infallibility to binde them to an Unity in it ? The denying therefore of this Infallibility is the reason of all Schism , and even of Heresie too ; nay , it selfe is the Heresie of Heresies , opening a liberty for every man to embrace his owne new-fangled opinions and introducing principles of incertitude , and at best probability in Religion , whose natural course is to wander at last into a Civil kind of Atheism . Nor can there be any rational pretence to oblige mens consciences to a Religion , whose con●est uncertainty must needs infer an absolute abolishment of all Church discipline , and content it selfe with a meer voluntary obedience , that is , legitima●e all Schism , by taking away the very possibility of Schismatizing . Another reason may be given , why the denying this infallibility perverts & quite overthrows all unity in Church-government . For the preservation of the Churches unity in government being essential to Religion , that is , to the Art of breeding up mankind to know and love God , it cannot possibly be conceived to be of humane but div●ne institution ; and therefore , being taught and instituted by Christ , belongs to Faith , and so requires to be recommended by the same never-e●ring Rule , which teaches us the rest of his Doctrine . He therefore that denies this Infallibility , hath no sufficient reason to beleeve the Article of the Churches Government , and consequently will easily finde evasion to excuse his obedience to her commands . The Unity of the Church being thus clearly delivered , there needs no new task to shew what Schism is ; it being nothing else but the unknitting and dissolving these several manners of this Unity and Communion , and in breaking a●under that tye and obligation , by which these Unions of the several members with one another , and of all with the Head , are firm'd and made inviolable . What remaines to be done is onely to shew that this Anatomy of Schism is the perfect picture , nay the very Sceleton of the carkasse-Church of England ; and that they have infring'd the lawes of Unity in all the aforesaid manners . And as for the first , which is the Unity of all the Members under one Head or Chief Bishop and Pastour of the Church , in whom , at the time of the breach , all the Hierarchical Order was summed up , as in the highest top of that Heaven-reaching Climax , you confesse here Sect. 5. that you cast it out of this Island . The Authority , I say , of the chief Pastourship of the Bishop of Rome , to which you and the whole Church you were then in , were subject ; acknowledged by you not Patriarchal onely , but a large step higher , to wit , universally extended over all Patriarchs and the whole Church , was that which you cast out , and subtracted your selfe from its obdiencee . If then you will hold to your former grounds , so largely to your disadvantage laid in your third Chapter , that it is Schism in a Deacon or Priest to disobey a Bishop , in a Bishop to refuse subjection to his Aroh-Bishop &c. How will you excuse your selves from Schism in rejecting the Authority of the Head of the Church ( unless you can evidence that Authority null ; that is , that Doctrine false ) to which you had been subject ever since your first Conversion , as to a more superiour Governour than either Bishop , Arch-Bishop , Primate or Patriarch . In vaine then was your long frivolous digression , that Kings may erect and translate Patriarchates , since a greater Authority than a Patriarch was rejected by you and cast out of this Island ; which no King ever pretended to erect and remove at pleasure . In vain do you think to shelter your Schism under the wings of the Regal power ; since your King , being at that time actually under the Pope , as far as concerned Ecclesiastical matters , and acknowledging his supreme Pastourship , lies himself as deeply obnoxious to the charge of Schism , as you his subjects and followers ; or rather much more , as being the Ringleader of the breach . So as no plea is so unwarrantable as to bring him for your excuse , who is the person accounted most guilty , and who needs a plea himself for his own far more inexcusable Schism and disobedience . But what excuse you bring or not bring concerns us not at present ; onely this remains certain and acknowledg'd , that you cast out of the Island that Supreme Authority , in which at that time , the Faithful of the Church you were in , communicated ; and in which chiefly consisted the Unity of the Hierarchical Government , arising orderly and knit np peaceably in acknowledgment of and subjection to that One Head. Whether you did this justly or no belongs to the formal part of Schism , and shall be discussed in the following Section . Next , for what concerns the Unity of one Member-Church with another , it is no lesse evident you have broke asunder all positive Communion , not in Government onely ( as hath been shewn ) but in Faith and Sacraments with all Churches which communicated with the See of Rome , whom , before your Schism , you 〈◊〉 the onely and sole true Members of Christs mystical Body . That you broke from their Communion in Government hath been already manifested from your rejecting her Supreme Governour , in the subjection to whom they all communicated . Nor is it less evident that you have broke from their Faith , as appeares from the irreconcileable diversity of the points of Faith between us , and the large difference between your 39. Articles , and our Council of Trent . Nor has the Unity you and those Churches had in Sacraments escaped better ; Five of them being par'd away as unnecessary ; the sixth transelementated from the sacred price of our Redemption into the egena elementa of bread and wine : and the seventh onely , that is , Baptism , with much adoe remaining inviolate , lest you should forfeit the name of Christians also , together with the reality . If the denial of these , and your styling the best act of our Religion , to wit , the the oblation of the Unbloudy Sacrifice ( in your 31. Article ) a blasphemous fiction and pernicious imposture ; and lastly , if your persecuting us to death be signes of a positive communion with us ; then killing may be called kindness , and railing votes against us , may perhaps be styled Communicatory letters with us . All Communication then both positive and negative , with the Church you were in formerly , was by you renounced ; yet at least some pretence of excuse had been producible , if , departing out of that Church , you had either kept or renew'd Communion with some other , which was acknowledged by all the World , or at least by your selves before the breach to have been a true one . But you can pretend no such thing as Communication with any Church either true or even fals . For first at your dawning or rather twilight in King Henry's dayes ( for your progress hath not been to noon-day-light , but to midnight ) you had nothing at all to doe with any other Church in Christendom . Since that time , though you have indeed a kinde of Communication with some few of your fellow Schismaticks , yet , if well examin'd , it is negative onely . Faction against Rome initiates you into so much friendship as to converse with the Calvinists ; sometimes to call them Brethren ; somtimes to be merry with your doublejug Companions in the Synod of Dort , of whose drunken and beastly behaviour , wallowing worse then swine , in their own vomits , I have heard a Pillar of your own Church scandalously complain , having too much spirit of draff forced by them into his quea●ier stomach . Though . I say , you may thus communicate with them in eating and drinking ( in which acts * before you made All Communion consist ) yet any other positive tie and obligation either with them or any others to conserve you in Communion , so as you may be said to make up one Ecclesiastically-politick Body , united by some inviolable Order , such an obligation , I say , could never be discover'd between you and any other Church good or bad , true or fals . The Greek Church holding almost all that we doe , and scarce two points with you , which are against us , as your friend Alexander Rosse hath particularly told you . The Lutherans hold much more with us in opposition to you , than with you in opposition to us . The Cal●inists are excluded by the most understanding Protestants from their Church , since they admit not the Government of Bishops , held by the others to be of Divine Right , nor the Protestants Fundamental , or , as the Doctor calls it , The Bottome of the Foundation of the Reformation ; to wit , that the King is Head of the Church . The 39. Articles , which ( as the Kings Supremacy is the Imprimis , so these ) are all the Items of the Protestants Faith , obtain not a total admission from any Church but themselves ; nor amongst themselves neither , their great Champion , Mr. Chillingworth , rejecting them at his pleasure . Nor is there any visible form of Government uniting them all together , but they are forced to fly sencelesly to an invisible one ; either of onely Christ in Heaven , or onely Charity : pretences to gull the easie vulgar , not to satisfie prudent men ; who know that the Church , though it be a spiritual Common-wealth , breeding up Soules to a state of a future Eternity ; yet , while it is here on earth , it is a Common-wealth of Christians , visibly comporting or discomporting themselves in order to Christs laws , of which the Church is the Keeper and Conserver ; and therefore it must have visible Governours , without expecting a miraculous recourse to Christ in Heaven , to resolve emergent difficulties , or to cherish and punish her weldemeaned or misdemeaned subjects . But for a more full demonstration that the Church of England has no perfect Communion with the Greek , Lutheran , Calvinist , or any other Church , I refer the Reader to the learned Exomolog●sis or Motives &c. of Mr. Cressy , a late Protestant Dean , but now Religious of the ancient and holy Order of St. Benet , where the Doctor may also read ( among other controversies excellently treated ) the charge of Schism , sufficiently prov'd against his Church . Perhaps the Doctor will alledge , that their positive Communion with other reformed Churches consists in the acknowledgment of Gods Word and the holding to it . But I would ask him , whether he means they agree in the Name of Gods Word , or in the Thing , or Sence of it . If in the Name onely , then all that have the title of Christians , that is , all Hereticks and Schismaticks in the World are of one Communion ; nothing being more rife in their mouths and pens , than wrong alledged testimonies out of the Bible ; the bare name then is not sufficient , it must be the Thing , that is , the sence and meaning of Gods Word , in which he must make their positive Communion consist ; but since they have no one certain , known , and commonly acknowledged Rule , by which to interpret Gods word , and fetch out the true inward sence , lurking in the imperspicuous bark of the letter , it followes they have no positive way or meanes to communicate in the same sence , and therefore no positive unity can be grounded on that pretence . And it would be as sencelesse to object that they communicate at least in fundamentals , found in Gods word ; since the Scripture not telling them , they cannot tell certainly themselves which points are fundamentals , which not , all being there with equal authority and like tenour delivered and proposed to them . And if we should goe to reason to know what are fundamentals , surely reason would give it that the rules of Faith and Government are more fundamental , than all the rest . No positive communion therefore have they with our Church , as little with their fellow schismaticks ; it being the nature of boughs separated , not to grow together into one tree , after they have once lost connection with the root ; Where they are cut off , there they lie ; and though for a short time they retain some verdure , and some little moystning sap , counterfeiting life ; that is , as much Religion as serves them to talk of God and Christ ) yet after a while they wither , ro● , and molder away into an hundred atomes of dust ; or else ( if they chance to be gathered up , or taken away sooner ) they serve for nothing but to be thrown into the fire . SECT . 10. That the reforming Protestants were and are guilty of the formal part of Schism . THat you have made then a material breach or schism is as evident , as fact and reason can make the most manifest thing to the clearest understanding . The formality of schism comes next to be enquired into , which consists in its injustifiablenesse , or doing it without just causes or motives ; which consequently unlesse you can shew , you must unavoidably be concluded formal schismaticks : And though the testimonies of the Fathers , which you formerly produced , affirming that there can be no just cause given of schism , render all further proof unnecessary ; yet to make this matter stil more manifest , I desire Mr. Hammond , in the Churches behalfe , that he would give me leave to summon him to the Bar of Reason , that we may see what he can answer for himselfe , and his friends , whose defence here he undertakes . Cath. Do not you know that the Church ( in whose bowels your ancestors , til K. Henry began the breach , were bred ) had no other form of Government then that which now is of the Bishop of Rome ; held chiefe Pastour of the universal Church , and supreme in Ecclesiastical matters ; and that , til the breach was made , you held as sacred , and were under that government ? Dr. I pretend not to deny it ; for this is the very authority I told you in my 7. c. 5. sect . we cast out of this Island . Besides Kings can erect and remove Patriarchates at pleasure . Cath. Do not answer , ( Dr. ) de Cepis , when we ask de alliis ; you might have sav'd your labour in a great part of your Book , wher you slipt the question , and digrest to Patriarchs . Our question is not of Patriarchal , but of Papal Authority ; and so we ask you , whether it be not evident , that this Papal Authority was in actual possession of this Islands subjection at the time of the breach ; and so had been for 900 yeers , ever since Pope Gregory sent Austin the Monk to convert the Saxons , forefathers to us English. Dr. I know no Authority he ever had in England more than Patriarchal . Cath. Do not you know that the Popes Authority then acknowledged in England was held above Patriarchs , and therefore more then Patriarchal ; and that you grant you cast out of this Island , not a Patriarchal Authority only , but a Papal one ? Dr. True ; but the pretended Authority was usurpt , and not according to Gods Ordinance . Cath. How know you it was usurpt ? wil bare probabilities be a sufficient ground to renounce an authority so long establisht in possession , held sacred ever before , and to which your selves were till then subject ; wil , I say , a meer probability , that perhaps that authority was not sacred , but unjust , serve your turn to excuse you from disobedience in renouncing it ? Dr. No Sir , we have evidence it was unjust ; and that the Church we were brought up in erred in that point of beliefe . Cath. This evidence of yours must either be a Demonstration from natural reason ; or an undeniable testimony , either divine or humane . Dr. I doe not pretend natural demonstration ; but we have evident testimonies against it . Cath. Can you manifest that those testimonies ( and the like may ▪ be said of Arguments from natural reason ) have not been answer'd twenty times over by our Writers ; and ( in case they have ) can you shew that you have replied upon all their answers , so as they bear now no probable shew of satisfaction ? if not , you cannot call your testimony an evidence . Next , are you certain that our Authors cannot produce an hundred testimonies for one of yours ; or at least an equal number ; and those seeming as expresly , or more , to make for us , as yours doe for you ? If so , your testimonies are at least counterpois'd with the weight of ours , and so cannot make an evidence , but hang only in the hovering scales of a doubtfull probability . Thirdly , are your testimonies such that they are of greater weight than the judgment of all the Catholick world , holding the Pope Head of the Church ( as our greatest adversaries , the Puritans , say for twelve hundred years , or , as you say , two hundred years later ) are they of that weight to over-ballance so far-extended , so numerous , and so learned an Authority ? If not , they are so far from evidences , that they fall short of being probabilities . Dr. I see you will hold to no authority , but that of your own Church , and this is a method of security beyond all Amulets . Cath. And good reason too , unless you can shew us a greater . Dr. A greater we have , id est , Gods word , out of which we can evidence , that your Church , we were brought up in , was fallible , yea en'd in many points , and particularly in this of the Popes Supremacy . Cath. You cannot with any face pretend an evidence from Scripture against us , unless you can evidence a greater faculty and meanes to interpret those Oracles in you or your first Reformers , than there was in the Church you left : And since these meanes are either supernatural light or natural parts and knowledge , you must evidence an advantage above us in one of these ▪ And first , as for natural knowledg , you cannot be ignorant , that at the time of the breach , the Catholick Church had an hundred Doctors for one of yours ; what an unproportion'd advantage then must that number swel to , if all the learned men in the many foregoing ages , without any one of your Sect ( then unheard of ) to counterballance them , be heaped into one Bulk , and those too , such as your selves must acknowledge far more eminent in Schoole Divinity , study in Scripture , and all kinde of Learning both divine and humane , than any of King Henry's fellow-reformers were ever deemed ; or if you stiffely deny an advantage , we as stiffely pretend it ; and so leave it a drawn ma●ch for what concernes their parts ; yet you your selves must giant , you are incomparably overpower'd in the numerous multitude of them . In natural meanes then of interpreting Scripture , our extraordinary advantage over your Reformers , makes it an impudence in them to pretend their advantage evident . It must be then an evidence of a supernatural faculty in interpreting Gods word , better than their Superiours and Pastors , which can make them pretend to a clear knowledge thence that our Church hath err'd : But since no supernatural thing , that is latent and invisible in it selfe , can be evidenced or acknowledged to be such , without some exteriour token exceeding the power and skill of nature , as are miracles , gift of tongues , &c. none of which you can lay claim to ; it followes , that neither your reforming forefathers nor your selves can produce evidence of any better meanes , either supernatural or natural to interpret Scriptures than the Church you left ; therefore no evidence that they more truely interpreted it than that Church ; therfore none thence that the Church err'd ; therefore none from divine Authority , and no humane authority being found comparable to that of the Church , it followes they can have as little evidence from thence . Evident therefore it is that you neither had nor now have any evidence at all , but onely a probable perhaps , that the Church erred ; which being too sleight a Reason to shake off subjection to an authority so long establish't and held as a point of Faith by the present and past world , consequently they who upon no better grounds should shake it off , are guilty of a most rash and grievous disobedience , and Schism . But your selfe here confesse Sect. 5. that you cast this Authority out of this Island , without power to evidence that that Church erred , as hath been shewn . What excuse then can you alledge to clear your Father-Reformers , and your selfe from a most irrational , and selfe-condemning Schism , nay more , heresie ? Dr. At least they had such proofes as they thought evident , and bred in them a present perswasion that the Church hath erred , which they could not in conscience goe against ; and therefore it was hard dealing to punish them with Excommunication for proceeding conscientiously according to their present perswasion . Cath. I doubt not but they might have a present perswasion that the Church hath err'd ; but I doubt much whether this present perswasion be sufficient to excuse them either from sin or punishment . For this perswasion of theirs is either rational or irrational ; if rational , a sufficient reason may be render'd why they deny'd so qualified a Government ; and reason it selfe telling us that no reason less than evidence is sufficient , it would follow that evidence may be rendred that the Government was injust ' which , as you see , could not : Irrational therefore was that present perswasion of theirs ; and if so , not sprung from reason , therefore from unreasonable passion , that is , from vice , therefore sinful and obnoxious to punishment , as all other like perswasions are , which make men think and act against their duties and obligations ; Besides , all the Logick we have hitherto heard , assures us nothing can convince the understanding but evidence , and therefore men take so much paines about the moods and figures , that the discourse may prove evident ; wherefore whatsoever assent comes not out of Evidence , must come from our will and wilfulnesse ; and by consequence cannot be free from desert of punishment , if it happen to be wrong and wrongfull . Neither availes it to pretend invincible ignorance , since no man living , if free from a proud spirit , can be so sottish as not to know that it is his obligation to obey his Superiors so long setled in the possession of their command , till most open and undeniable Evidences , and not seeming ones onely , should discover that Authority null . And , if the obligation be of belief , he must condemn the Churches judgment in not seeing the falsity of her doctrine , and prefer his own before millions more learned , who liv'd and dy'd in that faith , which savours too strong of a self-conceited pride ; or else imagin so little sincerity left in the Church , that all see and wilfully adhere to a known falshood , but himselfe ; which is a plain sign of a rash and Pharisaical presumption . And are not those punishable ? yet the Doctor would stroke such a fellow on the head , and give him sugar plums for following his present perswasion and self-conceit , which he nicknames conscience . Nay he highly applauds his first Reformers , whose conscience no doubt was tainted with the same leaven . The Material Schism then , which was manifestly your fact , is made formal by your want of evidence , that the doctrine was erroneous and consequently her Government violable ; Both which joyn'd together give you in plain termes your own name of flat proper and formal Schismaticks , and entitle you to all the bed-roll of vices and curses which you hoarded up for your self and your friends in your first Chapter . SECT . 11. The Doctors argument ▪ that the Popes power in England was deriv'd under the Kings Concession , refuted . BUt it is now high time to returne to overlook the work ; who , after the declaration of the matter of fact , confesses no great hold can be taken from the freeness of the Clergy's determination , and therefore the whole difficulty devolves to this one enquiry , whether the Bishop of Rome were Supreme Head or Governour of the Church of England in the reign of King Henry the eighth . That is , we are come about again to the beginning of the Book . But I am mistaken , he tells us he hath largely disproved , in his Chap. 4 , 5 , 6. all pretensions from St. Peters Supremacy , and from Englands Conversion ; ( to whose particular answers I refer the Reader for full satisfaction ) and he has now invented a new ground of the Popes Supremacy in England , to wit , the voluntary Concession of our Kings . What the Doctor meanes I cannot imagine . Some particular priviledges , and ( as I may say ) pious curtesies have , out of a special respect , been granted by our Kings to that See , to whom they owe their first knowledge of Christ , and his Law ; but these are not the thing in debate ; The right of Supreme Authority is our question ; now , who ever held this to come from the Concession of our Kings ? Yet this ayr-beating Champion of Schism first fancies this to be our tenet , and then beats it all to dirt . He is as valiant as Sir Iohn Falstaff ; let him tell his own story , and hee 'l make you beleeve he has kill'd eleven Enemies , when but one opposed him . We onely found the Popes Primacy upon his Succession to St. Peter : This is the onely adversary-point the Doctor is to combate , which he hath most weakly opposed with grosse mistakes , palpable contradictions to Scripture , and pinning all the words that made for his purpose to every testimony , as hath been shew'd : But to counterfeit a triumph , he makes every trivial thing , done either by or about the Pope , to be the very ground of his Primacy , and then falls to work and impugnes them as really , as if he thought we held them . The Pope cannot doe any good action , or convert a Nation , but that must be the ground of his Universal Pastorship over us , and be impugned accordingly ; A beggerly penny cannot be given to the Pope by our Kings for pious uses , and out of a gratefull obligation , but the poore Peter-pence and such like petty grants must presently be the Popes Universal Authority , given him by the Concession of our Kings , and that , as such , must be impugned . The Kings of England , France , &c. cannot be said by G ▪ de Heimburgh to be free from swearing obedience to the Pope at their instalment ( an obligation peculiar to the Empire of Germany ) but presently the Doctor concludes hence an absolute power in our Princes ; I suppose he means in Ecclesiastical matters , for in temporal , none denies it ; so as now the very ceremony of swearing obedience to the Pope , is become the very granting of the formal universal Pastorship ; and they that doe it not are concluded to be free from the Popes Jurisdiction ; though he knows well enough , that the King of France , who as he confesses performes no such ceremonious courtesie towards him , acknowledg'd notwithstanding himselfe subject to him , as the Head of Gods Church . Lastly , ( which he touches here againe ) he cannot read in some Authors that Kings de facto executed the erecting and removing of Patriarchates , though the testimony doe not exclude the Churches fore ▪ ordering it ; but presently the Popes Universal Power must be supposed to be transdignifi'd into a private Patriarchate , and as a Patriarchate impugned . Thus nothing can come amiss to the Doctor : Every argument he undertakes to manage is equally strong and unresistable . A pot gun will serve him to batter downe the walls of Rome . He was borne a Controvertist ; and it is an even wager whether hee be better in the gift of Use and Applicatioon , or in the Art of Dispute and Consutation . Next comes another Dilemma or forked Argument , which though , proceeding on the former false supposition , needs no answer ; yet for the Readers recreation we will afford a glance . First , it is observable , that he never brings this bug-bear Argument upon the stage , but when he has made a Prologue for it of some forg'd supposition of his own ; and then the Thing , in vertue of that , acts and talkes through the vizard of a mistake ; and yet , ere it comes to a Conclusion , the Doctors weak reason cracks to make both ends meet . The summe of it is this , that The Authority of the Pope was either originally in our Kings , so as they could lawfully grant it to the Pope , or not ; if not , then the grant was invalid : If it were , then either the same power remaines still in the King to dispose of it to some other ; or else , it does not remaine in him , and ▪ then is his power diminish't , and so the Act is againe invalid . I answer , the Authority of the Pope was never held , by concession of our Kings , in any other sence than this , that our Kings ( as all other Christian Kings did ) yeelded him what they held as of Faith to be due to him , that is , Supremacy in Ecclesiastical matters ; and therefore that they not onely lawfully granted it , but could not deny ▪ it , except most unlawfully . Therfore their act of yeelding to it was not invalid , but very valid for what it was intended , which was to expresse their obligation in deferring to the Head of the Church what was his due . Wherefore he cannot dispose of it to any other or remove it , since the Papacy ( which is the thing in question ) was never imagin'd at any private Kings disposal till Doctor Hammonds time . Again his inference , that if it were in the Kings Power , the same Power remaines still in them to dispose of it , is as groundless as the former ; for we see by experience that Kings often diminish their power , by yeelding sometimes Forts , sometimes an Island or Country to an over-powering enemy ; and yet that act of theirs held valid notwithstanding . Then ( to prove this assertion ) as the fellow that put foure kinds of men that pray , some that pray for others and not for themselves , othersome for themselves not others , some for themselves and others , but some neither for themselves nor others ; or the Preacher , upon the Text seek and you shall finde , put four kinde of seekers , some that seek and finde not , others that finde and seek not , others that both finde and seek , but others that neither seek nor find : So the Doctor tells us here , that there are two sorts of gifts , one that is so given that it is given ; another that is so given that it is kept with the giver ; that is , not given ; And then brings for an instance this curious peece of Philosophy . Thus the Sun communicates his beames , and with them his warmth and influence , and yet retaines all which it thus communicates , and accordingly withdraweth them againe . This Book ( as the Reader must conceive ) is the Doctors En●yclopoedia , encompassing at once the whole world of Sciences . He hath before given us notice of Scriptures , Fathers , Councils , History , Law , Greek , Hebrew , Grammar , and Criticismes : now he gives here a proof of Philosophy and knowledge of Nature , and lets thee understand so strange a truth as no man , unlesse he were out of his wits , could imagine ; to wit , that the very beames , sent hither by the Sun , are notwithstanding retain'd there still ; and therefore are in more far-distant places at the same time ; so granting , that the ordinary course of Nature performes more in a creature , than he will grant Gods omnipotency can work in the glorify'd body of our Lord Creator in the ever-blessed Sacrament . Nay more , he assures us that the Sun ACCORDINGLY withdraweth them again . What he meanes by ACCORDINGLY in that place I cannot tell ; lesse can I understand how the Sun withdrawes his beames again ; I see indeed effects in Nature of warmth witnessing that they remain here incorporated in other bodies , but I see no natural causes to bandy the Suns beames back to him ; much lesse pullyes and long strings in the Sun to withdraw them ( as the Doctor expresses it ) accordingly too . But the Doctor had fram'd his ▪ observation from the accesse and recesse of the beames of a candle in his own eyes , when he was drowsie ; and dreamt it seemes ●●at night , that the eye of Heav'n had the like faculty . Your next parity from God Almighty shoots beyond the mark : No bargain can be made with him by reason of his Universal Dominion over his creatures by which they may challenge a proprietary right to his gifts ; therefore none with Kings over their fellow-creatures ; that is something impious , unless you had moderated the harsh-sounding expression : Neither are we properly our own , for so we might dispose of our own life at pleasure , and the Book of your Donne , holding selfe-murder lawful , might pass as allowable , whose wit knew better how to maintain a Paradox and with more plausible grounds , then you doe your Faith. But the truth is , that God never takes away what he gives ; but is then said to take away any thing , when he withholds his bountifull hand from a further bestowing it . This supposed , he tells us the King retaines yet the power granted to the Pope , and so may dispose of it to a Bishop of his own ; and that the Kings power frees them from that obedience and cleares the whole businesse of Schism . Alas ! what a weak reed you catch at to secure you from falling into the gulfe of Schism ? Huic ipst partono opus est quem defensorem paras . Your Patron , the King , needs a Patron himselfe . You should first evidence that the King might lawfully renounce the so long possessed , so universally acknowledg'd authority over himselfe as well as his subjects in Ecclesiastical matters , ere you lanch forth into such selfe-said , and selfe-authoriz'd Conclusions ; otherwise to run widly forwards on your own seign'd and false suppositions , first that his title of Universal Pastor comes by Concession of our Kings ; next , that our Kings were not found subject to that Authority ; and thirdly ( which is yet higher ) that our Kings are over that Authority and can dispose of it at pleasure ; such voluntary talking as this , I say , is better for a Sermon to your good women , where all Coine goes currant , than for a controversie , where no progress is allowable but what is already made good by undeniable testimonies and well-grounded Reasons . He shuts up the Paragraph with talking of the Popes willingness to enlarge his Territory . True Sir , the Church is his Territory , which he is dayly both willing and industrious to enlarge , by converting barbarous Nations to Christs Faith ; as he did once ours amongst the rest ; for which you are so thanklesly disacknowledging . This Territory we hope and pray may be enlarged beyond the envy of all maligners , till all the Ends of the Earth , and plenitudo Gentium the whole company of the Gentiles shall see the salvation of God. Among whom the Church that Heaven-planted Tree , which beares folia ad sa●itatem Gentium is even at this day spreading out her sacred branches ; and the Authority of her Head goes on not intensively but extensively enlarging ; while your poor broken bough , rootless and sapless , shrinks dayly into nothing , resolved already into its first principles , of a few seditious , disobedient spirits ; whom at first common hatred and then fragrant factiousness against the Church held together ; now , that being a far off and such a common interest not so necessary , the spirit of Schism , kept in a while by humane policy , begins at length to work , and like a swelling torrent scornes to be held in by a weak bank of turfe , which once forc't its passage through the midst of a Rock ; and with good reason too , for why should an acknowledg'd fallibility bridle them now , whom before an acknowledg'd infallibility could not restrain . But you would make Queen Mary co partner in your Schism , and alledge her retaining for some time the title of Head of the Church ; and her refusing to admit of a Legate from Rome ; which things you say will make it lesse strange , that this Supreme Power of the Popes should be disclaimed in the time of King Henry the eighth . Yet , as for the first , you know well enough that she never pretended it as her lawful title , but onely permitted that the former phrase of the Lawes , which nick-named her so , might be used ; till she , having setled the turbulent spirits , raised by your good doctrine , which opposed her renouncing it , found an handsom occasion to disclaim that title , usurp't by her late Predecessors . Your selfe confessing , that she urg'd the matter afterwards in a Parliament , and with much difficulty obtained it . Which plainly cleares her , and makes your bringing her Authority upon the stage very frivolous , the fact being acknowledgedly against her will. But I see not how it can excuse you ; rather it accuses your Brethren at that time both of schism and impudence , in forcing their Princess to retain an unjustly assumed title against both her Will and her Conscience . What force he puts in her denying a Legate no man knowes , unless he could dive into the mysterious depth of the Doctors thoughts . For , besides that there was another Legate in England at that time , All Catholick Countries when they saw it convenient have done the same , and yet ar● reputed true sons of the Church , since they retaine as humble an Obedience to the See of Rome , and as firmly acknowledge her authority as those who admit them . But I see the Doct●● knowes not in what the absolute Supremacy ( as he calls it ) of the Pope consists ; Every waving of any request or favour is with him a flat denial and rejection of the Authority ; as if they who denied the former Kings of England subsidies , deny'd them to be Monarchs or Heads of the Common-wealth . Neither can I see that this , as you fancy , makes your breach lesse strange ; but rather much stranger , that whereas Rome was so farre from that tyranny falsely by you imputed to her , that you might have ( as Queen Mary and as Catholick Kings now doe ) deny'd to admit the Popes Legats , and all such flowers of pious friendship , or ( as you will call them ) extravagant encroachments , and yet have remained in true charity with the faithful and Communion with that your Superiour ; yet neither this moderate carriage nor any thing else could satisfie your resolute and desperate disobedience ; but to reject the very Authority it selfe , utterly to extirpate it root and branch , and cast it out of this Island . This renouncing then of the chiefest Authority of the Church you left , you call , in a strange expression the Bottome upon which the Foundation of Reformation was laid ; upon which by the same workmen ( who pulled downe a good house to build a worse ) was erected a superstructure : in King Henry's dayes , the number of the Sacraments , translation of the Bible , and the use of the Lords prayer in the English Tongue ; as if the Lords Prayer was never used in the vulgar language till King Henry's holinesse ordained it . As for the Kings Vicar-general , who presided in his duely-assembled Councel ( as you call it ) I can say no more of him , but he was a proper fellow . Domini similis , like his Master ; Vicegerent to him in that high and mighty title of the Chief of Schismaticks , the rotten Head of the corrupted body . But Mr. Doctor proceeds in his Schism , much farther advanced ( as he tells us ) in King Edwards dayes : Yet first he is resolved to clear the way , and remove a rub which he apprehends very dangerous , to wit , lest we should think to prove the acts made in his dayes invalid and vilifie them , because the King was yet alas but a child , assuring us therefore that the Lawes of this Realm ordain that what is done by the Protector is done by the Child , and that too , as well as if the Child had been a man. But I will secure the Doctor of his s●are ; for though the child had been a man and had had as many wives as his Father , yet neither he nor they had been a jot further from being plain Schismaticks ; unless this child or man had been wiser , holier , and olde● than all Gods Church , so to justifie the breach which his Father had made . Very pitiful then had been the Doctors re●uge , had the infant King the Head of thei● Church been at yeares of discretion ; but ye● far more pitiful is it , the then Protector steering the helm of the Common-wealth ; who●e traiterous and ambitious designe to intercept Queen Mary's succession being manifestly discover'd , whatever he acted against Catholicks or their Religion ( Q. Mary's supports ) ought in all reason but the Doctors be rather imputed to interest than piety . But nothing can prejudice ( as he thinks ) the regularity of his Reformation . Schism once admitted , as sacred , no wonder if tyranny , treachery and ambition be not onely lawful but pious and commendable . Yet his tyranny in secular matters is become even the Supream Power in Ecclesiastical ; and so the Reformation goes on in the Doctors Book currantly and merrily ; especially though some Bishops resisted and were punisht , yet ( as the Doctor sayes ) Arch-Bishop Cranmer ( who kept a Wench in King Henries time ) and the far greater number of Bishops joyning with him , all is well and the Reformation valid : Then to cry quits with us for their persecuting our Bishops , he puts us in mind how their friends in Queen Maries dayes , were not onely persecuted with fire but with ●agot too ; To answer which , let the Dr. but clear those malefactors from Schisme and Sedition , and we shall acknowledge the cruelty ours , and the innocency theirs ; otherwise let them remember our pretended persecution was onely execution of justice , and theirs a most sacrilegious and irreligious tyranny . But I smell by the Dr. that he hath been in Iohn Foxes kennel . The Reformations he mentions , introduced in the Popedom of this head junior of their Church , are many changes ( as the Dr. tells us ) and recessions from the doctrine and practises of Rome . That is now grown reason enough to think all that was done to be lawfully done ; Besides ( saith he ) That of Images , the lawfulnesse of the marriage of the Clergy was asserted , ( the Dr. likes that point of faith dearly ) the English Liturgy formed , the people got wine to their bread , &c. But that ill-favord , &c. dashes out the best . Then , then it was ( the Dr. should have added ) that those two sweet singers of Israel , Hopkins and Sternhold , ( as Cleveland expresses it ) murdered the Psalmes over and over , with Another to the same ; then did the Later of these in a fit of divine fury no doubt , bid God , give his foes a rap . Then , then it was that that second Solomon , Robert Wisedom , inspired questionless from Heaven , warbled out that melodious and exquisit hymn , which with a sweet twang closes up the book of Psalmes . Preserve us Lord , by thy dear word , From Turk and Pope , defend us Lord. And the rest of that devout piece , able to ravish any Christian heart to hear it . These and such other rarities of Reformation were then added , as harmonious Epithalamiums to this under-age Bride-Church , to celebrate her espousals or marriage with her Infant-Head . After this the Dr. treates of the Reformation made under Queen Elizabeth in his 15. Paragraph , consisting of five or six lines on either side a long Parenthesis ; which Parenthesis tells us partly strange news , that Queens as well as Kings have according to our Laws Regal Power ; partly open fictions , that this plenitude of power is as well in Sacred as Civil affairs ; and that they have this by the Constitution of our Monarchy . Whereas he cannot but know there had been many a Monarch in England , ere their Schismatical Laws were made , which first allowed the King a plenitude of power in sacred matters . In the next place he touches the ordination of their new created Bishops , evidenced ( as he saith ) out of the records to have been performed according to the ancient Canons by the imposition of the hands of the Bishops . Yet this modest evidencing Record durst never shew its head for about fifty years , notwithstanding the outcries made by Catholicks against the pretended ordinations of Protestant Bishops , and strong presumptions to the contrary : till at length , when the memory of that present age was past , which might discountenance that pretence and argue it of impudence , out steps a new old Record assuring us that they were regularly ordained . And this is the firmest Basis the Protestant Ministry or Bishops have , to witnesse that they have any more Authority to preach then an Anabaptistical Zelot , whose profession is perhaps a Weaver ; his Calling , his own Intrusion ; his Pulpit a Tub , and his Diocesse a Conventicle . But suppose you had a material Mission from the hands of Catholick Bishops , and that Mr. Mason had vindicated you in this point ; yet can either Mr. Mason or any else even pretend to manifest that those Catholick Bishops gave you a Mission , that is , sent and Authorised you to preach Protestant Doctrines , or could do it , in case they would , having no such power from the Church , from whom they have all their power . Unlesse you evidence this , both Mr. Mason and Dr. Hammond may as well say nothing . For since they gave you no such authority as you make use of , that is to preach against the formerly received Faith ; nor sent you any such errand as you now declare and preach , it follows that whatever you do to prejudice and extinguish that doctrine ( to propagate which they meant your Mission ) is done onely upon your own head , without any authority but your own selfe-assumed licentiousnesse to talk and say what you list ; not derived from the consecrated hands of your Catholick Ordainers , but from your own unhallowed schismatical hearts . But Mr. Dr. is always afraid , where no fear is ; answering at large here a supposed objection of ours against Q. Elizabeth for unchairing some Bishops and installing others . But ( alas ! ) I am more courteous to the Queen than the Doctor imagines , and think no worse of her , but onely that in that fact she did after kind ; for supposing her once the Head of Schisinaticks and Chief-Bishopesse of their Church , I see no reason but she should depose Bishops , Catholikely affected , and install heretical ones ; and in a word , she and her Bishops vo●e and act whatever they thought good , and I cannot tell what should hinder them , since the now rejected Authority of Gods Church could not . All the superstructures of the Reformation then , which the Doctor so often and so largely in this Chapter hath shown to be done regularly , I grant him to have been done as regularly as his own heart could wish or mans wit imagine ; for the Authority of the Church being schismatically renounced , and the infallible rule of Faith , which could onely oblige men to an unanimous beleefe , being broken and rejected ; these grounds ▪ I say , being layed , I yeeld that the superstructure not onely of their heresie , but even of Lutheranism , Zuinglianism , Calvinism , Arminianism , Puritanism , Brownism , Socinianism , Presbyterianism , Anabaptism , with those of Quakers and Adamites , but even of Turcism and Atheism , were all very regular , orderly , rational and connatural superstructures , upon the forelaid foundations . The ruine of all Faith must needs accompany the renouncing of Certainty . Yet I had forgot to let the Reader see how the Doctor excuses the Queen for devesting some Bishops of their dignity ; and his excuse is , because those Bishops refused to take the oath of Supremacy ; concluding that therefore she dealt justly in devesting those Bishops , which thus refused to secure her Government , or to approve their fidelity to their lawfull Soveraign . By which one may see the Doctor knowes not the difference between the oath of Allegiance and the oath of Supremacy . The oath of Allegiance or fidelity was instituted expresly for that purpose ; what needed she then presse them to take the oath of Supremacy , to approv● their Fidelity or Allegiance ; cannot one be a true subject to his King by acknowledging him his Liege Soveraign , unless he will take his oath he is Head of the Church ? As if neither any of the former Kings of England , nor any of the Catholike Princes that now are or ever have been , had so much as one true subject , because none of them takes the Oath of Supremacy . What followes , is onely a narration how the Schism went on and the rent was made worse . At length he shuts up this Chapter , by pronouncing an absolute Negative of their guiltiness of Schism , from this one evidence , that all was done by those to whom , and to whom onely the rightful power legally pertained , to wit , the King and Bishops of this Nation . So as the King must be Head of the Church , that 's concluded , hoagh all the world say and swear the contrary though himselfe have not brought one express word to prove it : Nay more , he hath EVIDENCE it is no Schism , because the King and the Bishops voted it ; as if whatsoever the King and Bishops vote , let it be what schismatical doctrine it will , though Socianism and Turcism , it must not be schismatical ; so blind is prejudice , that it can neither see without its own spectacles , nor beyond its own narrow limits . The Doctor discourses all this Chapter long , as if he made account all the world were comprised in one poor corner of it , England ; like the home-bred fellow that thought the Sun set at the next town ; if a King or Queen here with a few Bishops , partly out of feare , partly out of favour , some out of malice ( and contradicted by others ) decree any thing , it makes the case irrefragable in the Doctors judgment : Not considering ( which yet any prudent man would ) that the whole world , whom before they accounted onely Catholick , and in which had been hundreds of Kings Queens and Bishops , nay perhaps thousands for one of theirs , had ever condemned by their contrary beliefe these Votes and Acts to bee scismatical and heretical . Besides , this King before the breach acknowledging himselfe subject to that Authority in Ecclesiastical matters , as all Catholick Kings now doe , and as all his Ancestor-Kings ever since Englands conversion had done , it must be , as I have told you often ▪ most apparent evidence , and such as greater cannot be imagin'd , which may warrant him to exal● himselfe above the Popes Authority , so long setled in possession , and that in those very things in which before he was acknowledgedly under him ; especially the contrary verdict of such an universality , as I have before mention'd , with its weight not to be counterpois'd , preponderating , and mightily prejudicing any pretence of Evidence . Again , if the thing were evident , how happened it that no Christian King till the time of King Henry the eighth , and in his time none but he should discern this clear evidence , unless perhaps ( though they say love is blind , yet ) his desire to Anna Bullen did open his eyes in such miraculous manner , that he saw by the heavenly light of her bright star-like eyes , that the Pope was Antichrist , his Authority unlawful ; and himselfe , who was then found under it in Ecclesiastical matters , to be indeed above it , in case the Popes spiritual power should cross his carnal pleasure . To conclude my answer to this Chapter , I would ask two things of Mr. Doctor ; one is , in case a King should have broke from the Church , and brought in Schism into his Country , whether it could probably be perform'd in any other manner than the very method by which their Reformation was introduced ? The other is whether the Reformation be yet perfectly compleat , or rather that Queen Elizabeth swept the Church indeed , but left the dust sluttishly behind the door ; if it be not yet compleat , I would gladly know how far this Reformation and Receding from Rome may proceed ; and what be the certain stints , and limits of this rowling Sea , which it may not pass ? For I see no reason in the Doctors grounds , but if the secular powers think it convenient , they may reform still end ▪ wayes as they please , nay even , if they list , deny Christ to be God ; an acute Socinian will solve very plausibly all the objections out of Scripture , and produce allegations , which I doubt not he will make far stronger , than the Doctor doth his against the Pope ; nor will there want some obscure testimonies out of Antiquity , and express ones from the Arrian Hereticks to evince the Tenet ; if this then were voted by a King , some of his Bishops and a Parliament , the Doctor must not disobey and hold Christs Divinity ; since the thing was done by them to whom ( as the Doctor sayes ) rightfull power legally pertain'd . They having no infallibility then , may happen to vote such a thing ; and the Doctor having no infallible certainty to the contrary , ought not recede from his lawful Superiours , so as upon these grounds all religion may be reformed into Atheism ; and ( the infallibility of the Church once denied ) the temporal Power hath no reason to have his rightful authority stinted , but at pleasure to make Reformation upon Reformation from generation to generation , per omnia saecula saeculorum . THE THIRD PART . Containing the answers to the foure last Chapters of Dr. Hammonds Schism . SECT . 1. Doctor Hammonds second sort of Schism , and his pretence that they retain the way to preserve Unity in Faith , refuted . MAster Hammond hath at length finish't his greatest task , and done preaching of the first species of Schism , as it is an offence against the subordination , which Christ hath by himselfe and his Apostles setled in the Church ; and is now arrived to the second sort , as it signifies an offence against the mutual unity , peace and charity , which Christ left among his Disciples . This Schism against Charity , for methods sake , ( as he tells us ) he divides into three species . The first is a Schism in the Doctrine or Traditions , a departure from the unity of the Faith once delivered to the Saints , from the institutions of Christ , of the Apostles and of the Universal Church of the first and purest times , whether in Government or practises , &c. Where first this methodical Dr. makes Faith and Charity all one ; putting his Schism against Faith for the first species of his Schism against mutual Charity . Next , he ranks also the rejecting Christs Institution of Government under this second species of Schism against Charity , which most evidently was the first General Head of Schism hitherto treated of ; that is , of the Offence against Subordination setled by Christ in the Church : For Christ could not settle such a subordination in the Church , but he must at the same time institute the Government of the Church ; since there can be neither subordination without Government , nor Government without subordination . So as now the Schism against Government is come to be one of the Schisms against mutual Charity ; and , to mend the matter , comprehended under the same Head with Schism against Faith. Was ever such a confusion heard of ? And yet , all this is done ( saith the Doctor ) for methods sake . But to proceed , the second species of his Schism against mutual Charity , is an offence against external peace and Communion Ecclesiastical . Where I find as much blundering as formerly . For these words must either signifie an Offence against Superiors and Governors of the Church ; and then it is again co-incident both with the first general Head of Schism , which dissolves the subordination of the Churches subjects ; and also with the first particular species of Schism against mutual Charity , which ( according to the Doctors method ) included a breach from the Government instituted by Christ. Or else , they must signifie an Offence against the mutually and equally-due correspondence and Charity , which one fellow-member ought to have to another ; and then it falls to be the same with his third and last species , which he calls , The want of that Charity which is due from every Christian to every Christian. So that , if the jumbling all the Bells together in a confused disorder may be called musical , then the Doctors division may be styled methodical . After this , he subdivides this first species , ( to wit , Schism against Faith ) into A departure from those Rules appointed by Christ for the founding and upholding truth in the Church ; and into The asserting particular doctrins contrary to Christs and the Apostolical pure Churches establishment . But first he cleares himselfe of the former of these by answering our suggestion ( as he calls it ) that in casting out the Authority of the Bishop of Rome , they have cast off the Head of all Unity . To which he tells us the answer is obvious ; First that the Bishop of Rome was never appointed by Christ to be the Head of all Christian Unity , or that Church to be the conservatory for ever of all Christian Truth , more than any other Bishop or Church of the Apostles ordaining or planting . Where I find almost as many absurdities hudled together as words . For first , what signifies the Bp. of Rome was not appointed by Christ ? Christ was not on earth when St. Peters Successors in the See of Rome , sate there ; and when he ordained St. Peter chief of the Apostles , Saint Peter was not yet Bishop of Rome . Next , if he meanes that St. Peter was not appointed by our Saviour , as the Head of Christian Unity , St. Hierom's testimony , I suppose , will be as good as the Doctors word , who tels us , Inter duodecim , &c. Amongst the , twelve one was chosen , that A HEAD being constituted , the OCCASION OF SCHISM MIGHT BE TAKEN AWAY . Where we see expresly Saint Peter , the Popes Predecessor , was advanced to be HEAD ; and this to take away occasion of Schism , that is , to be HEAD OF CHRISTIAN UNITY . Thirdly , hence also follows that Christian Unity is conserved by him more than by any other Bishop , contrary to the Doctors assertion . Fourthly , he equivocates in the word Roman Church , and takes in it a sence which he knowes we never mean't : Our acception of it being of the Universal Church communicating with the Mother Church of Rome ; his , of the private Diocess of Rome it selfe . Fifthly , it is groundless to affirm , even of this private Church of Rome it selfe , that she is not the conservatory of Christian Truth more than any other ; since the Doctor cannot but know the Fathers are of a contrary beleefe , holding that the two chief Apostles , dying there , bequeathed to that Church , as a sacred Legacy , a greater vigour of Christian Tradition . Again , Histories and Fathers witnessing so unanimously her firm persistance above the rest ; objections often urged by our Authors to that purpose ; the Doctor might at least have afforded us one testimony of the contrary , besides his own bare saying . Lastly , what is the Doctors intent in saying Christ did not appoint the Church of Rome conservatory ( for ever ) of all Christian truth ? What meanes this canting Parenthesis ( for ever ) As if Christ might perhaps appoint her to conserve truth for a while , but meant after some time to discharge her of that office . But this Parenthesis the Doctor reserved for a starting-hole , that he might at pleasure cry out she had erred , when he had found out some odd testimony , which with the help of an id-est-clause might overthrow the Authority of the whole World. His second Defence for relinquishing the means to preserve Unity of Faith , which we charge them with , is this ; that The way provided by Christ and his Apostles for preserving the Unity of Faith , &c. is fully acknowledged by their Reformation . Which way ( sayes the Doctor ) is made up of two Acts of Apostolical Providence ; First , their resolving upon some few heads of efficacy to the planting of Christian life through the world , and preaching and depositing them in every Church . Secondly , their establishing an excellent subordination of Church-officers , &c. As for the first of these Acts ( as he calls them ) of Apostolical Providence ; if these two Heads he speaks of , as thus deposited , be indeed sufficient to form a Christian life in order to the attainment of Eternal bliss , and that they came down certainly to us by this depository way at first in the Churches , and so derived successively age by age , Dr. Hammond is suddenly become a Proselyte and a plain Papist : For , we neither say we have any point of Faith superfluous for the Community of the Faithful ; nor that those we have , came to us by any other meanes than seruando depositum , by preserving uncorrupted those necessary doctrines thus deposited . But I fear much , when the matter comes to scanning , Mr. Hammond , in this his doctrine , neither goes to Church nor stayes at home , but halts very lamely in the mid-way . He stayes not at home ; for his Church of England is so far from holding the points deposited by the Apostles in Churches , a certain way to preserve Unity of Faith , that nothing is more abominable to her than the name of Tradition . This appeares by the sixth Article or Canon of Queen Elizabeth's female-headed General Council , where the Scripture is made the sole ground of Faith , and nothing affirmed as necessary to Salvation , but what is built upon it ; whereas the Doctor here builds points necessary to salvation ( for sure those few heads of special efficacy to the planting a Christian life , can be no lesse ) upon their preaching and depositing them in the Churches ; nay more , the Unity of Faith , that is , Faith it self , ( for Faith , if not one , is none ) upon this way of depositing . Yet for all this he will not goe to Church neither , though he stay not at home . For ask him , are those few Heads all that are necessary ? he will tell you , n● ; yet which be those necessary Heads , how many , and why no more were thus delivered ( since this he sayes is A WAY TO PRESERVE UNITY IN FAITH ; and on the other side he sees what multiplicity is bred by the diverse interpretations of Scripture ) ask him , I say , these questions , and no particular account can he give you ; only he had a mind to say somthing in geneneral , lest he might be thought to have utterly contemned all Traditions . Again , these Churches , in which were deposited those few Heads of such special eefficacy to plant Christian life , were they infallible , that is , such as we may certainly trust to in their preserving that depositum ? if they were ▪ they might as well be infallible in other necessary points also , and so the Doctor hath slipt , by good hap , into our Rule of Faith , and ( though hoodwink't ) goes to Church again . But if they be not infallible , that is , connot certainly tell us that they delivered us the right depositum , and the same they received , then the Drremaines as he is , and hath brought nothing to his purpose . For since Unity of Faith cannot be preserved without some efficacious meanes of bringing it down to us inerrably true , unless this depositing was such as must upon necessity continue for ever , ( which is that we call Infallibility , or Indefectibility of the Church ) the providence of the Apostles had been very sleight , and nothing at all to the Doctors purpose ; that is , it had been no efficacious way to preserve Unity of Faith. He addes afterwards , And all this is asserted and acknowledged by every true son of the Church of England as zealously as is pretended by any Romanist . Here again the Doctor seemes to step forwards towards the Church ▪ and to draw a great troup of backward unwilling Protestants after him . For if they hold ( as I conceive he meanes by these words ) the doctrines deposited in the Church , as zealously as the Romanists , they must hold them as of Faith ; for so farre our well-grounded zeal carries us , and that the depositary is so trusty as it cannot deceive us . Now you see the Doctor is got as farre as the Church-door . But when he heares them within the Church talk that a company of men can be Infallible ; he leaps you back at one jump as far as the Sceptick Schooles of the Heathen Academicks . But how could Mr. Hammond imagine this pretence sufficient to acquit him from Scism in renouncing the way to preserue Unity of Faith , or to prove that he and his fellowes still fully acknowledged it . The way to preserve Unity of Faith , held by all the Christian world before their breach , was the beleefe of the Churches Infallibility ; and we think mans wit cannot invent a better for that End. Either then , this must be the way to preserve Unity in Faith , or some other ; if this , you manifestly broke and rejected it , as hath been shewn , and as the 19th Article of Queen Elizabeths new Creed professedly declares ; if some other , whatever it is , it must needs include a fallibility and uncertainty in the Church , of the doctrine she teaches . Wherefore , either evidence to us that a professed and beleeved fallibility can be a better way to preserve Unity in Faith , than a beleefe of Infallibility ; or else grant that renouncing the latter you renounced the best and most efficacious way to conserve such an Unity . The second way to preserve Unity in Faith here mentioned by the Doctor ( as fully and zealously acknowledged by him & his fellows ) is the establishment by our Saviour and his Apostles of an excellent subordination of all inferiour Officers of the Church to the Bishop in every City , of the Bishops in every province to their Metropolitans , of the Metropolitans in every region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Patriarchs or Primates ; allowing also amongst them such a primacy of Order or Dignity a● might be proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c ▪ Thus the Doctor . In answer to which , w● will examine a while , whether this way , thu● laid out , be indeed the way to preserve Unity i● Faith ! For , if notwithstanding this subordination , no Priest is bound to beleeve his Bishop , nor Bishop his Metropolitan , nor Metropolitan his Patriarch , how can this conduce to the Unity of Faith ? But peradventure he will say this subordination in obedience is a great help to keep out errours , and then , if this be so , we must take into consideration how this point relates to Unity of Government , as it is a means to conserve Truth , the breaking of which Unity is called Schism . So the question in that case is reduced to the examine how his subordination provides against Schism . Let us admit then that all the world were made up of Churches governed in this Order as the Doctor hath put them ; I would ask , if in the time of the Arian Heresie , a Priest had dissented from his Bishop , an Arian , but yet consented with his Metropolitan , had it been schism in so doing ? The Doctor must answer , No ; for the Metropolitan being of higher Authority than the Bishop , the adherence to him would more secure the Priest from schism , than the relinquishing the Bishop could endanger him . Next , if a Bishop dissent from an heretical Metropolitan , but consents with a Catholick Patriarch , is it yet Schism ? Surely no , since the same reason clears him that cleared the Priest before . Again , if the Metropolitan dissent from his own Primate or Patriarch , but agree with all the rest , is it yet schism ? Certainly no ; for the collection of all the rest , being of greater Authority than any one in particular , can by consequence more excuse him , than the other can condemn him . Hitherto then we have found none of the Doctors Amulets against Shism . Let us proceed ; If a Patriarch dissent from the first , from the Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but yet concedes to all the rest , is it yet schism ? The Doctor answers , no ; For in regard he owed the other onely something more of a civil respect , as a younger brother does an Elder , without any inferiority to him in Command or Jurisdiction , it cannot be a Schism . Forwards still ; Suppose some Nation or some Patriarch dissent from a General Council , is it yet Schism , still the Dr. answers , No ; for in his third Chapter , which branch't Schism into all its Species , he put no such schism as that against a General Council . How then hath Mr. Hammond by this new way provided against Schism , if according to this Subordination , all the Church may fall together by the eares , and all may find lawful excuses to secure them from ▪ being Scismaticks ; since the oeconomy of that distracted Family is so order'd , that neither any one in particular , nor any in common , have any tie to hold them to the rest , without which ty of consent in matters of faith , this imagin'd subordination can no way be a meanes to preserve Unity of Faith ; and conquently the Drs. Church ▪ government ( without some stronger obligation to knit up all this Order in an Unity ) is not an Act of Providence , either worthy our Saviour or his Apostles . But what is become of the King or Emperour all this while , is he no body now , who before was the Chief ? It seemes the Apostles made no reckoning of him in all their Providence . It is wonderful Mr. Hammond should so forget himself , and proceed so inconsonantly to his own grounds ; that , whereas before the King was Chief Governour , Head of the Church , Supreme in Ecclesiastical matters , over and above both Metropolitans and Patriarchs , &c. Now in treating the Government of the Church , instituted to preserve the Unity of Faith , he thinks the Head of the Church , whom he had formerly exalted above all that is called HOLY , not worth the mentioning . Does he think the Unity of such a Head conduces nothing to the preservation of Unity in Faith , which yet he grants to a far more inferiour , Bishop ? or accounts he it a small sin for a Patriarch to dissent from so Sacred a Head of his Church , and his lawful Superiour , nay Supreme in Ecclestastical matters , and to whom the rightful power ( as the Doctor told us ) in those things legally pertaines ? Yet Mr. Hammond had good reason to omit it . For though he may talk of , and advance that doctrine in common , so to escape the Supremacy of the Pope ( for you must conceive that he had rather have even a Bramble ▪ rule over their Church , than that all ▪ o're ▪ spreading Cedar , the Bishop of Rome ) yet he declines it as handsomely as he can , when he should apply that doctrine to particulars , as is seen in our present case . For indeed who would not laugh at him , if he had told us ( as he must , had he introduced the King ) that it was the heighth of Schism to dissent in a point of Faith from a Thing which neither the Catholikes , nor yet Protestants ( as you here see ) acknowledge ; but a kind of a Lay-Elder , an Office , which ( were it not three dayes older ) might seem borrowed from their dearly beloved brethren the Presbyterians . Yet the Doctor is grown kind ; and allows that the Scripture grants to S. Peter some Primacy of Order , or Dignity . If so , Mr. Hammond , then , for any thing you know , it may be a Primacy of Iurisdiction ; And it stands onely upon the certainty of your , and our interpretation of Scripture , whether it signifie such a Primacy or no. Neither indeed could it be any other , if any hold may be taken from your words . For S. Peter , as you grant , and as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon , the first of the Apostles , plainly evidence , had some kind of Primacy then given him ; and if it were then given him , he then had it , that is , he had it in our Saviours life time ; but you told us before that S. Iohn had the dignity of place ( which is the same with Primacy of Order ) before all others in Christs life time , even before S. Peter himself ▪ The Primacy then which S. Peter had in Christs life time , must be some other Primacy ; and what Primacy could this be , but the Primacy of Iurisdiction ? Again , if by this Primacy he allows S. Peter , he means such a precedency as hath any effect or efficacity in the Church according to the nature and degree of a Primacy ; this is all the substance of the Popes Authority , and all that is held by us as of Faith ; but if he means by Primacy there , a meerely inefficacious and dry Presidency and Precedency of Order ; such as is with us the walking on the right hand , or sitting first at a Table , without any superiority more than a courteous deference of the rest ; then the Doctor must imagine our Blessed Saviour had no better thing to do , when he made S. Peter the first , but to take order , for feare the good Apostles should fall to complement , who should sit , go , or speak , in the first place : and consequently this tenet ( being an Act of our Saviours , register'd in Scripture ) must bee a courteous point of Faith , obliging all the Apostles , under pain of damnation , to be civil , and make a leg to S. Peter . In the next paragraph the Doctor is full of feares and jealousies , and makes a great doubt that the subjection of this Church to the Authority of the Bishop of Rome will never be likely to tend to the Unity of the whole . And why think you so , Mr. Doctor ? doe you not find evidently that the Church ( before Luther and K ▪ Henry renounced the said Authority ) enjoy'd most perfect peace and tranquillity , as those who are under that government doe most blessedly now ? and on the contrary , that after that Authority was rejected , nothing has succeeded the rejecters , but perpetual turmoiles , schisms , divisions and subdivisions into Sects ; and daily mutations in Faith and Government , as far as the temporal sword did not hinder them . Is not this as evident as all History , and even our very eyes can witnesse a truth ? Lastly , doe not the present distractions you now groan under awake you , to see that the source of all your misery springs from the leaking Cistern of Schism you have digg'd for your selves ? Did your Ancestours find so little Unity under the Government of the Roman Catholike Church , or have you found such a constant Unity since you left it , that you can presume the re-admitting that Government is never likely to tend to Unity ? Yet you cannot think otherwise , unlesse all other Churches of Christians paid that subjection too . Do you your obligation ; why should their backwardnes in their duties make you deny yours ? Besides , whom doe you call Christians ? all that cry Lord , Lord , that is , professe the name of Christ , but deny the onely certain Rule to come to the knowledge of his Law ? such as were the Gnosticks , Carpocratians , Donatists , Socinians , and all the heresies that ever arose since the infancy of the Church ; or doe you mean by the word Christians , onely those , qui faciunt voluntatem Patris , doe the will of our heavenly Father , that is , all that hear the Church , or have a certain and common Rule to know what Christs Law is ? if so , all these acknowledge subjection to the Head-Bishop of Rome , never denied by any but those , who , at the same time they denied it , cast themselves out of the Church , refusing to hear her . You say the Eastern Churches had not acknowledg'd it ere your departure . Admit they had not : can their pattern warrant you ( more than it can warrant the Arrians , Nestorians , Eutychians , &c. ) unless you be certain they did well in it ? They rejected it indeed , and for their reward were by all the Christian world ( till you , falling into the same fault , began to call them Brothers ) and by all your Ancestours justly held and called Schismaticks . Yet , when they were in their right mood , they admitted it as much as any Roman-Catholike , as appeares in the Acts of the Florentine Council , to which they subscribed ; nay even when they were disgusted and refused Unity , they acknowledged the power of the Bishop of Rome ; as appeares by a testimony of Gerson , cited by your friend Bishop Bramhall against himselfe ( in his just vindication of the Church of England , p. 101. ) which witnesses that the Greeks departed from the then-Pope with these words , Wee acknowledge thy power , we cannot satisfie your covetousness , live by your selves . His second doubt is , that the Bishop of Rome is not able to administer that vast Province . I wonder how he did of old ; and why he may not do the same again as well as formerly . But the Dr. calls it a politick probleme whether hee can or no ; and would have it judged by those who are by God entrusted with the Flock . Id est ( saith he ) by the Princes , the nursing Fathers in every Church . It is indeed a politick probleme , that is , a question concerning Government ; but since it concernes Government Ecclesiastical , it falls not under the scanning of temporal Politicians . The Christian Common-wealth would be brought to a pretty pass , if the Government of Gods Church , so long acknowledged as left by Christ , and continued in the Church 300. yeares ( by their own confession ) ere there were any Christian Princes , should anew be call'd into question by humane policy . But these two words of Scripture Nursing Fathers make it plain to the Doctor ( satisfy'd with any thing himself fancies ) that the Government and Jurisdiction over the Church belongs to Kings ; as if to nurse , cherish and foster , were to rule , order , govern and command ; or , as if Ioseph , who was Foster-father to our Saviour , was as good as , or the same with God Almighty , who was his true Father . And I wonder where this Doctor ever read , that our Saviour entrusted the Government of his Church and Ecclesiastical affaires to any but the Apostles , Ecclesiastical persons ; or that any held Nero , the Heathen Emperour , to have right and title o be Head of the Church . Again , if our Saviour left that authority with his Apostles , I would gladly know , by what new Orders from Christ , it came to be transfer'd from their Successors into the hands of secular Princes . But the Doctor has by his former words brought the matter at length to a finall decision . The question is , whether it be sitting the Pope should rule over the whole Church , which none denies but a few schismatical Princes ; he comes to take up the controversie , and tels us those very Princes ( for all Catholike Princes have already determined the contrary ) must decide the truth of the businesse . As if an Umpire , being to arbitrate a quarrel about the Authority of the Vice-chancellour of Oxford , opposed by the Major , his Competitor , should take up the businesse by saying it was a politick probleme , belonging to the Government of the University , and so ought to bee decided by none but the Major . SECT . 2. Of Dr. Hammonds evasion in recurring to the first 300. yeares , and concerning the humble and docible temper of his Church . HAving thus cleared the Protestants for renouncing the Rules of Faith ; ( which was part of his well-divided Schism against mutual Charity as far as it concernes Faith ) he is come to treat next of the second part of that first species of mutual Charity , which concernes Faith , to wit , of the particular doctrines in Faith : in which he sayes he doubts not but to approve himselfe to any that will judge of the Apostolical Doctrines and Traditions by the Scriptures and consent of the first 300. years , or the four General Councils , &c. which is a very plausible and pithy piece of shuffling , expressing a plain tergiversation from approving himselfe willing to do any thing , but to wave and shift the Question . For first , we must judge of Apostolical doctrines and Traditions by Scripture . I ask , are those doctrines clearer exprest in Scripture than they are in the depositories of the Churches , by which he told us before they were brought down to us , or no ? If they be clearer in Scripture , what needed we those depositives at all , and to what end does that Apostolical Providence serve ? If not , how can we judge of them by Scripture , which speakes more obscurely of them ? Again , since we must judge of Apostolical doctrines by Scripture , what rules does the Doctor give us to settle our judgement , when things are cleare in Scripture and when not ? for we see many men , who govern themselves by fancy , think that evident , which another judges to have no apparence of truth . And , for my part , I even despair of bringing clearer proofes from Scripture , than that S. Paul converted Iewes , and S. Peter Gentiles ; which yet you saw could give the nice Doctor no satisfaction . Another tergiversation is his standing onely to the first 300. yeares ; where the Authors being scarce , by reason of the Churches obscure state under persecution ; and hardly any occasion to speak of the late risen controversies between us , he hopes no great matter can be concluded against him thence , where scarce any thing is found that concernes our quarrel . As if , being to fight a Duel with an Adversary , he would stand to the appointment of no place and time , but onely in a wildernesse and a dark night ; where they might be sure never to meet , or being met , never see one another . No better is his standing to the four first Councils onely ; which were all call'd upon other occasions , and so touch not any point of debate between us , except onely on the by , and therefore obscurely ; the best testimonies out of which have been already objected by him , and solved by us . But why onely foure ? since all Councils are of equal Authority ; there being nothing found to authorize the first foure , but was found in the fifth , sixth , &c. So that this challenge of the Drs. is all one as if an Arian Heretick would be judged by no place in Scripture , whether Christ were God or no , but out of the Proverbs of Solomon ; where nothing is found concerning that point ; dilating much upon the praises of Solomon , and what a most pure and uncorrupted piece of Scripture that Book is ; but producing no Evidence in the world why the other Books of Scripture were not as pure and sacred as it . But the Doctor escapes not so ; he has engag'd himselfe by this ( as he thought ) secure grant , further than he imagines . His allowing of foure Councils to examine his Faith by , is an acknowledgement that he admits the Authority of Councils as sacred and binding . He must either then shew EVIDENCE that the 5th Council erred , or that the Church and her Pastors had declined from the faith of the foregoing Age , or else he is obliged to accept it , and so the rest , under the penalty of forfeiting the title of a good Christian : for no lesse blot will fall to his share , who rejects an Authority held sacred by himselfe , without most clear Evidence of a just exception . As he who acknowledges the Authority of Parliament , by admitting the Acts of some as valid Lawes , is bound , by the very acknowledgment of some , to accept all the rest , unless an open Evidence convince their Votes not to have been free , or that there was some other known defect in the managing of them Onely in this latter a far lesse Evidence will serve the turn , the Authority of Parliament being but humane , whereas the other was held and acknowledged to bee sacred . But indeed , the truth is , hee accepts not even of those four , because he thinks Councils to be of Authority ; but because he thinks there is no doctrine in these against his Fancy or Faith ; or if any , he hopes he can make a shift to shuffle it off : In the mean time gaining a very great patronage and countenance to his cause , in pleading it relies on such highly authoriz'd supports . No candider than the former is his evasion of being judged by the purest Ages ; which in reality signifies onely such times wherein nothing was treated against those heresies which afterwards cling'd together to compound Protestantism . This is manifest by his admitting 300. yeares next after Christ , no more ; by which he excludes the fourth and fifth Ages , yet at pleasure admits the fourth General Council held about the middle of the fifth Age. So that , the whole Church must be imagin'd to be first pure , then impure , afterwards pure again , according as the supposition of it suits best for the Doctors purpose . If none of their particular heresies were rife , and therefore not condemned in the first obsure 300. years , presently the Dr. cries up those Ages for pure ; But the Church in the next Age , having now got rid of persecution , became pester'd with home-bred factions and heresies ; which made the Fathers of the Church take pen in hand , vigorously confuting them and some of the Doctors tenets among the rest . Hereupon the Doctor presently decries that Age as impure ▪ popish , corrupted . But then in the middle of the fifth age was call'd a Council , which chanced to treat nothing professedly of the errours afterwards embraced by the Protestants ; nay more , had a certain passage in it ( which I have before cleared ) serving them to blunder in against the Pope ; Immediately that Council was sacred , and that age ( or at least that year ) was pure again . For it cannot be imagin'd the doctrine of that Council was pure , but the beleefe of the Faithful in that Age taught by those Pastors which there resided must be pure also . Far more consonant then to their grounds is the doctrine of the Puritans , denying promiscuously all Antiquity ; than to pick and cull out at pleasure what serves their turn ( as doe the Protestants ) and to like and reject , allow and disallow what makes for or against them , without giving ▪ any evident reason , why they put such a difference . In vain therefore does the Doctor ( like a very Saint ) pretend in behalfe of their Church an unaffected ignorance though they should mistake , being conscious to himselfe what pitiful shifts he makes use of in stead of grounds . In vain does he hope that this ruliness ( as he calls it ) and obedience of theirs will render them approvable to God ; unless they can render God an approved reason , why they will at pleasure hold his sacred Spouse , the Church , holy in one Age and adulterate in another ; and shape and fashion Christs seamless coat , according to the mode of their ever-changing fancy . Lastly , most vainly doe they hope this ruliness in holding to the first 300. yeares will lead them into all truth , unless they could shew that all the points of Truth between them and us were professedly treated and decided in those times , and the decision on their side . He ends in a preaching manner with extolling the humble and docible temper of his Church . Truly , Mr. Doctor , it is a wonderful commendation to your Church that she is yet to bee taught : Pray , when will she be at age to leave going to School ? when will she be out of her prentice-like tutorage , and set up for her selfe to professe truth , as a Church should do ? I thought a Church should have been Columna & firmamentum veritatis ; the Pillar and firm foundation of Truth ; but yours is like the hinge of a door , or a weather-cock , docibly turning with every wind of doctrine . How doe you think the Puritans or any other Sect should in reason yeeld any Authority to your Church , since she professes her selfe yet learning her Faith ; that is , as yet knowes it not ? If it be such a commendation in your Church to be docible , I suppose it is so in others ▪ and consequently in the whole Church ; and then , I p●ay , who must teach her , or what greater Professor is there on Earth of the knowledge of Christs Faith , to whom the Universal Church may submit her selfe as doci●le ? Perhaps you will say that one particular Church must sisterly and charitably assist and teach another ; that is , though each be ignorant it selfe , yet ( like the blind leading the blind ) they must all be supposed mutual Mistre●ses , and consequently all learned . But let us examine a little further this docible and humble temper of your youngling Church . Is it d●ciblenesse or humility think you , to forsake a Mistress , who had all the qualities which could give ●er Authority , and fall to teach your selves new reformed doctrines without any Authority at all ? Such is the humble d●ciblenesse of your Church . Is it docibleness to cast off the Authority of 14. General Councils , and the consent of Christendome for twelve hundred yeares , and rely upon your own judgments to interpret the rest as you list ? This is the so much ▪ brag ▪ d on docibleness and humble temper of your Church . Parallel to the former , or rather far ou●vying them ( though of a contrary strain ) is that most heroick Act of your docible humility to be willing to hold things concerning your eternal salvation upon the Authority of the four General Councils , or the Doctors and Church of the first 300. yeares ; which Drs. and Councils notwithstanding it is an Article of your Faith that they are fallible : And as for the Church of those times , that it was fallible your selfe grants ; for you confesse that the same Church erred in the fourth Age. Now , to hold Articles or points of Faith upon that Authority , which it is an Article of Faith may deceive me , is such a magnanimous piece of docible humility , as I dare be bold to say , in the Doctors behalfe , neither the Apostles nor any Saint in the succeeding Church durst ever own . Neither can the present Catholikes , whom some ( who neither understand their own , nor Catholike grounds ) laugh at , as blindly humble and obedient to the Church , lay claim to such an incomparable degree of humility , proper and peculiar to the Protestants onely . For we pretend not Faith certain , but upon a deemed INFALLIBILITY in the Authority assuring it ; so as , though they may be supposed blameable by you for failing in their grounds , that is , in believing the Church infallible ; yet they cannot be condemned for proceeding inconsequently upon those ground● ; for an infallible Authority deserves a firm assent . But to stand to the acceptation of matters of Faith , which you pretend most certain , upon an Authority confessed by your selves uncertain , is such a condiscension of humility , such a prostrating your proper knowledge , as is not onely a blindly-cap●ivating your Judgment , but even an utter renouncing all judgment , prudence and common sence ; not a submitting the reason by a voluntary winking at objections , but a quite extinguishing and perfect putting out of the very Eye of reason it selfe ; and is all one as if a man should say , For any thing I know , such a one may lye in what he tells mee ; yet neverthelesse I will strongly perswade my selfe that all hee sayes is most certainely true . Yet this humility the Doctor calls here a special mark of the Church of Englands Reformation . And surely you have reformed well ; since you have not only reform'd the Unity you before enjoy'd , into distractions ; the Faith you formerly profest into new-fangled misbeleefes : but your former reason and judgment into present folly and fancy . What is said of your accepting the four Councils , &c. may also bee apply'd to your private interpretitions of Scripture , which found your Faith ; which Faith you will have to be certain and firm , though the persons Interpretation it is built on , be fallible and obnoxious to errour . The pious words in your own behalfe with which you close up your Chapter , spoken in an Elegiack tone , are very moanfully moving words out of a pulpit ; rhetorical enough for women , not rational enough to satisfie any prudent man. You professe you would preserve the Unity of the Apostolical Faith and primitive practises , as entire as Christs body or garments . Good Mr. Hammond , leave mocking your Readers ; and tell us why the Primitive times must needs just end then , when the Church began to flourish , and the Fathers to write against your doctrine . And as for Christs body or garments , I see no such great respect in you or your Churches doctrine allow'd towards holy Reliques , that I should be willing to trust those sacred pledges to your unhallowed hands ; from whose rude usage his mystical Body , his Church , Faith ( its Rule ) Sacraments , Government , nor any thing , though never so sacred , left by our Saviour , hath found any security . SECT . 3. An examination of some common notes produced by Dr. Hammond , to particularize his Clients to bee no Schismaticks . HIs 9th Ch. undertakes to clear his Church from the 2d . sort of his Schism against mutual ●●arity , to wit , from that Schism which is against extern Peace , or Communion Ecclesiastical . And first , he alledges for his plea , that they have retain'd the right form of Government , &c. So that now , Schism against Subordination or Government ( for they are all one ) which was the first general Head of Schism , and also comprehended under the first species of the second Head , as appeares C. 8. S. 2. is by the Doctors accurate method come to be under the second species also of the same second General Head. Which is all one , as if dividing vivens into Sensitive and Insensitive , and then subdividing the Genus of Sensitive into the two Species of Rational and Irrational , or Man and Beast ; he should first treat of Insensitive , the first Genus , and ( that done ) fall in hand with Sensitive , the second ; and then , under each Species of that , returne to treat professedly of Insensitive again ; that is , to speak of Trees , Shrubs , and Herbs , when he should speak of men and creatures endued with sence . Surely Doctor Hammond is more methodical in his Sermons ; otherwise , the World must needs look upon him as another S. Iohn Baptist , because hee preaches in a Wilderness . But let us follow him through all his Mazes , distinguish't by no orderly path , but what his own inconstant and desultorious track makes . First then he tells us that they retai● the Form of Government , in and under which the Apostles ●ounded Ecclesiastical Assemblies or Communion , viz. that of the Bishop and his inferio● Officers in every Church . As if the Arian Hereticks , who denied Christ to be God , and almost all heresies that ever broke from Gods Church , did not retain afterwards the Authority of their own Bishops . But what availed it either them or you , but to the greater danger of damnation ; if you adhered to those Bishops , who had rejected the Authority of their former Superiours , and taught you doctrines contrary to the Order of Gods Church ; without whose order , much lesse against it , they had no Authority to teach at all ? Again , you tell us of one piece of your Government ( that of Bishops ) constituted indeed by the Apostles ; but you tell us not of the main hinge of your Churches Government , which is , of the King being its Head and Supreme in Ecclesiastical matters . This is the sum and top of your Churches Government , put us not off with an odd end of it . This is that , for substituting which , in stead of the Ecclesiastical Head you rejected , wee charge you of Schism and breach of Communion Ecclesiastical : for in so doing you cut Gods Church into as many single headed , and consequently diverse-bodied and disparate Congregations , as there are Kingdoms in Christendome . Shew us that this your Novelty in Government was practised by the Apostles in their Assemblies , or instituted by them or their Blessed Master , and then you will say something to the point . Remember your purest times of the first 300. yeares ; shew us that all that time the Church was ordered by the Emperours Presidency , or that this Government was instituted by Christ and his Apostles : If you cannot , then tell us , how comes it to be held now as a chief point of Faith ? You may not in reason think to uphold your self your by testimonies out of the following ages , unles you wil disavow your own grounds ; for those ages were ( as you say ) all impure . Lay your hand then on your heart , Mr. Hammond , and tell us in good sadness , if you be not gravell'd in your own doctrine , while you maintain this new Lay ▪ Ecclesiastical Government . His second plea is , that , as they maintain the Order of Bishops , so they submit to the exercise of it , acknowledging the Authority of those Governors . In answer to which , no new thing is to be said , this being the very same with the former ; only First changed into Secondly . For , the obeying , submitting to , and acknowledging the due Authority of Governours , is the very formal maintaining and accepting the Government , which was his first branch . So as this is another orderly production of the Drs. methodical Head , which vents it selfe in first , secondly , thirdly , &c. upon all occasions , though both his first , second , and third bee the selfe-same formal thing . His third plea is , that they observe the circumstances necessary to the assembling themselves for publick worship . First , that of place ( Churches . ) Secondly , that of time ( the Lords day , primitive Festivals . ) As if all Schismaticks in the World doe not meet at some set times , and in some appointed and set places . Thirdly , Formes of prayer and praises ( almost all out of our Mass and Breviary . ) Celebration of Sacraments ( onely five of them being quite abolish't , and three quarters of the sixth . ) Sacramentals , Copes and Surplisses , which you might by the same principles , call rags of Rome . Preaching ( against Christ and his Church ; such doctrine as none ever sent you or your first Fore-fathers to preach . ) Cathechising ( infecting and imbuing tender and easie minds with your tainted doctrine . Fourthly , that of Ceremonies , such as the practice of the Primitive Church hath sent down recommended to us . Pray , by whom did she send them down and recommend them to you ? Examine wel , and you shall find that the same authority recommended to you many more , as from her , though you only accepted of what you thought convenient . Lastly , that of discipline to binde all to these performances . Doubtlesse all Sects in the world impose some obligation upon their subjects to keep them together , else they could not bee a Sect. Yet that your tie , either to that , or any thing else concerning Government , is as slack as may be , is manifest out of the slender provision made against Schism according to the Protestant grounds , See Part 3. Sect. 1. as I have shewn in my answer to the fore-going Chapter . Neither are you beholding to your doctrine for any discipline sufficient to hold you together in Unity , ( a professed fallibility is too weak for that ) but to the secular Power ; the threat of whose sword held you in awe for a while ; but as soon as that Power was dissolv'd , your slack-sinew'd Church , which no tie either in Reason or Conscience held together , bewrayed its composition , and like the statue seen by Nabuchadonosor , fell all to pieces . It were not amiss ere I leave these three pleas , already mentioned , to take a second survey of them , that the Reader may visibly perceive how less than nothing this Doctor hath said , either to his , or indeed any purpose . To make this discovery sincere , we must mark his intent and scope in this Chapter , which is to free or clear their Church from the breach of Commmunion Ecclesiastical , which he makes to consist in such and such things . Now a man that goes about to clear another of an imputed fault , should ( as I conceive ) propose the objected fault with the presumptions of the defendants guiltiness : and then diluere objecta , wipe off the stain of the accusations , and clear his innocencie . What does the Dr ? he takes no notice of what is objected ; but in stead of that , onely reckons up some few indifferent things which their Church hath not rejected ( and sure it were a hard case if they had rejected all which their Forefathers taught them ) and then thinks the deed done . In particular , he tells us first that they retain the Government of Bishops ; but why they have innovated a new Church-government , making the King Head in Ecclesiastical matters ; or why they obey those Bishops , who can derive their mission of doctrine from no former Church or Authority ; which only are the things objected to them , as schism ; of these two points hee sayes nothing That they now obey their Bishops he tells us , but why they obey'd not him , or why they cast out his Authority , whom they held before to bee the Chief-Bishop , that 's a matter not worth clearing . The Pope's Antichrist , and ther 's an end . Then he clears his side from Schism , because they assemble in Churches : but he never considers that wee charge them with plain Sacriledge for meeting there , and deatining those places ( anciently ours , and built by us ) out of the true owners hands , and applying them to prophane uses : All that with him , is very laudable , and needs no clearing either from injustice , or sacriledge . He clears their Church of Schism , because they observe yet some Festivals ( and the like may bee said of Sacramentals and Ceremonies ) but considers not that the schism consists in this , that they , at their own voluntary pleasure , refusing some , and admitting others , denied consequently obedience to that Authority which recommended both unto them ; and which disobedience their own grounds condemnes , as shall presently bee shewed . He cleares his Church of Schism , by alledging they observe some form of Prayer : but never takes notice that the crime wee object to them is this , that they ruin'd Religious houses to build dwelling Halls ; so they mangled our Holy and ancient Service-books to patch up their reformed piece of the book of Common-prayer ; leaving out all the most sacred parts of it , to wit , Canon Missae , and what ever concerned the Heaven-propitiating Sacrifice , that highest and soul-elevating Act of Religion ; and onely taking out of it those sleighter things which might satisfie the lowersiz'd devotion of their reformed spirits , and was enough to serve them to cry , Lord , Lord. He brings , as a proofe of their innocencie from schism , that they have celebration of Sacraments , Preaching and Catechizing , &c. But thinks it not worth clearing , that of seven Sacraments they have retain'd onely the substance of one , and the shadow of another . Nor ever considers whether their doctrine be true or false . All is one for that with the Doctor ; if they doe but preach , pray , and catechise , let it be what it will , it is a certain note that they are no schismaticks . Lastly , hee puts as an argument to cleare them from schism , that they have some Discipline to bind to these performances , &c. ( that is , they use some little wit or meanes to maintain their schism , and hold their tribe together ▪ ) but he waves that for which onely we accuse them of Schism ; to wit , that they utterly renounced all the discipline , and even all ground of it , in that Church , of which theirs was once a member , and fancied to themselves a new one , without any ground of Authority , and with direct opposition and contempt of the former discipline . Nor hath he onely , in this present endeavour to clear his Church of Schism , omitted the very mentioning those matters which were to be cleared , but even the things he alledges , as whose retaining , hee makes account frees their ▪ Church from schism ▪ are such pitifull ordinary businesses , so indifferent to all or most schismaticks and hereticks , that they can no way particularize them to be none , or exempt them from the common crue of their fellowes . For what schism ever arose , but had some kind of government or discipline , had their meetings in some set places , at some set times , pray'd in their own new way , preach't , taught and catechiz'd their own doctrine . So as the Doctor might with ●ar better Logick have concluded the Protestants no schismaticks , because they have all noses on their faces ; this being common to Catholikes as well as Schismaticks ; and so might seem partly to excuse them : whereas the other , of admitting such points and no more ( which are the Doctors notes of his Church ) are disclaimed by all Catholikes , and common to almost all Schismaticks . Nay some schismaticks and hereticks have retained much more of what their Ancestors taught them , as Lutherans ; some almost all points , as the Greeks and the old Arians ; the latter of which ( excepting their one heresie against Christs divinity ) had twenty times more markes of a Church in all other things , than the Drs could ever pretend to . Fourthly , hee assures us , that the Popes Authority is an usurpation , and the use of more ceremonies and Festivals an imposition of the Romanists . How so Mr. Doctor ? if the Supremacy of the Bishop of Rome was brought in 900. yeares agoe , when Pope Gregory sent to convert our Forefathers to Christs faith , as your selfe and your followers grant , then how is it an usurpation of the present Romanists ? Were wee , who now live , alive 900. yeares agoe ? or are they who lived 900. years ago , alive now ? But in regard you onely say it , and bring no proof , I shall not trouble my self in vouchsasing you an answer . As for the imposition of more ceremonies , which you say the present Romanists used towards you , without any authority from the Primitive Church , it is so silly , so contrary both to our grounds and your own also , that you make your selfe ridiculous to any man that , understands either one or the other . For since the institution of Ceremonies is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or things indifferent , left to the ordering of Gods Church , as both the 20th Article of the new English Creed expressely determines , and all moderate Protestants hold , I wonder why our Church should not , when she saw convenient ▪ ordain new Ceremonies ( and the like may bee said of new Festivals , which are things indiferent also ) and recommend the observation and practice of them to you , who were then members of that Church , her subjects and children . Most lawfully then did our Church , ( even in your own grounds ) in imposing new Ceremonies on you ▪ her then-subjects ; and , if so , as unlawfully did you in spurning against her Ordinances . Neither consequently , can those few you retain upon your own head ( and not her Authority ) excuse you from Schism . Equally absurd is your zealous profession of conforming your selves in ceremonies to the Primitive times ; for if the Church hath Authority upon emergent conveniences and difficulties to institute new Ceremonies and alter old ones ; then , you must either grant our Church in the fifteenth age to have been no Church ( which you dare not affirm for fear of spoiling your own mission ) or else grant that you were more bound to hold the Ceremonies recommended by her , than those which descended from the Primitive times ; Since our Church could better see what was expedient for her present circumstances , than the Primitive could foresee so long before hand , what was likely to be convenient for future ages . SECT . 4. Of Doctor Hammonds charitablenesse in admitting all to his Communion , and our pretended Uncharitablenesse for refusing to goe to their Assemblies . IN the fifth place the Doctor professes , like a good charitable man as hee is ; that they exclude no Christian from their Communion , that will either filially or fraternally embrace it with them . No truly , to give your Religion its due , it is a wonderful civil and courteous profession , and admits all the old condemned Heresies into Communion , provided they but professe Christ ; whatever points else they deny , it matters not . Nay it is sufficient , if they call themselves Christians ( though all the world else calls them Hereticks ) yet your kind hearted Church cannot but friendly entertain them . You keep open house for all commers . The doctrine of Oportet haereses esse , There must bee heresies , is changed by your boon behaviour into It is impossible there should be heresies . For whereas the world heretofore understood those to be Hereticks , who held the letter of the Scripture , and some points of Christianity , but deny'd others , which were the tenets of the Universal Church at that time ; you have now quite chang'd the former notion ; and think none to bee excluded from Communion , that is , none to be Hereticks that bear the name of a Christian ; so as though they deny all points of Christs doctrine , yet professe Christs name , and the outward letter of the Scripture , let them come , and welcome . Anabaptists , Brownists , Presbyterians , Quakers , Carpocratians , perhaps Arians ; nay even Simon Magus himselfe ; all these sew'd together only with the aiery sound of the word , Christian , will serve for broken-ware pieces to patch up Doctor Hammonds motley Church . For since they hold to his grounds , that is , to professe Christs name , and the letter of the Scripture , he cannot in any reason admit some , and refuse the rest . Again , the Doctor is willing to admit any that will filially or fraternally embrace communion with them , that is , all that will be either under them , or at least not above them ; but is loath to admit communion with any that will paternally communicate with them , that is , be over and govern them : No , take heed of that ; as much courtesie as you please , but not a dram of humility , obedience , nor subjection to Superiours : These peace-preserving virtues would quite break the neck of Schism and Faction . If there bee any such over-powering Authority , though never so long setled in possession over the Countrey , and acknowledged and beleeved by all Christians , in never so many ages , to bee of divine institution , yet presently the spirit of Schism , in the first place , endeavours to break asunder the bonds of this paternal communion ; to pluck it down to the ground , and cast it out of the Island . You are willing ( you say ) to admit all to your Assemblies that acknowledge the foundation laid by Christ and his Apostles . You love mightily to talk plausible words in the aire , and in general , as if you made account your Readers should bee all fooles , to search no further than the empty sound of your universal sayings , not applying them to the thing in question . Good Mr. Doctor , tell me what it is to acknowledge the foundation laid by Christ and his Apostles ? Is it to acknowledge Scripture ? All heresies in the world fly onely to it , and make it their armour-house to oppugn Christ and his Church . Arians and Socinians most of all , and yet they can deny Christs Godhead : So as by this means indeed , you will have store of communicants . Is it the true sence of the Scripture ? then truth being one , and falshood manifold , if their interpretation be different from yours , both cannot bee true , and consequently both acknowledge not the foundation left by Christ : for , falsifying his word , cannot be that foundation . Again , if this bee the foundation left by Christ ; you must have some certain and known Rule to come by the true sence of the Scriptures ; else you cannot be certainly assured who acknowledge this foundation , and so admit rashly to your Communion you know not whom . Is it perhaps the true sence of Scripture , but restrain'd to fundamentals ? still the same difficulty remaines , unlesse you have some certain Rule to distinguish and sort out the Essentials from points of less importance ; to talk much of fundamentals , and never tell us which are they , is but a shuffling trick of a mountebank , and very unbecomming a grave Divine . Or is this Foundation perhaps the solid sence of Christs law written and planted in the tables of mens hearts by the Apostles , and thence by a welllink't chain of Universal Tradition derived to our times ? If so , you must admit onely Catholikes , and exclude all the rest ; since onely they hold this foundation . Or rather indeed , since you deny this way of bringing down Faith to bee sufficient , which Catholikes hold as a certain and infallible Rule , it followes , that if you will goe conseqently to your own grounds , you must not admit them neither , since this is not the by-you acknowledged foundation laid by Christ and his Apostles . It remaines then that you are willing to admit all those that shall say they have the Foundation laid by Christ and his Apostles ; and then you cannot doubt but to have the brotherly fellowship of all hereticks and schismaticks in the world , that have been , are , or shall bee ; since all pretend strongly in general termes to acknowledge that Foundation . Nor is hee lesse devoutly charitable in the following words , that they earnestly desire to bee admitted to the like freedome of external Communion with all the members of all other Christian Churches , as oft as occasion makes us capable of that blessing of the one heart and the one lip . This it is to bee so inured to a drowsy ▪ sounding vein of preaching Quodlibets , till a man hath humm'd and drumm'd away all reason out of his head . Speak sence , man ; and let your pretended Charity come clad in Truth , or else I must justly suspect it to bee nothing but Pharisaical hypocrisie . I hate contradictions , though told me in never so pious a tone . Was it ever heard that any Catholike deny'd you Communion , if you were capable of that blessing of one heart ( the same interiour beleefe ) and one lip ( the same exteriour profession . ) To what purpose then are those seemingly pious words produc'd . Leave off paying us with this hollow language , empty of sence ; render your selves capable of that blessing in your actions ; renounce and repent your disobedience to your so-long-acknowledg'd Superiours : Repeal your schismatical ordinances against Christs Church : Re-acknowledge a certainty in Faith , which is now brought , by your professed uncertainty , to the very brink of Atheism ; Return to the never-erring Rule of Faith , the voice of the Church , which held you for eight or nine hundred yeares in the firm and undivided Unity of the same beleef . Doe , I say , this efficaciously , and then you shall be freely , cordially , and with open armes received into Communion by them ; who would willingly ( though they lovingly reprehend you , to make you reflect on your errours ) not onely spend empty words , but even lay down their lives to procure your Salvation . Sixthly , the Doctor charges us , that the only hindrances which obstruct external Communion , are wholly imputable to us : which hee proves first : because the Pope excommunicated all those Catholikes that went to the Protestant Assemblies in the tenth year of Queen Elizabeth . And was it not well done think you ? This has ever been the constant practice of Gods Church , to enjoyn the Faithful to abstain from the Communion of those , who maintained a different , that is , an heretical doctrine . The simpler sort of Catholikes were gull'd by you to beleeve you had onely turn'd into English what was in Latine before , and therefore out of an unwariness , went to your Churches , which lately had been theirs ; and not out of love to your new reformed doctrine : Till at length , the Father of the Church thought fit to disabusethem from the errour into which your false perswasions had led them ; and forbid them the same room , who were not of the same company . And I wonder how it can stand with reason or sence , that , holding you hereticks , we should let the poore people goe to your Assemblies , to bee taught false doctrine ; Nay even Nature it selfe seems to interdict such an unnatural commerce ; that Catholikes , who held the Bishop of Rome's Supremacy of Divine Institution ; Mass , and the rest of our doctrines , from which you receded , sacred , should goe to your Congregations , to hear the first rail'd against , as Antichristian ; the second , as Idolatrous and a blasphemous fiction ; the rest , as erroneous and pernicious deceits . Blame not then , Mr. Hammond , Nature , Reason , and the Pope , for hindering this confusion , which you call external Communion ; but rather blame your selves for introducing new doctrines , whence result such incompossible and inconsistent practices . Yet the Doctor tells us , that from this prohibition , proceeding from the Popes Excommunication , it is visibly consequent , that they were cast out , and cannot be said to separate . Sure it must bee a temper of shame above brazen , to tell us this now in the tenth year of Queen Elizabeth ; whereas himself hath laid out knot by knot how the Unity of the Church , in which they were formerly , was unloosed , or rather violently broken , in the time of King Henry the eigthth , King Edwards Protectour , and all the first ten yeares of this Queen . To which , though enough , and more then enough has been said , yet I will once more presse it home to the Dr. and then leave him to his wordish shifts , and the Reader to be his Judge . You and your King also were once members of the Roman Catholike Church , and subject to the Authority of the Pope ; This Authority you confess ( C. 7. S. 5. ) you cast out of this Island ; But a rejection of an Authority , is a recession from that Authority ; therefore you are guilty of a recession from the formerly-acknowledg'd Authority . So far for Government . Now for Doctrines and Practices . You once beleeved and practised as the Roman Catholike Church , to wit , when you were in her : That you reformed you confess ; and C. 7. S. 14. call your reformations , recessions from the doctrines and practises of Rome . A recession therefore was made by you , both from the former Government , as also the former doctrines and practises : But a recession is a voluntary departure , as plain sence evidences ; therefore you made a voluntary departure from the formerly-acknowledg'd government , doctrines and practises of Rome . Now then , to tell us so long after ; and after so large a narrative confession of your own to the contrary , that you departed not , but were cast out , as if nothing had been done by you till the tenth year of Queen Elizabeth , is such a piece of forgetfulness , as could onely be peculiar to Dr. Hammond . But I perceive the Doctor thinks there is no Schism , till the Pope have actually excommunicated : as if there might not bee a criminal departure from the former Faith , its Rule , Sacraments , and the Churches Government , before the Church comes with her spiritual rod of Excommunication to whip the Offender . From all these , I have already manifested , that you had divided , and by so doing , made your selves uncapable of Communion with the former Faithful . Upon this , it was necessary to separate the Faithful from you in divine offices and therefore both just and fitting to excommunicate you ; as well to punish you ( who were long before schismaticks ) for your crime , as to warn the sounder flock to abstain from your contagious communion . Neither can you blame us for excommunicating you , whom your own grounds , here delivered , clear in that point from any imputation of Rigour : Your selfe confessing that you rejected Roman Catholike● from your assemblies , and censur'd them upon thei● avowed contumacy against the orders of your Church ▪ Let us know then , why our Church might not doe the same , and with much more reason to you , who were once members of her , and whose recession from her orders , and contumaciou● persisting still , your selfe will witness ; shew us , I say , why she had not as great Authority ●ver those , who were once hers , as your● claimes over those , who were never yours ; o● if you cannot , then grant , you were justl● excommunicated by her once , and remain a● justly excommunicated still , until you disavo● that contumacy , which obstructs your Communion . His second Reason why wee hindred the external Communion ( as he calls that confusion ▪ is our imposing such conditions on our Communion , that they cannot subscribe without sinning or seeming to sin against conscience . And what sin , or seeming to sin , is this , think you ? the beleefe of Doctrines , or Approbations of Practises , which they neither beleeve nor approve of . The question is not , Mr. Doctor , whether you beleeve or approve of them , or no , but whether it were your own sinful pride of understanding which made you and your first reformers disbelieve all their teachers , and think themselves understood more of Gods mind , than all the world before them ; and yet , when they had done , acknowledg'd themselves but fallible in their contrary beleefe ; that is , uncertain whether they or their teachers were in the right ; and is not this a wise ground for any schollar to disbelieve his Master , or any child to disobey his father and mother . If it were pride , which made you think otherwise , ( as truly no man knowing the grounds you build your reformation upon , and how the greatest and most learned authority this world could shew , opposed you can in reason judge any other ) then it is not innocency in you , nor a sufficient excuse for your not-Communion , that you doe not believe these doctrines ; but it is your sin ; and the root of all your misery and schism , that you correct not that vice , and so leave off that erroneous judgement , which misleades you from the truth ; usurping the office of your spiritual guide the holy Catholick Church . Free the soul then first of that vice , and then you 'l stand in no need to offer violence to your minds , nor be afraid to make an unsound confession ; the feare of which you pretend for your excuse . But of this I have said already more then was needful . Yet Mr. Hamond is ready to contest and maintain his negatives by grounds that all good Christians ought to be concluded by . I hear again a sound of words in general hovering in the aire . But what are those grounds in particular , by which he will contest his doctrines ? he tells us in his last Paragrapraph that they are proofes from Scriptures , or the first Writers ( those of the first 300. yeares ) or the four General Councils . But let us ask first by whose interpretation of Scripture he will contest his Negatives ? hee will tell you , by his own , or some few others like himselfe , which ( not professing themselves Infallible ) he must tell you also hee is uncertain whether it be right or no : And is not this a wise ground to contest his Negatives by , against the positive doctrine of Gods Church ? But let us ask whether he thinks our Saviours command to hear the Church , bee a ground by which all Christians ought to bee concluded . Perhaps , after much shaking his head between loathness to reject our Saviours words , and unwillingnesse to grant any thing to the Church , he will answer , yes ; the Church of the first 300. yeares . Then ask him again , who taught all good Christians , that they should hear the Church of the first 300. years onely , and then stop their ears against her perpetually for the future ? hee is gravell'd . Again , ask him whether those first three century of yeares treat of all late ▪ sprung Negatives ? Hee must tell you , No , they do not treat all our n●w ▪ controversies ; but he will praise them notwithstanding , to put you ●ft your question ; and tell you they are the purest and most primitive times . Ask him next , why hee recurs to such obscure times , and stark dumb in our present controversies ? and hee must answer , if he will speak out candidly , that durum telum necessitas , necessity drives him to adhere to them . All the following Ages , except that holy year in which was celebrated the Council of Chalcedon , inveighing most impurely against his new doctrine . Thus the Dr. chuses obscurity for the Patron of his cause , which can bee no Sun to reveal truth , though it may serve for a dark hole to hide falshood . Neither can hee from his grounds pretend otherwise to contest his Negatives , than by meer negative arguments , so as the inference must bee this ; Our points of doctrine were not contradicted by the Writers of the first 300. yeares , therefore they are true : This is the utmost he can conclude thence ; whereas , to make this illation valid , he must first prove , that all truths about Faith were debated in those dayes ; next , that all which was debated then , is come downe certainly to our times . Neither of which he will bee able to manifest . Will not any judicious Reader think such Rules as these like to binde all good Christians to bee concluded by them ? Dr. Hammonds interpretations of Scripture , Councils , and Fathers , that say nothing , or else very litle on the by , concerning the question ; And lastly , negative arguments . To omit that the Writers of those his primitive times , speak as much and as efficaciously against the Doctors cause , as is imaginable their present circumstances should invite or give them occasion . To end then this Chapter with the Doctors words something alter'd , these pitiful evasions , and unwarrantable shifts , put together , and applied to this matter , will manifestly charge him with an apparent guilt of this second branch of the second sort of Schism . SECT . 5. Our pretended Uncharitableness in judging and despising others , retorted upon the Objecters . IN his tenth Chapter hee gives us a short Sermon concerning the third species of Schism , which is against mutual charity ; divided by him into two Heads , of judging and despising others : both which hee very charitably disclaimes in behalfe of their Church , and would very courteously present us with them . But , to omit his pious formalities , and come to grounds . Doe you think it is uncharitablenesse to judge as our Saviour judg'd ; that is , to beleeve what he said to be true ? Our Sauiours judgment is , that if any one doe not heare the Church , let him be to thee , as a heathen or a publican . If therefore we see with our eyes , that you acknowledge no Church to be heard , and yet proceed not to such harsh termes as our Saviour himselfe hath laid down to us , I hope you will impute it to us as a great moderation , and not as uncharitablenesse . Now , that you did not hear the Church , when you broke from ours ( and much lesse since ) is most evident : For your first Reformers most manifestly receded from the former acknowledged Government , Rule of Faith , Sacraments , Doctrines , and practises of the Roman Catholike Church , of which you were then a member , as hath been shewn and acknowledg'd ; and she teaching them the contrary then , it could not bee said they heard her , when they began their Reformations . Neither did they joyn themselves with any other Church , whom they might bee said to hear ; nor was this doctrin taught by the very Church of England it selfe in the former age ; since their Forefathers held and taught them a contrary beleefe . Evident then it is , that those few , who , in the time of King Henry the 8th , adhered to his lust-born Reformation , neither communicated with , nor heard any Church at all ; but began a new Church , a new Government , a new Faith , and new practises , both without and against the command of that Church , which both they and their Forefathers , ever since that Church first taught them Christianity , held to be the onely true Christian Congregation . How can we then , seeing evidently they heard not any Church , judge otherwise then that our Saviours words are true , that is , that they are in a sad condition ; and you much fadder , who have not returned whence they receded , but followed their steps , and have made the breach wider ; unlesse perhaps you think or hope the crime is lesse , because there is now a greater multiplicity of offenders , which harden one another to obsti●acy by their number . Next , is it uncharitablenesse not to renounce that Rule of Faith , in which clearly is founded ●ll the Certainty we have of Christs Law , and all the hopes of our salvation ; to wit , the inerrability of our Church , beleeved by our Ancestors , ever since Christs doctrine first dawn'd to the dark world ? Yet this which witnesses your doctrine heretical , wee must absolutely renounce , ere wee can deem you other than Hereticks : Either wee must judge the highest Tribunal in the world , upon whose living voice wee build all Faith and true sence of the Scriptures , to have lyed ; that is , wee must judge our highest Superiours , Pastours , Teachers , and Church to be erroneous in Faith , and heretical , or else we must judge you our equals at most , and ( till you out-law'd your selves ) her subjects , to be truly criminal , and rightly condemned . Thirdly , Unus Deus , una Fides , unum Baptisma , there is but one Faith , as there is but one God. That your Faith and ours cannot be one , is most evident . All our whole Church condemning yours as heretical ; and yours , when the humour takes them , as much detesting ours as erroneous : Nay , the most dreadful sacrifice of our Saviours Body and Bloud , our Holy of Holies , reviled and abhorred by your Church , as a blasphemous fiction and pernicio●● imposture . Both our Faiths therefore cannot be one , and consequently one of them is none but erreur against Faith ; which , if firmly adhered to , as it is , must be Heresie ; either your Faith then , or ours , under penalty of maintaining a contradiction , must necessarily bee held as heresie . Now comes this Doctor , and accuses us for the most uncharitable men in the world , because wee will not judge our own Faith heretical , and so free theirs . Remember our Saviours words ( Mr. Dr. ) He that believes not , is judg'd already ; Joyn this to Una Fides , and our contradicting one another in most important points of Faith ; and you must necessarily conclude , that neither of us , if hee bee certain he beleeves and has that one Faith , can make conscience of judging the other , since the other is judged already , in receding from , or not having the true Faith. Nay , if he judge him not to be already judged , he must judge himself to be in the same state of a self-judg'd unbeleever ; or rather , on the contrary , hee must make conscience of not judging him , for such ; but , by a colloguing piece of courtesie , draw him into eternal perdition , and himselfe follow him , for his uncharitable connivence . Thus you see the Dr. never meddles with any point , but he blunders and destroys all the reason that ever concerns it . Neither is it Charity , but partly fear of most open shame , partly ignorance of any grounds , or what belongs to a Church or a Government , which makes him not judge us to bee both Hereticks and Schismaticks ; since one of us must be such , and he has a good mind to give us these new Titles , whom hee very angrily here calls his vaunting enemies . But as the former body of our Church , out of which their few Reformers receded , standing and remaining still one and the same , together with that plain and common notion that a tree is not said to be broken from a branch , but the branch from the tree-leaves them so much light of apprehension , as not to dare to call us schismaticks ; so the acknowledg'd antiquity of our doctrine , ever persisting the self-same , and the confessed innovation of theirs frights them , though unwillingly from styling us Innovators and Hereticks . Fourthly , our judging you , may indeed seem to bee errour , but malice and uncharitablenesse it cannot . For since the grounds of our Faith , which necessarily oblige us to judge thus of you , and all such , were held by us , as firmly before you were ever dream'd of ▪ as at present ; you cannot object that wee invented new grounds to conclude so hardly of you in our thoughts ; nor that they were purposely and maliciously aymed at your then-unhatch'd Congregation . So as you may , if you please , pretend that all the grounds , on which wee hold our Faith , Gods word , and its true Interpretation , are erroneous , and therefore that our so judging of you , necessarily springing from those Grounds , is an errour ; yet malice or uncharitablenesse you cannot call it , since wee cannot hinder the consequence from following , without denying the grounds which infer it ; that is , without denying the certainty and truth of all our Faith. And me thinkes the zeal of our Missionaries to reduce others from the ill state wee conceive them in , with daily hazarding , and often laying down actually their lives for that end , both in this Countrey and many others , should transfer the charge of Uncharitablenesse to your colder part● ; for sure it can bee no lesse to judge them uncharitable , who so readily and willingly lay down their dearest lives , to redeem the soules of their very enemies and persecutors from a beleeved danger . Yet this is the Doctors Goliah's sword ( as he calls it ) wherewith he threatned to give a fatall wound ; Though in truth I can discern no more edge in it than in a Beetle . S. Cyprians testimony of Neminem damnantes , neminem a communione nostrâ arcentes , Condemning no man , nor driving any from his Communion , was spoken of himselfe , of his own temper towards the rest of Gods Church , acknowledged by himselfe to be such , and that in the point of Rebaptization of Infants ; which , though held stiffely by himselfe ; yet his charity so moderated his zeal , that hee exprest his indifferency in those alledged words ; Neither had he reason to deny Communion to other Catholikes for a private opinion onely , till the Church had interpos'd her Authority . But where did the Doctor read either in S. Cyprian , or any other Father , that they admitted to their Communion those who had been condemned as Schismaticks and Hereticks , by all the Churches in communion with the See of Rome ; as were the Protestants ? Unlesse hee can shew this , hee abuses most absurdly that holy and learned Father , by seeming to make him allow a promiscons admission of all Sects , let them be what they please : which savours more of Doctor Hammonds spirit , who would have all come to his Church thas call themselves Christians , than of Blessed S. Cyprians , who knew better what belonged to Church-order and discipline . But I thought there was one of the Drs mysteries in it , when I saw the words of the Father alledged to an end so in●onsonant to his Doctrine , without quotation of any place , Book , Chapter , or Epistle . But Mr. Hammond will have the thing between us to bee onely differences in opinion ; and indeed if that supposition , that the onely ground of all our Faith , in which consists our main difference , were but an Opinion ( as on his part it is not ) I see no reason why either hee or I should trouble our selves to write Books in defence of an Opinionative Faith ; it were better in that case to eat , drink , shake hands , and be merry ; nor trouble our selves with thinking whether there bee a Heav'n or no , which wee can never come ( the ground of Faith being but an Opinion ) to any certain knowledge of . In the last place of his first Part of this Schism , hee tells us , we beg the question in calling them Schismaticks , because they deny it , and offer to prove the contrary . Certainly Mr. Hammond has been so long in the Pulpit , that hee has forgot the fashion of the Universities , where there is no disputation , but the one affirmes , and the other denies ; and the Defendant holds his Conclusion for true , till the Opponent proves the contrary ; without being judged to incur the fault of begging the question . Besides , to what dark holes you run for clear proofes , we have already shewn ; and , till you can shew us a greater Authority to acquit you , than is the Churches Tribunal , which condemned you , your denying it will but double the fault , not clear it ; especially since the material fact of Schism , that is , dividing from the persons with whom you formerly communicated , cannot bee deny'd , however you may pretend the intention or cause of it to be doubtful or obscure . Ere I leave this first part , of judging other●● I desire the Reader to fancy in his own minde as perfect a Schismatick as can bee imagin'd , and therfore deservedly cast out by the Church ▪ which done , let him read this Doctors tenth Chapter , and hee shall easily perceive that hee has not brought one word for himselfe , which the other justly-condemned schismatick may not with as good reason make use of . So easily it is discoverable by the manner of weapon the Dr. wears , whose side he is on , and whose banner he fights under . His second charge of Schism against mutual Charity , is , that we despise and set at nought the Brother . Good Brother Doctor tell mee how we despise you ? We pity you indeed , seeing the calamities you are fallen into by your former fault ; as also to see you persist still obstinately blind in the midst of your punishment : But despise you wee doe not . Yet you conclude the cause by the effect , that is , our casting you out of the Church ; and therefore say the guilt lies on our side . EUGE QUANTI EST SAPERE ! Let us put the demonstration a posteriori in form , and you shall see the invincibleness of it . They , who cast others out of the Church , despise them , and are guilty of schism against Charity . But the Roman Church cast us out of the Church . Therefore they despise us , and are guilty of schism against Charity . By which account no Church can condemn any one of schism , but shee must bee a schismatick her selfe ; whereas wee did not cast them out , but upon their avowed contumacy against the orders of our Church , which the Doctor himselfe holds as a reason sufficient for the Protestant to excommunicate Catholikes . Where you see the first Proposition can onely be sustained by making this shameless assertion good , that no man can cast another out of the Church , but he must despise him , and consequently bee guilty of unchartiableness and schism . But the Doctor argues , as if a Rebel should confess at large , that indeed he rejected the Authority of the Supreme Magistrate , and receded from the former Lawes and Customes of the Common-wealth ; yet notwithstanding they must not punish him and his company ; or if they doe , they are guilty of faction , sedition , dissention , and despising their fellowes . What King now could bee so hard-hearted as to punish a Rebel defending himself with such a wise , solid , and rational plea ? The Doctor confess'd that they rejected the Authority of the Pope , formerly acknowledg'd to bee Supreme ; that they receded from the doctrines and practises of Rome , of which Church they were a little before members and subjects ; and ▪ when he has done , tells this Church it must not punish them , nor excommunicate them ; or , if she doe , she is guilty of schism , uncharitableness , of despising and setting at nought the Brother . But pray Mr. Doctor , what schism is it ( after you had run away from the Church , ever since King Henry fell in love ) to tell you in the tenth year of Queen Elixabeth , when she saw you would not mend , but grew daily worse and worse , that she could no longer forbear to punish your pertinacious disobedience ? After this the Doctor crouds together a great company of advantages of our Religion , with which wee pre-possesse our subjects ; though the Doctor mistakes in some ; and which hee sayes are so many reasons , why they doe not set us at nought , and despise us . First , the advantage of our education . True , indeed we are taught to obey our Superiors , and hear our Pastors . Secondly , the prescribed credulity to all that the Church shall propose . Good Mr. Dr , whom should the Faithful beleeve in telling them the sence of Gods word , if not the Church ? such pitiful guessing Southsayers as you ? Are not our Saviours words Hear the Church ; and I am with you ever till the end of the world , plaine enough , and sufficient to secure their credulity to such a Heav'n-assisted-Mistress ? And indeed how can you think those , who cannot employ sufficient time to study out their Faith , should be otherwise instructed than by Credulity ? Look whether your Proselytes doe not rely even upon your private Authority ? so natural and necessary is it there should bee an Authority to governe weak people . Thirdly , the doctrine of infallibility . That is , wee tell them Faith is certain , and hath certain grounds : a grievous accusation ! Fourthly , the shutting up the Scriptures in an unknown Languge . That is , taking order that the unlearned nor unstable pervert them not to their own damnation . Fifthly , the impossibility that the multitude should search or examine Tradition with their own eyes . That is , the Doctor is utterly ignorant what Tradition is . Is it such an impossible matter for the meanest person that hath age enough , to know what doctrine was held by Christians ten yeares agoe ? or for them that liv'd ten yeares agoe , to know what was held 20 ▪ years since , and so forth . Especially , Faith not being a meer speculation , but shewing it selfe in practise , which proclames that heavenly law of Grace so openly , that all must see it except such as neither have no eyes , or wilfully shut them . This ( Sir ) is the main mystery of Tradition , which you imagin'd wee kept reserved like the Ark of the Testament and Mose's Tables , from the sight of the people . Sixthly , The prosperous estate of the Roman Church , and the persecutions and calamities of yours . I see wee are in some sence beholding to our good fortune , or your misfortune , for your chariritablenesse . But you complain for nothing ; what persecution suffer you in England in comparison of the Catholikes ? What Laws make it Treason to become a Protestant , as they do to bee reconciled to the Catholike Religion ? What Oaths are impos'd on Protestants to renounce their Faith under pain of high Treason and forfeiture of their Estates , as in those of Supremacy and Abjuration against Catholikes ? Read over the large Volume of Penal Statutes made in the dayes of your Dominion , and you shall find , that Catholikes can neither be married , nor baptiz'd , nor taught at home , nor sent abroad , nor maintain'd by their parents while they live , nor buried , when they dye , without incurring the danger of a Premunire , or some other severe penalty . In all these I am confident your kind of Protestancy never endured the least punishment ; but a light cross is enough to overload a weak patience , and every small discountenancing makes those that have enjoy'd a long case , cry out , persecution . I see your parchment Church shrinks and ●na●kles at the sight of the fire , while the Catholike remaines firm and unconsum'd , nay grow● clearer in the midst of it . And yet I doe not intend to deny , many of you have been very great losers by these late Revolutions , but onely to say your sufferings are to bee refer'd to a civil , not religious account , or at least that nothing , even in your own judgment , essential to Religion , is persecuted , or so much as deny'd in England ; for Bishops , and Service-book , and Kings Supremacy you must not call essential , without contradicting your own both profession and practise , since you can so kindly embrace your Sister-Churches , and communicate with them , who deny those points as zealously as the fiercest Anabaptist . Lastly , our literal sound of Hoc est Corpus meum , which the Doctor calls our principal espoused doctrine of Transubstantiation . Indeed wee had rather wed our beleefe to that sence of Gods word , which Fathers , Councils , and the perpetual doctrine and practise of Gods Church hath recommended to us , as the Virgin-daughter of him who is the Truth ; than to a loose Polygamy of 40. several interpretations ; Minerva's born of your own heads , whose mutually-contradicting variety ●hews them to come by the paternal line , from him who is the Father of all falshood . For these prejudices instill'd into the hearts of Catholikes , the Doctor and his Church spare us very charitably , and are far from casting us out of the Church . For Gods sake , Mr. Dr. whither would you have cast us ? Would you throw the house out of the windowes ? I mean the Church , Gods house , out of the window of Schism , which you broke in the side of it . Again , let us but see how artificial , nay incomparable nonsence this Dr. speakes . I conceive nothing can bee cast out of a thing that was never in it ; shew us then that ▪ there was once a constituted Church of Protestants , govern'd by the King as Supreme Head , and holding their doctrines and practises , in which the Roman Catholike once was , but receded from that Doctrine and Government , and invented this new Religion which hee holds at present . Unlesse the Catholikes were once thus in you , how could you cast them out ? What a weakness is this to think that Robin Hood , Little Iohn , and a few Outlawes , doe King Richard and all England a great deal of favour in not casting them out of their Rebel-commonwealth , as no true members of it , and denying them the protection ▪ of their seditious counter-lawes ; under which Lawes , and in which Common-wealth , neither the King nor his good subjects were ever reputed . One word more ere I leave this point , to let the rational Reader see , whether the Protestants or we bee more chargeable of judging and despising others . Suppose , Mr. Doctor , wee , who are sons of the Catholike Church , had both judged and despised you upon our own private heads , it had been but to judge and despise our equals . But your Reformation had been impossible , unlesse you had first both judged , despised , and prefer'd your selves above your Supreme Governours , the Church and all your Forefathers . The chief Government , impower'd actually over you in Ecclesiastical Affaires , you rejected and cast out of this Island . Next , many of your wise Brethren since , preaching , teaching , and writing whole Bookes , to shew that that Governour is Antcichrist , the Beast in the Apocalypse , and what not ? Could these things bee done without judging and despising ? You made Reformations and recessions from the former Churches doctrine , cry'd out she had erred , was a Strumpet , the Whore of Babylon , impious , sacrilegious , idolatrous . Was not this the most rash judging , the most venemous railing at and reviling of Gods sacred Spouse , formerly your Mistresse and Mother , that ever was foam'd out of the mouth of madness it selfe ? Again , the whole world , whom you esteemed , before , good Christians , and all your Ancestors in England , condemned , by their contrary beleefe , your new Reformed Doctrine : And , doe you think your innovators could have broach't their opposite doctrines without both judging and despising all this vast Authority ? Your Charity then , Mr. Doctor , in this point , can bee onely imagin'd to consist in this , that you have not judged and despised your selves ; for all else , that you thought formerly to deserve any Authority , you both judged , despised , rejected , revil'd , and condemned . In a word , our judging you , is our subscribing in our own thoughts to that Verdict , which the Church has past against you , whose tribunal was held by all the whole Christian world ( and your selves also , till you became guilty ) to be the most high and sacred that ever gave sentence since the world's Creation . As for despising your persons , we deny it as a meer calumny ; and professe our selves bound to honour every one according to his quality and degree ; the reasons indeed , which you produce to clear your selfe from Schism , we despise , as worse than ridiculous ; A Paradox in a matter indifferent , if maintain'd ingeniously , deserves its commendations : but the most manifest absurdities that can bee imagin'd , and in which are interessed mens salvations , such as is the renouncing an Authority granted to bee the most ancient , most sublime , most sacred , in the world , upon fallible , incertain , and unevident grounds ; and onely sustain'd by plain contradictions , false and self-●eign'd suppositions , ID ESTS of our own adding , the best proof not arriving so high as a probability ; These , I say , Mr. Doctor , have nothing to secure them from our despising , unlesse perhaps , it bee their falling below ou● contempt . Of the mixt temper of these is the constitution of your Book ; which shews that you have been used to row at your own dull pleasure in the shallow and softly-murmuring current of a Sermon ; but never launch't with a well ▪ rigg'd Ship of Reason into the ●oysterous Maine of deeper , controversies . Thus the Doctor concludes his Treatise of Schism , closing up his tenth Chapter with these words ; I foresee not any objection which may give mee temptation or excuse further to enlarge on this matter . No truly , I could never yet discern you guilty of that fault , that objections gave you any great temptation to answer them ; since I have not seen you put one Objection or Argument of ours worth a straw , from the beginning of the Book to the end ; On the contrary , when you light on a wrong supposition of your own , as that the Pope is onely a private Patriarch ; that the Papal Authority in this Island came to the Pope from the Title of its Conversion , or from Concession of our Kings ; then I observe a very strong temptation in you to enlarge a whole Chapter upon that , which no body objects , except your own fancy . Hee adds , that he professes not to know any other branch of Schism , or colour of fastning that guilt , upon our Church , made use of by any , which hee hath not prevented . Yes , Mr. Doctor , I told you before , how you have omitted the two chief branches of Schism , and most of all made use of by us against you ; to wit , Schism from the whole body of the Church , and from its highest Tribunal , The General Councils ; which wee as freshly , and more chiefly , charge upon you , than any of the ●est . The Last SECT . Our Objection that the pretended Church of England is now invisible , maintained and asserted to be just . SChism being thus establish't , as legitimate and laudable , the Patron of it resolvs to prosecute his Project home , and therefore strives in this last Chapter to wipe off any prejudice arising from their present distractions and persecutions , the proper effects of their Schism . The occasion seemes taken from some of our side , calling them The late Church of England ; as if now a FUIT were put to their former being by their present misfortune . Our advantage offer'd from thence hee formes ( and that rightly ) in to this objection ; that it is absolutely necessary to communicate with some one visible Church ; that now the Church of England is not such , and consequently the Church of Rome , so illustriously visible , must be taken up in stead of it . Thus far , abstracting from the partiality in his manner of expression , wee both agree , In answer to which , the Doctor alledges first That a member of the English Church was not under this guilt of not communicating with some one visible Church twenty yeares agoe ; and consequently unlesse he have contracted this guilt since by commission or omission of something , hee can no more bee charged with the Crime now , than formerly . All this while the Doctor is in a mistake , and runs on very currantly , but quite out of his way . For we doe not object this present condition to them , as a crime or guilt ( rather that which was twenty yeares and more ago , was their crime , and this their punishment ) but as a different state from the former , or indeed more truly , the want of a State. For twenty yeares agoe , though they wanted the substance , yet they had at least a shadow or Ghost of a Church , which might delude the eyes of the simple ; but now even that has disappear'd and vanish't into Aire . Our advantage , not taken , but offer'd , from thence is this , that as before they had a shew of a Church ; so their adherents , whose weaker eyes could not distinguish substance from shadow , might have then some shadow of motive or excuse , for remaining in it , and not returning to us ; but now this fayery apparition being gone , not even so much as the least resemblance of a motive is left to lead them through the wayless path of their dark doctrine ; or hinder them from returning to the common beaten road of their Ancestors . The objection of this then is not vain , as the Dr. imagins , since a new and stronger motive offer'd , deserves in reason a new , distinct , and fresh proposal . I grant therefore , Mr. Dr. that it is not your choice , crime , or offence , to bee in this misery , though it bee your fault that you were brought into i● ; it bring a connatural punishment , orderly subsequent to the vice of Schism , as shall afterwards be shewn . And the present invisibility of your Church is never the lesse true and real , though we admit it be your misfortune , not your crime ; since a ship may as well bee cast away in an unavoydable storme , as by the negligence of the Pilot . Neither doe I take it to be the saddest part of your infelicity ( as you call it ) but rather the greatest happiness that Gods sweetly-chastising mercy could have sent you , that , by weighing your present dissolution , and the causes of it , you may retrive your wandrings , and recollect all your scatter'd and distracted members into the ever-firmly United Body of the holy Catholike Church . Thirdly ( for the Doctor was so eagerly zealous to clear his twenty-years-ago Protestant , that hee put first and thirdly , but quite forgot secondly ) he runs on in his errour , that wee impute this state of their Church to the Protestant as a guilt , from which he goes about to clear him . For if he hath contracted this guilt , ( saies the Dr. ) it must be by some irregularity of actions contrary to the standing Rule & Canons of this Church ; whereas I conceive it very regularly consequent to your new Canons , that you should fall into this very condition you now groan under ; For your Rule and Canons granting the Authority of the Secular Power to be the BASIS of your Reformation , Head of the Church-Government , Supreme in Ecclesiastical matters , and your onely defence and excuse , when wee ask you upon what Authority you left us , it is natural and imbred in the very primogenial Constitution of your Church , that it should be dissolvable at the pleasure of the same power which set it up . It is not therefore the standing to the Rule and Canons of your Church , which secures you in a firm and immutable perpetuity , but those very grounds are they which engage you in a fleeting and perpetual mutability . You applaud with your Encomiums the Protestant , that hath actually lost his possessions , liberty , &c. rather than depart from his rule ; which truly I conceive a very irrational action in him , and deserving more pity than commendations . For the 39. Articles , being the most distinct Rule Protestants have , one of which defines that General Councils both can Erre and have erred ; whence follows a fortiori , that their own Meeting where these Articles ( their Rule ) were made , being at most but a Provincial Assembly , is much more lyable to errour , I see no reason why hee shold lose the certain possession of present goods for maintaining an uncertain opinion : especially since hee holds salvation can bee had in other Sects , as appeares by Dr. Hammonds admitting all whom hee calls Christians to his Communion . And if the Doctor reply , it was their conscienciousness to hold what they supposed true : I answer , their conscience is imprudently govern'd , whilst it instigates them to professe with their own so great disadvantage and loss , what they had no obligation to hold ; for none can be oblig'd to the beleef of a point which himself & those who propose it are uncertain whether it be true or no. Though ( if I be not misinform'd ) the greater part of your suffering-fellow-Protestants have had more wit , and most commonly were put out upon other pretences than their Religion . Thus ▪ far the Doctor hath proceeded clearing himselfe from the want of a visible Church , imagining we object it a guilt or crime , whereas we only propose it and more urgingly press it to the consideration of the misled Protestants , as a decay , corruption , annihilation of the former visible shadow of a Church , and the occasion of a new fault in them ; that , having lost their own , they return not to ours , out of which they confesse they came , and of which they protested theirs to be a member . In the next place hee tells us , that as yet , Blessed bee God , the Church of England is not invisible , it is preserved in Bishops and Presbyters rightly ordained , and multitudes rightly baptized , none of which have fallen off from their profession . Where the last words are most certainly true , if he means that none of those who yet stand have as yet fallen off , which I conceive is his meaning ; for all these who have not stood , have fal'n off , which are enow to shew of what mettal their Church was made ; and whether more have fal'n or stood , let the Doctor judge . But as for the rest of his selfe-congratulation , it is a miserable piece of self flattery , and which his own grounds quite discountenance . For if a Church be a Congregation of the Faithful , and Faith ( as S. Paul argues ) comes by hearing , hearing from preaching , preaching from mission , or being sent ; which mission is an Act of Iurisdiction ; it follows , that if their Bishops and Presbyters have now no Iurisdiction , then the Protestants have neither lawful mission , preaching , hearing , faith , nor consequently , Church . Now , that they can claim no Iurisdiction , followes out of their own grounds ; for when we urge them upon what Authority they cast off the former Ecclesiastical Superior , governing Gods Church in chief , they run for their defence , to the secular Power , to which they attribute supreme Iurisdiction in matters Ecclesiastical within this Island ; It is acknowledg'd ( saith the Dr. C. 7. S. 2. ) that the Papal Power in Ecclesiastical Affaires , was both by Acts of Convocation of the Clergy , and of Parliament , cast out of this Kingdome . Thus you see he recurs to a power meerly secular , in the Parliament , for renouncing and abolishing a spiritual power and Jurisdiction , held before , greater than ever the Protestant Prelacy was imagin'd . Meerly secular , I say ; for the Doctor confesses here , that it is easie to believe that nothing but the apprehension of dangers which hung over them , could probably have inclined the Clergy to that their first Act ; And how great influence this apprehension of danger might have over the secular part of the Parliament , is easie to be determined , since they saw the gravest Patriot in the Kingdome in danger of death , for holding against the Kings new pretended Title ; and many others , for the same respect , most cruelly persecuted . A Parliament therefore meerly of Seculars , and those such as can in no wise be presum'd free , was held by you of sufficient Authority to renounce a Jurisdiction , deemed formerly much higher , and known to bee almost ten times longer setled in possession than your Prelacy ; I see not therefore why a secular power should not bee , in your grounds , sufficient to abolish a jurisdiction , which onely leaned and relied on a secular support . But what was done in King Henry's dayes , being disannul'd again by both the spiritual and secular power in Queen Maries Reign , must necessarily bee held of you invalid , if you will goe consequently to your own grounds . Let us then examine the resurrection of your Church , by a Parliament held in the beginning of Queen Elizabeth ; In which Parliament ( to omit the small title the Queen had to the Crown , being born of a second bedfellow , whilst King Henry's former Wife was yet alive , and declared illegitimate both by the whole Parliament and her own Fathers Act ) were wanting the spiritual Lords , the Bishops ; who were , for their Religion , kept , at that time , in prison ; For which reason , when a Quere was raised about the beginning of the late long Parliament , whether Acts made without Bishops , were valid , it is said to have been resolved affirmatively , upon this ground , because otherwise the Protestant Religion , voted by a Parliament , in which was no Bishops , would be invalid also . I see not then what great advantages could be in that Parliament , to Vote out the greater Authority of the Pope , or give your new-made Bishops ( ordained God knowes how ) Iurisdiction ; but the same may be pretended by a succeeding Parliament , to deprive them , and set up a new Form of their own . Certain it is , that you acknowledge the Secular Power for the Source and first Fountain of your Iurisdiction ; Since then , the present Secular Power has put a stop to your father Ordination , and disannul'd your former Iurisdiction , your own grounds conclude you de facto no Church ; for if you have no Iurisdiction , you can have no influence of power over the Layity ; and so no spiritual Common ▪ wealth made up of Bishop , as Head and Pastour , and of the Layity , as body and flock . And , as for the present , this general suspension ( should we say no more ) of your Ecclesiastical power , makes you de facto no Church ; so , in time the very inward right it selfe , which you pretend , may be justly extinguish't . For , since your Jurisdiction confessedly depends on the secular Authority , it followes , if this be suspended or abolish't , that must needs share in the same fate : Now , all the world agrees , that not onely the possession of a secular power may be interrupted by force , but the Right it selfe in time be absolutely lost ; and the new Government , however at first introduc't , be at length purged of its original blemishes , into a clear and unquestionable Title . In which case certainly your Church would be no more visible in England , than it is now at Geneva . Which sufficiently differences your condition from that of the Primitive Christians , or the present English Catholikes , they claiming a Jurisdiction underived from the secular power . In vain therefore would it be to tell us their Character remains , and therfore they are stil Bishops and Presbyters , since the character can only entitle them to a name , the thing being gone , to wit , their power of Iurisdiction , and consequently their Mission ; For if they have no Authority to teach and preach more than the Layity , they are level'd into an equal pitch with them ; so as now they cannot bee said to bee a body , but a company of mutually distracted parts ; not an orderly Church or Congregation ▪ but a rude and indigested Chaos of Confusion . It is not then , Mr. Doctor , your serving God in private Families which wee object to you for being an invisible Church ( which you run upon in your 5. Sect. ) but that which your self confesse here , that Now all Order , Form , Bishops , and Liturgy is thrown out of your Church together . It is your want of Pastoral and Episcopal Authority , which makes us conclude you no Church . Yet so good is your Logick , that in the next paragraph , you think , though Bishops be abolish't , yet in case this come not through your fault , it cannot be charged against you : so as though all Prelacy and Superiority be taken away , that is , though there be none that have power to preach and teach , and all be reduc'd into an equally-level'd Anarchy , yet as long as it happens not through your fault , yen are still a Church ; As if Doctor Hammond should say , though his body were cut into millions of incoherent Atomes , yet , as long as this happens not through his fault , it is still a well-ordered Body , ID EST , it is still Hammond . The parts of Gods Church are compacted into a Whole by Order , and as much depend upon Spiritual Superiours , having power to teach and preach Christs Law , as the Common-wealth doth on Secular Magistrates to preserve their temporal Lawes , and govern according to them ; without this order the Whole is dissolved , the Body is lost , the Church is gone . Doubtless , Mr. Doctor , it is not the fault or choice of the present Protestants , that they are thus bassled and persecuted ( which yet you have spent this whole Chapter , except onely the first Paragraph , to prove . ) so needs no such great and large disproose , to manifest that that which is so much against mens wills , should bee their Choice and Crime . Yet wee may justly impute your Churches ruine to the sandiness of her foundation ; which being the Authority of the secular Governors , must render her liable to change , as often as the unconstant wind of temporal circumstances shall alter the former Government , or as oft as the former Government yet remaining shall see it necessary for the present peace or conveniences of the Common wealth , to introduce or admit the more prevailing sway of a new Religion . But I foresee that the Doctor , to avoid this objection , will cling in with us , and call the Antichristian and Idolatrous Romanists their dear Brethren , and tell them they acknowledge their Iurisdiction and Mission to come from them , desiring them not to reject them now in their greatest necessity , but let them seem to have an Authority deriv'd from the Apostles by their meanes ; proffering that they , in courteons recompence , will acknowledge Rome to bee a true Church . This indeed is ordinary with them ; but yet as frivolous still as the former . For the Authority which our Church could give you , was onely to teach and preach Catholike Doctrine , and ordain others to doe the same ; to govern the Catholike flock , and to preserve them in the anciently received Unity of Faith. The Authority to doe these could come indeed from us , and so if any who pretend to have received Iurisdiction from us , continue to execute and govern themselves by that Commission , so far they are warranted by the former Authorization ; but if they went beyond their Commission , nay more , acted quite contrary to their Commission , I wonder what Iurisdiction or Mission they can pretend , as derived from us . Our question then is of such a power as your Bishops pretend to , and exercised ; that is , of bearing the Ensign of a Squadron of the Churches Enemies , Preaching an opposite Doctrine to the Church , which you pretend to have impower'd you , and ordaining others to doe the same . Evident it is that the Roman Catholike Church , which is the only spiritual power you can think to have any Iurisdiction or Mission from , never gave you this Authority , wherefore it must come to you from the meer secular Power ; on this Power therfore is built all the Authority you have to act as Protestants , or in order to the Protestant Church ; and consequently the whole building of your Church was erected onely and solely upon this uncertain and sandy foundation . This made Mr. Hooker ( one of the best , and perhaps the most prudent Writer of all that profession ) affirm of their Church , that it was not likely to continue more than fourscore years ; nor could he judge otherwise , seeing it bear evidently the Principles of corruption and mutability in its very constitution ; to wit , the materia prima of a secular Basis ; which continually exposed it to a mortality , as the formes of Government should have their ever-limited period ; and discovering the professors and Governours of it to bee none of those to whom our Saviour promised his perpetual assistance to the end of the world . How much happier then would you be , if leaving this fleeting and unbodied shadow , you would return and unite your selves to the Catholike Church , Which , enjoying this promise from our Saviour of an indefectible perpetuity , not onely experiences the certain faithfulness of that promise in a large continuance of 1600. yeares , but also sees with Evidence , perhaps more than scientifical , that the walls of this Hierusalem are built upon such strong foundations , that the Church , and the Authority and Jurisdiction of her Governours can never fail or decay ; since they rely not on the slippery and weak prop of the temporal power for their Authority , but on those who received it from the eternal never-altering Fountain of all power , with Commission to delegate and transmit it with an uninterrupted succession to the future Governours of the Church , till wee all meet in the Unity of Glory . Nor is the means of transmitting this Heavenfounded Jurisdiction to Posterity , less certain than is the law of grace , written in the hearts of the faithful , in indelible characters , that inviolable Rule of Faith , a Rock too adamantine to be undermin'd by human policy . Let then her enemies , though even Princes , rage as much as they please , nay even bandy and conspire together to subdue this free-born Kings Daughter to their prophane yoke ; her Jurisdiction , as it ever hath , so will it ever remaine secure and inviolate , being independent of them , and ( by reason of the state of Eternity , her end and aym ) of a superiour order to their Authority ; which was instituted only for the rightly dispencing the transitory goods of this world . Your parallel of the Jews suffering under the Zelot's fury , or the old Roman yoke ▪ which you make account is so evident , that the Reader will supercede all necessity of making it up , I conceive to aym very little or nothing at your purpose : For ( though they intruded unfit men into the Priestly dignity , yet they did not actually , neither could they possibly take away the Jurisdiction of the High Priest , because this Jurisdiction was not given them by those secular powers , but by God himself ; the contrary of all which happens in your case , as has been shewn : For the Jurisdiction of your Bishops may be taken away by the same Parliamentary power that set it up . That it was not their guilt , nor yours neither , wee willingly grant ; and I wonder you could imagine us so unwise , as to object that to be your voluntary Crime , which you cannot but know we hold to bee your involuntary punishment . Your wishes and prayers for peace and communion among all who are called Christians , are no less ours ; and this , not in words only , but in efficacious endeavours ; and , in several Nations , with daily labours , and extreamest hazards , to reduce the straying flock to their safely-guarded fold . Nay , this Communion is so vehemently desired and thirsted after by us , that we are ready to buy it at any rate , except the forfeiture of the Certainty of Faith and its Rule ; the forfeiture of which , is the loss of our own Communion also . If Mr. Hammond can perswade himself and his friends to return to this Rule of Faith , the Churches Infallibility , which onely can unite us in the same stedfast belief of Christs Doctrine ; and to acknowledg the Supremacy of the Bishop of Rome ; in the acknowledgment of which , consists the constant unity of Church-government ; then not onely we , but all the Angels and Saints in heaven , who rejoyce at the conversion of sinners , shall joyn in exalting Jubilees for the Blessed and long wish't for return of òur wandring and self-disinherited Brethren . The former of these ( if Mr. Hammond will not beleeve it ) I have told him where he may see it as visibly as is possible any thing should be made to the eye of Reason . The latter , to wit , the Popes Supremacy , is defin'd in the Florentine Council , subscribed to both by the Greek and Latine Churches ; where , what the fourth General Council , held at Chalcedon , wrote to Pope Leo , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was over the members of the Church , as their Head , is more plainly exprest in these words , Wee define that the holy Apostolical See , and the Bishop of Rome have the primacy over all the world , and that the Bishop of Rome is Successour to S. Peter , the Prince of the Apostles , and truly Christs Vicar , and Head of the whole Church ; and the Father and Teacher of all Christians , and that there was given him in S. Peter from Christ a full power to feed , direct and govern the Catholike Church : To these two points , if the Protestant will subscribe , that is , secure inviolate that which touches the root , and most vital and intrinsecal part of the Chruch , to wit , the Rule of Faith ; she will not stick to open her outward rind , that is , offer some violence to her uniformity , in indifferent and more extrinsecal practises , to re-ingraft their dry and sapless branch , which now lies withering , into her ever-flourishing body . To which , if these poor endeavours of mine , may in the least contribute , I shall for the future not reprehend , but congratulate Dr. Hammond for his fortunate Errours , and honour his ill grounded reasons , as of richest value ; which , by stirring up others to detest them , and shew what weak pleas are producible for Schism , became the happy occasion of his own , and others salvation ; and of Embosoming the Daughter-Church of England in a Charitable Communion with her dearest Mother ; by whose painful throwes she was first born to Christ , her Spouse ; at whose breasts shee suck'd the first milk of his Doctrine , and from whose arms and ever-cherishing embraces , first by the malignity of an ill-govern'd passion , next by humane policy , shee has been so long separated . FINIS . DOWN-DERRY : OR Bishop BRAMHAL'S Iust Vindication of the Church of England refuted . MY choice at first directed me , rather to answer Mr. Hammond , than my Lord of Derry ; having observ'd his Book not only to bear a greater vogue in the world , but to be inwardly furnished with Arguments more suitable to the profession of a Divine ; But after I had advanc'd past the mid-way of my journey , I met some Protestant friends , who , though formerly they had still cry'd up the Doctor , yet soon as I told them , in confidence , that an Answer to his Schism would instantly bee ready for the the Press , they immediately began to extol the Bishop , and demand either a present Reply to him , or else they should not spare to conclude the Victory their own . When I had exprest how weak and unreasonable their discourse was , which , if admitted , would always judg him to have the right cause , that speaks the last word . I parted with a promise ; if , in stead of that sport , which he far more than the other , tempts a wit-at leasure to make with him , they would accept of a short Refutation of the substantial passages , I should not fail to endeavour their satisfaction : which thus I perform . Reading , with some diligence , the Bishops Book , I find , that as there is much commendable in it for industry , so is it expos'd to an unavoidable Check of being Patron to an ill Cause ; whence it may bee a pattern of wit and labour , but little assistance to the truth , further than by shewing how weak Errour is . But , not to spend time and paper in vain , let us state the controversie clearly , that it may be seen how strongly and pertinently his Discourse proceeds ; Not that I intend minutely to examine his whole Work , whereof the far greater part is little or nothing to our controversie , as will appear by the bare stating the Question ; but onely to say enough for him whom the substance can content , without engaging into unnecessary and circumstantial disputes . He begins his Book , telling us nothing can be objected with more colour of truth against the Church of England , than that they have withdrawn themselves from obedience to the Vicar of Christ , and separated from the Communion of the Catholike Church . And that this crime is justly charg'd upon his Church , not onely with colour , but with undeniable evidence of fact , will appear by the very position of the Case ; and the nature of his Exceptions . As for the first , it is unquestionably certain , and universally assented to by all Protestants , who understand any thing , that at the beginning of Henry the eighths Reign , nay at his first courting his Protestant Mistress , the Church of England agreed with that of Rome , and all the rest of her Communion , in two Points , which were then , and are still the Bonds of Unity betwixt all her Members ▪ One concerning Faith , the other , Government . For Faith , her Rule was , that the Doctrines , which had been inherited from their Forefathers , as the Legacies of Christ and his Apostles , were solely to bee acknowledg'd for obligatory , and nothing in them to bee changed . For Government , her Principle was , that Christ had made St. Peter First , or Chief , or Prince of his Apostles ; who was to be the first Mover under him in the Church , after his departure out of this world , and to whom all others , in difficulties concerning matters belonging to the universal , either Faith or Government , should have recourse ; And that the Bishops of Rome , as Successors of St. Peter ▪ inherited from him this priviledge , in respect of the Successors of the rest of the Apostles ; and actually exercised this power in all those countries which kept Communion with the Church of Rome that very year wherein this unhappy separation began . It is no lesse evident , that in the dayes of Edward the sixth , Queen Elizabeth , and her Successors , neither the former Rule of Unity of Faith , nor this second of Unity of Government ( which is held by the first ) have had any power in that Congregation , which the Protestants call the English Church . This is our chief objection against you . As for us , our Tenet is , That those Churchs , who continue in Communion with the Roman , are the onely Churches ; which , in vertue of the first Principle above mentioned , have the true Doctrine ; and , in vertue of the second , the right Government ; and , in vertue of both , the unity and incorporation into the Church of Christ , necessary for salvation : And by consequence , Wee hold them onely to make the entire Catholike or Universal Church of Christians ; all others , by misbelief or Schism , being excluded . Now , because no understanding man can deny this to be the true Charge , the only way for a Protestant to clear his Church from Schism , is to shew it not guilty of doing this , either by disproving the former to be the necessary Rule of Unity in Faith , or the latter the necessary Bond of Government ; both which , though they somtimes say , yet because in these Books , professedly composed for their Vindication from the guilt of Schism , they , directly and of set purpose , handle neither ; it is clear they intend to shuffle , not speak pithily . The first Principle ( which also includes the truth of the second ) wee hold by this manifest Evidence , that still the latter Age could not bee ignorant of what the former beleev'd ; and , as long as it adhered to that method , nothing could bee alter'd in it ; which way of assurance carries with it the Testimony of all that are truly called Christians ; and this by so ample a memory and succession , as is stronger than the stock of human Government and action : no right of Law or human Ordinances being able to offer so ample , clear , and continued a Title . They must remember how their Forefathers , who began that which they call the Reformation , were themselves of this profession before their pretended reform . They ought to weigh what reasons their Ancestors should have had to introduce such an alteration . They must confesse themselves guilty in continuing the breach , unless they can alledge causes sufficient to have begun it , had the same ancient Religion descended to these daies ; For the constant beleefe of the Catholike world both was at the time of your division , and still is , that these Principles are Christs own ordination , recorded in Scripture , derived to us by the strongest Evidences that our nature is capable of , to attain assurance what was done in Antiquity ; Evidences inviolable by any humane either power or proof , except perfect and rigorous demonstration , to which our Adversaries doe not so much as pretend , and therefore without further dispute , remain unanswerably convicted of Schism . And though after this , it bee superfluous to say any thing to any Book , which does not so much as attempt to demonstrate either of these Points false , yet I shall bestow a few thoughts to declare the quality of the Lord of Derry's Arguments , not examining them any further , than to shew how litle they are to the purpose . In his two first Chapters , though there bee many things false , and more taken up without proof , yet I will not touch them , because hee onely pretends to settle the Question , which is already done for my part ; And so I will begin my Animadversions , where he begins his Arguments , in the third Chapter . His first proof is , because not Protestants , but Roman Catholikes themselves made the first separation . 1. If it were so , how does that acquit you ? since continuance in a Breach of this nature , which cannot be sodered by time , is as guilty as the very beginning . Now these two Bonds of Unity , being of Christs own institution , no time can sear the bleeding wound ; And this because we hold by the fore-declared strength , they now must have demonstrations to contradict it , as well as the first Separaters . 2. How does he prove they were not Protestants ? because they persecuted Protestants : what then ? did not Luther persecute Carolstadius and Zuinglius ? doe they not now in Germany and other Countries ? Lutherans permit no Calvinists ; Calvinists no Lutherans . Did not you persecute Puritans and Brownists ? Doe you not now complain to bee persecuted by others ? will you make all these , Papists ? or why are not they Reformers as well as you ? you will say many of these first breakers died Catholikes ; True , but upon Repeutance . Of Gardiner ( whom you presse so particularly ) it is recorded , that upon his death ▪ bed , he said , Peccavi cum Petro , exivi cum Petro , sed nondum flevi cum Petro ; and so fell on a bitter weeping for that offence . But in a word , is not this renouncing the Pope the most essential point of your Reformation ? All the rest your good natur'd Religion can either embrace or censure ; and , as occasion serves , admit or refuse Communion with the deniers of any other Article , never so fundamental , this only is indispensable . Then be sure wee never hear you again deny but that they who made this first Breach , had in them the quintessence of your Reformation , and were far less consistent with Catholicism , than your modern younger ▪ brother Sectaries are with your kind of Protestancy ; since your selves confess the admittance of the Popes Authority more destructive to you , than the denial of Prelacy . His second Argument is , because in the separation of England from Rome , there was no new Law made , but onely their ancient Liberties vindicated . The first part is so notoriously false , that I wonder any one can have the face to pronounce it ; a Law was made in Henry the 8ths time , an Oath invented and exacted , by which was given to the King to be Head of the Church , and to have all the power the Pope did at that time possess in England . That this was a new Law none but impudence it self can deny . As for the second part , let us see how hee proves it . Hee brings divers allegations , wherein the Popes pretences were not admitted , as being in the prejudice to the State or Church of England . What is this man about , that hee so forgets the question ? Doe wee professe the Pope can pretend no more than his right ? or is the question of this or that particular action of the Popes ? or does he think a legitimate Authority in common is rejected , when the particular faults of them who are in Authority are resisted ? Is Magistracy or Royalty rejected , when Pleas are commenced against Kings or Commonwealths , as going beyond their true Jurisdiction ? Yes , but the Pope is expresly deny'd the Power to doe such or such things . Why then , even by this fact hee is acknowledged to have power in other things ; since to limit an Authority implyes an admittance of it in cases to which the restraints extend not . But hee presses Lawes anciently receiv'd in our Kingdome . What is his meaning ? were not those Lawes in force in the beginning of Henry the eighths Reign ? or was his breach but the conservation of these Lawes , and wee began our Religion there ? Are there any of these laws which are not equivalently in France , Spain , Germany ; Nay Italy it selfe ? Are none of these therefore Catholikes ? are they in as little communication with the Pope , as Henry the eighth after his breach , or the Protestants in Q Elizabeths times ? How ridiculous , how impudent a manner of speaking and arguing is this ? to force his Readers to renounce their eyes and ears and all evidence . In this fifth Chapter , hee argues out of the Liberties of the Britannick Churches . But first I would know what this belongs to us , unless it bee prov'd that their practicks were an obliging precedent to us ; have wee any Title from the Britannick Churches , otherwise than by the Saxon Christians , who onely were our Ancestors , and by whose conquests and lawes all that is in the Britannick World belongs to us , and is derived to us ; Yet is this also false ▪ For nothing in History is more evident , than that the British Churches admitted appellations to Rome at the Council of Sardica : And , as much as we have Records in our Histories of the Pope Eleutherius , so much appeares the Popes Authority in that time . And out of St. Prosper contra Collatorem , & in Chron. Wee have that the Pope Celestinus , by his care , and sending St. German , Vice sua , in his own stead , freed the Britans from Pelagianism , and converted the Scots by Palladius , though Venerable Bede , as far as I remember , does not touch that circumstance . But that which is mainly to the purpose , is , that since the Priviledge wee pretend was one that descends upon the Pope ▪ in quality of Successor to St. Peter , how far it was executed , may be unknown , but that it was due , none can bee ignorant . And here our late Bishop begins to shuffle from the priviledge of St. Peter , to the Patriarchal Jurisdiction of the Pope , which is another , an historical , a mutable power , and so concernes not our present debate . Two objections he makes seem to deserve an answer ; First , That the Welsh , or Britans , sided with the Eastern Churches against the Roman in the observation of Easter . To which I answer , 't is true , they observ'd not Easter right , yet never so much as cited the Eastern Churches , in abetment of their practise , but onely the custome of their own Ancestors : Neither was there any cause of siding , wee not hearing it was ever pressed by the Church of Rome , after Victor's time , to any height . The Council of Nice , and the Emperour Constantine exhorted the Christian World to it , but without any coercitive force : And if the Britans resisted , or rather neglected them , I think wee ought not to say they sided against them , but onely did not execute their desires . St. Iren●us was of the French Church , yet testifies this question was no matter of division ; so that it cannot bee guess'd by this what influence the Roman Church had or had not upon the British . It seemes certain also , that St. Lupus and Germanus neglected this Point , that is , thought it not necessary to be corrected ; however St. Austin seem'd more rigorous . And though Palladius , sent from Celestinus , converted the Scots , yet we find some of them in the same practise . The second Objection is out of a piece of a worn Welsh Manuscript , hoped by the Protestants to bee a Copy of some ancienter Original , which , though it has already been proved a manifest forgery , counterfeited by all likelyhood in Q. Elizabeths time , when the English Protestants sought to corrupt the Welsh , by Catechisms and other Writings , printed and not printed ; Yet if their great Antiquaries can shew , that in St. Gregories time , this name Papa , or Pope , taken by it self , without other addition , as Papa Urbis Romae , &c. was put ( as in later ages ) for the Bishop of Rome , I shall confesse my selfe much surpriz'd ▪ If they cannot , these very words sufficiently convince the Manuscript to bee a meer Imposture . Another suspition against the legitimatnes of this paper naturally arises from this , that Sr. Henry Spelman , one so diligent in wi●ing off the dust from old writings , found no other Antiquity in it worth ▪ the mention ; which shrewdly implies the Book was made for this alone . And so this demonstrative proof of the Bishop , is a conviction of the forgery of some counterfeit Knaue , and the easiness of assent in Mr. Mosten , and the Knight . In his 6th Chapter he pretends three things ; 1. That the King and Church of England had sufficient Authority to withdraw their obedience from Rome . 2ly , That they had sufficient grounds for it ; and 3ly , That they did it with due moderation . I doubt not but the intelligent Reader understands by the first point , that the Bishop meanes to shuffle away the true difficulty ; and , whereas the Question is of the Priviledge given by Christ to Saint Peter , and from him descended to the Popes , his Successors , spend his time about a Patriarchal Authority , which wee also acknowledge to be of humane institution ; And here I must confesse , that generally when no body opposes him , his Lordship carries it clearly and gives his empty Reader full satisfaction . Hee tells you out of Catholike Authors , that Princes may resist the oppressions of Ecclesiasticks , and themselves have priviledge to exercise Ecclesiastical Jurisdiction : That Popes have been convented and deposed : That Emperors have changed Patriarchs , and that the Kings of England have as much power as Emperors . And all this to handle the Question , which is not in hand , since our dispute is not what can be done in respect of the Popes Patriarchal Authority , which the good Bishop himself professes the Pope has renounced these 600. years . No doubt but th' other two points will follow the former in missing the Question . For , admitting the Popes Authority to bee derived from Christ , what grounds can there bee for renouncing it , or what moderation is the rejjecting it capable of ? Nay even , if it were of humane institution , many things there are which cannot bee rejected , unless it appear the abuses are not otherwise remediable . Suppose then the Christian World had chosen themselves one Head for the preservation o●●o precious a Jewel , as Unity in Religion , how great absurdities must that Head commit , what wrong● must it doe , to cause it selfe to bee justly deposed , and not onely the Person deposed , but the very Government abolish't . Suppose again , that this alteration should ●ee made by some one party of the Christian Common-●ealth , which must separate it selfe from the assistance and communication of the ●●st of Christianity ; ought not far weightier causes bee expected , or greater abuses committed ? Suppose thirdly , that by setting aside this Supreme Head , eternal dissentions will inevibly follow in the whole Church of Christ , to the utter ruine of faith and good life , which our Saviour thought worth the comming down from Heaven to plant among us ; and then tell mee , whether the refusal to comply with the humours of a lustful Prince , be ground enough ●o renounce so necessary an Authority . Let the Bishop bee now asked , whether Kings deserve to bee deposed , and Monarchy it self● rejected for such abuses as hee gathers against the Pope ? or whether there may not easily bee made a collection of as many an I great misgovernments against the Court of England , or any other Country ? Let him remember whether like abuses were not alledged against his own Parliamentary-Prelacy , when it was put down . Will hee justifie , that if the m●●demeanours pretended against them had been true , the extirpation of Prelacy had been lawfull ? Surely hee would find out many remedies which hee would think necessary to bee first tryed ; and S●●ggin should as soon haue chosen a tree to bee hanged on , as ●hee have ended the number of expedients to be ●●yed , before hee would give his assent to the extirpation of Episcopacy . It is then of little concern to examine whether his complaints bee true or false , since he does not shew there was no other remedy but division : and much more , since it is known , if the authority be of Christs institution , no just cause can possibly be given for its abolishment : but most , because all other Catholick Countries might have made the same exception which England pretends , yet they remain still in communion with the Church of Rome , whose Authority you cry out against as intolerable ; nay , the former Ages of our Countrey , which your selfe cite , had the same cause to cast the Popes supremacy out of the land , yet rather preferred to continue in the peace of the Church , then attempt so destructive an innovation as Schism draws after it . Neither n●w after we have broke the ice , do our neighbour Nations think it reasonable to follow our example , and drown their unity in the waters of Contradiction . Lastly , the pretences on which the English Schism was originally made , were far different from those you now take up to defend it ; there was then no talk of imposing new Creeds as the conditions of Communion ; no mention of the abominations of Idolatry and Superstition , which now fill your Pulpits , nor indeed any other original quarrel , but the Popes proceeding according to the known Lawes of the Church , which unfortunately happen'd to bee contrary to the tyrannical humour of the King. The other point of due moderation , is a very pleasant Topick , had I a mind to answer at large his Book ; The first part of moderation , is the separating themselves from their Errours , not their Churches ; this signifies to declare them Idolaters , superstitious , wicked , and neverthelesse communicate with them ; reconciling thus light to darkness , and making Christ and Antichrist to be of the same society . I confesse this a very good moderation for him that has no Religion in his heart , or acknowledges his own the worst , there being no danger for him to fear seducing by communication with others . But whoever is confident of his own , by this very fact implicitely disapproves others . I cannot say mine is true , but I must say the opposite is false : mine is good , but the opposite , I must say , is naught : mine necessary , but I must judge ▪ that which is inconsistent carries to damnation , though I am bound both to pity and love the person that dis●ents . Therefore , who does not censure ▪ a contrary Religion , holds not his own certain , that is , hath none . The second part of moderation hee places in their inward charity , which , if hee had manifested by their external works , we might have had occasion to beleeve him : Our Saviour telling us the tree is known by the fruit it bears . The third part therefore , hee is pleased to think may bee found , in that they onely take away Points of Religion , and adde none . Wherein is a double Errour . For first , to take away goodnesse , is the greatest evil that can be done . What more mischievous than to abrogate good lawes , good practises . Let them look on the Scotch Reformation , who have taken the memory of Christ from our eyes , by pulling down Pictures and Crosses ; the memory of His principal actions , by abolishing Holydayes ; the esteem of vertue , by vilifying his Saints , and left him onely in the mouths of babling Preachers , that disfigure him to the people , as themselves please . What if they took away the New Testament too , and even solemn Preaching , and left all to the will of a frantick Teacher , were not this a great moderation , because they added nothing ? The second abuse is , that he who positively denies , ever adds the contrary to what hee takes away . Hee that makes it an Article , there is no Purgatory , no Mass , no prayer to Saints , has as many Articles , as he who holds the contrary . Therefore this kind of moderano is a purefolly . The last Point hee deems to be a preparation of mind to beleeve and practise whatever the Universal Church beleeves and practises ● and this is the greatest mock-fool Proposition of all the rest . First they will say , there is no Universal Church , or if any , indeterminate , that is , no man knowes which it is ; and then , with a false and hypocritical heart , professe a great readiness to beleeve and obey it . Poor Protestants , who are led by the nose after such silly Teachers and Doctrines : who , following the steps of our old mother Eve , are flatter'd with the promses of knowledge , like the knowledge of God , but paid onely with the pure experience of evil . In his seventh Chapter , hee professes , that all Princes and Republicks of the Roman Communion , doe in effect the same things which the Protestants doe , when they have occasion , or at least plead for it What non sense will not an ill cause bring a desperate man to ? All this while hee would perswade the World that Papists are most injurious to Princes , prejudicing their Crowns , and subjecting their Dominions to the will of the Pope . Hee has scarce done saying so , but with a contrary blast drives as far back again , confessing all hee said ▪ to be false ; and that the same Papists hold the very doctrine of the Protestants in effect , and the difference is onely in words : So that this Chapter seems expresly made to justifie the Papists , and to shew , that , though the Popes sometimes personally exceed , yet when their passion is over , or the present interest ceases , then they acknowledge for Catholikes and Orthodox , those who before oppos'd them , as also that the Catholike Divines , who teach the doctrine of resisting the Pope in such occasions , are not , for that , cast out of Communion ; which is as much as to say , it is not our Religion , or any publick Tenet in our Church , that binds any to those rigorous assertions , which the Protestants condemn . If this be so , what can justifie your bloody Lawes , and bloodier Execution , for the fourscore years you were in power ? Why were the poor Priests , who had offended no farther than to receive from a Bishops hands the power of consecrating the body of Christ , condemned to die a Traitors death ? Why the Lay-man , that harboured any such person , made liable to the same forseiture of estate and life ? Why were Baptisms , Churchings , Burials , Marriages , all punished ? Why were men forced to goe to your Synagogues under great penalties ? Seldom any lawful conviction exacted , but proceeding upon meer surmises . A Priest , arrested upon the least suspition , and hurried before the Magistrate , was not permitted to refer his cause to witnesses , but compelled to be his own Accuser ; and , without any shadow of proof so much as enquir'd after , if he deny'd not himselfe , immediatly sent to prison as a Traitor . A Priest , comming to his Trial before the Judges , was never permitted to require proof of his being a Priest ; It sufficed , that , having said Mass , or heard a Confession , he could not prove himselfe a knave . What shall I say of the setting up of Pursuivants to hare poor Catholikes in all places and times ; I have seen , when generally they kept their houses close-shut , and , if any knock't , there was a sudden pang and sollicitude , before they durst open their doors . They could neither eat nor sleep in any other security , than that which a good Conscience gave them . But the cruelst part of all , was to defame us of Treason . First you make a Law , that , to acknowledge the Successor of S. Peter had a common superintendency over the Church , was Treason ; and then brand us for Traitors . Should a Presbyterian or Independent Power make it Treason to acknowledge Prelacy , would you think it reasonable presently to conclude all the older-fashion'd Protestants Traitors ? Nor can I perswade my selfe I offer any violence to Charity , if I plainly and roundly charge you , that in all this you proceeded flatly against your Consciences , it being impossible you should really judge the bare receiving Orders beyond Sea to be Treason , which is abundantly convinc't by your very offer of pardon , nay sometimes preferment , if hee , whom you made the people beleeve was a dangerous and bloody Traitor , would but go to Church with you ; For what Priest dyed for being a Priest , but hee might have rescu'd himselfe at the last hour by such submission ? What Priest was so bad , whom you were not ready to entertain with honour , if hee would take party with you ? So unlucky is his Lordship in this Chapter , that , whatever his intention is , he absolves us , or at least condemns himselfe , if he would be understood as the Letter of his Exceptions sounds , he absolutely clears our Religion of a calumny , which the Protestants most injuriously charge upon us , that our vassalage to the Pope destroyes our subjection to our Prince ; citing so many instances , where Catholikes , remaining such , have disobey'd the Pope . If he on purpose layes his sense to bee ambiguous , of which I have some jealousie , because hee uses that jugling phrase in effect , then hee absolutely proves himselfe a Deceiver . In short , if he mean honestly , he justifies us ; if otherwise , every honest man will condemn him ; But whatever his inward meaning is , the Case open'd will declare it self . Christ , being to build his spiritual Kingdom upon the Basis , not onely of the Roman Monarchy , then flourishing , but of a multitude of Kingdomes , either bred out of the destruction of that , or originally independent and distinct from it , which , in process of time , should embrace his Faith , saw it necessary to make such a ▪ band of Unity betwixt the Churches , of which his spiritual Empire was to be integrated , that it neither should be offensive to temporal Princes , nor yet unprovided of meanes to keep the Church in such amity as to be able to work like the Congregation of Hierusalem , which had Cor unum & animam unam . For this reason he gave the principality among his Apostles to S. Peter , and consequently to his Successors among theirs . The effect of this Principality was , that when publick meetings of Bishops were necessary , all emulation , who should have recourse to the other , was taken away , since it was known all were to defer to him , meet as and where , was most fitting for him . Again , if any inconvenience fel among Christians , there wanted not one who was by office to look to it , though in the place where it fell out , there were no superior Authority to curb the offenders . This one Seat might , by the ordinary providence of Almighty God , keep a continuance of Succession from S. Peter to the end of the World , whereas the vicissitude of humane nature permitted not the like to be done to all the Sees where all the rest of the Apostles had signed their Faith by their precious death . Hence 't is the See of Rome is invested with the special priviledge of Mother and Mistress of the Church . But , not to dive into all , or the questionable consequences of this Primacy , this onely I intend to insist upon ; that it is the hinge upon which all the common government and unity in Faith , Sacraments , Ceremonies , and communication of spiritual Fraternity depends , which being removed , the Church vanishes into a pure Anarchy , no one Province or Country having the least obligation to any other , to repair to it , to obey it , to make Meetings and common Ordinances with it . So that the whole frame of the Church will be utterly dissolv'd , ceasing to be a Church , and becomming a ruinous heap of stones , precious indeed in themselves , but without order , shape , or connexion . By this it clearly followes , whatever is the truth of those Questions which our Bishop reckons up to have been disputed between other Christian Countries and the Papacy , that as long as this Principality wee speak of , is acknowledged , so long there is an Unity in the Christian Church , all particular Churches being by this subordination perfectly one , both with their Head , and among themselves . This is the bridle our Saviour put in the mouth of his Church , to wield it sweetly which way he pleased . No dissention in Faith or Discipline , nay not any war among Christian Princes could annoy the World , if this Authority were duly preserved and governed ; Many excellent effects we have seen of it , and more the world is likely to enjoy , when the admirable conveniences of it shall bee unpassionately understood . What Christian Prince can chuse but be glad to have an Arbitrator , so prudent , so pious , so disinteressed , as a good Pope should be , to reconcile differences , and to hinder bloodshed , either in his own people , or between his neighbours ; And , who sees not , that the Popes office and condition , among those who reverence him , is perfectly proper for such an effect beyond the hopes of wisedom that had not known th'exprience of it . What a desperate attempt then is it to bite at this bridle , and strive to put the whole Christian World in confusion ? This is your crime , in this consists your Schism , in this your impiety and wickedness . Agreeing then , that this is the substance of the Papacy , temporal preheminences and wealth being but accidental to it , wee shall presently see all those arrows which the Bishop shoots against us , fall directly on his own head ; For if the Papacy stand firm and strong in all those Countries that have resisted the Pope when they conceived hee encroach'd on their ' liberties , it is evident , notwithstanding all such disputes , the Being and Nature of one Church is entirely conserved , they all governing themselves in an Unity of Faith and Sacraments and Correspondence like one Body , as is visible to any that will but open his eyes , and so are Members of one Christian Community . Whereas the Reform ( as they call it ) has cut off England from all this communication and correspondence , and made it no part of any Church , greater than it self ; and by consequence , that can pretend to Universality and Catholicism , but a headless Synagogue , without Brotherhood or Order ; if joyned with any other , it is not in a common head , but with the tayles of opposition to the Roman Catholike . No more can the several Protestant Churches be allow'd to compose one Body , than all the ancient Hereticks did , nay than Turks and Iewes and Christians may be now said to doe ; since the sole root of unity Protestants can pretend , is onely their agreement in certain general Points , which most of the old Hereticks profess'd ; and even Turks , and Iewes beleeve some part of the Christian Faith : As for the Protestant distinction , that all are of one Communion , who agree in fundamentals , 't is no better than a meer shift , til they exhibit a list of such Points , and prove them obligingly and satisfactorily to all the rational people of the World , that they , and they onely , are essential to Christian Communion . His eighth Chapter would fain be thought to prove the Pope and Court of Rome guilty of Schism . First , because shee takes upon her to bee Mistress ▪ , where shee is but Sister to other Churches . It is their saying , and our denying it , till they have proved what they affirm . The second Argument is a mee● calumny , that shee obtrudes new Creeds , and unjustly excommuicates those who will not receive them . At the third blow hee layes the Axe ( as he sayes ) to the root of Schism ; but , if I understand his words , it is to his own legs . The Papacy ( sayes ●ee ) qua talis , which hee interprets , as it is maintain'd by many . Good-night my Lord of London-Derry , for certainly your wits are in the dark . If you once begin to say , as it is maintain'd by many , you imply , it is not maintain'd by all , and therefore not the Papacy qua talis , for so Catholikes have not the least difference amongst them . If you will dispute against private Opinions , cite your Authors , and argue against them , not the Church , whose beleefe is contain'd in the Decrees of Councils , and universal consent of Fathers and Doctors . His fourth Charge is , that the Popes hold themselves to bee Bishops of every particular See ; which is a more gross and false imputation than any of the rest . Other two branches he offers at , but confesses them not to be decided in our Church , and therefore can make nothing for him . His ninth Chapter pretends to solve the Romanists Arguments ; and first that grand one of Schism ; which hee maintaines to be so clearly unimputable to Protestants , that he sayes they hold Communion with thrice as many Christians as wee doe . And truly , if by Christians , he meanes those who lay claim to the name of Christ , I neither deny his answer , nor envy him his multitude ; For M●●ichees , Gnosticks , Carpocratians , Arians , Nestorians , Eu●y●hians , &c. without number , all ●surp to themselves the honour of this Title ; and I most faithfully protest , I do not think his Lordship has any solid reason to refuse Communion to the worst of them . But if he meanes by Christians , those , who never changed the doctrine which their Fathers taught them , as received from the Apostles , so let him shew me one , who is not in communion with the Roman Church , and I also shall be of that one's Communion . The second Argument hee undertakes , is , That Protestants admit not the Council of Trent . To which hee replies , it was not General , because the Heretical Patriarchs were not called ; many Bishops were absent ; too many Italians there ; fewer Bishops present at the determination of weightiest Points , than the King of England could assemble in a moneth . What trivial stuff is this ? Is not a Parliament the General Representative of the Nation , unless every Lord , though a known and condemn'd Rebel , be summon'd ? or unless every Member , that has a right to sit there , bee present ? Who is so impertinent , as to quarrel at the generalness of a Parliament , if some Court ▪ Lords bee admitted to their Voices ? or if the number of Voters in some Parliaments bee fewer than in others ? What 's this to the purpose , if none that have a true right , be excluded ? Yet these are the grand Exceptions ; only in some words , wherein hee expresses his anger , Passion made him quite forget they might possibly be retorted upon his own condition ; else what a blindness is it to call the Bishops of Italy , hungry parasitical Pensioners ? It seemes , my Lord , you keep a good Table , speak the truth boldly , and have great Revenues , independent of any . As for the instance of the French Churches non-admittance of the Council of Trent , your selfe confesses it is there received for matters of doctrine ; and I confesse , that for other Canons , the execution of them may be omitted , unlesse the true Superiours presse their observance . Secondly , he sayes it was not free ; A false and injurious calumny , taken out of Sleidan , accounted by our part a frank lyar and forger . Thirdly , he seigns an Objection to himself , their breaking from the Patriarchat , which already wee have clear'd , is not the question , and himself , though weakly and sillily , endeavours to prove cannot stand with the claim of Papal Authority from Christ. After these , he descends to consider such of our Arguments as hee is pleas'd to think of lesser importance . As first , That Protestants have no Clergy ; because no Priests : For the notion of a Priest is to bee a Sacrificer , and their Reform renounces all truly called Sacrifice . This he hides in obscure and common terms of matter and form , and shuffles likewise certain common words in Answer . Secondly , because their Ministers , whom they term Priests , were made by no Bishops . The Controversie is largely treated by Doctor Champney against Mason . Hee answers it with childish and impudent words . Father Oldcorn , whom he cites , was known to be a weak and timorous man , who might bee easily surprised . I could never hear , that any Catholike , esteemed judicious , was ever admitted to a free perusal of their Registers ; but know wel , that the Contemporaries protested against any lawful Ordination of their first Bishops , and were answer'd by silence . He sayes they hold no spiritual Jurisdiction from the Crown ; But the Statutes of the Nation , and their own Oaths say the contrary . Let him dispute it with the Lawyers . The tenth Chapter containes what he expects to be the result of his Book . Hee first complaines of hard usage , and thinks the very Turk not so cruel as those who now persecute Protestants in England . Truly no good man , I beleeve , wishes his Party harm ; But mee thinks he might remember , they suffer not so much as themselves have done in their Reign , against those , who , in respect of them , were Aborigines ; whose possession was the same that Christian Religion had among us ; And would to God , they could , even now be quiet and friendly , when they are in eadem damnatione ; Prelacy , as well as Popery , being voted damnable Heresie by the late Parliament , 'T is true , their Religion , as consider'd including Episcopacy , is cast out of the Land ; but then how comes Episcopacy to be essential to their Religion ? Have not the Bishops alwayes profess'd themselves of the same Communion with the Huguenots of France , the Zuinglians of Switzerland , &c. who hold Episcopacy abominable ? The persons of such Bishops as reside in England , and are accus'd of nothing but Episcopacy , live free and secure , enjoy their whole Estates , except what belonged to their Dignity , and have no Oaths impos'd on their Consciences . Were Catholikes permitted this liberty , I am ▪ confident you should seldom bee troubled with hearing their complaints of Persecution ; and yet on all occasions you are still upraiding the liberty given to Papists , which is a meer blindness of malice . Do you not see all the Catholikes of England , such as never engag'd in the war , are , purely upon the score of Religion , at this day sequestred , and two thirds of their Estates taken from them ? Doe you not see our Priests , when discover'd , proceeded against as Traitors ? is it not enough to satisfie your ▪ uncharitable eys , that so many of them have been hang'd , drawn and quarter'd for their Religion ▪ Are these the men that pretend moderation , and all day long cry up brotherly Charity ? I will offer ther● this bargain , in the name of all the Catholikes of England , who I am perswaded will readily subscribe the Contract . That two indifferent persons read over all the Statutes made since the Reformation , and every where , in stead of Papist , write Protestant , with this mercy too , that the execution shall be now and then interrupted , and a condemned Minister sometimes have reprive ▪ nay , and more than wee can obtain of them , they shall enjoy all the priviledges of Papists , without the least envy from us . If they refuse this faire offer , let them never hereafter be so impertinent as to repine at our liberty , and with the same breath complain of their own sufferings . As to his desirable intention of Unity in the Church ; First I could wish they would let real Charity take root in their hearts . Secondly , not think the misdemeanours of some Popes a sufficient warrant to break the Unity of the Church . Thirdly , to receive the root of Christianity , that is , a practical Infallibility in the Church , the ready and onely meanes to know the truth of Christs Law ; which being denied , there is no Religion left in the World. This is that which is chiefly requir'd , without this , how muchsoever wee have Christ in our tongues , wee are Atheists in our hearts , proud Luciferian Erecters of our selves above all that 's called God , Judgers of Christ and his Law , not obeyers and servants . This is that which onely can make a Reconciliation both in Doctrine and Government ; and , as long as it is neglected , all wee endeavour towards peace , is labour cast away . If truly and cordially hee , or any other study meanes for peace , let them endeavour it so as to leave a Religion and a known Law of Christ , and an open method of comming to it in the World. Otherwise all lovers of Christ and Christianinity can have no share or participation with them . FINIS . ERRATA . PAge 3. Line 1. Parricide . p. 8. l. 9. Nice . p. 18. l. 31. self-acknowledg'd . p. 33. l. 10. Pope . p. 37. l. 1. Sect. 6. p. 40. l. 8. other Crew . p. 67. l. 34. this . p. 68. l. 3. given by . p. 88. l. 11. Premisses . p. 96. l. 9. alleaging . p. 101. l. 32. call'd . p. 105. l. 22. solv'd . p. 110. l. 21. which can . p. 115. l. 2. quaere the Title in the Table . p. 118. l. 34 : shews it . p. 119. l. 4. Patriarchs . l. 24. the Novel . p. 123. l. 30. be one man or one hors p. 143. l. 3. did it not . p. 147. l. 5. by some p. 157. l. 29. rake . p. 162. l. 21. Arch-Heretick . p. 163. l. 10. Quid. p. 199. l. 3. their su - p. 210. l. 20. which . p. 217. l. 24. flagrant . p. 223. l. 31. on any . p. 223. l. 13 ▪ it in . p , 256. l. 1. by your . p. 259. l. 20. as they . p. 280. l. 2. in that . p. 288. l. 20. of your . p. 312. l. 29. in his . Notes, typically marginal, from the original text Notes for div A59243-e2670 Cap. 1. Sect. 4. Cap. 1 Sect. 6 , 7. 8 C. 1. S. 9. S. 9. S. 9 ▪ C. 2. S. 1. ● . 2 : ● . 2. 1 Cor ▪ 11 : 18 : C. 2 : S. 2 : ● . 2. ● . 3. C. 2. S. 2 , 3 , 4. C. 2. S. 4. C. 2. S. 5. C. 2. S. 7 , 8 , 9 , 10. C. 2. S. 12. C. 2. S. 7 , 8 , 9 , 10. C. 2. S. 6. C. 2 : S. 5. C. 2. S. 6. C. 2. S. 10. C. 2. S. 12 ▪ In his Reply , p. 241. C. 2. S. 3 ▪ 4 5. S. 9. C. 3. S. 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 18 , 19 , 20 , 21 , 23 , 24. * C. 3. S. 15 , 16 , 17. S. 17. Mr. Daille , l. 2. c. 4. C. 3. S. 22. See afterwards Part. 2. C. 3. S. 25 C. 3. S 22 C. 4. S. 1. C. 4 : S. 2. C. 4. S. 3. * C. 7. S. 5. C. 4. S. 4. C. 4. S. 5. C. 4. S. 5. C. 4. S. 5. Ibid. C. 4. S. 5 , 6 , 7. C. 4. S. 7. Acts 10. 34 Acts 15. 7. C. 4. S. 7. C. 4. S. 11. Mark 16. 15. C. 4. S. 14. C. 4. S. 6. Ibid. Ibid. Ibid. C : 4. S. 8. Cyp. epist. 71. ad Quint. Aug. 2. de Bapt. contra Donatistas . C. 4. S. 8. Ibid. C. 4. S. 8. C. 4. S. 9. C. 4. S. 8. C. 4. S. 7. C. 4. S. 5. C. 4 : S. 10 : C. 4. S. 5. C. 4. S. 10. C. 4. S. 10. Ibid. Ignat. ep . ad Trall . C. 4 : S. 11. C. 4. S. 12. Ignat. Epist. ad Mariam Cassobil . Tert. l. 3. carm . in Marc. Hieron . in Isa. 52. & l. de Script . Eccles. in Clem. Tert-de Praescript . c. 32. Epiph . Haer. 27. Ruffin . Praef. lib. Praecognit . C. 4. S. 11. C. 4. S. 13. C. 4. S. 15. C ▪ 4. S ▪ 5. C. 4. S. 16. C. 4. S. 16. C. 4. S. 17. C. 4. S. 18 ▪ C. 4. S. 19. C. 4. S. 20 : C. 4. S. 20. C. 4. S. 21. C. 4. S. 21. C. 8. S. 5. Notes for div A59243-e21350 C. 5. S. 1. C. 5. S. 2. C. 5. S. 4. C. 5. S. 5. C. 9. S. 9. C. 5. S. 5. C. 5. S. 6. C. 5. S. 7. C. 6. S. 2 , 3. C. 6. S. 2. C. ● . S. 4. C. 6. S. 5. C. 6. S. 7. Ibid. C. 7. S. 9. C. 6. S. 10. C. 6. S. 11. C. 6. S. 12. C. 5. S. 12. C. 7. S. 20. C. 6. S. 13. Ibid. C. 6. S. 14. Ibid. Ibid. Ibid. C. 6. S. 15 , 16. C. 6. S. 17. C. 6. S. 18. Ibid. Ibid. C. 6. S. 19. Ibid. C. 6 ▪ S. 19. Ibid. C. 6. S. 20. C. 6. S. 22. C. 6. S. 23. C. 7. S. 2 , 3 , 4. Henricus in Assert . 7. Sacram : contra Luth. Art. 2. C. 7. S. 20. C. 7. S. 5. C. 7. S. 6. Part. 1. Sect. 19. Cap. 7. Sect. 11. C. 7. S. 8. C. 7. Sect. 9. C. 7. Sect. 10 C. ● . Sect 11 C. 7. Sect. ● C. 7. Sect. 12 C. 7 ▪ Sect. 13 C. 7 Sect. ●4 C. 7. Sect. 15. C. 7. Sect. 17 C. 7. S. 2. Notes for div A59243-e39830 C. 8. Sect. 1. Sect. 2. Sect. 2. C. 8. S. 3. C. 8. Sect. 4. Hierom. contra Iovinian . C. 7. Sect. 5 C. 7. Sect. 12 C. 8. ● . 5. C. 7. Sect. 17 C. 8. S. 5. C. 4. S. 14. C. 8. S. 7. C. 8. Sect. 6 C. 8. S. 7. C. 8. Sect. 8. C. 8. S. 7. See the 21 Art. of the Church of England . C. 8. Sect. 8 C. 9. Sect. 5 C. 9. S. 1. Ibid. C. 9. S. 2. C. 9. S. 6. C. 9. S. 4. C. 9. S. 5. S. 5. C. 9. S. 7. Dr. Ham. C. 7. S. 12. Art. 31. of the Church of England C. 10 S. 3. C. 10. S. 3. C. 9. S. 5. C. 7. S. 5. C. 11 S. 1. C. 11. S. 2. C. 11 S. 3. Art. 21 C. 9. S. 3. C. 11. S. 5. C. 7. S. 5. C. 11 S. 7. Lib. 5. num . 79 Rushworth's Dial. & the Apol . for Tradition . 
A27054	----	The true and only way of concord of all the Christian churches the desirableness of it, and the detection of false dividing terms / opened by Richard Baxter. Baxter, Richard, 1615-1691. 1680 Approx. 928 KB of XML-encoded text transcribed from 255 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A27054 Wing B1432 ESTC R18778 12171437 ocm 12171437 55406 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27054) Transcribed from: (Early English Books Online ; image set 55406) Images scanned from microfilm: (Early English books, 1641-1700 ; 120:11) The true and only way of concord of all the Christian churches the desirableness of it, and the detection of false dividing terms / opened by Richard Baxter. Baxter, Richard, 1615-1691. [30], 327, 144 p. Printed for John Hancock ..., London : 1680. "The third part of schism" has separate paging. Errata: p. [30]. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian union -- Great Britain. Schism. 2005-07 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE TRUE AND ONLY WAY OF CONCORD Of all the Christian Churches : The desirableness of it , and the detection of false dividing Terms . Opened by RICHARD BAXTER . LONDON , Printed for John Hancock at the Three Bibles in Popes-head-alley , over against the Royal Exchange in Cornhil , 1680. Act. 15. 28. It seemed good to the Holy Ghost and to us , to lay upon you no greater burden than these necessary things . Rom. 14. 17 , 18. The Kingdome of God is not meat and drink , but righteousness , and peace and joy in the Holy Ghost : for he that in these things serveth Christ is acceptable to God and approved of men . 2 Tim. 4. 1 , 2. I charge thee before God and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing and his Kingdome , Preach the word , be instant in season and out of season . Act. 4. 19. Whether it be right in the sight of God , to hearken to you more than unto God , judge ye . 1 Thes . 2. 15 , 16. They please not God and are contrary to all men , forbidding us to speak to the Gentiles that they might be saved ; to fill up their sin alway : for the wrath is come upon them to the uttermost . Mr. Jones of the 〈…〉 Soveraign , p. 344. Id fit quod jure fit : 〈…〉 but great Lords of Nullities , by the exemption of the Will and soul from , and the frown of Heaven upon all bruitish injustice and force . Read him also p. 23. THE PREFACE ; To the Honourable and Reverend Dr. George Morley , late Lord Bishop of Worcester , and now of Winchester : and Dr. Peter Gunning , Lord Bishop of Ely. IT is now about eighteen years since you and many others were appointed by his Majesties commission with divers of us who desired some Reformation of the Church Discipline and worship , to consider what Alterations of the Liturgy were necessary and expedient for the satisfaction of tender consciences , and the restoring and continuance of peace and Vnity to the Churches under his Majesties protection and government . His Majesties Gracious Declaration about Ecclesiastical Affairs , had before shewed so much of his Wisdome and care to attain this Unity , as we thought had almost done the cure ; the differences about Church Government and most of the rest being thereby as we hoped fairly ended : As ( with the help of the Reverend Dr. Sparrow now Bishop of Norwich , and Dr. Pierson now Bishop of Chester ) you maintained that no Alteration was necessary to these ends , so I with others endeavoured to prove the contrary : But since , the said Declaration being dead , such Alterations were made as greatly increased our Impossibility of Conforming : we never treated with you for Presbyterian Government , or Independent , but for Vnity and peace ; Nor did we herein offer you any worse than Arch-bishop Vshers Form of the Primitive Episcopal Government , ( which I had declared my judgement of before in print ) ; And I never heard of the name of Episcopal Presbyterians , or Presbyterian Archbishops till of late . And we thankfully accepted much less than that Form , as granted in his Majesties foresaid Declaration . As I doubt not but you still think that your way was best for the healing of the Church and Land ; so I know that I have greatly incurred both your displeasures for what I have said and done against your way . One of you shewed it in a Printed Letter long ago , which when I had answered I cast that aside for Peace , ( believing that the opening of so many mistakes in matter of fact , would not be easily born : ) The other of you since told me , that he would Petition authority that we might be compelled to give our Reasons ; as if we kept up a Schism and would not tell why ! I rejoiced at the motion , and offered to beg leave on my knees to do it . Since then your Mr. Walton in his Life of Bishop Sanderson hath called me by name to remember our debate aforesaid . I know not of any two men living , that I am now more obliged to give an account to of my continued dissent , than unto you . My judgement is not in my own power nor in yours . Many are dead who were in that consultation : You and I by Gods great mercy are yet alive , and may review our actions before we come to the Bar of God , which is like to be speedily to me , and to you it cannot be far off , especially to the elder of you ; so that I suppose that all three of us are really beyond the motives of any personal worldly interest : what is this world to us who are taking our farewel of it for ever ? All the doubt then remaining is , whether your terms or those desired by us , are the true way of Love and Concord ? and which are the true causes of Schisms , and the attendant evils . I doubt not but you still think that the good which you have done doth far weigh down all the direct and accidental hurt . What that Good is , you know better than I : Dr. Heylin in the Life of Arch-Bishop Laud tells us what some accounted then most desirable ; And how much more desirable it is to open the Church doors so wide as that moderate Loyal Romanists may come in , as they did in Queen Elizabeths first years , and to reconcile them by nearer approaches or concessions , rather than to go further from them to unite with a few inconsiderable Puritans , whose principles are against the Power and Wealth of the Church , we have often heard from others : As also that the ejection of the near two thousand non-conforming Ministers , was the Churches deliverance from them that would have done more hurt within , than they can do without . The converted Priest Mr. Smith , in his Narrative of the Popish Plot , dedicated to the King , nameth more reasons , which I will not name , which some were moved by . For my part , as with fear I foresaw , so with grief I see , so many hundred Ministers under the restraints and penalties which you know of , of whom I have better thoughts than you have : believing from my heart , by the acquaintance which I have had with very many , that notwithstanding the faulty former actions of some few of them , and the unjustifiable scruples of others , you cannot name that Nation under heaven out of our Kings Dominions , which hath this day so many Ministers , more sound in doctrine , heart and life , and liker to further mens salvation , than those that in England have been silenced and cast out . Name that countrey if you can ! And I believe that Christ hath given us no supernumeraries of such useful men ; but if all faithful Ministers Conformists and Non-conformists were employed and encouraged , they would be still too few to do the work upon the ignorant , ungodly and vicious which is to be done . And considering how many souls a faithful Minister may hope to edifie and save , I consider then how many thousands are like to be losers where such are lost and wanting . It grieveth my soul to see what advantage Satan hath got in England , against that Christian Love which is the life and character of Christs disciples , and to cause wrath , envy , hatred and strife , when God saith , He that hateth his brother is a murderer , and no murderer hath eternal life in him , 1 Joh. 3. 15. It grieveth me to see preachers against preachers , and Churches against Churches , and in Press and Pulpit , Learning and Oratory imployed to render brethren odious , and keep up a heart war against each other , and all this ( O fearful ) as in the name of Christ , and as for the safety of the Church and Kingdome . To see families against families , and father against son , and as Guelphes and Gibelines Cities and Countreys in their ordinary discourses ( at the least ) accusing , contemning , and reproaching one another ! It grieveth me to think how much first the honour , and then the success of the Ministry on both sides is hereby hindered , and what temptations some have to further injuries which I am loth to name : And how by all this the wicked and Infidels are hardened , the weak are scandalized , the Papists are encouraged to despise us all , and many turn to them , scandalized by our discord , sects are advantaged , the Church and Kingdome by divisions weakened , and the King denyed the comfort which he might have in a loving , united and concordant people . I believe that you dislike all this as well as I : All the question hath been and still is , which is the true way of Cure. And one would think that 1. the nature of the thing , and 2. the experience of all the Christian world , 3. and our own new experience these seventeen or eighteen years , might resolve men of lower parts than ours ! Is there no better way to the Churches concord , than that which must cast out either such men as you or I , and that so many ? Can a wise Physicion ( a true Peace-maker ) find out no remedy which may better avoid the foresaid evils ? O what a loss had England in the removal of such healing men , as Bishop Vsher , Hall , Davenant , Brownrig , &c. Far was I and am I from liking any former injury to such men , by Covenant or abuse . But it hath been ever the just misery of the persecutors of worthy men , to have the stone fly back on their own heads , and to be themselves undone by striving to undo others , while they first make , and then stir up a multitude of enemies for their own defence , who else would be friends and live in peace . I am fully perswaded that in this book I have told you a righter way of Christian Church concord ; more divine , sure , harmless , and comprehensive , fitted by Christ himself , to the interest of all good men , yea of the Church and all the world . I offer it first to you , that you and posterity may see what it was that I desired ; and that if I here err you will faithfully detect my errour , that I may repent before I die , and may leave behind me the recantation of this and all my other mistakes and miscarriages , as I intend to do upon just conviction . But do it quickly or else I am not like to see it : And I purpose not to provoke you by any confutation , but to improve your evidence for my self . And to answer the earnest demand of our Reasons by you the Lord Bishop of Eli , I have also published an Historical Narrative of our case and judgement in another Book called , The Non-conformists Plea for Peace . If ( much contrary to my expectation ) you should be convinced that These Terms of Vnity and Concord , are righter than those which you ( above all men that I know ) have effectually helpt to bring us under , I humbly crave that you will use as much earnestness and diligence to procure the Churches concord by promoting them , as you did for that which you then thought righter . I have here opened those reasons which made me believe that the fourteenth and fifteenth Chapter to the Romans decideth our controversie ; and is to be understood as I then maintained . If it prove the necessary Truth which is here offered you , I beseech you see that prejudice resist it not . It would be a happy work could we procure the reviving of Christian Love , Unity and Concord , that all Christs servants might strive together for the hallowing of Gods name , the promoting of his Kingdome and the doing of his will with Love and Concord as it is done in Heaven . And when instead of worldly wealth and grandure we are contented with our daily bread , and instead of cruelty to the innocent or weak , we bewail our own sins , and forbear and forgive one another , and instead of tempting men to the evil of wrath , and making battering Cannons and tearing engines of Schism , we cease to be over-wise in our own conceits , and to judge , despise and ruine others , then we shall be in a hopeful way to this : we shall then receive him that is weak even in the faith , ( much more about our lesser matters ) even as Christ received us , and not to doubtful disputations ; and he that pleaseth God by that in which his Kingdome doth consist , will be also approved by us ; and we shall better learn what that meaneth , I will have mercy and not sacrifice , and that none of our Church power is given for destruction but for edification ; and so we shall not condemn the guiltless , nor smite the Shepherds and scatter the flocks , and then hunt them about as Schismaticks , and see the mote of dissent from a formality , ceremony or word , in their eye , while we see not this great beam in our own . How joyfully should we die , might we leave behind us by our endeavours a healed Church and Nation , and see first this desired unity , which would be the strength , ease and joy of Ministers and people , King and Subjects , and a hopeful pattern to the divided Churches abroad to imitate . If you will not contribute your help hereto , those will who shall have the honour and comfort of being the blessed instruments of our concord , if God have so much mercy for us . I once more repeat to you the pacificators old despised words , Si in Necessariis sit Vnitas ; in non-necessariis Libertas , In utrisque Charitas , optimo certe loco essent res nostrae . Pardon this freedome , and accept this Account of the reasons of all his former and later dissent from your judgement , words and way , to Nov. 15. 1679. Your unfeigned well-willer , RICHARD BAXTER . A Premonition . Reader , UPon the review of this book I find some things , which may be to some an occasion of offence , if this premonition prevent it not . I. Some may think when I say [ Diocesan Prelacy , Arch-Bishops and Patriarchs are not to be made necessary to Universal , or subordinate Church Concord , as being uncapable terms or means thereof ] that I speak against the Lawfulness of all Episcopacy , when I speak but against such necessity of that sort . Know therefore 1. that I meddle not with the question , Whether every particular Church ( of Pastor , and people associate for personal Church Communion , such as Ignatius describeth ) should have a Bishop with his Presbyters and Deacons . 2. Nor with the question whether these should have Arch-Bishops over them , as successours to the Apostolical and other general Overseers of the first age , in the ordinary continued parts of their office . 3. Nor whether Patriarchs , Diocesans and Lay Chancellours as officers of the King , exercising under him such Government of the Church as belongeth to Kings ( according to our Oath of Supremacy ) be lawful , to which in such exercise all subjects must for Conscience sake submit . 4. Nor whether it was well done ( or of Divine appointment ) that about temporal matters as well as Church Controversies , the Bishops were chosen arbitrators by the ancient Christians , and so did that which Christian Magistrates now must do , till upon the conversion of Princes and States the said Power of externals circa sacra fell into their hands . 5. Nor yet if Diocesans become the sole Bishops ( infimi ordinis ) over many hundred Parishes , all the Bishops and Parish Churches under them being put down , and turned into Curates and Chapels ( partes ecclesiae infimae speciei ) , whether a Minister and every Subject ought yet to live quietly and peaceably under them . It is none of these that are the questions which I decide . II. In my confutation of Mr. Dodwell , some may mistake me , as if I denied that our Religion had come down to us by a continued succession from the Apostles , or that the ministerial office in specie , or that the Vniversal Church had ever been without a true Ministry or Religion : I have proved where our Church was in all ages before Luther , in my second book against Johnson alias Terret : Nor do I say what I do , to avoid deriving our Ministerial succession from Rome : For History puts me out of doubt , that the multitude of uncapable Popes and Schisms will prove a far greater interruption of Canonical and Legitimate succession at Rome , than can be proved of England , and perhaps than hath happened to almost any other Church in the world . And I am fully satisfied that the present Church of England as National , deriveth its succession from the ancient Brittish and Scottish Church , and not from Rome ; and that Christianity was the Religion of England long before Gregory , or Augustine the Monks days ; and that notwithstanding Gildas his smart reproofs , when the Brittish and Scottish Clergy and people disclaimed all obedience to the Pope , and would not so much as eat or lodge in the same house with Gregory's Clergy , the persons were better , or at least their doctrine and Religion more sound , than that which Rome did afterwards obtrude . And as the blood of this nation though called English , will upon just consideration be found to be twenty , if not an hundred fold , more British than either Roman , Saxon or Norman , so the Ordination of the Bishops is derived so much more from the Brittains and Scots than from Rome , as that Augustine the Monks successours were afterward almost quite extinct , only one Wini a Simonist being left in anno 668. the rest of the Bishops being all of Brittish ordination : All which with much more of great importance is so fully proved ( after Usher ) by M. T. Jones of Oswestree late Chaplain to the Duke of York , in an excellent Historical Treatise hereof , called [ Of the Heart and its right Soveraign ] that I am sorry that book is no more commonly bought and read . But withal I must say that this our certain succession disproveth the Papists and Mr. Dodwells plea , for the necessity of their sort of Episcopal Canonical uninterrupted succession : For ( as the Bishops of Denmark have their succession but from Bugenhagius Pomeranus a Presbyter his ordination , so ) Aidan and Finan that came from Scotland out of Columbanus Monastery , were no Bishops as Beda and others fully testifie : And after Beda and others , Mr. Jones hath cleared it , that it was not only the Northern Bishops that were ordained by Aidan and Finan and Dhuma , but that the Bishops of the whole land had their ordination derived from them and such as they , and those whom they ordained : so that the denying of the Validity of the Ordination by Presbyters , shaketh the succession of the Episcopal Church of England ; and proveth it on that supposition , interrupted : And if they derive it from Rome , it will be as much shaken . III. In perusal I find that I have more than once mentioned some things in this treatise , and the repetition may be an offense to some . To which I say , 1. That this is usual in controversies , where several objections and occasions call for the same material answer . 2. But I confess it is the effect of my hast and weakness : And it is my judgement while I think that I write no needless books , that I should rather write any one that is truly useful with such imperfections of manner and style as only so far disgrace the author , than for want of time , to leave it undone , to the loss of others : But if it be needless , it is a greater fault to write it , than to write it no more accurately . My dear friend , and judicious brother Mr. John Corbett hath newly published a small book to the same purpose with this , of the true state of Religion and Interest of the Church , with a discourse of Schism , which I commend to the Reader as much worthy of his perusal , and which if written on the hearts of Rulers , and Teachers and people according to its certain truth and weight , would heal us all . The Lord forgive our heinous sins which deserve that he should excommunicate and forsake us ; and save England from English men , and save us all from our selves , our most dangerous enemies , and Christians and Pastors and friends from one another . For as Mr. Jones his Welsh Proverb saith , Though thy dog be thy own , trust him not when he is mad . IV. I hear some say of my book that cometh out with this ( of the case of the Non-conformists ) and may say of this , that 1. It is unseasonable to mention our own differences when we are called to unite against the Papists : 2. And that too hard-accusations of conformity are intimated . I answer to the first , 1. That it is never more seasonable to write for Vnity than when we are most obliged to unite : Though indeed it can never be unseasonable . And to take Non-conformists for heinous Schismaticks and call on Magistrates to silence and imprison and ruine them , is not the way to unity ; nor consisteut with it ; and therefore to deprecate such unpeaceable ways , is the necessary work of a Peacemaker . 2. I have waited in vain these seventeen years for a fit season ; And with me in likelyhood it must be Now or Never : for there is no doing it in the grave ; and I dare not die , and leave it undone on pretence that it was not seasonable . To the second I say 1. I have professed that I write not to accuse Conformists ; but if men accuse us as enemies to order , obedience and peace , and as fit for silencing and utter ruine , and tell the world falsly that it is but Things Indifferent that we deny obedience to , and call on us to tell them what it is that we fear if we conform ; and when we tell them , they make this also our crime because they think themselves accused , what remedy have we against such men ? 2. I love and honour all good and pious men that Conform ; For I consider how variously the same thing is represented to and apprehended by men of various educations , converse , and advantages ; so that the same sin materially heinous may formally be much less in some than in others ; As was Paul's ignorant unbelief and persecution : Or else , saith the Papist Answerer of the three books for the Jesuites Loyalty , Most Princes must be most heinous sinners that make wars against each other , in which multitudes are killed , when both sides cannot have a just cause , unless the supposition that their cause was good by mistake , excuse them . THE CONTENTS . The First Part. THe Reasons for Christian Vnity and Concord , after the nature of it described : and how much may be hoped for on earth . Chap. 1. The Text opened : The Doctrines named : The method proposed . page 1 Chap. 2. The Nature of Vnity : and this Vnity of the Spirit opened . p. 10. Chap. 3. The necessity and benefits of this Vnity and Peace to all men . p. 30. Chap. 4. The Vnity of the Spirit is the welfare of the Church . p. 45. Chap. 5. This Vnity is for the good of the World ( without the Church ) . p. 67. Chap. 6. It is due to the honour of Christ and amiable to God. p. 71. Chap. 7. What obligations are on all Christians to avoid sinful divisions and discord , and to promote this unity and peace . p. 75. Chap. 8. What sort and measure of Vnion may or may not be hoped for on earth . p. 79. Chap. 9. That Christ who commanded our Vnion hath himself prescribed the terms . p. 98. Chap. 10. No humane terms not made by Christ or his Spirit extraordinarily given to the Apostles are necessary to the Being of particular Churches , but divers humane Acts are necessary to their existence . p. 100. Chap. 11. The danger of the two extremes : And first of despairing of Concord , and unjust tolerations . p. 114. Chap. 12. The sin and danger of making too much necessary to Vnion and Communion . p. 119. Chap. 13. To cry out of the mischiefs of Toleration and call for sharper execution , while dividing snares are made the terms of Vnion is the work of ignorant , proud and malignant Church destroyers . p. 125. The Second Part. THe Terms of Concord . Chap. 1. In General , what are the true and only terms of Church Concord , and what not . p. 135. Chap. 2. Instances of Gods description of these terms in Scripture . p. 143. Chap. 3. The true terms of Catholick Vnion and Concord more particularly described , as the chief means of hope for the Churches peace . p. 162. Chap. 4. What are the terms necessary for the continuance of this Communion ; and what are the causes of abscission and excommunication . p. 177. Chap. 5. What are the terms necessary to the office and exercise of the Sacred Ministry . p. 200. Chap. 6. What is necessary to the Constitution , administration and Communion of single Churches . p. 228. Chap. 7. What are the necessary terms of Concord of those single Churches with one another , in the same Kingdome , or in divers . p. 243. Chap. 8. What is necessary to the Civil peace and Concord of Christians , and what is the part of the Christian Magistrate about Religion , as to his promoting or tolerating mens doctrines or practices therein . p. 248. Chap. 9. Objections answered about Toleration especially . p. 267. Chap. 10. A draught or Specimen of such Forms as are mentioned for Approved and Tolerated Ministers . p. 279. The Third Part. Of Schism . ESpecially the false dividing Terms of Vnion , and other Causes of Schism . Chap. 1. What SCHISM is : and what are its Causes and effects . p. 1. Chap. 2. The true Preventions and Remedies of Schism . p. 16. Chap. 3. More of the same : Twenty things necessary hereunto . p. 26. Chap. 4. The Catholick Church will never unite in the Papacy . p. 29. 1. What the Papists opinion is of the Terms of Vnion . 2. The fifth Monarchy opinion of Campanella de Regno Dei , and some other Papists , That it is really an Vniversal Kingdome which is claimed by the Pope . 3. The Christian world will never unite in one Pope . Chap. 5. The Catholick Church will never unite in Patriarchs or any humane Church officers or forms of Government . p. 41. Chap. 6. The Catholick Church will never unite in General Councils , as their Head , or necessary center or terms of Concord . p. 52. Chap. 7. The Catholick Church will never unite in a Multitude of pretended articles of faith not proved certainly to be Divine , nor in subscribing to or owning any unnecessary doubtful opinions or practices . p. 60. Chap. 8. The Catholick Church will never unite by receiving all that is now owned by the Greek or Latine Church , the Abassine , Armenian , the Lutherans , or Calvinists , or in a full Conformity to any divided party which addeth to the primitive simplicity in her terms of Concord . p. 68. Chap. 9. The pretended necessity of an uninterrupted successive ordination by Diocesan Bishops will never unite the Churches ( but is Schismatical ) Mr. Dodwells book hereof confuted . p. 73. Chap. 10. None of these terms will unite a National Church , associated Churches , nor well any single Church : Though by other means a competent Vnion may be kept in some Churches , notwithstanding some such Schismatical inventions , as lesser diseases destroy not nature . p. 104. Chap. 11. The severity and force of Magistrates denying necessary Toleration , and punishing dissenters from uncertain unnecessary things , will never procure Church Vnion and Concord , but division . p. 107. Chap. 12. Excommunicating and Anathematizing in such cases will not do it . p. 112. Chap. 13. Any one unlawful uncertain doctrine , oath , Covenant , profession , subscription or practice so imposed , will divide . p. 116. Chap. 14. Vnlimited Toleration will divide and wrong the Church . p. 118. Chap. 15. The Catholick Church will never unite in a reception and subscription to every word , verse or book of the holy Scripture as in our Translations , or any particular Copy , nor otherwise known , but some will still doubt of the Divine authority of some parts . p. 134. Chap. 16. The Church will never unite in any mens Commentaries on the Bible . p. 137. Chap. 17. A summary recital of the true terms of Concord , and of the Causes of Schism . p. 139. — Id quod natura remittit Invida jura negant . Ovid. ERRATA . In the First and Second Parts . Page 17. line 19. for more read as , p. 19. for affecteth r. asserteth , p. 26. l. 11. dele with , p. 45. l. 17. for in r. is , p. 58. l. 13. r. above , p. 96. l. 7. r. to their , p. 130. l. 2. r. Placeus , p. 225. l. 2. r. condemn . In the Third Part. Page 4. line 25. read sin , p. 5. l. 11. r. Ariminum , Sirmium , l. 26. for faith r. force , p. 8. l. penult . for me r. men , p. 11. l. 10. for mutual r. mental , p. 24. l. antip . r. Wotton , p. 38. l. 25. r. Councils , p. 44. l. 14. r. Saravia , Spalatto , l. 17. r. Didoclave , p. 5. l. 2. r. Pope , p. 55. l. 7. r. Persidis , p. 59. l. 8. for the r. de , p. 64. l. 2. for no r. not , p. 119. l. 30. r. Rulers , p. 132. l. 12. for that r. the , p. 143. l. 9. for it r. is . The First Part. The Reasons for Christian Unity and Concord : What it is : And how much may be hoped for on Earth . CHAP. I. The Text opened , and the Doctrines and Method proposed . EPHES. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Endeavouring ( or carefully or diligently studying ) to keep the Vnity of the Spirit in the bond of Peace . HAD not the distempers of the minds even of Religious persons , and the long and sad divisions and distractions of Christians assured me that this Text is not commonly understood and regarded , as the Apostles vehement Exhortation , and the importance and reason of the matter do bespeak ; yea had not the long bleeding wounds of the Church , made by its Pastors and most zealous members , still cryed out aloud for pity and help , I had not chosen this subject at this time . But after the complaints , and exhortations and tears of the wisest and best men since the days of Christ , after the long miseries of the Church and the long and costly experience of all ages , the destroying Spirit of division still possesseth the most , and maketh some of the possessed to rage and foam & tear themselves and all that are in their power ; it haunteth the holy assemblies and disquieteth the lovers of unity and peace , and by the scandals which it raiseth it frighteneth children and unstable persons out of their religion and their wits . And therefore after the many books which I have written for Vnity , Love and Peace , and the many years preaching and praying to that end , I find it yet as necessary as ever to Preach on the same Subject , and to recite the same things , and while I am in this Tabernacle which I must shortly put off , to stir you up , that after my decease you may have it in remembrance ( 2 Pet. 1. 12 , 13 , 14. ) And could I persuade the Churches of Christ to seek by fasting and fervent prayer , the dispossessing of this distracting Spirit , ( by which only this evil kind goeth out ) our languishing hopes might yet revive . If Paul found it necessary to cry down division , and plead for Unity so frequently and so vehemently as he doth , to those new planted Churches of Rome , Corinth , Ephesus , Galatia , Philippi , Thessalonica , &c. which had been founded by the means of miracles , and had so much of the spirit of Unity and Community , and had Apostles among them to preserve their peace : what wonder if we that are much ignorant of the Apostles minds , and of the Primitive pattern , and have less of the Spirit , have need to be still called upon to study to keep the Vnity of the Spirit in the bond of peace ? They that preach Twenty or an hundred Sermons for Purity , and scarce one with equal Zeal for Vnity and Peace , do not sufficiently discern that Purity and Peace are the inseparable fruits of the wisdom from above , which live and die together , and with them the souls and societies of believers . This famous Church of Ephesus is it which Paul Act. 20. had so long laid out his labours in ; even publickly & from house to house , night and day with tears : which was famous for its greatness , and the open profession of Christ ; where even the price of the vain unlawful books which they openly burnt came to fifty thousand pieces of silver . * This is the Church that first of the seven is written to by Christ , Rev. 2. Whose works , labour and patience , even without fainting , were known and praised by the Lord † ; which proved and disproved the false Apostles ; which hated the deeds of the Nicolaitans : And yet Paul saw cause , Act. 20. 30. to foretell them prophetically of their temptations to division ; that they should be tryed by both extreams as other Churches were and are ; that on one side grievous Wolves or Church tyrants should enter not sparing the st●ck , and on the other side , of themselves should men arise speaking perverse things to draw away disciples ( by Schism & separation ) after them . And to this excellent Church he seeth cause here to urge the Persuasives to the vigilant ▪ preservation of Vnity , in this Chapter . Having in the three first Chapters instructed them in the high mysteries of Election , Redemption and the fruits thereof , and magnified the riches of Grace in Christ , and the spiritual knowledge thereof , that we may know what Vse he principally intended , he here beginneth his application , 1. With a moving reason from his Person and Condition , v. 1. [ I the Prisoner of the Lord ] As if he should say [ As ever you will regard the doctrine and counsel of your Teacher , and Christs Apostle , now I am in bonds for the doctrine which I preach ] 2. With words of earnest request [ I beseech you ] 3. With the matter of his request , 1. In general , that [ they walk worthy the calling wherewith they were called ] Beza need not have avoided the vulgar and proper translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and put quod convenit for worthy ; for worthiness can signifie nothing but moral congruity . 2. Specially this worthiness consisteth in the holy and healthful constitution of their souls and the exercise thereof : In their inward disposition , and their answerable practice . 1. The inward qualifications are 1. [ All lowliness ] 2. [ Meekness ] 3. [ Love. ] 2. The fruits of these are , 1. Long-suffering : 2. Forbearing one another : 3. And Studying to keep the Vnity of the spirit in the bond of peace : ] Which Vnity is particularly described in the Terms and reasons of it which are seven . 1. One Body . 2. One Spirit . 3. One hope . 4. One Lord. 5. One faith . 6. One Baptism . 7. One God and Father who is above all and through all and in them all ] But negatively , not in an equality of Grace in all the members ; for that is various according to the measure of the gift of Christ , the free Benefactor . I must pass by all unnecessary explication , and the handling of the many useful Lessons which offer themselves to us in the way : such as these following . Doct. 1. It should not depreciate the counsels of Christs Ministers , that they are sent or written from a prison or bonds , but rather procure their greater acceptance : when they are not imprisoned for evil doing , but for Preaching or obeying the Gospel and Law of Christ , it is their honour , and the honour of that doctrine which they suffer for : why else keep you days of thanksgiving and Commemoration of the Martyrs ? On the persecutors part Christ is evil spoken of or blasphemed , but by the sufferers he is glorified , and therefore he will glorifie them . I was once blamed for dating a book [ out of the Common gaol or prison in London ] as if it reflected on the Magistrate : But I imitated Paul , and mentioned nothing which the Rulers took for a dishonour , as their actions shewed . Doct. 2. Beseeching is the mode and language of wise and faithful Pastors , in pleading for Vnity and against Schism in the Church . For they are not Lords over the flocks , but helpers of their faith : They have no power of the sword , but of the word . They rule not by constraint , but willingly , nor such as are constrained by them , but Voluntiers : It is not the way to win Love to God , to Pastors or to one another , to say , Love me or I will lay thee in a gaol : stripes are useful to cause fear and timerous obedience , but not directly to cause Love. And hated Preachers seldom prosper in Converting or Edifying souls , or healing disordered , divided Churches . Doct. 3. Though Grace find us unworthy , it maketh men such as walk worthy of their high and heavenly calling : that is , in a suitable conversation , answerable to the principles of their faith and hope . Christianity were little better than the false Religions of the world , if it made men no better . If Christ made not his disciples greatly to differ from the disciples of a meer philosopher , he would not be ●hought greatly to differ from them himself : The ●ruits of his doctrine and spirit on our hearts and lives are the proofs and witness of his truth : we wrong him heinously when we live but like other men : And we weaken our own and other mens faith , by obscuring a great evidence of the Christian Verity . And those that are of eminent holiness and righteousness of life , are the great and powerful preachers of faith , and shew men by proofs and not only by words that Christ is true . Doct. 4. Lowliness is a great part of Christian worthiness , and a necessary cause of Christian Vnity and peace . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the same thing which Paul elsewhere ( Act. 20. 19. ) tells this same Church , that he practised towards them exemplarily himself . Lowliness of mind containeth both low and humble thoughts of our selves , and low expectations as to honour and respect from others ; with a submissive temper , that can stoop and yield , and a deportment liker to the lower sort of people , than to the stout and great ones of the world . As Mat. 5. to be poor in spirit is to have a spirit fit for a state of poverty , not in Love with riches , but content with little , and patient with all that poor men must endure ; so Lowliness of mind , is a disposition and deportment , not like the Grandees of the world , but suited to Low persons and Low things , condescending to the lowest persons , employments and indignities or contempt that shall be cast upon us , A proud high-minded person , that is looking for preferment and must be somebody in the world , is of a spirit contrary to that of Christianity , and will never lie even in the sacred Edifice , nor be a healer , but a troubler of the Church of Christ , and must be converted and become as a little child , before he can enter into the Kingdom of heaven , Mat. 18. 3. And indeed only by selfishness and pride have come the divisions and contentions in the Church , even by those that have made it the means of their domination to cry down division , because they must have all to Unite in them , in Conformity to their opinions , Interests and wills . A humble soul that can be content to follow a Crucified Christ , and to be made of no reputation ( Phil. 2. 7. Heb. 12. 1 , 2 , 3. ) and to be a servant to all , and a Lord of none , and can yield and stoop and be despised , when ever the ends of his office do require it , is a Christian indeed and fit to be a healer . Doct. 5. Meekness or Lenity is another part of Christian worthiness , and a necessary cause of Vnity and Peace . Though in some this hath extraordinary advantage or disadvantage in the temperature of the body , yet it is that which persons of all tempers may be brought to by grace . A boisterous , furious or wild kind of disposition , is not the Christian healing spirit . If passion be apt to stir , wisdom and grace must repress it , and Lenity must be our ordinary temper : we must be like tame creatures , that familiarly come to a mans hand , and not like wild things that flye from us as untractable : otherwise how will such in Love and peace and sociable concord , ever carry on the work of Christ ? Doct. 6. Love to each other is a great part of Christian worthiness , and a most necessary cause of Vnity and peace . Of which I hope to say so much by it self ( if God will ) as that I shall here pass it by . It being the very Heart and Life of Vnity . Doct. 7. Long suffering or a patient mind not rash , or hasty , is another part of Christian worthiness , and a necessary Cause of Vnity and peace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath more in it than many well consider of : I know it is commonly taken for restraint of anger by patient long-suffering : But I think that it chiefly signifieth here and elsewhere in Pauls Epistles , that deliberate slowness and calmness of mind which is contrary to passionate haste and rashness : When a passionate man is hasty and rash and cannot stay to hear another speak for himself nor to deliberate of the matter and search out the truth , nor forbear revenge while he thinketh whether it will do good or harm , or what the case will appear in the review ; this Longanimity will stay men and compose their minds , and cause them to take time before they judge of opinions , practices or persons , and before they venture to speak or do ; lest what they do in haste , they repent at leisure : It appeaseth those passions which blind the judgment when wrath doth precipitate men into those conceptions , words and deeds , which they must after wish that they had never known . Hasty rashness in judging and doing , for want of the patience & lenity of a slow deliberating mind , is the cause of most errors , Heresies and divisions , and of abundance of sin and misery in the world . Doct. 8. Bearing , supporting and forbearing one another in Love , is another part of Gospel worthiness , and needful means of Vnity and peace . Doubtless to forbear each other patiently under injuries and provocations is a great part of the duty here meant ; But both Beza who translated it [ sustinentes ] and the Vulgar Latine which translateth it [ supportantes ] seemed to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth something more . While we are imperfect sinful men , we shall have need of mutual support and help , yea we shall be injurious , provoking and troublesome to each other : And when Christians ( yea Church Pastors ) are so far from supporting and sustaining the weak , that they cannot so much as patiently bear their censures , neglects , or other effects of weakness , Unity and peace will hardly prosper , much less if their spiritual Nurses become their chief afflicters . Doct. 9. Vnity of the spirit is most necessary to the Church of Christ and to its several members , though their measures of Grace be divers . Doct. 10. The bond of Peace must preserve this Vnity . Doct. 11. This Vnity consisteth in these seven things ; 1. One body , 2. One spirit , 3. One Hope , 4. One Lord , 5. One Faith , 6. One Baptism , 7. One God. Doct. 12. This Vnity must be studied carefully , and diligently endeavoured and preserved , by all the faithful members of the Church . These last Doctrines being the subject which I design to handle , I shall speak of them together in the following Order . I. I shall tell you , What the Vnity of the spirit is which is so necessary . II. I shall tell you , What necessity there is of this Vnity , and what are its happy fruits . III. I shall open the seven particulars in which it doth consist ; and defend the sufficiency of them to the use here intended in the Text. IV. I shall open the nature and terms of counterfeit Unity . V. I shall open the Nature and mischiefs of the contrary ( Division . ) VI. I shall shew you what are the enemies and impediments of this Unity . VII . I shall shew you , What are the study and endeavour , and the bond of peace , by which this Unity must be kept . VIII . I shall conclude with some directions for Application , or Use of all . CHAP. II. The Nature of Vnity , and this Vnity of the spirit , opened . 1. WHat UNITY in General is , and what This Vnity of the spirit in special , I shall open in these following connexed propositions . 1. I must neither here confound the ordinary Reader by the many Metaphysical difficulties about UNITY ; nor yet wholly pass them by , lest I confound him for want of necessary distinction . 2. UNITY is sometimes the attribute of an Vniversal , which is but Ens rationis , or a General Inadequate partial conception of an existent singular being : and so All men are ONE as to the species of Humanity ; And all Living things are One in the Genus of Vitality : And so of Bodies , Substances , Creatures , &c. It is much more than this that we have before us . 2. Some think that the word [ ONE ] or [ UNITY ] signi●ieth only Negatively an Vndividedness in the thing it self : But this conception is more than Negative , and taketh in first in Compounds that peculiar Connexion of parts by one form , and in simple spiritual beings , that more excellent indivisible essentiality and existence , whence the Being is intelligible as such a subsistence as is not only undivided in it self , but divisible or differenceable from all other existent or possible beings , so far as it is one . 4. Passing by the distinction of Vnum per se & per accidens , and some such other , I shall only further distinguish of Vnity according to the differences of the Entities that are called One : Where indeed the difference of Things , maketh the word ONE of very different significations . 5. GOD is Supereminently and most perfectly ONE , as he is ENS , BEING : No Creature hath Vnity in the same perfect sort and sense as GOD is One. He is so ONE as that he is perfectly simple and indivisible : and so as that he cannot be properly a Part , in any composition . 6. Therefore GOD and the World , or any Creature are not compounding parts ; for a part is less than the whole : And that which is less is not Infinite . 7. Yet God is more Intimate to every creature than any of its own Parts are : no form is more intimate to the matter , no soul to the body , no formal vertue to a spirit , than God is to all and every being : But his Perfection and the Creatures Imperfection is such , as that creatures can be no addition to God , nor compounding parts , but like to Accidents . 8. The same must be said therefore of Christs Divine and humane natures . The Schoolmen therefore say that Christs soul and body are Parts of his humane nature : but his Godhead and manhood are not to be called Parts of Christ : Because the Godhead can be no Part of any thing . 9. When Paul saith that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All in All things , he meaneth not that he is formally all things themselves ; But yet not that he is less , or is more distant from them than the form ; but is eminently so much more , as that the title is below him : so he is said here , Eph. 4. 6. To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Father of all , above all , and through all , and in us all : And 1 Cor. 12. 16. it is said that the same God worketh all in all , as to the diversity of operations : He is the most intimate prime Agent in all that acteth ( though he hath enabled free Agents to determine their own acts morally to this or that , hic & nunc , &c. ) For in Him we live and move and have our Being ; for we are his offspring , Act. 17. 10. Somewhat like this must be said of the special Union of Christ and all true believers : As to his Divine Nature , ( and so the Holy Ghost ) he is as the Father , Intimately in all , but more than the form of all or any : But he is specially by Relation and Inoperation in his members , as he is not in any others : So Col. 3. 11. Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All in All , that is to the Church : And so I conceive that it is in a Passive or Receptive sense that the Church is said to be the fulness of him that filleth all in all , Eph. 1. 23. Whether it be spoken of Christs Godhead only , or of his humane soul also , as being to the Redeemed world what the Sun is to the Natural illuminated world , I determine not : But which ever it is , Christ filling all in all , the Church is called his fulness as being eminently ●possessed and filled by him , as the Head is by the humane soul more than the hand or other lower parts . 11. The Trinity of Persons is such , as is no way contrary to the perfect Vnity of the Divine essence ; As the faculties of Motion , Light and Heat in the Sun , and of Vital Activity , Intellection and Volition in man , is not contrary to the Unity of the essence of the soul : ( yet man is not so perfectly One as God is . ) 12. The Vnity of a spirit in it self , is a great Image or Likeness of the Divine Vnity ; As having no separable Parts , as passive matter hath , but being One without divisibility ; even one Essential Vertue or Vertuous substance . 13. The most large extensive Vnity ( as far as spirits may be said to have extension or Degrees of Essence ) is likest to God : And the Unity of a material atome is not more excellent than the Vnity of the material part of the world , made up of such Atomes . ( Whether there are such Atomes physically indivisible I here meddle not , but the shaping of an Atome into cornered , hollow and such other shapes , is to common reason a palpable contradiction . ) 14. Whether there be any one passive Element ( Earth , Water or Air ) any where existent in an Vnion of its proper Atomes , without a mixture of any other Element , is a thing unknown to mortals . 15. So is it whether there be any where existent a body of the united Atomes of the several passive Elements without the active . 16. The mixt Beings known to us do all consist of an union of the passive and active Elements ( or of these united . ) 17. We perceive by sense what Vnion and Division of Passive matter is , which hath separable parts : But how far spirits are passive ( as all under God are in some degree , ) and whether that Passivity signifie any kind of Materiality as well as Substantiality ; and how far they are extensive , or partible , or have any Degrees analogous to Parts , and so what their Vnity is in a positive conception , and how spirits are Many , and how One , and whether there be existent One Universal spirit of each kind Vegetative , sensitive , and Intellective , and whether they are both One , and many in several respects , with many such like questions , These are all past humane certain knowledge in this life : Many it is certain that there be : But whether that Number here be Quantitas discreta , and how they are Individuate and distinguishable , and how 't is that Many come from One or two in generation , are questions too hard for such as I. 18. But we see in Passive matter , that the parts have a natural propensity to Vnion , and the aggregative inclination is so strong , as that thence the Learned Dr. Glisson ( Lib. de Vitâ Naturae ) copiously maintaineth that all Matter hath Life or a Natural Vital self-moving Vertue , not as a compounding part , but as a formal inadequate conception : In which though I consent not , yet the Aggregative Inclination is not to be denyed ▪ All heavy terrene bodies hasten to the earth by descent , and all the parts of Water would unite ; and Air much more . 19. The grosser and more terrene any Body is , the easilier the parts of it continue in a local separation ; you may keep them easily divided from one another , though they incline to the whole : But liquids more hasten to a closure ; and Air yet much more . 20. Whether this their strong inclination to Vnity be a natural Principle in the passive Elements themselves , or be caused by the Igneous Active part which is ever mixed with them , and whose Vnity in it self is more perfect ; or whether it principally proceed from any spiritual substance which animateth all things , and is above the Igneous substance , I think , is too hard for man to determine . 21. But so great is the Union of the whole Igneous substance that is within our knowledge , that we can hardly tell whether it have divisible separable parts , and more hardly prove that there are any parts of it actually separated from the rest , even where by Termination and Reception in the Passive matter there is the most notable distinction . The Light of the Sun in the air is One , and that Light seemeth to be the effect of the present substance of the solar fire , and not a quality or motion locally distant from it : A burning-glass may by its Receptive aptitude occasion a combustion by the Sun-beams in one place which is not in another . But those beams that terminate on that glass are not separated from the rest . As there are in Animals fixed spirits which are constitutive parts of the solid members , and moved spirits which carry about the humours , and yet these are not separated from each other : so the Earth it self , and its grosser parts , have an Igneous principle still resident in them , as fire is in a flint , or steel , and indeed in every thing : And this seemeth to be it which many call Forma telluris : But that all these are not contiguous or united also to the common Solar fire , or Igneous Element , is not to be proved . The same Sun-beams may kindle many things combustible and light many Candles , which yet are all one undivided fiery substance , though by the various Receptivity of matter , so variously operating , as if there were various separate substances . And as all these Candles or fires are One with the solar fire in the Air , so are they therefore One among themselves : and yet not One Candle ; because that word signifieth not only the common fire , but that fire as terminated and operative on that particular Matter . The stars are many : but whether they be not also One fiery substance , diversifyed only by Contraction and Operation of its parts upon some suitable Receptive matter ( or contracted simply in it self ) without separation from all other parts , is more than we are able to determine . 22. They that hold that non datur vacuum , must hold that all things in the world are One , by most intimate conjunction or Union of all the parts of being : And yet distinguishable several ways . 23. We constantly see a numerical difference of substances made by Partible Receptive matter , when yet the informing substance in them all , is One in it self thus variously terminated and operating : so one Vine or Pear Tree hath many Grapes or Pears numerically different ; And many leaves and branches and roots ; And yet it is one vegetative substance which animateth or actuateth them all ; which consisteth not of separated parts : And that Tree which is thus principled , is it self Vnited to the Earth , and radicated in it is a real part of it , as a mans hair is an Accident , ( or as some will call it , an Accidental part ) of the man , or the feathers of a bird : And consequently the forma arboris or its vegetative spirit , and the forma telluris are not separated , but One. And we have no reason to think that there is not as true an Union between that forma telluris , and the forms or spirits of the sun , stars , or other Globes of the same kind , as there is between the spirits of the Earth and plants . So that while Vegetative Spirits are many by the diversity of Receptive or Terminative matter , ( and perhaps other ways to us unknown ) yet seem they to be all but One thus diversifyed , as One soul is in many members . 24. Seeing the Noblest natures are most perfect in Vnity ( and the basest most divisible ) we have no reason to think that the Vital principles of the divers sensitive Animals ( meerly such ) are not as much One as the divers principles of plants or vegetables are . 25. And as little reason have we to think that there is no sort of Vnity among the divers Intellectual substances , seeing their nature is yet more perfect , and liker to God , who is perfectly one . 26. It is not to be doubted but the Vniverse of created being is one , consisting of parts compaginated and Vnited , though the bond of its Vnion be not well known to us . 27. But it is certain that they are all Vnited in God ( though we know not the chief created Cause of Unity ; ) and that though it be below him to be the Informing soul of the world , yet is he more than such a soul to it : & of Him , and through Him and to Him are all things , who is All things in all things , above all and through all and in us all ( as is aforesaid ) : and being more intimate to all things as their proper form , is the first Vniting principle of all being , as he is the first Cause and the End of all . And yet it is Above the Creatures to be accounted parts of God ; for they are not his Constitutive parts ( who is most simple ) but slow from him by his Causal efflux , and so are by many not falsly called , Vna emanatio Divina , or a continued effect of one Divine creative or efficient Volition ; All One as In and Of and To One God , and as compaginated among themselves , and yet Many by wonderful incomprehensible diversities : Ab uno Omnia . 28. God is said to be More One with some Creatures than with others , as he operateth more excellent effects in one than in others , and as he is related to those effects : but not as his essence is Nearer to One than to another . 29. Accordingly his Vnion with the Intellectual Spirits , and souls of men is said to be nearer , than with Bodies , and his Communion answerably : But that is because they are the Nobler product of his Creating or efficient Power and Will. 30. And so he is said to be more Vnited to holy souls than to the unholy , to the Glorified than to the dammed ; Because he maketh them Better , and communicateth to them more of his Glory and the effects of his Power , Wisdom and Love. As the Sun is more United to a burning-glass , or to a place where it shineth brightly , or to some excellent plant which it quickneth , than to others . 31. Accordingly we must conceive of that Vnion ( before mentioned Thes . 10. ) of Christ with Believers here , and with the glorified hereafter , as to his Divine Nature ; which may well be called mystical , and is of late become the subject of some mens contentious opposition , and is matter of difficult enquiry to the wisest . And yet it is hard to say that in all their hot opposition any sober men are in this disagreed : For 1. it is by such commonly confessed that the Spirit of Christ doth operate more excellent effects on believers than on others , and on the Blessed than on the damned ; even making them liker unto God. 2. And that this Holy spirit is by Covenant related to them , to operate for the future more constantly and eminently in them than in others . 3. And that this Spirit proceedeth and is sent from the Father and the Son to do these works . 4. And that Christ is Related to each Believing and each Glorifyed soul , as one in Covenant self-obliged ( or a Promiser ) thus by his Spirit to operate on them . 5. And that he is thus Related to the whole Church or society of such persons , whereof each Individual is a part . So that all this set together telleth us , that every Believing and every Glorifyed soul is said to be United to Christ in all these several conjunct respects ( as to his Godhead ) 1. In that he eminently operateth Grace and Glory in them , that is , Holy Life , Light and Love , by the Holy Ghost : And this he doth ( as God doth all things ) per essentiam , and not as distant by an intermediate Vertue which is neither Creator nor Creature : As the very Sun-beams touch the illuminated and heated object . 2. By a moral-relative Union by Covenant to that individual person , to do such things upon him . ( As husband and wife are United by Covenant for certain uses . ) 3. By a Political Relative Vnion , as that person is a member of the Church or Political body , to which Christ is United by Promise as aforesaid : who denieth any of this , and who affecteth more ? 32. And then our Vnion with Christs humane nature ( besides the General and special Logical Vnion , as he is a Creature , a Man , of the same Nature with us ) can be of no Higher or Nearer a sort : But differeth from the former , so far as the Operations and Relation of a Created Medium differ from those of the Creator : That is , 1. The humane nature is honoured and used by the Divine , as a second cause of the foresaid effects of Grace and Glory on us . 2. The humane Nature ( being of the same species with ours ) is by a Law , obligation and consent , related to each Believer and to all the Church , as the Root , and chief Medium , Administrator and Communicator of this Grace and Glory ; and so as our Relative Head in the foresaid Moral and Political sense , communicating those Real Benefits . 3. And Christ in his Humanity is the Authorised Lord and Governour of all inferiour means and causes , by which and Grace and Glory is conveyed to us ( as of Angels , Ministers , Word , Sacraments , changing Providences , &c. ) 4. But whether his own Humane Soul per essentiam & immediatam attingentiam , do operate on all holy souls , and so be Physically also Vnited to them as the Sun is to the quickened plants or animals , I told you before , I know not yet , but hope ere long to know . 33. Christs Divine Nature is United to his humane , in a peculiar sort , as it is not to any other creature . But it is not by any change of the Divine : but by that peculiar possessing operation and Relation , which no other created being doth partake of , and which no mortal can comprehend ; of which I have said more elsewhere . * 34. All Creatures as such are United in God as the Root or first cause of Nature : All Believers and Saints are United in Christ as the Head of the Church , as aforesaid ; and in the Holy spirit as the principle of their sanctification . 35. The Political Relative Union of such Saints among themselves , is intelligible , and sure ; as having One God , one Head , one Holy spirit : But ( as I said before ) how and how far their very substance is One , by an Unity analogous to Physical Continuity ( like the solar Light , &c. ) and how far and how they are substantially divers ; and how and how far the spirit of Holiness doth in a peculiar manner Unite the substances of Holy souls among themselves , ( by Analogie to the Illuminated Air , &c. ) and how all souls and Angels are individuate and distinguished , I say again is past our reach . 36. Seeing Vnion is so naturally desired as Perfection by all creatures known to us , it is great mordinateness and folly to fear lest death will by too near an Union end our individuation . 37. And as things sensible are the first known by man in flesh , and we see that among them Union destroyeth no part of their substance ; but a sand or Atom is the same thing in Union with others as it would be if separate , or solitary , and a drop of water hath as true and much existing substance in the Ocean , as in its separate state , and so of a particle of Air ; we have reason to conclude no worse of the ingneous Element , nor yet of sensitive or Intellectual spirits : For 1. How far they are passive and partible ( being many ) we know not . Most of the old Fathers , especially the Greeks ( as Faustus Regiensis cited them in the book which Mammertus answered ) thought that God only was totally Immaterial or Incorporeal ; And it must not be denyed that every creature doth pati à Deo , is passive as from God the first cause ; and many Philosophers think that all Passivity is a consequent or proof of answerable Materiality ; And many think that we have no true notion of substantia , besides Relative ( as it doth subsist of it self and substare accidentibus ) but what is the same with Materia purissima . 2. But supposing all this to be otherwise , spirits being true substances , of a more perfect nature than grosse bodies , as they are more inclined to Union inter se , so there is as little if not less danger that they should be losers by that Union , than that a drop of water should be so : For the perfection of the highest nature , must needs be more the perfection of all the Parts ( Physical or intelligible ) than the perfection of the lowest : And the noblest inclineth not to its own loss , by desiring Union which to the lowest is no loss . 38. It is called in the Text [ The Vnity of the spirit ] 1. As it is One species of Spiritual Grace which all the members are endowed with , which is their Holiness , or Gods Image on them which is called , The Spirit in us , because it is the immediate and excellent work of Gods spirit : As the Sun is said to be in the room because it shineth there . 2. As the Spirit is the efficient cause hereof . 3. And because this One spirit in all the members inclineth them to Vnity ; even as the soul of every animal inclineth it to preserve the Unity of all its parts , and to abhor wounding and separation , as that which will be its pain and tendeth to its destruction , by dissolution . 39. The Holiness , or spiritual qualification of souls , which is called The Spirit , is Holy or Divine , Life , Light and Love , or the holy disposition of the souls three natural faculties , Vital Power ( or Activity ) Vnderstanding and Will. As all men have One species of humanity , so all Saints have this One spirit . 40. Though Quickning ( by holy Life ) and Illumination be parts of sanctification ( or this spirit ) , yet the last part [ Love ] is the compleating perfective part , and therefore is oft called Sanctification specially ; and by the word [ Spirit ] and [ Love ] is oft meant the same thing . And when the spirit is said to be given to Believers , the meaning is , that upon and by believing the wonderful demonstrations of Gods Love in Christ , the habit of holy Love is kindled in us . 41. This holy Love which is gods Image , ( for God is Love ) usually beginneth at things visible , as being the nearest objects to man in flesh ; And as we see ●od here as in a glass , so we first see the Glass , before we see God in it ; And accordingly we first see the Goodness and Loveliness of Gods blessings 〈◊〉 us , and of good people , and of good words and actions ; But yet when we come up to the Love of God , it is H● that is the chiefest object , in whom all the Church by Love is centred : so that we thenceforth Love God for himself , and all his servants and word as for his sake and impress on them . And our Vnion by Love would not be perfect , if it United us together only among our selves , and did not Unite us all in God and our Redeemer . So that the Vnity of the spirit is the Love of God in Christ and of all the faithful , ( yea and of all men so far as God appeareth in them ) to which Gods spirit strongly enclineth all true believers ; including holy Life and Light , as tending to this Vnity of spiritual Love. 42. Therefore Love is not distinctly named after , among the particular terms of Vnity , as faith and hope are ; because it is meant by that word [ There is One spirit . ] 43. The love and Vnity of Christians as in One Church , supposeth in Nature a Love to man as man , and a desire of the Vnity and concord of mankind : As Christianity supposeth humanity . 44. But Experience and Faith assure us that this humane Love and Vnity is wofully corrupted , and much lost ; and that though mans soul be convinced by natural light , that it is good , and have a general languid inclination to it , yet this is so weak & uneffectual , as that the principles of wrath and division prevail against it , and keep the world in miserable confusion . 45. It is the predominancy of the corrupt selfish inclination which is the great Enemy and destroyer of Love and Vnity . 46. Christianity is so far from confining all our Love to Christians , that it is not the least use of it to revive and recover our Love to Men as Men ▪ so that no men have a full and healed Love to mankind , and desire of universal Vnity , but believers . 47. The purest and strongest Love and Vnity is universal . And it is not genuine Christianity if it do not incline us to Love all men as men , and all professed Christians as such , and all Saints as Saints ; according to their various degrees of amiableness . 48. Love and Vnity which is not thus universal , partaketh of wrath and S●hism . For he that loveth but a part of men , doth not love the rest ; and he that is Vnited but to a part ( whether great or small ) is Schismatically divided from all the rest . 49. But Love to All , must not be Equal to all , nor our Vnity with all Equal , as on the same terms , or in the same degree . As the Goodness of meer Humanity , and the meer Profession of Christianity is less , and so less amiable , than is the Goodness of true sanctification ; so our Love and Vnity must be diversified . All the members of the body must be Loved , and their Unity carefully preserved : But yet not Equally ; but the head as an head , and the heart as an heart , and the stomach as a stomach , and all the essential parts as Essential , without which it is not a humane body : and all the integral parts as such , but diversely according to their worth and use : The eye as an eye , and a tooth but as a tooth . Goodness being the object of Love , and Love being the life of our Vnity , it varieth in degrees as Goodness varieth . 50. That Love and Vnity which is sincere in kind , may be mixt with lamentable wrath and Schism ( as all our Graces are with the contrary sin in our imperfect state : ) Not but that all Christians have an habitual inclination to Vniversal Love and Vnity ; but the act may be hindred , by the want of due information , and by false reports and misrepresentations of our brethren , which hide their amiableness , and render them to such more odious than they are . 51. Sincere and genuine Love and Vnity hath an Universal care of all mankind , and is very apt to enquire and take knowledge how it goeth with all the world , and specially with all the Churches : For none can much love and desire that which they mind not , or take no thought of . And this is the chief News which a true Christian enquireth after , whether Gods name be hallowed , his Kingdom come , and his will be done on Earth , as it is done in heaven : And of this he is sollicitous even on his death-bed . 52. The Vnity of the spirit inclineth men to mourn much for the sects , Schisms , divisions and discords of believers ; and to smart in the sense of them , as the body does by its wounds . And they that bewail them not , are so far void of the Vnity of the spirit . 53. The Vnity of the spirit helpeth a man greatly to distinguish between wounding and healing Doctrines , wounding and healing courses of practice , and between wounding and healing persons , even as Nature teacheth us to discern and abhor that which would dismember or divide the body , as painful and destructive . 54. Therefore holy experienced Christians who have most of the Vnity of the spirit , are most against the dividing impositions of Church Tyrants , and also against the quarrelsom humour and causeless separations of self conceited Singularists whether Dogmatical or superstitious ; who proudly overvalue their own conceptions , forms and modes of worship and doctrine , and thence aggravate all that they dislike into the shape of Idolatry , Antichristianism , false worship , or some such hainous sin , when the beam of self-conceit and pride in their own eye , is worse than the mo●e of a modall imperfection of words , method or matter , in anothers eye . 55. The Vnity of the spirit inclineth men to hope the best of others , till we know it to be untrue : and to take more notice of mens vertues than of their faults , and love covereth such infirmities as may be covered ; & beareth with one anothers burdens , while we consider that we also may be tempted . 56. The Vnity of the spirit teacheth and inclineth men to yield for peace and concord to such lawful things ( whose practice doth truly conduce to unity : ) yea and to give up much of our own right for unity and peace . 57. This Love and Vnity of the spirit inclineth men to vigorours Endeavours for concord with all others ; so that such will not slothfully wish it but diligently seek it : They will pursue and follow peace with all men , Heb. 12. 14. as far as is possible , and as in them lieth , Rom. 12. 18. They that are true Peace-lovers are diligent Peace-makers , if it be in their power and way . 58. This Love and Vnity of the spirit , will prevail with the sincere , to prosecute it through difficulties and oppositions , and to conquer all : And it teacheth them at the first hearing to abhor back-biters , and slanderous censurers , who on pretence of a ( blind ) zeal for Orthodoxness or Piety or Purity of worship , are ready to reproach those that are not of their mind and way in points where difference is tolerable : And when children that are tost up and down and carried to and fro , ( Eph. 4. 14. ) with every wind of doctrine , are presently filled with distast and prejudice , when they hear other mens tolerable opinions , forms and orders aggravated , the right Christian is more affected with displeasure against the self-conceited reproacher , who is employed by Satan ( though perhaps he be a child of God ) against the Love and Vnity of believers . 59. The more any man hath of Love and Vnity of the Spirit , the greater matter he maketh of Vniversal Vnity , and the more Zealous he is for it . A small fire or Candle giveth but a faint and little light and heat , and that but a little way . But the Sun ●light and heat extendeth to all the surface of the earth , and much farther ; and that so vigorously as to be the life of the things that live on earth : so strong love is extensive . 60. The more any man hath of Love and the Vnity of the spirit , the more resolved and patient he is , in bearing any thing for the furthering of Vnity . If he must be hated for it , or undone for it ; if his friends censure and forsake him for it ; If Church Tyrants will ruine him , he can joyfully be a Martyr for Love and Vnity ; If Dogmatists condemn him as an Heretick , he can joyfully bear the censure and reproach . If blind superstitious persons charge him with Luke-warmness , or sinful confederacies , or compliance , or corrupting Gods●worship , or such like as their errour leadeth them , he can bear evil report , and to be made of no reputation , and to be slandered and vilisyed by the Learned , by the Zealous , by his ancient friends , rather than forsake the principles , affections and practice of Universal Charity , Vnity , and peace . 61. Though Perfection must be desired , it is but a very imperfect Unity which can be reasonably hoped for on earth . 62. There must go very much wisdom , goodness and careful diligence , to get and keep Vnity and Peace in our own souls , ( it being that healthful equal temperature and harmony of all within us which few obtain ) And most have a discord and War or disquiet in themselves . But to have a family of such is harder , and to have a Church of such yet harder ; and much more to have a Kingdom of such , and a conjunction of such Churches ; and most of all to bring all the world to such a state : And they that have a War in themselves , are not fit to be the Peace-making healers of the Church ( in that degree ) . 63. Yet as every Christian hath so much concord and peace at home as is necessary to his salvation , so we may well hope that by just endeavours , the Churches may have so much , as may preserve the essentials of Christianity and Communion , and also may fortifie the Integrals , and may much encrease the greatness and glory of the Church , and much further holiness and righteousness in its members , and remove many of the scandals and sinful contentions , which are the great hinderers of piety , and are Satans advantages against mans recovery and salvation : This much we may seek in hope . 64. Despair of success is a an enemy to all pacificatory endeavours , and low and narrow designs shew a low Spirit , and a little degree of holy love and all other uniting grace . 65. An earnest desire * of the worlds Conversion , and of the bringing in the barbarous , ignorant , infidels and impious , to the knowledge of Christ , and a holy life , doth shew a large degree of charity , and of the Vnity of the spirit , which would fain bring in all men to the bond of the same Unity , and participation of the same spirit . 66. The most publick endeavours therefore of the good of many , of Churches , of Kingdoms , of mankind , are the most noble and most beseeming Christianity , though it 's possible that an hypocrite may attempt the like , to get a name , or for other carnal ends . 67. And it is very savoury and suitable to the Vnity of the spirit , to hear men in prayer and thanksgiving , to be much and fervent for the Churches , and for all the world , and to make it the first and heartiest of their requests , that Gods name may be hallowed , his Kingdom come , and his will be done on earth as it is done in heaven , and not to be almost all for themselves , or for a sect , or a few friends about them , as selfish persons use to be . 68. A very fervent desire of Vnion con●ined to some few , that are mistaken for all or the chief part of the Church , with a ●ensorious undervaluing of others , and a secret desire that God would weaken and dishonour them , because they are against the opinions and the interest of that sect or party , is not only consistent with Schism , ( as I said before ) but is the very state of Schism ( called Heresie of old ) : And the stronger the desire of that inordinate separating Unity is , as opposite to the Common Vnity of all Christians , the greater is the Schism : Even as a bile or other aposteme or inflammation , containeth an inordinate burning collection or confluence of the blood to the diseased place , instead of an equal distribution . CHAP. III. II. The necessity and Benefits of this Unity and Peace . II. THE Necessity and excellency of the Vnity of the spirit and peace , will appear in these respects . 1. For the good of the particular persons that possess it . 2. For the good of Christian societies . 3. For the good of the uncalled world . 4. For the Glory and well-pleasing of Jesus Christ and of the Father : of these in order . 1. For the good of each particular person that possesseth it . 1. It is the very Health and Holiness of the soul , and the contrary is the very state of sin and death . What is Holiness but that Vniting Love by which the will adhereth to God and delighteth in his Goodness as it shineth to us in his works , and specially in Christ and in all his members ( and in a common sort in all mankind ? ) And what is the unholy state of sin and death , but that Con●ractedness and retiring to our SELVES , by which the selfish person departeth from the due Love of God and others , and of that holiness which is contrary to this his selfishness ? So far as any mans Love is contracted , narrowed , confined to himself , and to a few , so far his soul is indeed unsanctified and void of the Vnity of the Spirit , or the Spirit of Vnity . If a man lived in banishment or a prison uncapable of doing others any good , yet if he have that Love and spirit of Unity which inclineth him to do it if he could , this is his own health and rectitude , and acceptable unto God. Little do many Religious people think how much they do mistake unholiness and sin it self , for a degree of holiness above their neighbours ! When they contract and narrow their Christian Love and Communion to a party , and talk against the Churches of Christ , by disgraceful and Love-killing censures and reproaches , as being not holy enough for their Communion ; this want of the spirit of Love and Unity , is their own want of holiness it self . It was the old deceit of the Pharisees , which Christ the messenger and mediator of love condemned , to think that holiness lay more in sacrifices and Ritual observances , and in a strict keeping of the Sabbaths rest and such like , than in the Love of God and all men : And the lesson that Christ twice set them to learn was , [ I will have mercy and not sacrifice . ] He hath most grace and holiness who hath most of the spirit of Love and Unity . 2. It is the souls necessary qualification for that life of true Christianity which God hath commanded us in the world . It is this inward Health which must enable us to all our duty . 1. Without this spirit of Vnity we cannot perform the duties of the first table unto God : Our sacrifices will be as loathsome as theirs described Isa . 1. and Isa . 58. If we lift not up pure hands without wrath , and wrangling ( or disputing ) ( for so I would rather translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 2. 8. than [ doubting ] ) our prayers will not be acceptable to God : Though it be Christs worthiness for which our prayers and services are accepted , yet there must be the subordinate worthiness of necessary qualification in our selves . For Christ himself hath annexed specially the express mention of this one qualification in the Lords prayer it self [ Forgive us our trespasses as we forgive them that trespass against us ] and he repeateth it after , [ For if ye forgive men their trespasses , your heavenly Father will forgive you your trespasses ; but if ye forgive not men their trespasses , neither will your heavenly Father forgive you ] Mat. 6. 13 , 14. Love is here included in [ forgiving ] as a cause in its effect : And Christ rather nameth [ forgiving ] than [ Love ] , because men may pretend to that act which is secret in the heart , but if it should not work in the necessary fruits ( of which forgiving others is one ) it would be but a vain pretence . And here I intreat the Reader to consider a while the singularities of this passage of Christ . 1. That men that must trust in Christs merits and mediation , must yet be told of such an absolute necessity of a Condition or qualification in themselves . 2. That Forgiving others as an Act of Love , is singled out as this qualification . 3. That this condition must be put into the very prayer it self , that our own mouths may utter it to God. 4. That it must be annexed to this one petition of [ Forgiveness ] rather than any of the rest , where men are apt to confess their own necessity , and where many are readiest to think that Gods mercy and Christs merits and mediation must do all without any condition on their part : They that know that [ their daily bread ] and [ deliverance from temptation and evil ] must have some care and endeavours of their own , are yet apt to think that the Forgiveness of sin needeth nothing on their part but [ asking and receiving . ] 5. That Christ should after single out this one clause to repeat to them , by urgent application . And yet how little is this laid to heart ? And indeed the first word in the Lords prayer [ Our Father ] teacheth us the same lesson , How needful a qualification Love and Vnity are to all that will come to God in prayer : He that teacheth us that to Love our neighbour as our selves is the second summary Commandment , and even like to the first , which is Love to God ( for it is Loving God in his Likeness on his works ) doth here call us in all our prayers to express it , by Praying for our brethren as for our selves . O that men of wrath and wrangling were truly sensible what affections should be expressed by that word [ OVR FATHER ] , and with what a heart men should say [ GIVE US ] and [ FORGIVE US ] and how far [ VS ] must extend beyond [ ME ] and beyond [ OUR PARTY ] or [ our side ] or [ our Church ] in the dividers sense . I tell you if you will be welcome to God in your prayers or any other religious services , you must come as in Vnion with Christ and with his Universal Church : God will receive no one that cometh to him as alone and divided from the rest ? As you must have Union with Christ the Head , so must you have with his Body : A divided member is no member , but a dead thing . Little think many ignorant persons of this , who think that the singularity and smallness of their sect or party is the necessary sign of their acceptance with God : Because they read [ Fear not little flock : ] As if [ a little flock ] must separate from Christs little flock , for fear of being too great ? And as if his Flock which then was but a few hundreds must be no greater , when the Kingdoms of the world are become his Kingdoms ? Yet such have there been of late among us , who first became ( as they were called ) Puritans , or Presbyterians when they saw them a small and suffering party . But when they prospered and multiplyed , they turned Independents or Separatists , thinking that the former were too many to be the true Church . And on the same reason when the Independents prospered they turned Anabaptists ; And when they prospered , they turned Quakers , thinking that unless it were a small and suffering party it could not be the Little flock of Christ . As if he that is called The Saviour of the world , would take it for his honour to be the Saviour only of a few Families or Villages , and his Kingdom must be as little as Bethlehem where he was born . Should they take the same course about their Language , and say , that it is not the language of Canaan but of the beast , if it grow common , and so take up with a new one , that it might be a narrow one , the folly of it would discover it self : And what is the excellency of a Language but significancy and extensive community ? and what greater plague since Adams sin hath befaln mankind , than the division of tongues ? as hindering communication , and propagation of the Gospel ? And what greater blessing as a means to universal Reformation could be given men , than an universal common language ? And what is the property of Babel but division and confusion of tongues ? And doth not all this intimate the necessity of a Union of minds ? While we keep in the Vnity of the Body and spirit , we may , we must strive for such a singularity , as consisteth in an excellency of degree , and endeavour to be the best and holiest persons , and the usefullest members in the body of Christ . But if once you must separate from the body as too good to be members of so great or so bad a society , you perish . God will own no Church which is so Independent as not to be a member of the universal ; not any person who is so independent , as not to come to him as in Communion with all the Christians in the world . We must not approve of the faults of any Church or Christian , and so communicate with their sin by Voluntary consent : But disowning their sin , we must own them as Christs members , and have communion with them in faith and Love , and holy profession of both ; and while we are absent in body , must be as present in spirit with them , and still come to God as in communion with all his Church on earth , and offer up our prayers as in conjunction with them , and not as a separated independent thing . 2. And as our Vnity is part of our necessary fitness for duties of holy worship , so is it also for duties of the second table , that is ; of Justice and Charity to men : And this is evident in the nature of the thing . No man will be exact in Justice till he do as he would be done by : And who can do that who Loveth not his neighbour as himself ? What is our unity but our Love to others as our selves ? And how can we do the works of Love without Love ? It is divided SELF that is the cause of all the unmercifulness and injustice in the world . Unity maketh my neighbour to be to me as my self , and his Interest and welfare to be to me as my own , and his loss and hurt to be as mine : And were he indeed my self , and his welfare and his hurt mine own , you may judge without many words how I should use him ; whether I should shew him mercy in his wants and misery ? whether I should rejoice with him in his joy , and mourn with him in his sorrows ? whether I should speak well or ill of him behind his back ? and whether I should persecute him , and undo him ? whether I should defame him and write books to render him odious , and to perswade the rulers that he is unworthy to have the liberty of a Christian or of a man ; to preach , to pray , to be conversed with , or to live ! Would not uniting Love make a wonderful change in some mens judgements , speeches and behaviour , and make those men good Christians , or good Moralists at least , who now when they have cryed up Morality , and Charity and good works , would perswade men by the Commentary of their practice , that they mean Malignity , cruelty , and the propagating of hatred and all iniquity ? Where there is not a dominion of LOVE and UNITY , there is a dominion of SELFISHNESS and ENMITY ; and how well these will keep the Commandments which are all fulfilled in LOVE , how well they will do good to all men , especially to them of the houshold of faith , and provoke one another to Love and to good works , it is easie for any man to judge . Once alienate mens hearts from one another , and the Life will shew the alienation . 3. This UNITY of SPIRIT ( and spirit of unity ) is our necessary preservation against sins of commission ( as well as of omission as aforesaid ) , even against the common iniquities of the world : LOVE and UNITY tyrannize not over inferiours , contrive not to tread down others that we may rise , and to keep them down to secure our domination : They oppress not the poor , the weak , or innocent : They make not snares for other mens Consciences , nor lay stumbling-blocks before them , to occasion them to sin , nor drive men on to sin against . Conscience , and so to hell , to shew mens authority , in a thing of nought . Had this ruled in Ahab and his Prophets , Michaiah had not been smitten on the mouth , nor fed in a Prison with the bread and water of affliction ; nor had Elijah been hunted after as the troubler of Israel : Had this unity of spirit ruled in Jeroboam , and in Rehoboam , one had not stretcht out his hand against the Prophet , nor the other despised experienced Counsellours , to make heavier the burdens of the complaining people . Had it overcome the SELFISHNESS of the Kings of Israel , their Calves and High places had not engaged them against the Prophets , and been their ruine . Had it prevailed in the Kings of Judah and their people , Jeremy had not been laid in the dungeon , nor had they forbid Amos to prophesie at the Kings Chapel or his Court , nor had they mocked the messengers of God , and despised his prophets , till the wrath of the Lord arose and there was no remedy , 2 Chron. 26. 16. Had this Spirit of Vnity been in the persecuting Jews , they would not have counted Paul a pestilent fellow , and a mover of sedition among the people , nor have hunted the Apostles with implacable fury , nor have forbidden them to preach to the Gentiles that they might be saved , and have brought Gods wrath upon themselves to the uttermost , 1 Thes . 2. 15 , 16. Had this Vnity of spirit prevailed in the Nicolaitans and other hereticks of old , they had not so early grieved the Apostles , and divided and dishonoured the primitive Church , nor raised so many Sects and parties among Christians , nor put the Apostles to so many vehement obtestations against them , and so many sharp objurgations and reproofs : Nor had there been down to this day a continuation for so many hundred years , of the Churches woful distractions and calamities by the two sorts of afflicters , viz. the Clergie Tyrants on one side , and the swarms of restless Sectaries on the other . And if the Spirit of Vnity ruled in the people , there would he less rebelling , repining and murmuring against Governours , but subjects would render to all their dues : tribute to whom tribute , custome to whom custome , fear to whom fear is due , and honour to whom honour , Rom. 13. 7. They would owe nothing to any man but to Love one another , v. 8. For he that loveth another hath fulfilled the Law : For this , Thou shalt not commit adultery , Thou shalt not kill , Thou shalt not steal , Thou shalt not bear false witness , Thou shalt not covet , and if there be any other Commandment , it is briefly comprehended in this saying , Thou shalt Love thy neighbour as thy self . Love worketh no ill to his neighbour : Therefore Love is the fulfilling of the Law , v. 9 , 10. Love is long-suffering and kind ; Love envyeth not : Love vaunteth not it self ( or is not rash ) nor is puffed up , doth not behave it self unseemly ; seeketh not her own , is not easily provoked ( or siercely angry ) , thinketh no evil , rejoyceth not in iniquity , but rejoyceth in ( or with ) the truth : Love beareth ( or concealeth ) all things , believeth all things , hopeth all things , endureth all things , 1 Cor. 13. 4 , &c. Did the Vnity of the spirit and Love prevail , it would undo most of the Lawyers , Atturneys , Solicitors , Proctors : It would give the Judges a great deal of ease : It would be a most effectual corrector of the press , of the pulpit , of the table talk of calumniators and backbiters ; It would heal factious preachers and people , and many a thousand sins it would prevent . In a word , Love and Vnity are the most excellent Law. They are a Law eminenter : For it is to such that the Apostle saith , there needeth no Law : that is , no forcing constraining Law which supposeth an unwilling subject : For what a man Loveth , ●e need not be constrshained to by penalties : And men need not many threats to keep them from beating or robbing or slandering themselves : And did they but Love God and the Church , and their Neighbours , and their own souls , as they do their bodies , piety and justice and concord and felicity would be as common as humanity is . As the best physicions are most for strengthening nature , which is the true curer of diseases , so he that could strengthen Vnity and Love , would soon cure most of the persecutions , schisms , reproaches , contentions , deceivings , over-reaching , rash-censuring , envy , malice , revenge , and all the injuries which selsishness causeth in the world . 4. The Vnity of the spirit is necessary to the fulness of our joy , and the true consolation of our lives : A private selfish Spirit , hath very little matter to feed his joy ; even his own poor narrow and interrupted pleasures : And what are these to the treasures which feast the joy and pleasure of a publick mind ? If Love Vnite me as a Christian to all Christians , and as a man to all the world , the blessings of Christians and the mercies of all the world are mine . When I am poor in my own body , I am rich in millions of others , and therefore rich in mind : When I am sick and pained in this narrow piece of flesh , I am well in millions whose health is mine : and therefore I am well in mind : when I am neglected , abused , slandered , persecuted in this vile and perishing body , I am honoured in the honour of all my brethren , and I prosper in their prosperity , I abound in their plenty , I am delivered in their deliverances ; I possess the comfort of all the good which they possess . Object . By the same reason you may say , that you are holy in their holiness , and righteous in their righteousness , which will be a fanatical kind of com●ort to ungodly persons . Answ . He that is himself unholy and unrighteous , hath not this Vnity with holy righteous persons : He that hath not the spirit , hath not the unity of the spirit : This frivolous objection therefore goeth upon a mistake , as if this Vnity were common to the ungodly . But to those that have the spirit of Unity indeed , the comfort of all other mens holiness is theirs , and that in more than one respect . 1. By some degree of causal participation ; As the common health of the body is extended to the benefit of each particular member ; And the common prosperity of the Kingdom , doth good to the particular subjects : Goodness in all men is of a communicative nature ; as Light and Heat are : And therefore as a greater fire , much more the Sun , doth send forth a more extensive Light and Heat than a spark or candle ; so the Grace of Life in the Vnited body of Christ , doth operate more powerfully for every member , than it would do were it confined to that member separatedly : As in the holy Assemblies we find by sweet experience , that a conjunction of many holy souls doth add alacrity to every one in particular : And it is a more lively joyful work , and liker to heaven , to pray and praise God with many hundreds or thousands of faithful Christians , than with a few . I know not how the conceit of singularity may work on some , but for my part Gods praises sung or said in a full assembly of zealous , sincere and serious persons , is so much sweeter to me than a narrower Communion ( yea though many bad and ignorant persons should be present ) that I must say that it is much against my will , when ever I am deprived of so excellent a help . 2. And as Efficiently , so Objectively a holy soul by this Unity of spirit hath a part in the blessings and Graces of all the world . He can know them and think of them ▪ ( so far as he is One with them ) with such pleasure as he thinketh of his own . For what should hinder him ? Do we not see that husband and wife are pleased by the Riches and honour of each other , because their Vnion maketh all to be common to them ? Are not Parents pleased to see their children prosper , and every one delighted in the wellfare of his friend ? what then if all the world were as near and dear to us as a husband , a child , or a bosome friend ? would it not be our constant pleasure to think of Gods blessings to them , as if they were our own ? A narrow spot of ground doth yield but little fruit , in comparison of a whole Kingdom , or all the earth : And he that fetcheth his content and pleasure from so little a clod of earth as his own body , must have but a poor and pitiful pleasure in comparison of him that can rejoice in the good of all the world . It is Vniting Love , which is the great enriching , contenting and felicitating art . ( An Art I call it as it is a thing Learned and practised by Rule , but more than an Art , even a Nature as to its fixed inclination . ) 3. And Vnion maketh other mens Good to be all ours , ( as efficiently and objectively , so also ) finally : As all is but a means to one and the same end in which we meet : It is my ends that are attained by all the Good that is done and possessed in the world . They that have One holy spirit , have one end . The Glorifying of God in the felicity of his Church , and the perfection of his works , and the Fulfilling and Pleasing of his blessed will in this his Glory , is the end that every true believer doth intend and live for in the world : And this One End , all Saints , all Angels , all Creatures are carrying on as means . If I be a Christian indeed , I have nothing so dear to me , or so much desired as this Pleasing and Glorifying of God , in the good and perfection of his works : This is my Interest : In this he must grati●ie me that will be my friend : All things are as nothing to me , but for this : And in this all the world , but specially all Saints are continually serving me : In serving God they are serving me ; while they serve my chiefest end and interest . If I have a house to build , or a field to till , or a garden to dress , do not the labours of all the builders and workmen serve me , and please me , while it is my work that they do . This is no fancy but the real case of every wise and holy person : He hath set his heart and hope upon that end , which all the world are joyntly carrying on , and which shall certainly be accomplished . O blessed be that Infinite Wisdom and Love , which teacheth this wisdom , and giveth this Vniting Love to every holy soul ! All other wayes are dividing , narrow , poor and base : This is the true and certain way for every man to be a possessour of all mens blessings , and to be owner of the good of all the world . They are all doing our Heavenly Fathers will , and all are bringing about the common end which every true believer seeketh . It is this base and narrow SELFISHNESS and inordinate contractedness of spirit , and adhering to individual interest , which contradicteth all this , and hindereth us from the present joyful tast● of the fruits of UNITY which we now hear and read of . Yea I can dye with much the greater willingness , because ( besides my hopes of heaven ) I live even on earth when I am dead : I live in all that live , and shall live till the end of all . I am not of the mind of the selfish person , that saith , when I am dead , all the world is dead or at an end to me : But rather , God is my highest object : His Glory and complacency is my End : These shine and are attained more in and by the whole Creation than by me : while these go on , the End is attained which I was made for : And I shall never be separated living or dead from the universal Church or universal world : so that when I am dead , my end , my interest , my united fellow-Christians and Creatures will still live . If I loved my friend better than my self , it would be less grief to me to be banished than for him to be banished : And so it would be less grief to me to dye , than for him to dye . And if I loved the Church and the world but half as much more than my self , as my reason is fully convinced there is cause , it would seem to me incomparably a smaller evil to dye my self than that the Church or world should dye . As long as my Garden flourisheth , I can bear the death of the several flowers , whose place will the next spring be succeeded by the like : And as long as my Orchard liveth I can bear the falling of a leaf or an apple , yea of all the leaves and fruit in Autumn , which the next spring will repair and restore in kind , though not those individual ▪ What am I that the world should miss me , or that my death should be taken by others or by me , for a matter of any great regard ? I can think so of another , and another can think so of me : But unhappy selfishness maketh it hard for every man or any man to think so of himself . Did UNITY more prevail in men , and SELFISHNESS less , it would more rejoice a dying man , that the Power , Wisdom and Goodness of God , will continue to shine forth in the Church and world , and that others shall succeed him in serving God and his Church when he is dead , than it would grieve him that he must dye himself . Yea more than all this , this Holy UNITY will make all the Joyes of Heaven to be partly ours . Even while we are here in pain and sorrows , we are members of the Body , whose Best part is above with Christ ; and therefore their joyes are by participation ours , as the pleasure of the head and heart extendeth to the smallest members . Would it be nothing to a mother if all her children , or to a friend if all his friends , had all the prosperity and joy that he could wish them ? The nearer and stronger this holy UNITY is , the more joyfully will a believer here look up , and say , Though I am poor or sick or suffer , it is not so with any of the blessed ones above : My fellow Christians now rejoyce in Glory : The Angels with whom I shall live for ever are full of Joy in the vision of Jehovah : My blessed Head hath Kingdom and Power and Glory and Perfection . Though I am yet weak and must pass through the gates of death , the Glori●ied world are triumphing in perpetual Joyes ; Their Knowledge , their Love , their Praises of God , are perfect and everlasting , beyond all fears of death or any decay or interruption . UNITY giveth us a part in all the Joyes of earth and heaven : And what then is more desireable to a Believer ? 5. And in all that is said it appeareth that UNITY is a great and necessary part of our preparation for sufferings and death : without this men want the principal comforts that should support them : They that can fetch comfort neither from Earth nor from Heaven , but only from the narrow interest of themselves , are like a withering branch that 's broken from the tree , or like a lake of water separated from the stream , that will soon dry up : A selfish person hath neither the motives to right suffering , nor the truest cordials for a dying man. Something or other in this sinful SELF will be still amiss ; And a selfish person will be still caring , fearing or complaining : Because he can take but little pleasure , in remembring that all is well in Heaven , and that if he were nothing , God would be still Glorified in the world . Therefore the more selfish true Christians are , the less is their peace , and the more their hearts do sink in suffering : Their Religion reacheth little higher than to be still poring on a sinful , confused heart , and asking , How should I be assured of my own salvation ? When a Christian that hath more of the Spirit of UNITY , is more taken up with sweeter things , studying how to Glorifie God in the world , and rejoycing in the assurance that his name shall be hallowed , his Kingdom shall come , and his Will shall be done , yea and is perfectly done in Heaven : that which is first in his desires and prayers , is ever the chiefest in his thanksgivings , and his Joyes . CHAP. IV. The VNITY of the Spirit in the welfare of the Church . II. AS the UNITY of the Spirit is the personal welfare of every Christian , so is it the common interest of the Church , and of all Christian Societies , Kingdoms , Cities , Schools and Families : And that in all these respects . I. UNITY is the very life of the Church ( and of all Societies as such ) . The word LIFE is sometime taken for the LIVING PRINCIPLE or FORM , and so the SOUL is the LIFE of a Man , and the SPIRIT as dwelling and working in us , is the Moral or holy-spiritual LIFE of the soul , and of the Church as mystical : And sometime LIFE is taken for the VNION of the said vital principle with the Organical Body , or matter duly united in it self : And so the UNION of soul and body is the Life of a man ; and the Vnion of the Political Head and Body is the Life of political Societies : And so the Vnion of Christ and the Church is the Life of the Church ; And the Union of the members among themselves , is ( as the union of the parts of the organical body ) the necessary Dispositio materiae , without which it cannot have Union with the Head ; or the effect of Vnion with the Vital principle , and so the Union which is essential to the Church . As that is no Body whose parts are not united among themselves , nor no Living Body which is not united to the soul ( and in it self ) ; so that is no Church or no Society which is not Vnited in it self ; and no Christian Society or Church which is not united unto Christ . It is a gross oversight of them that look at nothing but the Regeneration of the members , as essential to the Church , and take Vnity to be but a separable Accident . Yea indeed Regeneration it self consisteth in the Vniting of persons by Faith and Love to God and the Redeemer and to the body of the Church : And if Vnion be Life , then Division is no Less than Death : Not every degree of division : For some breaches among Christians are but wounds : ( But to be divided or separated from Christ , or from the Universal Church which is his body , is Death it self : And even wounds must have a timely cure , or else they threaten at least the perishing of the wounded part . ) II. UNITY is the health , ease and quiet of the Church and all Societies , as well as of each person : And Division is its smart and pain : And a divided disagreeing Society is a wounded or sick Society ; in continual suffering and disease : But how easie , sweet , and pleasant is it , when brethren dwell together in Unity ? when they are not of many minds , and wills and wayes ; when they strive not against each other , and live not in wrangling and contention , when they have not their cross interests , wills and parties , and envy not or grudge not against each other : But every one taketh the common interest to be his own ; and smarteth in all his brethrens sufferings and hurts : when they speak the same things , and mind the same interest , and carry on the same ends and work ? O foelix hominum genus Si vestros animos Amor Quo coelum regitur , regat , saith Boetius . Many contrivances good men have had , for the recovering of the peace and felicity of Societies : And they that despaired of accomplishing it , have pleased themselves with feigning such Societies as they thought most happy : whence we have Plato's Common-wealth , Moor's Vtopia , Campanella's Civitas solis , &c. But when all is done , he is the wisest and happiest Politician , and the best friend and benefactor to Societies and to mankind , who is the skilfullest contriver , and best promoter of UNITING LOVE . I know that this is ( like Life in man ) a work that requireth more than Art : But yet I will not say hoc non est artis , sed pietatis opus , as if art did nothing in it : It is Gods work blessing mans endeavours . Even in the propagation of natural Life , though Deus & sol vivificant , God is the Quickener , and Fountain of all life ; yet man is the Generator ( even if it prove true that the soul is created ) : And God will not do it without the act of man : So God will not bless Churches , and Kingdoms and Families , with Vniting-Love , without the subordinate endeavours of man : And the skill and honesty of the endeavourers greatly conduceth to the success of the work : Men that stand in a significant capacity ( as Rulers and publick Teachers do ) may do much by holy Art to promote Vniting-Love in all Societies ; By contriving an Vniting of Interests , ( and not by cudgelling them all into the same Temples or Synagogues as prisoners into a Jaile ) ; and by diligent clear teaching them the excellency and necessity of Vnity and Love , and mischiefs of dividing selfishness : But of this more after in due place . All the devices in the world for the felicity of Societies which tend not unto Vnity , and all wayes of Vnity which promote not Love , are erroneous and meerly frivolous : And all that are Contrary to Love are pernicious , whatever the contrivers pretend or dream . III. UNITY is the strength and preservation of Societies , and Selfishness and Division is their weakness , their dissolution and their ruine . As in Natural , so in Political Bodies , the closest and perfectest Vnion of Parts , maketh the firmest and most durable composition . What is the strength of an Army but their UNITY ? When they obey one General Commander , and cleave inseparably together , and forsake not one another in fight , such an Army would conquer far greater multitudes of incoherent separable men : when every Souldier thinketh how to shift for himself , and to save his own life whatever become of others , a few run away first , and shew the rest the way , and they are quickly all made conquered fugitives : when they that resolve [ We must all stand or fall together , and we will not Live or escape alone ; It is more the Army than my Life that I would preserve ] these are seldom overcome by any policy or power . What is the conquest of an Army , but the routing and scattering of them ? The strength of composed bodies lyeth in the great Number of parts most inseparably conjoyned . Small Cities and Republicks are made a prey to potent Princes , because they are insufficient for their own defence , and are hardly Vnited with their neighbours for mutual preservation . An United flame of many Combustibles consumeth all without resistance ; when divided sparks and candles have no such power : Divided drops of rain are easily born , when United streams and floods bear down all before them . He can break a single thread , that cannot break a cord that is made of multitudes . And though the chief strength of the Church of Christ be not in themselves , but in their God and Head , yet God fitteth every thing to the use that he designeth it to , and maketh that creature , that person , that society strong , which he will have to be most safe and durable , and to do the works and bear the burdens that require strength . Though we have all one God and Christ and Spirit , yet are there great variety of gifts and graces ; and as there are strong and weak Christians , so there are strong and weak Churches and Common-wealths . O what great things can that Church or Kingdom do , which is fully United in it self ! What great assaults can they withstand and overcome ! But the Devil himself knoweth that a Kingdom or a house divided cannot stand , Matth. 12. 25 , 26. And therefore by some kind of Concord ( whatever it is ) even Satans Kingdom is upheld : And by Discord it is that he hopeth and laboureth to destroy Christs Kingdom . And he that would have Christs Kingdom to be stronger than the Devils , must do his part that it be more United , and less divided . All living creatures perish by the dissolution of parts : what Concord and Discord do in Kingdoms and all societies , he must be stupidly ignorant that knoweth not after so long experience of the world . Therefore they who agree in errour , are hardliest convinced ( which is the Roman strength ) and they take their own Concord for an evidence of truth : And those that disagree and divide and wrangle , are apt to be drawn at last to suspect if not forsake that truth in which they are agreed . Concord corroborateth even rebels and thieves in evil , much more the servants of God in good . * O unhappy people of God ( saith Hierome in Psal . 82. ) that cannot so well agree in good as wicked men do in evil ! But , by his leave , there is more Unity and Concord among all Christs true servants , than among any wicked men : else the Devils Kingdom would be stronger and perfecter than Christs . Obj. But this of Jeromes is a common saying , and common experience seemeth to confirm it . How unanimous were the Sodomites in assaulting the house of Lot ? and what multitudes every where agree in Ignorance and enmity to the godly ? and how divided and quarrelsome are the Religious sort ? Ans . The question whether Christs Kingdom or Satans hath more Vnity and Concord , requireth a distincter kind of answer ; which is , I. UNITY is one thing , and similitude is another . 2. Active Concord or Union of excellent coherent and cooperative natures , is one thing , and Negative non-repugnancy of dead or baser creatures is another . 1. As there is a great similitude between incoherent sands or drops of rain , so is there between ungodly men : They are very like in their privations and ungodliness : but this is no Vnity at all . But the faithful are not only Like , but Vnited , as many drops in one Ocean , or as many Candles united in one flame , or many Sun-beams in one Sun and aire . 2. All these sands , or dust or dead bodies , quarrel not among themselves , because they are unactive beings , whose nature is to lye still ; while parents and children and brethren may have many fallings out : And yet there is that Vnity in Parents and Children , inclining them to the Loving Communion of each other , which is not in the sand or dust or dead . And so wicked men in some cases have not those vital principles which are necessary to an active quarrel , and yet may have far less Vnion than the Godly in their scandalous discord . Swine and Dogs will not strive or fight for Gold or Lands or Lordships , as men do ; nor Asses for the food or delicates of men ; nor yet for our ornaments or gay cloathes : Brutes never contend for preheminence in Learning , nor fall out in argumentation as men do ; Because their faculties are as dead to all these things : And that which moveth not , doth not strive : so wicked men strive not who shall please God best , or who shall be soundest in the faith , or the greatest enemy to sin , which is the commonest cont●ntion of good men , ( while some of them mistake some sins for no sins , and some take those to be sins that are none * ) But Brethren that oft fall out , have yet more Vnity , than strangers that never think of one another , or than fellow-travellers that quietly travel in the way . Godly persons are all closely United in one God , one Christ , one faith , one hope , one bond of Love to one another , one mind , and one design and work , as to the main . There is no such Vnion as this among the ungodly . It 's true , that they all Agree by way of similitude , in being all blind , all bad , all worldly and fleshly , all void of Gods spirit , and all enemies to the godly : But so all dead Carkasses agree in being dead , and all toads agree in being toads and poysonous : And yet when the fable feigneth the belly and the hands and feet to fall out , because the hands and feet must labour for the belly , they had then more Vnity than several Carkasses , ●oads or serpents that never fall out : yea if a gowty foot be a torment to all the Body , it hath yet more Vnity with the body than another mans foot hath that putteth it to no pain . But yet the perfectest Vnity hath also ●ase and strength , and safety . Things United are durable . Death when it creepeth upon decaying age , doth it by gradual separations and dissolution : The fruit and the leaves first fall from the tree , and then one branch dyeth , and then another : The combined parts of our nutritious juices are first loosened , and then separated in our decaying bodies ; and then the pained parts feel the ill effects : The hair falleth off ; The teeth ●ot and fall out : and we dye by degrees , as by a coalition of parts we lived by degrees in our generation and augmentation ; saith Boetius , * Omne quod est , tam diu manet & subsistit , quam diis sit unum ; sed interit & dissolvitur quando unum esse desierit . We live while we are One : We dye when we cease to be One : and we decay when by separation we hasten towards it ; and we grow weak when by looseness we grow more separable . Therefore all Loosening opinions or principles , which tend to abate the Love and Vnity of Christians , are weakening principles and tend to death . Schisms in the Church , and feuds or wars in the Commonwealth , and mutinies in Armies , are the approaches or threatnings of death : Or if such ●evers and bloody fluxes prove not mortal , the cure must be by some excellent remedy , and Divine clemency and skill . Discordia Ordinum est reipublicae venenum , saith Livy . For ( as Salust . saith ) War is easily begun ( as fire in the City easily kindled , ) but to end it requireth more ado . And the ●nd is seldom in the power of the same persons that began it ; much less will it end as easily as it might have been prevented . It 's like the eruption of waters that begin at a small breach in the damm or banks , but quickly make themselves a wider passage . Prov. 26. 17. He that passeth by and medleth with strife which is not to him , is like one that taketh a dog by the ears . Prov. 17 ▪ 14. The beginning of strife is as when one letteth out water : therefore leave off contention before it be medled with ( or exasperated or stirred up to rage . ) As passion inclineth men to strive , rail or some way hurt , so all discord and division inclineth men to a warring depressing way against others ; As Gregory saith * [ When perverse minds are once engaged ad studium contrarietatis , to a study of contrariety , they arm themselves to oppugne all that is said by another , be it wrong or right ; for when the person through contrariety is displeasing to them , even that which is right , when spoken by him is displeasing . And when this is the study of each member , to prove all false or bad that another saith or doth , and to disgrace and weaken one another , what strength , what safety , what peace , what duration can be to that society ? IV. UNITY is also the BEAUTY , and Comeliness of the Church and all societies : Perfect UNITY without Diversity is proper to God. But ab Vno omnia : that all the innumerable parts of his Creation , should by Order and VNITY make ONE UNIVERSE or world ; that all the members of the Church of Christ , of how great variety of gifts , degrees and place soever should make one Body , this is the Divine skill ; and this Order and Vnity is the Beauty of his works . If the Order and Vnity of many Letters made not words , and of many words made not sentences , and of many sentences made not Books , what were their excellency or use ? If many Notes ordered and united made not Harmony , what were the pleasure of musick or melody ? And how doth this Concord make it differ from a discordant odious noise ? The Unity of well-ordered Materials is the Beauty of an Edifice : And the Unity of well-ordered and proportioned members , is the symmetrie and Beauty of the Body ▪ It delighteth mans nature more to read the history of Loves , and amiable concord ( which is the charming snare in tempting Lust●books ) than to read of odious and ruinating discords : And no doubt but the many histories of sinful discord , and their effects are purposely recorded in Scripture , to make it the more hateful to all believers : This is the use of the recorded malice of Cain to Abel , of the effect of the Babel division of tongues ; of the disagreement of the servants of Abraham and Lot ; of the envy of Josephs brethren , and of Esau's thoughts of revenge against Jacob , and of Jacobs fear of him ; of the discord of Laban and Jacob ; of the bloody fact of Simeon and Levi , and Jacob's dying detestation of it and his curse ; of the two Hebrews that strove with each other , and one of them with Moses ; of the Israelites murmurings and mutinies against Moses ; Abimelech's cruelty against his brethren ; of the tribe of Ephraim's quarrel with Jephta ; and the Israelites with the Benjamites and their war ; of the envy of Saul against David , and his pursuit ; of his and Doegs cruelty against the Priests ; of Absoloms rebellion against David ; of Joabs murders and his death ; of Solomons jealousie and execution of Adonijah ; of Rehoboams foolish difference with his subjects , and the loss of the ten tribes , and Jeroboam's reign ; of the continual wars of Juda and Israel ; of the many malicious actions of Priests and people against Jeremiah , Amos and other Prophets and Messengers of God ; of the persecuting cruelty of Herod against Christ and the Infants , in his jealousies about his Crown ; of the Jews malicious and foolish opposition to Christ , of Christs disciples striving which should be the Greatest , and the aspiring request of James and John ; of the short dissention of Paul and Barnabas , &c. Are not all these , unpleasant histories to us , and written to make dissentions odious ? To this end it is that we have the sad history of the early contentions between the Jewish and the Gentile Christians about Circumcision , and the Law , and the reconciling assembly , Act. 15. To this end we have the sad history and sharp reproofs of the factions and sidings among the Corinthians ; of the false Apostles envy raised against Paul among the Corinthians and Galatians ; and of those that preached Christ out of envy and in strife , to add affliction to his bonds , Phil. 1. of the many heresies that rose up even in those first Churches to trouble , desile them and disgrace them ; To this end we have the abundance of sharp rebukes of contentious persons , and such as strove about words , and genealogies and the Law ; and the reproofs of many of the Asian Churches , Rev. 2. & 3. and the odious description of the hereticks , 2 Pet. 2. & Jud. &c. not only as corrupters of doctrine , but in a special manner as Separatists and dividers of and from the Christian Churches . To this end we have the sad predictions that two sorts should arise and tear the Churches , Act. 20. Grievous wolves that should not spare the flocks , and some of themselves that should speak perverse things to draw away disciples after them . To this use we have so many vehement obtestations , and exhortations against discord and divisions ; even in those times of vigorous Love and Concord : such as 1 Cor. 1. 10 , &c. & 3. &c. Phil. 2. 1 , 2 , &c. 3. 14 , 15 , 16. and abundance such , of which hereafter . And even those that by their Master are taught not to be too forward in seeing the mote in anothers eye , must yet be intreated to Mark them that cause Divisions and offences and avoid them ; and whereas they that were such , pretended to be the most excellent servants of Christ , and to speak more sublimely and spiritually , for greater edification and advancement of Knowledge than the Apostles did , it was no ill censoriousness to judge , that being the Causes of Divisions and offences , contrary to Christs doctrine of Love , Vnity and peace , they did not serve the Lord Jesus ( whose great and last command was Love , which he made the Nature and character and badge of his true disciples ) but by those good words and fair speeches deceived the hearts of the simple and deceivable . Here there are four words especially to be noted : 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate good words , is commonly translated flattery ; but as Beza well noteth , it signifieth a speaking of things that are plausible in themselves for some good that is in them , and that are pretended to be all spoken for the hearers good ; as Satan pretended when he tempted Eve ; yea , perhaps to be necessary to their salvation , or to make them the most knowing and excellent sort of Christians . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth both to Bless them as ministers do that desire their happiness , and to praise them and speak well or highly of them : And so almost all sects and divided bodies are gathered by flattering the hearers into a conceit that thus they shall become the surest and most excellent Christians ; and all others are far inferiour to them . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is the Hearts of such hearers that are deceived , and not their heads or reason only or chiefly : For the good words first take with them by moving their Passions or affections ; And then the Praise , fair promises and speeches kindle a kind of secret spiritual pride and ambition in the heart , as Satans words did in Eve to be as Gods in Knowledge : And the Heart thus infected and puft up promoteth the deceit of the understanding . 4. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hominum minime malorum , as Beza translates . It is not simple fools , but such simple persons as we call harmless or innocents , ( as the Vulgar Latine translates it ) , well meaning men , or not ill men : People that fear God and have good desires and meanings , are for want of Judgement and watchfulness overcome by dividers . And on the contrary , the amiable examples of Vnity and Concord , and their happy effects , are recorded in Scripture , to make us in Love with them : but none so eminent as that of the first Christians . It is very remarkable , that when Christ would shew the world the work of his Mediation in its notable effects , and when he would shew them the excellency of his disciples about the common world , and of his Church under the Gospel above that under Moses Law , he doth it by shewing them in the power and exercise of Vniting Love. Love was it which he came to exercise and demonstrate ( his Fathers and his own ) : Love was that which he came to kindle in their souls , and bring them to possess and practise : Perfect Love is the perfect felicity which he hath promised them : Love and Unity are the matter of his last and great Command : These are the Characters of his genuine disciples , and of the renewed Divine Nature in them : It was Love and Vnity which must in them be the witness of Christs spirit and power , to convince the unbelieving world ; And therefore it is Love and Vnity which is the matter of his last excellent prayer for them : John 17. 22 , 23 , 24 , 25. & 15. 12 , 17. & 13. 34. 1 John 3. 14 , 23. & 4. 21. And all these his preparations , precepts , examples , and prayers , were accordingly exemplified in the wonderful Love and Concord of his followers . When the day of Pentecost was come , in which the Holy Ghost must be most eminently communicated to them , they were all with One accord in one place , Acts 2. 1. The Apostles had an Vnanimity and Concord before , proportionable to the measure of their grace , which was preparatory to their reception of the eminent gift of the Spirit , which increased their unanimity . And v. 41 , 42 , 43 , 44 , 45 , 46. the three thousand that were suddenly added to the Church , continued stedfastly in the Apostles doctrine and fellowship , and in breaking of bread , and in prayers : And all that believed were together , and had all things common , and sold their possessions and goods , and parted them to all men as every man had need : And they continuing daily with one accord in the Temple , and breaking bread from house to house , did eat their meat with gladness and singleness of heart , praising God , and having favour with all the people . ] What greater demonstration could be given that Christ is the great Reconciler , the messenger , gift and teacher of Love , the Prince of Peace , and the great Vniter of the divided world , both with his Father and Himself , and with one another . In this text Acts 2. and marvellous example , you see the design and work of the great Reconciler : When men fall out with God , they fall out with one another : when they depart from the only Center of Vnity , they can have no true Unity among themselves : when they lose the Love of God , they lose the Love of Man as for Gods sake and interest . And he that cannot see and Love God in man , can see nothing in man that is worthy of much love : As he that loveth not a man for his soul and its operations , more than for his body , loveth him not as a man : And few have any great Love to a dead Corpse . Cicero could say , It is your soul that we speak to , and converse with : were that departed we should speak to you no more . God is more to every man , than his soul : If God were not their life and amiableness , all men would be unlovely loathsome carkasses : Therefore wicked men that cannot Love God and Goodness , can Love none thoroughly but themselves and for themselves , or as Bru●es by a low or sensitive kind of love : For it is self that they are fallen to from God and Man : And yet while self is carnally and inordinately loved instead of God and Man , it is but destroyed and undone by that inordinate idolatrous love : And he that loveth Himself to his own destruction ( with a Love more pernicious than anothers hatred ) doth love his friends but with such a kind of killing love : ( as I have seen some Brutes kill their young ones with the violence of their love , that would not suffer them to let them alone . ) Thus all love to man , saving a pernicious love , doth dye , where the love of God and goodness dieth : And Cain giveth the world the first specimen or instance of depraved nature , in envy and wrath , and finally in the murder of his Brother , and undoing Himself , by setting up and adhering inordinately to himself . But when Christ reconcileth God and Man , he reconcileth Men to one another : For he teacheth men to love God in Man , and Man for God , with a Holy , noble , reasonable kind of Love : And so to love all men , as far as God hath an Interest in all : And to Love all Christians with an eminent Love , as God is eminently interessed in them . And this is Christs work on the souls of men ; and much of his business which he came for into the world . And therefore he would have his first Disciples to give the world such a specimen of Love in this extraordinary way of Community : For as extraordinary works of Power , ( that is , Miracles ) must be wrought by the first Preachers of the Gospel , to shew Christs power , and convince the unbelieving world ; so it was as needful that then there should be extraordinary works of Love , to shew Christs Love , and teach them the great work of Love which he came to call and bring men to : For the first Book that Christ wrote , was on the Hearts of Men , ( which no Philosopher could do ) ; In fleshly tables he wrote LOVE TO GOD and MAN by the finger of his Spirit , ( many a year before any Book of the New Testament was written ) . And as his Doctrine was [ Love one another ] and [ Love your enemies , forbear and forgive , &c. ] so his first Churches must extraordinarily exemplifie and express this doctrine , by living in this extraordinary community , and selling all , and distributing as each had need : And afterwards their Love-feasts did long keep up some memorial of it : For they were the first sheet , as it were , of the New Book which Christ was publishing : And , LOVE was the summ of all that was imprinted on them : And their Practice was to be much of the Preaching that must convert the world . Christ was not a meer Orator or teacher of Words : And , non magna loquimur , sed vivimus , was the profession of his disciples : He came not meerly to talk , and teach men to talk ; but to Do , and teach men to Do ; even to do that himself which none else ever did , and to teach his followers to do that which no other sort of men did in this world : But this leadeth me up to the next Use of Unity . V. The SPIRIT of UNITY and LOVE is the Great means of the Churches increase : There is a twofold augmentation of the Church : 1. Intrinsick and Intensive ; when it Increaseth in all Goodness , and hasteth to perfection : And it is this Vital principle of Vniting Love , or the Spirit of Vnity , which is the immediate cause of this . 2. Extensive , when the Church is enlarged , and more are added to it : And it is a Life of Vniting Love among Christians , that must do this as much or more than preaching : Or at least , if that preaching which is but the effect of Knowledge , produce Evangelical Knowledge in the hearers , yet a Life of Love and Vnity is the adapted means of breeding Love and Vnity , the Life of Religion in the world : Light may cause Light ; but Heat must cause Heat ; and it must be a Living thing that must generate life , by ordinary causation : That which cometh from the Head , may reach the Head , and perhaps the Heart , but is not so fit to operate on Hearts as that which cometh from the heart . Undoubtedly if Christians did commonly live in such Love and Vnity among themselves , and shew the fruits of common Love to all about them , as their Great master and his Religion teacheth them , they would do wonders in converting sinners , and enlarging the Church of Jesus Christ . Who could stand out against the convincing and Attractive power of Uniting Love ? Who could much hate and persecute those that Love them , and shew that Love ? This would heap melting coals of fire on their heads . Our Saviour knew this when he made this his great Lesson to his disciples , and when he prayed ( Joh. 17. 21 , 22 , 23 , 24. ) over and over [ for them which should believe on him , through the Apostles word , [ that they all may be One , as thou Father art in me , and I in thee , that they also may be one in us , that the world may believe that thou hast sent me : And the Glory which thou gavest me I have given them ▪ that they may be One even as we are One : I in them , and thou in me , that they may be made perfect in One , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me ] . O when will Christ revive this blessed principle in his followers , and set them again on this effectual way of preaching , that Love may draw the world into the Churches Vnity ? Some look for new miracles for the converting of the now-forsaken Nations : what God will do of that kind we know not ; for he hath not told us : But Holy Vniting Vniversal Love is a thing which he hath still made our certain duty ; and therefore we are all bound to seek and do it : And therefore we may both pray and labour for it in hope : And could we but come up to this known duty , we should have a means for the worlds conversion , as effectual as miracles , and more sweet and pleasant to them and us . Obj. But why then is the world still unconverted , when all true Christians have this love ? Ans . 1. Alas , those true Christians are so few , and the hypocrites that are selfish worldlings are so many , that the poor people that live among professed Christians , do judge of Christianity by those false professours , who are indeed no Christians : Men see not the hearts of one another . Thousands of ungodly persons , for interest , education and custome take on them the name of Christians , who never were such indeed by heart-consent . When these counterfeit Christians live like Infidels , men think that Christians are no better than Infidels : For they think they must judge by the greater number of such as go under the Christian name . But if the world could tell who they be that are truly Christians at the heart , they would see that they have that spirit of Love , which is not in unbelievers . 2. And alas the Love and Vnity even of true Christians is yet too imperfect , and is darkened and blemished with too much of the contrary vice : were Christians perfect Christians , they would indeed be the honour of their profession . Then Love would be the powerful principle of all their works ; which would taste of its nature , and , as it is said of Wine , Judg. 9. 13. it cheereth God and man , so I may say , God and man would be delighted in the sweetness of these fruits : For with such Sacrifice God is well pleased , Heb. 13. 16. But alas what crabbed and contrary fruits , how soure , how bitter do many distempered Christians bring forth ? If it will increase the Church , and win men to the Love of Christianity , to be reviled or persecuted , to be contemned and neglected , to be separated from as persons unworthy of our-love and kindness , then Christianity will not want propagaters : The pouring out of the Spirit , was the first planting of the Christian Church : And where there is most of Love , there is most of the spirit . As there needeth no forcing penal Laws , to compel men to obey God so far as Love prevaileth in them ; so if Love were more eminent in the Church Pastors and Professors , that they preached and ruled and lived towards all men in the power of sincere and fervent Love , there would be less pretence for all that violence , oppression and cruelty , which hath been long exercised by the worldly Clergy , and so much the more odiously by how much the more the sacred name of Religion hath been used for its justification or excuse . VI. UNITING LOVE is the GLORY and Perfection of the Church : And therefore there will be in Heaven much greater Love , and much nearer UNITY , than there is of the dearest friends on earth , yea greater and nearer than we can now distinctly understand . And again I say , that they that in thinking of the state of separated souls , do fear lest all souls do lose their individuation , and fall into one common soul , do foolishly fear a greater Vnity than is to be expected . ( And yet nothing else about the souls Immortality is lyable to a rational doubt : For , 1. It s substance certainly is not annihilated : 2. Nor its formal essential Virtues lost , by mutation into some other species ; 3. Nor doth the Activity of such an Active nature cease , 4. Nor will there want objects for it to act upon ) . Were it well considered that LOVE is as Natural to a soul as Heat is to the Sun , that is , an effect of that Act which its very essence doth perform ; 2. And that our UNITY is an Unity of LOVE ( Voluntarily performed ) it would much abate such selfish fears of too much Unity : For who ever feared too much Love ? too extensive , or too intensive ? too large , or too near a Union of minds ? And as the beloved Apostle saith , that GOD IS LOVE as a name which signifieth his essence , why may not the same be said of souls , which are his Image ? that A SOUL IS LOVE ? Not that this is an Adequate conception of A SOUL ( much less of GOD ) ; but of the partial or inadequate Conceptions , it seemeth to be the chiefest . The SOVL of Man is a Pure ( or Spiritual ) substance informed by a Virtue of Vital activity , Intellection , and Volition , ( which is LOVE ) , informing ( or animating ) an organical body for a time , and separable at the bodies dissolution . And as the Calefactive Virtue is the Essence of the Fire ( though not an adequate Conception of its essence ; For it is a pure substance formally indu●d with the Virtue Motive , Illuminative and Calefactive ) and the act of Calefaction is its essence as operative on a due recipient ) ; so LOVE is the souls essence in the faculty or Virtue , and its Essence as operative on a due object , in the Act : which Act though the soul exercise it not ad ultimum posse by such a Natural necessity as the fire heateth , yet its Nature or Essence immediately exerciseth it , though in a fre●r manner : yea , some Acts of Love quoad specificationem , though not quoad exercitium are exercised as necessarily as calefaction by the fire : yea more , though now in the body the exercise by cogitation and sense be not so necessary , we cannot say that in its separated state it will not be so : yea yet more , even in the body the LOVE of a Mans SELF and of felicity , or pleasure , seemeth to be a deep , constant or uncessant Act of the soul , though not sensibly observed . And if LOVE be so far essential to it , the perfection of Love is the souls perfection , and the exercises of Love are the chief operations of the soul : And consequently the perfection and glory of the Church ( which is but a conjunction of holy persons ) consisteth in the same Uniting Love , which perfecteth souls . And indeed Vniformity in circumstantials , and in external Polity were but a Carkass or Image of Unity without Uniting Love which is its soul : As much external Union in good as we are capable of , doth advantage Vnity of spirit : But all Union in evil , and all in unnecessary circumstantials , which is managed to the diminution of Christian Love , are to the Church , but as the glory of adorned cloathing , or monuments or pictures to a carkass : And the Church-Tyrants that would thus Unite us , and sacrifice Love and the means of it to their sort of Vnity , are but like the Physician that prescribed a sic●man a draught of his own heart blood to cure him ▪ The Inquisitors that torture mens bodies to save their souls , are not more unskilful in their pretended Charity to save men , than is he that hindereth or destroyeth Love , while he seeketh the Churches Unity in humane Ordinances by fraud or fear : When they have killed any Church by Love killing snares and practices , and glory that it is united in Papal power , splendor and decrees , it is but as if they cut all a mans nerves , or cast him into a Palsie , or killed him , and gloried that they have tyed his limbs together with strings , or bound them all up in the same Winding-sheet and Coffin . That edifieth not the Church , which tendeth not to save , but to destroy mens souls . CHAP. V. This Vnity conduceth to the good of the world ( without the Church . ) § . 1. THe chief hopes of the Heathen and Infidel world consist in their hopes of being brought into the faith and Church of Christians : And as God addeth to the Church such as shall be saved , so the means that our charity must use to save them , is to get them into this ark . The measure of their other hopes , or what possibility there is of their salvation I have elsewhere plainly opened : It sufficeth us here to remember , that no man cometh to the Father but by the Son , and that he is the Saviour of his body , however he be called also the Saviour of the world . § . 2. And as in nature it is the principle of life in the seed and womb , which is the Generating Cause of formation and augmentation of the soetu● ; And it is the vital powers in Man , which maketh his daily nourishment become a living part of himself , and causeth his growth ; So is i● the Spirit in the Church , that is Gods appointed means to quicken and convert the Infidel world . And it is those Christian Countreys which are adjoyning to Mahometans and Heathens , that should do most to their conversion : who have far easier means than others by proximity and converse to do it , and therefore are under the greatest obligations to attempt it : As also those remoter Countreys that are most in amity and traffick with them . § . 3. And as Instruction by evidence must do much , so this Vniting Spirit of Love must do a great part of this work ; and that both as it worketh inwardly on our selves in the Communion of Saints , and as it worketh outwardly by attraction and communication , to draw in and assimilate others . § . 4. I. The Churches Vnity of Spirit doth fortifie and fit it for all its own offices in order to the conversion of the world : All parts are better qualified for the work , by that Wisdom , Goodness and Life which they must work by : And each member partaketh of the common strength which their Unity causeth . An united Army is likest to be victorious : Their routing is their flight and overthrow : And the Army or Kingdom that is Mutinous or in Civil Wars , or not unanimous , is unfit to enlarge dominion , and conquer others : They will have wor● enough at home . § . 5. Were but Christian Princes and people united , as they would be a terror to Turkish and other Infidel Oppressors ( and in likelihood easily able to vanquish them ) so they might easily contribute their endeavours to instruct and convince these Infidels with probability of greater success , than any attempts have yet had upon them . They might with greater advantage send out and maintain men of Learning and other fitness to perform it . The Eastern Christians by divisions were broken off from the Greeks : The Greeks by division ( and wickedness ) fell into the hands of the Turks : The divisions of the Western Nations furthered their Conquest , and hindred the Greeks recovery : The divisions of the Military forces lost Palestine and frustrated their vast labours and expences : Lost also Armenian aids , and destroyed the hopeful beginnings of the Conversion of the Tartarians . The division of Christian Princes , hath set up the Papal Kingdom as the Umpire of their feuds . That which hath done so much to destroy Churches and Kingdoms , and hath murdered many hundred thousand Christians , and gone far towards the extirpating of true Christianity out of much of the ( formerly Christian ) World , must needs unfit us all to recover the World , and convert unbelievers . § . 6. And were but Christian Preachers and Pastors United , instead of their pernicious Church-destroying contentions , how great things might their united diligence have done ! If all the mischievous unskilful proud wrangling , and worldly ambitious strife by which the Christians were divided into Nestorians , Eutychians , Monothelites , Phantasiasts , Donatists , Novatians , and their Anathematizers , &c. had been turned into an united force and diligence , by Light and Love to have converted Infidels , What a happy case had the World been in ? And what blessings had that part of the Clergy been , that now have left their Names and History to reproach and shame ? § . 7. II. And as Efficiently , so Objectively and Morally the Vnion of Christians tendeth to convert the World , as it is notorious that their divisions have hindered their Conversion . Men commonly suspect them to be deceived or deceivers , that do not agree among themselves . They that reverence united Christians , despise them when they see them fall into divisions , and learn of themselves to condemn them all , by hearing them revile and condemn each other . Christ had never made it so great a part of his prayer to his Father , that his disciples might be One , even as the Father and he were One , to this end [ that the world may know that the Father sent him ] if this their Union had not been a special means of convincing unbelievers . And this was not by a Political Union of the rest of his Disciples under some One of them as the Governing Head of all the rest : For no such Head was set over them by Christ , nor ever claimed or exercised any such authority : But it was a holy Union of Minds in knowledge and faith , and of Hearts in Love , and of Life in their published Doctrine and their Communion and Conversation . The common Sun-light maketh all mens sight ( whose Organs and Vi●ive faculty are sound ) to agree : and though a man hath two eyes , they see unitedly as if they were one ▪ The more united fuel make one fire , the more powerful it is to kindle on all other combustible matter near it . When many Ministers of the same or several Churches agree , it much availeth to procure the belief and obedience of their flocks . And when Pastors and people agree , it strongly inviteth the reverence and consent of those without . By wilful dissensions we are scandals and snares to unbelievers , and if Christians live not in Unity , Love and Peace , they rob the world of a great appointed means of their conversion : And they who for so doing do justly exclaim against persecutors and hinderers of the Gospel , should also remember how much they participate in that guilt , while the Love of Christians to one another is made almost as needful as preaching to the winning of mens Love to faith and holiness . § . 8. As in the solemn singing of Psalms , the harmony of concenting well tuned voices , inviteth the hearers to joyn with them by delight , when bawling confusion and discord ( one singing one tune and another another ) is loathsome and tiresome and driveth men away : so would the sweet concent of Christians have won unbelievers to the Love of Christian faith and piety , when their divisions and wicked lives have had contrary lamentable effects : wo to the world because of offences , and wo to them by whom offences come . CHAP. VI. The Vnity of Christians is due to the Honour of Christ , and is pleasing and amiable to God. § . 1. IT is not only Miracles that are Christs witness in the world . The spirit of Prophecie also is called his witness , Rev. 19. 10. And if many Prophets should all say that they speak from Christ , and speak contrary things , and charge each other with falshood and deceit , would this be to his honour or to the credit of their testimony ? It is the great Concord of the prophecies , promises and types of the Old Testament with the history and doctrine of the New , and the great concord of all the writers of the New Testament among themselves , which greatly facilitateth our belief both of the Old and New. And all Infidels who accuse the Scriptures of untruth , do accuse it also of contradictions : And if they could prove the later , they would prove the former . § . 2. And the spirit of Holiness as it regenerateth and sanctifieth sinners from generation to generation , is no less a witness of the Truth and Love and Glory of Christ , than prophecies and miracles : The same spirit that is the author of prophecie and sacred doctrine , is also the author of believers renovation to the image of God. And Illumination is not the least or last part of this sanctifying work : Christ is the light of the world , and his word and spirit are given to enlighten blinded minds , and to bring them out of darkness into his marvellous light , and from the power of the Prince of darkness and from doing the works of darkness , to the Father of Lights who giveth wisdom liberally to them that ask it , that they may walk as Children of the light . Light is usually called Glory : Heaven is the place of the greatest Light and greatest Glory : And heavenly wisdom in believers , is much of their Glory here begun , in which their Father , their Saviour and their sanctifier is glorified . Whatever therefore obscureth or diminisheth this sacred Light in Saints , opposeth that Glory of God and our Redeemer which must appear and shine forth in them . The holy Learning of his disciples is the honour of the heavenly Teacher of the Church : All true believers are taught of God : were they no wiser , nor no better than other men , where were the testimony and the honour of their Teacher ? and who would believe that he were a happier Teacher than Philosophers ? or that he were the true Saviour of the world that doth not save his own disciples from sin and folly ▪ No wonder that God hath no pleasure in fools , and that the foolish shall not stand in his fight , when they are such a dishonour to Christ and him : what fellowship hath Light with darkness ? And who knoweth not that disagreement proveth ignorance and errour , in one party at least ? When they hold and plead for contrary opinions , both cannot be in the right . And when this is but in dark and difficult matters , of no great influence on our hearts and lives and future hopes , it is tolerable ; and no more to be wondered at , than that we are yet but imperfect men in flesh , and in this low and darksome world : But when it amounteth to that which maketh Christians judge it necessary to anathematize one another , and to cast out each other from their communion as intolerable , and perhaps to seek one anothers destruction , do they not loudly proclaim their shameful ignorance to the world ? § . 3. I know that discipline must be exercised and the precious separated from the vile , and this especially for the honour of Christianity . For if the Church be as a Swinesty , and the clean and unclean , the sober and the drunken , the chaste and the fornicators equally members of it , such a society and their religion will be contemned . For sin is a reproach to any people . But casting a felon or murderer in Jaile doth much differ from a civil war. For the Church to cast out the impure that repent not , is necessary to their honour ; but to divide and subdivide among themselves is their reproach , though the dividers have never so fair pretences . § . 4. I know also what pretences against heresie , &c. the dividing sects have had in all ages . They have pretended that they only being the true Church , the condemning and rejecting of all others was necessary to the Churches honour : But is it indeed to the honour of the Christian name , that so great bodies for so many ages have continu'd to condemn and anathematize each other ? That the Greek Church condemneth the Western , and the Western them ? That the Eastern and Southern are separated from both ? And the Western Christians so divided among themselves ? Who that is not a stranger to man and history knoweth not that it hath been to exercise a Dominion over others , and also to extol the skill of their understandings , as speaking rightlier than others , when they strove about ambiguous words , that very much of their anathematizing hath been used ? And when the Pope hath anathematized the Patriarch of Constantinople , he hath anathematized him again : yea so hath the Patriarch of Alexandria also . And when the three parties ( the Orthodox , the Nestorians and the Eutychians ) for so many ages have continued anathematizing each other , the dishonour falleth on them all in the eyes of beholders , and no party recovereth their honour with the rest . § . 5. Undoubtedly it is they that God shall make the blessed instruments of restoring the necessary means of Concord , and thereby of reviving Christian Love and peace , that will be the chief and honourable agents for the repairing of the honour of the Christian Church , if ever it be repaired in this world . All parties seem agreed in this , even they that most foolishly and cruelly tear and distract the Church , that it must be Love and Concord that at last must heal it , and recover its glory if ever it be healed . And how much Christ is pleased to see his servants live in Love and peace , his office , his nature , his many and vehement Commands do tell us . CHAP. VII . III. What obligations are on all Christians to avoid sinful divisions and discord , and to promote this Vnity and peace . § . 1. FRom what is already said it is easie to gather , that many and great obligations are on all Christians to be promoters of Concord and enemies of discord and divisions . I. The many and express commands of Christ in Scripture do oblige them . This is no dark or controverted point , written in words which are hard to be understood , but plainly uttered and often urged : Yea when several of Gods commands are mentioned , this is still preferred before most others that can be imagined to stand in competition against it : As the uniting Love of God is called the first and great Command , so the uniting Love of man is called the second like to that , and the summ of the second table , and the fulfilling of the Law. It is not mentioned as an Accident of the New Creature , but as an essential part ; not as the high qualification of some rare Christian , but as that which is necessary and common to all that are the living members of Christ : Not only as needful to some inferiour uses , but as necessary to all the great Ends of our Religion , preferred before sacrifice and all the rituals , and not to be dispensed with , on any pretence . § . 2. II. No man therefore can be an obedient servant of Christ that seeketh not to keep the Vnity of the spirit in the bond of peace : If he that breaketh one of the least commands and teacheth men so to do , shall be called Least in the Kingdom of God , what shall he be called , and where shall be his lot that breaketh the greatest ? § . 3. III. The Love of God our Father and of Christ our Redeemer doth oblige us : For if he that loveth not his brother whom he se●th daily , cannot Love God whom he never saw ; how much less he that loveth not the multitude of believers , and so great an interest of God in the world , as is that unity and concord of the body of Christ ? And if he that doth or doth not good to one of the least of the servants of Christ , is supposed to have done it or not done it to himself , how much more he that doth or omitteth that which Christ and his whole Church is so much concerned in ? § . 4. IV. The Love of our own souls obligeth us , considering how many and great impediments discord doth raise against all grace and duty , and against our holiness , comfort and salvation : And how much Christian Love and Concord do conduce to the preservation of all grace , and to the attainment of Glory : All men in true Concord are our helpers , and all men in discord are our hinderers , and tempters . How fair and easie is the way to Heaven among true Loving and agreeing Christians ? and how hard is it where divisions and contentions take place ? § . 5. V. The Love of our neighbours souls obligeth us to this : That which is best for us is best for them . Alas , carnal minds deceived by sin need not to have the way to heaven made harder , nor to be tempted by the discords of Christians to despise them : Their own malignity and the devils temptations , when we have done our best may suffice to deceive them and undo them : Every Christian should be a helper to the salvation of all about him , and a souldier under Christ , to fight against Satan as he is the great divider and destroyer . As ever therefore we pity the souls of sinners , and would not be guilty of their damnation , we should keep the Unity of the spirit in the bond of peace . § . 6. VI. Our Love to the Church and Sacred Ministry doth oblige us . Our Discords unsay too powerfully what Christs Ministers say , when they set forth the power of grace , and the excellency of Christianity ! All the opposition of the arguments and reproaches of Quakers or malignant prophane enemies is of far less force against the Gospel , than the discords of professed Christians . The labours of many worthy Ministers have been hindered , and their hearts even broken with such sinful and scandalous divisions ; when the enemies hit us in the teeth with these , we are ashamed and cannot deny the fact , though we can deny their false conclusions . How much of the designs of Satan and his agents have lain in dividing the servants of Christ ? Some of the moderate and peaceable Emperours in the more flourishing state of the Church and Empire , by the discords and mutinies of factious Christians were made a-weary of their Crowns : Yea some of those that the hasty hereticating Orthodox party too hastily pronounced hereticks and heretical ( such as Theodosuis junior , Zeno , Anastasuis , Justinian , &c. ) were tired out with labouring in vain to keep the Christian Bishops in Peace , and by Historians are recorded to be men of better qualities than the Bishops : And one of them ( Anastasius ) laid down his Crown and told them he would not be the Ruler of such contentious and unruly men , till the necessities of the people brought them to remorse , and to intreat him to continue Emperour , and promised to cease their mutinous contentions . And what the divisions in the Church of Rome did to shame and thus far abase the Papacy , is past all doubt : When there have been in many generations sometimes two and sometimes three called Popes at once ; when some Kingdoms owned one and some another , and when they often fought it out , and ( as Victor the third and many another ) got their pretended right by Victory , not by the Word but by the Sword ; When one Pope for forty years together lived in France at Avignion , and the other at Rome ; When they fought it out with many Emperours and Kings ; When Italy was kept by them many ages in divisions and bloody wars ; and when the very Citizens of Rome and their Popes were put to fight it out at home in their streets ; And when the Popes have excommunicated the people of Rome it self ( where then was the Church of Rome ? ) All this Church history recordeth to their perpetual shame . And have not the dissensions between Luther and Carolostadius , and Zuinglius , Lutherans and Calvinists , to name no more , been a reproach to the Reformation ( as I said before ) . As we Love the Church then , and as we regard the honour and success of the Ministry , and would not have Christs house and Kingdom fall or be shaken or disgraced by our sinful discords , Let us keep this spiritual Unity and peace . § . 7. VII . And indeed Experience is not the least of our obligations : A danger never tryed , is seldom so cautelously avoided as those into which we have formerly fallen , and out of which we have narrowly escaped . They that have read Church-History , what the factions and heresies of the Bishops and people have done from the dayes even of the Apostles to this day : Yea , they that have but seen and felt what Religious discords have done in this generation , even at home in England , Scotland and Ireland , and yet do not hate such discord as death , and love peace and spiritual unity as life and health and safety , they are hardened past all excuse . CHAP. VIII . What sort and measure of Vnity may not , or may be groundedly hoped for on earth . § . 1. THe Prognosticks in diseases are needful to direct Physicians in their attempts : He that either pretendeth to Cure incurable diseases , and thereby doth but torment the Patient and hasten death , or else will hastily prevent the Crisis , or will open inflammations before the time , may be called a Physician or Surgeon , but will prove a hurtful or pernicious enemy . Some diseases will admit of no better than palliating and delay : Some that are curable , are made mortal by temerarious haste . Who will break the Egg to get the Chicken before it is ripened by nature for exclusion ? Yet hath the Church had too many such Midwives that will hasten abortion and untimely birth , and cannot stay till natures time ; such mischievous Surgeons as are presently lancing unripe apostemes : It is of mischievous consequence to expect such Concord , and accordingly set upon the hastening of it , which certainly will never be : And it is of great and necessary Use , to know how much , and what Vnity may be expected , in the Church militant , and what not . § . 2. I. Negatively : I. It is certain that Christians will never be all of one stature or degree of grace . The Apostle hath fully opened this , 1 Cor. 12. and here Eph. 4. and Rom. 14. & 15. and elsewhere . Some will be of more blameless lives , and some more offensive : Some will be more fruitful and useful in the Church than others ; some will have greater gifts than others for that end : some will be more patient and meek , and others more passionate and hot : some will be more considerate and prudent , and some more rash and of indecent carriage : some will be more humble , and condescending , and abhorr pride much more than others will do : some will be more zealous , and some more frigid or luke-warm : some will be much more heavenly , and make less of earthly things than others : some will be more self-denying and patient under sufferings , and some will too much seek their own transitory things , and with greater impatience bear both crosses from God and injuries from man : some will be more cheerful and rejoyce in God , and the hope of Glory , and others will be more sad and timerous and heavy : Some will have a strong faith , and some a weak : Some will have assured sealed hopes , and others will be doubting of their salvation : But in nothing will there be more certain and notable difference , than in mens knowledge and conceptions of spiritual things . Undoubtedly there is scarce a greater difference of Visages , than there is of Intellectual apprehensions : Nay , perhaps the likeness of all mens faces is greater than of their understandings . Some will still know little , ( and none very much , but ) others comparatively much more : Some that know much in one kind , will be ignorant in others : And as all men are not of the same Trade , nor all Scholars prosecute the same studies , but some excell in one thing , and some in another , and some in nothing , so in religion such proportions and differences of understanding there will be . § . 3. No observing man that converseth with mankind one would think could be ignorant of this : And yet the talk and actions of too many Church-Leeches in most parts and ages of the Christian World , hath shewed that they did not well understand it . If universal , constant , undenyable experience be not enough to prove that it is so , and hath been so , and therefore will be so , Let the certain Causes of it be considered . 1. Men are born of much different Intellectual complexions , and degrees of capacity : some are Ideots or natural fools ; some are half such : some are very flegmatick and dull of wit , and must have long time and teaching to learn a little ; and of memories as weak to retain what they learn : some have naturally strong wits , and as strong memories . If these be bred up in the same house , will they therefore have the same knowledge and conceptions ? § . 4. 2. And as men naturally differ in quickness and dulness of wit , so they do in the temperature of all their humours and bodies , which accidentally will cause great difference in their minds . A sanguine man hath usually other thoughts and perceptions than a phlegmatick man ; and a phlegmatick man hath other thoughts and sense of things , than the cholerick have : And the melancholy man differeth from them all , and often from himself . As these tempers variously affect the phantasie and the passions , so consequently , they do usually the Intellect and the Will. § . 5. 3. The Countreys that men are born in , it not by the air and soil , at least by the great diversity of Languages , Laws , Governments and Customs , do make much difference in mens conceptions : As we see by experience in the difference of many Nations . § . 6. 4. The very sins or merits of Parents may do much to the hurt or benefit of Children ; partly by corrupting or bettering their bodily temperature , and partly by Gods curse or blessing on their souls : As I have fully proved in my Second Disputation of Original Sin. § . 7. 5. And were there no other cause of different conceptions than the different education of children by their parents , it would make a very great difference in the world . When one is brought up in Learning , and another in barbarism ; one in reading and hearing Gods Word , and another in contemning and deriding it : One is taught to reverence Gods name and truth , and another to blaspheme them or despise them : One is taught one Religion and another another : One is taught to lay all his salvation on that which another is taught to abhorr . And it is not only in Divers Lands , but in the same Cities , Towns and Streets , yea , among men that publickly profess the same Religion in Name and Generals , that this difference is found . § . 8. 6. And if Parents make no difference , yet Schoolmasters often will : With their Grammar learning , one teacheth his Scholars to deride such or such a party of Christians as Hereticks , Heteroclites or anomalous ; and others say the same of others , as they themselves do like or dislike : And Boyes usually take deeply their Masters dictates , especially if they be cunning and malignant , and such as the Devil and flesh befriend . § . 9. 7. And it is no small difference , that Company and Converse cause : Even among Children and Servants in families , and Boys at School : from whom they are as apt to receive ill impressions as from evil Teachers . And therefore variety of company in Youth , is like to breed variety of sentiments . § . 10. 8. And the different Books which they read , will make the like difference : while one writeth against that which another proclaimeth to be excellent , and necessary , and all set off the matter with such plausibility and confidence as young and unexercised persons are unable to see through and perceive the error . § . 11. 9. And when they go abroad in the world , the difference among those that they converse with all their lives , may well be expected to cause much difference in their thoughts . If they be set Apprentices , one falls into a family of one mind , and another of another : And so if they be servants : And their friends and companions will occasion as much : And if they marry , the different judgements of Husbands and Wives may do the same . § . 12. 10. And especially when differences in Religion have already got possession of all mankind ( in some degree ) and they set themselves to enquire after the nature of these differences , and being at first unskilful are unable to try and judge aright , they must needs fall into great variety of judgements . § . 13. 11. And the great difference among Preachers and Pastors of the Church will be as powerful a cause of discord to youth and learners , as almost any of the rest : while one Preacher condemneth that as a dangerous errour , and frighteneth them from it as a heinous sin , which another extolleth as necessary truth or duty . And yet thus it is in many particulars even where men profess the same Religion : witness the many loads of books that are written by the Papists against each other ; As the Dominicans against the Jesuites , and the Jesuites against them ; The Jansenists against both , and their odious charges of highest false doctrines and crimes in their provincial Letters , and the Jesuits Morals : Gulielmus de sancto Amore and his partners against the Fryars ; The secular Priests against the regulars , such as Watson in his Quodlibets , and abundance more such like : And in what Countrey almost or City do not preachers in some measure differ , and breed diversity of senses in the people ? Which Paul foretold even in the purest times and Church , that of their own selves should men arise speaking perverse things to draw away disciples after them . Besides the grievous Wolves that should enter and devour the flock , Act. 20. 30. It must be that heresies must arise , that they that are approved may be made manifest . In Corinth some were of Paul , and some of Apollo and some of Cephas , and they had such divisions as shewed them to be much carnal ; At Rome they judged and despised one another about meats and drinks and dayes : Rom. 14. & 15. And some caused divisions and offences contrary to the doctrine which they had learned , Rom. 16. 16 , 17. In Galati● they had Judaizing teachers that troubled them . And at Antioch some taught them that except they were circumcised and kept the Law of Moses they could not be saved , Act. 15. 1 , &c. In Asia some Churches had Nicolaitans , and such as taught them to eat things offered to Idols , and to commit fornication , and the woman Jezabel that seduced them : and some had such as Diotrephes that received not the brethren and cast out those that did , and prated even against the beloved Apostle with malicious words : Divers Churches had perverse disputers , about the Law and genealogies , and such as strove about words that profited not , but to the subverting of the hearers : and some whose doctrine fretted like a Cancer , who subverted whole houses , whose mouths were to be stopped : And the Colossians had such as were for humane ordinances , touch not , taste not , handle not , and for worshipping Angels , and prying into unknown things : Col. 2. And Paul telleth the Philippians that some preached Christ , not sincerely but in envy and strife to add affliction to his bonds , whom yet he silenced not , but rejoyced that Christ was preached even by such : And he foretelleth Timothy that in the later dayes much false doctrine should be vented , And even then he had none like minded to Timothy that naturally sought the Churches good ; but all sought their own ( too much ) and the things of Jesus Christ too little . And the Apostle John met with such as he would not have Christians bid Good speed to , nor receive them into their houses ; And James was put sharply and largely to reprove such as in conceited wisdom would needs be Masters , and had the envious wisdom which is from beneath , and is earthly , sensual and devilish , producing strife , confusion , and every evil work , Jam. 3. And could it then be expected that all Christians be of the same opinions in all things ? § . 14. 12. But now this temptation to differences of judgement is grown much greater , in that the Christian world is so publickly and notoriously divided into different parties . The Greeks are one party ; the Armenians and Georgians somewhat differ ; The Syrians and the Abassines and Copties in Egypt and other Eastern and Southern Countreys , are of divers sentiments in many things : The Papists differ from all ; and the Protestants from them ; and too many divisions are among themselves ; which I need not name . And can it be expected that in such a world , particular Christians should be sound without their personal differences ? § . 15. 13. And the variety of Governments , an● Laws , will also produce the like disagreements . While one Prince or State is of one mind , and another of another ; One is a Papist , another a Protestant , one a Lutheran and another Reformed , one a Greek and another against all sorts of Christians ; And in the same Kingdom in one age the Prince is of one mind , and in the next his Successour of another . And this must needs cause disagreement in the Subjects . § . 16. 14. And even the variety of Gods providences will occasion diversity of thoughts : when some are in health and some in sickness , some in wealth and some in poverty , some high and some low , some favoured and preferred , and some persecuted , imprisoned , slandered and distressed , whence different impressions will arise . § . 17. 15. Yea mens different trades and callings will occasion different impressions ; whilest their business leadeth them several wayes and into several companies , and altering employments . § . 18. 16. And almost all men have some different interests ; The Teacher and the Hearer , the Landlord and the Tenant , the Souldier and the Countrey-man , the buyer and the seller , the master and the servant , the ruler and the subject , which will occasion different inclinations . § . 19. 17. And men have great difference of temptations , and provocations , from Satan and from men : some Satan tempteth one way , and some another ; some are abused and provoked by one sort of men , and some by another ; some are called out to disputes with one Sect , and some with another : And when they are engaged they usually bend all their studies one way , and little consider what may be said on the other side , or of other matters ? § . 20. 18. And when once a man hath received some one great opinion , true or false , it draweth on abundance of consequences , which those that received not that point did never think of . § . 21. 19. And some have much more time and leisure to study , and happy counsellours to help them . And some follow hard labour and have little leisure to read , hear or think , or else live retiredly where they have little notice of affairs , and miss the help of sound and faithful counsellours and helpers . § . 22. 20. Lastly , Gods own Grace is free , and given to men in great diversity ; some that have the same spirit have more illumination , and some less , as the Apostle at large declareth , 1 Cor. 12. and elsewhere . There is one Glory of the Sun , and another of the Moon saith Paul ; And as one star differs in glory from another , so doth one man in gifts and understanding ; And the face of the whole Creation sheweth that God delighteth to make a wonderful diversity in his works ; scarce two stones in the street , two sheep , two beasts , two birds , two fishes , two trees , &c. so like , but we may know one from another by their differences : No nor two sons of the same parents , or two of the off-spring of any animals . And is not all this joyned to the constant experience of all ages , enough to prove , that even among Christians , and good and tolerable Christians , yea among all , there will still be differences in degrees of knowledge and virtue , and consequently discords in some matters of Religion , higher or lower more or less ? § . 23. II. It is therefore certain that while there will be discord in Judgement , there will be also discord in professions , and in practice . For honest mens professions and practices will agree with their judgements in the main . Even Paul and Barnabas will part when their judgements lead them so to do When men have not the same measure of skill and accurateness in expressing their own minds , and in speaking properly , grammatically , logically , significantly , agreeably to the thing spoken , nor the same skill in defining , or distinguishing , or sitting the true sense of words , they will really differ , and they will verbally differ , and seem to most unskilful judges , to differ really when they do not . § . 24. It is not therefore to be expected that if some men think that long doctrinal confessions formed in mens private words , or Liturgies or other humane formes , have nothing in them untrue , or evil , or which all men may not consent to , therefore all others must think so too , and say as they : who can think that in many thousand uncertain words , all men can and must be of the same mind , and approve them all alike ? Or that honest men can lye , and say that they assent to what they do not ? § . 25. And if mens judgements differ about matters of practice , in essentials , integrals or accidents , their practice will accordingly differ . He that judgeth a thing unlawful will not do it , if he fear God and be truly conscionable . Had Images been lawfully used in places or exercises of Gods worship , yet it was inhumane and unchristian in those Bishops and Councils who cursed from Christ all that were of the contrary mind , and pronounced it an intolerable heresie , and ejected and silenced dissenters , and raised wars and bloodshed for such a difference : Much more unchristian was it for the Roman Pope to rebel against his proper Prince , the Greek Emperour , and alienate the Western Empire from him , to the French , on that account , and to excommunicate and depose Emperours as hereticks called Iconoclasts , as if Imagery had been an Article of faith , or a necessary universal Command of God : For how can that be a heresie that is not a plain denyal or subversion of any necessary article of faith or practice ? And sure no such for Images is in the Creed or Decalogue . § . 26. The same I may say of many other Religious practices : As St. Paul speaketh of meats and drinks and dayes , Rom. 14. & 15. so must we say of all things that are of no greater necessity : If men in all these must be brought to uniformity and practising in the same mode , it must be either by argument and perswasion , or by force : The first we are sure will never do it , in all things , though it may in many : All the twenty reasons before mentioned prove it ; and many hundred years experience much more ; It is certain to all save blinded persons , that all Christians will never be in all things of a mind , about Lawful and Unlawful , Duty and Sin : And 〈◊〉 , that force will never do it : St. Paul saith of things indifferent , that he that doubteth is damned if he eat , because he eateth not of faith : For whatsoever is not of faith is sin . Ungodly persons that have no true Conscience may go against their false Consciences for worldly ends , and wilfully sin for fear of men ; But so will no true Christian , unless in the hour of such a temptation as Peters , by a fall from which he will rise again to a stronger resolution than he had before : No sound believer will sell his soul to save his flesh , nor hazard heaven by wilful sin to save his interest on earth . So that this way of forcing men to practise contrary to their Consciences , in points in which good and tolerable Christians differ , will but make up Churches of wicked men that have no conscience , joyned with one party that is therein agreed . And I shall shew you in due place , that they will never devise what to do with the Conscionable dissenters , that shall not be far worse than a charitable and peaceable forbearance . § . 27. III. It is certain that there will never be so great Concord , as that all Disputings , opposition , and passionate and injurious words and writings will cease among all sorts of Christians ; No nor among all that are honest and upright in the main . For as long as one taketh that for a dangerous errour or sin which another taketh for a necessary truth or duty , men will ( even on Gods account ) think ill of one another , and in some measure speak ill as they think . They that know that they must not call evil good and good evil , nor put darkness for light , and light for darkness , will abuse and injure one another in things where they confidently err : A Lutheran , though pious , will speak and dispute against a Calvin●● , and a Cal●inist against a Lutheran ; And so of many other Parties . And though it is greatly to be wished that all Christians had humble thoughts of their own understandings , and would stay till they know well what they say , before they talk much against things or persons , and though it be so with wise and eminently sober humble men , yet with too many it is far otherwise , and like so to continue . Perverse disputings and shameful backbitings , and speaking evil of things and persons not understood , have such unhappy causes in the remnants of dark corrupted nature , that they seem to be like to live till a golden age or heaven do cure them . Talking and writing against one another even of the same Religion , yea praying and preaching against one another must be expected in some degree : I would I need not say , silencing and persecuting one another ; yea excommunicating and anathematizing among the worser sort of men ; such usage as Nazianzen had from one of the famous General Councils , and such usage as Chrysostom had from such Bishops as Theophilus Alexand. and Epiphanius and a Council of other Bishops , and such as abundance of excellent men in most ages have met with in the like kind and way , may be expected again till Bishops and all Christians become more wise and resined persons . § . 28. II. But ( affirmatively ) there is yet an excellent sort and degree of Unity and Concord to be sought with hope among Christians , worthy of all our utmost labour : Yea there is a true and excellent Unity and Concord which all true Christians do already enjoy : consisting in the following things . § . 29. I. All Christians ( truly such ) believe in One God ; and believe the incomprehensible Trinity , and believe Gods Essential Attributes and Grand Relations to man. They believe that he is Infinite in Immensity and Eternity and Perfection , even a most Perfect Spirit , Life , Vnderstanding and Will , most Powerful , Wise and Good , the Creator and preserver , the Governour and the End of all , of whom and through whom and to whom are all things ; in whom we Live and Move and have our being ; Most Holy and True and Merciful and Just ; whom we are bound to believe and trust and love and serve , and obey and praise with all our heart and mind and strength : and perfectly and everlastingly to see , Love and Praise him , ( to Please Him and be Pleased in Him ) in Glory , is the end and happiness of Saints . § . 30. II. All true Christians believe in One Mediator between God and man , Jesus Christ , the Eternal Word , God , and one in Essence with the Father , Incarnate , assuming the whole Nature of man , conceived by the holy Ghost , born of the Virgin Mary , and was holy , harmless , undefiled , separate from sinners , fulfilling all righteousness , and overcame the Devil and the world , and gave himself a Sacrifice for mans sin , by suffering a cursed death on the Cross , to ransome us and reconcile us unto God ; and was buried and went to the departed souls in hades , and the third day rose again from the dead , having conquered death : And having declared the new Covenant or Law of Grace , and commanded his Apostles to preach the Gospel to all the world , and promised them to send the Holy Spirit , he ascended into Heaven before their faces : The said Covenant of Grace is summarily this [ that whereas all have sinned and come short of the Glory of God ; sin by one man entring into the world and death by sin , and so death and condemnation passed upon all , in that all have sinned ; God so loved the world that he gave his only begotten Son that whosoever Believeth in him should not perish , but have everlasting life ; that is , God freely giveth to lost undone sinners Himself to be their reconciled God and Father , Jesus Christ to be their Saviour , and the Holy Ghost to be their Sanctifier , if they will Believe and Trust him and accept the gift , and will in serious Covenant ( which Baptism celebrateth accordingly ) give up themselves to him , Repenting of their sins , and consenting to forsake the Devil , the world and the Flesh as opposite to God , and sincerely ( though not perfectly ) obey Christ and his Spirit to the end , according to the Law of Nature and his Gospel institutions , that so they may overcome and be Glorified for ever . ] And they believe that Christ will come at last in Glory and judge all men according to his Laws and to their works ] . § . 31. III. And they all believe that the Holy Spirit , being God and one in Essence with the Father and the Son , proceeding from the Father and ( or by ) the Son , is the Great Witness , Agent and Advocate of Christ , before , at , and after his coming into the world incarnate ; by his gifts of Prophecy , Miracles and Sanctification , convincing sinners and drawing them to Repent and Believe , and dwelling in Believers as an operating cause of Divine Life and Light and Love , thus Uniting them to God in Christ their Head , and to each other in Faith and Love , by which they are gathered to him as his Church or body , having the forgiveness of their sins , and the adoption of Sons , and right to the heavenly inheritance ; And living in holy communion on earth , their souls at death are received to happiness with Christ , and their Bodies shall be raised , and soul and body Glorified at the last with Jesus Christ and all the blessed , in the perfect Vision , Love and joyful Praise of the most Glorious Jehovah . § . 32. And as I. All Christians agree in this Belief , so also II. They all solemnly in and by the Baptismal Covenant , and their holy Eucharistical Communion and other duties Profess the Consent of their wills to these Relations to God their Creatour , Redeemer and Sanctifier , and to his Church or body , and their thankful Acceptance of the foresaid Gifts : And they profess and express their seeking-desires hereof , according to the Contents of the Lords Prayer . § . 33. III. And as to Practice they all agree in professing and promising obedience to Christ , according to the Law of Nature , the Decalogue and all his Written Laws , so far as they understand them , and their desire to Learn them to that end . § . 34. All sincere Christians agree in the true and Hearty Consent to all this ; And these are the true saved Church of Christ , called Invisible , because their Hearts-consent is Invisible . All other Baptized and Professing Christians with them , agree in the Profession of all this ; And are called The Church-visible , their Profession being visible . And all this being truly included in Baptism , which is our entrance into the Catholick ( or Universal ) Church , in this before described consisteth our Catholick Communion in Christs body , as spiritual or invisible and as visible . § . 35. II. But besides this Universal Church-Union and Communion , for ORDER and Advantage to our great end , God hath instituted the ORDER of Christian Assemblies or Particular Churches ; which are to the Vniversal Church as Cities and Corporations to a Kingdom : Which are the noblest and most priviledged parts of the Kingdom ; but yet not essential parts , but eminently Integral : For it may be a Kingdom without them , and would be if they were all disfranchised and laid common . And if Apostles and Evangelists as Itinerant Preachers , convert and baptize men , they are part of the Church Universal before they are gathered into distinct societies under proper Pastors of their own . The Eunuch Act. 8. was baptized into no particular Church , but into the universal only ; and so were many others : And meer Baptism as such without any additional contract , doth no more . If thousands were Converted in America , or cast there without Pastors , they were parts of the Universal Church , if baptized Professing Christians . And before the Apostles ordained any fixed Bishops or Pastors of particular Churches , the Church Universal was in being though small . § . 36. But these particular Churches being a great part of Christs Institutions , and necessary not only by Precept , but as a means to the Well-being of the Universal , and the Edification of it and the particular members ; It must be endeavoured , and that with good hope of success , that there may so much Particular Church-Vnion be obtained and maintained as shall much conduce to its great and excellent ends . That is , 1. So much as that in them , God the Father , Son and Holy Ghost may be Publickly , solemnly , and constantly confessed , by sound doctrine , holy worship , and holy discipline and conversation . 2. So much as that hearty Christian Love may be exercised and maintained , and Christians edified in Communion of Saints . 3. So much as that God shall accept them , delight in them and bless them , their converting , edifying and comforting souls , hearing their prayers and praises , and owning them by his Ministry , Covenants and grace , and differencing them from the people that do not thus confess and worship him , and promoting hereby their salvation . And if this much be attained , it is not to be vilified for want of more , nor blotted with reproachful names ; but acknowledged with thankfulness and praise . § . 37. III. And yet there is a further degree of concord to be hoped for and endeavoured , and that is the concord of these particular Churches with one another : That they may all Profess , 1. The same faith , and necessary doctrine ; 2. and the same Love to God and one another ; 3. and the same Hope of life eternal , 4. and may offer to God the same necessary and acceptable sort of worship , viz. by preaching and applying his holy word , recorded in the holy Scriptures , preserving and reading them , calling upon his holy name by Confession , prayer , thanksgiving and praises , and holding respective communion in the use also of the Sacraments of his Covenant ▪ and exercising in some measure such holy Government and Discipline , by Pastors overseeing their several flocks , as he himself by his institution hath made universally necessary . And all this , though not in perfection , nor every where with the same degree of purity and care , yet so far , 1. as that Gods word and ordinances be kept up in soundness in all parts and respects necessary to salvation ; 2. and as may tend to the edifying of the Churches by Love , and concord in necessary things , and their mutual help by counsel , and strength by that concord , 3. and the avoiding of pernicious feuds and divisions . § . 38. The means by which this is to be done , 1. by communicatory Letters ; 2. by Synods , 3. and by Civil Governours , is after in due place to be explained . Thus much of Christian Vnity and Concord may be well hoped for upon just endeavours here on earth : But neither Perfection in these , nor those unnecessary terms of Concord which some have long taken to be necessary . § . 39. And indeed so much as may be hoped for , is so very hardly to be obtained , that if we trusted not to Gods extraordinary Grace , more than to any natural probability that appeareth to us in man , we should be ready to despair that ever Christians should live long in so much peace and concord : And though the great difficulty must not kill our hopes , it must much quicken us to strenuous endeavours : Of which more anon . Satan is so great an enemy to it , and every sin in man is so much against it ( as every disease in the body is against its ease and peace ) , and the multitude and malignity of sins and sinners is so great , and the very healers so few and faulty and unskilful , and do so much against their own desired ends , that instead of accusing the providence of God , we should thankfully wonder that there is so much peace and concord as there is , and that all men live not as enemies to each others in continual war ; or that the devouring Pikes leave so many of the lesser fish alive , and the weak and innocent are not wholly a prey to the oppressors . CHAP. IX . That Christ himself who commanded the Vnity , Love and Concord of Christians , did prescribe the necessary terms . § . 1. IF it be once proved , that Christ himself hath prescribed the conditions or terms of Christian Union and Communion , what remaineth to Christians , but to enquire What are those terms ? Whereas for want of that necessary supposition , while men think it is left to them , no man knoweth who should do it , and the Pope prescribeth his terms , and others prescribe their terms , and almost each Sect hath different terms . § . 2. That Christ did prescribe them , I shall prove I. Antecedently , à Causis , II. Consequently , ab Effectis ; III. By proving the necessary exclusion of any other competent prescribers . § . 3. I. Antecedently it is proved from 1. The universal necessity of the thing , 2. And from the office of Christ to do things of such universal necessity , and his faithfulness therein . § . 4. 1. There are few Christians so ignorant or inconsiderate , but will confess that the Vnion of Christians is necessary , not only to the edification and well being , but to the very being of the Church , ( both universal and particular . ) For what is a Church , but many Christians united and associated for Church-ends ? Pull all the Bricks or Timber of the house asunder , and it is no house : Pull all the Planks and parts of a Ship asunder , and it is no Ship : Pull all the leaves and sentences of a Book asunder , and it is no Book : Pull all the parts of a mans body asunder , and there remaineth no body of a man , considered formally , but only materially , and in their aptitude to re-union at the resurrection . An Army disbanded and dissipated , is no Army . And certainly it is no Church , that hath not Church-unity of parts . 2. And all that believe in Christ , believe that he came into the world to call and gather his Church , and to save them ; and that he sent his Word , his Ministers and Spirit to this end . He is the principle of life to the Church his body ; who first by aggregation uniteth them to himself and one another , and then is their constitutive and governing and quickning head . It is his undertaken office first to make all his own members , and then to govern , preserve , edifie and save them . And how can Christ make his Church , without uniting the members ? Can he build his house , and never set the bricks , stones or timber together ? Can you make a Clock or Watch , without adapting and uniting the parts ? And can Christ gather , build , compaginate and unite his Church , and not so much as tell men ( either Pastors or people ) what are the Conditions and terms of union , and the cement or solder that must unite them ? § . 5. And all Christians confess Christs sufficiency for his office , and his perfect faithfulness in performing it . He wanted neither Power , Wisdom , nor Love ( or Will ) to gather his own Church or body : He was faithful as Moses in all Gods house . And he that fulfilled all the righteousness of the Law , and whatever was imposed on him as a humbled satisfier of Justice , surely no less fulfilled all that belonged to him as the grand Administrator , and Benefactor , and Executor of Gods mercy and his own will , and as Head over all things to his Church , Eph. 1. 22 , 23. § . 6. Nay , as he was the King and Law giver of the Church , who was to give them all their Vniversal Laws ( binding all men ) could he be supposed to have done this faithfully , if he had left out the very terms of Church-unity and concord , when such unity is essential to the Church ? Did he send the Apostles to disciple and baptize all Nations , and be in Gods house ( the Church ) as Paul calleth Timothy [ Pillars and bases of truth ] yea , foundations , and Master-builders , that must gather his Church out of all the world , and yet never tell them What a Church is ? that is , how the parts must be united ? As he is the Teacher of the Church , did he never teach them so necessary a thing , as what essential Church-unity is ? These are such imputations against Christ , as seem to deny him to be Christ ; As he would deny God to be God , that would deny his providence and government of the world . § . 7. Christs Law is to be both the Rule of our actions and his judgement . And if he have left out so great a point as the essentiating terms of Church Vnion , what momentous acts of our lives are left to be ungoverned and unjudged by the Laws of Christ ? § . 8. Above all men those are bound to consent to what I say , who hold that Christs Laws have not left so much as a ceremony undetermined , and that nothing may be added or diminished in his worship . How much less then hath he left the essentiating terms of Church-unity unprescribed ? § . 9. II. And consequently ab effectis we find , that Christ did it . 1. He plainly declared what maketh a Christian . 2. He declared how all Christians should live in love and concord . 3. And how the coalition of these Christians maketh his Church . § . 10. I. It had been strange , if he that came into the world to make men Christians , had never told men what a Christian is . And if he that sent his Apostles to make Christians , had set them to do they knew not what , and never told them what a Christian is , and consequently what they must perswade men to . And if he that promised Justification , Pardon , Adoption and Glory to all true believers ( that is , to true Christians , ) had yet never told them how they may know that they are such ? And that he that commanded so much Christian duty , publick and private , and required Christians to suffer so much for his sake , and to look for a reward in Heaven , should yet never tell them what Christianity is ? If Christ made Christianity , ( that is , the Laws and description , objects and principle ) then he made a Determinate thing : If not , hath he left it to man to make Christianity ( objectively ) ? Then how shall we know to whom he gave this power ? And how many several species of Christianity ( or faith ) may be made in the world ? § . II. It is evident in Scripture , that Christ sent his Apostles , and that he taught them what to preach , and particularly that he Matth. 28. 19 , 20. said [ Go and Disciple me all Nations , baptizing them in the Name of the Father , the Son and the Holy Ghost ] teaching them to observe all things whatever I commanded you . ] And it is certain , that a Baptized person was then accounted a Christian , and Baptism was their Christening ; and that this was the Church entrance , and visible symbol of a Christian and Church-member : And that all Christs Church hath so accounted of baptism to this day : and true Tradition is in no one point so full and constant as in this . And moreover the very nature of the thing it self declareth it . Is not he a Christian that believeth according to the sense of the institution , in God the Father , Son and Holy Ghost , and by a solemn Vow and Covenant devoteth himself to him as his God and Father , his Redeemer and Saviour , and his Sanctifier and Comforter , and the witness of Christ ; and that hereupon hath right to justification , adoption , and the heavenly inheritance : Who is a Christian , if this be not ? § . 12. The sense of the Catholick Church is so notorious in this , that I think there is little disagreement about it . The Papists confess it : The Protestants confess it : See but Vossii Theses de Baptismo , and Davenant de Bapt. and especially Gatakers Ammadversions on that of Davenant : All confess , that all the antient Churches held , that to the duly qualified receiver , all sin was pardoned in baptism , and the person put into a state of life : And therefore was a member of the Church . § . 13. II. And that Christ commanded all Christians to take each other as brethren , and to live in Love ; and that all men by this were to know them to be his disciples , is so fully revealed in Scripture , that it is needless among Christians to prove it . III. As also that such Christians united to him their Head , are eo nomine his Church ; and living in this Love , live as the members of his Church must do . § . 14. And here three things are to be noted , 1. That what was done by the Holy Spirit as given extraordinarily to the Apostles as founders or Architects of the Church , to lead them into all truth , was truly done by Christ himself ; the Holy Ghost so extraordinarily given being his promised Agent . 2. That yet this work of Instituting Baptism as the terms of Church-union , he would not leave to the Spirit in the Apostles , but was the immediate author of it himself . 3. But yet two things hereabout he left to the Apostles , 1. To explain to the baptized the true sense of the general words in the baptismal Covenant : 2. And to institute part of the terms of Particular Church Order and Vnity : who accordingly setled ( or ordained ) Elders , Bishops or Pastors , in every particular Church , which at first was for the most part in every City ( or great Town ) where the Gospel was received by any competent number ; and after they added Deacons and Deaconesses or Widows ad melius esse only , and they taught them by word and writing to observe all that Christ commanded . § . 15. III. And as I have proved , 1. That it must be done , 2. And that Christ did it , so 3. It is part of our proof , that no other did it or could do it . 1. No other had authority to institute Church-Essentials , and to give such necessary universal Laws . 2. No other came early enough to do it , but as his Ministers after Christ had done it . 3. No other had wisdom and fitness enough for it ; nor were fit to agree to make Church essentials . 4. De facto History proves they did it not . 5. To undertake it , is to invade Christs office . The Apostles themselves found it done to their hands : Much less can any ordinary Pastors since prove any authority from God , or any true capacity in themselves for such a work . § . 16. And if any pretend to it , they must be such as lived before Christ had any Evangelical Church ( that is , of the same species as hath been since the institution of Christian baptism ) or such as have lived only since . The former came not in as competitors : The latter were too late to be the do●●s of that which was done before . Union is essential to the Church in general : The necessary terms of Union are essential to it in specie as the Christian Church : For necessarium est sine quo res esse non potest : It 's no Christian Church , without the necessary terms of Church union . And therefore before those terms were first made or instituted , there was no Church of that species : and after there was such a Church , and consequently such terms of its Union , none could make them , they being made before . If any that came after did or shall hereafter attempt to make such terms , it must be new ones , and not the same that constituted the first Church : and then their Church will be new , and not of the same species as the first . Indeed God did make new Laws of Administration , and so may a Kingdom , without changing the constitution : but not new constituting terms : Governing Laws which follow the Constitution , are not to make the Kingdom a Kingdom , or the Church a Church : but to preserve the Church and its order , and promote its welfare : and the Oath of Allegiance maketh a man a Subject , without subscribing to the Governing Laws : But as a Subject he consenteth to live under those Laws : and if he break them , he is punishable according to them , and for breaking some of them , may be cut off : and for some crimes a man may be excommunicate . But yet excommunication must be distinguished : That which totally cuts a man off from the Church , must be but a sentence upon proof that he hath first morally cut off himself : Lesser crimes must be punished with the lesser excommunication , which is but a suspension , and that which Paul speaketh of , 2 Thess . 3. 15. Yet take him not for an enemy , but admonish him as a brother . § . 17. By all this it is most evident , that Christ himself the Institutor and maker of his Church , hath made the terms of essential Catholick Vnion ; and that we have nothing to do herein , but to find out what are the terms that he hath made , and not to enquire what any men since have made or added , as being not authorized thereto . CHAP. X. No humane terms , not made by Christ , or his Spirit extraordinarily given to the Apostles , are Necessary to the Being of Particular Churches : But divers humane acts are necessary to their existence , and administration . § . 1. DIvers men speak diversly of this matter : 1. Some say that no form of the Polity of particular Churches is of Divine institution , but that God hath left all the forming of them to the will of man. 2. Others say , that no form of them is lawful but what is of Divine institution . And of the first , some say that Christ instituted the Papal form , and some say General Councils , the summam Potestatem to the universal Church , and left it to them to form particular Churches . Others say that Magistrates are to do it : And others that the Diocesane Bishops of every Nation in National or Provincial Synods may do it . But all agree that the form of particular Churches must be made , by some that had authority from Christ to do it . § . 2. Of the second sort ( who hold no form of a particular Church lawful , but what is of Divine institution ) some hold that only a Diocesan Church ( that hath many Congregations and Altars ) is of Divine institution , and that the Parochial are not Churches but Oratories or Chapels , or parts of a Church : Others ho●d that only Parochial Churches ( of one Altar or associated for personal Communion in presence ) are of Divine institution : some that both Diocesane and Parochial Churches are of Divine institution ; and some that these and Provincial , National , Patriarchal ( and the Papal ) are of Divine institution : Thus do mens judgements vary . § . 3. A third sort hold that God hath instituted some Church forms besides the Universal , and left men to make others : And here some think that God instituted Patriarchal , and left them to make the Diocesan and Parochial : some hold that God instituted only the Diocesan and left them power to make the Patriarchal and the Parochial : some hold that he made only the Parochial ( I mean single societies associated for present personal Communion ) and left them by voluntary associations to make the greater over them . § . 4. Among these opinions let us first try whether Christ hath instituted any Church form besides the universal , and 2. what that is . I. And 1. if Christ hath instituted a holy Christian society for ordinary holy Communion and mutual help in Gods publick worship and holy living , consisting of Pastors authorized and obliged to Teach , and Guide , and speak for the flock in Gods publick worship and administer his Sacraments according to Christs word , and of a flock obliged to hear them , learn , obey and follow such their conduct to the foresaid ends ] then Christ hath instituted a form of a particular Church , and its policy . But the antecedent is true , as shall be proved : And the consequent or major is proved , à definito ad denominatum ; This definition containeth the Essentials of a Church . No man can deny that to be a Christian Church which hath this definition . § . 5. Here still it is supposed that the Spirit in the Apostles , who were designed to be founders and master-builders , and to gather and order Churches , and teach them to observe all Christs commands , was Christs promised Agent ( as Tertullian calls him ) and that Christ did what the Spirit did by the Apostles in their proper work , to which he was promised them as their Guide ; as it is aforesaid . § . 6. And that Christ and his Apostles instituted sacred ordinary Assemblies of Christians for holy worship and Communion , is so clear in the New Testament that it were vain to prove it . § . 7. And 2. as notorious and past doubt it is that the end of these Assemblies was such as is here mentioned ; 3. And as plain that such Pastors as are here described were set over all these Congregations , and authorized and obliged to the foresaid work , that is under Christ the great Teacher , Priest and Ruler of the Church , to Teach them Gods word , to intercede under Christ for them to God , and from Christ to them in prayer and Sacraments , &c. and to Guide them by that called the Keyes of the Church , discerning whom to receive by Baptism , whom to reprove , exhort , comfort or absolve , Act. 14. 23. Act. 20. 1 Tim. 3. Tit. 1. and many other places shew this . § . 8. And it is no less plain that the people were bound to continue in their doctrine , communion and prayer , and to obey them in that which they were commissioned to do : Heb. 13. 7 , 13 , 24. & 10. 25 , 26. 1 Thes . 5. 12 , 13. 1 Tim. 5. 17. & 20. and many other places ; so that the form of such Churches as consist of such Congregations and their Pastors is past all denyal and just doubt . § . 9. And as to all other Church-forms ( Classical , Diocesan , Metropolitical , Provincial , National , Patriarchal and Papal , it is these only that fall under reasonable doubt and controversie . And 1. for Classical Churches , I can say but this , 1. That the General commands of holding Christian Love and Concord , and doing all to edification require such Churches as live near together to be helpers to each other , and that counsel and correspondency is necessary hereto , which the Churches have still laudably exercised by Synods : And if these associations for order-sake be agreed on , as to stated times and numbers and bounds , it is but the circumstantiating of a known duty : And if any will call this a distinct Policy or Church-form , I contend not against their liberty of speech , while we agree de re : But I judge it perillous to give the same name to such an Assembly or . Association as to a Church of Christs institution ; lest it seduce men to think that the word is not equivocally used . If the Agents of several Kingdoms met at a common Dyet , I had rather not call them a superiour Kingdom , were their meeting never so necessary . An Assembly that is the Pars Imperans of one body Politick , having Legislative power , is one thing ; and an Assembly of Agents or Princes for meer concord and strength and help of distinct Kingdoms , Schools , Armies , &c. is another thing . And I know no proof that such Councils must be ordinary , or at stated Times and places , but sometimes that is best , and sometime not , as the case standeth , as even the Papists confess . And when they begin to degenerate from a Council for Concord to a Majesty or highest Governing power , it 's time to cross their claim and interrupt the occasions of it . § . 10. And if men at such Classes , and Councils choose one to keep order as a moderator , yea if they fix him , it is but the circumstantiating of the Assemblies work : But if he will claim hereupon a distinct order , office , and proper political Church relation , so as hence to make himself the Regent part of a species of a Church , yea and claim this as of God and unalterable , I cannot justifie such a Church-form . § . 11. This holds as to the Presidents of all ranks of Synods , Classical , Diocesan , Metropolitical , Provincial , National or Patriarchal . To use them as Presidents of Councils for Concord is one thing ; and to use them as the Pars Imperans , or the constitutive heads of a distinct Church - species is another . Arch-Bishop Vsher told me himself his judgement , that Councils were but for Counsel and Concord , and not for the Government of each other or any of the members ; and that they had no proper Governing power either over their Minor part , or over any absent Bishops : Though each Bishop was still the Governour of his own flock , and their power over their flocks was exercised with the greater advantage by their Concord in Councils . Dyets and Councils of distinct independent Bishops are not distinct forms of policy or Churches . § . 12. And if this hold true , that the Councils themselves are not thereby Rectors of a distinct political society , but for Concord of many , then it will follow that a President of such a Council , whether Diocesan , Provincial , National or more General , is not as such a Rector of the Bishops under him and their people , but only the Orderer or Guide of the Modes and Circumstances of the Council as such . And therefore could the Pope prove a right to preside in General Councils ( orbis Romani , vel orbis terrarum ) which he cannot , it were no proof that he is Regent Head of the Church universal . The same I may say of the other Presidents . § . 13. If it hold that God instituted only Congregational or Parochial Churches ( as for present Communion ) then it must needs follow that none of the rest instituted by man , have power to deprive such single Churches of any of the Priviledges granted them by Christ : And therefore whereas Christ hath made the terms of Catholick Communion himself , and hath commanded all such to worship him publickly in holy Communion under faithful Pastors chosen or at least consented to by themselves ( which many hundred years was the judgement of the Churches ) , no humane order or power can deprive them of any of this benefit , nor disoblige them from any of this duty , by just authority . § . 14. Nay seeing that the universal Church is certainly the highest species , none hath authority on pretence of narrower Communion in lower Churches , to change Christs terms of Catholick Communion , nor to deprive Christians of the right of being loved and received by each other , or disoblige them from the duty of loving and receiving each other . Humane power made by their own contracts , cannot change Christs Laws , nor the Priviledges or forms of Christs own Churches . § . 15. They that say that these several Church species are of God , must prove that God instituted them ; and that can be only by Scripture : or else that he gave some power to institute them since Scripture times : which till they prove , none are bound to obey them , at least when they over rule Christs own institutions . § . 16. To devise new species of Churches without Gods authority and impose them on the world ( yea in his name ) and call all dissenters schismaticks , is a far worse Usurpation than to make and impose new Ceremonies or Liturgies . § . 17. Dr. Hammond ( Dissert , cont . Blond . & Annot . in Act. 11. & pass . ) affirmeth that it cannot be proved that the order of subject Presbyters was existent in Scripture times ; and consequently holdeth that Bishops had but single Congregations ( as Ignatius speaketh with One Altar ) . Now if Diocesans , Metropolitans , Provincials , Patriarchs , or Pope as constitutive of Church-species were made after , either these new Churches were made by the Bishops of Parochial Churches , or by those that were No Bishops or Pastors of any Churches at all ( For the Apostles were dead , and no institution of these but Scriptural can be truly proved . And other Churches besides the Catholick and Parochial , or single , ( distinct from a compound of Churches ) there were then none . ) For the lower to make the higher Churches , is that which they will not grant , who grant not that Presbyters may propagate their own species ; and deny that power ascendeth ab inferioribus . And that men of no Church , made all these new Church - species is no honour to them . § . 18. Two contrary opinions herein now reign : One of the Papists that think Christ instituted the Pope with power to make inferiour Church species . That other is , that Christ or his Apostles instituted Diocesans , giving them power both as rulers to make Parish Churches ( or Chapels ) under them , and by Contract or Consent to make the highest species over them , ( Provincial , National , Patriarchal , and say some Papal . ) But as to the Papists so much is said against their supposition that it 's not here to be confuted : And it 's certain that single Church order was constituted by no Pope , and that all the Apostles had power thereto . And as for the latter , which affirmeth the lower degrees to make the higher , we still want the proofs of their authority so to do : of which more afterwards . § . 19. As for them that say that it is Magistrates that have power to make new species of Churches , I grant them that whatever alterations of Church-Orders may be made , Magistrates may do much in them . The Power of Princes , and the Guidance of Pastors , and the Consent of the people have each herein their special place : But what these alterations or additions are which they may make , is the chief question : Both the Catholick Church , and single Church assemblies being instituted by Christ are not left to them . The circumstantiating of other Assemblies and Associations are left to them , to be done according to Gods general Law : But that making new Political Societies that are properly called Churches , or Religious bodies consisting of the Pars regens , & pars subdita , is left to them by Christ , I never saw proved , any more than the making of new Sacraments . But if that could be proved , yet that these humane Churches or their makers may change those that are of Divine institution or deprive them of their priviledges , or forbid them commanded duty , cannot be proved . § . 20. And it is certain , 1. That if Princes or Bishops or the people did institute Diocesan , or Metropolitan , Provincial or Patriarchal Churches , they may yet make more and other species : And who knoweth how many new forms of Churches we may yet expect ? 2. And they that made them , upon good reason may unmake them , or alter them when they please . § . 21. But though the Legislator and not the Subjects be the institutor of the Vniversal and particular Church-policies , yet men are the constitutive matter , and mans consent and faith is the dispositio materiae without which the form is not received : and mans welfare is part of the final cause ; and Ministers are the instruments ( and Gods word written and preached ) for the gathering of Churches by such qualification of the persons , and also of revealing the Institution of Christ , and investing of particular persons in their Church-relations . § . 22. By all this it appeareth that as it belongeth to Christ to institute the political species of Churches ( though circumstantiating may be left to man ) , at least undoubtedly of the Vniversal and of the single species , so it belongeth to Christ and not to man to institute and describe their terms of Union : For this is the very institution of the species : And we are not to receive humane Church-policies without good proof of mens authority to make them , and impose them . CHAP. XI . The danger of the two extreams : And first of despairing of any Concord , and of unjust Tolerations . § . 1. SOme men having seen the Christian world so long in Sects and contending parties , do think that there is no hope of Vnity and Concord , and therefore that all should be left at liberty : And others think that there is no hope but on terms so wide as shall take such as Christ receiveth not , nor would have us receive . And on such accounts there were very early great contentions about the qualifications of the baptizers and baptized , and the validity of baptism , and about re-baptizing . As to the Baptizers , some thought that only Priests should baptize ( none appropriated it to Bishops ) : some thought Lay-men might baptize in case of necessity , and some thought that women also might do it : And some thought that though women or Lay-men might not do it lawfully , yet factum valet , being done , such should not be re-baptized . And some thought that those that were baptized even by Priests that were Schismaticks , ( or as they called them Hereticks when they separated from common Concord and Communion ) must be rebaptized . And they thought that if they were baptized in such a Schismatical ( or Heretical ) society , by whomsoever , it was not into the true Church . In this case Cyprian and the African Bishops with Firmilian and his Collegues , were in the wrong , when the Bishop of Rome was in the right . And the Donatists thought they were but of Cyprians mind : For it seems they had there the greater number of Bishops ; And the greater number went for the Church , and the less for hereticks : and so they called themselves the Church ( though out of Africa the number against them , or that meddled not in the quarrel was far greater . ) And all this arose but by the contests of two men for the Bishoprick of Carthage , some following one and some the other . § . 2. This errour of Cyprian and the Donatists , arose 1. from their not sufficiently distinguishing the Church universal , from the Associated Churches of their Countrey ; nor well considering that Baptism as such is but our entrance into the universal Church , and not into this or that particular Church . 2. By an abusive or equivocal use of the name [ Heretick ] their doctrine being true of Hereticks strictly so called , who deny in baptizing any essential part of Christianity , but false of Hereticks laxly so called , that are only Schismaticks , or deny only or corrupt some lower doctrines , precepts or practices of Religion . § . 3. Therefore the Council of Nice truly decided the case by distinction , decreeing the re-baptizing of some ( as such as the Paulinists baptized ) and not of others . That is , All that had not true Christian baptism consisting of all the true essentials , were to be re-baptized , and not others , whatever particular Church they were of . § . 4. Hereupon also among the Roman Doctors , it hath been a great debate , whether the Priests Intention was necessary to the validity of baptism : The true answer to which is this . It is one question what is necessary to the justifying of the Priest , before the Church ? and another before God ? and another question what is necessary to the validity of baptism to the receiver before the Church ? and another before God ? And so I answer . Supposing that no man shall suffer for anothers fault , but for his own : 1. If the Priest profess and Intention to baptize in general , and express it in the true words of baptism , his act ex parte sui is valid coram ecclesiâ though he dissemble . 2. If the Priest dissemble , his act is a crime and shall be punished by God. 3. If he profess not to intend to baptize the person , or to intend it in general , but to corrupt it in the Essentials , it is as a Ministration invalid coram Ecclesiâ and should be done again . 4. If the adult person baptized profess baptismal Consent dissemblingly , it is valid baptism coram ecclesiâ as to what the Church must do upon it , but invalid as to what God is to do as the performer of the Covenant . 5. If the person baptized do not so much as profess consent , or profess not to consent , nor to intend to be then baptized , it is no baptism before God or the Church . 6. If he profess to be baptized in general , but deny any Essential in particular , it is not the true Christian baptism , but must be better done . § . 5. When any came in so great errour as that the Church scarce knew whether it was an Essential part of faith and baptism that was denyed , it made the Controversie hard about their re-baptizing . Many thought that the Photinians and Arians denying Christs Godhead as of the same substance with the father , denyed an essential article , and were to be re-baptized if they so entred at first : Our Socinians are much worse , that deny Christs Godhead in a fuller sence . And how doth he believe in Christ that believeth him not to be God , which is most eminently essential to him ? § . 6. They that are over-bold in altering Christs terms of Church Union and Communion , making them less or more or other , if they knew what they do , would find themselves more concerned in these controversies of baptizing and re-baptizing , and consequently greater corrupters , than they have thought . § . 7. To think that Church Vnion is impossible is to deny that there is any Church , and consequently any Christ . To think that necessary Concord in Communion is impossible , is so great a disparagement to the Church , as tempteth men by vilifying it to doubt of Christianity : For if Christians cannot live in Unity of faith and love and converse , what is their Christianity ? And such despair of Concord will make men suspend all endeavours to attain it : For Despair useth no means . § . 8. And to take into the Church of Christ such as want the Essentials , and Christ would not have received , is to corrupt his Church , and bring in Confusion , and such as will dishonour him , and will be more hurtful in the Church than they would be without : like rebels in a Kingdom , or mutineers in an Army , or enemies in a Family : The nearer the worse . § . 9. It is for this use especially that Christ hath committed the Church Keyes to the Pastors : And the Key of entrance is the Chief . Therefore he that judgeth who is to be Baptized , exerciseth the chief act of the Church Keyes : And he that Baptized was held to have the Power of judging whom to baptize : which was never denyed to the Presbyters , till after for order some restrained them . § . 10. It is a strange contrariety of some Pastors to themselves , who judge that all Infants of Heathens , Jews , Turks or wicked men are without exception to be taken into the Church , if any ignorant Christian will but offer them , and say over a few words ; and the Adult also if they can but say over the Creed by rote , and a few words more ; and thus fill the Church with Enemies of Christ ; and yet when they are in , deny them Communion unless they will strictly come up to many humane unnecessary impositions ; as if far stricter obedience to men ( perhaps in usurpations ) were necessary , than to Jesus Christ . § . 11. How far Infidels , Catechumens , or Heretical or Schismatical Assemblies may be tolerated in the world about us by Magistrates , is not here to be enquired , but hereafter : But that the Churches themselves should not corrupt their own Communion by taking and keeping in uncapable persons , the nature of the Church and discipline , and its ends , and the reproof of the Churches , Rev. 2. & 3. and the judgement of the Universal Church do tell us . CHAP. XII . The sin and danger of making too much necessary to Church Vnion and Communion . § . 1. ADdition to Christs terms are very perillous as well as diminution : When men will deny either Church entrance or Communion to any that Christ would have received , because they come not up to certain terms which they or such as they devise . And though they think that Christ giveth them Power to do thus , or that reason or necessity justifieth them , their errour will not make them guiltless : Imputing their errour to Christ untruly , is no small aggravation of the sin . § . 2. Nor is it a small fault to usurp a power proper to Christ : to make themselves Law givers to his Church without any authority given them by him : Their Ministry is another work . § . 3. And it is dangerous Pride to think themselves Great enough , Wise enough , and Good enough , to come after Christ and to amend his work , and do it better than he hath done . § . 4. Much less , when they hereby imply an accusation against him and his institutions , as if he had not done it well , but they must amend it , or all will be intolerable . § . 5. And indeed Mans work will be like man , weak and faulty and full of flaws , when Gods work will be like God , the effect of Alsufficience , power , wisdom and Love. § . 6. And the merciful Lord and Saviour of the Church , that came to take off heavy burdens and intolerable yokes , will not take it well to have men come after him and as by his authority , to make his easie yoke more strait , and his light burden heavy , and to cast or keep out those that he hath Redeemed and doth receive , and to deal cruelly with those that he hath so dearly bought , and tenderly loveth . § . 7. And indeed it is ofter for mens own interest , and dominion , to keep up their power and honour of superiority , that men thus use the servants of Christ , than truly to keep clear the Church , and to keep out the polluters . § . 8. But when it is done by too much strictness and as for Church-purity , yet this also hath its aggravations : For men so far to forget themselves , that they are servants and not Lords , sinners that have need themselves of mercy , unfit to be too forward to cast the first stone , to seem more wise and holy than Christ , is but specious offending him . § . 9. And as spiritual priviledges excel temporal , so is it an aggravated Tyranny , to deprive Christs servants of benefits so precious , and so dearly bought . As it was not with Silver and Gold that we were Redeemed , so neither for the enjoying of Silver and Gold. Communion with Christ , his body and blood and his Saints in his Ordinances , is a blessing so great , that he that robs such of it that have right to it , may answer it dearlier than if he had rob'd them of their purses : O what then hath the Roman Usurper done that hath oft interdicted whole Kingdoms of Christians , the use of holy priviledges and duties ! § . 10. Little do many men , that cry up faith and Orthodoxness and Catholicism and obedience , and cry down Heresie , Schism , Errour and Disobedience , believe how much guilt lyeth on their souls , and without Repentance how terrible it will prove , to be charged with the cruelties which they have used to good Christians , in reproaching them and casting them out of the Church , and destroying them as Hereticks and Schismaticks , that should have been loved and honoured as Saints . But some men cannot see by the light of the fire , till they come so near it as to be burned . § . 11. These self-made or over-doing terms of Church-Union and Concord , will prove the certainest Engines of Schism ; And none are so heinous Schismaticks , as they that make unnecessary terms of Union , and then call all Schismaticks that consent not to them . For 1. these are the Leaders of the disorder , when other sort of Schismaticks usually are but followers : 2. These do it by Law , which is of most extensive mischief , even to all that are subject to them , when others do it but by local practice , extending but to those that are about them , or the particular assemblies which they gather . 3. These make the Schism unavoidable , when private Seducers may be resisted : For it is not in the power of good men to bring their judgements to the sentiments of every or any dictator , or yet to go contrary to their judgements . Ilicitum stat pro impossibili . 4. These aggravate the crime by pretending power from God , and fathering Schism on so good a thing as Government , and causing it as for Unity it self . 5. They condemn themselves by crying down Schism , while they unavoidably cause it . § . 12. And this over-doing and making unnecessary termes , unavoidably involveth them in the guilt of persecution ; and when they have begun it , they know not where to stop . Suppose they decree that none shall preach the Gospel , or assemble for holy Communion in publick Worship , but those that subscribe or swear or promise or profess or do , somewhat accounted sinful by the persons commanded , and not necessary indeed , however esteemed by the imposer ( who yet perhaps calls it but Indifferent ) . It is certain that no honest Christian will do that which he judgeth to be sin : It is certain that other mens confident talk will not make all men of their minds , to take all for lawful which they take for such : what then will the Imposers do ? They will make strict Laws to punish severely all that disobey : For say they , Our commands must not be contemned , nor disobedience tolerated : so do the Papists as to the Trent Oath , &c. so did Charles the fifth , a while about the Interim ; and so many others . These Laws then must be executed : The Pastors must be cast out ; the preachers silenced ; They still believe as Daniel did about praying , and the Apostles about preaching , that God commandeth what men forbid , and it is a damnable sin to forsake their calling and duty , no less than sacriledge , and cruelty to souls , and deserting the Church and worship and cause of Christ ; and the people will still believe that no mans prohibition can excuse them if they forsake Gods publick worship and comply with sin . The Prelates will say that all this is but errour , wilfulness , and rebellion , and they can prove the contrary . Their words will not change the judgement of dissenters . The Pastors and preachers then must be fined , imprisoned or banished for preaching , and the people for publick worshipping God : when they are fined they will go on : when they are out of prison they will return to their work : nothing is left then to remedy it , but either perpetual imprisonment , banishment or death . When this is done , more will still rise of the same mind and continue the work that others were disabled to perform : And the Prelates that cause this will be taken by the suffering people for thorns and thistles , and grievous Wolves that devour the flocks , and the military Ministers of the Devil : The indifferent common people knowing their Neighbours to be conscionable men of upright lives , will become of the same minds , and look on the persecutors as the enemies of good men and of publick peace , that do all this by pride and domination . The ungodly rabble of drunkards , prophane swearers , adulterers , and such like , for the most part hating Godliness and strict living , will cry up the Prelates , and triumph over the sufferers : And thus the Land will be divided ; the Prelates and other prosecutors with the dirty malignant rabble of the licentious will make one party , and these will call themselves Orthodox and the Church ; The sufferers and all that pity them and like them better than the Persecutors will be the other party . The conjunction of the debauched and malignant rabble with the Prelates and their party will increase sober mens disaffection to them , and make men take them for the patrons of impiety : And how sad a condition must such Churches be in ! To say nothing of the state concussions and diseases that usually follow . Whatever ignorant men may dream , these prognosticks are most certain , as any man that can discern effects in moral causes , may see , and as history and sad experience prove to all men of reading , observation and understanding . § . 13. And in Pastors of the Church , this will be a double crime and shame ; because 1. It is their office to gather and edifie Christs flock , and not to scatter and afflict them : 2. Because they should most imitate Christ in tender bowels , gentleness and long-suffering , bearing the Lambs in their armes , and not breaking the bruised reed , nor quenching the smoaking flax : Nurses or Mothers use not to kill their Children for crying , nor to turn them out of doors because they are unclean , nor to cut their throats to make them swallow bigger morsels , instead of cutting their meat : Much less to cast them off for obeying their father . 3. Because it is supposed that they best know the will of Christ , and should be best acquainted with the wayes of peace . And therefore should understand Rom. 14. & 15. Him that is weak in the faith Receive ; but not to doubtful disputations . The Kingdom of God is not meats and drinks , but righteousness , peace and joy in the Holy Ghost : And he that in these things serveth Christ , is acceptable to God , and approved of men , that is , of wise and good men , but not of proud persecutors , Rom. 14. 17 , 18. Wherefore receive ye one another as Christ also received to the Glory of God. Rom. 15. 7. If the people were Schismatical and inclined to fall in pieces , the Guides and builders should soder and cement them , and as pillars and bases in the Church which is the house of the living God ( as Timothy is called ) should bear them up that they fall not by division . § . 14. In a word , whoever will impartially read Church History , especially of the Councils and Popes , shall find that the self-conceited Usurpation of proud Prelates , imposing unnecessary devices of their own ( professions or practices ) on the Churches , and this with proud and fierce impatience toward dissenters , and usurping a Legislation which Christ never gave them , hath been the great cause of much of the hatred , schisms , persecutions , wars , rebellions against Emperours and Kings , false excommunications , interdicts , and the disgrace of Christistianity , weakning of the Church , and hindering the Conversion of Jews and Infidels , and been a chief Granado , Thunderbolt or Wild-fire , by which Satan much prospered in storming of the Church . CHAP. XIII . To cry out of the intolerable mischiefs of Toleration , and call for sharper execution , while dividing snares are made the terms of Vnion , is the work of ignorant , proud and malignant Church-destroyers . § . 1. TO tolerate all evil that pretendeth Religion , is to be no friend to Religion , Government or peace . To tolerate no error in Religion , is for no Prince to tolerate himself , his wife , his child , or any one subject : And to pretend to this , is to crave self-destruction ( neque enim lex justior ulla est , &c. ) and to proclaim himself ignorant , yea grosly ignorant , what is a Church , a Pastor , a Government , a Christian , or a Man. § . 2. Multitudes of Books are written for and against Toleration : They that are lowest usually write for it ( Even Jer. Taylor 's Liberty of Prophecying before he was a Bishop , was thought a commendable or tolerable Book ) . But most are against it that are in power , and think they can force others to their wills . But it is wise and just and impartial men , that are here the discerners of the truth , whose judgements are not biassed by interest or passion , nor blinded by unacquaintedness with their adversaries or their cause , or perverted by using only one ear and one eye . He knoweth not mankind , who knoweth not how greatly ( not only the common gang , but ) even learned men , yea , and zealous religious men , are to be suspected in their evil characters and reports of those that they are speaking against as adversaries . It grieveth me to know and think , how little most adversaries in this case are to be believed . § . 3. To describe the due bounds of Toleration is far from being impossible , or very difficult to an understanding and impartial man : But to stop the mouth or rage of Contradicters , and to reconcile the multitude of ignorant , proud , tyrannical , uncharitable , interessed , factious , partial men to such certain measures , is next impossible , and never yet even among the Clergy was attained , since the Spirit of infallibility , simplicity and Love departed , and the Spirit of darkness , pride and malignity in most places got the upper hand . § . 4. Many and many Books of this nature I have lately read , that cry down liberty and Toleration , and call for greater severities , and describe those whose ruine or sufferings they plead for , as ignorantly and falsly , as if they talkt of men at the Antipodes , whom they had never seen , and as if they had never heard their Cause ; and as cruelly , as if they had been preaching to Souldiers , and confuting John Baptist , or preaching a Visitation Sermon to Bonner or Gardiner : And yet the falshoods or injuries set off , with so great confidence , and well composed words , and zeal against schism , and error , and especially for the Church and Government , that it grieveth my soul to think , how difficult such men do make it , to strangers that must know all on trust from others , and men of other business , that cannot have while to search into the truth , to escape deceit and the consequent mischiefs : Zeal for piety is not more abused by Sectaries , than zeal for themselves , and their power and wealth , called zeal for the Church and truth and order , is abused by bad domineering men . Or else the world had not been embroiled by the Clergy these twelve hundred years at least , nor Rome arrived at its pernicious Greatness , and power to destroy . § . 5. And let mens different Religions or Opinions be never so many and notable , yet every where the same plea against Toleration is used , and the same Arguments seem good for every party that is in power . In Japan and China , and Heathen Lands , they can copiously declaim against the mischiefs of tolerating Christianity : The Papists think tormenting Inquisitions , and burning Christians , and murdering thousands and hundreds of thousands better than to tolerate Protestants . The Lutherans cry down the toleration of Calvinists : What need I name more ? As the Papists say , that every Sect pleadeth the Scripture , so we may say , that every powerful party , be their cause never so false , cry out against tolerating others , though in the truth . § . 6. And doubtless Concord even in perfection is so desirable , that it 's easie for a man to set forth the beauty and excellency of it : And discord is so bad , that it 's easie to declaim against it : But for him that Causeth it , to do it , is self-condemnation . And for him that falsly describeth the cause , and justifieth the Schismatick , and accuseth the innocent , to write Books and preach Sermons against Schism and Toleration , is but delusion tending to their own shame , and others deceit and ruine . § . 7. And he never was a good Musician , Builder , Watch-maker , nor good at any Art or Science , that thought all diversity was discord : He that would with zeal and learning write a Book to prove that a Lute or Organs must not be tolerated , if each string and key be not of the same sound ; or that all the parts in a Clock , Watch , Building , &c. must be of the same shape and magnitude , or all men of one language or complexion , &c. would scarce get so much credit as most of our Hereticaters do , when they call for fire and faggot and Jaylors , as more meet and able confuters of error than themselves . § . 8. The men on whom they cry for vengeance , either are really religious , or not : If not , it 's a marvel that they are not of the accusers mind , being supposed to follow the upper side : It 's possible that some advantage may turn a man that hath no religion , out of the Kings high-way , into some Sectarian cottage , especially in some storms : But it 's very rarely that Gain goeth not for Godliness , and the way of reputation , ease and profit , for religion , with such as indeed have none at all . But if they are seriously religious , they take it as from the Law of the Almighty , the King of Kings and Lord of Lords ; to whom all men are less than the vilest worms to us : and they take it to be that which they lay their salvation and everlasting hopes on ; believing that God will bear them out , and if they dye for it , will reward them with the crown of Glory : They believe that they shall be damned in Hell for ever , if they break Gods Law , and obey man against him : And in this case it should not be hard to reasonable men , especially Bishops and Teachers , to know what means and measures are meetest to be used with such men ; and when he that must suffer , hath flesh that is as unwilling to suffer as other mens , it should be considered how far Satan useth the flesh for his interest , and how far the Pastors of the Church should take part with it ; when as St. Paul saith , He that doubeth is damned if he eat , because he eateth not of faith . § . 9. There is no heed to be taken by mens crying out against error or schism , to discern who is the erroneous or Schismatick . None more cry out against them than the guilty : Who condemneth error and schism more than the Papists , and who are greater causes and authors of them than the Pope ? As our common prophane rabble are so great hypocrites , that they live quite contrary to their Baptismal Vow , and the Religion which they nominally profess , and yet commonly cr●●ut against hypocrisie , and call all men hypocrites that seem to be serious in living as they vowed and profess ; even so the greatest Schismaticks and Hereticks , partly in blindness , and partly to avert both men and conscience from accusing themselves , do usually first cry down Schismaticks and Hereticks , and perhaps preach and write most vehemently against them . I take a man to be never the more Orthodox , Catholick , or of the true Church , for crying up the true Church , Catholicism and Orthodoxness , and crying down the contrary , and accusing others . § . 10. I have long observed with the best judgement I have , that usually those Divines that write most for Peace and Reconciliation of hot contenders , are men of clearer judgement than others , and usually see further into the cause , than either of the fierce contending parties : Though the Turks in policy give some liberty to Christians , as a necessary preservation of their Empire ; and the Socinians have much pleaded for peace and concord , partly by necessity for themselves , and partly from common light of reason ; yet among real Reformed Christians , the greatest judgement is found in the greatest Pacificators : such as Le Blank , Amyrald , Phaceus , Camero , Lud. Crocius , Bergius , Martinius , Calixtus , Dallaeus , Blondel , Vsher , Davenant , Hall , Morton , Chillingworth , and such others : Darkness doth best fit the Spirit of contention . § . 11. There is nothing in humane actions that is free from inconveniences ; especially actions of publick consequence . And the collecting and aggravating of such inconveniences , and making tragical exclamations thereupon , without looking to the mischiefs that men imagine must be the remedy , or seeing the evils on the other side , is the common practice of these Church-Mountebanks . How easie is it to say [ If we be not all of one Religion , it will cherish contention , bring Ministers into contempt , scandalize the weak , harden the enemies , raise factions , shake the peace of Kingdoms ] and more such like : How easie is it to say [ If men be tolerated to break the Laws , and gather Conventicles , souls will be poysoned , error propagated , Christianity disgraced , &c. ] When in the mean time 1. Their course tendeth not at all to make men of one Religion : 2. Nay , they plead for that which is the great divider : where do fire and banishment or prisons cause true faith , or make men think that their persecutors are in the right ? Is there any thing in the nature of the thing so to perswade men ? nay what more inclineth men to think that other mens opinions are false , than to feel that their practice is hurtful ? All will say , Do men gather grapes of thorns , or figs of thistles ? By their fruit they may be known . If it be forcing some to dissemble , and destroying the rest , that they mean , by [ making men of one religion ] thus saith Tertullian did the Heathen persecutors : Solitudinem faciunt & pacem vocant . But 1. This will not do : France , Ireland , Belgia , and Queen Mary in England cryed it in vain : God will still have some that shall be seriously religious , and shall fear him more than man , and not sell their souls to save their bodies : If you have no hope of making men to be of one Religion , but by making them to be of no Religion ( as all are that fear not God more than man ) your hopes are vain as well as wicked . There is so full testimony given to the world , that there is a God and a life to come , that still some men will believe it , and will think whither they must go next , and therefore will not forsake their religion through fear , seeing that is to forsake their God , and their salvation . 2. And if you could accomplish it , it were not worth your labour : If all the Princes on earth should force their subjects to be of One Religion , it would be their own : And then five parts of six would be Heathens and Mahometans , and of the sixth part a third or fourth would be Papists , and above two parts of the other three would have foul corruptions , for which they would be sharply censured by the rest . Is it not better that in Congo , China , &c. Christianity is tolerated , than that they had all continued of their One Religion ? And so is it that the Turks do tolerate the Greeks and other Christians . And I think if Spain had both Papists and Protestants , it were better than to have but Papists only ; And if the Swedes , Danes and Saxons did tolerate the more Reformed , it would do more good than harm . If Prelacy were banished out of Scotland and England , many would think it better to tolerate it . § . 12. It is certain , that Unity and Concord is most desirable ; and as certain that these over-doers do destroy it , while they lay it upon impossible terms . 1. The most desirable Concord is in common perfection of wisdom and holiness : But it 's certain it will not be , nor are any perfect . 2. The next desirable Concord is in such high degrees of Wisdom and Goodness , as that all Christians be strong and excellent , and err not notably in a word , ceremony or mode : But it is certain , this is not to be expected . 3. The next degree desirable is , that all should be so far teachable and perswadeable , as to yield to every truth ▪ and lawful imposition , when reason is set before them : But it is certain this is not to be expected : And he that denyeth it , knoweth not man. § . 13. A Peace-maker therefore must understand 1. What Concord is already among all Christians , and what is of necessity to Communion with the Church universal : 2. And what more is necessary to Communion in a particular Church . 3. And what more is necessary to the Association and Concord of such particular Churches : 4. And what is necessary only to eminency , praise and special encouragement : 5. And what is necessary to meer humane neighbourhood and converse . And accordingly he should study , 1. How all men may be used like men , and all peaceable men as peaceable : 2. How all Christians may be used as Christians : 3. How all the members of particular Churches may hold such Concord as the ends of their society require : 4. How all such Churches may keep such Love and Correspondency as tendeth to the good of all . 5. And how eminent Christians may be used according to their worth : 6. And how heresie and sin may be suppressed without contradicting any of these ends . § . 14. If once unnecessary terms of Unity and Concord be taken for necessary , even multitudes of honest well meaning men , will hence bend all their strength to do mischief : They will think that all Peace-makers must promote these terms : and all must be used as Schismaticks that are against them : and so all the fore-mentioned accusations , cruelties and persecutions will ( alas ) go for the work even of Peace-makers : And so the common engine of Church-division and persecution and discord , will be preaching and writing against Schism , and crying up peace , and aggravating dissent as a heinous crime , even when it is a duty , and making all odious as far as they can that are not of their mind . The Second Part. The Terms of Concord . CHAP. I. In general , What are the true and only terms of Church-Vnion and Concord , and what not ? § . 1. THE true works of a Peace-maker consisteth , 1. In finding out the true and necessary terms of Concord , and discerning the evil and insufficiency of the false terms : 2. In finding out the meet and necessary Instruments and helps : 3. In discovering the Hinderances and Enemies : and 4. In faithful prosecuting his known duty . And the first is not the least . § . 2. Having proved what Christ himself hath already done in instituting the terms of Unity and Concord , I shall here further shew , I. In General what these Terms are and must be , and what not . II. What Texts of Scripture describe them . III. Particularly and distinctly what they are . IV. I shall answer some of the objections that are made against them . And V. The false Terms shall be detected and confuted in the third Part. § . 3. I. In General , the terms of Catholick Unity and Concord , necessary to all Christians must be and are , I. Only things Great and needful , II. Only things True and Sure ; III. Only things plain and intelligible : IV. Only things of Gods institution or authority . V. And but Few and not very many as to matter of Knowledge and belief . § . 4. If they were not such , mans known incapacity would make them unfit to be any means of the intended end : And this is fully proved by all the foregoing proofs of unavoidable diversity that will be found in men : And I will here add yet more profs that Concord is so very difficult as that it will not be had on any stricter terms : and when all is done it will be very imperfect in this life . § . 5. The great difficulty of Concord doth further thus appear . 1. It cannot be expected but that the greatest part of men will be of low capacity , and partial , and ignorant , and therefore uncapable of understanding higher terms than these . 2. The Greater number , or too many will be bad , though their profest Religion be Good : And bad men will be still self-troublers , and troublers of others : There is no Peace saith my God to the wicked : They are like the troubled Sea that casteth up mire and dirt , Isa . 46. Piety and true Concord must grow together . There will be in Christs Kingdom things that offend and men that work iniquity : There will be Pastors and people that are Worldly , Covetous , Lovers of themselves , Lovers of pleasures more than of God , proud , boasters , haters of those that are good , striving who shall be greatest : And these will be unfit materials in the building , as to full unity , peace and concord . 3. Yea there will be Satans Souldiers and bitter enemies to true piety in the Ministry and all ranks of men : In the same houshold as he that was born after the flesh did persecute him that was born after the Spirit , even so , saith St. Paul , is it now ; and so it will be . The first born man was a murderer of his own brother , because his works were evil and his brothers good . 4. And Christ saith that the Rich shall hardly enter into heaven ; And yet we see the Rich will be the Rulers : It hath been so and will be so , and must be so . And if they are as usually bad as Christ and his Apostles tell us , then bad men will rule : And operari sequitur esse : As men are , they will do : Great men will have worldly selfish interests clean contrary to the interest of Christ and his doctrine : And how great influence Rulers have as to concord or division is easily known . 5. And hitherto the Pastors of the Churches have been , alas , such as Gregory Nazianzen , Isidore Pelusiota and many others have described ( to say nothing of Gildas or Salvian , or the sad Characters that most parties give of one another , and the accusations that Afflicters bring against those whom they afflict , and which the sufferers give of them . ) If Paul then must say , All seek their own , and not the things that are Jesus Christs , no wonder if it be so now ; and that even General Councils have sadly anathematized one another , and thousands of Bishops or Pastors have been cursed from Christ by the rest . And how much power proud turbulent ignorant and worldly Pastors have to hinder the Churches Concord , hath been found by too long and sad experience . 6. And mans nature is sensual and slothful , and it will cost so dear , by long and hard study to be wise indeed , and by mortification and self-denyal to be truly good , that few are likely to attain it . 7. And education , company , friends , and false writers and teachers will still cherish faction and discord in the world . 8. And distance and disacquaintance will leave open mens ears to back-biters , slanderers and false reports . Men will think it uncharitable not to believe such , e. g. as Learned Historians , Doctors and their Pastors are . 9. And the wars and cross-interests of Princes and States have hitherto by jealousies fomented divisions in the Church . 10. And the false wayes and termes of Concord will be kept up in opposition to the true , and will not be the least impediment . 11. And Lastly , Even the Wise and Good that must be the Peace-makers , are such but in part , and have in them too much of the folly , errour and sin of others , which will hinder their work , yea and make them also troublers of themselves and others . § . 6. These being not doubtful conjectures but certain Prognosticks , the remedy must be suited to the Patients capacity . And I. Necessary Essentials all Christians are and must be agreed in : But unnecessary things such as I have described are never like to be commonly united in , nor is it necessary that they should : It seemed good to the Holy Ghost and to the Apostles to impose nothing on the Church , but Necessary things , Act. 15. It was the deceivers and false Teachers which would have done otherwise : Against whom St. Paul doth copiously and zealously dispute , in his Epistles to the Romans , Corinthians , Galatians , Colossians , &c. To pretend that as necessary which is not so , or to command that as necessary and causelesly to make it necessary which is not so in it self , and which we may easily know will never be so judged of , nor received by all , is but to rack and tear the Church , and do mischief for an unnecessary thing . § . 7. II. As it is certain that nothing but Truth can be fit matter for the Churches Concord , so it must be certain Truth : that is , not only such as whoever believeth is not deceived , but such as may be discerned by ascertaining Evidence by all sober willing Christians ; Not only such as the Learned may be sure of , but all that must take it as certain in their profession ; For no man must make a false profession , and say he is certain when he is not . Not that all that may be called certainty must needs exclude all doubting ; but that the Assent be prevalent against such doubting : Nor do I mean that it must be certain by natural evidence ; It is enough if it be so by Divine Revelation : And if any be so weak that they perceive not some necessary revealed truth to be certainly so revealed , they must be put on no more than to say , [ I do , though not with certainty , believe it . ] And no probability must be imposed on mens profession , when there is notable danger on the contrary side , if they should mistake . § . 8. III. Therefore the terms of Union must be only things plain and intelligible to all sober willing minds : For all persons of dull wits and diverting business cannot attain such certainty or firm belief of things which they cannot underst●nd : Belief without understanding is but a dead notion or name , or rather a contradiction . § . 9. As for the Popish doctrine of Implicite faith , it is no true belief of any thing but that General verity in which they say the particulars are implicitely contained . We must all believe implicitely in God , that is , That whatever God revealeth is true : But he that believeth no more but this , is falsly said to believe other things ; For he may believe this , who never understood that God revealed any thing in particular : He that never heard of Christ or the resurrection may believe that all Gods revelations are true : But to call this , an Implicite belief of Christ and the Resurrection , is but to equivocate , and call that believing a thing , which is no believing of it : If they hold that to believe that the Church ( that is , the Pope and his Councils ) is infallible in acquainting us with matter of faith ] is all that is necessary to salvation , though they know not what the particulars are , let them say so plainly , and not call this a believing of other things , or a believing in Jesus Christ , or his Gospel . § . 10. IV. And it is only things of Divine Authority that can be the necessary terms of universal Unity or Concord , supposing the necessary media of bringing them to mens notice : Had we lived in the time and place where Christ and his Apostles did preach and work their Miracles , it had been one thing to determine what were then preached as the necessary articles of faith , and another thing , how we come to hear , know and understand them : It must have been by our ears , eyes and intellects , that we knew and perceived what was said and done . And so now standing at the distance of many ages , certain history , or tradition must bring that to our notice , which our eyes and ears would then have brought to it : But still the Law and terms of Vnion are no less Divine , whatever means do help us to understand them : And as for them that will make humane terms seem necessary to Catholick Vnion or Communion , that they deceive themselves and others and shall never attain the end , but tear the Church by such ill engines , is easily thus proved . § . 11. The Catholick Church never did or will agree what humane power it is to whom this work belongeth : whether it be a Pope or Council , or some universal Monarch , or a Council of Princes by agreement ; Never such a thing was , or will be . Popes and Councils were but in one Empire , the chief Ecclesiastical Governours under the Emperours Civil Government ; and not over the world ; nor was there ever such a thing as a General Council of all the Christian world , but only General as to one Empire : Nor did any of these Councils take on them to make Constitutive terms of the Universal Church or its Union ; but only to preserve , declare and expound them , and to make subordinate governing Canons . And if they had undertaken more , no wise man can imagine that all Christians will therefore confess the right of such a claim , and so submit to it . The proof of their authority will be so obscure , that as such as I cannot see it , so there will be so many no wiser than I am , as that the exclusion of all Christians that are but of our size will never stand with Catholick Unity . And if it were possible to satisfie all the present age , 1. that some have such authority from God , 2. and who they are , 3. and how far it extendeth , yet still such will succeed them in whom the uncertainty and dissent will be revived . What needeth there more proof than mans incapacity and the experience of so many Generations ? All Christians agree in Christianity : All Christians never agreed on any human● terms of Unity ; Pope , Council , or Monarch . One Empire hath pretended to agree in Councils , but have been so far from it , as that they have been the occasion of their greatest disagreements ; witness even the Great ones , Const . 1. Ephes . 1. & 2. Calcedon , which some blessed and some cursed for many generations after ; and that at Constantinople that made the decree de tribus capitulis divided even the Roman Church so far as that for one hundred years a great part of it renounced the Roman Bishop , and set up another Patriarch against him . And Abassia and other extra-imperial Churches were never under the Roman or Imperial Government . § . 12. V. And that the terms of Catholick unity must not be very many things is evident from the foresaid Incapacity of the most to comprehend many things ; and also from the confession of almost all sorts of Christians : Even the Papists who have advanced the Christian Religion to the monstrous magnitude of their vast and numerous Decrees of Councils are forced yet to make them almost all unnecessary under the name of Implicite belief , and do narrow the necessary articles of the Christian faith almost to an annihilation , while they agree not whether it be necessary explicitely to believe the life , death , resurrection , mediation , judgement , yea or being of Christ himself , or any more than that there is a God and an Infallible Church : Of which see Francisc . de sancta Clara his Deus , Natura , Gratia , at large . And those of our selves that eject Ministers and Christians for dissenting from some of their own impositions , are yet contented to admit such as submit to themselves , upon very low terms of Christian knowledge , to the Sacraments and Communion of the Church . And indeed he knoweth not man , who knoweth not , that universal unity and concord will never be had upon the terms of Many , dark , uncertain , humane , or unnecessary things , but only on the terms of things Few , sure , plain , divine and necessary . CHAP. II. Some instances of Gods description of these terms in the words of the Sacred Scriptures . § . 1. I Have before proved , that Christ instituted the terms of Catholick Unity in Scripture , and have cited some texts on the by . It will not be amiss for conviction to set divers texts together , which will fullier open the terms themselves . § . 2. The words of the institution of Baptism before mentioned are the most convincing , Matth. 28. 19 , 20. [ Go ye and disciple all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost , teaching them to observe all things whatsoever I have commanded you , and lo , I am with you alway even to the end of the world . ] Here Christ himself sendeth his messengers , and prescribeth them their work , and maketh the terms of Baptism the Entering and Constitutive terms of his Church which they were to gather : But the Administring or Governing terms are larger , even teaching them all things which Christ hath commanded them . And this was a Law not only for that age , but to the End of the world . § . 3. It is the same in sense which reduceth all the terms to [ Believing in Jesus Christ ] as including Belief in the Father and the Holy Ghost , John 1. 12. As many as received him , to them gave he power to become the sons of God , even to them that believe on his name . John 3. 14 , 15 , 16 , 18 , 36. Whosoever believeth in him shall not perish , but have everlasting life : He that believeth on him is not condemned — He that believeth on the Son , hath everlasting life . John 17. 3. This is life eternal , that they might know thee the only true God , and Jesus Christ whom thou hast sent . John 14. 1. Ye believe in God , believe also in me . John 15. 1 , 2 , 3. Now are ye clean through the word that I have spoken to you , abide in me and I in you , &c. See John 6. Mark 16. 16. Preach the Gospel to every creature : He that believeth and is baptized , shall be saved , and he that believeth not , shall be damned . It will be needless to repeat all words to the same purpose , Matth. 18. 6. He that offendeth one of these little ones that believe in me , it were better a mill-stone were hanged about his neck , &c. And yet must Bishops curse such from Christ , and excommunicate them ? Mar. 1. 15. John 6. 29 , 69. & 7. 39. & 4. 35 , 38. & 11. 27 , 42. & 12. 36. & 13. 9. & 16. 30. 31. & 17. 20 , 21. & 20. 31. & 2. 11 , 22. & 9. 53. & 16. 27. & 7. 31. & 8. 30. & 10. 42. & 11. 26 , 27. & 5. 24. & 6. 35 , 40 , 47. & 7. 38. & 12. 46. Acts 10. 42. & 5. 14. & 8. 37. & 13. 39. & 16. 31. & 19. 7. & 18. 8. & 17. 4 , 34. & 14. 1. & 13. 12 , 48. And all these believers ( no doubt of no hard numerous humane articles ) lived in Love and Communion , Acts 2. 44. & 4. 32. so Rom. 3. 22. The Righteousness of God by faith in Jesus Christ is unto all and upon all them that do believe , for there is no difference , & 4. 11 , 24. Abraham is the Father of all them that believe , and righteousness shall be imputed to them all : Rom. 10. 9 , 10. If thou confess with thy mouth the Lord Jesus , and shalt believe in thy heart that God raised him from the dead , thou shalt be saved : For with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation , Gal. 3. 22. & 2. 16. Heb. 11. 6 , &c. & 10. 39. & 4. 3. 1 John 3. 23. & 5. 1 , 5 , 10 , 13. § . 4. Other texts that add Repentance to Faith , speak but the same sense , adding the express mention of the terminus à quo , as well as of that ad quem : as Mar. 6. 12. Luke 13. 3 , 5. Acts 2. 38. & 3. 19. & 8. 22. & 17. 30. & 26. 20. Matth. 9. 13. Luke 24. 47. Acts 5. 31. & 11. 18. & 20. 21. & 26. 20. 2 Tim. 2. 15. 2 Pet. 3. 9. Luke 10. 13. & 15. 7 , 10. 2 Cor. 7. 10 , 11. § . 5. Christ himself the Law giver and Judge doth oft in his explications lay his acceptance of men on a few great , plain , sure necessary things : He summeth up the whole Law into the two great Commands , the first and the second like unto it , even the Love of God and Man : and when he tells one that had lived soberly and justly , that yet he lacked one thing , Luke 18. it is but this plain great necessary duty , to prefer his heavenly reward , and hopes , and Christ to bring him to it , before his wealth and prosperity on earth : This was not a great Volume of hard opinions , but one plain and necessary duty , not hard to know , but hard to an unbelieving worldly heart to be willing to do . So in his great Sermon on the Mount , Matth. 5. it is not many dark opinions or small ceremonious practices that he pronounceth blessedness on , but the pure in heart , the poor in spirit , the merciful , the peace-makers , and such as suffer for righteousness sake : And in all his most excellent Sermons and Prayers , John 5. & 6. & 10. & 13. & 14. & 15. & 16. & 17. what have you but our common Catechism truths ? Which of the controversies of contenders , or what nice opinions are there decided or propounded ? Nay , he himself oft distinguishing tells men , that God will have mercy and not sacrifice , and reproveth the Pharisees that were strict in tything mint , annise and cummin , and neglected the great matters of the Law , Mercy , truth and justice , and that troubled the Church with their ceremonies , and worshipped God in vain with their traditions , teaching for doctrines the commandments of men , Matth. 15. Yea , when he describeth the Judgement to come , it is not many hard opinions that he layeth life and death on , but on loving , relieving , visiting his members , yea , the least of his members , yea , himself in them : And he condemneth those that do it not even to the least : What then shall they suffer , that interdict and anathematize Kings and Kingdoms , and hereticate great part of the Church of Christ ; yea , the Pope and his Councils of military Bishops that have risen to their greatness , and conquered the Christian Nations by this art of Anathematizing or cursing Kings and Subjects from Christ . § . 6. We find Christ preaching also to divers single persons , as to Nathaneal , to the Samaritan woman , John 4. to the blind man , John 9. to the Canaanitish woman and others ; and he never went beyond these few , plain , divine and necessary terms . § . 7. And he sent out his disciples to preach but the same doctrine that he had done ; even to Repent and believe the Gospel : and Devils were subject to them that preached this short plain truth ; who I fear are the Masters of many that spin a finer web . And John Baptist went but the same way : And among the counsels which he gave to the many sorts that flocked to him , see whether any of our Engines of heretication and division and silencing are to be found . All the four Gospels are strangers to such things . § . 8. And the very Controversal Epistles of St. Paul that were written to confute Seducers , were written by the same spirit , and go the same way . The summ of all is , Repentance towards God , and faith towards our Lord Jesus Christ : The doctrine of faith in Christ , and the abrogation of the burdensome Ceremonious Jewish Law , and that the Gentiles ●ere not bound to keep it , is the summ of his doctrine . 〈◊〉 summeth up all the Law in LOVE , Rom. 13. ●●d in living soberly , righteously and godly in the ●orld , following the spirit , and mortifying the lusts of the flesh , living a holy and heavenly life in love and unity and peace . And whereas pride and ignorance then began the dividing way , and condemning Christians for tolerable differences , he oft and plainly reproveth and confuteth this : But most fully and purposely to the Romans , Chap. 14. & 15. Him that is weak in the faith receive ye , but not to doubtful disputations ( or not to judge his doubtful thoughts ) instancing in differences about meats and dayes ; Let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him that eateth ; for God hath received him : Who art thou that judgest another mans servant ? to his own master he standeth or falleth : Yea , he shall be holden up , for God is able to make him stand . Let every man be fully perswaded ( or assured ) in his own mind : He that regardeth a day , regardeth it to the Lord , &c. But why dost thou judge thy brother ? or why dost thou set at naught thy brother ? For we shall all stand before the judgement-seat of Christ . Let us not therefore judge one another any more ? but judge this rather that no man put a stumbling block in his brothers way — If thy brother be grieved with thy meat , now walkest thou not charitably : Destroy not him with thy meat for whom Christ dyed . — For the Kingdom of God is not meat and drink , but righteousness and peace and joy in the Holy Ghost . For he that in these things serveth Christ , is acceptable to God and approved of men . Let us therefore follow after the things that make for peace , and things wherewith one may edifie another . For meat destroy not the work of God. All things indeed are pure , but it is evil for that man that eateth with offence . I is good neither to eat flesh , or drink wine , nor any thing whereby thy brother stumbleth or is offended or ma●● weak — And he that doubteth is damned if he eat , be●cause he eateth not of faith : For whatsoever is not 〈◊〉 faith is sin . Ch. 15. We then that are strong ought to bear the infirmities of the weak , and not to please our selves : Let every one of us please his neighbour for his good to edification . For even Christ pleased not himself , &c. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus : That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ : wherefore receive ye one another as Christ also received us to the glory of God. § . 9. I know not what can be spoken more plain and home to the case in hand , and the humane unnecessary impositions which have so many ages torn the Churches of Christ : And yet all this is nothing to the Imposers . The different exposition of this one part of Scripture hath had a great hand in the calamitous distractions , silencings , imprisonments , scatterings that have been exercised in many Nations of the world . The controversie lyeth here : The One side say , that All this was spoken by St. Paul only of such things indifferent as the Church had not setled by any Law , and would not so settle ; but that it 's nothing to such as the Church either hath or will so command : This opinion hath carried it in England and other Nations of the world . Being once commissioned to plead this cause by his Majesty among others , I then presumed to say , 1. That St. Paul here writeth not only to the laity , but to all the Roman Church ? That therefore he writeth ( as Christ , Rev. 2. & 3. to the Angels of the seven Churches , ) to the Rulers of the Church as well as to the People . 2. And therefore he forbiddeth those Rulers what he forbiddeth others ; and so forbiddeth them the imposing of any thing contrary to this his full determination . 3. Yea himself was an Apostle and a Church-Governor of as great authority as those that he wrote to ; And these his words signified his own judgement and what he would do himself . Yea they were as good a Law , as any the Romans could make that he wrote to . Therefore when an Apostle by the Spirit of God , shall write thus plainly and peremptorily to Priests and people thus to tolerate and receive each other , he that now expoundeth it with an [ except the Church otherwise , decree ] maketh this the sence [ I do by all these great reasons charge and perswade you not to judge , despise or reject one another unless you decree to do it ; or not to make such rejecting Laws , unless you make them . ] And the Holy Ghost speaketh not in the holy Scriptures at this rate . § . 10. Yea I prove from the arguments used by St. Paul that he extended his speech to the Clergy or Rulers as well as to the people , and so forbad them making such Laws : ( And indeed the knack of making Church-Laws , ( without the Holy Ghost in Apostolick persons ) was not as then learnt and used by the Churches ) : 1. Because St. Paul argueth from Universal reasons : 2. and from Moral and necessary arguments , and 3. Speaketh by the Spirit and Apostolical Authority . § . 11. I. His reasons touch not only some singular persons and case , but the case of all Churches in all Ages : He argueth from the difference between well-meaning Christians as Weak and Strong , as doubting and as assured , as mistaken and as in the right , as in danger of being damned if they act doubtingly , and of stumbling and being offended , &c. Now such weak , mistake● Christians in such matters ever have been , and ever will be , and so the reason from their case and necessity will hold in all Countreys and Ages to the end . § . 12. II. And many great and pressing Moral reasons that all Christians are bound by are here heaped up . 1. One is from Christian Love to brethren . 2. Another from humane Compassion to the weak . 3. Another is from Gods own example , who receiveth such , whom therefore we must not reject . 4. Another is from Gods prerogative to judge ; 5. and another from his propriety in his own servants . 6. Another is from our having no such judging power in such cases . 7. Another is from Gods Love and mercy that will uphold such . 8. Another is because what men do as to please God , must not be condemned without necessity , but a holy intention cherished , so it be not in forbidden things . 9. Another is that men must not go against Conscience in indifferent things . 10. Another is from Christs dreadful judgement which is near , and which we our selves must undergo , and must be that final decider of many things which here will not be fully decided . 11. Another is from the sin of laying stumbling-blocks and occasions of offence . 12. Another is from the danger of crossing the ends of the death of Christ , destroying souls for whom he dyed . 13. Another is that it will make our good to be ill spoken of . 14. Another is that the Kingdom of God , or the Constitution of Christianity and the Church lyeth in no such matters , but in righteousness and peace and joy in the Holy Ghost . 15. And another that Christ is pleased in this without the other , and God accepteth such . 16. Another is that such are approved of men , that is , This righteousness , peace and holy joy without agreement in such Ceremonies and by-matters , beareth its own testimony for approbation to the judgement of all impartial men ; humanity and Christianity teach us to love and honour such . 17. Another is from our common obligation to live in peace with all . 18. Another is from our obligation to do all to the edifying of one another . 19. Another is because Gods work else is destroyed by us . 20. And our own lawful acts are turned into sin when they hurt another . 21. Another from the obligation that lyeth on us to deny our own liberty in meat , wine , &c. to avoid the hurting of another that is weak . 22. Another is from the damnation of such as are driven or drawn to act doubtingly . 23. Another is from the special duty and mercy of the strong that should bear the infirmities of the weak . 24. Another is from the common duty of pleasing others for their good and edifying . 25. Another is from the example of Christ himself that pleased not himself . 26. Another is from Gods patience to us . 27. Another is from our great obligation to imitate Christ . 28. Another , because indeed this is the true way to Love and unity , that with one mind and one mouth we may glorifie God , while we lay not our concord on impossible terms . 29. Another is in the concluding precept , because Christ receiveth us and it is to Gods Glory : therefore we must thus receive each other . If all these moral arguments signifie no more than this [ Receive and tolerate such till you make Laws against it ] I cannot understand the argumentations of God or holy men . § . 13. III. And to conclude , Paul spake by the Holy Ghost and by Divine authority himself , and his words recorded are part of Christs Law indited by the Spirit ; and no man that cometh after him or to whom he wrote , had power to contradict or obliterate it . All this methinks should satisfie men of the meaning of so full a decision of an easie case about things indifferent , which it's strange that so many yet for nothing do oppose : And that the authority of an Apostle in Sacred Scripture , the peace of the Church , and the souls and peace of all dissenters and doubting persons , should seem so contemptible to them , as not to weigh down their humour and domineering will , in an unnecessary and indifferent thing ? But it is the nature of sin , especially Pride , to be unreasonable and unpeaceable , and the troubler of the soul , the Church , the world . § . 14. The same Apostle in the Epistles to the Corinthians , 1. c. 1. v. 10. &c. importuneth them to peace and unity , and sharply reprehendeth their divisions ( 1. c. 3. ) He desireth them to be perfectly conjoyned in the same mind , and in the same judgement . But what are the terms and means of such a union ? Is it that they all unite in Cephas ( Peter ) or in One Patriarch or Pope ? Or that they adhere to men with greater estimation ? No , but contrary . It is this that divided them , while one was for Paul , and another for Apollos , and another for Cephas : He calls them to unite in Christ alone , and not to think of men above that which is written , nor to be puffed up for one against another , nor to take any Pastors as the Lords of their faith , but as Ministers of Christ and stewards of his mysteries , given for their good , and helpers of their joy and edification : c. 3. & 4. He tells them that neither is he that planteth any thing , neither he that watereth , but God that giveth the increase : and he that planteth and he that watereth are one : c. 3. v. 7 , 8 , 9. And in case of eating things offered to Idols , as to so much as was lawful in it self , he chargeth them to deny their liberty when it will be a stumbling-block to the weak , and tells them that he will never eat flesh while the world standeth , if it make his brother to offend : c. 8. 13. Telling them that when they sin so against the brethren and wound their weak Conscience , they sin against Christ ; v. 12. And he himself would labour for his bread , and not take a lawful and due maintenance from them , when he saw it would hinder his success , c. 9. and would rather dye , than any should make void this his glorying , v. 15. To the Jews he became as a Jew , to gain the Jews , and to the weak he became as weak to gain them , and was made all things to all men that he might by all means save some , v. 20 , 21 , 22 , 23. His rule is , Give no offence to Jews , or Greeks or to the Church of God : even as I please all men in all things , not seeking my own profit , but the profit of many that they may be saved , c. 10. v. 32 , 33. Their divisions at the Communion he reproveth , ch . 11. not caused by ceremonious impositions , but their own partiality and selfishness . The great difference among Christians in gifts and strength he largely openeth , c. 12. to shew them that all this must stand with unity , and that yet there must be no Schism in the body , but the members must have the same care one of another , v. 25. yea the less comely parts must have the more care , v. 23 , 24. And ch . 15. 1 , 2 , 3. he giveth us this sum of the Gospel which he preached [ Moreover brethren I declare to you the Gospel which I preached , which also you have received , and wherein ye stand , by which also ye are saved if ye hold fast what I preached , to you , unless you believed in vain : ( Are not here the terms of Christian unity and salvation ? ) For I delivered to you first of all that which I also received , how that Christ dyed for our sins , according to the Scriptures , and that he was buried and rose again the third day according to the Scriptures , and was seen , &c. whence our resurrection is proved . Here is nothing but the common articles of the Creed ; and this was the Gospel . Indeed St. Paul is an Anathematizer too , but it is not of men that differ about words or humane forms , but of all them that love not the Lord Jesus Christ , 1 Cor. 16. 22. § . 15. The same Apostle sharply reprehendeth the faults of the Galatians ; But what is it for ? not for differing about things unnecessary , but for making such necessary that were not : For which he wisheth those cut off that troubled them . And he concludeth all with this uniting true Canon , c. 6. v. 15 , 16. [ For in Christ Jesus neither Circumcision availeth any thing , nor uncircumcision , but a New Creature : And as many as walk according to this Canon ( or Rule ) , peace be on them and mercy and on the Israel of God : I Can any thing be plainer ? No , say the battering Canoneers , [ As many as walk according to this Canon , but conform not to all our Canons or Decretals , let them have no peace or mercy , but be cut off from the Isreal of God ] ; so contrary is the Papal Spirit to Christs . And Paul there giveth also this rule and the reason of it : c. 6. 1 , 2. [ Brethren if a man be overtaken in a fault , ye which are spiritual restore such a one in the spirit of meekness , considering thy self lest thou also be tempted : bear ye one anothers burdens and so fulfil the Law of Christ : And because he knew that self-esteem and contempt of dissenters lay at the root of impatience towards others , he addeth [ If a man think himself to be something ( to whom all must needs consent ) when he is nothing , he deceiveth himself . ] § . 16. The same Apostle to the Ephesians accurately openeth the terms of Christian Unity and Church Concord in my Text ; purposely describing both the end , the instruments and the terms : so that I know not how we could have desired more . The End is [ For the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ , till we all come in the unity of the faith , and of the knowledge of the Son of God , to a perfect man , to the measure of the stature of the fulness of Christ . That we henceforth be no more Children tossed to and fro and carryed about with every wind of doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive ; but speaking the truth in love may grow up in him in all things which is the head , Christ , From whom the whole body fitly joyned together and compacted by that which every joint supplyeth according to the effectual working in the measure of every part , maketh increase of the body to the edifying of it self in love . ] Can all the Canons in the world attain more Concord and higher ends than these exprest ? And the Instruments are the gifts which Christ gave to men , even to Apostles , Prophets , Evangelists , Pastors and Teachers , and the loving endeavours of all believers . § . 17. And the Terms of all this Union and Concord are these seven , 1. One Body , ( of Christ the only Head , that is , all true Christians in the world ) 2. One Spirit ( given by Christ to quicken , illuminate and Sanctifie and confirm and comfort them . ) 3. One Hope of their calling ( that is , the Glorious coming of Christ and our Heavenly Glory . ) 4. One Lord ( the King , Head and Saviour of the Church . ) 5. One Faith , ( that is , Christianity , expressed in the Churches Creed or common profession . ) 6. One Baptism , ( that is , One solemn entrance into the Church and Covenant of God in the publick profession of this one faith . ) 7. One God and father of all , who is above all , and through and in us all . ] But all this consisting in various degrees of grace and gifts , ch . 4. v. 1 , 2 , 3 , 4 , 5 , 6 , 7. These are Gods own terms of Christian Unity and Concord , sufficient in their kind , but judged insufficient by the ignorant , proud , tyrannical Church-tearing Spirit . And to shut out false anathematizing , he concludeth with pronouncing [ Grace to all them that Love our Lord Jesus Christ in sincerity ] whoever condemn them . § . 18. The same Apostle leaveth the same Canon to the Philippians , c. 1. v. 15 , 16. Though some preached Christ not sincerely but of contention , supposing to add affliction to his bonds , so far was he from silencing them or forbidding men to hear them , that he rejoyced that Christ was preached , though in pretence and contentiously . And ch . 2. 1 , 2 , 3. he most vehemently importuneth them to be like minded , of the same Love , of one accord , and of one mind : But how can that be , and on what terms ? [ Let nothing be done through strife and vain glory , but in lowliness of mind , let each esteem other better than themselves . Not say [ say as I say or be silent . ] Look not every man on his own things , but every man on the things of others ( And not tread down others that you may be great ; nor think of your own case and reasons only . ) Let this mind be in you which was also in Christ Jesus — who being in the form of God , thought it not robbery to be equal with God , but made himself of no reputation , and took upon him the form of a servant , &c. This is the Pastors pattern . Let him that is Greater than Christ refuse to stoop so low . And his Canon for the Concord is ch . 3. 13 , 14 , 15 , 16. To confess our selves imperfect , seekers of perfection , pressing forward for the prize . [ Let as many as be perfect be thus minded ( This is your measure here ) and if in any thing you be otherwise minded , God shall reveal even this unto you : Nevertheless whereto we have already attained , let us walk by the same rule , let us mind the same thing . ] As if he said , while you agree in true Christianity , take it for granted that you will all have imperfection , for I have so my self , and therefore there will be different judgements in tolerable cases ; but let this be your Canon ; notwithstanding such difference , while you press towards perfection , walk by the Rule of Christian Love , in searching after the will of God , and mind with Concord the great things which you are all agreed to pursue ; And bear lovingly with each other in lesser differences , and God in this way will teach you more . § . 19. The same doctrine he delivereth to the Colossians , reprehending those that would lay Christian faith or Concord on their will-worship , worldly rudiments and ordinances , Touch not , taste not , handle not , after the Commandments and doctrine of men , in things which have a shew of wisdom , in voluntary humility and neglecting the body ; in worshipping Angels and intruding into unseen things , vainly pufft up by fleshly minds : And instead of this he exhorteth them to hold the Head Christ , who is the true wisdom and bond of unity , and believe that in him they are complete ; and to take heed lest any spoil them ( of their faith love and concord ) by Philosophy ( pretending greater subtilty ) and vain deceit , after the traditions of men , and after the rudiments of the world , and not after Christ , in whom dwelleth all the fulness of the Godhead bodily , in whom we are compleat . ] And he instances in some such snares , [ Let no man judge you in meat or drink , or in respect of an holy day , or new Moon , or of the Sabbath , which are a shadow of things to come , &c. ] that is , Let no man bring you under such Laws , and lay salvation or unity and Concord on them . And ch . 3. he largely sheweth that in the New Man there is neither Greek nor Jew , circumcision or uncircumcision , Barbarian or Scythian , bond or free , but Christ is all and in all : And that the true bond of perfection is charity by which the peace of God must rule in their hearts that are called into One body ; And the subordinate Canons are [ bowels of mercy , kindness , humbleness of mind , meekness , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any , even as Christ forgave you , so do ye . ] § . 20. If any say , These are not precepts for Church-Governours but for subjects : I answer still , They are the precepts of the Holy Ghost by an Apostle that had more authority than any of our Church-Governours , and that to all the Churches about their common duty , unity and interest , binding them and binding us , even all the Churches . § . 21. It would seem tedious to recite all other texts to the same purpose : His prohibitions of vain disputes and janglings about the Law and genealogies , and his confining men to the common doctrine of Christianity , and his warning men to preach no new or other doctrine , may be seen in the Epistles to Timothy and Titus . § . 22. And it is much to be observed , 1. That all the hereticks of those times pretended to greater wisdom and curiosity than the Christian Churches had , and by such pretences brake their Concord , as may be seen in all the Epistles , especially Col. 2. & Jam. 3. 2. And yet that whenever the Apostles or Christ himself , Rev. 2. & 3. censure any such hereticks to be forsaken and cast out , it is never for any little matter , but for denying some common article of the faith ( as Christs Incarnation , the Resurrection , &c. ) or for some gross wicked doctrine and practice , ( as fornication and eating things offered to idols , or rebelling against Rulers , &c. ) Which shews what then were the terms of Church unity , and by what Canons they were governed , by Gods appointment . § . 23. I will add that one great warning of Paul , which summeth up all , 2. Cor. 11. 3. a prophesie of the deceit and corruption of the Churches ; [ would to God you could bear with me a little in my folly ( as proud corrupters account it ) and indeed bear with me : For I am jealous over you with godly jealousie ; For I have espoused you to one husband ( and not to usurpers ) that I may present you as a chaste Virgin to Christ : But I fear lest by any means as the Serpent beguiled Eve though his subtilty ( flattering her with the hopes of higher knowledge ) so your minds should be corrupted from the simplicity that is in Christ . ] Christianity is not a snare for mens wits , but a way to their salvation : It is a plain and simple thing though most mysterious : 1. It consisteth of simplicity of doctrine , a few , great plain and necessary things , and not of philosophical curious subtilties , though it forbiddeth not but encourageth the utmost improvement of reason and true learning , especially for method , elucidation ▪ and defence . 2. It is a simple and spiritual worship that it commandeth , for God is a spirit and will be so worshipped in spirit and in truth . The Schismaticks contended whether in this Mountain or at Jerusalem ] but Christ rebuked that contention . 3. And it is a simple sort of Government or Discipline that Christ hath instituted ; commanding him that will be Greatest to seek his preeminence in being most useful and humble , as a servant unto all , and not as the Rulers of the world to be called Benefactors and gracious Lords , not as Lording it over Gods heritage but as examples to the flock : Not smiting with the sword , but leaving force to Civil Magistrates . 4. And it is a simple conversation that Christ by his Law and example hath prescribed , and his servants used : This was Paul's rejoycing , the testimony of his Conscience , that in simplicity and godly sincerity , not in fleshly wisdom , he had his conversation in the world , 2 Cor. 1. 12. Wisdom must go with innocency : but it is not worldly carnal wisdom , but such as consisteth in knowing God in Christ ; to be wise to salvation . § . 24. Now this fourfold Christian-simplicity ▪ Paul foresaw the Serpent on pretence of finer wit and subtilty would draw the Church to forsake , till ( as Erasmus saith ) it became a point of wit to be a Christian : and this would be ( and hath been ) the corruption of the Churches . 1. The simplicity of Doctrine is turned by Councils and by other Dictators into multitudes of unnecessary and uncertain notions , to say nothing of the false ones . In the clear discovery of the sence and method of the sacred doctrine , we must use our greatest skill and accurateness : But salvation , peace and concord is not to be laid on the fine elucidations , and numerous articles of mens wits . 2. The simplicity of Christian worship is corrupted , and turned into such pageantry of Ceremonies and formalities ( to pass by much worse ) that spiritual worshippers find it exceeding unsuitable to them , in much of the Christian world . 3. And how far and dolefully the simplicity of Church-Government or Discipline is lost , in more places than the Papal Kingdom , needs not many words to tell him , that can compare things old and new . 4. And what wonder if the honest simplicity of Conversation perish with the rest , and carnal interest and fraud and falshood , and oppression reign by carnal wisdom ? Thus hath the subtile serpent corrupted the Churches by drawing them from the simplicity that is in Christ . CHAP. III. III. The true terms of Catholick Vnity and Concord more particularly described , as the principal means of hope for the Churches Peace . § . 1. THe false terms having been the engines of Schism and Church-distractions , it is the opening of the true terms that must be the cure , with which I shall begin , because Rectum est index sui & obliqui . And here are distinctly to be laid down , I. What are the terms of entering into Christian Catholick Church-Vnity and Communion ? II. What are the necessary terms of continuing it ? and what are the causes of abscission either by apostasie or excommunication ? III. What are the terms necessary to the office and exercise of the sacred Ministry ? IV. What are the terms necessary to the constitution , administration and Communion in single Churches . V. What are the terms necessary to the concord of such single Churches among themselves as associated or corresponding for mutual help . VI. And what is necessary to the civil peace and concord of Christians , in Kingdoms , Cities and Families . Of these in order . § . 2. I. Nothing but Baptism truly received is necessary to entrance into the state of Vnion with the visible Church called Catholick or Vniversal . § . 3. I before shewed that Christ himself instituted the terms , in the institution of Baptism , and that herein all Christians are agreed . The proof of this is so full that nothing but gross ignorance or wilfulness can make it a matter of doubt . 1. In the fore-cited institution ; 2. In the constant judgement and practice of the Universal Church , through all places and ages since the institution of baptism to this day . 1. That Baptism hath been still used , no one that knoweth Church history can deny . 2. That it hath been used to this end , to be the entrance into the Church universal and visible Christian state , is an undenyable . About Infant baptism the Anabaptists doubt ; But they also deny Infants to be Christians or Church-members : and we prove to them both together , by Christs command to Disciple Nations baptizing them : They confess that Baptism is the Church-entrance as well as we . 3. And all that are truly baptized persons are Christians or visible Church-members , till they revolt or are cast out , all the Christian world from the dayes of the Apostles are agreed . 4. And as all visible Covenanters in baptism have been taken for visible Christians , so all sincere heart-Covenanters have ever been supposed by the Church to have by Baptism a sealed and delivered pardon of sin , and right to adoption , and everlasting life . All this is so evident that it is labour in vain to prove it , that this hath been the constant consent of the Christian world , and so continueth to this day : And all that are Christians are still in all Countries thus baptized . § . 4. And if Baptism be the common symbol of Christianity , and the common making of a visible Christian , then it must needs be the constitutive term or qualification sufficient to mens first Church-Vnion and Communion : which is commonly confessed . § . 5. If there be any place for contention here , it must be only about the validity of mens Received baptism : 1. As to the Minister and his part : 2. As to the mode and Ceremonies : 3. As to the qualification of the receiver or baptized . § . 6. I. As to the first , though all be not agreed in point of Duty who should baptize , yet so great a number of the Christian world are agreed as to the validity of baptism received de necessitate medii , that the dissenters are so few as that we need not fear any great disagreement hereabout . The very Romanists maintain the validity not only of the Baptism received by hereticks and wicked Priests , and silenced and suspended Priests , but also of Lay-men , yea of women : But de officio all are agreed that where it is possible a lawful Minister of Christ should do it . Only a few Anabaptists say that it must be only one that was baptized at age himself : And one or two Singularists ( whether in ignorance or design I know not ) think it the aptest medium to unchurch the Reformed Churches , that they have no true Priests for want of due succession of ordination , and consequently no true Sacraments , because God owneth no Acts but such as are commissioned or appointed by him ; and consequently no Covenant ; and consequently no Covenant - promise and benefits , of pardon , justification and salvation : But this is after at large to be detected and confuted . § . 7. The great difficulty is of the necessary qualification of the baptized : And there 1. the Anabaptists keep out Infants : But besides Baptism and Church-membership , they deny them no offices that their age is capable of : And they are ready to receive them all by baptism as soon as they come to the use of due understanding : And these delayes are but few in comparison : And 1. the ancient Churches compelled none to be baptized , but only received them that voluntarily came , or were duly brought . 2. And if men will stay without or keep their Children out , they wrong themselves and theirs , but this breaketh no unity of the Christian Church . § . 8. There have been also factious persons that tye the validity of Baptism to their sects : such as were specially the Donatists , supposing that their Prelates had the truest call and power ; and that all others were Sectaries or Hereticks , and therefore their baptism null and void and to be iterated : But though in other arrogancies some follow them to this day , yet few if any in the nulling of baptism . § . 9. But a greater and longer stir there hath been about Creeds and professions required as Tests to excuse men from heresie . But yet it is to be noted , that few of them by these altered the form of baptism , but there took up with the ancient Creed , ( the Apostles and the Nicene or Constantinopolitane ) and required no more ; but only imposed the rest on Bishops , Priests or other afterwards . § . 10. And is there now any cause of discord here ? 1. All Christians have been made such by baptism from the Apostles dayes till now . Is there any thing in the world that ever came down to us by more certain , uniform , consenting tradition ? The very same words of baptism which Christ did institute are every where used to this day : And if all ages and Countreys have still baptized persons as believers , or Christians , and yet be not agreed what Christianity is , or what the faith is that baptism requireth , it will be a strange incredible shame to them . But even Hierome and Hillary that cry out of their new Creeds , do tell us that in Baptism the old one was still used , to which they did appeal . And though the Greeks and Latines differ about their filióque , and some small new clauses are found in the Creed that were not in the old Copies which are now found on Record , they are not so factious or vain , as to nullifie Baptism by any of those differences . For the Creed is but part of the Exposition of Baptism , and Baptism is true Baptism , if no other Creed or words were used but it self . 2. And there are few Christians yet that will refuse any of the truly ancient Creeds ; of which more anon . § . 11. 3. It is true that there are some humane ceremonies which some Churches adjoin to Baptism , and by others are rejected or omitted . The most of the ancient Churches used the tasting of milk and honey , the wearing of a white garment , and Chrisme : and now some use the transient Image of the Cross as a symbol of our engagement to a Crucified Christ ; which others omit as taking it to be so far participant of the nature of a Sacrament of the Covenant of Grace , as that it is an usurpation of Christs prerogative , for any men without his institution to appoint : But yet all these Churches that differ in these Ceremonies agree that the validity of Baptism dependeth not on them . Whether they be used or omitted , the person is nevertheless baptized . § . 12. Qu. But what is it that is necessary to the being and validity of baptism ? Answ . This was partly answered before . 1. It is necessary to the validity of it in foro Ecclesiae , that both the baptizer and the adult baptized ( or the person that is authorized to Covenant for the infant ) do Profess to intend real Baptism , and not to do it in jeast or to other ends : And it is necessary to its efficacy to pardon and salvation , that this profession of the Baptized be sincere , and that he do it from the heart : And it is necessary to free the baptizer from Gods displeasure that his intention be sincere . 2. It is necessary that the words of Baptism be such as express all the Essence of it ; such as are those of Christ which all Christians use [ I Baptize thee in the name of the Father , of the Son , and of the Holy Ghost . ] And that no contradictory words which nullifie these be added . 3. It is necessary to the validity of it in the judgement of the Church , that the adult person , ( and the Parent or pro-parent for the Infant ) do seem or profess to understand all the words of Baptism , so far as is essential to it : For ignorantis non est consensus . 4. It is necessary to the validity of it to real pardon and salvation that he not only seem to understand it , but really do so . 5. It is accordingly necessary that the person consent to all the essence of the Covenant , that is , seem and profess to do it , to the Church , and really do it , to satisfie God , and obtain pardon and life by it . 6. It is not absolutely necessary to the validity , that the Creed or any other profession be used , by the baptized , besides the words themselves [ I believe in God the Father Son and Holy Ghost , and give up my self to him in this Baptismal Covenant . ] Because understanding and consent may be expressed by those words . 7. But it is usually necessary to the bene esse , or the best performance of baptism that the adult person ( or the Parent of Infants ) do in larger words profess his understanding , belief and consent to baptism : And it is best that these words be not too many nor too few , and that they be for the most part one unchanged form ; Lest ignorance or heresie deprave baptism by change and variety of words . 8. To this end the Churches of Christ have still used the Creed as the summary form of Profession of faith , As the Lords Prayer is a summary form of our Desires , and the Decalogue of our rule and profession of practice . But because Assent is supposed to imply Consent to the particulars Assented to , though but Generally professed , therefore the Church hath more rarely omitted the Creed in the profession of Assent , when yet they have accepted of a more General profession of Consent to the Covenant , and promise of obedience . 9. But if the adult do before-hand as a Catechumen learn the Creed , Lords Prayer and Decalogue , and give the Pastor a satisfactory account of his competent understanding of them , then that may be supposed , and only a General profession of faith , consent and subjection , be used at the time and in the words of baptism . And so much of the constitutive causes of baptism . § 13. II. Though no more than Baptism be essentially Necessary , because so great a work should be well done ; and ignorance and errour are very common , it is meet that the Church require [ an understanding Assent to the common Articles of the Creed , and an understanding Consent to the Lords Prayer and Decalogue ; and in general to all that he understandeth to be Gods Word , Belief and sincere Obedience . ] And therefore that the adult person , ( and Parent of the Infant ) be one that hath before been Catechized or examined herein . ] § . 14. Though I consent to Ger. Vossius and others that there is no proof at all that the twelve Apostles made the twelve Articles of the Creed respectively , every one making one , as some have feigned ; and though I deny not what he and Bishop Vsher and many others say , of the two or three Articles being not found in the most ancient Copies or Records , and though I verily consent to Parker de Descensu and many others , that the words of Baptism were the first Creed , and that the Creed was brought in by degrees as the Exposition of the Baptismal profession , and that at first it had but three Articles [ I believe in ( and give up my self to ) God the Father , Son and Holy Ghost ] , Yet I take the Creed in the sence at least to be of necessary use to the ends now mentioned , and I think we may say so much as is of greatest antiquity to be Divine and the word of God , and a special part of his word more necessary to be believed than many other parts . § . 15. For , 1. Though we receive not the pretended Traditions of Rome or any Church that shall be obtruded on us without proof , or as accusing the Scripture of insufficiency ; yet we never denyed that the Apostles preaching was Gods Word before they wrote it , and as well as their writing . It being eight years after Christs Ascension ( as is commonly supposed ) before the first part of the New Testament was written by St. Matthew , and near an hundred years after his incarnation that the last was written by St. John ; and only four or five of the twelve Apostles having left us any of their writings , it were intolerable to deny that the constant preaching of them and all the rest to their death , was not done by the inspiration of the same infallible spirit as their writing was , and so was the Word of God. § . 16. 2. And it is certain that Baptism was then as common as Christians , and that nothing was sooner done by the Apostles , nor more constantly , nor with greater concord and concent , than discipling persons and baptizing them : For this was the summ of their first appointed work , in which Christ promised to be with them to the end . § . 17. 3. It is certain that the Apostles did administer Baptism as wisely and holily according to Christs will , as any that ever did come after them : And therefore that they did not take up with mens bare saying of three words [ I believe in God the Father , Son and Holy Ghost ] without understanding what they said : All following ages Cathechized or examined the adult before baptism , and to this day we would take the contrary course for an abuse : Therefore no doubt but the Apostles did it and appointed it . § . 18. 4. And this is plainly implyed in the Scripture when believers are all said to be inlightned , and translated from darkness to light , and to know God and Jesus Christ as being life eternal , Eph. 1. 18. Act. 26. 18. Joh. 17. 3 , &c. and to be wise to salvation ; and indeed when they are said to Believe : For believing supposeth understanding : And when Peter saith that Baptism saveth ; not the washing of the filth of the flesh , but the answer of a good conscience towards God. And when all the Christians in the world as far as we have any notice from the Apostles dayes , have been baptized after Profession of faith , we have no reason to doubt , but that the Apostles used and appointed the requiring of it . § . 19. 5. In doing this , it is no doubt but what they required of the Confessours from their mouths was short and plain , or else those multitudes of men and women who were in a short time baptized , would neither have had capacity nor time to do it : But the words of the Teachers and baptizers in explaining the said articles were large , and many : For we find that it was their common preaching work . § . 20. 6. It is most probable ( by the reason of the thing and the history , Act. 2. and elsewhere ) that at the first no form of words was required and used besides the form in baptism , but that the people being instructed in the sense of those words , thereupon professed understanding , belief and consent . ( And no more is essentially necessary ) But that after a Creed in terms was the common form which was used by Professors in order to baptism : 1. Because so many thousands being baptized , the matter being short , and meerly Divine , they could not be supposed to be left to much variety of expression : Divine , great , necessary things must be spoken with so much caution as may avoid errour , heresie , corruption and abuse : And if every ignorant man and woman were left to use only words of their own devising to express the Christian faith , it would be of confounding and dishonourable consequence . 2. And the great care that then was used that all Christians might be of one faith and speak the same things , and that the heresies then arising might be suppressed , doth imply that this necessary means was then used by those that commanded that all be done to edification and unity and in order . 3. And many expositors think that this Creed is it that Paul meant by the depositum and form of wholsome words to Timothy . 4. But the fullest proof is universal historical tradition and consent of the Christian Churches , who have ever used Catechizing and the Creed as the profession of faith , in order to baptism , and this as from the Apostles , without the least notice of any other original of it : There is some difference in words between that recited by Irenaeus , and two recited by Tertullian , and that which we now use , and some little difference between that of Marcellus in Epiphanius , and that of Aquileia in Ruffinus , and ours now used : And the forming of the Nicene Creed in other words doth shew that the Churches took not themselves to be so tyed to the same words of the former Creed as not to alter any part of them : And it is supposed that before the Nicene Creed , the Greek Church had a Creed that had as much of the words of the Nicene as of that called the Apostles . And no doubt it was the wisdom of the Apostles and the Churches , not to lay too much on particular words , and make them seem essential to baptism or more necessary than they were : And to this day if any in other words exprest the same thing , he may be baptized . But ad melius esse and for concord and safety the Churches that still agreed in words of the same sence , and mostly the same words as to all that explained the essentials of Christianity , found it more and more needful to agree in every word , and leave men no room for dangerous diversity ( though over and above they may explain their minds . ) From whence it was that so great contentions have risen about some single word , as the Nicene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Filióque , lest the Creed should be altered at the will of man , and the Christian faith seem to be an uncertain mutable thing . § . 21. By all this it is evident that the Church must make Baptism the term of Christian Catholick unity and concord as necessary ad esse , and the Creed as needful and apt ad bene esse ordinarily . § . 22. There is a controversie raised ( as aforesaid by Donatists and other Sectaries , so ) now by the Papists , whether the person baptized must not also own , 1. the Ministry in general , 2. the particular Minister that baptizeth him , 3. and the particular Church into which he is received ; 4. and subject himself by profession to such pastoral power . To all which I shall distinctly answer . § . 23. I. To the first , 1. what is connoted is not alwayes a necessary part of the contract : A man cannot be baptized but he must know that some one hath power to baptize him . 2. It is more needful of the two that the Apostolical office and power be known and believed than the successive ordinary Ministry : Because the belief of the truth of the Gospel more dependeth on their testimony , as commissioned and qualified with those extraordinary gifts of the spirit which are its seal and proof . 3. It is of great use to our faith and obedience to understand that Christ hath settled an authorized Ministry to preserve and preach his Word , and administer his Sacraments , and guide his Churches to the end of the world , and he that knoweth not this wanteth an integral part of Christianity , and a great and needful help to his edification and salvation . 4. Yet none of these are absolutely necessary to the essence of Christianity : If any lived where the ministerial office were not known , or should by misleading so far err as to think that any judicious Christian , or any Christian Magistrate , or master of a family , might preach and administer the Sacraments , if yet this man believe in God the Father , Son and Holy Ghost , as his Creator , Redeemer and Sanctifier , and be accordingly devoted to him in baptism , this man shall be saved , notwithstanding his ignorance or errour about the Ministry , yea though he knew not of the office of the Apostles , but took them for lay men . For the promise is , that whoever believeth in Christ shall not perish , but have everlasting life , Joh. 3. 16 , 18. by what means soever he was converted to the faith : It is not only , [ He that is converted by a Priest shall not perish ] Nor is it ever said [ He that believeth in the Apostles or Priests shall not perish ] , but he that believeth in Christ ( which essentially includeth the belief in the Father and the Holy Ghost . ) And therefore Paul calleth them carnal as guilty of Schism that said I am of Paul , and I of Cephas ; because they were not baptized into the name of Paul or Cephas , but of Christ : And he thanketh God that he had baptized few of them , lest they should say that he had baptized them into his own name . And yet are the Apostles foundations or bases and pillars in the Church , because Christ used them as the first great keepers of his word and seals , and the means of converting unbelievers , and it 's hard and rare to believe in Christ without knowing and believing that they were his commissioned Ministers . § . 24. II. But , though it be a duty to choose a true Minister to be baptized by , yet it is not at all necessary to the validity of baptism to know that the baptizer is such : Indeed not one of many can be sure , as not having seen his ordination , nor knowing of his necessary qualifications : Many things may deceive them , and all baptism by Lay-men is not null , as the Fathers held , and the Papists now hold and confess . § . 25. III. And as to reception into a particular Church , I have proved before that it is no work of baptism as such , but a consequent act ( in order of nature alwayes , and oft of time . ) The Eunuch , Act. 8. was baptized into no Church but the Universal . There be some few rigid mistaken brethren called Independents in New England that think indeed that all baptized persons must be baptized into a particular Church , but others even of that party are wiser herein . It is very fit that every one that can , be a member of some particular Church : But some cannot ( as Travellers , Merchants , Ambassadors , &c. who reside among Infidels only , and those that live in Countreys where the Pastors by tyranny refuse to admit any to their communion who will not say or do some unlawful thing . ) But yet Baptism as such is no such thing , nor hath such an effect . Much less is it a profession that such a particular Church is sound . § . 26. IV. And as to subjection to the Clergie , It is true that Baptism essentially subjecteth us to Christ ; and this includeth an obligation to obey him in all things which we know to be his Law ; And it is true that just obedience to the Guides of the Church is his command : But it followeth not that every man knoweth this , nor that every disobedience unchurcheth us : It is his command that we pray continually , and in all things give thanks , and that we speak not an idle word , and use not vain jeasting , &c. But it nullifieth not Christianity that we culpably offend in one of these : Nor doth our baptism contain our promise that we will never sin , nor that we will obey a command which we understand not : but that we will be Christs subjects and obey him sincerely , so as that when we fail by weakness we will renew our repentance . Christ also commandeth every child , subject , wife , servant to obey their parents , Princes and Magistrates , Husband and Master ; And he that is baptized bindeth himself also to obey these Laws sincerely if he know them . But it followeth not that it is essential to Baptism to oblige us to subjection to parents , husbands , masters , but only to Christ who commandeth us to obey them . Even as subjects take not an Oath of Allegiance to every Justice , Constable , or Messenger , but only to the King , who yet commandeth us to obey his Judges , Justices , Constables , &c. § . 27. To pretend that Baptism as such doth subject men to the Bishop of Rome , or to the Bishop of Alexandria , Antioch , Paris , London , or to the Pastor of a single Church , is a perverting the sence of it , and to be answered as the Apostle did others , Were ye baptized into the Name of Paul ? CHAP. IV. II. What are the terms necessary for the continuance of Church-Communion ? and what are the lawful Causes of abscission or Excommunication ? § . 1. IT is granted that as there is somewhat more necessary to the continuance of our pardon , justification and right to glory , than was to our first reception , so also to our continuance as members of the Catholick Church : That is , the bare profession of faith and consent and subjection , or Covenanting with Christ for future sincere obedience , is enough to our first reception by baptism : But some performance of this Covenant is necessary to our continuance . The reasons are , 1. Because the Covenant or promise is necessary , not meerly for it self , but for the performance-sake , to engage us to do what we promise . 2. And as a known false Covenant is null as to the benefit of the Covenanter , though not as to his obligation , so at the entrance a mans word is his credible profession ; but if he by notorious wilfulness violate this word or promise in any essential point , he then so far nullifieth his verbal profession as to his benefit , and proveth his Covenanting to be false . And therefore all disciplined Churches do cast out gross impenitent violaters of that Covenant , in such essential parts . § . 2. But what is such violation , and for what fin men are to be cast out , is a difficult question in some instances . 1. I take it for a sure rule that no man is to be further cut off from the universal Church by sentence , than he first morally departeth or cuts off himself . For the Pastors have not their power for destruction but for edification : And their office is subservient to Christ , who came not to destroy mens lives but to save them , even to seek and to save the lost . They are not to be hurtful but helpful to mens souls . § . 3. 2. He therefore that apostatizeth or denyeth any one essential article of Christianity , cuts off himself first , and is to be declared by the Churches sentence to have so done , if he repent not : If he timely repent , it must prevent the sentence . § . 4. 3. Whatever sin amounteth to an evident refusal of promised subjection to Jesus Christ , cuts off the sinner morally from Christ , and if he prevent it not by repentance , he is to be sentenced accordingly by the Church ; who do but thus declare who depart from Christ and cut off themselves . § . 5. 4. Every sin is not a renouncing of our allegiance or subjection to Christ , nor to be censured by excommunication . 1. There are sins of meer infirmity or imperfection in duty ; as imperfection of sincere faith , love , hope , obedience , prayer , &c. 2. There are sins of sudden passion and surprize which the will habitually abhorreth , and the sinner quickly repenteth of . 3. There are sins of ignorance which a man knew not to be sins . 4. There are sins of meer forgetfulness . 5. Yea it is not all presumptuous sin that is a renouncing of our subjection : A faithful man knoweth that the least sin should be avoided , and he may know that vain jesting or idle words are a sin ; And he may be often guilty of these by some degree of presumption , that is , he may be tempted to think that all men being sinners , such a sin may stand with grace , and for want of due excitation not fear it or fly from it because it is a little one , as he would do from perjury , murder or some greater sin : No small evils or danger doth so much suscitate the soul to resist and avoid it as a greater doth : no man is so careful to avoid the prick of a pin as of a sword : This want of suscitation through the smallness of the thing , maketh less resistance and so some degree of presumption in all men . § . 6. 5. No one Act of sin sufficiently repented of , is matter for a just excommunication , be the sin never so great ; For the penitent are pardoned : If the Repentance be before the excommunication , it preventeth it : For the first part of discipline is to perswade the sinner to repentance , as being intended for his recovery and salvation : and excommunication is never just but when the sinner will not repent . As under the Law of Innocency death was the wages of any sin , but under the Gospel faith and repentance are the remedying conditions ; so accordingly though Adam was cast out of Paradise for the first sin , none are to be cast out of the Church for any sin meerly as a sin , but as not repented of by a believer . I say not that this is the Magistrates rule in punishing the body , but the Pastors in excommunicating . § . 7. 6. Yea the time and means of admonition for bringing the sinner to repentance must be competent , and such as are suitable to a rational hope of his repenting , and not as some Lay Chancellors do , if a few rough words make them not repent , presently excommunicate him ; nor pro forma to say thrice I admonish you , I admonish you , I admonish you ] and then [ I excommunicate you . ] It is not a jeasting matter , nor to be past as hastily as angry word . The sinner must be gravely and seriously told of the evil of his sin , and if it be something which he taketh for no sin , he must be convinced by Scripture proof , and must be heard speak for himself with patience ; and if he hear not a more private admonition , he must be reproved before the Church , that many may consent for the more authoritative conviction , and for the warning of others , and that the Church may thereby clear themselves as not consenting to the sin , 1 Cor. 5. And the excommunication is only to pass at last , when repentance justly seemeth hopeless . § . 7. But yet there is much difference herein to be made in respect of the difference of sins and of persons : 1. A sin of errour or ignorance , or controverted , as also a smaller sin , requireth a longer time of patience for the sinners conviction before he be judged to be impenitent : But a notorious sin against the light of nature , or plainest proof , and of most scandalous consequence , must have shorter time of patience : yet so much as that the sinners passion may be over , and he may have leisure well to consider of the evil , and of the Churches reproof . § . 8. As gravity , convincing reason , compassion and patience are certainly necessary , so it seemeth very convenient at least that when the sinner is admonished before the Church , the Congregation joyn with the Pastor in earnest Prayer to God for his conviction and repentance , and if that prevail not at once , in tolerable cases to do it again , before the sinner be cast out : Ye ought to mourn , saith St. Paul , 1 Cor. 5. Men will not cut off a corrupt member of the body hastily , nor till flat necessity , nor without sense of pain . § . 9. It is not every sin that a man repenteth not of , that is a just cause of excommunication : For there is no man living that hath not some sins which he no otherwise repenteth of , than as in general he hateth all sin so far as he knoweth it : For every man hath sins of ignorance , and every man hath some degree of errour , and some faithful men have more than others , and take some sins to be duties or no sins ; and some have darker minds than others that are hardly convinced and cannot perceive the force of an argument against the prejudice before received . And some are educated where some sins are praised , and converse with such persons as by their parts and interest in them harden them in their errour ; How many thousand zealous Papists , Nestorians , Eutychians , Greeks take others for hereticks by mistake , and perhaps by words and actions wrong or persecute them , and never repent of it , because they err ? How many Lutherans slander Calvinists , and they the Lutherans , and Papists and Protestants oft make each others matters seem otherwise than they are ; Yea so do Conformists and Nonconformists , Anabaptists and Padobaptists and most that disagree , and yet repent not , thinking that to be true that is not , and so that they do well ? § . 10. Therefore two things must concur in the sin that deserveth an Excommunication from Catholick Communion . 1. That it be such as some call a Mortal sin , that is , Not a sin of meer infirmity and ignorance , which may consist with sincere Love to God and holiness , and subjection to the Government of Christ , but a sin which in an impenitent person proveth the absence of such Subjection and Love : And the mark of this is , That it be a sin which is so much in the power of the Will , that no one can keep it that is sincerely willing to leave it , and which must be known to be sin by all that are truly willing to know it : A sin that men may know if they are willing , and had rather keep than leave . 2. And that it be unrepented of , and such as due information and perswasion with patience , do not bring the sinner to repent of . A heinous , mortal , wilful sin unrepented of . § . 11. By this it appeareth , who is to be sentenced cut off from the Catholick Church , and who not . None but those that first really depart , because the sentence must be true and just : And this departure is either direct , by Apostasie , renouncing God the Father , the Son or the Holy Ghost , or some essential part of Godliness or Christianity : 2. Or indirectly , when men deny not any of these in words , but in works do that which is evidently inconsistent with them , and may be so discerned by any willing mind . § . 12. And hence it appeareth , 1. that the number of these is greater than the Pastors that cast off true discipline do acknowledge . That is , All those that are guilty of living in such sins as the common light of nature detecteth to every willing mind , ( such as are fornication , adultery , drunkenness , perjury , malignity , persecution , slanderous preaching or speech , hating others , especially for good , &c. ) and are obstinate in refusing to repent and amend . And , alas , how great a number live in our Churches never excommunicated nor publickly admonished who lye in such sins and will not repent ? The Papists Priests themselves conform by unjust oaths and professing to assent and consent to many Decrees and Canons of Councils which are false and sinful , and by many other sinful practices . Their very persecution of men better than themselves on false pretences of heresie and schism , is a crime that many were they truly willing might soon know . Drunkenness , whoredom , lying , perjury , prophane swearing , cursing and slandering , covetous and proud oppressing , and many such like , yea even professed Saduceism and infidelity and deriding serious Godliness , are all too common in the world ; Yet few of all these are ever excommunicated . § . 13. 2. Yet hence also it is plain that the commonest sort of Excommunications for these thousand years at least have been but the acts of carnal tyrannical usurpation like a plague or publick war or fire to the Churches . Viz. I. Anathematizing men for a dark ambiguous word or phrase , though inept , and though in the obvious sence by undiscerned consequence it might be inconsistent with the essentials of Religion , is tyrannical and unjust . § . 14. 1. When the words only are bad , and the man doth not so mean them , this is no heresie in the man. If that word which signifieth God , or Heaven , should in another language , or by mis-information be used to signifie , Satan or Hell , and so have opprobrious epithers annexed , this were no blasphemy or errour in the man. For he used the words as significations of his mind : And they are not Natural but arbitrary signs . Else all unskilful speakers would be hereticks : Yea all men would be damned ; For there are few words but are ambiguous , or of many sens● and are good in one sence and bad in another . § . 15. 2. And as Amesius hath well noted , there is so harmonious a connexion between all the Moral parts of Religion , that if you deny any one , by consequence it will overthrow the rest : and every errour ( though not in History , topography , Genealogy , Chronology , &c. yet ) in morality wrongeth yea subverteth the foundation . § . 16. 3. And ( not only Davenant , Morton , Hall , but ) all peace-making Divines are agreed that unseen consequences are not to be taken for a mans judgement , rather than the contrary truths which he professedly owneth . § . 17. For instances , I will over-pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not resolve the Controversie whether Eusebius Caesariensis proved by D. Petavius and others to have been indeed an Arian , after all his great labours in his History , his Praeparatio & Demonstratio Evangelica , ought to have been cut off from the Catholick Church : or whether Constantine justly chid Alexander as well as Arius for their contention ? Nor whether Hilary justly blamed the making of New Creeds , beginning with the Nicene ; Nor whether Justin and all the rest of the Ancient Fathers whose words Petavius citeth as speaking as the Arians , should have been Excommunicated . Doubtless the denyal of Christs Godhead is the denyal of his Essence . But there be subtile School-men that think the word [ substance ] is spoken of God but equivocally or metaphorically , yea some and no small men or number say the same of Ens it self , which yet the Scotists contradict them in : And many choose rather to call God A Pure Act , than a substance : And these men think that they that know not what substance meaneth as spoken of God , should not excommunicate men for denying Christ to be [ of the 〈◊〉 substance ] unless they better understood the subject : And they think that Damascene that subtilly calleth God [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must needs be as guilty as they that denyed Christ to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ; and that where there is no substance , there is no [ same substance ] And therefore thinking that some men mean the same word heretically , and some well , they wish that the word had never been put into a Creed , which must be the test of all Church-members : Though the word be true . § . 18. But there are abundance of other heresies that I may safely instance in , as Philastrius * yea and Epiphanius have described them . I am ashamed to mention some ridiculous heresies in Philastrius , ( as calling the stars by the names of living Creatures , and other better . ) And divers in Epiphanius are not much worse . But I will speak only of three or four that have made the greatest divisions in the Church . § . 19. I. Cyprian with his African Councils with Firmilian judging for the re-baptization of those baptized by hereticks , was judged a heresie , which their Countreymen the Donatists followed : Yet Augustine saith that Cyprian was no heretick for it . And indeed , it had been but justly distinguishing of men called Hereticks , as I before said the Council of Nice did , naming the Paulinists , and all had been ended . But if not , this was no ju●● cause of Excommunication . § . 20. II. The same I may say of the unhappy Controversie of the time of Easter ; about which Victor and Polycrates strove ; wherein Irenaeus so much reproveth Victor , as most wise and good men ever since have in their judgements done . § . 21. III. And truly I think on several accounts that the Novatian heresie was not such as deserved Excommunication from the Catholick Church , though they sinfully separated from those concordant particular Churches , which by advantage got the name of the Catholick . For 1. wise men are not agreed what the heresie was : But the skilfullest agree that it was not a denyal of pardon before God in another world , to the penitent , but only of Church-pardon and admittance to Communion : And some of their accusers told them that their first founders denyed such Church-pardon only to those that denyed Christ or lapsed against Christianity in time of persecution ( good Christians that came out of prisons being too unwilling to receive those when the storm was over , that had saved themselves by denying the faith ) , and that the denyal of it to other criminals came in after by degrees on supposed parity of reason . 2. And I find it confessed by their adversaries that the wicked lives of the Catholicks occasioned this addition ; and that the Novatians were otherwise Orthodox , and of better lives than most of the Orthodox . 3. And I find that the proudest and worst Bishops ( such as Nestorius ) were their sharpest Adversaries , and that the best lived lovingly and as brethren with them : Chrysostom once threatned their Bishop in Constantinople , but went no further , and recalled it at the next word . Atticus and Proclus kindly kept peace with them . And though Socrates and Sozomen are by many accused as being Novatians , for speaking well of them , I see no reason to believe it ; unless every man that chooseth rather to speak truly of dissenters , than maliciously and slanderously , be therefore of their opinion . But if it were so , it would be so much the greater honour to the Novatians , with them that discern , that we have no ancient Church-historians that write more credibly than Socrates and Sozomen ; or in whom the footsteps of veracity may by a stranger be easilier discerned : If their historians are truest , it 's like they were not the worst men . And to say , [ Let men be never so pious , such an opinion cuts them off from Christ ] deserveth indignation rather than confutation . § . 22. IV. Nestorius himself was so turbulent an enemy to heresie and toleration , that while he would needs be an Orthodox persecutor he fell under the reputation of being a most damnable heretick : His zeal arose against the supposed heresie of calling Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mother or parent of God ; But he never denyed that she was the mother of him that is God : Hereupon Cyril ( as turbulent a man and more , if Isidore Pelusiota and other good men say true ) charged him with asserting two persons in Christ , as well as two Natures : which his own express words deny : And who best knew his own opinion but himself ? On the other side the Nestorians accused the Cyrilians of heresie , as confounding the two Natures , and blasphemously making a Creature God , and saying that God was but so many months or so many years old . Though the extraordinarily Learned David Derodon have written to prove Nestorius Orthodox , and Cyril an Eutychian heretic●● yet truly it is evident in the history and their 〈◊〉 that they meant the same thing , and strove but about words , and skilful speaking , in which Cyril carryed it by his greater learning , and by Nestorius his succeeding St. Chrysostome in the hatred of the Court. Plainly , One spake of the concrete , and the other of the abstract : One of Him that was God , and the other of the Godhead , and both true : Nestorius spake formally ( that is , strictly , for denominatio est à formâ ) and Cyril Materially : Nestorius said , Mary was not the Parent of the Deity or of Christ as God , but only of the humanity and partly of the Union ; and therefore was not aptly to be called The Mother of God , but of Christ , who is God ] : Cyril said that Mary was not the Cause or Parent of the Godhead , but yet because of the Union of the two Natures was to be called The Mother of God : And is it not evident that they strove but about words ? which Sophronius in Council after plainly opened , and could not be heard . O doleful ! that two mens sinful striving who should be judged to speak best , while they meant the same thing and did not know it , should set most of the Christian world under Anathema's and in a flame of wrath and mutual condemnation to this very day ! But suppose some difference had been in their sence , was it any renouncing of Christianity and such as cut them off from Christ ? § . 23. V. Cyril so carryed it by wit and Grandeur , and the countenance of the Court that all went for right that he had said . And he had said ( as is yet visible in his writings largely cited by Derodon , ) that Christs Natures were two before the Vnion ( as if the humane had existed before ) and afterward but one . Eutyches imitated him , and was accused for it otherwise : Dioscorus honouring his predecessour Cyril took his part , thinking 〈◊〉 which carryed it then would carry it now : But the Court and stream was changed and he was deceived : and when they had fought it out and Flavian Bishop of Constantinople was mortally hurt , Eutyches went for the heretick , and yet the name of Cyril was honoured still as Orthodox . And now that Church war was revived , which drew streams of consecrated blood , and shook the Empire , and dolefully continueth to this day . The banished Eutychians prevailed in the East and South , and even beyond the Empire as far as Ethiopia ; and the Abassines , Copties , and others are called by many Eutychian hereticks , who know not what that heresie is , but only honour the names of Cyril and Dioscorus , and condemn those that condemned them ; and being now , from a later propagater of the party called Jacobites , are the greatest number of Christians in those Countreys . And thus the pride and contention of Prelates under pretence of zeal against heresie and errour , have set the meer names of differing leaders to be the means and marks of Schism to this day . § . 24. And that still it was the same thing that they meant , will appear to a diligent reader of the history , and the contenders words : The undenyable truth is ( as Nazianzene before lamented ) few Bishops were learned understanding men , but such as the more ignorant sort of our Curates , and too many of them worldly , proud and factious , following the Court and those Patriarchs that were most able to promote or eject them , after Christian Emperours had once made them the Rulers of the Countreys and the Judges of all Christians even in secular affairs : And when one Sophronius or few others opened the case rightly to them , they either understood it not , or bawl'd it down and set up a cry , Away with the Hereticks . The Eutychians following Cyril spake u●ntly ; and said [ Christ had two natures before the union and but one after , because united , and union maketh one of two . ] But it is apparent ( as Derodon hath proved ) that Cyril ( and so his ignorant followers ) did not think that Christs humane nature did exist before the union , and so that ever they were divided , but that in order of nature the existence is intelligible before the union , and so that they were but one as being undivided , not denying them to be still distinguishable , and so to be what Nestorius and the Orthodox meant by [ two ] as being distinct but not divided . § . 25. And Derodon hath also proved that Cyril ( and so the Eutychians ) when they called them [ One ] did mean [ One person ] mistaking the sense of the word [ Nature ] and meaning by [ Nature ] the same that the Orthodox meant by [ Person ] . And so the opening of two words , would have ended all their Controversie , and proved that they meant the same thing and knew it not ; that is , 1. distinguishing between [ One undivided ] and [ One undistinguished ] . 2. Opening what they meant by Nature and Person : But , alas , this was no work for those famous General Councils , but to cry out [ Anathema to Nestorius , Anathema to Eutyches , Anathema to Dioscorus ; Holy Leo , Holy Cyril , &c. ] these were their arguments . And Dioscorus as bad as his adversaries or worse , excommunicated Leo the Bishop of Rome , and went the Anathematizing way : And so much of Religion was placed in cursing one another , that there were scarce any Bisops in the world that were not cursed by one another . § . 26. VI. And the difference between the Greeks and Latines about the words [ hypostases & Personae ] had almost come to the same extremity : When Hierome himself that liked ●ot [ three hypostases ] was accused of heresie , and was fain to fly to his baptismal Creed for refuge , and to prove that he was a believer because he was baptized . But * one wiser than the rest had the unusual good success as to convince them that by the two words it was the same thing that they meant , and did not know it . § . 27. VII . The next calamitous Anathematizing fell out about the owning or disowning of the Council of Chalcedon , because of the foresaid Nestorian and Eutychian quarrels : And so doleful was the case , that it became the test of the Orthodox in one Countrey to Curse or Anathematize that Council , and in another to Curse all that did not receive it . Especially when one Emperour was for one side , and the next for another , the Cursing varyed accordingly , for the most part . § . 28. But that which added grievously to the Calamity was , that the same Bishops that under one Emperour cursed the Council , under the next cursed those that owned it not , and thus most scandalously anathematized themselves , even one party this year , and another the next . I say nothing but what Binius and Baronius and such others say . § . 29. VIII . The next sad Anathematizing was about the Monothelites : They that said that Christ had but One Will and One Operation were cursed as Monothelite hereticks , and they that said He had two were cursed by the Monothelites : And these were no narrow petty Sects , but Emperours and great General Councils were for them . Binius saith , that the Council of Constantinople called Quin sextum that made the Trull Canons , were Monothelites , and yet that they were the same Bishops that had constituted the fifth Council , so that those also were Monothelites ; And in the reign of Philippicus he saith a Council of the Monothelites was so great that there were besides the rest Innumerable Bishops out of the East . And these and their adversaries kept on the cursing trade of Religion , one side cursing under one Emperour , and the contrary under the next . § . 30. And ( O doleful case ) even these also seem fully to me to contend about nothing but bare words , and really agreed and did not know it , partly following the stream for worldly interest , and partly having not skill enough to explicate ambiguous words and state the Controversie . Who knoweth not that ever read any Metaphysicks , how many senses the word [ One ] or [ Vnity ] hath ? and how the same thing in several respects may be said to be One or Two ? And was this discussed in any of these Councils ? Which ? where ? and when ? 1. Two things may concur to one effect , where , say the subtilest Philosophers , materially they are two causes , but formally and properly but one ; All set together make but one cause ( being ejusdem generis ) and are but many parts of that one cause , though many things : And so some called Christs Wills One as being but One cause in these School-mens sense of the same effect . For the Deity operateth only per essentiam and hath no effect in God himself . 2. And as Voluntas and operatio signifie the Internal principle of the effect , no one can doubt but Christ had two ; for the Divine essential Will , and the humane faculty or Act , were not the same principle or thing : But Objectively they are One ; that is , The Divine Nature or principle and the humane do will the same thing , and contradict not one another . 3. And the Controversie is the same as the former with the Eutychians : Christ hath but One Will as opposite to Divisions ; One as not divided : but Two as intellectually distinguishable . Two as denominated à principiis from two natures ; one as 1. from One person , and 2. as undivided , and 3. as terminated on One object . I doubt not but had this been thus opened to them , all the sober men would have said , we are all agreed in it . And yet this wordy difference maketh the name of an Anathematized heresie to this day . § . 31. IX . The next cursing difference arose about ● question whether Christs body on earth was corruptible or no ? O the unhappy spirit of self conceited anathematizing Prelates ! The affirmers were called corrupticolae and reproached as blasphemers of the Christ , and the worshippers of that which was corruptible . The denyers were called Phantasiasticks and made hereticks , the affirmers getting the last prevailing vote ; And alas , the Emperour Justinian out of his great zeal for the honour of Christ , proved one of the hereticks , and is so branded to this day ; yea and persecuted the corrupticolas as hereticks . Where will hereticating , cursing and persecuting stop or end ? And yet one word of just distinction had ended all this , had it been duly used and received . Christs Body was potentially and as to the natural quality of flesh lyable to or capable of corruption : But not actually corrupted , and not corruptible in respect to Gods decree , that it should not actually corrupt . And yet even holy Hilary Pictav . held not only this errour but somewhat more ; His words are so bad I am loth to cite them . § . 32. X. The next lamentable Schism and Cursing arose from the Decree of the Constantinopolitan Council de tribus capitulis . The Cursing one another for owning or not owning the Council of Chalcedon still continuing ; and Learned Theodoret with Theodore of Mopsuest and Ibas having been formerly by Dioscorus Ephesine Council condemned and deposed as Nestorian hereticks , and the Council of Chalcedon having restored them upon their just subscriptions , a crafty Eutychian perswaded the Emperour , that he might reconcile all the Eutychians to the Council of Chalcedon , if he would but condemn some ill words in the writings of these three Bishops ; which the Emperour called a General Council together presently to do . The one half the Bishops absent thought this was a condemning in part of the Chalcedon Council ; And Vigilius Bishop of Rome being then at Constantinople refused to subscribe , and after excommunicated Menna the Patriarch ; The Emperour caused him to be dragg'd through the streets by a rope , to reconcile him : The flames of the Church were by this Council much increased , and by condemning three dead mens writings , the living were more engaged in a doleful war. At last Pope Vigilius consented to the Council ; whereupon a great part even of the Western Churches and Italy separated from and renounced the Pope , and chose them another Patriarch ( at Aquileia ) to be their chief Church-Ruler in his stead . And this continued about an hundred years , till Sergius reconciled them : so far was the universal Church even then from taking the Pope or Church of Rome for the Head , or any essential part of the Church-Universal . And all this was about the Exposition of some doubtful words in three mens writings : And can any sober man now think that the right or wrong Exposition of every mans , or those three mens writings , was a thing that salvation lyeth on ? or that these are the terms of Christianity and Church-membership ? § . 33. It would be but matter of shame and sorrow to go on , and add the later and more shameful instances of Anathematizing , especially about Images , several Emperours and Councils hereticating each other . What an Engine the Pope and Prelates made Cursing men from Christ , to get dominion over Emperours and Kings , to subdue Kingdoms , and to turn Love and peace into wrath and wars and bloodshed and pernicious divisions : To recite their damning of Loyalty under the name of the Henrician heresie : their damning all that ( about Transubstantiation ) renounced not the belief of all their senses and rational perception of sensate things ; and that renounced not also the belief of all the sound mens senses in the world , and consequently the belief of God : as he is the God of Nature , making his revelation to our understandings by our senses ; making it necessary to salvation to take God for the deceiver of the senses ( or apprehensions by sensation ) of all the world . How they have decreed the burning or exterminating of all others , that do not thus believe Transubstantiation , and deposing temporal Lords that will not exterminate them , and absolving their Subjects from their Oaths and Allegiance , and giving their dominions to others . Did I but recite to you how ridiculously they hereticated Gilbert Porretane and some other learned men , and how such exposed the Councils of Bishops to scorn by detecting their ignorance by some questions which they could not answer ; should I tell you what work their long and numerous Schisms , and two or three Popes at once made for the great Councils of Constance and Basil ; and also what work those Councils made themselves , it might melt the heart of a lover of Christianity into grief and tears . § . 34. I conclude this , that the hereticating and Cursing men for doubtful words , or want of skill in aptness of expressions , yea or for errours which consist with saving faith in Christ , is so far from being a means of the Churches good , that it hath been the grand engine of Satan to exercise Tyranny , excite hatred and Schism and Rebellions , and do most lamentable mischiefs in the world , and therefore carefully to be avoided . § . 35. II. And what I have said of words , I may partly say of actions : Anathematizing men for doubtful actions , or for such faults as consist with true Christianity , and continued subjection to Jesus Christ , is a sinful Church-dividing means . § . 36. More particularly I shall shew after in the third part of this book , that it is not all the same things that make a man uncapable of present Communion in this or that single or particular Church , or in a compound Church , Diocesane , Metropolitane , Provincial or National ( or Imperial ) which make him uncapable of continuing in the Universal Church . Much less doth every continued disobedience to a Bishops or Councils Canons or Commands make him Excommunicable from the Church Universal . § . 37. But most abominable was it in the Roman Popes and Prelates , to shut up all Churches , interdict whole Kingdoms , and excommunicate the innocent people , because a King displeased them , or denyed them subjection or obedience . And as old Robert Grosthead Bishop of Lincoln in his Epistle to Pope Innocent IV. recorded by Matth. Paris , truly tells them , It is the work of Satan , and next Antichristianity one of the greatest sins in all the world , thus to silence Christs Ministers , and hinder the preaching of the Word of God , and the exercise of his publick Worship : Which it concerneth all unjust Silencers to consider . § . 38. But yet somewhat more tyrannical and abominable is it , for one man , the Bishop of Rome , to damn all the Church of Christ on earth that will not be his Subjects as the Vicar-General of Christ , and own his Usurpation , and so to cut off and damn the far greatest part of the Christian world . But the best is procul à Jove , procul à fulmine , the remote Churches feel it not , and do but deride it , and to the nearer parts his thunderbolt doth not kill all so many nor kindle so many fagots as once it did ; nor is any one ever the more condemned by God for such Papal condemnations . § . 39. But when I speak of particular Church-Communion , I shall shew , that there is some lawful suspension ( called by some the Minor excommunication ) which cuts not a man off from Communion with any Church , much less from the universal or from Christ . § . 40. Not approving of or practising a doubtful or indifferent humane form of Liturgy , or ceremony or circumstance or mode , is no just cause of cutting off a man from the Universal Church ▪ Because notwithstanding that , he may be a true Christian and a member of Christ and his Church , and therefore must not falsly be declared to be none . § . 41. Not taking this or that man to be ones Bishop or Pastor who is obtruded , yea or justly set over that Church , nor yet particular acts of disobedience to him meerly as such , are no good proofs that a man is no true Christian or member of Christ and his Church ; and therefore are no just cause to sentence or declare him none : For the sentence must be true . Many things in such cases may cause a man to err , which do not unchristen him or cut him off from Christ . § . 42. The disowning and refusing some humane forms of Profession of faith , called Creeds , or some doubtful ( though lawful ) subscriptions , promises , declarations , Covenants or oaths ( much less false ones ) are no just causes of Excommunicating that man who professeth all the essentials of Christianity , and whatever is necessary to salvation . § . 43. The condemning of some such humane Creeds , Articles , Forms , Covenants , promises or oaths , though unjustly , is no just cause of such excommunication ; because all men being known to be fallible , a good Christian may mistake another mans ( or many mens ) words : And the misunderstanding of a man ( or many men ) may stand with Christianity , piety and salvation . § . 44. It is not all that maketh a man uncapable of local Communion with this or that particular Church which unchristeneth him , or maketh him uncapable of continuing in the Church-universal , as shall be after proved . § . 45. Nay a man may be a Christian in the Universal Church , who is a member of no particular Church , as is before shewed : As 1. some newly Baptized , as the Eunuch , Act. 8. 2. Some Christians that live among Infidels , where is no Pastor or Church : As if one were now Converted in any Heathen Land , or cast there after ; or called as an Embassador or Merchant to live there . 3. Some poor vagrant persons that have no dwelling ; as Pedlars , Tinkers , and such others that go from place to place : and some others . § . 46. Therefore if a man should so far err as to think that he were not bound to be a member of some particular Church , it may consist with his being a member of the Universal Church . § . 47. Some few brethren called Independents , think that none are members of the Church-Universal but those that are members of some particular Church : But it is but few of them , and they are mistaken : As Corporations are the most regular parts of the Kingdom , but not the whole Kingdom ; so particular Churches are the most regular parts of the universal Church , but not the whole : as hath been proved by instances . § . 48. Yea ( though we need lay no stress on this ) I doubt not but in cases of necessity an open profession of Christianity , and entring into the Covenant of God , doth make a man a Christian even without baptism it self . As if a Bible or good book or speech convert a man among Infidels where there is no one to baptize him : St. Peter saith , It is not the outward washing that saveth , but the answer of a good Conscience to God ( in the holy Covenant . ) And it is a dishonourable doctrine against God and Christianity to say that God layeth his love and mans salvation so much on a Ceremony , as to damn or deny an upright holy soul for want of it , or to give grace to none but by that Ceremony , though it be of Gods institution . I am sure St. Paul saith , Else were your Children unclean , but now are they holy , 1 Cor. 7. 14. And if Holy before baptism , ( because the Parents are so and do devote them to God and God accepts them ) then baptism doth but solemnize this dedication and invest them . It is the solemn Covenanting with God , that is the chief part of baptism , and is it which the ancient Churches meant , when they pleaded for the necessity of baptism to salvation ; Though it is , no doubt , a duty , where it may be had ; and the thing signified is necessary to salvation . § . 49. The Keyes of Admission and exclusion as to the Church universal , and salvation are not given absolutely to the Pastors , but only to exercise on qualified persons : And every man herein hath more power as to his own entrance or ejection than the Pastors have : They do but judge a man to be what he is , according to Christs Law , and not what he is not : no man can make a man a Christian without himself , nor unchristian him without himself : nor can all men and devils do so much to it as himself : God hath not put our salvation or damnation so much in any ones power as our own . § . 50. A false and unjust sentence of excommunication doth no more to damn a man than a false absolution doth to save him : But till the falshood is known , others for order sake must avoid the person , if it be done by a just power , and not notoriously abused to the subversion of order or the Church ; otherwise not . But the injured person is still a member of the Catholick Church ; And is not disobliged from his Communion with it , and publick worshipping of God , because a Pastor unjustly forbiddeth him : Though he must give all due satisfaction , and seek his right in a regular way . CHAP. V. III. What are the terms necessary to the Office and Exercise of the Sacred Ministry ? § . 1. THe Schisms in the Church are far more among the Clergy than the people , and have been mostly exercised by Bishops militating against each other , and anathematizing each other as hereticks or as not submitting to the challengers of superiour jurisdiction : Or else in the Bishops silencing Christs Ministers for not obeying them as they expect : HARD WORDS for want of an equal skill in speaking , and JURISDICTION or superiority through pride and a carnal mind , contended for by the Clergy against each other , have torn the Church , and confounded States , and been the shame of Christianity in the eyes of Infidels , and brought us to the low and broken state that we are in . § . 2. The great cause of all this hath been the introduction of ignorant or bad men into the sacred Pastoral Office. And the remedy doth not yet seem very hopeful to us : And operari sequitur esse : As the man is so will he do . A good tree will bring forth good fruit , and è contra . An ignorant man will err : An erring man will do evil and not repent : none will do more mischief against the Churches peace , than an erring Ruler , that Can do it , and thinketh that he Ought to do it : worldly men will prefer their worldly interest , before the interest of Christianity and mens souls : The carnal mind is not subject to the Law of God , nor ( while such ) can be : But the Proud while they will not obey God , will rage against the best that obey not them . Read Church-History , and you 'll see it proved . § . 3. Such as the choosers are , such ordinarily the chosen are like to be : God and the ancient Churches set three locks to this door , for the safety of the Church ; that so great a matter should not be disposed of without a manifold consent : 1. The person to be Ordained and the Ordainers were made the Judges who should be a Minister of Christ in the Church-Universal , as being qualified by God thereto . II. The People and the Ordainers were to choose or consent who should be their Pastors in particular . The people and the Presbyters chose the Bishop : and the Bishop and people consenting , chose the Presbyters . III. The Magistrate was judge whom he would countenance or tolerate . But Gods Law was the Rule which all these were to observe in judging . § . † . But all men are corrupt , and some more than others : And they like those best that are likest themselves , or at least most agreeable to their interest and desires . This chain hath been long broken : sometimes the Bishop of Rome hath claimed the choice of Bishops , and given the Bishops the choice of the Presbyters : sometime he hath given the people the choice of their Bishops , but claimed to himself the power of investing and instituting them . Sometime Emperours and Kings have used this investing power , leaving still the people to choose . In England now the King really chooseth all Bishops , commending them to the Dean and Chapter pro formâ : And the Bishop only chooseth whom he will ordain a Minister in specie : And one called the Patron chooseth who shall be the Parish Priest , and the Bishop must institute and induct him ; but according to the Law , and the choosing and consenting liberty is wholly taken from the people . § . 5. 1. How the Popes formerly chose and yet choose where it is in their power , I need not tell them that know history and the world : nor yet what Presbyters such Bishops chose : nor is it any wonder that such choosers served their own interest , nor that the chosen serve it . 2. How Princes , and Patrons and Prelates have chosen , history tells us : And Christ who saith , How hard it is for the Rich to enter into the Kingdom of heaven , teacheth us to expect that ordinarily Rich men should not be the best ( to speak softly ) . And the Rich will rule ; and will choose according to their interests and their appetites . 3. And when the people had their choice , in some places they chose hereticks or ignorant men : In other places they chose vitious men : In most places they followed the Court or Great men , whenever they interposed : and too often divided from each other by disagreement , or caused tumults in the choice . And then what wonder if the sacred office was corrupted to the doleful detriment and danger of the Churches , when the choosers were but such as these ? § . 6. The things necessary to the sacred Ministry ( Bishops or Presbyters ) are I. Either to the Being , II. Or to the Well-being ; III. Or to the Exercise . § . 7. I. To the Being are Necessary , I. A true efficient cause . II. The true constitutive causes . III. A due Terminus or End. § . 8. I. The true efficient cause here is necessary to the effect , it being the Fundamentum of the Relation . And this is , 1. Primary ( or Principal ) which is Jesus Christ the Lord Redeemer , and the Churches King and Head : 2. Instrumental ; and that is , The Law of Christ , which is as a Charter to the Church , first telling the Choosers , and receiver what to do , and then Giving the Power and Imposing the Obligation on the person chosen , consenting and ordained . § 9. II. The necessary Constitutive Causes are I. Matter ( or the subject . ) II. The necessary Disposition of that Matter : III. The form ; as in Physical beings it is so , so Relations have somewhat answerable . § . 10. I. The Subject or Matter is A Man : II. The necessary Disposition is , 1. That it be a Male and not a Woman . 2. That he have the use of Reason , or natural wit and speech . 3. That he be a Christian . 4. That he have necessary abilities for the essentials of the office-work . And those are ; 1. The understanding at least of the Essentials of Religion and Ministry . 2. A Will to perform the work of the Ministry . 3. Ability of utterance to do it , and all the necessary executive power . § . 11. III. The Form of the Office is , 1. In general AUTHORITY and OBLIGATION conjunct : 2. In special Authority to perform the Office-work , and obligation to perform it . Which work is , 1. To be a Teacher under Christ the chief Teacher . 2. To be a Priest or Intercessor , to guide the Church in worship and speak in their name and on their behalf to God , and intercede for them , and as from God to administer his Seals or Sacraments . 3. To Rule the Church and particular Believers in things spiritual , not by force or sword , but by opening and directive applying Gods Word , and exercising the Church Keyes , as Judges who is to be received or cast out , loosed or bound according to the Word of God. The Form consisteth of these parts . § . 12. III. The End or Terminus of the Sacred Office ; that is , of the Authority and Obligation , is , 1. Proximately , the Work to be done . 2. the necessary objects of that work ; 1. Particular persons ; 1. Infidels and ungodly men to be converted , 2. Christians and godly men to be edified . 2. Societies . 1. The Church●Universal to be increased and edified . 2. Particular Churches to be taught , and guided and led in worship and discipline . 3. The necessary effects ( here named ) to be intended . All that I have named and no more is necessary to the Being . § . 13. About all these there are divers errours brought in by the arrogance and ignorance of men , which hinder the concord and peace of Christians : And I. About the Efficient Cause . Too many falsly perswade the world that the ORDAINERS are the efficient Causes of the Power or Office : yea that their Intention can alter the species instituted by Christ , in the conveyance of it to this or that person : As if when Christ and his Apostles have described the office in its parts , and commanded that a Bishop or Presbyter be chosen and ordained to such particular work and ends , an Ordainer might now give him half this power without the rest : And when he maketh Bishops or Presbyters they shall have no more power than the Ordainer was willing , or intended , or did particularly express : Than which nothing is more false . For it is Gods Law , that is the specifier and donation , and the Ordainer doth but ministerially invest and deliver possession of what the Law gave , and commanded him to deliver . The Kings Law or Charter giveth power to the Citizens to choose a Major , and describeth all his power and work , and ordereth the Recorder to Swear him and deliver him the insignia . Here now , 1. The Electors do but determine of the person to receive the power , but do not at all give it . 2. The King by his Charter as the instrument giveth it : It results hence as every Jus à titulo seu fundamento juris . 3. The Recorder only Ministerially delivereth possession by investiture . Now if the Recorder or Choosers shall say , [ We choose you or deliver you power as Major according to the Kings Charter , but you shall have but so much less ] than the Charter giveth , this diminution is a nullity ? For they have no power to choose another kind of Major than that described in the Charter , nor to make his power more or less ; but he may exercise what the Charter giveth . Let them not deceive men by making a Verbal strife of it . If they will call either electing or investing [ a Giving of the Power ] I will not contend against their liberty of speaking as unfitly as they list , if they will but well explain it . But the thing is plain and sure , that 1. The election doth but determine of the Receiver , 2. and that the Investing act is but a ministerial publick delivery of a Right which resulteth immediately from the Charter or Law of Christ : If a Bishop say [ I ordain you to the office of a Presbyter ] the Scripture must tell us what that is . If the Bishop say [ Take the office of a Presbyter , but preach not , or only preach and administer the Sacraments , or do both , but you shall have none of the Church Keyes , or power of discipline ] it is null , as to the restraint . There is no contract freer than that between a husband and wife , as to the choice of persons . And yet when a woman chooseth a man for her husband , it is not she that ( properly ) giveth him the Ruling power ; she did but choose the receiver ; God by his Law is the Giver : If she bargain with him that he shall not be her Governour , it is null because against Gods Law : And so it is in the present case . If the power of Ordination and Church Government can be proved to be setled by Christ on the Presbyters either conjunct with the Bishop or alone , he that ordaineth a Presbyter by virtue of Christs institution , cannot deprive him of that power by his own will and act , by saying , You shall have no such power : For God is the describer and the giver . § . 14. Yea some would perswade men that the very office of Presbyters is of humane institution ; As some Papists in the Council of Trent would have had it pass that Christ having made the Pope , the Pope maketh the office of Bishops , and they hold their power from him , so some Prelates would have it believed that Christ only instituted the Order of Bishops , and that Bishops made the Order of Subject Presbyters , and that after Scripture-times ; there being none till then existent , but the word [ Presbyter ] in Scripture , everywhere signifying only a Bishop . Which those that are against the distinct order of Bishops thankfully accept , and say that indeed Subject Presbyters having no ordaining power are a humane invention since Scripture-times , and that God instituted no such order : But the difference , is that these say man had no authority to do it , and bid the other prove by what authority it was done , and where the Bishops had such power given them to make a new species , order or office of sacred Ministers ; But the other say that it was well done : But proof is all . § . 15. And here come in many other Church-distracting contentions : As 1. Whether any Bishops Ordination be valid that holdeth not his Power from the Pope ? 2. Whether he be a true Bishop that is not Canonically ordained by three Bishops ? 3. Whether he be a true Bishop that is not chosen or consented to by the people and Presbyters of his Church ? 4. Or if he have but the minor part ? the rest not being allowed or called to choose ? 5. Or if the major part be against him ? 6. Or if three neighbour Bishops be for him and ordain him Bishop , and many more be against it , or forbid it ? 7. Whether he be a true Presbyter that is not ordained by a Bishop of distinct and superior Order : And whether an uninterrupted succession of such ordination is necessary ? 8. Whether he be a true Bishop that is ordained only by Presbyters ? 9. Whether he may be a true Bishop or Presbyter that hath no Ordination ? 10. Or he that hath no Election but the Kings or the Patrons , nor other proved Consent of the people ? 11. Whether he be a true Bishop or Presbyter that the King alloweth not or forbiddeth ? 12. Whether the Ordination of hereticks be null ? 13. Whether the Ordinations of prohibited , degraded or excommunicate Bishops be null ? Abundance of such controversies ignorance and faction have torn the Churches with . § . 16. I. As to the first I need not answer it to any but Papists , and as to them , I and others have said enough that is unanswered . § . 17. II. As to the second , where the Churches agree to take none for a Bishop that is not ordained by three , four or more , that person cannot be the Bishop of that particular Church which by such agreement doth refuse him : Not for want of any thing necessary to a valid ordination , but for want of the Consent of the people or subjects that are to receive him : For he cannot be their Pastor against their will. But the Ordination of One may make a man a Minister in the Church-universal , unfixed ; and to a particular Church , if the receivers of him do consent . § . 18. III. As to the third , Election oft signifieth the first determining nomination distinct from after consent : This is not necessary to the office or power : But Consent is necessary at least to the exercise : and therefore to the office which is for that exercise . If people were as much under Princes for choosing Guides for their souls , as a daughter in her fathers house is under her father for the choice of a husband ( which yet I never saw proved to be so ) , yet as he can be no husband to her without her consent , though she culpably deny consent , so is it here : he can be no Pastor to them till they consent . § . 19. IV. and V. In all Societies where consent is necessary , the consent must be either of All or of the Most , or else they will divide . § . 20. VI. To the sixth , The question of the Validity of the Ordination dependeth not on it ; but on the peoples acceptance and consent : If ten Bishops ordain one man Bishop of a Church , and three ordain another to the same Church , and one a third ( as sometimes there have been divers ordained Popes ) that only is the true Bishop whom the Church which he is to be over , consenteth to . Other decisions will not serve . § . 21. VII . I will answer this largelier by it self in the third part : Here I only say , 1. so far as any Ordination is necessary , the Ordination of a Bishop is necessary : But the question 〈◊〉 what a Bishop is ? If he be defined by the Power of ordaining alone , some think there is no such : because by the old Canons the Presbyters were to joyn in Ordination . Others think that when none else are there , any one Presbyter may ordain alone . If he be defined by the Power of Ordaining simply , or of having a Negative vote in ordaining , the doubt is whether every Presbyter have not Power to ordain , as in nature the Propagation of its own species is common to all living things . Either Ordination is a Governing act of superiority , or a propagation of the species . If the later , Presbyters may do it . If the former , then Bishops cannot ordain Bishops as such , nor Arch-bishops ordain Arch-bishops , nor Patriarchs ordain Patria●rhs , nor any one ordain a Pope : And yet of old Deacons and Presbyters were made Popes , that were not before so much as Bishops , Formosus being the first Bishop of Rome that had been a Bishop before , and therefore condemned and executed dead , the Canons forbidding any to remove from one seat to another , saith Arch-bishop Vsher , [ Jerome ad Evagr . assureth us that at Alexandria from the dayes of St. Mark till Demetrius the Presbyters made their Bishop , ergo they may make Presbyters : They that can do the greater can do the less . ] And Dr. Hammond concluding that there is no proof that in Scripture-times there were any subject Presbyters distinct from Bishops , maketh it hard to be proved that there should be any such at all ; and whether the making of a rank of Presbyters that have no power of Ordination be not a changing of Scripture order and a sin ? Yet even subject Presbyters ( made since Scripture-time ) concurred in ordinations , and do partly to this day . 2. If a Bishop be described by his actual superiority over Presbyters , then saith the foresaid Dr. Hammond , there was none in Scripture-times . 3. If a Bishop be described by being over a Church compounded of divers Parish Churches , ( or Congregations that have Altars ) there can none such be proved to be in the world for about two hundred years after Christ , ( besides Apostles and Itinerants , whose Province was indefinite and not a particular Church ) not of long after saving at Rome and Alexandria . There was none such when Ignatius's Epistles were written . 4. But if the chief or only Pastor of a single Church ( that hath unum altare ) yea of a City Church , be to be called a Bishop , then multitudes now called meer Presbyters have been such Bishops , and have ordained . And as to a Negative Vote in ordaining , that ( if it were proved it self ) proveth no distinct order or office , but for order-sake a prerogative in the same office . The question is yet undecided even among Schoolmen and Bishops , whether a Bishop and Presbyter differ only Grad● ( as the foreman from the rest of the Jury , or a Justice of Quorum or a chief Judge or Justice , from the rest ) or also Ordine or Specie , ( as a Justice and a Constable . ) Saith Arch-bishop Vsher with Bishop Reignolds and many other Bishops , Ad ordinem pertinet ordinare ; and they are ejusdem ordinis ; which others deny . § . 22. But not to anticipate my fuller answer to this case , I briefly answer , that Gods Law or Charter giving the Ministerial power to the duly qualified receiver , no Ordination doth more than to determine ( with the peoples consent ) who is the qualified receiver , and for the sake of Order , and the Churches notice , to declare his right and solemnly invest him . And God hath not appropriated this declaring and investing power , so to their Prelates distinct from Presbyters ( that I ever found ) as that the Church should receive none but of their ordination . What men decree is one thing , and what God ordaineth is another . Where an order is setled by men according to Gods allowance and general rules , there the people should caeteris paribus receive him that is most regularly commended to them . But if they receive one less regularly sent them , if he want nothing necessary to the Being of the office , he is their Pastor who is so received by them . When Justices of the Peace did marry the people in England , the Marriage was valid before God , as truly as when the Clergy did it . The same is a sufficient designation of the Recipient person in some times , places and circumstances , which is not at others . And when the Person is but Determined of and consented to , Gods word authorizeth him . § . 23. VIII . The answer to the seventh question serveth to the eighth : They were true Bishops whom the Presbyters made at Alexandria ; and those in the North of England who ( as Beda saith ) were made by Scots Presbyters . § . 24. IX . He may be a true Bishop or Presbyter that in cases of necessity hath no Ordination at all : ( much more he that is ordained but by Presbyters ) The proof lyeth in these things set together . 1. As is said , Gods Law or charter giveth the right or power to the duly qualified , determined and chosen person : But in cases of necessity a qualified person may be determined of and chosen without any Ordination : Therefore he may have the right or authority without . 2. Such necessity there may be in several cases : As 1. If by good books men be Converted among Infidels where no Bishop or Ordained Minister can be had : They must not therefore forbear Church-assemblies and publick worshipping God , and baptizing . 2. In case that many Christians be banished or cast upon forraign lands where no Minister is to be had . 3. In case that persecutors banish or destroy all ordained men , and will suffer no other to come among them , or them to fetch ordination . 4. In case that all the Bishops or Ordainers turn either hereticks or tyrants , and will ordain none but on some sinful terms . 5. In case that men living under Bishops do forge Orders and pretend that they are ordained when they are not , and the people know it not : Their acts now are of full authority or validity to the innocent people , though God will condemn the pretender for his sin . This case I have oft known my self , and in my youth lived under such as was after discovered . And the opponents themselves here confess that Presumption may serve turn to the people , when they cannot detect it . And indeed few people in England know any otherwise than by presumption that their Bishops or Pastors are ordained . And if it were true that Presbyters Ordination were null , yet when the ordained after great study believeth it valid , and the people cannot know the contrary , here is a Presumed title both to the ordained and the people ; that is , valid administrations and receptions without ordination . § . 25. 2. And indeed the like cases prove it by parity of reason . Ordination to the Ministry is but like Coronation to a King , or publick marriage to Consenters , or like listing and the sacramentum militare to a Souldier , or like publick authorizing to a Physicion , a School master , &c. and not all so much as baptizing to make a Christian : But an hereditary or Elected King , is a King before his Coronation ; and marriage privately contracted and publickly professed , is valid before God before the solemnization by a Minister , and in case of necessity without it : And a Souldier may be truly such by contract without Colours or Oaths : And a man may be a Lawful Physicion or School-master in case of necessity without a License or publick authorizing . Yea one may be a Christian before God , yea and before men , that openly professeth and Voweth the Baptismal Covenant , though in case of necessity ( when either a Minister or Water cannot he had ) the washing be wanting . And we are not to feign God to make a difference here without proof , or to lay more stress or an outward act of man and point of order than he doth . § . 26. 3. And as to the Nature and Use of the thing , Order is for the sake of the thing ordered , and the persons for whose good it is ; And therefore not to be set against them . § . 27. 4. And Christ himself hath oft taught us this way of judging : When he bids us , Go learn what this meaneth , I will have mercy and not sacrifice . And when he oft reproveth Jews and Samaritans for striving about circumstances , setting them against spiritual worshipping of God ; And when he saith , The Sabbath was made for man , and not man for the Sabbath ; And Paul when he saith , All things are yours , whether Paul or Apollos , and Let all be done to Edification . All which tell us that the End is a certain Canon to the means , and to be preferred ; and that Morals must be preferred before Rituals , and Rituals never set against them . And methinks they should be of this mind that deny the Scripture to have unchangeably fixed all Rituals ; and yet confess that Morals are fixedly determined . § . 28. 5. And even Popes have been taken for Popes upon Election before Consecration : And Arch-bishops with us have no superiours to Consecrate them , but such Inferiours as promise them obedience at their own Consecration . § . 29. X. To the tenth question , There be some called Erastians who hold the King to be so mixta persona like Melchizedeck , as that he is also the chief Priest , and hath the chief power of Ordination , and that he might administer the Sacraments if he would , and that his Appointment is an Ordination , which the people are bound by reception of the person to consent to . There are others that think that though the investing act must be performed by a Bishop , yet he is bound by the Kings choice and command to do it , as a Minister of God and the King. But as I never saw either of these well proved , so very few comparatively receive them , and therefore they will never unite the Churches . And Christs giving the power of the Keys himself to the Apostles and their Successours in the Ministry , seemeth to me to contradict them . Sure I am that Christs Church hath not thus been founded or edified : And yet Magistrates have a great and honourable part even in the Government of the Church , I speak not for all those Popish Councils and Canons which nullifie all Ordinations of Bishops either chosen or presented by Civil Rulers or Great men that are Secular ; nor of those that pronounce even a Pope an Usurper that is so introduced : But of the Councils and practice of the sounder ages that were still against this . 2. However if Clergy and people were proved to be bound to Consent to whomsoever the Prince shall choose , yet till they do consent , he is no Bishop to them : You may ( could that be proved ) prove them culpable for not consenting , but not prove him their Bishop ; as the Scripture , and all Church custome and Canons and Reason shew . § . 30. XI . To the eleventh case I answer , That the Priests or people sin who disobey a lawful command of the King ( and not otherwise . ) But sin or not sin , it nullifieth not the Ordination or Priesthood , meerly that it is against the will of the Prince . All the Bishops and Priests in the world ( or most ) were made against the will of Princes for three hundred years : And Christ gave the Keyes to other hands . § . 31. XII . and XIII . To the twelfth and thirteenth cases I answer together , If a heretick whose denyal of an essential of Christianity is notorious and maketh him equal to an Apostate , ordain , his Act is null as without all authority ; And the mans Priesthood or Episcopacy is null , if he have not a sufficient cause and proof of it besides or without this : The same I say of one excommunicate for such a cause . But if the Heresie be only a schism or some lower errour consistent with Christianity and Priesthood , or the excommunication only on such a cause , then the ordination ( in sensu passivo ) is not null , meerly on that account that it was done by such a heretick or excommunicate man ( As is commonly agreed on ) . But yet if this Bishop or Presbyter be ordained by a heretick or excommunicate man of a lower order , to this or that particular Church , caeteris paribus the people may see reason to refuse him ; and consent to another that hath a better ordination ; ( unless in a Church so corrupted that the Ordainers and Excommunicators authority is not to be regarded and help up , ( which hath too oft faln out . ) But regularly none ought to ordain a man to any Church before the election or consent of the flock , though it may serve ad esse officii , if the consent come after . But if three Bishops ordain one man to be Bishop of such a Church , and three others ordain another to the same , that is the true Bishop quoad esse , which the Church to which he is ordained doth accept , by their consent before or after . Yea though it were the worser party of Bishops that ordained that man. § . 32. As to the point of successive-right-ordination uninterrupted from the Apostles , I hope afterward in due place to prove , that to the Church universal such there hath been de facto in all the necessary parts : But that to any particular Church , or any individual persons ministry , such uninterrupted course of ordination in being , notice or proof , is utterly unnecessary : and that the Papacy hath no such to shew . § . 33. To conclude , To the Being of the true Relation of a Bishop or Presbyter , is necessary only , 1. The Subject , which is a Qualified Christian man , sufficiently notified and offered . 2. The Fundamentum Relationis , Christs Law or Charter giving him his power and obliging him to his work . 3. The mutual consent of Pastor and flock in the Relation to a particular Church , is partly Dispositio subjecti , and partly as it is Gods means , a modus fundandi or conditio tituli . 4. The Terminus of one ordained to the gathering of Churches sine titulo or not to any particular Church , is objectively first men unconverted to be called , and next men converted to be edified : and as Effects , the work to be done and the good to be done by it . And in those ordained to particular Churches , it is the work and the effect on them . 5. The Correlate is , 1. Christ to whom we are related as his Ministers , as the efficient of our office ; 2. The people to whom we are related as the end ; and that 1. we are Ministers to the world to be converted , 2. To the Universal Church to be edified , 3. and mostly to particular Churches to be guided . 6. The Relatum then is , such a person Authorized and obliged to Teach , Worship and Rule under Christ the Prophet , Priest and King of the Church the foresaid flocks or Christians to the foresaid ends . § . 34. II. So much for what is necessary to the Being of the sacred office : Now what is necessary to the well being . And indeed , though the Essential Unity of the Church lye not upon this , yet the Peace and Concord of it doth , and that so much as that no other means without this will attain it : And the want of what is necessary ad bene esse in the Ministry and Bishops , is it that hath caused the common calamities . § . 35. And I. Nothing is more wanting hereto than better qualifications in the persons : 1. That there be a strong wit , and good acquired gifts of knowledge , and a strong and lively faith from Divine illumination , and good acquaintance with the Oracles of God : A Pastor or Teacher should not only know the essentials of Christianity , which every Christian knoweth , but also the Integrals and many Accidents . And both essentials and integrals should be known by him by a more clear , distinct and orderly understanding , not only above the vulgus s●delium , ( common Christians ) but above the better sort of the flock . And some store of natural and common knowledge called Learning is needful hereunto : But especially more illumination , faith and holy wisdom , and skilfulness in matter , senc● and method of the word of God. § . 36. Where Gods Word is not by the Teacher clearly understood and firmly believed , and he is not well acquainted with the work of his office , it is not any formalities of Ordination , consent or Titles that use to make up these defects as to the success . To say what God can do , is little to this business : He can make an Ass to preach to Balaam : He can work by fools and ignorant men and hereticks : But Scripture and all the common experience of ages assureth us that it is not his ordinary way , and that he rarely blesseth such with great success , but worketh according to the qualifications of the Instrument and the Receivers . And let a mans ti●les and ordination be what they will , weak men will do weakly , and ignorant men will do ignorantly , and erring men will do erroneously , and the Gospel will be wronged , the people will be hurt or losers , and enemies will deride and scorn . § . 37. When Aristotle saith that Wise men are by Nature to Rule , and fools and ignorant persons to be ruled , he meant not I suppose that this gave wise men formal Power ; but that this was the materiae dispositio receptiva ; as Gold and Silver are to be the Kings Coyn , but are not so quâ talia : so only wise Christians are receptive matter of Ministerial power , and the wiser the better . And when one appeareth to be of eminent wisdom above all the rest , caeteris paribus , the ordainers and people are directed and bound by God to choose that man. And what scruples soever rise about his Ordination , usually God worketh by excellent worthy men , and as light cannot be hid , so holy wisdom will be known and valued . § . 38. 2. But LOVE or HOLINESS is necessary ad bene esse as well as wisdom : Heat causeth heat : And we have need of sacred Heat as well as of Light. Love kindleth love : A Pastor should excel the Flock in Love to God , to Christ , to Holiness , to Gods word and work , and to all the peoples souls , and should speak all from the Zeal of Love : As the Nurses milk should have the warmth of Nature . Cold heartless preachers usually reach not the heart and have but cold● and small success . Here also God worketh usually according to the means : And how can he be taken for a sound Believer of so great over-whelming things , as we have to speak of , that speaketh only of them sleepily and coldly ? § . 39. 3. And as wisdom and zealous Love , so executive Activity , but especially , Taking utterance is necessary to the well-being of the sacred-office , and the success . Though it be not the tricks of vain humane art and affectation which must do our work , yet is it a free and moving utterance of holy wisdom , faith and Love. And words are not all : Holy example of living in blamelesness , justice , humility , self-denyal , meekness and patience must be our work : And diligence in doing all the good we can . What examples are there this day among us of one or two holy , humble , meek and patient and unwearied labourers , even in a silenced , suffering and low condition , men of no extraordinary parts , but with ordinary parts of extraordinary labour and patience , that whole Countreys have cause to bless God for : I will venture to name three such , 1. Mr. John Eliots in New England , that hath translated all the Bible into that most barbarous language , preached to the Indians about forty years , and gathered divers Churches among them . ( And verily I would the Jesuites had never done worse work than what they did ( with several Fryars ) in Congo , China , Japan , &c. which is their greatest honour . ) 2. Mr. John Dury , I hear yet living , who hath these fifty years or near been employed in reconciling the Lutheran and Calvinist Protestants , not without success , as Helmstadt , Breme , Hassia and other places know ; Though much more might have been expected if the wars of Princes and the obstinacy of contentious Divines had not hindred . 3. Our Mr. Thomas Gouge , an ejected silenced Minister , who hath set up about fourscore Schools in Wales , for thousands of Scholars , given away many thousand books to them , relieved many poor honest ejected Ministers , got the Bible , the Practice of Piety , the Whole Duty of Man printed in Welsh , and visiteth the Counties there ( though aged ) once a year . Gods work must be done as our trade and business and not on the by , as taking up the place and time which mens fleshly and worldly interest and work can spare . Had the Church such men enow as I have described , and as some have been ( such as Cyprian , Nazianzene , Basil , Chrysostom , Atticus , Proclus , Hierom , Augustine , Ambrose , Martin , Salvian , &c. and such as Melancthon , Bucholtzer , Bucer , Phagius , Musculus , Martyr , Calvin , Beza , Vrsine , Olevian , Paraeus , Camero , Placeus , Molineus , Dallaeus , Blondel , Chamier , Sadeel , Le Blank , &c. and such as we have had many in England , Jewel , Grindal , Field , Reignolds , Vsher , Morton , Hall , Davenant , Chillingworth , Hildersham , Dod , Ball , Bradshaw , Gataker , &c. and such as yet through Gods great mercy we have many , ( I say had the world enow such as these , the light would scatter the dismal darkness , and they would carry on Christs interest in the Churches , against the opposition of Usurpers , hereticks and contenders : For even a few such have broke through armies of Philistines to fetch men the sacred waters of life . And it is not scruples and quarrels about their ordinations or such like as would frustrate their endeavours . § . 40. II. It is greatly needful to the well-being of the Ministry and the success , that Doctrine be kept sound : And therefore , 1. That the Christian simplicity be retained , and many subtile and curious decisions be not made necessary : A few great , necessary certain truths , are easilier preserved than multitudes of uncertain controverted niceties . 2. It is needful that such as are ordained Ministers , be tryed men , of sound understanding in that which they must teach and do , and therefore that both the ordainers and the hearers try them . This account of their understanding is better than the imposing of humane forms upon them for subscription : Not but that Teachers should know more than the flock , that is , than the essentials ; nor that I presume to condemn all the Churches that impose their Confessions to be subscribed in their own and not in Scripture-words , while they keep only to necessary certain things : But I shall afterward prove , that this way , though tolerable , is not best , but unnecessary and dangerous , 1. the Scripture affording us apt words enow to form our Confessions in , which are past Controversie ; 2. and there being no probability of bounding mens Impositions of this kind , when once they set upon this way ; 3. and most Confessions of that nature now extant having some needless words which other Churches or good Christians do dissent from : 4. And the ancient Creeds understood ( which the ordainers must try ) and the old Catechistical Verities being sufficient to this use . 5. And there being means of restraining men from preaching and vending heresies which are more safe and congruous . 3. I add therefore that a certain Confession containing the certainest and needfullest Integrals of Religion should or may well be drawn up as a Law , forbidding all upon meet penalties to preach or speak against them ; without any subscribing , promising or professing . 4. And upon proof of the violating of such a Law , and preaching against such articles it is sufficient that both the Church and the Christian Magistrate in their several ways may judge them , and by just penalties correct them ( of which more after in due place . ) For it is very hard so to form long Confessions ( beyond the old Creeds , Lords Prayer , Decalogue , and the General belief of Scripture ) and this not in Scripture-terms , which shall not have some words , which sound and honest Ministers cannot assent to , ( without lying , which they will not do ) : But to silence many words which yet we conceive true , and forbear speaking against some things which yet he cannot profess assent to , there are very few sober men but will do . And an errour never spoken or written hurts not others , nor is to be judged being not known ; Non apparere here is as non esse . And if it be vended , the person may be judged as well as if he had sworn , subscribed or promised . And they that will tell us yet what evil may befall secret whispering errours without out such oaths , subscriptions or promises , do by this over-doing dangerously undo ; and lest man should be man and the Church imperfect , on pretence of avoiding a possible unavoidable hurt , they will set up knaves that will say any thing , shut out honest men , and necessitate divisions , confusions and persecutions , where they can never stop on this side banishing or killing , or continued imprisoning multitudes of faithful men , and never the more attain their ends . Sound doctrine may be kept up as far as is to be hoped , by the aforesaid means . § . 41. III. It is greatly needful to the well-being of Ministry and Church that Gods publick worship and Sacraments be kept pure . Not that any thing done by man will be void of imperfection , but that it be such as is acceptable to God , honourable to Religion , and profitable and suitable to the flock , and to good men . To which end , 1. Christian simplicity here also is necessary ; That it be not corrupted or clogged with things uncertain , needless , curious , nor yet much defective , not confused , disorderly , much less erroneous , superstitious , ludicrous , undecent , false or prophane . 2. It is needful that men to be ordained be tryed and known to be such as can speak to God and men without such unsufferable mis-performance . 3. And that they be responsible to the Church and Magistrate for what they say and do . Of Liturgies I am to speak in the third Part : Only here 4. I add that fit words , and spiritual life , are the body and soul of worship , and one must not be pleaded against another , nor any by Formality mortifie holy worship and turn it into a Carkass or a lifeless image ; Nor yet on pretence of spirituality condemned the frequent use of the same words ( commonly called Forms ) whether prepared by the speaker who best knoweth what he needeth , or agreed on by the Churches in fit cases and measures , for greater Concord . § . 42. IV. It is needful to the well-being of the Ministry and Churches that all Pastors in their places be not only allowed to use Christs true Discipline , but that it be expected and really done in every Church ; and that this Discipline be neither cast aside , nor corrupted and turned into malignant war against the good , nor into tyranny and usurpation . § . 43. What this Discipline is , is opened before : It is described by Christ in Matth. 18. If thy brother trespass against thee , tell him his fault between thee and him , If he hear thee thou hast won thy brother . If he hear thee not , take with thee two or three : If he hear not them , tell the Church : If he hear not the Church , let him be to thee as a Heathen or a publican ] Serious convincing admonition must be used ( with due patience ) to bring a sinner to repentance . And more publick admonition after private ; And the person sentenced unfit for Christian Communion , when refusing all he sheweth himself utterly impenitent . And he must be reconciled , absolved and received when he giveth the Church just proof of his true repentance . § . 44. 1. It is a great corruption of this Discipline , when it is exercised by Lay-Chancellors or other Lay-men , to whom the Keyes of the Church-Government were never committed by Christ . § . 45. 2. It is a great corruption when it is done only by an officer of another species than Christ ever instituted . § . 46. 3. It is an usurpation and corruption when it is done by the Pastor of some other Church , and not by the proper Pastor of the Church where the sinner liveth . Such is Papal Usurpation , when the Bishop of Rome will be judge in London . § . 47. 4. Especially when such a pretender liveth far from the place , where persons and actions are not half known , and that only by great charge and travel . When the Pastor and people of the present Church may easily know all , and it belongeth to them , who are executively either to communicate with him or avoid him , which distant strangers have no opportunity or occasion to do , further than by declared consent . § . 48. 5. It is a heinous corruption of it to Excommunicate men in a prophane worldly manner , without wise , serious , patient endeavours to apply Gods word to the sinners case and conscience , to bring him to true repentance and amendment . § . 49. 6. And it is yet more heinous abuse , to excommunicate the faithful , for a fearful avoiding sin in some imposed Oath , Covenant , Profession , promise , subscription , or unnecessary Ceremony or Form ; and especially withal to retain in Church-Communion multitudes of Infidels , Adulterers , Fornicators , Perjured persons , drunkards , railers , slanderers , oppressours , hereticks , scorners at piety , &c. And it 's yet worse to cast out men for not subscribing to some lye , false doctrine or wicked thing , or for refusing down right heinous sin . And yet worse is it , to make Discipline an engine to dethrone Kings and embroile , confound or subdue Kingdoms , and enslave the earth . § . 50. The lower first degrees of Church-Government , which is but doctrinally to teach men and reprove them , all Pastors must use , or they omit the essential work of their office . But the full prosecution of it to excommunication or publick repentance is rather needful to the Well-being than to the Being of the Churches and Ministry : especially when the Christian-Magistrate doth his part . No doubt but the Magistrate may admonish a sinner , and command him to make publick Confession in the Church , and may shame the impenitent , and forbid familiarity with him , yea and Church-Communion when the case is notorious or judged by the Pastor : But it is the Pastors office to judge of his crime , impenitence , and repentance , in order to excommunication and absolution ; and herein the Magistrate is not to take on him the Pastors work , but to command the Pastor and people to do their duties . § . 51. III. So much of the necessaries to the Being and Well being of the Ministry . As to the exercise , it may be gathered from what is said . There is further necessary to it : 1. Natural ability , possibility , liberty and opportunity ; and the peoples acceptance , consent and reception . 2. And as to the Well-being and success , 1. The great diligence and skill of the Minister ; 2. The forwardness and teachableness and zeal and concord of the flock ; 3. The Concord of the Ministers and Neighbour Pastors ; 4. And the countenance and encouragement of faithful Magistrates will much promote it . CHAP. VI. IV. What is necessary to the Constitution , Administration and Communion of single Churches ? § . 1. BY [ single ] and [ Particular ] Churches I still mean those that are compounded of many Christians , but not of many Churches . And I take not the word [ Church ] in any of the la●e senses , ( for civil , or occasional meetings , or societies , or for every religious concourse of Christians , as a Synod , an accidental day of fasting and prayer , &c. ) nor for a meer Community or neighbourhood of Christians , nor for a Christian Kingdom or City , governed by the Magistrates sword : But for a proper Church as political consisting of Pastor and flock . § . 2. When the Apostles ordained them Elders in every Church , Act. 14. 23. it signifieth that they setled these Elders as the proper fixed Church-guides of those Churches ; Not that they had no Ministerial power elsewhere , but that this was their proper special Charge or Province . As a Licensed Physicion that hath a particular Hospital or City , is a Physicion every where that he cometh , and not breaking order may exercise his Art , but he may not invade another mans Hospital or Province , nor is bound as the other is to medicate that Hospital , &c. So a Minister of Christ lawfully invited , may Preach and Administer Sacraments , yea and Discipline in any other Church pro tempore , not as a Lay-man , but as a Minister in office . But he is not bound to take the Charge of another mans flock , nor may intrude disorderly , but as a helper or on just call . § . 3. Titus is appointed to ordain such Elders in every City , which is all one as in every Church : not that every City then had a Church ; nor that he was to ordain Elders in the Cities that had no Churches : nor that he was forbidden to ordain Elders in Countrey Villages : Nor that he was tyed either to ordain many Elders in every Church or City , or yet to ordain but One in one City , or one Church . But because de facto there were few or no Villages then that had Christians enow to make a Church of desirable consistence , therefore they were congregate commonly in Cities and great Towns , where the Christians of the neighbour Villages joyned with them . § . 4. Every such single Church then by the Apostles order had their own Pastor ( one or more ) and every such fixed Pastor knew his proper Charge and flock . And in the time when the Epistles of Ignatius were written , every such Church had One Bishop over the other Elders , and usually some fellow Elders and Deacons , and a single undivided Church was known by these notes of Unity [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In every Church there is one Altar ( or Altar place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and one Bishop with his fellow Presbyters and Deacons ] Whence Mr. Mede well noteth the certainty that then no Church of one Altar was denyed a Bishop , and no Bishop had more Churches with an Altar than one . That is , no other Assembly for stated Communion . § . 5. Yet occasional and subordinate Communion parts of a Church may hold : Those called Independents deny not but that in persecution or for want of a large room , the same Church may meet by parts in several places at once : And all confess that a Parish Church may admit of Chapels and Oratories , where distant and weak persons may frequently meet , that yet sometimes must come to the Parish Church . And families that have sick persons may Communicate with neighbours joyning with them . But these are not Churches but parts of such . § . 6. God hath not said just how many persons must make a single Church , no more and no less , determinately : but he hath given us sufficient notice to guide us by the work and end , and by his general precepts and examples . § . 7. A single Church is a society of Christians of Divine institution , consisting of one Pastor or more as the Guiding part , and a competent number of private Christians as the Guided part , associated by Consent for personal presential holy Communion and mutual assistance , in holy Doctrine , holy worship of God , holy order , and holy Conversation , for the edification , preservation and salvation of that Church , and the welfare of the Church universal of which it is a part , and the Glorifying and Pleasing of God our Creator , Redeemer and Sanctifier . § . 8. To open the parts of this definition observe , 1. That as in defining a Sacrament , so in defining a Church , we mention the Divine Institution , because it is not human Sacraments or humanly-invented Churches that we treat of . § . 9. 2. Note that only Christians make a Christian Church ( as is oft said ) Professed Christians the visible Church , and sincere heart consenters the mystical regenerated saved Church . § . 10. 3. It is not any other company of Christians , but a society or Governed association that we speak of as strictly called a Church . § . 11. 4. The Pastors and flock are the essential constitutive parts : It may be a Community without a Pastor , but not a Policie , or Ecclesiastical Society . While the Pastor liveth it is such a Church in esse existente : when the Pastor is dead , it is an existent Community , and virtually and morally a Political Church , because by the Law and the peoples resolution another is to be seasonably chosen . As an elective Kingdom in the interregnum is virtually and morally a Kingdom : But if the purpose of chosing a Successour be changed , the Kingdom and so the Church is dissolved , or changed into somewhat else . § . 12. 5. It is indifferent to the being ( though not usually to the well-being ) of a Church , whether it have one Pastor or many . § . 13. 6. The number of the people though not precisely determined must be competent to the Ends of the Society : If it be Greater or smaller than is necessary to the Ends , it is no Church of this defined species : As Logicians say of the subject of other relations : If a Boat or Ship be no bigger than a spoon , it is not a Boat or Ship , but equivocally : And it may be so big as to be no Boat or Ship , when it is uncapable of the Ends. A Family is too small to be a City : And a Kingdom or the world is too big . Dispositio materiae est necessaria ad receptionem formae . § . 14. 7. It is impossible to be a Church without the cement of Consent , professed or cordial : If many be forced into a Temple not consenting , it is a Prison , and they are not a Church . If they consent only to meet on other occasions , or for some occasional act of Religion , it is not thereby made a Church . If they be commanded to consent and do not , and if it only be their duty , it maketh them not a Church , but only proveth that they ought to be one . No Law or command maketh a Church without Consent . But this Consent may be divers waies expressed : The plainest & most obliging way is best ; but is not absolutely necessary : In some times and cases it may be more needful than at others : especially at the first gathering and forming of a Church : sometime ordinary Communion or attendance specially of persons born in that Church , may signifie necessary Consent . It 's pity then that men should be so weak as some , to make express Covenanting of each member with the Church and Pastor necessary , and others to deride it ; when it is laudable ad bene esse but not necessary ad esse . But some signification of Consent is necessary ad esse , that is , A Consent to be a member of the society , and submit to the Pastor , and hold Communion with the Church to the Ends in the definition . And the plainer this is exprest , it is the fitter to satisfie the Church and oblige the person . But whether the Consent be signified by words , writings or deeds is undetermined . No man can have the great priviledges of a member either of the universal or particular Church against or without his will and consent : And no Minister not consenting can be a Pastor to any . The Relation of a Church member consisteth in a Right to great benefits due to no refuser or unwilling person , and in obligation to duty contracted by Consent , besides the obligation of Gods Command . We can no further prove any Company of Christians to be a Church than we can prove that they Consent to Church relation for Church Ends. § . 15. Christianity it self consisteth in a believing Consent to the Covenant of Grace ; and as no man is a Christian nor hath right to Christ and his saving benefits without Consent , so no man can have right to the Sacraments that seal and deliver this Covenant and benefits without consent : No Christian in his wits is for the Baptizing of any adult person that consenteth not ; And the Lords Supper is a seal of the same Covenant , and no more due to non-consenters than Baptism . And as it is not enough to say [ I am willing to be Baptized , but not by a Minister , or not in the order appointed by Christ ] so it is not enough to say [ I would have the Sacrament and Communion with the Church , but I will not submit to the Ministry , Doctrine , Worship or Discipline of that Church ] . For this is as great a contradiction as to say [ I will be a servant to you , but I will not work or obey but only have my wages ] or [ I will be a Soldier , but I will not fight but be paid ] . He that will have Communion with the Church , must consent to the Ministry , Worship and Discipline of that Church in which Communion consisteth . § . 16. And if a Minister shall be so imposed on , as that any man or woman may come when they please , and force him to give them the Sacrament of Communion , without consenting to take him for their Pastor , or to be taught or guided by him , ( yea or give him satisfactory notice that they know what the Sacrament is , or who Christ is ) he is a slave and not a Pastor : Baser than any School-master , Philosopher , or Physicion , that are not forced to take a Scholar , Pupil or Patient against their will , or that will not take them for their Teacher or Physicion , and obey them . § . 17. Yet if on this pretence any Bishop or Pastor will impose unnecessary Covenants , promises or professions on the Church or any Christians , and make their wills a Law , and oblige men to give them any other Belief or Obedience than truly belongeth to the Pastoral Office , and so will set up a tyranny instead of a Christian Ministry , they are not herein to be obeyed , lest we be guilty of the corruption . § . 18. Yea if every integral part of the Pastors power and the peoples duty be put into such Promises or Contracts , and the people required to profess their Consent , as a necessary condition of their Communion , it is sinful tyranny , contrary to Gods Law and common reason and the constant practice of the Primitive Church . Christ himself requireth unto Baptism no other Consent as necessary , save to the essentials of Religion . A thousand Integrals may be unknown to the Baptized , and are so to most Christians : It is our duty never to think , speak or do amiss ; But Christ maketh not such duty necessary to our Baptism , Christianity or Church Communion . It is the duty of every member of a single Church , to hear , believe and obey the Pastor in many things where the best may fail . To excommunicate a man therefore for not subscribing or professing assent to some unnecessary doubtful form , for not being convinced by a Lay-Chancellours sayings in a doubted case , or for not paying the Court Fees , or for not appearing the day that one is summoned to appear at the Chancellours Court , and such like , are but tyrannical Schismatical acts . The King himself is satisfied with the Oaths of Allegiance and Supremacie , and doth not require all the subjects , no nor the wisest Lawyers or Judges , to swear , subscribe or profess , that they assent and consent to all the Laws of the land . § . 19. 8. The great Controversie of the age and many ages , is about the true and formal difference between the lowest species of Churches , which is called A particular or single Church , and an association of Churches or a compound Church : That we may not confound them , nor make a meer gradual difference in the same species to pass for a specifick difference . And there is more lyeth on this than most observe . And therefore I determine it here in the definition . 1. It is commonly granted that there must be Christian Assemblies fixed for ordinary Communion in Gods worship . 2. And it is agreed that these Assemblies cannot be held without the officiating and conduct of Ministers of Christ , authorized to teach and administer the Sacraments ( Though there be also another sort of assemblies , even for some Religious exercises , which may be held by Princes , Judges and other Lay-men . ) 3. And it is by Grotius and many others manifested , that Christ formed his Churches more to the similitude of the Synagogue than the Temple state of order and worship . 4. And it is agreed that though Apostles , Evangelists , and other itinerant Preachers might gather Sacred Assemblies where they came , and were as transient temporary Pastors to them , yet the Apostles were guided by the Spirit to settle Elders in every Church , as is proved before . But here men make a great and distracting Controversie , 1. Whether this first Church-species may not consist of many Congregations , yea , many hundreds or thousands ? 2. And whether every Church of the lowest species must have a Bishop ? § . 20. To decide this Controversie I do in the definition express the specification of this Church relation from the End , as all such kind of relations must be . It must be a fixed association of Christians [ for personal presential Communion and assistance in holy doctrine , worship &c. ] This definition is necessary and herein sufficient . 1. It is necessary that a difference be noted between a single Church and a Composition of Churches : Because , 1. Several ends shew us that they are not univocaly called Churches but are of several sorts . 2. The first is past controversie of Divine institution : The other are by some men taken for Divine , by some for Lawful humane , and by some for sinful inventions , and additions to Gods appointed order . Things that so much differ must be differenced . 2. It is sufficient as 1. Assigning the true specifying end , 2. and avoiding all extreams . 1. It assigneth the true end : For that Churches of such a sort , for that end were settled by the Apostles , none deny : 2. It justly differenceth them from all other societies : 1. There may be occasional meetings of Part of a Church , for want of room , or liberty , in private houses , Chapels , or Oratories ; Independents , Presbyterians and Diocesans grant this : But these still acknowledge themselves to be but parts of a larger society consenting to the same specifying ends ; and assembling sometimes with that larger body and sometimes apart , by reason of impediments , ( age , weakness , distance , weather , persecution &c ) : And though a Parish ( as many ) have far more than can meet at once together , yet , 1. Still the ends of the association is for that sort of Communion : 2. Some of a family may meet one day and some another and some a third . 3. Every error and corruption altereth not the species of the Church : The individuals that fail and absent themselves make not Parochial Communion to be another thing for other ends . A Parochial Church then is the lowest and first true species of Churches . 2. And this distinguisheth it from all Compound Churches , which are not for Present Ordinary Communion in publick worship and Discipline , but only for Distant Communion by Officers , Delegates or Letters . 1. A Synod is for Consultation , and not purposely congregated for ordinary Communion in worship , and the Churches which send their Bishops or Pastors thither have not personal presential Communion one with another ever the more ; but only mediate by Delegates or Officers . They may dwell a thousand miles or more from one another . If all the Schoolmasters in several Kingdoms should hold Provincial , National , or much larger Synods for agreement in Teaching and Governing their Schools , this would not confound such a Synod with a School , as if they were of the same Species of society . 2. This distinguisheth a single Church from the Papal pretended universal policy ; And from a Patriarchal Church , and from a Provincial , and a Diocesan Church in the sense now used : For these are compounded of several single Churches ; and they are not a society at all associated for ordinary personal presential Communion in Gods worship and holy living : Only they are all under one General Governour , not using to meet themselves nor ever seeing one another . Now if to be under one absent General Bishop be that which specifyeth a single or particular Church , then All that called the Roman Catholick Church is but one single Church , compounded of no Churches : Or one Patriarchal or Provincial or National Church , were the lowest species , and a single Church , and so the Diocesans were none . But if that which maketh it a single Church of the lowest species were that no Bishop is under them , but that they are under one sole Bishop , then 1. If all England had but one Bishop ( as many tell us all Abassia hath but one called the Abunah ) or if a Patriarch put down all the Bishops under him , this Church of his would be but a single Church . 2. And then there would be no such thing as a Church associated for personal presential Communion , which I have proved that the Apostles by the spirit settled . § . 21. Those that tell us that a Diocesan Church is the first or lowest species of Divine institution , do either mean by a Diocess such a society as we now call a Parish , associated for presential Communion , or a Church made of many such associated under one Bishop : If the first , they differ only about the name , in which they go against our common use , and are not intelligible by the vulgar . Though in old Church writers a Diocess is sometimes taken as greater than a Province and sometime as less , and a Parish and a Diocess are sometimes used for the same , and sometime not , yet that diversity of naming hindreth us not from knowing the difference of the things , either as defined , or as commonly now denominated a Parish Church and a Diocess . And if their meaning be to prove that single Churches essentiated by their Association for Present personal Communion , are not of Gods institution , no intelligent impartial Christians will believe them , who understand the Scripture and the state of the primitive Churches , and the reason of the thing . Did men believe this , they would believe that Christ had instituted no Church order or form at all ; Much less being to be said for the rest than this . And even those few that say that no form of Church Government is settled by God , do yet grant that setled congregations for ordinary worship and mutual help with their guiding Pastors are of Divine right ; and so confute themselves ; unless they mean only that Pastoral Government of compounded Churches is not jure Divino . § . 22. And some called Presbyterians distinguish between a Worshipping Church , and a Governed Church , and tell us that the lowest Governed Church should consist of divers worshipping Churches . It may sometime contein divers subordinate by-meetings as Chapels for them that must needs be oft absent from the full assembly : But that it must have many such , or that it must or may have many full settled worshipping Churches , that personally communicate still distantly only in their several Parishes , is contrary to Scripture , antiquity and reason ; and denyeth the first instituted Church form . Thorndikes first books which fetch the reason of Church Government from Assemblies , were far truer than his later , in which he seemed to dream of a humane universal Policy . § . 23. Either a Bishop as distinct ( in Order or Degree ) from Presbyters is necessary to the Being of a Church of Divine institution , or not : If not , then it may be a Church without such a Bishop , and have accordingly the rights of a Church ( in the proper political sense now intended by the word [ Church . ] ) And then the old sayings would not be true , 1. Of Ignatius that [ to every Church there is one Altar , and one Bishop with his fellow Presbyters and Deacons ] 2. Of Cyprian , that ubi Episcopus ibi Ecclesia : 3. Of Hierome and others , Ecclesia eft pl●bs adunat a Episcopo . If yea , then 1. Our Parish Priests are true Bishops , or else the Parish Churches are no true Churches , but Chapels , as wanting an essential part . 2. And then there are no Churches in England of the lowest species ( for present Communion , &c. ) 3. And then it will be hard to confute them that say , No form of Church Government is jure Divino or instituted of God. 4. And the form of Government being the specifying form of the policy or Church , it will follow that God hath instituted no Churches but the universal as headed by Christ . 5. And if you will confess to the Separatists that we have no Churches of Gods institution , you will never heal their separation . § . 24. I am therefore past all doubt that if it can be proved that a Bishop is necessary to every true Church , that every Parish should have a Bishop , and if Arch-bishops be good and meet , the Diocesans should be their Arch-bishops . And that deposing the Parish Bishops and Churches is a heinous corrupting crime . But if Bishops be not necessary to a Church as such , the case is otherwise . § . 25. It is therefore of great importance that single Churches be neither too great nor too small . If too small , they will want 1. the honour of fulness , 2. and the cheering help of praising God in great assemblies , 3. and the mutual counsel and vigilant help of many , 4. and the safe guidance of many Presbyters ( or a Bishop and Presbyters ) which a few people cannot expect . And if it be too great , it will 1. hinder the comfort of those that want room in the Church assembly , 2. or cause the Church to degenerate into another sort of society . It is best therefore that it should be as Great as that all the people who are constant worshippers of God on the Lords days may meet in one place , where they have liberty , Chapels or lesser meetings being allowed to the aged , weak , sick or very distant ; yet all that are able coming sometime to the common Church . § . 26. The first degenerating of single Churches grew 1. out of the ambition of the Pastors to , extend their power as far as they could ; 2. and out of a desire in the people to see their assemblies as honourable for greatness , number , and concord as they might ; 3. and out of a conceit that one City should have but one Bishop and so be one Governed Church . And hereupon at Alexandria and Rome they began to have several fixed Chapels in the same City and neighbour villages , and the Bishop to send Curate-Presbyters to them as he pleased , yet so that at first they communicated frequently in the Bishops Church . After that these Presbyters were fixed and gave them the Sacraments where they came : After that they were tyed to come to the Bishops Church for communion but at Easter , Whitsontide , or some great and rare seasons : After that they were so many and far off , that they were no more obliged to come at all , or to hear or see the Bishop , but only to be distantly ruled by him , and their Presbyters . Then many Countrey Parishes got Bishops : But the City Bishops disagreeing with them , long after got them down . § . 27. Were it true that every City in the old sense should have a Bishop and but one , it would follow that every Corporation or great Town or Borough ( called Market Towns ) in England should have one ; the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifying such of old . And were it so , and the Countrey Parishes adjoyning made Chapels and distributed accordingly to the several Towns , it would be like the old state of the Church about three hundred and four hundred and five hundred years after Christ , and much better than it is , though not as it should be . § . 28. 9. The remote ends are mentioned in the definition , viz. the right worshipping and obeying God , the welfare of the Church-universal ( for the parts all contribute to the perfection of the whole ) ; and the glory and pleasing of God are the common ultimate end of all . § . 29. By all this it appeareth what is necessary to make a particular Church , and to make a man a member of it : And that it is not necessary hereto that the person be a member of a Compound Church , Diocesan , Provincial , Patriarchial , National or Papal ( whatever it be to some of these on any other accounts ) : Nor yet that he make any unnecessary profession , promise or Covenant . § . 30. But to the actual Communion with such a Church in exercise , the nature of the thing maketh it necessary that the people consent and be guided by their Pastor in the circumstances belonging to his office , which are necessary in genere ( to be some way determined ) but not necessary in specie vel individuo ( this rather than that ) . For instance : They that will have communion in publick worship , must meet in some capacious place , at some day , some hour : If any one will not come to that place , at that time appointed , he separateth from that Communion in that act . The Scripture must be read in some Translation , some order . If any say I will not Communicate with you unless you use another translation , another order ( without verses , and Chapters ) or read some other parts , he so far separateth from that Church : In singing Psalms if he will not joyn in that Version , that Psalm , that Tune which the Church useth , he so far separateth : If he will not hear the Preacher unless he change his text , his method , or use notes , or no notes , and so in such cases will not follow but lead , he separateth so far : for all cannot be leaders , and be of one mind . But if the Minister will say , [ You shall not communicate with us unless you will swear , or say , or do some unnecessary thing ] it is he then that is the divider , and unjustly casteth out a Christian . CHAP. VII . What are the necessary terms of Concord of these single Churches with one another , in the same Kingdome or in divers . § . 1. THat they be under the Government of a Christian Magistrate is necessary to the well-being or great advantage of them , though not to the being , of which more in due place . § . 2. That they live as neighbour Churches in Unity of faith and love , and avoid all things contrary , and to their power help each other according to need and opportunity , is their duty . § . 3. It is necessary that they agree in all things necessary to the communion of men as members of the Church universal , mention'd before ; and in all things essential to particular Churches . § . 4. If any one excommunicated justly for heresie , apostasie , or impenitence , in any crimes , shall offer to defile and endanger any other Church by intrusion or deceit , the Church which cast him out is bound by the Laws of Love and Concord , to send notice to such endangered neighbour Churches of the person and his case , to prevent their hurt : And unless the Church that cast him out have criminally forfeited their credit , other Churches are bound by the Law of Charity to take their sentence as probably just , and not to receive the ejected person , till he have either proved his sentence unjust , or profess repentance . Not that they are bound absolutely to exclude him and deny him audience ( though yet they claim no superiority over the Church that excommunicated him ; ) but as neighbours and parts of the same Church universal , they must hear both sides before they deny any Christian communion that claimeth it ; at least when his allegations have great probability of truth , and seem to weigh down all that they have received against him . And they may absolve the Criminal upon a just profession of true repentance , but such a prosession will not stand with a refusal to confess in the same Church where the man sinned , without some special probable reason ; it being that Church which is most wronged by the scandal , and hath heard the causes . § . 5. If any Church ( in the same Kingdom or another ) be accused of violating the Christian faith , or of any crime which Christians are bound to disown by avoiding the criminal , it is the duty of the accused Church to be ready to satisfie the offended Churches , by answering the accusation ; not as to Rulers by the reasons of obedience , but as to Christian neighbours by the rule of common equity and love , and for the preservation of unity and peace . § . 6. If the charge be but general , ( that the Church is guilty of heresie or unsoundness in the faith ) it is the duty of the accused Church to send to the offended the Profession of their Faith and Religion , which need to be no more than this , which the offended ought to take as satisfactory . We hereby profess that we stand to our Baptismal Covenant , fiducially believing in God the Father , Son and Holy Ghost , our Creator , Redeemer and Sanctifier , and give up our selves to him accordingly in these Relations , Believing the articles of all the Creeds in which the universal Church ever agreed , and desiring the things contained in the Lords Prayer , and consenting to obey the ten Commandements as delivered to us in nature and by Christ ; and we profess our obligation and Consent , to Believe , Love and obey all that we do or shall understand to be the revealed word of God , even the sacred Canonical books of Scripture , and in this common Belief , and Love and practice , to livein the Communion of the unniversal Church of Christ : Renouncing the Devil , the world and the flesh as they are enemies to any of this , and all doctrines , desires and practices , contrary hereunto , so far as unfeignedly to endeavour to res●●t and overcome them , and when we 〈◊〉 and sin , to rise by true repentance ; And all this in Hope of the Love of God the Father , the Grace of the Son , in our Pardon , Justification and Adoption , and the Communion of the Holy Ghost , and of the Perfection of these and of our selves with the Church in everlasting Glory . This may be briefly exprest in Baptism and to present persons that may receive our explications where they doubt of our understanding or sincerity : But to distant suspecting persons or Churches , such largeness is useful ; and this is enough . § . 7. But if any particular heresie or crime be charged on a neighbour Church , it is not to be believed without proof , nor they to be disclaimed till the charge be sent to them , and their defence be heard ; And herein they ought to offer satisfaction to the offended Church , 1. By denying the charge if false ; 2. By explaining words and actions which are ambiguous and to be suspected : 3. In controverted cases , by renewing the foresaid profession of all that is necessary explicitely to be held , and promising to renounce any opinion or practice as soon as they perceive it contrary thereto ; 4. And in all cases of words or deeds expressly contrary to Gods doctrine or Law , or which they shall be convinced to be sinfull , to confess the errour or crime , and humbly crave the prayers of the Church for pardon , and profess their purpose of future reformation . ] This is the means , and this is enough for the offenders satisfaction : And if the errour be no real and discerned denyal of any necessary article of faith , but an undiscerned remote consequential contrariety , with which the professed holding of that particular necessary article which they seem to overthrow may stand , that Church ( or person ) is not to be rejected from Communion , or hereticated . For instance , If a Church be accused to be Nestorians , or Eutychians , or Monothelites , their answer ought to be [ Mary is the Mother of Christ who is God , and in that sense , of God , but not of the Deity , or as God ] . And [ Christs Na●ures , Wills , and operations , are two as distinct , but not two as divided . ] But if they have not so much ( easie ) skill to explain themselves , but say rudely as Nestorius [ I will not say that God was two or three months old ] or as Cyril and Eutychius and Dioscorus [ Christs natures were two before the Union , but since One and not Two ] , if withal they prosess that they believe Christ to be true God and true man in one person , and do not destroy , deny or confound the Godhead and manhood or any other essential point of faith or religion , they ought not to be hereticated or rejected . § 8. No Church hath power or duty to deny any other Communion to another Church or person , but such as they had power to grant them . But to remote persons or Churches , never seen by them ( as in other lands or Countries ) they can grant them no Presential local Communion but only Mental : Therefore they can eject them from none but mental : They cannot take from them what they never had nor are capable of : But we in London never had local Communion with them of Vienna , Paris , Rome , &c. nor ever saw them . All therefore that they can do is to account those Hereticks or wicked or Apostates , whom before they accounted good Christians , and to declare that they own them not as fellow Christians , and would not communicate with them , did they live among them ; and to warn others that are in danger of them to avoid them , and this not as an act of Government over them , but of common Christian duty for the honour of our common religion and in charity to others . The just renouncing of mental or local Communion by equals , or neighbours , much differs from a Governing commanding excommunication , forbiding other Churches as their subjects to communicate with such on certain penalties ; which is the usurpation of Popes , Patriarchs and some others who claim such governing power without proof . CHAP. VIII . VI. What is necessary to the Civil Peace and concord of Christians , and what is the part of the Christian Magistrate about Religion , as to his promoting or tolerating mens doctrines or practices therein . § . 1. THe contentions of the world here call us to resolve these several doubts , 1. Who it is that should have the power of the sword or Magistracy ? 2. How it is to be used towards all men as men in society ? 3. How it is to be used for the service of Christ and good of the Church ? in encouraging some and tolerating others , and keeping peace among them all ? § . 2. It is here supposed that the subject is understood , and that we are agreed what the Magistrates power is , at least de re , though not de definitione vel de nomine : that is , it is the power of Governing by the sword , that is , of making Laws , and judging according to them , and executing them by outward force on mens bodies or estates . And so it is contradistinguished from the power called Ministerial , Pastoral , Priestly or Ecclesiastical ; which is the gathering and guiding of Christian Churches by Gods word preached , expounded and applyed . The nature of each and their differences I have formerly opened in a small treatise written purposely on that subject to end the Erastian controversie . ( And Bishop Bilson fuily openeth them in his excellent book of Christian Obedience &c. ) The Magistrate hath power forcibly to seize on offenders estates and bodies , to imprison , mutilate , scourge , strike and kill them that deserve it , and to make Laws and judge men unto such punishments . The Ministers of Christ or Pastors of the Churches have no such power but only to declare Gods Laws to the people , and convert and baptize the wicked unbelievers , and teach them the word and will of Christ , and guide them in publick worship , and Communion , and judge who is capable thereof , and to require the people in the name of Christ to love and receive the worthy , and to avoid the unworthy , and to resolve the peoples particular doubts , and by personal application to pronounce and declare Gods acceptance of penitent believers , and his promise to save them , and his decree to condemn the ungodly , unbelievers , impenitent and Hypocrites . § . 3. This difference is commonly acknowledged by the generality of sober Christians : But one schismatical Writer against schism , will needs call this Pastoral power Coactive , coercive , or forcing also , though he confess that it is not a power to touch mens Bodies or estates ; that so by casting out all differencing names , he may hide the acknowledged difference of the power , and execution . And his reason for this errour de nomine is , [ because , suspension and excommunication are executed on the involuntary , and compel those that believe the power , and fear them , to obey . ] Where , 1. The word compel containeth the confusion ; compelling the mind by meer argument , being not the compelling by corporal force which we are speaking of : 2. And every man that chideth , reproveth or threatneth a sinner , usually doth it to the involuntary : And if he believe him and yield , he will obey : And if you argue from his future danger or suffering , it is the fear of it that moveth him : But the fear of Gods declared threatnings , is not the same as the fear of mans stripes , imprisonments , unless &c. 3. And excommunication worketh on no mans body further than it worketh on his conscience to make him a voluntary agent . If you denounce damnation against him , it moveth him no further than he believeth you as applying to him the word of God. If you forbid him to be present or take the sacrament , and he refuse to obey , you may not forcibly thrust him out , without the Magistrates consent , but only suspend your own act of delivery , or depart : If you command the people to avoid him , they will no further obey you than they perceive Gods authority in your words , and are convinc't in Conscience of their duty : And every sermon may thus compel men : And all that judge the sentence unjust and powerless , will despise it . § . 4. 1. There are four or five opinions about the possessors of this forcing power by the sword or violence : The first of them that say , It belongeth to all Magistrates Christian and unchristian . The second of them that say , It belongeth only to Christian Magistrates : The third of them that say , It belongeth to Orthodox Magistrates or Catholick only and not to Hereticks : The fourth of those that say , that the Judicial part in cases of Religion belongeth to the Pope , Prelats or Presbyters , and the executive only to the Magistrate . The fifth of those that say that both judicial and executive belong to the Pope , Prelats and Priests : I may add a sixth of them that say , it is radically in the people . § . 5. 1. As to the first , it is undoubtedly true , if you distinguish between the Office , Power , and the aptitude of the person to perform it . The Office of a Supreme Ruler is the same in all , but all are not equally capable of performing it . That is , It is the same as described by Gods command of their performance . As he commandeth infidels to believe and communicate with the Church , but not to communicate before they believe ; so he commandeth Infidel Princes to believe and to govern the Christian affairs : but to govern them as they are capable . The common Laws of nature , justice and peace among Christian subjects , an Infidel Prince may and must see executed : The Laws of Christ revealed supernaturally , he ought to understand , believe and execute : But till he understand and believe them , he cannot execute them . And therefore wants the disposition and ability to do what he had command and authority to do ; but to do it only in the due manner , to which his sin disableth him : and so his Power is in him incomplete . § . 6. I confess it is a very hard question , How an Atheist can be said to have any Governing right from that God whom he denyeth , any more than a Constable from the King from whom by rebellion he revolteth : And also since all power in Heaven and earth is given to Christ , how an infidel that renounceth him can be said to be authorized by him . And I can no otherwise resolve it , than by distinguishing of a King or ruler , that is such simpliciter , and one that is such but secundum quid : 2. One that is tolerated in the place by God the Soveraign , and one that is also approved : 3. One that the people are bound to obey only in tantum for civil order , peace and safety ; and one that they must obey in matters of Religion , and whom God will not condemn as an Usurper in part . The case is much the same as that : How far subjects that are necessitated to live under a Foolish Prince must obey him ; which is , 1. So far as it is no wrong to another : 2. So far as is necessary to the due honour of the office which he possesseth : 3. So far as is needful to the common peace , order and safety , and to our own , and to the ends of Government ; But so as still to desire a better , and by just means to endeavour it , but not by sin , or that which is worse to the Common-wealth than his Foolishness is . § . 7. II. The same answer mutatis mutandis will serve to the second : A Heretick truly so called or a wicked man , or persecutor hath radical remote power to all a Princes work ; But he hath immediate full power to no more than he can do according to Gods Laws : and in so much he is to be obeyed , and in nothing that is against them . § . 8. III. The office of Orthodox Rulers is the same fundamentally and radically : But their full nearest Power is greater because their Capacity is greater . But yet even they are never to be obeyed against the Laws of God , which give them their power and limit it , and are theirs and their subjects highest rule . § . 9. IV. The Papists commonly , and many Prelatists , and some Presbyterians say , that about causes of Heresie , or Church Communion , the Church is to judge and the Prince to execute the Churches judgement . But with great difference : some Presbyterians only say that the Magistrate ought upon the bare judgement of the Church to force the excommunicate person from the Assembly if he intrude : And the Independents will say as much as this : And indeed this is but to keep peace ; it being due to a family that none intrude against their will : But yet as a Prince or Judge may right a servant , child or wife , so may they the excommunicate , when it is proved that they are wronged ; And therefore may to that end re-examine the cause . But other Presbyterians and Diocesans say that when the Church hath excomunicated a man , the Magistrate is bound to force him by imprisonment , fines , or corporal penalties to repent and be reconciled : And the Papists say that men judged Hereticks he must burn or banish : which is all false , as shall be proved in the third book . § . 10. V. The fifth sort hold , that as Melchizedek and Christ were both Priests and Kings , so it should be now : And some say ( before confuted ) that every King is the chief Priest ; and others that the chief Priest should be King ; and that the Pope is the universal Monarch having both swords , Spiritual and Corporal : But as to the execution , Bishops are to obey him in excommunicating Hereticks ( that is , his adversaries ) and Kings in killing or banishing , otherwise he may depose both Kings and Bishops : But against this more in due place . § . 11. VI. As to the Radical power of the people I have said so much against it in my Christian Directory in confutation of Richard Hookers Ecclesiastical Policie , that I need to add no more . In my Political Aphorismes I more fully opened this . I conclude with the common Christian judgment , that the Civil Magistrate only hath the power of Ruling by the sword . § . 12. II. As to the second case , How the Magistrates power is to be used towards all men in Common , I answer in short , 1. All are agreed that the good of the Commonwealth is the end of Government , as the Terminus of a Relation which essentiateth it : It is not government univocally but equivocally which is not for the common good , really or visibly , intentionally , really or pretendedly . § . 13. 2. Every true member of the Common-wealth hath a right to a part in this common good , till he forfeit it . § . 14. 3. Every member hath not an equall right because all have not equal capacity or worthiness . § . 15. 4. It is as hard a question : How far an Atheist or Infidel is a rightful member of a Common-wealth , as how far such a one may be a rightful Governour . And , 1. It is certain that as to obligation he is a subject of God and man , and bound to obey : as an Atheist King possessing the place is bound to rule well , and smneth by not doing it : 2. It is certain that as a man , he hath a fundamental conditional right to the priviledges of a good subject , that is , if he will be such a one . 3. A Negative not-knowing God or Christ , much differeth from a positive denying him , rebelling and opposing : As Catechumens that know not God or Christ are not Anathematized as deniers and opposers are ; because they are teachable , and coming towards the Church , though not of it ; so in a Christian Commonwealth , such are members in a large sense , secundum quid , and forfeit not their lives , liberties or estates , but are only candidates as to the rewards and preferments and special priviledges of worthy members , who either rule or have a voice in choosing Rulers . But being willing to learn to know God and Christ , they should with love and kindness be encouraged and drawn on . 4. But in a Kingdom of such as know not God or Christ they must have rule and priviledges because there are no fitter to have them : But such a Kingdom is to God no otherwise his subjects than such a person before described is . 5. But those that after sufficient instruction deny and oppose God as God , do forfeit the protection and common liberty of subjects in a Kingdom , that confesseth God ; and those that deny Christ in a Christian Kingdom and oppose him as Christ , do forfeit the Common protection of Christian subjects : But wise men think that because the Deity is of Natural Revelation by all Gods works to all men as men , and Christ only of supernatural revelation by the Gospel and the work of faith more difficult , therefore the opposers of a Deity , forfeit their lives if they continue obstinate ; but the enemies of Christ only forfeit their place in a Christian Commonwealth and should be banished if obstinate : As the meer ignorance of him , keepeth such out of the Church till they believe : But then denying or opposing Christ deserveth ejection with anathema . § . 16. 5. All men then must by the Magistrate be used as men according to their natures , and not as bruits , and therefore must be instructed and ruled by laws of reason , and led towards Christianity and the hopes of future felicity : And if they sin against the Laws of humanity , they so far forfeit the priviledges of humanity ; or are to be punished as the ends of the society require . § . 17. III. To the third question , how Magigistracie ( or the sword or forcing power ) is to be used , for Christ and for his Church , and on Christians as such , who is to be rewarded , punished or tolerated for the Churches Vnity and edification and preservation . I answer , I. In general ; Men should be used as men ; Christians as Christians : The weak as weak ; The strong as strong , and the eminently wise and good as such : The criminal as criminal . And all this with chief respect to the laws of God and the common good . § . 18. II. More particularly , 1. Negatively : 1. The Magistrate cannot make men Believers by the sword : He cannot make the ignorant wise , nor the wicked godly at the heart . § . 19. 2. He ought not to force men to lie , by professing themselves to be what they are not , or to know or believe or do what they do not : Therefore he may not make a Law that All men shall be compelled to profess themselves Christians , or Godly persons , or any that are not such indeed ; And therefore none must be compelled to it , because no man knoweth who are such : but every man must be the voluntary professor of his own faith and piety . § . 20. 3. He ought not to force the weak to profess that they are strong , or know or believe more than they do : either to profess those measures of wisdom , those Articles of faith that are not essentials , or those measures of affection or practice which are proper to strong Christians : And for not professing such things , or Covenanting accordingly he may not deny them any priviledges belonging to Christians as such , but only such as are proper to wiser and stronger Christians . § . 21. 4. Princes and other Magistrates may not make themselves the Lictors or executioners to the Clergie , to punish men with fines , imprisonment , banishment or death eo nomine because they stand excommunicate by the Clergy , without trying whether it was rightly or wrongfully done , and whether the crime be such as should be so punished by them . Excommunication if just is it self a dreadful punishment , & no man is to be punished for being punished . If it be for not repenting , 1. He must first be sure that it was a crime : 2. And that God hath appointed this way to force men to repentance : 3. And that such forced repentance must go for true . But when the excommunication is unjust , the Magistrate must not second it with oppression : It is enough to be so much wronged by the Clergy , more should not be added for that cause , nor must the Magistrate suppose the Clergy to be unerring , and so lay by the person of a Judge himself and become the blind executioner of their sentence . § . 22. II. Affirmatively ; The Christian Magistrates Office is , [ To promote the common good of the people , and their salvation , and the pleasing and glory of God , by preserving and promoting Piety , Love , Justice and peace , even mens obedience to all the Laws of God , in Nature and Scripture . § . 23. Therefore as the means , 1. He must promote to his power the due publication or preaching of the Gospel , and the subordinate means that are needful thereunto : 2. He must by just means restrain and punish the gross violators of Gods Laws ; and must encourage the obedient and good . § . 24. Therefore , III. He must deal differently with his subjects as they differ ; according to this common distribution : They are I. Not Christians who are 1. Enemies of the Church , or of Christianity . 2. Neglecters of Christianity . 3. Candidates or Catechumens Seekers . II. Christians who are to be considered as 1. Personally qualified , and so they are 1. Eminently wise , good and strong . 2. Of a middle sort or degree . 3. Ignorant , culpable and weak . 2. Relatively as being 1. Only Christians of the universal Church and no particular , 1. Not yet entred into particular Churches . 2. Separated from them . 3. Cast out of such only . 2. In particular Churches , which are either 1. Consociate viz. under 1. The Pope . 2. Diocesans . 3. Presbyteries . 2. Independent , and diverse . 3. Opposites and adverse . 3. In their Practice , which is either 1. Laudable , to be encouraged and promoted . 2. Tolerable . 3. Intolerable . I shall therefore briefly shew how each of these sorts are to be used by a wise and righteous Christian Prince or other Magistrate : though somewhat is said already to the first . § . 25. I. The enemies and opposers of Christianity are , 1. To be wisely and soberly restrained from any effectual dangerous hindering of it : By moderate means if they are moderate , and by greater severity if they be violent and inhumane . 2. As far as obstinacy maketh them uncapable , Light and Love should be used to win them with the example of our better lives : In meekness instructing those that oppose themselves , if God peradventure will give them repentance to the acknowledging of the truth , that they may escape out of the snare of Satan , 2 Tim. 2. 26. § . 26. II. The Neglecters of Christianity are to be instructed and excited : And therefore , 1. By perswasion , 2. or necessary moderate penalties , constrained only to Hear what can be said for it . § . 27. III. The seekers or willing candidates are to be clearly and skillfully and patiently taught , and encouraged by love . § . 28. IV. Eminent Christians are to be made the Teachers and Rulers of the rest ; and to have praise and best encouragement . § . 29. V. The middle sort of Christians must be governed and instructed , with encouragement to grow , and the body of a Christian Common-wealth well ordered will be most of such . § . 30. VI. The ignorant , faulty and weak must be pityed and gently used , but as children , under more teaching , restraint and necessary rebukes , than better men . § . 31. VII . Those that are not yet entred into any particular Churches Communion , under any known particular Pastor , if necessarily such ( as persons that have no dwelling , but wander up and down , as Pedlars &c. ) are to be pityed and suffered , if we cannot help them to better . Those that being baptized only into the universal Church ( as wanderers children &c. ) and are not come to knowledge or desire , should be taught , and perswaded into Church order as a second sort of Catechumens : Those that are hindred by the disorder or persecution of the place and times , must be pityed and patiently born with . § . 32. VIII . Those that separate from one or other particular Churches if by some great crime , and abuse must be used according to their fault as is after shewed about Practice : But if either by tolerable weakness , or outward necessity they depart but from one Church , they must be received into others : If from all particular Churches ( as some called Seekers ) and not from the universal , they must be used as the seventh sort ( those not yet entred . ) § . 33. IX . Those that are cast out unjustly must be pityed and allowed entrance into another Church : Those that are cast out justly must 1. remain under that penalty and shame till they repent ; 2. And also be further used according , to their crime ; whether murder , fornication , theft , perjury , &c. as the Law punisheth such offenders : If it befor Infidelity or Apostasie , they must be used as the Churches deserters or adversaries , as aforesaid , and restrained from opposing it . § . 34. X. The Papists should be used as men and as the faultier and weaker sort of Christians , but so as , 1. May secure Princes from being unwillingly subjected to a foreign Usurper or being abused by him or his Agents ; and as may secure the people from the efficacy of their laws , for burning , killing and exterminating them : 2. And so as they may be soberly restrained from such seducing and hurting the souls of others as is after proved to be Intolerable . § . 35. XI . Diocesans that are as Arch-Bishops and destroy not Parish Churches , Episcopacy and Discipline , are to be numbred either with the Promoted or Tolerated party as they are taken by the Rulers for the Best or second . But those that would unchurch Parish Churches and make them but Chapels , and set up only one tribunal for the Discipline of many hundred Parishes , and thereby make Discipline Impossible , and deprive particular Churches of the Rights given them by the spirit of Christ in his Apostles , or would silence and persecute faithful Ministers , or oppress the flocks , should be restrained from such abuse and Tyranny by the Prince . § . 36. XII . The very same I say of the Synods and Classes of Presbyters , whether provincial or national . § . 37. XIII . Churches are not to be discountenanced meerly because they are so independent , as not to be over and under each other in a regimental way , no more than Scholes of Grammer or philosopy or other sciences or arts : But the Magistrate must make them Dependent on him as his governed subjects ; and must exhort them to that dependence on each other as is necessary to their mutual help and peace ; and moderately urge them hereto for Religion sake . § . 38. XIV . Adverse , contentious , militate Churches , must be restrained from abusing one another , and destroying Christian Love and peace : And Justices of the peace should keep peace among them and correct railers , slanderers and peace-breakers . § . 39. XV. But the main care concerneth practice ; And here the sound in faith , the Charitable , the peaceable and of good Conversation , should be promoted , praised and maintained , with special favour and approbation . § . 40. XVI . The meerly Tolerable ( as to Doctrine , Charity and conversation ) should be defended and kept in peace . § . 41. XVII . The Intolerable must be suppressed or restrained according to the quality of their offence . § . 42. To these great ends ( as Campanella , would have every Sovereign to have three sorts of Councils under him , One for Learning and Religion , another for Civil affairs and another for War , so ) it may be wished however that the Prince have a Council that shall specially take care of Religion and the necessary subservient learning : And that there be drawn up three several Catalogues or Laws for these various ranks of Christians : That is , I. The foredescribed necessary parts of Christianity and Communion , ( the Baptismal Covenant , Creed , Lords Prayer and the Essentials of Ministry and Communion ) which all Tolerated Ministers shall subscribe to or profess , having also Testimonials of their competent Abilities , Piety and peaceableness . II. Some of the great sort of Integrals added , that are needful , plain and certain , and therefore it is best in the very words of Scripture which all agree to , and this to be consented to by the approved and preferred Ministers , who shall have the Temples and publick countenance and maintenance . III. A Catalogue of Doctrines of so great use as that none be suffered to Preach or privately dispute against them ; And a Catalogue of sins , which none may commit : And those that break either of these Laws , and subscribe not to the Essentials first mentioned to be judged Intolerable ( till reformed ) in the Ministry . Who shall be judged Intolerable in the Commonwealth , the first rank of enemies here considered sheweth . And what private members shall be Tolerated in the Churches may be gathered from what is said , viz. Those that joyn with the Tolerated Ministers , and violate not this last Prohibiting Law , by incorrigible opposition to the Truth here intimated , or by wicked or unpeaceable behaviour . § . 43. It is here supposed that the Catalogue imposed on the Approved maintained Ministers be not of too many things , nor of any , but great and sure : And they that will needs stretch it to the utmost of plain and certain truths , need no other Catalogue of the third rank : And were it not that men are very inclinable to overdo in rigor against dissenters , I should rather leave out the third Catalogue ; And that which the Tolerated be forbidden to Preach against , should be but the same Catalogue which the Approved must subscribe , and so two will be enough , so be it that all unpeaceable preaching as to the manner be restrained by the Justices of peace . § . 44. This rule the antient Churches followed : and when they suppressed the intolerable heresies , they tolerated the Novatians even in Constantinople : And the worst Bishops were most against their toleration ( as Nestorius and such like ) , and the best dealt gentliest and lovingly with them , and thereby did more for the peace of the Church than the overdoers . The Lordly turbulency of Theophilus and Cyril with Epiphanius's silly passion , set all on a flame against Chrysostome and his Joannites , which the wisdom and peace of two peaceable Patriarchs soon quenched . § . 45. That the Integrals to be subscribed by the Approved Ministers be not too many , is requisite , 1. Because it is not many things that are necessary to be preached : Read the preachings or doctrine of Christ and his Apostles , and you may soon see this : And they need to subscribe no more than they need to preach . 2. Because else overdoing will be undoing ; and unavoidable dissent will cause divisions and distractions . And for the same reason it should be written if possible in the very words of Scripture , which though some deride , is of great moment : Because nothing more tendeth to avoid division by dissent : For all are agreed of the truth of the Scripture , and even they that understand not the words confess them to be true , and take not the liberty to except against them as they will against the words of fallible men . The objections against this are answered after . § . 46. Penalties must not be equal , as offences are not equal : As the Approved are not ejected for every fault , so the Tolerated are not to be silenced for every fault . A prophane swearer payeth twelve pence an oath : And some faults of preachers are not worse : But some are so great at first , and others by the addition of impenitencie and incorrigibleness , as that they forfeit their Toleration . § . 47. Those are to be accounted Intolerable who do more hurt than good , and whose silencing and suppression will do more good than harm . All men are faulty and do some harm : And few are so bad as to do no good : But that which prevaileth , must prevail in the judgement of the Magistrate . And yet when the suppression of a hurtful person will do by accident much more hurt to the Church or Commonwealth than the doth ( as it may fall out ) he is not to be so hurtfully suppressed . § . 48. Those therefore are intolerable in the Ministry , 1. who through ignorance or disability are utterly insufficient for the necessary acts of the office ; and so will marr and disgrace the work appointed them , and make Religious exercises scorned . 2. Those that are hereticks in a strict sense , that is , that deny any Article of faith or practice necessary to Salvation , or preach that which plainly overthroweth it . 3. Those that are against or utterly corrupt any necessary part of Church-order , or of the publick worship of God ; so as that God accepteth not worship so corrupted , or that it tendethto more hurt than good to the assembly . 4. those that will not profess the Essentials of Christianity , Ministry and Church Communion . 5. Those that live such scandalous and wicked lives as disgrace the Ministry , and do more hurt than they do good . 6. Those that will not promise and perform necessary diligence in the work of the Ministry which they undertake , but idly neglect the flock . 7. Those that by malignity and misapplication of truth , turn their preaching or discourse to the reproach of serious godliness , making people think that it is needless , or hypocrisie . 8. Those that will not promise and perform subjection to the supream Governours of the Kingdom or Republick . 9. Those that will not forbear such reviling of Tolerable dissenters , as tendeth plainly to destroy love and peace , and to turn publick assemblies into stages of malignant strife . 10. Those whose Religion or opinion is for burning , destroying or exterminating either all dissenters , or the innocent or tolerable , while they call them Hereticks ; or that are for the subjecting of Kings or States or people to foreign Usurpers , or for giving such a foreign Usurper power to excommunicate , depose , or murther Kings or temporal Lords , and absolve their subjects from their Oaths of allegiance , or force them to destroy or exterminate their innocent or tolerable subjects ; and that exempt the Clergy from subjection to Kings . § . 49. The Approved , Tolerable and Intolerable thus distinguished and thus used by the Magistrate , will best answer the ends and interest of Christianity , and the Laws of Christ , and will do as much to preserve Love , Unity and peace as is on earth to be expected which all other contrary ways will unavoidably violate . CHAP. IX . Objections answered . § . 1. 1. SOme object against any restraint in Religion , and the countenancing and preferring of one sort before others , and say that the Magistrate should equally tolerate all , or else he will discontent those that are but tolerated , and much more those whom he useth as intolerable ; But this is so unchristian and unreasonable that I think it needless to say much against it . Few men that believe there is a God and a life to come , and that religion is mans duty and interest , can believe that God hath appointed Government for no higher ends than our bodily peace and safety . If men once believed what divers Popes have written , that the office of the Priest excelleth the Kings , as far as the soul excelleth the body , and as the Sun excelleth the Stars ; it would cause religious people to set as light by Kings , as they do by these worldly things which Kings have power over . § . 2. 2. Obj. But each party think themselves in the right , and Kings and Parliaments are fallible , and if they trouble those that are in the right , they are persecutors : if others , yet they shall be accounted so . Answ . Being is before Thinking : either the King is in the right , or the sufferers : If they are in the Right , either their cause is evident and such as a willing diligent person may understand , or not . If it be clear , the Prince is a persecutor that troubleth them . If it be too hard for him , he is unfit to be an active man against them ; for he cannot do it in faith and therefore sinneth , and may be a persecutor for ought he knoweth . If he or they be ignorant through wilfulness or negligence , it will not excuse them . If their cause seem clearly good to them , and clearly bad to him , one of them must needs be sinfully erroneous ; and it is the erring party that God is against , who will be the final judge . § . 3. 3. Obj. But it is a thing that Princes and Statesmen are ignorant of : they are not bred up in the study of Religion : Bishops and Clergy-men are liker to understand such matters , and it is their work . Ans . 1. God hath commanded that Kings and all Rulers study his word : As Justices should know the Kings Laws , the King and they should know Gods Laws . It is as truly their office to Rule by them , as it is the Ministers to Teach and Guide by them . Government by the Sword and Church Government by the word and Keys are to be exercised according to the same Law of God ; and both have their use about causes Ecclesiastical , in which we swear the King to be supreme as to that part which is to be done by the sword or corporal force . 2. This objection long used by Popes and their Prelates hath been sufficiently confuted by themselves : Church history putteth us quite past doubt that it went ill with the Church while the Clergy had all the power of Religion : It hath been Popes and Prelates and Priests that have worse corrupted Religion and disgraced the Church and embroiled the world in religious quarrels and Schisms , than ever Emperors and Kings have done . Thirteen hundred years lamentable experience confuteth such thoughts as many have and as I have sometime been tempted to my self , how well it would go with the Church if the disposal of all matters of Religion were rather in the hands of the Bishops and Clergy , than of Kings and Parliaments . Nay rarely are any Magistrates so hot for persecution and religious cruelty as the Bishops and Clergy or those that are stirr'd up by them , against dissenters or one another . The doleful devastations and Schisms about Nestorianism , Eutychinnism , and such like , were caused more by the Bishops than the Magistrates : And though Constantius and Valens did much against truth and peace , it was by their Clergies instigation . He that will consider the lives of Constantine M. Theodosius Senior , and Theodosius Junior , A●astasius , &c. and of Charles , Otho , the Henries and others since in the West , will see how much ado the Emperors had to keep the Prelates from Schisms , and confusions : And he that readeth but the Laws of the Spanish , French and English Kings , will see what ado Kings had to keep the Bishops and Priests from filthy fornication and utter corruption of their function . § . 4. 4. Obj. But if Princes meddle with Pastors , Preachers and Religion , when far more of them are bad than good , and erroneous than in the right , it must follow that more good will be hindered by them than evil , and in most places the best will be persecuted by them , and the worst approved and preferred . Answ . 1. And was it not so , and worse under the Popes and their Prelates ? Let their own historians judge . 2. Nay it hath been ill Clergy men that have instigated Princes to do most of the chief to the Church that they have done . 3. This tells us the calamitous case of mankind , but not at all how to help it . 4. This argument should urge Princes to amend , but not to neglect their duty for fear of doing it amiss . By the like argument in Moscovy they have put down preaching , saying , Most will preach amiss . And others put down all praying save the reading of imposed words , saying that most else will pray amiss . And so these would restrain Princes from Governing Bishops and Preachers and matters Ecclesiastical , saying , Else they will do most amiss . 5. But it is supposed that Princes have their Councils ; And as they consult with Lawyers in matters of Law , and with Souldiers in matters of War , and with Physicions in matters of that profession , so they will consult with Divines ( as they are called ) in matters of Divinity and Religion . § . 5. Obj. 5. But Religion is to be perswaded and not forced , which will but make hypocrites . Ans . We cannot force men to know or believe ; and we ought not to force them to lie : But they may be restrained from doing notorious mischief , and constrained to hear that they may learn. § . 6. Obj. 6. But that which you think wrong seemeth right to them , and every mans Conscience is his Law , and he must obey it , and whatsoever is not of faith is sin . Ans . 1. None but the Atheist or irreligious take all . Religion to be uncertain : Man is naturally Animal religiosum , made to serve God in order to future happiness : And Religion were no Religion if a man could have no satisfactory notice of its truth . 2. No mans Conscience is his Law no more than it is the Law of the land . It is but as his eye in reading it , a discerner of the Law. And mistake is not discerning . 3. No man ought to take evil for good , nor to do evil because he thinketh it good ; but first to use means for information , and then to judge better , and then to do better . 4. Though whatever is not of saith is sin , yet whatever is of errour is of sin too and not of faith . And we are not for forcing men against their conscience to any thing unnecessary , or any thing which they are uncapable of , but for restraining them from that mischief which an erring judgement leaveth them to , and putting them on necessary duty which they can do : should they not be forced to feed their children if their Consciences be against it ? Or to pay their debts , or their taxes , tythes and other dues ? § . 7. Obj. 7. On the other side some ( and more ) will say that any toleration of diversity in Religion , especially of Assemblies , is contrary to the unity and harmony which should be among Christians , and will cherish heart-burnings , and cause differences in the State , and foment seditions and rebellious , no discord having worse effects than those about religion . Answ . 1. To tell us that men are dark and selfish and proud and passionate , and therefore contentious , and that this is the calamity that sin hath brought on all the world , is but to tell us what we all must know : But what 's that to the Cure ? All sin , and all discord is contrary to our desired concord , and is our reproach : But shall no sinners therefore be endured ? Ye suffer fools gladly , saith St. Paul , seeing you yourselves are wise . 2. Will your way of violence make this better or far worse ? Will men that really have any religion forsake it for fear of any thing that you can do against them ? It is not Religion if it set not God above man. When they suffer by you , will they like you or your opinions the better for hurting them ? or the worse ? If ever you let them out of prison , will they not come out more alienated by exasperation ? If you force the timerous or hypocrites to dissemble to save the flesh , will they not hate you and your doctrine the more as that which soul and body are both oppressed by ? And will not their sufferings move compassion in the people , and your cruelty alienate those that else would never have forsaken you ( what a shameful thing is it to hear and read mens tragical outcries against necessary toleration ( which Christianity and humanity plead for ) while they are the causes of that which they exclaim against , and are furiously making it tenfold worse ? ) If diversity in Religion be such an evil , cause it not by your unnecessary Laws and Canons , and making engines to tear the Church in pieces , which by the ancient simplicity and commanded mutual forbearance would live in such a measure of Love and Peace , as may be here expected . Are men liker to hate you , or to plot rebellions for being gently used as men , or cruelly like slaves or dogs ? Nay slaves are freemen in comparison of those that are dissenters from the Pope , if he get them in his power . Though it be but for refusing to deny belief to all mens senses , and consequently to Gods natural revelation . If you can cure all mens errours , do it ( but begin at home ) . But killing is not curing in the sense of wise Physicions or Patients . Your way cureth errour as the man that was angry with the Looking-glass for shewing him his ugly face , did cure it by breaking it into twenty pieces , and then it shewed him twenty ugly faces for one . There are no tolerated sorts among us here that are more accused by all for seditiousness and rebellion when they once got some seeming strength , than the Anabaptists and the people called the fifth Monarchy men . But have they ever ( even at Munster ) made any such horrid slaughters in the world as the great enemies of Toleration have done ? Did they ever murder 200000 people that lived peaceably at once , as the Frish Papists did ? Or forty thousand if not ( as some say ) twice as many , as they did at the French Massacre ? Or so many thousands if not millions ( say some ) as were kill'd of the Albigenses and Waldenses in France , Piedmont , Italy , Germany , &c. Or did they ever use Christians as the Inquisition hath done ? Or did they ever use Emperors as Henry the fourth and fifth , and Frederick were used ? Or kill two Kings successively ; as Henry the third and Henry the fourth of France were killed . Nay did ever the Novatians , yea or the furious Prelatical Donatists make such bloody work as hath been made by Bishops , Councils and Emperors for the suppressing of dissenters ? What hath been done at Alexandria , Antioch , Constantinople , Jerusalem , Rome , I have elsewhere shewed . The late publisher of his travels in Egypt ( Vaneslup a Roman , they say a Jesuite ) tells us that Egypt is deprived of her ancient sort of inhabitants , destroyed for following Dioscorus , and that Justinian killed no less than two hundred thousand of them . I believe not his number . But if this be true , the tyrannical hereticaters are the Pikes in the pond , and a far more bloody and devouring sort of men , than most of those that they destroy as intolerable . 3. But it is not yet divers Religions that is the subject in dispute : every different opinion or practice , or diversity in some small point in Religion , is not a divers Religion . He knoweth not what Religion is that thinketh that there are as many different Religions as there are controversies among religious persons . In a word , Bear a little or you must bear more . § . 8. Obj. 8. But the tolerated will seduce the ignorant , and poison Souls : And therefore are no more to be tolerated than murderers , souls being more precious than bodies . Answ . 1. Who have poisoned the Church and souls with more errors and more palpable , than the Papists who are most against Toleration ? 2. The meerly Tolerated being discountenanced by Authority , have less advantage to deceive men than the Approved if as erroneous . 3. We plead for restraining men from poisoning souls by dangerous doctrines , and not for tolerating that . But every dissenter or mistaking person is not such a poisoner of souls . 4. The Tolerated speaking in publick are more responsible and more easily convicted of their fault , than those that do it secretly where there are no witnesses ; And this your violence cannot hinder . 5. As their errors will be openly known , so you have advantage openly to confute them , and to keep the people right . § . 9. Obj. 9. But dissenting teachers will unsay what the Approved Teachers say , and hinder their work , and steal the hearts of the people from them , and make their calling bur densome to them . Answ . 1. They are to be restrained from preaching against any great sure necessary doctrine or practice . 2. Christ never sent out his Ministers with a supposition that none should contradict them ; but with that light and strength which which was to overcome contradiction . Do you so debase and disgrace your selves and your religion , as to think or say that it cannot prosper if any be but suffered to speak against you ? 3. Doth the work of Christ afford you no more comfort , than shall leave you thus burdened if any will but gainsay you ? How unlike Christs Ministers or Christians do you speak ? 4. Have not you that have sound doctrine , Gods promise , the Rulers countenance , maintenance and honour , much more to support you , than they that are supposed to have none of these ? 5. If you tolerate not their open preaching , their secret endeavours , and your seeming cruelty together , will alienate more from you , and make you not only neglected but abhorred . § . 10. Obj. 10. The number of the erroneous will increase by a toleration . Answ . And the number of the ungodly that will say , swear , or do any thing for worldly respects ; will increase by your mistaken way of suppressing them . 2. It is better that tolerated honest Christians erring in tolerable cases do increase , than that they be banished or destroyed , and a worldly Ministry thereby lift up , abhorred by the religious , and heading the malignant and prophane against all serious piety . 3. Violence and Tyranny against good men for tolerable error , hath already increased that same error more than wiser means would have done , and hath introduced worse . 4. We have found where I lived ( in Worcestershire and the neighbouring Counties , Warwickshire , Staffordshire and Shropshire ) in the late times of liberty in Religion , that an unanimous , humble , able , diligent Ministry frequently and lovingly consulting and all agreeing , did more effectually suppress heresie , error and schism , than violence ever did or would have done . The next Parish to me had , a grave , learned , sober Anabaptist , B. of D. that had great advantages ; and yet almost all our flocks were kept from the infection : In my own Charge ( a great Parish of many thousand souls ) where I was above 14. years , we had no one separate assembly , nor one sectary that I remember , save two or three apostate Infidels ( or Socinians ) and two or three Papists . A faithful agreeing Ministry with the advantage of a good cause , we found sufficient to shame all the Sectaries , and frustrate most of their endeavours , and to keep the people unanimous and right . § . 11. Obj. 11. If every one that will may set up for a preacher and gather a congregation , or if the ignorant people shall all choose their own Teachers , we shall have ignorance , error and confusion . Answ . 1. I told you that every one that will may not turn preacher . The Tolerated are to pass their proper tryal as well as the Approved , before they receive their Toleration . 2. The Churches commonly chose their own Bishops or Pastors for near a thousand years after Christ , or had a Negative consenting voice at least : And many Canons did confirm it , yea and decrees of the Popes themselves : yea when the Popes and Emperours in Germany ( the Henries &c. ) strove about the investing power , it was yet granted that the people should have their electing or free conrsenting power continued . And no man can be really their Pastor till they consent : And your contrary course will make worse work . 3. Our way is of all other the safest : Two or three locks keep the Churches treasure safest . We say , none shall be approved but by three parties consent , nor Tolerated but by two or three . The Ordainers are to consent to him as a Minister , and the people as their Minister ; and the Magistrate as a Tolerated Minister : or if any unordained be tolerated ( which I determine not ) at least the People and the Ruler must consent , and that upon a just testimonial of his ability , Piety and fitness for such toleration . 4. And yet we speak this but of Pastors ; not denying but Teachers , and Catechizers may be imposed on children , infidels , and others that are not in Communion with any particular Church . § . 12. Obj. 12. You would have the Church Articles , at least for the Tolerated , in Scripture phrase : And what 's the phrase without the right sence ? How easily may Hereticks creep in under such phrases as several men put several sences on ? Answ . 1. Is there not Truth enough in all the Bible in intelligible words necessary to salvation and Church Communion ? Is the Scripture as insufficient as the Papists make it , without their supplemental Traditions or Decrees ? And had not the Holy Ghost skill to speak even things necessary in tolerable intelligible phrase ? who are they that are wiser to reform it ? 2. Almost all words are ambiguous and may be diversly understood : your own invented expositions will be as liable to be wrested by Hereticks as the Scripture . It is ridculous presumption to talk of making any Law , profession or Articles that a false Heretick may not subscribe to . 3. But there is another remedy against them : while they conceal their heresie , they are no Hereticks in the judgment of the Church . Non apparere here is as non esse , when they divulge it , the judicatures must correct them . It 's vanity to dream that the Law is faulty as long as it is but such as men can break : or that any Law can be made which none can break : But as they break them , they are to be judged . 4. And we must not rack and divide the good , for fear of such letting in the bad . The Churches Concord and peace is of more regard than the keeping out of some secret Heretick : yea of old he was not called a Heretick that did not separate from the Church . All good men agree to the word of God , but all will not agree to every word of yours . § . 13. I conclude , In humane affairs there is nothing without imperfection , weakness and incommodity : and to pretend the cure of these by impossibilities , or mischiefs , is the way of such as these Thirteen hundred years have been the true schismaticks and distracters of the Church . CHAP. X. A draught or specimen of such Forms as are before mentioned , for the Approved and the Tolerated Ministers . § . 1. TThis Chapter should have gone before the ninth : But I thought to pass it by , lest it seem presumptuous . But the observation how ordinarily men miscarry in this work , hath perswaded me to run the hazard of mens censures . § . 2. 1. The form to be subscribed by the Approved Ministry . I A. B. do seriously as in the sight of God profess , that as I have been in Baptism devoted by the sacred ▪ Covenant to God the Father , Son and Holy Ghost , renouncing the Devil , the world and the flesh , so far as they are his enemies ; so I do unfeignedly Believe in God the Father , Son and Holy Ghost , and consent still to that Covenant , in hope of the grace and Glory promised , obliging my self to continue by the help of that grace , in Faith , Love and sincere obedience to the end . More particularly . § . 3. I. I do unfeignedly Believe 1. That there is one Only God an infinite Spirit of Life , understanding and will , most perfectly powerful , wise and good ; incomprehensibly Three in One , and One ( essence ) in Three ( called persons or subsistences by the Church ) , the Father , the Word and the Spirit , of whom and through whom & to whom are all things , he being the Creator , preserver , Governour , and the ultimate End of all : Our absolute owner , our most just Ruler , and our most gracious and amiable Father and benefactor . 2. I believe that this God created all the world , things invisible and visible ; And made man in his own Image , forming a fit Body , and breathing into it a spirit of Life , understanding and will ; fitted and obliged to know , love and serve his Creator , giving him the inferior Creatures for this use , making him their Owner , their Governour and their End , under God : But specially forbidding him to eat of the Tree of knowledge , on pain of death . 3. The woman being tempted by Satan , and the man by the woman both fell by wilful sin , from their Holiness , Innocency and Happiness , into a state of Pravity , Guilt and misery , under the slavery of the Devil , world and flesh , under Gods vindictive Justice and the condemnation of his Law. Whence sinful , corrupted , guilty and miserable natures are propagated to all mankind : And no meer Creature is able to deliver us . § . 4. II. I believe that God so loved the world , that he gave his only Son to be their Saviour : Who being God and one with the Father , took our Nature , and became man ; being conceived by the Holy Ghost , born of the Virgin Mary , named Jesus the Christ ; who was perfectly holy , without sin , fulfilling all righteousness , and being tempted overcame the Devil and the world , and after a life of humiliation , gave himself a sacrifice for our sins , by suffering a cursed death on the Cross , to ransome us and reconcile us unto God , and was buryed , and descended to Hades , and conquering death , the third day he rose again : And having sealed the New Covenant with his blood , he commanded his Apostles to preach the Gospel to all the world , and promised the Holy Ghost : and after forty daiesascended into heaven , where he is God and man , the glorified Head , over all things to his Church , all power being given him in heaven and earth , our prevailing Intercessor with God the Father , to present us & our service acceptable to God , and communicate Gods grace and mercies unto us ; to Teach us , Govern , protect and judge us , and to save and bless and glorifie us . § . 5. 2. By the new Testament , Covenant or Law of grace , God through the aforesaid Mediation of Jesus Christ , doth freely give to fallen mankind , Himself to be their Reconciled God and Father , his Son to be their Saviour , and his holy Spirit to be their sanctifier and comforter , if they will accordingly believe , and accept the gift , and by faithful covenant give up themselves to him in these Relations ; Repenting of their sins , and consenting to forsake the Devil , the world and the flesh so far as they are enemies to God and their salvation , and sincerely to obey Christ , his Laws and his Spirit to the end , bearing the Cross and following him though through sufferings , that they may reign with him in Glory : All which God will faithfully perform . § . 6. III. I Believe that God the Holy Spirit proceeding from the Father , and from ( or by ) the son , was given to the Prophets , Apostles and Evangelists , to be their infallible Guide in preaching and recording the doctrine of salvation , and to be the great witness of Christ and his truth , by his manifold Divine operations . And that he is given to quicken , illuminate and sanctifie all true believers , and to save them from the Devil , the world and the fleshes temptations , from sin , and from spiritual misery . And that the Holy Scriptures indited by this Spirit , are to be believed , loved and obeyed as the word of God. § . 7. 2. I believe that all who by true Consent are devoted to God in the foresaid Baptismal Covenant , and so continue , are one sanctified Church or Body of Christ , and have Communion in the same spirit of faith and Love , and have forgiveness of their sins ; and having one God , one Christ , one spirit , one faith , one Baptism , and one Hope of Heavenly Glory , are bound to keep this unity of the spirit in the bond of peace , in the Doctrine , worship , order and conversation and mutual helps , which Christ hath by himself or his Apostles commanded , avoiding uncharitable contentions , divisions , injuries and offences . And that the Baptized Covenanters and external Professors of the foresaid Covenant consent are the visible Church universal , and such as we must have outward Communion with , though only the sincere believers and consenters shall be saved . § . 8. 3. I believe that at death the spirits of the justified go to happiness with Christ , and the souls of the wicked to misery . And that at the end of this world , Christ will come in glory , and will raise the bodies of all men from death , and will judge all according to their works : And that the Righteous shall go into everlasting life , where being perfected themselves , they shall see God , and perfectly love and praise him in Joy , with Christ and all the Glorified Church : And that the rest shall go into everlasting punishment , where their worm never dyeth and their fire is never quenched . § . 9. II. AS I Believe thus in God , the Father , Son and Holy Ghost , according to the Sacred Scriptures , and the Creeds and constant Profession of the universal Christian Church , so I do unfeignedly continue to give up my self presently , absolutely and resolvedly , to this God my Creator , Redeemer and Sanctifier , according to the Covenant of grace : that I may be resigned to the will of God my Owner , and obey the will of God my Ruler , and please and rest in the Will and Love of God my Father , the Chiefest End and Infinite Good : And renouncing all Idols and enemies of God and this his Covenant , I consent though with the Cross to follow Christ the Captain of my Salvation to the death , desiring still more of the Love of the Father , the Grace of the Son , and the Communion of the Holy Spirit , and hoping for the promised Glory ; All which I pray for according to that Prayer which Christ hath left to be the summary Directory of our desires : Our Father which art in heaven , &c. § . 10. III. ACcording to the foresaid Belief and Consent , As God hath obliged me , I do by Covenant oblige my self , by the help of his Grace , sincerely to obey this God , my Creator , Redeemer and Sanctifier , according to the Law of nature , summed up in the two Great Commands , of Loving God with all our hearts , and our neighbours as our selves ; and in the Ten Commandments as the Law of Christ explained by him , with his superadded precepts and institutions : By all which I am bound , to take God only for my God , by believing , fearing , trusting , loving and obeying him ; To Avoid all Idolatry of mind and body : To worship God according to his Law , by learning and meditating on his word , by believing-holy-fervent-prayer , thanksgiving and praise , and the holy use of the Sacrament of his Body and Blood : I must reverently and holily use his name , and not by perjury or otherwise profane it : I must keep holy the Lords day , especially in holy Communion with the Christian Assemblies , in the publick worship of God , and thankful commemoration of Christs Resurrection , and our redemption : I must if I be a superiour , faithfully and holily govern my Inferiours ; and as an Inferiour I must honour and obey my Parents , Magistrates , and other superiours in power over me . I must not wrong my neighbour in thought , word or deed ; in his Soul , his Body , his Chastity , Estate , Right or Propriety ; but must do him all the good I can , and justly give to all their own , and do as I would be done by , as Loving my neighbour as my self : According to the Decalogue , God spake all these words saying , I am the Lord , &c. § . 11. 2. ANd as the special duty of my office as in the Sacred Ministry , I do Consent and Promise sincerely to perform that office for the flock over which I shall be placed , or whereever I am called to exercise it ; Teaching them the doctrine of the Sacred Scriptures , especially the greatest and most necessary parts , which I have here professed , and nothing contrary thereto , so far as by diligent study I can discern it : exhorting them to live by faith in love to God and man , and in the joyful hope of heavenly Glory ; in humility , self-denial , temperance , patience , justice , diligence and fruitfulness in all good works : To be loyal and obedient to their superiours , teachable to their instructors , haters of sinful divisions and contentions , and lovers and followers of peace : To seek first the Kingdom of God and its righteousness , to mortifie the flesh , and not to overlove this world ; To repent of sin , to resist temptations , to prepare for death and judgement ; most carefully to please , and quietly trust the will of God : And in the publick celebration of the Sacraments , and all the worship of God , and Guidance of the flock , the same word of God shall be my Rule ; to which also I will sincerely endeavour to conform my whole Conversation ; not following after vain-glory , or filthy lucre , or lording it over the heritage of God , but seeking to please and glorifie Christ , in my own and their salvation . § . 12. ANd as I expect my part in the benefits of godly and peaceable Government , so I do profess to believe , and promise to teach and practise accordingly , That there is no power but of God , and that Rulers are Gods Ministers for Good , not for destruction but edification , to be a terrour to evil doers , and a praise to them that do well : and this under Christ , to whom is given all Power in heaven and earth : That we must pray for Kings and all in authority , that we may live a quiet and peaceable life , in all godliness and honesty : That subjects must obey their Rulers in all things lawful belonging to their office to command ; and not resist , rebel or be seditious : That they must give honour , reverence and tribute to whomsoever they are due : And all this not only for fear of man , but in Conscience as hereby obeying God. The Renunciation . ANd as I have thus unfeignedly professed my Belief , my Consent and promised Practice ; so I heartily Renounce all Doctrines , Desires and Practices contrary to any part of this Profession : And if by errour I hold or shall hold any thing contrary thereto , as soon as I discern such contrariety I will renounce it . Especially I Renounce Atheism , Polytheism and Idolatry of Mind or Body : All Infidelity , Antichristianity and false Christs : Profaneness , ungodliness , and malignant enmity to God and Holiness : All contempt of Gods spirit and his word : All serving the Devil , the world or the flesh as enemies to God or Holiness : All selfishness , Pride and hypocrisie , perjury and taking Gods name in vain , superstition , profanation of Gods holy day , and contempt of his publick or private worship : All Rebellion against my parents , Prince or other Rulers ; All murder , adultery and fornication , theft and deceit , lying and false witness bearing , and all other injury against the life , health , chastity , estate , or reputation of my neighbour ; All sinful discontent with my estate and coveting that which is anothers : And whatever is impious , uncharitable or unjust ; From all these I desire to be free . PArticularly to approve my fidelity to my Rulers , I renounce all doctrines and practices of Rebellion , sedition or Schism : I believe not that subjects may take up Arms or use any force or conspiracy , to violate the Rights , Authority or Persons of those in supreme Power over them : I believe not that by any Laws of God or Man the Bishop of Rome hath the right of Governing all the world , or all Christian Kings and Kingdomes , nor the King or Kingdome of England , in particular , in matters secular or religious ; Nor that it is the duty of this Kingdome or the King , to subject themselves unto him and obey him : Nor that the said Bishop of Rome hath any true authority or right , to impose oaths on Kings or other temporal Lords , or otherwise oblige them to judge their subjects to be Hereticks , who deny the Popes universal Supremacy over all the Churches on earth , or who deny that the universal Church hath any Visible Head but Christ ; or who believe that the truly consecrated Bread and Wine in the Sacrament of the Lords Supper remain true Bread and Wine after the Consecration , or that believe they are not to be adored as their God , nor the Wine to be denyed to the Laity communicating : Nor may the Pope oblige Kings or any others to exterminate , burn or kill or punish any such as hereticks , nor excommunicate Kings or temporal Lords for not doing it ; nor depose them being excommunicated , nor give their Kingdomes or Dominions to others , nor authorize any to kill them , or to raise arms against them , and to invade their Countreys by hostility : Nor hath he right or authority to forbid Kingdomes or Countreys the publick celebration of Gods worship , or holy Christian Communion ; Nor to oblige any Rulers or others to destroy any as Hereticks or judge them such , because they are so judged by the Pope or Councils ; And I believe not that the Clergy are exempted from obedience to the Secular Powers , or from being judged and punished by them , by any Laws of God , or any valid Laws of man , not made or consented to by the said Powers : And I unfeignedly believe that if any Pope , or Council how great soever do decree , or assert any of these things which I have hereby renounced and disclaimed , or shall hereafter decree or assert any of them , they err , and sin against God in so doing , and are not to be believed therein , nor do oblige any thereby to obey them . And all this I profess as in the sight of God my Judge without fraud or dissimulation in the sincerity of my heart . THe errours which men should be restrained from preaching or propagating are innumerable , and not necessary to be all put into a subscribed or professed renunication , so they be actually forborn . I will recite part of a Catalogue of false and doubtful dangerous points , not fit to be published by preachers . I. Of the nature and acts of God. 1. The God is corporeal or material . 2. That God is essentially only in Heaven , or in some finite space . 3. That God hath parts and is divisible . 4. That God hath the parts or shape of humane bodies , head , face , eyes , hands , feet , &c. properly so called . 5. That God is the Universe or whole world , or that he is meerly or properly the soul of the world , as his body ; and so but a part of the world . 6. That God or any essential of God , is really new , changeable or finite . 7. The God can suffer hurt , or hath proper real grief and passion . 8. That God knoweth not all that hath been , is , or will be , and all that is intelligible . 9. That Gods own essential perfection , goodness , and love is not the ultimate and chief object of mans love , to be loved chiefly for himself as most amiable , and above our selves and all things created , but that he is only or chiefly to be loved as our Benefactor , or as good to the creature ; And so that man is Gods end , and his own chief and ultimate end , and not God mans chief and ultimate end . 10. That God is the first and chief , or any proper cause of sin ; or that God doth by efficient premotion as the first cause predetermine every mans mind , will , tongue and members , to every forbidden act that is done , as it is determined to and specifyed by the object with all its forbidden circumstances and modes : and so to every lie , perjury , hatred of God and goodness , murder , &c. that is committed . 11. That God ruleth the world only as an engine by physical motion , and doth not rule any free agents by moral means as precepts , prohibitions , promises , &c. in any acts , saving as these are parts of his physically necessitating motion . 12. That God may or ever doth lie ; or by his inspiration , or his works of nature or providence , necessitate innocent persons de facto , or oblige any as a duty , to believe that which is false . 13. That God hath so committed the affairs of this world to Angels , or any creatures or natural means , as not to mind them , or particularly govern and dispose of them himself . 14. That God is essentially or virtually absent from the effects which he causeth . 15. That God hath not power to do any more or otherwise than he doth , though he would . 16. That Gods will is not the fountain , and the measure of all created good : or that things are not good because they are willed by God. 17. That Gods proper and absolute will , desire and decree may be disappointed and not come to pass . 18. That somewhat of or in the creature , may be a true or proper cause of somewhat ( not only relative , but ) real in God , or make a real change on God. 19. That God hath no vindictive , or punishing , and no rewarding justice . 20. That God may be formally conceived of and comprehended by man , and not only known analogically and as in a glass . II. Of the Blessed Divine Trinity . 1. That there are three Gods , or three divine essences or substances . 2. That the Trinity are but Three Names of God , or three relations of him to the creature . 3. That they are Three parts of God. 4. That the three Persons are one God only in specie , as Abraham , Isaac and Jacob are One man , because they have but one humane sort of nature . 5. That one person in the Trinity is in time or dignity before or after other , or greater or less than other . 6. That in the Trinity there are three Fathers , three Sons , or three Holy Ghosts . 7. That the doctrine of the Trinity is contradictory or impossible to be true . 8. That it is unnecessary to be believed or preached . 9. That there are no Impressions or notes of the Trinity on the soul of man , or any other known works of God. 10. That the works of Creation , Redemption or Sanctification are no more eminently or otherwise ascribed in Scripture to any one Person in the Trinity than to the other . That Creation is no otherwise ascribed to the Father , than to the Son and Holy Ghost , nor Redemption to the Son , than to the Father and the Holy Ghost , nor Sanctification , Consolation and Sealing to the Holy Ghost , than to the Father and the Son , and so that they are not hence relatively distinguishable to us and by us at all . III. Of the Person of Jesus Christ . 1. That Christ is but a Creature , or not eternal ; or not of the same Divin● Essence as is the Father . 2. That Christ hath no humane created soul , but the Divine nature was to his body instead of a soul . 3. Or that a superangelical created nature , united to his Divine nature was instead of a humane soul to his body . 4. That Christs body was not derived from the Virgin Mary , but only passed through her , as water through a Channel . 5. That the Mother of Christ alone was as much the cause of his soul and body , as our Fathers and Mothers both are of ours . 6. That the Virgin Mary was not the Mother of him that was God and man. 7. That she was the Mother and actual cause or procreator of the Godhead , and of Christ as God. 8. That Jesus Christ was two Persons , a Divine and Humane . 9. That he had not two distinguishable natures , viz. the Divine and Humane . 10. That he had not two distinguishable understandings , wills , and operations . 11. That the Body of Jesus Christ was incorruptible in and by its own nature and constitution , and not only by its union with the Deity , and by Gods will , decree and preservation . 12. That he was begotten by Joseph or some other man. 13. That Christs humane nature , soul or body , suffered no real pain , nor was capable of suffering any . 14. That he was not of the line of David after the flesh . 15. That he had original sin , guilt or vitiosity . 16. That Christ is not now God and man in heaven . 17. That the Glorified Body of Christ is now formally flesh and blood , so called univocally as ours , having the same formal constitutive essence * . 18. That every Priest maketh Bread and Wine by the Consecration in the Eucharist to become no longer Bread and Wine , but the very Body , Flesh and Blood of Christ , or that God so maketh it , or the Priests speaking those words : And so that all the consecrated Bread and Wine since Christs days till now are made Christ's flesh and blood , and yet his flesh and blood no whit increased . 19. That all believers are by union part of the Natural Person of Christ . 20. That the humane nature of Christ is now the Godhead , or is become a proper part of the second Person in the Trinity as such . ( And here presumptuous men must take great heed of medling too far : some Scholastick Divines say , It is errour to say that Christs humane nature is a Part of his person ; because his Person was perfect from eternity , and the Divinity cannot be a Par. of any thing : Others say that It is erro● to say that the Humane nature is no part of Christ 〈◊〉 seeing it is no part of the Divine Essence , or nature , therefore it is a part of his person : Others say that it is only an Accident of Christ : some think that if it were not for fear of the clamours of Ignorant Hereticaters that will call it Nestorianism , it were soundest and safest to say , that the word Person is equivocal : And that as it is taken for the second eternal person in the Trinity , the humane nature is no part of it : But as it is taken Relatively for the Person of the Mediator , the humane nature is a part . And so that Christ hath two persons , but not univocally but equivocally so called . ) IV. Of the Holy Ghost and the Holy Scriptures . 1. That the Holy Ghost is but a creature , or not God of the same essence with the Father and the Son. 2. That the Holy Ghost is but the Angelical nature or species ; and as the diabolical nature and many Devils are called singularly [ the Devil , ] so the many Angels are called [ the Holy Spirit . ] 3. That the Immortal part of man called his Spirit , is the essence of the Holy Ghost . 4. That the Holy Ghost as operative on man , is not a valid witness of the truth of Christ and Christianity in the world . 5. That the Holy Ghost did not impregnate the Virgin Mary , or that Christ was not conceived by him . 6. That Adam had not the Holy Ghost , or true Holiness . 7. That the Prophets spake not by the Holy Ghost ; Or that their prophecies are of Private interpretation , that is , objectively to be interpreted , of such private persons and things as they immediately spake of , and which were but types of Christ or grace . 8. That the Holy Ghost in the Prophets was not the Spirit of the Redeemer , and sent by him . 9. That the miracles of Christ and his Apostles were not wrought by the Holy Ghost . 10. That the Holy Ghost may set the seal of true uncontrolled miracles to a lie . 11. That the Canonical Scriptures were not indited by the Holy Ghost , as infallible records of the Divine will. 12. That they are but for a time , till a perfecter Law is made , called , [ The Law of the Spirit . ] 13. That they are imperfect without the supplement of Roman Tradition , as part of the Rule of faith and life . 14. That they were but occasional writings , never intended for the universal law or rule of faith and holy living . 15. That there are in the true original , as they came from the Apostles , some errours . 16. That in the present received Originals there is any errour inconsistent with true saving faith and practice . 17. That we are not bound to believe the Holy Scriptures to be Gods word , but by the authoritative proposal of the Church of Rome , that is , A general Council subject to the Pope , or called or approved by him as authorized thereto by Christ : or that we must believe that the Pope or Council are authorized by Christ , before we are bound to believe in Christ himself . 18. That the Scriptures are not intelligible in necessary things , till the Church , Council , Pope or Fathers expound them to us . 19. That the Scriptures have no such im●●ss or excellency , by which they manifest themselves to be of God , supposing necessary conveyance and ministerial explication . 20. That we must not understand any text of Scripture , but as the consent of ancient Fathers expoundeth it . 21. That the Spirit now given to Po●● , Councils , or to individual Christians is as much the Rule of faith and life , as 〈◊〉 holy Scriptures : or that the Spirit is not given now to us 〈◊〉 to teach us to understand , believe , love and practise Gods word indited by the more emmen● inspiration of the Apostles and Prophets ▪ ●ut also to inspire us as infallibly to know more than is revealed in the Scripture , and that as needful to Salvation : Or that it is not so much the Spirit extraordinarily inspiring the Apostles , as the Spirit as inspiring ourselves , which is every mans rule of faith and life . 22. That the Light which is in Heathens , Infidels , and all men , is this Spirit , and sufficient Rule . 23. That men must believe the Scripture without reason for their believing it : or must believe it to be Gods word without seeking any proof that it is his word . 24. That it is meritorious to believe the Scripture to be Gods word , without knowing any proof or reason of it , this being an infused faith , and proof making it but acquired . 25. That we must believe Gods word no further than we have evidence of truth from the nature of the matter revealed . 26. That Mahomet is the Paraclet promised by Christ . V. Of the Creation . 1. That this world was from eternity , and not made in time . 2. That an evil God made this earth , or a middle God between the perfect God and the evil one ( As old Hereticks variously spake . ) 3. Or that such an evil , or middle God made the body of man. 4. Or that such an evil , or middle agent made the woman . 5. That God made sin , and death and disorder before sin deserved them . 6. That when God had made this world , he left it to the Government of certain Angels , who fell and necessitated man to fall . 7. That the World is Gods body , and he the Soul of it , and no more . 8. That the world came by chance , or by a fortuitous conflux of atomes , and was not made by Gods wise and powerful word or action . 9. That there is nothing in the world but matter and motion , and the various shapes of matter caused by motion : or at least , nothing but God and matter and motion , and its modal effects . 10. That the world is Infinite , as being made by that infinite God , who made it as great and good as he was able , and therefore infinite in his own similitude . VI. Of Angels and Spirits , and Heaven . 1. That men can certainly tell the space , number and order of all the celestial regions , orbs , or spaces , and the number of Angels , or when the first were made . 2. That this world or earth was made by Angels only . 3. That the fallen Angels were necessitated by God to sin , and to tempt man. 4. That God hath so left to Angels the Government of this world , as not to govern it himself , save by such leaving all to their free contingent action . 5. That all that which scripture ascribeth to the Holy Ghost is done only by Angels . 6. That we may know which are our Guardian Angels . 7. That men may choose their own guardian Angels or spirits . 8. That we must pray to Angels though we see them not or have no special notice when they hear us . 9. That Angels lusted after women and begat Giants of them before the deluge . 10. That they fight with each other for the government of the Kingdoms of this world ; ( even the good Angels among themselves . ) VII . Of Man , as man , in his nature and first state . 1. That mans soul is God , or part of God. 2. Or is only a part or act of an universal soul of the world , and is no singular or individual substance in each one . 3. That the soul is but a quality , motion or action of a higher agent . 4. That the soul is mortal and dieth with the body ; being either annihilated , or asleep , or sunk into a meer potentia ; or hath no knowledge , will , sense or action ; or is swallowed up in the universal soul so as to lose its proper or numerical existence . 5. That mans soul is of the same species as the bruits . 6. That mans spirit only is immortal and continueth after death , but not his soul . 7. That mans soul or spirit was from eternity . 8. That it was made before this earth , and sinned in a former body , and was thrust for punishment into this body and world . 9. That the souls departed of men , are sent back into beasts , or at least into other men , and so are oft born . 10. That mens souls are fallen Angels . 11. That Adams soul was made first male and female before it was incorporate . 12. That Adams body was the cloathing that God made him after he sinned , having no body before . 13. That neither soul nor body was made after Gods image ( as Epiphanius ill affirmeth ) . 14. That mans Vital faculty , Intellect , and Will , are but accidents of his soul . 15. That the soul is moved but as an engine by an extrinsick cause , and hath not any Essential self-moving form or power . 16. That no man can do more or less or otherwise than he doth , because God as the first mover necessitateth all his actions . 17. That the will hath no habits , but a meer power and liberty . 18. That Adam and Eve had no holiness , or holy inclination to love God as God and to obey him , but a meer neutral possibility . 19. That Adam had not help or strength sufcient , or necessary power to have forborn his first sin . 20. That man was made only to be an inhabitant of earth , as Angels are of heaven ; and is not capable of an higher habitation . VIII . Of sin , Original and subsequent . 1. That God is as much the Cause of all sin , as he is of darkness and such other privations : and that he made Adam sin ; or that he irresistibly predetermineth every ones will to every forbidden act which it doth . 2. That the Devil irresistibly necessitated Adam to sin , and so some superior cause did the Devils . 3. That sin is not only the occasion of much good , but a proper cause , and as such is decreed , willed and caused by God. 4. That God made a Covenant with Adam , that if he sinned , all that came of him should be reputed sinners , farther than they were really seminally in him , and by natural in-being and derivation were partakers of his guilt , and corruptions ; and so that God made them sinners by his arbitrary imputation , when naturally they were not so . 5. That Original sin necessitateth every sin of omission or act which ever after followeth in the world . 6. That sin being a meer privation , all are by nature deprived of all moral good , and so all are equally evil , and as bad as those in hell , notwithstanding any thing that the Redeemer hath done to prevent it . 7. That infants have no Original sin ; no guilt of Adams sin , and no sinful pravity of nature . 8. That Infants have no participation of guilt of any nearer parents sin , but Adams only , and God doth not inflict any punishment on children for their fathers sin , because of their derived guilt by nature . 9. That therefore Infants have no need of a Saviour to suffer for their sin , nor of a pardon . 10. That Infants need not the Holy Ghost to sanctifie them , by killing any sinful pravity or inclination in them . 11. That sin was not the cause of death . 12. That sin deserveth not hell , or an everlasting punishment . IX . Of Redemption and the Covenant of grace made to Adam and Noah . 1. That God made no promise , Covenant or gift of grace to Adam after his fall . 2. That God made the Covenant of grace only to Adam and the elect , and not to all mankind in him , no not as it is a Conditional Covenant . 3. That all except the elect , or most or many at least are still under that first Covenant of Innocency made with Adam , as prescribing to them and requiring of them sinless innocency or perfection as the only condition of their salvation ; As if God still said to sinners , I will save you if you are not sinners . 4. That the Covenant of Grace was made only to and with Christ , and no other . 5. That there was and is an eternal Covenant of Redemption made between God the Father and the Son , which is neither Gods Essence , a Divine Person or Decree , but a proper Covenant . 6. That God gave no grace , pardon or salvation by Covenant , till Christs incarnation . 7. That the same faith objectively considered , was necessary to salvation under the first edition of the Covenant of grace as under the last , viz. to believe that Jesus the son of Mary is or must be the Messiah , and that he must die for sin , and rise again and intercede in heaven , and return to raise us and judge the world . 8. That Christs Disciples were not in a state of justification till they believed all this . 9. That all men shall not be judged as they believed and kept ( or brake ) the condition of the Covenant in that edition which they were under , but all according to the tenor of the last edition . 10. That no faith in God as gracious and merciful to sinners , and as pardoning sin , was necessary before Christs incarnation . 11. That God before did pardon sin without any respect to the future sacrifice , and merit of Christ as mans Redeemer . 12. That no souls were glorified or received to heaven and happiness , till Christ's resurrection , but reserved in some Limbus till then . X. Of the Covenant made with Abraham , and Moses Law , and the Israelites . 1. That Abraham was the first true Believer , or the first to whom a promise or Covenant of Grace was made . 2. That the Covenant of Grace was made to no other people in the world , but the Israelites were Gods whole visible Church on earth , and did not only add to them a Covenant of peculiarity . 3. That this promise to Abraham and his seed in whom all Nations of the Earth should be blessed , extended no way to the believing Gentiles . 4. That all Heathens children that were circumcised were certainly saved , if they died before actual sin . 5. That Moses Law bound men to no spiritual duty , nor promised any future reward or happiness after this life . 6. That Moses Law was given by an evil God or evil Angel. 7. That Moses Law was the same as the Law or Covenant of perfect innocency first made for Adam . 8. That all the world was bound to keep Moses Law as such even the judicial and ritual parts of it . 9. That under that Law God gave no grace to obey him . 10. That the converted Jews are still bound to keep Moses Law. 11. Yea and all converted Gentiles now : 12. That we are bound to form our Church government according to the Mosaical or Jewish . XI . Of Redemption by Christ incarnate ; and the Gospel or last edition of the Covenant of Grace . 1. That Christ brought no more Grace than was as ordinarily given before his incarnation . 2. That he was habitually or actually a sinner , guilty of original or actual sin . 3. That Christ was properly reputed a sinner by God , or a proper sinner by imputation , in that he took our sin to be his own , or God took him to be guilty of the fault of all our sin ; and not only one that undertook to bear the punishment deserved . 4. That Christ was as guilty of our sin as we were of Adams . 5. That Christ was habitually or actually holy , and fulfilled all righteousness in the Legal person of every elect person , or of every true believer , so that the Law therefore judgeth them to have been what Christ was , or done what Christ did therein , they doing it in him . 6. That Christ was not a satisfying sacrifice for sin . 7. That Christs satisfaction and merit were not sufficient for their proper use and effect , without our satisfaction and merit to make up their defect . 8. That Christ was not the Saviour of the world , or that God did not so love the world as to give his only son , that who ever believeth in him should not perish but have everlasting life . Or that God hath made no such promise or grant to all to whom the Gospel cometh , that if they repent and believe in Christ they shall be pardoned and saved : or that this conditional universal pardon was no fruit of Christs death . 9. That none but the elect have any mercy purchased by the death of Christ , nor are bound to be thankful to him for any such . 10. That Christ suffered the same pains of hell , hatred of God , and torment of Conscience , which all the elect should else have suffered . 11. That Christs Righteousness and sacrifice are not the true meritorious cause of our righteousness , pardon , justification and salvation . 12. That Christ must be oft really sacrificed . 13. That Christ at his last supper did make the bread and wine become his real body , then living ; and that it was broken and his blood shed by himself really before he was crucified by the Jews . 14. That Christ felt no real pain ( as St. Hilary Pic●av . ill said ) . 15. That Christ died not but another in his shape . 16. That Christ took not his body into Heaven . 17. That all power is not given to Christ , nor are Kings and Magistrates his Ministers , nor hold their power by him . 18. That Christ is no Law-giver , and made no Law. 19. That he is not our sufficient intercessor with God , by whom we may have access and acceptance . 20. That Christ sendeth not forth his spirit to be his agent and witness to the end of the world , in sanctifying his elect . XII . Of Faith , Repentance and sanctification . 1. That Faith , repentance , holiness and obedience are not necessary in us to our salvation , because Christ was righteous for us , and repented and believed in our stead . 2. That believers are under no Law of God. 3. That he may be pardoned and saved who forbeareth only the outward Acts of sin through meer fear , and is absolved by a Priest , though he love sin better than holiness , and had rather keep it than leave it . 4. That loving others , and doing them good and no harm is all the Love of God and Holiness that is necessary to salvation . 5. That Faith and Repentance are of nature or by meer natural power and free-will , and not the gift of grace through Christ . 6. That God giveth grace equally to all till good improvers make a difference . 7. That men may be holy in the restored Image of God without the grace of the Holy Ghost . 8. That men need not the Spirit of God to help them to pray or preach . 9. That the sins of sanctified persons , are not judged by God to be theirs ; and that he seeth them not and hateth them not , nor punisheth them with any correcting punishment . 10. That they that have the spirit need not study for matter , method , words or affection . 11. That they are perfect , or their duties perfect who have the spirit , because all the spirits works are perfect . 12. That the day of grace may be so past with some , as that sincere faith , and repentance , and a changed will that loveth holiness , and consenteth to the Covenant of grace , may be rejected of God , and unavailable to salvation . XIII . Of Justification and pardon . 1. That God forgiveth the deserved punishment of no sin , but requireth it of the sinner himself , and Remission is only the destroying of sinful dispositions and preventing future sin , and not forgiving the punishment of what is past , or will be . 2. That Christ's sacrifice and righteousness is not the meritorious cause of our pardon , Justification , adoption and Salvation . 3. That Christ is not the Lord our righteousness , or made of God to us , wisdom , righteousness , sanctification and redemption ; nor we made the Righteousness of God in him : or that it is not the Righteousness of God by faith in Jesus Christ , which justifieth us . 4. That Christ suffered for his own sin , being either actually a sinner , or our sins made properly his own sin , ( in the guilt of culpability , and not only of punishment ) before he suffered for them . And so that he was by real imputation or Divine reputation , the greatest Atheist , infidel , malignant , murderer , adulterer , &c. in the world , these sins being in their forms , or culpable guilt translated from all the elect on him . 5. That all the elect were justified from eternity , or before they were born , or while they were no true believers , by that justification which the Scripture meaneth when it saith we are justified by faith . 6. That the elect are justified by the Law of innocency made to Adam , or the Law of works made to and by Moses to the Jews ; because they were Legally in Christ fulfilling them , and did perfectly fulfill them in him . 7. That the sense of the Law of innocency was , [ Thou or Christ for thee shall be innocent and obey perfectly to the end , or die ] . 8. That the Gospel Covenant or Donation is not Gods justifying instrument , gift or Law. 9. That God reputeth us to have been perfectly innocent from our birth to our death ( or at least since our believing ) because we were so Legally in Christ , and yet reputeth us such sinners as need a Saviour , and Christ suffered for our sins , though we were so innocent . 10. That the elect have no need of pardon at all , because they are perfectly obedient by imputation . 11. That at least we need no pardon of any sin committed since we believed , save only of temporal correction . 12. That pardon and justification actually remit all sin at once that is yet to come , ( and is yet no sin ) as well as that which is past and present ▪ 13. That pardon and justification are perfect as soon as we believe . 14. That therefore no true penalty , no not corrective is inflicted or remaineth after our first faith . 15. Therefore to such none of their wants of grace or Communion with God , nor permitted sin , nor suffering nor death , are any true punishments for sin , for the demonstration of paternal justice . 16. That therefore no believer must pray for the pardon of sin ( it being perfected already ) nor seek for it of Christ by faith . 17. That therefore there is no further condition or means to be used by us for pardon of new sins , or for fuller pardon . 18. Therefore there is no other or perfecter justification at the last judgement . 19. That faith is not imputed to us for Righteousness . 20. That against the false accusations [ that we were impenitent , infidels , ungodly , hypocrites ] we need no personal Repentance , faith , piety or sincerity , to justifie us as the righteousness contrary to this accusation , but only the imputed righteousness performed personally by Christ himself . 21. That we shall not be judged according to our works , nor in any respect justified before God by our works , nor is St. James so to be understood , nor Christ that saith , By thy words thou shalt be justified , and by thy words thou shalt be condemned . Mat. 12. 22. That men are justified by the works of the Law of Moses or of innocency , or some other works , which must be joyned to the righteousness of Christ , to make it sufficient to its proper part or office ; and are not only subordinate thereto . 23. That we are justified by faith , only in our Consciences ; as knowing that we are otherwise justified before God. 24. That we are justified only by inherent righteousness ; and that pardon of sin and acceptance for Christs merits and mediation , is none of our justification at all . 25. That a man unjustified must believe that he is justified , that thereby he may be justified ( taking justification in the same sense ) . 26. That God doth not make men just before he sentenceth them just . 27. That Christ justifieth only by his Priestly Office and not by his judicial sentence . 28. That we are justified by no act of faith , but only by the act of resting on ( or also accepting ) Christs imputed justifying righteousness . 29. That being perfectly justified by the first act of faith , we are never after justified as to continuation , by any act after that first instant . 30. That to expect justification by believing in God the Father , or the Holy Ghost , and in Christ as Christ , in his person and whole office of a saviour , and not only by the foresaid single act , is to seek justification by works , reprehended by Paul , or unlawfully . 31. That faith or repentance are not by Gods gift or promise made any conditions necessary to be done by us , through his grace , that we may have right to Christ or pardon or justification . 32. That our believing in Christ is of equal impossibility to us as our personal perfect innocency . 33. That to believe Heaven , and that God will glorifie us for the sake of Christ , and as a Rewarder of them that diligently seek him , is no act of that faith which justifieth ; as a Condition of justification or salvation . 34. That it is all mens duty to believe that they are elect . 35. That justifying faith is only a full assurance that we are elect . 36. That true faith is inconsistent with doubting or imperfection . 37. That it is unlawful to trust to any thing in us or done by us as a means or condition of pardon or salvation , though but subordinate to Christ . 38. That no meer death-bed faith or repentance is accepted to salvation or pardon , because good works are part of the condition . 39. That there is no degree of pardon given by God to any but the elect that are saved . 40. That all praise that is ascribed to any thing in our selves or done by us , or to any subordinate act of man , as a means to our salvation or final justification , is a dishonour to God and our Saviour , and derogateth from his glory . XIV . Of Baptism . 1. That Baptism was instituted only for the first times , or for reception of Infidel countreys when converted , and not for to be continued in Christian Countreys and Churches . 2. That outward Baptism by water will save the adult that have not true Repentance , and faith and sincere consent to the baptismal Covenant . 3. That all the children of Infidels , Heathens , Hereticks or wicked men are certainly saved , if they be baptized and have Godfathers professing Christianity ( though those Godfathers be wicked hypocrites , and take not the infants by adoption or otherwise as their own , nor really intend to educate them as they promise ) and if they die before they actually sin ; and that this is certain by the word of God. 4. That all the baptized are delivered from all culpable pravity of soul , or inherent sin . 5. That it is certain that all baptized Infants of what parents soever , have special grace infused into their souls by the Holy Ghost in Baptism . 6. That baptism entering all into the Catholick Church , obligeth all the baptized to the Bishop of Rome as the supreme head or pastor . 7. That the Infants of believers dedicated to God are holy only as legitimate and not bastards , but are not as a holy seed under promise to be entered into the Church and Covenant of God by baptism ; but all baptized in Infancy must be taken as no visible Christians till they are rebaptized . 8. That none that sin grosly after baptism , are upon their repentance to be received into the communion of the Church . 9. That it is not necessary to baptism of the adult that they make any covenant , promise or vow to God , nor to the baptism of Infants that Parents or Proparents devote them to Christ by entering them into an obliging Vow or Covenant . 10. That Baptism was not instituted to invest the baptized in his right to pardon and life , but only to enter him into the visible Church , where as a disciple he may learn how to come to such right and pardon hereafter . 11. That the adult duely baptized have no right to the Communion of the Church , though they profess to continue their Covenant-consent , and none disprove the truth of their profession , unless they have some higher qualification and title . XV. Of the Lords Supper . 1. That the Lords Supper is but an ordinance for young or carnal Christians ; but they that have the Spirit must live without it , as being above outward signs and ordinances : And so of the Lords Day . 2. That the Bread broken and Wine poured out to be eaten and drunk , are not the representative Sacramental body and blood of Christ delivering us the real benefits of his sacrifice , to be received by faith . 3. That after the words of Consecration duly uttered , there remaineth no true substance of bread or wine , but all is turned into the very body and blood of Christ . 4. That the wine may justly be denyed the Laity , and they be required to communicate by receiving only the bread consecrated ; or the body of Christ , as they call it , without the other half of the Sacrament . 5. That Christs flesh and blood is really and properly sacrificed by the Priest . 6. That ordinarily the Priest is to partake alone and the people only to be Spectators . 7. That the consecrated host being Christs body is to be adored as very God. 8. That this sacrifice is to be offered by the Priest for the living and the dead , and to ease the pains of Purgatory . 9. That God himself here deceiveth the soundest senses of all men , making that to be no bread or wine which their senses and intellects of things as sensate , apprehend as such . 10. That it is heresie and deserveth extermination or death to deny these things of the Sacrament , and to believe our senses that there remaineth true bread and wine after Consecration . 11. That unbelievers and wicked men in the Eucharist , truly eat the real body of Christ . 12. That the bare receiving of the Sacrament , though without true faith and repentance , will procure pardon of sin from God , and Salvation . XVI . Of the Church . 1. That the Church of Christ , as visible , is lost or ceased , or hath been lost since the Apostles days , so that there was a time when Christ had no visible subjects and disciples . 2. That the Church differeth from Heathens and Infidels only in opinion , and not in real holiness . 3. That only the Clergy or Rulers are the Church of Christ . 4. That Christ hath instituted a vicarious visible Head of all the world , or of all the Church on earth , under himself , to whom all Christians must be subject , as their chief Pastor . 5. That this Head , or universal Church Monarch is the Bishop of Rome : or else a general Council . 6. That this Head or chief Ruler ( Pope , Council or both ) hath universal Legislative power , to make Laws obliging the whole world , or the whole Church . 7. That this Head is made the judge to all Christians , what shall be taken for articles of faith , and what for heresie ; and all are bound to believe such judgement , or at least to acquiesce in submission to it . 8. That no one is bound to believe the Scripture or the Christian Verity , but for or upon the proposal of the Pope , Council or both . 9. That such judgement and proposal is certain and infallible . 10. That this Church and its authority must be believed to be given by Christ , before men can believe in Christ himself . 11. That this Pope , Council or both have power from Christ to excommunicate such as deserve excommunication throughout all the world , and to judge who deserve it . 12. That the Pope hath power to call general Councils out of all Christian Churches or nations on earth and to preside in them , and to approve or reject and invalidate their decrees . 13. That all Churches are bound to send Bishops or Delegates to ●uch Councils , if required by the Pope . 14. That a General Council approved by the Pope is infallible in all points of faith ; else not . 15. That the Pope , or Council , or both may judge all Christian Kings , and depose such as they judge deserve it , and give their Countreys to others , and disoblige their subjects from their Oaths of Allegiance . 16. That they may interdict Gods worship to whole Countreys and Kingdomes , and the Clergy must obey such interdicts . 17. That whom they or the Clergy judge hereticks , all are bound to avoid as hereticks , be they never so falsly judged such . 18. That at least in ordine ad spiritualia the Pope hath power over Princes and their Crowns . 19. That the Clergy owe not obedience to Princes , nor may be judged by them . 20. That the universal Church can have no errour in any point which God hath revealed in his word . 21. That the universal Church hath erred , or may err in points essential to Christianity , or absolutely necessary to Salvation ; ( and so become no Church , and Christ no King or Head of it . ) 22. That no one is a member of the universal Church , who is not a member of some particular Church . 23. That none are in the universal Church who are not the subjects of Diocesan Bishops . 24. That a man not baptized by one that hath Ordination from a Diocesan Bishop , is no member of the universal Church . 25. That a member of the visible Church cannot be certainly known , because it cannot be known what is essential to a Christian , seeing it depends on the sufficiency of the proposal of truths , which cannot be known of many or most . XVII . Of Gods worship , preaching and Ministers , and his day . 1. That there are more Gods than one , and several Countreys may worship their several Gods. 2. That if we keep our hearts to God , we may bow down before Images as Idolaters do . 3. That it is not necessary that we actually love God above once a year , or once a month , or week at most . 4. That if we fear Gods wrath , and love one another , we may be saved without any other love to God. 5. That no higher Love to God is necessary , than to love him for our selves and others , as a Benefactor and means to the Creatures good . 6. That Gods word is not to be trusted as infallibly true . 7. That because God will be spiritually worshipped , outward bodily worship is not necessary to spiritual persons . 8. That he that loveth , trusteth and serveth God so , as yet he loveth , trusteth and serveth the flesh and the world and sinful pleasure more prevalently , may yet be saved without more . 9. That outward worship without inward love and holiness may serve to Salvation . 10. That we may give Divine worship to Angels , or glorified souls , or to the Cross or Images . 11. That if prayer move not or change not Gods will , it is needless to use much prayer . 12. That it is lawful to require the people to pray and praise God in an unknown language , instead of words which they understand , and such prayer and worship they must preferr or use if the Pope , or Bishops command it . 13. That any man may make himself or become a Pastor or Teacher of the Church in office , who thinketh himself fit , without mans election , or ordination . 14. That none are true Ministers of Christ who are not sent by the Bishop of Rome , or some authorized by him , or ordained by such . 15. That no Ministers are owned as such by Christ , nor are the Sacraments administred by them valid , that are not ordained by Diocesans , or by such as had an ordination themselves by an uninterrupted succession from the Apostles down by Diocesan Bishops ; ( or a Canonical succession . ) 16. That all Ministers ought to cease preaching the Gospel , and all Churches or persons publick worshipping God , who are forbidden by the Pope ( as some say ) or by Bishops ( as others say ) or by the King or Magistrate ( as others ) . 17. That it is sinful for Presbyters to preach ( say some ) or to pray ( say others ) publickly in any other words , save those that are written down for them or prescribed , by the authority either of Pope , Council , Bishops or Civil Magistrates . 18. That it is sinful to instruct the people , or to pray to God or praise him , in a form of words premeditated , or prescribed by any other , or agreed on in Councils . 19. That it is sinful to joyn with any Pastor , who speaketh any unlawful words , in preaching , prayer or other ministration . 20. That it is unlawful to hold Communion with any Church , where scandalous sinners are present , or are tolerated members . 21. That men may lawfully change the essential or integral parts of Gods commanded worship , by diminution , or additions of the like . 22. That spiritual men are not bound to be members of particular Churches , or put themselves under the guidance of any Pastors . 23. That all the people are bound to believe all that to be Gods word which the Bishop , or Priests tell them is so . 24. That the people are bound to do in Gods worship whatever Bishops ( or other Rulers ) command them , without examining and judging whether it be agreeable to the Law of God. 25. That Pope , Bishops or Priests can forgive sin even as to the punishment in another life , by immediate pardoning power in themselves , and not only by preparing men for pardon , and offering and declaring it , and delivering it ministerially by application from Gods word , and in order hereto judging who are capable of Consolatory and Sacramental applications . 26. That God pardoneth in heaven all that the Priest pardoneth on earth , though erroneously and by mistake . 27. That God will condemn to hell , all that an erring or malicious Pope , Bishop or Priest condemneth . 28. That it is lawful to separate from and disown Communion with all parties of Christians differing in things not necessary to Gods acceptance , except that one party which we judge to be rightest or allowed by the higher powers . 29. That the first day of the week was not separated to Divine worship in commemoration of Christs resurrection , by the Spirit of Christ in his Apostles , or is not to be observed to that holy use , any more than any other day . 30. That it is lawful to swear unnecessarily , and to use Gods name lightly and vainly in our talk . 31. That perjury is lawful for our safety , or in obedience to man. 32. That Popes , Councils or Bishops can dissolve the obligations of our Vows to God , or Oaths of fidelity to Princes , though the matter be lawful and good , and otherwise God dissolve them not . 33. That all Oaths and Vows are to be interpreted as not binding us longer than it is for our commodity or safety . 34. That we may take Oaths imposed in words whose common sense is false or sinful though not otherwise expounded by the imposer , because in charity we must suppose always that our Rulers mean nothing against Gods word , or their own , or the peoples good . 35. That it is unlawful to break any Vow or Oath which was unlawfully imposed on us by man , or unlawfully taken by our selves , though the matter of it be good or lawful . 36. That no Vow bindeth us to that which we were bound to before . That all Vowing is sinful ; and all swearing when lawfully called , for the attesting truth and ending strife . XVIII . Of our duty to our Rulers and Pastors , and their duty . 1. That Christianity so nullifieth all natural and civil relations or obligations , that Children , subjects and servants owe nothing to Parents , Rulers or Masters , but what they are bound to in meer justice and gratitude to them as benefactors , or by voluntary consent and promise . 2. That Parents owe nothing for their children but bodily provision , and not to educate them in Godly and Christian doctrine and practice . 3. That Princes may seek their own pleasure and wealth against the common good , or above it . 4. That they may lawfully make war upon neighbour Countreys , only to enlarge their power or dominions , or satisfie their pride , passion or wills . 5. That they , or Bishops , may fine , imprison , banish or put to death all Subjects that are not of their religion , or may compell all to those ways of worshipping God , which they shall judge best , be they right or wrong . 6. That Gods Laws are not obligatory to Kings and Kingdomes . 7. That Princes or people may preferr their worldly interest before the interest of Religion , Souls and God ; or may set them in opposition against it . 8. That Princes must imprison , or otherwise punish such as are excommunicated and not absolved by the Clergy , without knowing whether the cause be just or unjust , by their own exploration . 9. That Princes may break Oaths and Covenants when their interest requireth it . 10. That subjects have no liberty or propriety in any thing , either life , wives , children , or estates , but what is at the meer will of Princes to dispose of as they please . 11. That it is lawful for subjects to disobey the authority and commands of the higher powers , because Christ hath freed us from subjection to men . 12. That all Governing authority is originally in the people and by them given to Rulers on what terms they please . 13. That therefore the people may depose any Princes where they see cause , or may call them to their bar and judge and punish them , having themselves the highest governing power . 14. That if Princes injure the people , the people may therefore rebel , take arms against them , and depose them . 15. Contrarily that no people may defend their lives , houses or posterity , nor the chastity of their wives , by resisting any Tyrants , or against the will of Rulers , that have no true authority to destroy them . 16. That subjects may break their oaths of allegiance , whenever their own worldly ends require it , or if the Pope disoblige them . 17. That if one King wrong another , the wronged King may destroy all the others innocent subjects . 18. That no war is lawful . 19. That it is lawful to defame and dishonour Princes if they are sinners , though the contempt tend to disable them from necessary government . 20. That none but sanctified persons have true Governing power or dominion . 21. That children are bound to obey their parents , subjects their Princes , and servants their Masters , in nothing but what they think is wisely or justly commanded them , though it be good or lawful in it self . 22. That Parents may not teach children forms of Catechism or prayer ; nor command them any duty which the child will but say is against his Conscience , nor restrain him from any sin which he pleadeth Conscience for . 23. That Christian Parents in want may ●ell their Children for slaves to Idolaters or Infidels , for supply . 24. That Children may disobey their parents in any matters of Religion , if the Pope , Bishop or Priest so command them . XIX . Of Duties to our equals or neighbours as such . 1. That no man is bound to love another but for his own sake , and so far as he is beneficial to him . 2. That we are not bound to do another a greater good to the least hurt to our selves . 3. That men are not bound to love and preferr the common good of multitudes , of their Countrey , or the world , before their own commodities or lives . 4. That no killing of malefactors is lawful by laws and judgement . 5. That it is lawful to kill our enemies , for meer private revenge , or to prevent some evil to our selves , though they are innocent . 6. That it is lawful to have many wives at once . 7. That it is lawful to put away wives , or for wives to depart , whenever their fleshly or worldly interest seemeth to require it . 8. That it is lawful to commit adultery , at least by the husband or wives consent . 9. That fornication is no sin , or no great sin . 10. That it is lawful when our need doth urge us , to rob , steal , defraud or oppress others . 11. That restitution or reparation is no duty . 12. That it is no sin to deceive another by borrowing when we are unable and unlikely to repay , and do conceal this . 13. That it is not a duty for them that are able , to labour in some lawful useful calling , for their own maintenance and the common good . 14. That it is lawful to lie for our commodity when it hurts not others . 15. That it is lawful by backbiting , slandering and false witness to disgrace our enemies , or be revenged on them . 16. That it is lawful for Judges knowingly or rashly to pass unjust judgement against the innocent or just , and for advocates or others to promote it . 17. That it is lawful for the poor to covet other mens goods , and for men to desire and endeavour to draw from others whatever seemeth desirable or needful to our selves . 18. That it is no sin to love the world , flesh and life , better than God , Christ , grace and glory . 19. That it is no sin to be discontent and impatient in our sufferings , nor a duty to deny our fleshly pleasure , profit or reputation , and life , for God and for spiritual and everlasting benefits . 20. That it is no duty to love our enemies , forgive wrongs , and forbear each other in their infirmities and provocations . XX. Of Death , Judgement , Heaven and Hell. 1. That the souls of believers go not to Christ and happiness , nor the souls of the wicked to misery before the Resurrection of the body at the last judgement . 2. That there is no Resurrection of the body ; at least of the wicked or of Infants . 3. That Christ will not come in glory to judge the world . 4. That we shall not be judged according to what we have done in the body . 5. That the faithful shall not be justified and judged to life everlasting . 6. That the wicked shall not be condemned to hell , or everlasting punishment with the Devils ; but without holiness men may see God and be saved . 7. That no man can know that he hath certain right to Salvation . 8. That there is a fire of Purgatory where those that after shall be saved must make penal satisfaction for some of their sins , and from which the Popes pardons , and masses and other mens merits may deliver souls . 9. That the justified shall not live in Glory with God and Jesus Christ and the Angels and the triumphant Church . 10. That there is an aereal life of trial before the final judgement , where the justified and wicked souls shall again live under conditions of yet winning or losing their heavenly glory . 11. That the Devils and damned shall all be delivered at last , and either be saved , or have another life of tryal . And the Glory of the blessed also will have an end , and they must by revolution be tryed in flesh here again . 12. That it is not a duty to seek first the Kingdome of God and its righteousness and lay up a treasure in heaven , and there have our hearts and conversations ; and thence to fetch our motives and our chiefest hopes and comforts , under all the sufferings of this transitory life , and the expectation of our certain change . THis or such a Catalogue of dangerous doctrines is not to be renounced by Ministers , but to lie before the Church Rulers to tell them what to forbid Ministers to preach , and moderately and wisely to rebuke or restrain the offenders as wisdome shall direct them , according to the quality of the persons and the offence , and their frequency , obstinacy , or impenitency in offending . Not that every one should be ejected or silenced that holdeth or preacheth any one such errour ; but only those who consideratis considerandis , are found to do more harm than good . The Third Part OF SCHISM : OR The False Dividing Terms and Means OF UNITY and PEACE . CHAP. I. What Schism is , and what are its Causes and Effects . Sect. I. SCHISM ( or Divisions among Christians ) is by the Common Confession of all Christians a sin against God , and a dishonour , and hurt , and danger to the Church , but especially to the guilty : But what it is , and who are the guilty , men are not so much agreed on : Each Party laying it upon the other , and one taking that for Damnable Schism , which another taketh for his greatest Duty : And while the guilty are no better known , the Division is continued , and few repent . Sect. II. SCHISM or Division ( or Rents ) among Christians is considerable . I. As to the Agents , when it is by 1. Many . 2. Few . 1. The Pastors or Rulers , 2. The People ; either 1. The Learned . 2. The Ignorant . II. The Terminus ; as it is dividing 1. In a Church , and not from it 1. From their Government 1. Of one 2. Of More 1. Few 2. Many 1. Sound . 2. Unsound . 3. From the Universal Church . 2. Communion 2. From a Church III. The Act : As 1. In kind 2. In degree , which both are either 1. Inward 1. Of Mind 1. Dividing Opinions 1. Of Doctrines 1. Of Faith 2. Practice 1. Worship . 2. Conversation . 2. Of Persons , by consent . 2. Ignorance of necessary means of Unity . 2. Of will and passion 1. Wrath and uncharitableness 1. To things . 2. Persons . 2. Love to 1. Division 2. Dividers 2. Outward , by 1. Words 1. Of Persons 1. Single 1. Rulers 2. People 2. Collective : the Church 2. Things of 1. Doctrine 2. Practice 1. Towards God 2. Towards Men 2. Deeds 1. Separating 1. Morally by merit 2. Actually 2. Promoting Schism 1. Drawing Others 2. Resisting 1. Uniting Persons 2. Uniting Means Doctrine Acts IV. The Effects 1. On Christians 1. Single 1. The Dividers 2. Others , viz. 1. Pastors 2. People 1. Weak 2. Strong 2. Collective 1. That Church 2. Other Churches 1. Church 2. State 3. Families 2. On those without 1. Unbelievers . 2. Enemies . All these things should here distinctly be considered . A large Scheme of the Causes , Nature and Effects of Schism and Contentions , with the Remedies , &c. I have prefixed to my Book called . Catholick Theology . Sect. III. Of all the sins that men charge on one another , there is none used by Accusers more partially , and less regardably , than the charge of Heresie and Schism ; the words usually signifying no more but that the accused differ in judgment from the accusers , and are not so obedient to them in matters of Religion as they expect : Insomuch that whoever can but get uppermost , or get the major Vote , doth usually make it his advantage to call himself Orthodox and Catholick , and all Dissenters Hereticks and Schismaticks . By which means Heresie and Schism are greatly promoted , while many that else would hate and oppose them , are tempted by this usage , to take the words to be but proud mens reproach of the innocent . Sect. IV. The full opening of all the parts of Schism , will be a work so long as may tire the Reader : I will therefore first give some notice of them transiently and briefly , and then examine some things that are by others supposed to be the Causes , and shew how uncapable divers means are of being terms of real Union and Concord , which some men venditate as the only or necessary terms . Sect. V. 1. A Schism made by Many , is in some repects worse than by Few , and in some not all so bad . The sins of many hath more guilt than of one : Their ill success is like to be greater : Those will fall in with the multitude , who would despise a singular tempter . The Donatists prevailed in Africa by their number : It seemeth by their Bishops in their Councils , that they were the greater part : It is not impossible for the far greater number to be the Schismaticks . But yet the guilt of singularity is more upon a single Separatist , or few , that dare separate from the whole , or most of the Churches . Sect. VI. 2. The Bishops and Pastors are liable to the sin of Schism , as well as the ignorant people : Yea , as Mutinies seldom happen in an Army , at least to any great danger , unless they be headed by some Commander ; so seldom hath there been any Heresie or Schism in the Church , of which some Bishops have not been the Leaders , or Chief Promoters , since Bishops were great in the world at least ; and before , they , or some Elders were the Chief . To instance in Paulus Samosit . Apollinarius , Novatus and his followers , Maximinus , and the Donatists , Nestorius , Dioscorus , Severus , and the multitudes more , which Church-History mentioneth , and which made up the Councils at Ephes . 2. Arrinene , Sinnium , Milan , divers at Constantinople , Alexandria , and multitudes more , would be but to suppose my Reader a stranger to such History , which here I must not do ; for then I cannot expect that he should take my word . Sect. VII . It is a far greater sin in Bishops and Pastors to be Schismaticks , than in the People , because they are supposed to know more the Good of Concord , and the Means , and the Mischiefs of Schism , and the Causes and Remedies : And it is their Office to be the Preachers of Unity and Peace , and to save the People from the temptations which would draw them into such guilt . Sect. VIII . Bishops and Pastors have greater temptations to Schism than the People , and therefore have been so frequent in the guilt : especially Pride and Covetousness in them hath stronger Faith. And 1. Striving who shall be Greatest , and have Rule ; 2. Who shall be thought Wisest and most Orthodox , have been the cause of most of the Schisms in the world : And 3. Sometimes , ( especially with the Presbyters and People ) it hath been who shall be thought the Best and Holiest persons : But the two former have done much more than this , Goodness being that which corrupt nature doth not so much contend for , or the reputation of Holiness , as for Greatness and Wisdom , the commoner baits of Pride . Therefore Controversies , and Power , and Riches , have been the usual matters of Dissension . Sect. IX . 3. True Learning tendeth to prevent and end Controversies , which Ignorance cherisheth ( as it did with the Egyptian Monks , that turned Anthropomorphites . ) But a smattering in Learning , which amounts not to solidity , and a settled mind , is the common cause of Heresies and Schism , while praters must needs be taken for wise , and to know more than others , while they know nothing as they ought to know . Sect. X. 4. Yet when the very Matter of a dividing Heresie is laid upon much Learning , or subtle Notions , or any words or things very hard to be understood , it seldom spreadeth far , and liveth long : Because it must cost men dear to understand it ; and humane nature is slothful , and multitudes will not be at long and hard study to know what is right or wrong : Therefore such as the Rosie Crucians , Behmens , &c. do but little harm . Sect. XI . 5. It is not only separating from the Church , but causing divisions and contentions in a Church , which in Scripture is reproved as sinful Schism : And indeed this is the commonest acception of the word , as may be seen , Rom. 16. 17. 1 Cor. 1. 10. & 3. 3. & 11. 18. Matth. 12. 25. Luk. 12. 52 , 53. 2 Cor. 12. 25. They that by ill Doctrine , or abuse of each other ; or causless quarrels , do disturb the Churches Peace , and cause disaffection , murmurings , and unbrotherly distance , are guilty of Schism , though they separate not . Sect. XII . 6. Separating from a Church is sometimes a greater , and sometime a less fault than dividing in a Church , and sometime no fault , but a duty : It is a greater fault 1. When the Church is by the Separater falsly accused of greater crimes ; 2. And when it tendeth to greater hurt . It is a less fault when a man removeth from one Church to another , though causelesly , yet with less accusation of that Church , and less detriment to the common Cause . It is no fault when there is just cause , and it is done in a just manner . Sect. XIII . 7. Separating from the Universal Church ( which is the Universality of Christians as Headed by Christ ) is separating from Christ , and ever damnable , and is Apostasie . Sect. XIV . But to separate from some Accident or Integral part of the Church Universal , is not to separate from the Church : To differ from Christians in any thing essential to Christianity , is to apostatize , or separate from the whole Church , and so it is ( à materia ) to renounce the universality of Christians : But to differ from the whole Church in some accident or integral , is not to separate from it . Sect. XV. To separate from any one Church , upon a reason common to all , is so far to separate from all ; And upon a reason that is against the essence of all , it is to separate from all as Churches . Sect. XVI . To separate from any Church by denyal of some one essential part of Christianity , though all the rest be confess'd , is Heresie in the strict sense , and Apostasie in a larger sense : and to deny all Christanity , is Apostasie in the strict sense : But the ancient Christians called it Heresie , when men separated into distinct opposing Bodies as parties , from the generality of Christians , for the cherishing of any dangerous errour . Sect. XVII . It is lawful to separate from particular Churches in all the degrees and Cases following . 1. It is lawful to abate our esteem of any Church or Pastor , as they are less worthy , or more corrupt or culpable , and to value more the more worthy . Sect. XVIII . 2. It is lawful to remove ones dwelling from one City or Parish to another , for the just reasons of our worldly Affairs , and thereby to remove from other Churches : And it is lawful to do the same for the good of our Souls , when one Minister is bad , or less fit for our Edification , and one Church more corrupt and culpable , and others more sound and pure , and their Communion more conducible to our Salvation . Sect. XIX . 3. Parish bounds being but humane Institutions for order sake , it is lawfull to be of a Church in a neighbour Parish , instead of ones own Parish Church , in case we have the allowance of the higher Powers ; or without that , in cases of true necessity , or when consideratis considerandis , the Benefit is evidently greater than any hurt that it is like to do . For no man hath power to bind me to that which is to the danger or detriment of my Soul , unless ( at least ) some greater notorious interest of the Community require it . If my Parish have an ignorant , unsound Teacher , or a weak , dull , dangerous , or unprofitable , careless , or scandalous , vicious Pastor , yet tolerable rather than to have none , or judged tolerable by the Rulers ; and the next Parish have an able , holy , faithful Pastor , by whom I am more abundantly edified ; I am not bound by Mans Commands to trust the conduct of my Soul with the former , or to deny my self the benefit of the latter , when I cannot remove my dwelling : For mens power is not to destruction , but to edification ; and Order is for the Thing Ordered , and not against it . My Soul is more Christs and my own , than the Rulers . And I am not unthankfully to neglect the helps offered me by Christ ( who ascended to give gifts to men for the edifying of his Body ) merely because a man commandeth me so to do . Sect. XX. 4. Even Pope Nicholas and some of the Popish Councils forbad all men to hear Mass from a fornicating Priest : Protestants should not be less strict : And it is as lawfull to depart from the Parish-Priest for being a Drunkard , a Scorner at Godliness , a Persecutor , an insufficient Guide of Souls , as for being a Fornicator . And many Councils forbid me hearing Hereticks . Sect. XXI . 5. There is so great difference between Teachers and Teachers that are tolerable , that some by unsuitableness are to some persons almost equal to none : some that preach only in high Language fit for learned ears , and withall never speak to the people singly in any private oversight , do little or no more good to some of the ignorant , than none : And God useth to work on Souls by Means , and according to the aptitude of Means : and therefore Heathens that have no Preachers are unconverted . And men are not to forsake the ordinary helps and hopes of their Salvation for Parish-Order , or mens Commands : Christ twice sent the Pharisees to learn the meaning of [ I will have mercy and not sacrifice . ] Souls are better than Ceremonies , as the Redeemer of Souls will judge . Sect. XXII . 6. Where we cannot joyn with any Congregation without sin , imposed on us , by Profession , Subscription , Covenants , Oaths , Declaration , Practice or Omission , it is a Duty not to joyn with such . Sect. XXIII . 7. When the Pastor is an Usurper , and hath no true title to that place , it is no Schism to desert him : By many Canons of Councils , and it seemeth to me by Scripture , the Bishop is an Usurper who hath not the consent of his Flock , and of the Ordainers . Much more he that is utterly intolerable by Insufficiency , Heresie , Tyranny , wickedness or Malignancy against that Piety which he should promote . Sect. XXIV . 8. Where one Diocesan Bishop hath many hundred Parishes under him , which have no other Bishop , and so are not taken for Churches but for Chappels or parts of a Church , ( by them that take a Bishop to be a constitutive part of a Church ) there he that goeth from his Parish , but not out of the Diocese , nor separateth from his Diocesan , doth not separate from that particular Church , as they esteem it . Sect. XXV . 9. If the Temples and Tythes be given to a Priest or Bishop not lawfully called , nor consented to by the Flocks , and another be lawfully called , whom the Magistrate casteth out of the Temples and Tythes , or denyeth them to him , it is the Peoples duty to adhere to the Pastor that is justly called : And it is not alwayes a duty to adhere to him whom the Magistrate imposeth , nor a sin to withdraw from him . The Churches met against the Magistrates will above three hundred years . Sect. XXVI . 10. If a lawfull Bishop or Pastor be set over the Flocks , and either Magistrate or Synod unjustly depose him because he refuseth some heresie or sin , and set up another in his stead , especially , one justly suspected of unsoundness , the People are not hereby disobliged from their first Pastor ; nor obliged to the latter : But yet if the latter be tolerable , the Magistrates Countenance may be so great an advantage to the one , and disadvantage to the other , especially in case of Persecution , as may make it their duty in point of Prudence for the first Pastor and People to consent to the Change. And the same is to be said of the abusive deposition by a Synod . Sect. XXVII . 11. If the Parish Minister be lawfully called , and the Pishop not so , he that separateth only from the Diocesan and not from that Parish-Church , is not guilty of Schism : The same I say of separating from an unlawfull Arch-Bishop or Metropolitan . Sect. XXVIII . 12. If the species of the Office , Church-Policie or Form be unlawfull , it is a duty to separate from that species : On which account we separate from the Papal Church , the species of an Universal Church as Headed by one Man without Christs Institution being unlawfull ; though we separate from no Material part of Christs own universal Church , as such , and so related . And as the Mass Sacrifice seemeth to be of another species than Christs Sacrament ; so the Mass-Priest seemeth to be a new species of Office ( and unlawfull ) The case of Patriarks and other Church-Offices and Forms of mans invention , is after to be spoken of . Sect. XXIX . 8. There is a great deal of difference between the several local separations of men , according to their several reasons and mutual separations : No meer local separation without the mental is Schism , or sin . A man can be but in one place at once , and is locally separate or absent from all Churches in the World save one . Sect. XXX . He that separateth from a true Church , accusing it to be no true Church , caeteris paribus , is of the highest degree of Separation , except that which is from all , or from many . And he that separateth as falsly accusing the Doctrine , Worship , Discipline or Conversation of the Church to be such as that a good Christian may not lawfully hold Communion with them therefore , is in the next degree of Schism : But he that withdraweth from one Church only for a greater convenience or profit , or for purer Doctrine , Worship , Discipline or Practice in another , is guilty either of no Schism , if he have just cause , or of little , if he have not just cause ; while he no further accuseth the Church . Sect. XXXI . To separate unwarrantably from a pure and sound Church , is a worse Schism ( caeteris paribus ) than to separate from an impure , unsound , maculated and undisciplined Church . And to separate from many ( caeteris paribus ) is worse than from one . Sect. XXXII . If the Magistrate cast true Pastors and Churches out of his favour , and out of the Temples and Tythes , and forbid their Meetings , and persecute them unjustly , it is schismatical in any to call these men Schismaticks , and to deny Communion with them , as holding and calling them unlawful Conventicks , as long as it is not so . To separate from a prohibited Church may be Schism , as well as from an allowed one , when it is unjust . Sect. XXXIII . 9. To separate in mind from the Doctrine of Faith , or in heart from the Love of Truth , Worship , or Brethren , is dangerous mental Schism in those that ordinarily assemble with them . Sect. XXXIV . And all dividing Opinions , and Doctrines , and Practices , tending to open Schism , are schismatical according to their degree ; such are false accusing thoughts of the Churches Doctrine , the Ministers Preaching , the Churches Worship , Order or Government , or of the persons of the Pastors or the People . Sect. XXXV . 10. Secret ignorance or unbelief of necessary things , is inconsistent with that internal union that maketh the Church Mystical . Negatives may be Schism as well as Positives . Sect. XXXVI . 11. It is also internal Schism , when men hate , or love not Gods Word and Worship , and the Communion of Saints , and the Servants of God , but love Pleasures , Sin , Deceivers and Dividers better . Sect. XXXVII . 12. Censuring , reviling , slandering , defaming Rulers , Teachers or People , or other Churches of Christ , by tongue or writing , in Pulpits or in common talk , especially by published false Invectives , is Schismatical : Of which many Controvertists and Disputants are guilty , and many that reproach oppressed Churches and Persons , are schismatical , in calling others Schismaticks and Hereticks . Sect. XXXVIII . 13. Printing , preaching or publishing Heresies , or any false dividing doctrines , is in its degree schismatical . Sect. XXXIX . 14. Making ones self uncapable of Communion , and doing that which deserveth Excommunication , is a rending ones self morally and by merit from the Church . Sect. XL. 15. Causeless renouncing Communion with true Churches , especially also setting up Anti-churches unwarrantably against them , is Schism , according to the degrees before described ; yea to hold Churches in other Countreys uncapable of Communion , and unjustly condemn them as Hereticks , is Schism . Sect. XLI . 16. The more men draw with them into Schism , the more caeteris paribus it is aggravated : And the Leaders and zealous Promoters are most guilty . Sect. XLII . 17. It is aggravated Schism to oppose Reconcilers , or the healing Doctrines and Practices that are the proper means of unity , and to reproach , vilifie or resist them . Sect. XLIII . 18. The greatest and commonest Schism is by Dividing Laws and Canons , which causelesly silence Ministers , scatter Flocks , and Decree the unjust Excommunication of Christians , and deny Communion to those that yield not to sinfull or unnecessary ill-made terms of Communion : And Persecution , and Excommunications in the executing of such Laws , are Schism in its virulent exercise . Sect. XLIV . 19. It is therefore schismatical to deny necessary toleration of Dissenters , and Liberty for such to worship God in several places , who by unavoidable difference of judgement in things tolerable , cannot without violence to their Consciences meet in the same place . For instance , suppose the Parish-Churches have the use of Organs , and some cannot be perswaded but it ●s sin : As the rest will not be deprived of the Musick ●for their sakes , so it is unjust and schismatical that they should be denyed leave to worship God elsewhere without it . So if a Church will cast men from the Sacrament , because they dare not sit , or stand , or kneel , and will not allow them otherwise elsewhere to receive it . There is no possibility of Concord without tolerating some differing persons and Assemblies . Sect. XLV . 20. The worst Schism being that which is a separation from the universal Church , it followeth , that the most schismatical Church-Tyranny is that which unjustly excludeth men from the universal Churches visible Communion ( for from the spiritual they cannot ) such are , 1. The Anabaptists , that undisciple all Infants : 2. Those that deny Christendome to such as dare not use or receive the transient Image of the Cross as the engaging dedicating Symbol of Christianity , or the Children of such whose Parents dare not so present them , nor yet commit the Covenanting for them to men called Godfathers instead of themselves . 3. The Seekers , that say , all the Visible Church is lost . 4. But the greatest Schismaticks are the Pope and Papists , who unchurch all the Christian World save the Sect or Subjects of the Pope . To cut off Christs members from his Body Visible , or deny men their place in the universal Church , is a far heinouser Schism than to cast them out of , or rend them from a particular Church only . 5. And the same guilt is on them that by unjust Excommunications pretend to cut men off from the Church universal : especially by unjust hereticating whole Parties , Countreys or Kingdoms , or interdicting whole Kingdoms Gods publick Worship , as the Pope hath often done . And especially , when on such Pretences they excommunicate Kings , and raise warres in Kingdoms , and embroil the Christian World in blood . Sect. XLVI . The greatest Causes of Schisms , I have opened in the foresaid Scheme , and the Preface to my Cathol . Theologie , viz. I. For Persons , 1. A Contentious Clergy , 2. Unwise and wicked Rulers , 3. The deceived people . II. For Qualities , ( 1 ) Remotely , 1. Selfishness and Worldliness in Hypocrites : 2. Hasty Judging of things not well understood ( the common vice of Mankind . ) 3. Slothfulness in Students . ( 2 ) Neerly : 1. Pride , or want of Self-acquaintance : 2. Ignorance and Error : 3. Envy , Malice and Bitterness . III. The instrumental Engines of Schism are , 1. In General , Corrupt departing from the Christian Simplicity : 2. Particularly : 1. From Simplicity of Doctrine by Dogmatists Words and Notions : 2. From Simplicity of Practice by superstitious Additions : 3. From Simplicity of Discipline by Church-Tyranny and dividing Laws and Impositions . Sect. XLVII . The mischievous Effects of Schism I have also there named . 1. The Corruption of Doctrine by Wranglings . 2. The Corruption of Worship by faction , partiality and wrath . 3. The Corruption of Discipline by Tyranny or Partiality . 4. Self-deceit by false Zeal : 5. The destruction of Holiness and a heavenly Conversation . 6. The Destruction of Love , and the life of Wrath , and manifold injuries . 7. The corrupting and undoing of Civil Rulers , by oppression , partiality , injustice , persecution , and warres . 8. Exposing the innocent to slanders , hatred and persecution . 9. Hardening the ignorant , unbelieving and ungodly to their perdition . 10. Hindering the Success of the Gospel . 11. Corrupting the Churches , weakening them , shaming them , and strengthening their enemies , and drawing down Gods Judgments on them . 12. Shaking the Civil peace , grieving good Rulers , Teachers and People . 13. Cherishing all Vice , and hindering all men of the comforts and benefits of peaceable Communion with God and one another . Whoever are guilty of true Schism or Divisions , are guilty of all these consequent mischiefs in a respective degree . CHAP. II. The true Preventions and Remedies of Schism . Sect. I. TO tell men what should be done for Unity , and Peace , and for Salvation , is far easier than to bring men to the Practice of it . And as it is hard to prevail even with one man , for all the Requisites hereto , so if most of the Christian World were so happy as to be thus qualified , yet as one diseased part doth trouble and endanger the whole body , so the rest of the world by their badness would keep up common disquietments and troubles ; so that it is no more a perfect Concord , than perfect Knowledge and Holiness , which we can hope for in this World. Sect. II. 1. It is presupposed , that Christ the great Peace-maker hath done much ( and most ) to this work already . He hath reconciled us to God ; he hath made himself the Center of our Unity : He hath given us sound Doctrine to lead us out of dividing Darkness : He hath made us such just and holy Laws , as all tend to Unity , Love and Peace : He hath left us his own perfect and imitable example : He hath prescribed the just terms of our Unity and Peace : He hath made Love , and Meekness , and forbearing , and forgiving , and all healing Principles and Practices , the Conditions of his Promises , and the great Duties and Marks of his Disciples : He hath disgraced and strictly forbidden all dividing qualities and actions ; all uncharitableness , censuring , wrath , malice , envy , backbiting , evil-speaking , discord , contention , revenge , &c. He hath threatned to shut out the guilty from his Kingdom : He hath instituted Church-discipline to shut them out of his Church till they repent : He poured out the Spirit of Love and Concord , miraculously at first on his Disciples , making them of one heart and mind , even to a voluntary Community of their goods : He prayed that they all might be One in him : He hath appointed his Ministers to preach up Love , Concord and Peace throughout the world : He hath instituted particular Churches for the exercise of Love , Concord and holy Communion : He giveth to all true Christians the Spirit of Love and Peace , and every one hath so much of these ( as a new Nature ) as they have of his Spirit and saving Grace . All this and more hath Christ done himself for his Peoples Unity , Love and Peace . Sect. III. 2. Under Christ the chief Instruments of Concord must be the faithful Ministers of Christ , whose duty hereto I have before described . Particularly , 1. They must be men of more eminent knowledge and gifts than the higher sort of the Flock : or else if the People once perceive that they are equal to them , they will despise them , and turn Preachers , and set up for themselves : 2. And then such Ministers being not able to deal with Sectaries and Hereticks , will betray the Cause of God , and the adversaries will carry away the Hearers : And it will be easie to bring such persons into Contempt , and then the Truth will suffer with them : God fitteth men to do the work that he will bless them in : Not that every Congregation must needs have such an eminent man ; for a great Light will shine to other Parishes , and an able man in one Parish may be ready to help the next , and to confute Gainsayers , and may keep up the Credit of the Ministry : But it is such that must preserve the Unity and Concord of Believers , and preserve the Church from Schism . Sect. IV. 2. And if Ministers do not also live in holiness , justice , charity , free from fleshly lusts and pleasures , and unspotted of the world , as freer than other men from a proud , a worldly and a covetous mind , dividers will despise them , and ignorant people will suspect the Cause for their sakes , and many unsetled well-meaning persons will fall from them , and turn to them that they think live a more strict and pious , and humble and charitable life . The Ministers Life as well as Doctrine is needful to remedy Schism . As men fly from a Carrion or a stinking place in the house , so will the people from Priests of a corrupt Conversation . Sect. V. 3. And it is necessary , 1. That a Preacher be skilled in the particular Controversies that the Church is in danger of : 2. And that he skilfully , zealously and frequently preach up the necessity and excellency of Unity , Love and Peace , and the sin and danger of the contraries : That men may by right Reason and the Fear of God , be taught to make as much Conscience of these as they do of other great Duties and Sins , and may not be without preserving Fear . Sect. VI. 4. And it is specially necessary , that a Preacher know how to deal with the Persons as well as with the Cause : and that is not to rail at them , and render them shamefull and odious whom he would win , nor publickly to expose them to contempt , much less to slander , abuse or oppress them ; But with Evidence managed with meekness , love and tenderness to convince them , and make them feel that all cometh for their own good , from unfeigned Love ; as Musculus won the Anabaptists by feeding and relieving them in Prison , till they sought to him for instruction , and were disposed to hear it . Nature flyeth from hurtful things and persons : Had the Enmity been put at first between the Woman and the Serpent , Eve had not been so easily seduced . Too many Bishops and Preachers go about to cure Schism as a man would bring Birds to the Net , or Fishes to the Bait , by shouting and throwing Stones at them ; or as one would get the swarm of Bees into the Hive by beating them ; or as one that would get a Wife by deriding and railing at her ; or as a Physician that would get practice by mocking his Patients instead of medicining them . Men know better than so , how to bring an Oxe to the Yoak , or a Horse or Dog to hand , or to tame any Bird or Beast that is wild and frightful . It 's true , that as a Malefactor is hanged for the good of the Common-wealth rather than his own , so a desperate seducing Heretick or Divider may be justly rendered as contemptible as he deserveth , to keep others from being deceived by him : But all that we hope to win must be otherwise used . Reproach and disgrace maketh the Medicine so bitter ( which should be sugared ) that with one of many it will not go down . Scorn and reviling is the way to drive them further from us . Sect. VII . 5. And Ministers Patience with tolerable Dissenters , while they worship God with some difference from them , in their own Assemblies , is a necessary prevention of worser Schism . Thus some peaceable Bishops kept peace and love with the Novatians , when others by contrary means made more Schisms ; ( As Epiphanius saith Audius by intemperate foolish opposition was driven from the Church : ) What hurt will it do me , to let people hear another Teacher , whom they preferre before me , and can more profit by ? If I am for Organs , for Images , for Crossing , &c. what hurt is it to let others meet and worship God without them ? But when Preachers have not personal worth to keep up their Reputation , and then rail at those that do not value them , they do but make themselves more vile : And when they are so proud , that if people leave them , and preferre another , they cannot bear it , but think to remedy it by making odious or vilifying those that undervalue them , they do but as all proud men do , even cross and more debase themselves , and make that a Schism which was but a personal neglect . Sect. VIII . 3. And the Christian Magistrate must be a principal Instrument of remedying Schism . And very much may he doe by wisdom , moderation and right means , which I have mentioned before ; when wrong wayes do but increase the Schism . Sect. IX . 4. And the ancient and wisest sort of good Christians must be great Instruments herein ; They must be Examples to the Younger of Love , Peace and Concord : They must oft tell them how good and amiable a thing it is for Brethren to dwell and meet together in Unity , and open the sin and danger of Division . Age , Grace and Experience mellow and sweeten the Spirits of ripe Christians , when the Young are green and harsh and sowre . Sect. X. But among all these there are some men in all Ages , whom God stirreth up to a special zeal for Christian Concord ; And though the state of the place and times which they live in , or their own weakness , may make some of them propose some terms which in better times would be unreasonable ( as Erasmus , Cassander , Wicelius , and others did ) yet it is that healing Spirit that must be a prime mover in all the work , if ever Concord be obtained : Such have been Mel●ncton , Musculus , Bucholzer , Junius , Job . Ger. V●ssius , Camero , Ludovicus Capellus , Placaeus , Testardus , Am●raldus , Blondell , Dallaeus , the Breme and British Divines at Dort , and by their means , the Decrees of the Synod are Pacificatory ; Calixtus and his Associates Johan . Bergius , Conrad . Bergius , Ludov. Crocius , Iselburge , Archbishop Usher , Bishop Hall , Bishop Davenant , Dr. Ward , Dr. Preston , Mr. Whately , Mr. Fenner , Chillingworth , and many more : But before all , John Dury and Mr. Le Blanke . As some men that study the Revelations or Chronologie , or Genealogies , &c. are readier in those particular Subjects , than other men though of greater parts ; so they that study the Churches peace , and the Concord of differing Christians , usually are fitter for that work than others . Sect. XI . There is one sort of men that have written many things excellently for Peace , even the Socinians , who being Hereticks , have thereby done much harm . Divers of them have laid down in general those Rules and Terms which might much have furthered the Churches Peace , if the same things had been written by men of Name and Reputation . What Acontius was , or what Rupertus Meldenius was , I am not sure ; some say they were Socinians , and some deny it : But I am sure , if they were heretical , their excellent Precepts for Love and Peace may rise up in judgment against Orthodox Persecutors , Schismaticks , and Revilers : Many that are known to be Socinians , have written much for peace ; and Satan hath made great advantage of it , to bring all earnest motions for peace into suspicion : so that a man can now scarce write for the retreat of Church-warriours , and for the quenching of our consuming flames , but he is presently suspected to be guilty of some Heresie , and to have specially need of Charity or toleration himself ; Like the Fox , that having lost his Tail , would have all Foxes tails cut off . Or if it be about any point that Papists are concerned in , that a man calleth men from erroneous Extremes , to Truth and Peace , he is presently suspected to be of the mind of Cassander , Wicelius , Grotius , or such as they : Even Jacob Behmens writing so much for Love , and against Wrath , hath made some suspect a Treatise that is written for any extensive Christian Love : Could Satan but engage a man of ill fame to preach and write fervently for any fundamentall point of Religion , I am afraid with many it would make it suspected . Sect. XII . It is also of great moment for the preventing or remedying of Schism , to choose a sit season to manage the remedies . Were not men very proud and selfish , the fittest season would be times of Civil peace and prosperity : And indeed a common peace of many Countreys will hardly be well prosecuted in any other times ; because it needeth sedate minds , and quiet entercourse , and friendly communication ; which warrs and exasperations are against : Nor is it a fit time to heal a particular person , when he is fined , imprisoned , persecuted , or oppressed : For his sense and passion will stop his ears , and drive him further from those that he suffers by : ( so far are they mistaken who take violence and severity to be the way ) . But yet Pr●sperity hath greater hinderances of Love and Peace than Sufferings : for then usually the lovers of the World ( called in Scripture the Enemies of God ) as they strive most for wealth and power , do obtain it ; and being made Lords and Prelates , they think there is no sure and honourable Peace , but by all mens submission to their wills and dictates : Pride never knoweth the way of Peace , but trusteth to insulting passionate violence , which cureth Schism , as Brandy will do a burning Feaver : which may rarely be lodged in such frigid matter as may accidentally cure it , which ordinarily would kill : And a Schismatick may be such a timerous worldling , as that suffering may drive him into outward complyance : But Conscience so respecteth God , as to count man and all that he can do as nothing . Religion is a worshipping and obeying God as God : and whoever preferreth any mans Power or Interest before him , so far hath no true Religion at all . But if a sufferer be to be cured , it must not be by him by whom he suffereth , but by another that pitieth him and lamenteth his sufferings . But usually Pride and carnal Confidence in Prosperity hinder men from that condescension and moderation which is absolutely necessary to Love and Peace : Wantonness and Contention are the usual fruits of greatness , fullness and worldly ease : so that Civil Peace and Religious are too often strangers ; and being dryed in the Sun-shine we are crumbled to dust . And it is Gods ordinary way to cast contentious Wranglers into the Furnace , and melt them till they may be cast into one mold : Ridley and Hooper were reconciled in Prison . When men that fell out are all taken Captives by a common Enemy , they are sooner reconciled . When men all suffer for the same common Cause , and are together in Gaols , or Banishment , or reproach , then go trie whether they will hearken to peace . It was the great shame of the English Fugitives in Qu. Maries dayes to fall out at Frankford in their Exile . In a word , both Prosperity and Adversity have their proper helps and hinderances of Concord ; but usually , times of common Civil Peace , are the hopefullest times to treat for a common Religious peace ; but for smaller quarrelling parties , common suffering is a better time . Sect. XIII . Whoever will be the Instruments of healing Schisms , must necessarily preserve his Reputation with those that he would heal , or at least with the common sort of religious persons : For if once he be commonly ill spoken of , the best things which he saith , will be despised : If he be a Prince , if he be commonly reputed a sound and a good man , all that he doth will have a good interpretation : But if he be taken either for an enemy to Piety , or to the Doctrine which prevaileth , all that he doth will be suspected for acts of malice . Constantius is praised by Hilary himself and many others , for a man of laudable disposition and conversation ; and yet his being for the Arians , made all ill taken that he did , and he did much that deserved it : Theodosius junior and Anastasius were very pious Emperours , and great lovers of Peace , and strenuously laboured to have kept the Bishops from Schism and Church-warrs ; but being supposed to favour most that party which the others called Hereticks , all that they did was ill interpreted , and suspected to be in favour to the Hereticks . It is therefore very necessary that a Peace-making Prince be down-right honest and impartial , and shew himself conscionable in all his Actions , and a lover of Mankind , and injurious to none , but a special favourer of the good , and an enemy to Wickedness , Debauchery and Malignity in all . For this will make people love and trust him , without which nothing will be done . And what I say of Princes , I must say of Pastors and Preachers : If a man be never so zealous for Concord , if he be commonly supposed to be an ignorant man , or a wicked man , or an unconscionable crafty Politician , or a Heretick , or dangerously erroneous , or one that is partial , or hath any ill Principles or Designs , or a Persecutor , or whimsical Fanatick , all his Endeavours are like to do but little good : The general love and honour that Arch-bishop Usher , Bishop Davenant , Dr. Preston , Mr. Gataker , Mr. Fenner , Mr. Watton , Dr. Stoughton , &c. had with all sorts of sober men in England , made those conciliatory , moderating Principles to be regarded , which from other men have been received with suspicion , if not contempt and scorn . Sect. XIV . Were there no more said of all this subject but that of Rupertus Meldenius cited by Conradus Bergius , it might end all Schisms if well understood and used , viz. Si in NECESSARIIS sit UNITAS , in NON-NECESSARIIS LIBERTAS , in UTRISQUE CHARITAS , optimo certe loco essent res nostrae . Unity in things necessary , Liberty in things unnecessary , and Charity in both , would do all our work . Sect. XV. Or briefly , all must be done , 1. By the LIGHT of Reason and Sacred Truth adapted to the Understandings of the people , and seasonably proposed with good advantage to convince them . 2. By the LOVE of Pastors , Rulers and Dissenters , heaping coals of Fire on their heads . 3. By the POWER of Magistrates , encouraging men of Truth , Piety and peace , and restraining men from propagating intolerable Errors , and all sorts from violating the Laws of Humanity , Christian Sobriety and Charity , and the publick peace , and not permitting them on pretence of Religion openly to revile and abuse each other , so as to keep up mutual hatred and diabolical Calumny , and by licentious tongues to wrong each other . These few things would better heal the Churches , than all the violent and compound Medicines which worldly Jug●ers and unskilful Mountebanks have long tryed in vain . CHAP. III. More of the same subject ; Twenty things necessary in all that will deliver the Church from Schism . Sect. I. BEcause this dividing Spirit goeth not easily out , I shall repeat and summe up the common Duties of all men that will herein successefully serve the Church : for it is not every man that is fit for so excellent a work , though every man be bound to it in his place : The sad Experience of the World assureth us , that hitherto few skilful and effectual Physicians have been found . Sect. II. In short , all men that will promote the Churches concord , whether Magistrates , Pastors or People , must observe all these following things , as the necessary means , which if they be wanting , yea but one of them , the Churches will be so far disquieted , and diseased . 1. The foresaid simple Terms of Union must be understood and received , and false and ensnaring terms must be avoided . 2. Magistrates must preferre Christs interest before their own , and see that their own lyeth in preferring his : and must value conscionable upright men , though dissenters in tolerable cases , and not encourage their unconscionable enemies . And must keep peace among the Clergy and among all . 3. Men must be taught to place their Religion in worshipping God in Spirit and Truth ; and to study the power and practice of Godliness , Sobriety , Justice and Charity , more than Opinions , self-exalting or Will-worship : and to love their Neighbours as themselves , and do as they would be done by . 4. Men must learn of Christ to see the amiableness of Sincerity and Holiness under many differences and weaknesses , and so love what is amiable , and bear with what is tolerable , and pardon what is pardonable in all : and to receive the weak , even in the Faith , but not to doubtfull Disputations : and to speak more of the Good that is in upright men than of the Evil : yea never speak evil of any man till they be certain of the truth : nor then till they be well satisfied , that it is like to do more good than harm . 5. Men must labour to know themselves , and be acquianted with their own fallibility and defectibility , mutability and insufficiency , and to remember how much they have to be pardoned and tolerated , and so to cast the first stone at themselves ; to fly from Pride , and know how unmeet they are to be the Rule of all mens Judgments and Practices , or to seem so wise , as that none shall be tolerated that differ from them , nor speak publickly to God , but in the words which they prescribe . 6. Men must not be too strange to one another , nor keep too distant ; for neerness and acquaintance reconcileth , and distance cherisheth false reports and suspicions , and men take liberty to hear , think and speak ill of strangers behind their backs , which familiarity would cure . 7. None but Volunteers must be taken for true Christians , nor admitted to holy Communion , to receive the Seals of Pardon and Life . 8. To use more a friendly discoursing way for convincing Dissenters , than disgracefull , passionate , militant disputations , ( Though dangerous seducers must be confuted by necessary disputation . ) 9. To abhorre Envy and Emulation ( the Off-spring of Selfishness and Pride ) and not to grudge at other mens esteem , that are preferred before us ; especially that Preachers and Pastors envy not the preference of other Teachers , nor murmur at their liberty , honour or success ; but rejoyce with Paul , Phil. 1. that Christ is preached , though it be by Contentious men , that do it in Envy and Strife , to adde affliction to the afflicted . 10. To dread Persecution and unjust violence to men of Conscience , and not to force them to sin and damnation , by bearing down Conscience in unnecessary things . 11. To be well furnished with holy Reason and Love , and for Ministers to be confined to the use of these , from all use of Violence by the Sword ; and kept to their proper work and Government by the Word and Church-keyes . 12. To rebuke and frown away malignant and Religious Calumniators , Whisperers , Censurers and Backbiters . 13. To teach the People wherein the uniting Substance of Religion doth consist , and what a sin it is to be censorious and separate causelesly from others , and represent their different Opinions , Modes and Circumstances of Worship unjustly odious , to stirre up other mens hatred and separating distastes : and how great a sin and danger Schism or Division is . 14. To avoid all needless novelties and singularities , and to keep to Vincent . Lerinensis's Measure , of holding to that which hath ever been received as necessary by the whole Church , and was the primitive Faith and Religion . 15. To avoid contending about meer ambiguous words , and ever to agree of the sence of all the terms before you enter on further disputation : and to suspect such ambiguity in all debates . 16. As Magistrates must be just and impartial , so people must be taught to obey them under Christ , in all lawfull things belonging to their Office , and that as a part of their Obedience to God. 17. Peace-makers must be men of Piety and blameless Lives , that may honour their works , and not by scandal harden adversaries , nor lay Stumbling-blocks before the weak : and such as study to do good to all . 18. They must submit to men of the lowest and weakest ranks , and not despise them , and the strong must bear the Infirmities of the weak , restoring the fallen with the spirit of meekness , remembring that they also may be tempted . 19. They must not expect such a degree of Concord on Earth as is not to be expected , lest for want of it they be tempted to murmur at God , doubt of Religion , and make the breach wider by unjust severities against the weak . 20. When any are accused of Heresie or Scandal , they must be ready with patience to give satisfaction to others , to the Churches , to Rulers , to Equals , or Inferiors , Referring them to their Profession of Faith , and answering what is charged on them , and willingly amending what they are convinced is amiss . But all this and much more I have formerly written in a Book called , The Cure of Church-divisions . CHAP. IV. Popery ( or the Papacie ) will never unite the Church . Sect. I. I Come now to prove the insufficiency and ineptness of the terms of Union which many men have devised , and obtruded on the Churches : Repeating , that few things more divide , than false Means of uniting , while these engage men to set against all that cannot yield to them . And I shall begin with the terms of the Papal party , as being the chief Pretenders . Sect. II. The Papists think , that the way of Union and avoiding Schism is , for one Man , the Pope of Rome , to be taken for the Universal Vicar of Christ on Earth , even the governing Head under Christ of all the Christians on Earth , yea , and of all the World , in order to make them Christians ; and that the Church on Earth is one such politick Body , of which Christ is the invisible Head of influence , and the Pope is the visible Head as to Government : And that none are of the visible Church that are not the Popes Subjects , and that they that refuse such Subjection are Schismaticks or Hereticks or Infidels : And that all that own Christ , should be compelled by Sword or torment to own the Pope as his Vicar General . Sect. III. Campanella , de Regno Dei , openeth the Mystery of the Fifth Monarchy , and alledgeth the texts that are brought for it , as intending Christs Reign on Earth by the Pope as his Viceroy : And indeed it is an Universal Kingdom or Monarchy which they plead and strive for , under the name of the Universal Church : But in this they greatly differ , whether the Pope have the universal Power of both Swords , or but of one , that is , both Civil and Ecclesiastical , and be really the King of all the World : And herein they are of three Opinions as to the Subject of this Power , and of three Opinions as to the degree . Sect. IV. As to the Possessor of this Authority , 1. One party say that the summa Potestas is in th●● Pope ; 2. Another saith , it is in the Pope presiding in a General Council , or in the Pope and Council agreeing ; 3. And another party hold that it is in a General Council alone , yet so as that the Pope is the Head of the Universal Church , as the chief Prelate , and Ordidinary Governour , though subject to the Legislative and Judicial Power of the Council . Sect. V. And as to the Degree of Power , 1. Some hold that the Pope is the Monarch of all the Earth , having the chief Power of both Swords , and that the World is his Kingdom , as Gods Vicegerent . 2. Others hold , that he hath directly only the Ecclesiastical Power , but indirectly and in order to Spirituals he hath also the Temporal power ( of the Sword ) : Or , as the most hold , that in his own Territories he hath both Powers as to Personal exercise ; but in other Kingdoms , he can himself only execute the Church-power , but he may command Kings to execute the power of the Sword for Religion , according to his and his Bishops decrees : and may force them to it by Anathema's , and releasing their Subjects from the Bonds of Fidelity , and giving their Kingdoms to others : As some say , that the King may not be personally Judge in the Courts of Justice , but he may make Judges , and force them to their duty , and depose them if unworthy . This differeth little from the former : The Monarchy is nevertheless absolute , though Kings be the Popes Officers or Lictors . 3. But some few hold that the Pope and Bishops have no Power of the Sword at all , nor of forcing Kings to use it ; The Controversie was hotly handled when Popes and Emperors were in Warrs : The Volumes written on both sides are published by Goldastus , to which William Barkley and some others in France have added more . Sect. VI. Rightly therefore doth the Geograph . Nubiensis call the Pope A King ; The Name of a Church maketh not a difference in the thing : There be some that think that all Kings should be also Priests , and the Popes will grant it so far as to hold , that all Bishops should be Magistrates , and the Chief Priest be Univer●al King● Cardinal Bertram in Biblioth . Patr. saith , God had not been wise , if he had not set up such a Monarch under him over the World. And in 〈◊〉 seu Bulla Sixti quarti Philippo Palatino Rh●ni in ●rehero , Vol. 2. pag. 162. you may see their Claim in these words : [ Universos Christianos Principes ac●omnes Christi fideles requirere eisque mandare vice Dei , cuius locum quamvis immeriti tenemus in terris . ] To require all Christian Princes , and all faithful Christians , and to command them in Gods stead , whose place on earth we hold , though unworthy . ] The Twelfth General Council , viz. at the Laterane , sub Innoc. 3. and some at Rome under Greg. 7. and many others , put this Claim of theirs past doubt . Sect. VII . Now that the Universal Church will never unite in the Roman Papacy , I prove undeniably as followeth : 1. Because Christians will never unite in an Agreement to forsake the Scriptures as Gods Word and Law : where they will still find that he never instituted such a Roman Monarch . The Papists contrary Assertion will never convince the World , when the Book it self is open before them . They will there find no one man that ruled all the rest ; no one to whom Appeals were made : no one that ever claimed such a power ; much less that settled any such at Rome ; or that ever a word was left by Christ to direct the Church to center in the Bishop of Rome : Nor that ever the Apostles preached this to the Churches , which they must needs have done , had it been essential to the Church Catholick , or half as necessary as the Papists make it . Sect. VIII . 2. Because in Scripture , Christians will ( not only find nothing for it , but ) much against it : which many Volumes having largely proved , ( Chamier , Whitakers , White , and abundance more ) it would be vain here to repeat . I commend to the English Reader now but Dr. Challoners small Book , of the Catholick Church . Sect. IX . 3. Because , were it but as dark and doubtful and uncertain as common Reason and Disputers experience proveth it , the universal Church can never unite in a thing which so few can see any certainty in , or evident proof of . Sect. X. 4. Because the greatlyest reverenced General Councils are against it , limiting the Popes power to his Diocese , as Nice first doth ; and declaring him to be National , and of humane Institution as being Bishop of the Imperial City , and advancing Constantinople , from the same Reason as doth the Council of Chalcedon : Of which I have largely written against Terret . Sect. XI . 5. Because the Greek Church hath ever held the Papacy to be of humane Institution : Proved briefly ; 1. Because they ever held the Popes power to stand on the same Foundation with the other Patriarchs : But they ever held the other Patriarchs to be of Humane Institution ; which needs no proofs to men of Reading . 2. Because they set up Constantinople first next him , and then equal to him , and then above him : which they had never done , had they taken the Papacy to be of Divine Institution : For they never pretended any such foundation for the Bishop of Constantinoples power ; and they were never so desperate as to set up Mans Ordination above Gods. 3. Because they took his Power to be limited by the Laws of the Empire , and him to be subject to the Emperours : All which is known to men that know Church-History . Sect. XII . 6. Because the common Reason of Mankind will still discern that a humane Monarchy of all the Earth , is a dream and Impossibility ; and that no man is naturally capable of exercising such a power . Sect. XIII . 7. Because while Baronius , Binius , Crab , Surius , and other Histories of the Councils are extant , and Platina , Anastasius , and other Histories of the Popes , and while all the old Church-History is extant , and all the German , French , Italian , Belgick , English , and other later Histories , the horrid wickedness of Popes , and the Mischiefs they have brought upon the World , and the blood they have shed to settle their Kingdoms , will be known to Mankind , and will not suffer men universally to believe that God ever made such Governours essential to his Church , or necessary to its Unity . Sect. XIV . 8. Because Kings and States will never become all so tame and servile , as to resign their Kingdoms so far to an universal Monarch , and to become his Subjects , especially after the sad experience of his Government . Sect. XV. 9. Because if the people were never ●o blind , there will in all generations arise wise and Learned persons , who will know all these things , and never consent to Popery . Sect. XVI . 10. Lastly from Experience : The Universal Church now doth not , nor ever did unite in the Roman Papacy , and therefore never will do . That now they do not , is past doubt with those that know the Papists are but the third or fourth part of the Christian World. Bishop Bramhall saith they are but a fifth part . The great Empire of Ethiopia , the Christians in Egypt , Syria , Mesopotamia , that are falsly called by them Nestorians and Eutychians or Jacobites , who parted from the Greeks upon the ejection of Diosecrus by the Council of Chalcedon , the Armenians , Circassians , Mengrelians , Georgians , those scattered in the Persian Empire , the Greeks scattered throughout the Turkish Empire , the Empire of Moscovie , the Kingdoms of Sueden , Denmark , England , Scotland and Ireland , the Subjects of the Dukes of Saxony , Brandenburgh , Lunenburgh , Hanover , Osnaburgh , Holstein , the Prince of Hassia , the Palsgrave of the Rhine , Ducal Prussia , Curland , Transilvania , all the Protestant free Cities in Germany , Dantzick , and others tolerated in Poland , those in Hungary , some in Walachia and Moldovia ; Belgia , called the Low-Countreys , with Friesland , Embden , Geneva , &c. the Protestant Cantons of Helvetia ; those in Rhoetia , in Piedmont , &c. and those tolerated in France : Our Plantations in the West-Indies or America , viz. New-England , Virginia , Barbados , Bermudas , Jamaica , and the rest ; All these are Christians that unite not in the Pope , nor are subject to him . I know they say that these are Hereticks and Schismaticks , and no parts of the Church : But that is too easie a way of arguing , and no Cure at all for Christians discord . By this way of reasoning they may prove that all the Christian Church or World is united in the Pope , if he had but ten Subjects , because all the rest are no part of the Christian Church or World : as a mad man proved that all the World was his , because he thought his House and Land was all the World. But Christ will not so easily lose his Church , nor be disputed out of his Inheritance by so gross a fallacy : If you argue [ None are parts of the Christian Church but the Popes Subjects : All the Popes Subjects unite in the Pope : Ergo , all parts of the Christian Church are united in the Pope , ] You must prove your Major to Christ better than ever you did , before he will be so deposed from his Kingdom , and lose those whom he so dearly bought . The Bishop of Constantinople , Alexandria , Ephesus , Canterbury , may say the like , that none are Christians but their Subjects , but this is it that I say the World of Christians are not united in . Sect. XVII . And as it is so now , it was so in the last Age : And though some of them cheat Women by telling them that all the Christian world before Luther were united in subjection to their Popes , they must burn all their own Church History and Councils , and make men ignorant of what is past in former ages , before this will be believed by men that can read Latin and Greek ; certainly they do not believe it themselves : They cannot though they would : Was all the West subject to the Pope , when so many hundred thousand were murdered for being against him ? When the Bohemians were so persecuted by warrs ? when Spain it self hath been accused of such Heresie ? when most of Germany stuck to the Emperours , and despised the Popes ? when France and England have been censured and Interdicted by him , and obeyed not his Interdicts ? when for many Ages most of Italy hath been a Field of warr , and fought against him ? when Rome it self hath so oft driven him away ? But especially when upon the Constantinopolitane Decree de tribus Capitulis , Pope Vigilius was forsaken by much of Italy and the West , and all his Successors for about an hundred years , and the Patriarch of Aquileia set up as their Head instead of Rome , till Sergius after reconciled them ? And all this while were not the Greeks , Moscovites , Armenians , Syrians , Abassines , and all the rest before mentioned in Asia and Africa , &c. from under the Pope ? I have oft asked , and ask again , was all Christendome subject to the Pope , of whom their Melchior Canus saith ( Lecd Com. cap. 7. fol. 201. ) That not only the Greeks , but almost all the rest of the Bishops of the whole World have fought to destroy the Priviledges of the Church of Rome ; and indeed they had on their side the Arms of Emperours , and the Greater number of Churches : and yet they could never prevail to ab●●gate the Power of the One Pope of Rome ? ] Was all the Christian World under him , when their Raynerius saith , ( cont . Wald. catal . in Bibl. Patr. To. 4. p. 773. ) [ The Church of the Armenians , and Ethiopians , and Indians , and the rest which the Apostles converted , are not under the Church of Rome ? ] Was all the Church under him before the Turks conquered the Greeks ? when the Greek Church alone , and the rest in the Eastern Empire , were twice as many as all the Western Churches : and Abassia , and all in the East and South without the Empire , were also from under him ? Yea and when their own Jacobus de Vitriaco writeth ( Histor . Orient . c. 77. ) who dwelt at Jerusalem , [ That the Churches of the Easterly parts of Asia , alone , exceeded in number the Christians either of the Greek or Latine Church . ] And their Brochardus , that lived also there , saith , that [ Those called Schismaticks by us , are far better men than those of the Roman Church . Sect. XVIII . If they say , that at least for the first six hundred years all the Church was governed by the Pope ? I answer , It is more probable which Marnixius and many Protestants affirm , that for the first six hundred years there was not one Papist in the world , that is , One that took the Pope to have the Governing power over all the Church on Earth . The oft cited words of Gregory the first and Pelagius plainly shew , that they abhorred the Claim : The Pope was from the year 300. till 600. and after the first Bishop in the Roman Empire , 1. Under Councils and Emperours ; 2. Not Ruling the other Patriarchates , but sitting before them in Councils ; 3. And this by M●ns Ordination , only in one Empire ; 4. And had no Rule in any of the extraimperial Churches in the World : even here with us the Britains rejected them , and the Scots would not eat or converse with them . The Abassine Empire was never under them , nor those of India and Persia : And the Councils in which they had the first seat were but of one Empire , as is after proved . And as for the first three hundred years under Pagan Emperours , their own Writers confess the Church of Rome was little set by ; that is , it had no governing power over the rest , nor is there any pretence to think they had . The first that talk'd very high , was Leo the first , who called himself the Head of the Catholick Church : But by [ Catholick ] was then meant usually the Churches in the Empire only , and by Head he meant the prime Bishop in order , but not the Governour of all : Nor was his claim , if he meant any , more approved , by the Churches in that Age. Though the Council of Chalcedon highly applauded him and his Epistle , as an advantage to carry their Cause against Dioscorus ( who had excommunicated the Pope ) and took him for the prime member of their Council , yet they thought meet in their Canons to declare , that it was but by humane , mutable right in the Roman Empire . Let them shew us if they can , when and where the universal Church on Earth ever subjected themselves at all to the Pope . Much less can they bring any pretense of it for the first three hundred yeas : Had they any Meeting in which they agreed for it ? Did they all receive Laws , Ordination or Officers from Rome , or from its Emissaries ? If we were so foolish as to believe that his precedence in General Councils was a proof of the Popes Monarchy ; yet it 's easie to prove 1. That for 300 years there was no General Council ; 2. And that it was not the Pope that presided at Nice ; 3. And that those Councils were but Imperial , and not truly Universal . But if all the Church ever had been subject to the Pope , as being at first ( except Abassia ) almost confined to the Roman Empire , it doth not follow , that it will ever be so again when it is dispersed into so many Kingdoms of the World : The Jesuites at first were all under the King of Spain , and the Mahometans at first all under one Prince , but they are not so now : Is it likely that ever all Christian , Mahometan and Heathen Kings will suffer all their Christian Subjects to be under the Government of a Foreign Priest ? But their own Writers agree , that the Apostles at first were dispersed into many Countreys besides the Roman Empire , and that Ethiopia was converted by the Eunuch mentioned Acts 8. initially ( its like before Rome , ) and fullyer by St. Matthew : And you may see in Godignus , Alvarez , Damianus a Goez , and others , full evidence that they were never Subjects to the Pope of Rome . I conclude then , 1. That Rome is not owned this day as the head of Unity by all Christians : 2. That it never was so taken for the Governing and Uniting Head ; 3. And that the reason of the thing fully proveth that it never will be so . I may adde , that indeed it is not known among themselves who are the consenting Subjects of the Pope , or Members of their Church : It is indeed Invisible , or a Church not knowable . For , 1. They are not agreed , nor ever like to be , what is the essential qualification of a Member of the Church : Or what that Faith is that must make a Member : Some say , it must be the Belief of all the Creed explicitely ; others , of some few Articles ; others , that no more is necessary ad esse than to believe explicitly that God is , and that he is a Rewarder of good works , and to believe that the Church is to be believed : Of which see Fr. a Sanct. Clara in his Deus , Natura , Gratia. 2. And their forcing men into their Church with Tortures , Fire and Sword , leaveth it utterly uncertain who are Consenters , and who are in the Church as Prisoners , to save Limbs and Life . And if they ever recover England , Scotland , Ireland , Germany , and the other Reformed Churches , it must be by the Sword , and Warrs , and Violence , and never by force of Argument : And if they should conquer us all ( which is their hope and trust ) it will not follow , that men are of their minds , because they cannot or dare not contradict them , no more than because they are dead . Experience , Reason and Scripture then do fully prove to men that are willing to know the truth , that the Universality of Christians will never be united to the Roman Papacy : Yea , that this Papacy is the greatest of all Schisms , 1. By setting up a false Head of Union ; and 2. By cutting off or renouncing three parts of the Christian World , even all Christians except the Subjects of the Pope . CHAP. V. The Vniversal Church will never unite in Patriarchs , or any other humane Form of Church-Government . Sect. I. WHether or how far such Forms may consist with Union , is a Question that I am not now debating , any further than shall be anon intimated by the way . But that they will never become the Bond of Union , or be received by all , and that to make any such thought Necessary to universal Unity , is Schism , I am easily able to prove . Sect. II. And this needeth no other proofs than what are given against uniting in the Papacy , in the former Chapter . As , 1. Patriarchs and other humane Institutions being not of God but Man , the whole Church can never unite in them , 1. Because they will never all agree that any men have true Authority given them by God , to make new Church-Officers and Forms that shall be necessary to the Unity or Concord of the Church Universal . 2. They will never agree who those men are that God hath given such power to , if they did suspect that such there are . A Prince hath no Power out of his Dominions . 3. They will never agree , that if man made such Forms or Offices , they may not unmake them again if they see cause ; or that their Acts bind all their Posterity never to rescind or change them . 4. They will never find that all the Christian World ever agreed herein , and so in all Posterity is obliged by their Ancestors . 5. Much less will any ever prove that the Institution was Divine . Sect. III. If any say , that the Apostles settled this Form by the Spirit , the Universal Church will never believe it : For , 1. No Scripture saith so : 2. No true credible History saith so : 3. If the Apostles settled Patriarchs , it was either as their own Successors , or as a new Office : And it was either by joynt consent , or man by man , each one apart : But 1. Had they settled them as their Successours , they would have settled twelve or thirteen ; But there were but five settled at all , besides some new petty Patriarchs ( as at Aquileia when they cast off Rome . ) 2. No Writer tells us of any meeting of the Apostles to agree of such a Form. 3. No nor that ever they settled them . 4. History assureth us that they were settled only in One Empire , and not in the rest of the World. 5. And that the Emperour and Councils of that Empire made them . 6. And therefore when they were at first but three they added at their pleasure two more , Constantinople and Jerusalem . 7. And none of all these pretend to Apostolical Institution and Succession but Antioch , that claimeth to be St. Peters first Seat , and Rome to be his second , and that but as Bishops , ( when that also is a frivolous pretense . ) Alexandria claimeth succession but from St. Mark , and Jerusalem from that St. James who ( saith Dr. Hammond and others ) was none of the Apostles , and Constantinople from none at all , though above the rest . Councils ( as Constant . and Chalced. ) professing that the Fathers and Princes made them what they were . Sect. IV. It is certain , that the Christian World is not now united in Patriarchs , nor ever was , nor ever will be . The Patriarchs of the rest of the Empire are all now broken off from the Church of Rome : Constantinople , Alexandria , Antioch and Jerusalem , are all against him : The East had four , and the West but one , and are now at odds condemning each other . The rest of the world have none , and had none . And it is commonly confessed , that as men set them up , so men may pull them down again . Yea , even in the old Empire many Churches were from under all the Patriarchs , as is commonly known . Sect. V. And how should these Patriarchs unite all the Church ? It must be either by meeting or at distance . As for their meeting , Princes that are some Mahometans , and some Christians , of divers Interests and Minds , will not suffer it : And neither by meeting or distance can we be secured that they will agree , when even under one Emperour that laboured to unite them , they were among their Clergy like the Generals of so many Armies , distracting ( and at last destroying ) the Empire by hereticating and persecuting one another . Those that have divided and undone that Empire , are never like to unite the Christian World. Sect. VI. And what I say of Patriarchs , I say of all humane Forms of Churches or Church-government ; and so of such an Episcopacy as is not necessary to the being of the Church . There are here three distinct questions before us : 1. Whether the Pastoral Office be necessary to Church-unity ? 2. Whether Parochial Episcopacy be necessary to it ? 3. Whether Diocesan Bishops distinct from Archbishops be necessary to it ? And you may adde a fourth , Whether Archbishops be necessary to it , ( not disputing now the lawfulness of any of all these ? ) Sect. VII . 1. Of the first I have spoken before : No doubt but Christs universal Church hath ever had Teachers and Pastors as the most noble organical part ; And a Body may as well be without a Stomack , Liver or Lungs , as the Church be without them . And to a particular Church as political , organized , or Governed , they are a constitutive part . But I have before shewed reasons to doubt whether yet it be necessary to salvation to every individual Christian to know that the Ministry is an instituted Office , and to own such : But this little concerneth our Cause . Sect. VIII . 2. Parochial Episcopacy , that is , the preeminence and government of one Presbyter called a Bishop over the rest in every single Church , was early introduced to avoid the discord of the Presbyters and the Flock : In the time when Ignatius's Epistles were written , he tells us , That every Church had One Altar , and one Bishop with his fellow-Presbyters and Deacons . Whether this was of Apostolical Institution , or a humane Corruption , is disputed in so many Volumes ( by Petavius , Sancta Clara , Faravia , Whitenitto , Downham , Hammond , Hooker , Bilson , &c. on one side : And Gersom , Bucer , Beza , Cartwright , Salmasius , Didoclane , Jacob , Blondel , Parker , Paul Baine , &c. on the other , ) that I think it not meet here to interpose my thoughts . But that it is not essential to a Church , and that all the Church will not unite in it , appeareth as followeth . Sect. IX . 1. They are not united in it now : The Reformed Churches in France , Belgia , Helvetia , and many other parts , are against such Bishops as necessary , and a distinct Order . And in England , Scotland , and Ireland , New-England , &c. they are by some approved , and by others not . 2. Former Ages have had many pious Christians against them , especially in Scotland , and among the Waldenses . 3. The School-men and other Papists are not themselves agreed , whether Bishops and Presbyters are distinct Orders . 4. The Church of England even while Popish denyed it , and said they were but one Order , as you may see in Spelman Aelfreds Laws or Canons . 5. Hierome and Eutychius Alexandrinus tell us how and why Episcopacy was introduced at Alexandria , and that the Presbyters made them there . 6. The Scots were long governed without them , ( as Major and Beda tell us . ) And their Presbyters made the first Bishops in Northumberland ; as Pomeranus a Presbyter made those in Denmark . 7. Almost all the Churches in East and West as far as I can learn , have cast off Parochial Bishops ( of single Churches ) and in their stead set up Diocesans over multitudes of Parishes without any Bishops under them , but Curats only . 8. While there is no hope of all agreeing whether it be a Divine Institution , and that of essential necessity ) there is no probability that ever the Universal Church will unite in them . 9. The Diocesans we find will never yield to them . 10. The reception of them will not unite the Church were it agreed on , it being more and greater matters that they differ about . I confess that the ancient reception of them was so general , and the reason of the thing so fair , that I am none of those that accuse such Episcopacy as unlawfull or Schismatical , but rather think it conduceth to prevent Schisms : But , 1. I am satisfied that it will not be agreed to by all , 2. Nor serve for universal Concord were it agreed on ; 3. And that it is Schismatical to make them more necessary than God hath made them , and to cut off Christians or Churches that cannot receive them . Sect. IX . Diocesan Episcopacy ( by which I mean a single Bishop over many hundred or score Parishes and sacred Assemblies that have Altars , and are large enough to be single Churches , or at least Many such , without any Bishops under him of those Churches ) will much less ever unite the Universal Church , however it hath obtained over very much of the Christian world . For first more Churches by far at this day are against it , than against Parochial Episcopacy , and more Volumes are written against it ; and Men have a far greater aversness to it , as more dangerous to the Church . Sect. X. 2. It is contrary to the Scripture Institution , which set up Bishops in all single Churches , ( whether the same with Presbyters I now dispute not , but they were such as then were received ; ) And those that think such Single , or Parish , or City Bishops necessary , will never agree to put them all down . Sect. XI . 3. They turn all the Parish-Churches into Chappels , or meer parts of one Church , and Unchurch them all , in the judgment of those that take a Bishop to be essential to a Church : And all will not agree to Unchurch all such Parishes . Sect. XII . 4. It maketh true Discipline as impossible , as is the Government of so many score o● hundred Schools by one Schoolmaster , or Hospitals by one Physician , without any other Schoolmaster or Physician under him , ( but Ushers and Apothecaries ; which all Christians will not agree to . Sect. XIII . 5. It is contrary to the Practice of the Primitive Churches , and casteth out their sort o● Parochial Bishops , as I have elsewhere fully proved . 1. From the Testimonies of many , such as that o● Ignatius before cited . 2. From the custom of choosing Bishops by all the People . 3. And of managing Discipline before all the Church . 4. By the custom mentioned by Tertulli●● and Justin Martyr , of receiving the Sacrament onely from the hand of the Bishop , or when he Consecrated it . 5. By the custom of the Bishops onely Preaching , except in case of his special appointment . 6. In every Church the Bishop sate on a high Seat with the Presbyters about him . 7. The Bishop onely pronounced the Blessing . 8. Many Canons after , when the Churches grew greater , command all the People to be present , and communicate with the Bishop on the great Festivals . These and many more Evidences prove , That in the Primitive Times the Bishops had but single Churches , and every Altar and Church had a Bishop . Sect. XIV . 6. The very Species of the old Churches is thus overthrown , and the old office of Presbyters therewith , which was to be assistant Governors with the Bishop , and not meer Preachers or Readers . And all these Changes all Christians will not agree to . Sect. XV. 7. Especially the sad History of Councils and Prelacy will deter them from such Concord ; when they find that their Aspiring , Ambition and Contention , hath been the grand Cause of Schisms and Rebellions , and kept the Church in confusion , and brought it to the lamentable state in East and West that it is in . Sect. XVI . 8. And constant Experience will be the greatest hinderance : As in our own Age many good Men , that had favourable thoughts of Diocesans , are quite turned from them , since they saw Two thousand faithful Ministers silenced by them ; and that it is the work of too many of them to cast out such , and set up such as I am not willing to describe : And such Experience After-Ages are like to have , which will produce the same effects . When Experience persuadeth Men , That under the name of Bishops , they are Troublers , Persecutors and Destroyers , they will account them Wolves , and not agree to take them for their Shepherds . It will be said , That Good Bishops are not such : It 's true , and that there are Good Ones no sober Man doubteth : But when 1300 years Experience hath told Men , That the Good Ones are few , in comparison of the Bad Ones , ever since they had large Dominions and Jurisdictions : And when Reason tells Men , That the worst , and most worldly Men , will be the most diligent seekers of such Power and Wealth ; and that he that seeketh them , is liker to find them , than he that doth not ; and so that Bad men are still likest to be Di●cesans : And when the divided , scattered , persecuted Flocks , find that the work of such Men , is to silence the most conscionable Ministers , and to be Thorns and Thist●es to the People , though they wear Sheeps cloathing , Men will judge of the● by their fruits , and the Churches will never be united in them . Sect. XVII . 9. The greatest Defenders of Episcopacy say so much to make Men against them , as will hinder this from being an uniting course . I wi●l instance now but in Petavius , and Doctor Ham●●d who followeth him , and Scolus , who saith , 〈…〉 Clara led them the way : These hold , That the Ap●st●●s setled a Bishop without any subject sort of Presbyters in every City and single Congregational Church : And Doctor Hammond ( Annot. in Act. 11. & Dissertat . adversus Blondel ) saith , That it cannot be proved that there were any subject Presbyters in Scripture-times ; but that the word Presbyter every where in Scripture signifieth a Bishop : And if so , 1. Men will know that the Apostolical Form was for every Congregational Church to have a Bishop of its own . 2. That no Bishop had more setled Congregations than one : For no such Congregation could worship God , and celebrate the Sacrament of Communion , as then they constantly did , without a Minister ; And one Bishop could be but in one place at once , and so without Curates , could have but one Assembly . 3. And Men will be inquisitive , By what Authority Subject Presbyters , and Diocesan Bishops and Churches were introduced after Scripture-times ? in which they will never receive universal satisfaction . If it be said that the Apostles gave Bishops Power to make a subject order of Presbyters , and to turn Parish or Congregational Churches into Diocesan , and so to alter the first Forms of Government , when they were dead ; this will not be received without proofs , which never will be given to satisfie all : Nay , it will seem utterly improbable , and Men will ask , 1. Why did not the Apostles do it themselves , if they would have it done ? Was not their Authority more unquestionable than theirs that should come after ? If it be said that there were not qualified Men enow , it will , 2. Be asked , Were there not like to be then greatest Choice upon the extraordinary pouring out of the Spirit ? 3. Do we not find in Corinth so many inspired gifted persons in one Assembly , that Paul was put to limit them in their Prophecying , yet allowing many to do it one by one ? And Acts 13. there were many Prophets and Teachers in Antioch : And at Jerusalem more , and at Ephesus , Acts 20. and at Philippi , Phil. 1. 1 , 2. there were many Bishops or Elders ; And such Deacons as Stephen and Philip , &c. would have served for Elders , rather than to have none . 4. Doth not this imply , that after-times that might make so great a change , may also do the like in other things ? 5. And that Diocesans and subject Presbyters be but humane Institutions , and therefore Men may again change them ? 6. Doth it not dishonour the Apostles , to say that they setled one Form of Government for their own Age , which should so quickly be changed by their Followers into another species ? All these things , and much more , will hinder Universal Concord in Diocesans . Sect. XIX . Yet I must add , that there is great difference between Diocesans both as to their Government , and their Persons , whence some Churches may comfortably live in Concord under them , though 〈◊〉 be divided and afflicted under them . 1. Some Diocesans have Diocesses so small , that Discipline is there a possible thing : Others ( as ours in England ) have some above a thousand , some many hundred , or score Parishes , which maketh true Discip●●● impossible . 2. Some Diocesans exercise the Church Keys of Excommunication and Absolution only themselves . Othe●● delegate them to Presbyters , ( and thereby tell the People that Presbyters are capable of them . ) Others ( which is the Case with us in England ) do commit them to Lay-Chancellors , who Excommunicate and Absolve by Sentence , commanding a Priest to publish it . 3. Some Diocesans may , if they please , allow the Parish-Priest to be Episcopus Gregis , and to exercise so much of his true office in his Parish , as shall keep up some tolerable Purity , Order and Discipline , themselves receiving Appeals , and being Episcopi Pastorum . 〈◊〉 this is rare , I know none such : But they leave the Parish-Priest no power so much as to suspend his own Act in administring Baptism , or the Eucharist , or pronouncing decreed Excommunications or Absolution● when it is against his Knowledge and Conscience , no though the People profess that they take him not for their Pastor or Guide at all , or refuse to speak with him in case of Ignorance , suspected Heresie or Scandal . 4. Some Diocesans are learned , good and holy Men , and set themselves to promote Godliness , and encourage the best Ministers : such we have had in England , ( as Grindall , Jewel , Usher , and many more excellent Men. ) But others , in jealousie of their places , power and interest , suspect and set themselves against painful Preachers , and strict Men , especially if they dissent from them , and take them for dangerous Enemies , and persecute them , and countenance the ignorant Rabble , to strengthen themselves against them : So that particular Concord will be promoted by some Diocesans , but Universal Concord will never be so attained by them . Sect. XX. There are many Learned Divines , who think that Forms of Church-Government are mutable , and not necessary to all times and places : and that as Prudence may change other Rites , Circumstances and Orders , so it may do this : And some Papists are of this mind ; Read Card. Cusanus de Concordia , and Gorson de Auferibilitate Papae ; And the Italian Bishops at Trent , were for the dependance of Bishops on the Pope , as the Maker of their Order , or Giver of their Power . And if so , it is not capable of being necessary to Catholick Unity , which may it self be changed . And most Protestants and Papists hold , that Men may turn Diocesan Bishops again into Parochial , if they saw cause . And all confess , that Man may set up Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every City , which in the old sense was in every great Town , like our Corporations , or Market-Towns , which is greatly different from the Roman , or the English , or the French , or the Italian Diocesses . Sect. XXI . Yea , there are very Learned Divines , that think no Form of Church-Government is Jure Divino , or of Divine determinate Institution ; so though Doctor Edward Reynolds , late Bishop of N●rwich ; and Doctor Stillingfleet doth not only think so himself , but hath cited great and many Patrons of that opinion , and brought a great many of Arguments for it in his Irenicon : Be these in the right or wrong , no Man of this opinion can believe any one Form of Government necessary to the Unity of the Church , or fit to be the terms of Universal Concord . And it is certain that some will still be of their opinion ( besides those that account Diocesans unlawful . ) CHAP. VI. The Vniversal Church will never unite in General Councils as their Head , or as necessary to Vnion . Sect. I. THose that are not for the Absolute Sovereignty of the Bishop of Rome over all the World , do yet many of them think that they are very moderate Men , if they hold but the Superiority of Councils above the Pope , or limit the Popes power to the advice and consent of Councils ; taking them to be necessary to Unity : But the contrary is very easily proved ; much more their insufficiency . Sect. II. 1. It is certain , that the Church had Union before there was any General Council : The first at Nice was 310 years at least , if not more after the Birth of Christ . There is none pretended to be before that , by any judicious men . They that instance in the Consultation of the Apostles , Elders and Brethren at Jerusalem , Acts 2. may easily see reason to convince them , that those were but the Apostles , Elders and Brethren , that were ordinarily then resident at one City and Church : And such as pretended not to be Governours of all the Apostles , Elders and Brethren who then were absent , about the world . The Popes and his Cardinals may say they are a General Council ; but who will believe them ? These at Jerusalem were not sent from all the Churches , but one of the Churches sent to them , as fittest to advise them , and as being men most certainly , and eminently inspired by the Holy Ghost . It 's true that Christ and his Apostles had a Governing power over all the Church : And if they will impose on us no other sort of General Councils as so necessary , but such as have such office , power and infallibility , and dwell together in one house or place , and are not sent from other Churches as their Representatives , and can prove such a Power , we shall submit to such a Council . Pighius hath said enough of that Novelty , and against the Governing power of General Councils : That which was not essential to the Church 310 years , is not so now . Sect. III. 2. If General Councils be the necessary means of Union , it is either for their Laws , or their Judgment ; and it is either past Councils , or present ones , or both . 1. If it be the Laws of past Councils , then one Council that can make Laws enough at first , may serve without any After-Councils : And if it be enough that there have been General Councils , why is not the Church united by them ? Then it is no matter if there never be any more . And why may not Christs own Laws serve for Church Union ? 2. But if it be present Councils that are necessary for Laws or Judgment , then the Church is now no Church without them . Sect. IV. 3. There is now no General Council in the world , and yet the Church hath essential Union . Nay , as it is long since there was one ( in their own account ) so we know not whether ever there will be more : the Interest of the Pope being against it . Sect. V. 4. The great disagreement that is about Councils in the Christian World , proveth that they can never be the terms of Universal Agreement . 1. It is not agreed who must call them . 2. Nor out of what Christian Countries they must come ; whether all , or but some ; and which ; the Papists saying that three parts of Christians may be absent , or have no right to send , being Hereticks or Schismaticks ; and others think Papists to be Hereticks , Schismaticks , and Antichristian . 3. Nor what Number are necessary to make a Council . 4. Nor in what Countrey they must meet . 5. Nor what their work is . 6. Nor what Power they have . 7. Nor how far they are to be believed . 8. Nor which are to be taken for approved Councils , and which not . 9. Nor what to do if they contradict each other , or the Pope , or the Scriptures . 10. Nor whether any more Councils be necessary , than what are past already . But the Papists themselves hold , That they are not the stated Head , or Governing Power of the Church , ( else there were now no Church , because there is no General Council ; but as a Consultation of Physicians in extraordinary 〈◊〉 of the Churches maladies . Sect. VI. 5. It is certain , That the Univer●●● Church was never united in their subjection to Councils ; yea , that even at the greatest Councils called General , at Nice , Constantinople , Ephesus and Chalcedon , and the rest , there were not Delegates from all the Churches without the Empire ; nor did they all subject themselves unto them : yea , it is certain , That there never was an Universal Council of the Church throughout the World : but that they were onely called General , as to one Empire , and so were but as National Councils ; This I have elsewhere proved at large , in my Answer and Reply to Johnson for the Churches Visibility . 1. By the names that did subscribe the Councils : One Johan : Presidis at Nice , is an Exception there easily answered . 2. Because the Roman Emperor called them ( whatever Papists say against it to the Ignorant ) who had no power but of the Empire . 3. Because no Summons was sent to any ( much less to all ) out of the Empire , as History acquainteth us . 4. They were all under the five Patriarchs , and the Metropolitanes of the Empire : The Abassines subjection to Alexandria , was since the revolt of Dioscorus . 5. We read of no Execution of their Canons out of the Empire , by either casting out Bishops , or putting them in . 6. Theodoret giveth it as the reason , why James Bishop of Nisibis was at the Council of Nice , because Nisibis then obeyed the Roman Emperor , and not the Persian , Hist. Sanct. Pat. cap. 1. 7. The Emperors oft decided their differences , and set Civil Judges among them , to keep order and determine , and corrected them , and received Appeals , and cognisance of their proceedings ; All which , and more , prove evidently , that they were but Universal as to that one Empire , ( ●ay rarely , or never so much ) and not as to the world . Sect. VII . It is probable , if not certain , that there never will be an Universal Council ; unless ( which God forbid ) the Christian Society should be reduced to a small and narrow compass , when we are hoping its increase : For , 1. The differences who shall call them , and the rest before named , are never like to be agreed . 2. Turks , Heathen and Nations in War against other , or hating Christians , will never all consent and suffer it . 3. The jealousie that Christian Princes have of Papal Tyranny , will never let them agree , to send their Subjects to it : The Case of the Abassines , Greeks , Armenians , Moscovites , Protestants , &c. proveth this . 4. The distance is so vast , that the East and West Indians , and Ethiopians , cannot come so far to answer the Ends of a General Council . 5. Should they attempt it , their Number must be so unproportionable to the nearer parts , that it would be no true General Council , to signifie by Votes the Churches sense . 6. They could not all meet and consult in one room , if they were truly Universal . 7. They could not all understand each other , through diversity of Language . 8. Their present difference , and old experience , assureth us , that they would fall altogether by the ears , and increase the Schism . 9. They would not live to get home again so far , to bring and prosecute the Concord . 10. The People and Priests at home would not agree to receive them . Sect. VIII . Yea , it is certain , that it would be a most heinous sin to call a true Universal Council , worse than an hundred Murders . For , 1. If young Men came in no just proportion , it would but mock the world , and prepare for Heresie , or Tyranny . If experienced aged Men came from America , Ethiopia , Armenia , &c. and the Antipodes , the Voyage and Labour would murder them . 2. Their Losses would be unspeakable to their Churches . 3. Yea , their absence so many years , would be to their Churches an unsufferable loss . 4. The benefits were not like to countervail the loss : ( if they did not hurt by differences , or error , or tyranny , it will be a wonder . ) Sect. IX . The sad History of Councils too fully proveth , that they have been so far from being the causes of Concord , and Preventers or Healers of Schisms , that they have been one of the most notorious causes of division and distraction . Having proved this in a peculiar Treatise , ( A Breviate of the History of Bishops and Councils , ) I must not here repeat it . The Council of Nice did best : But as Constantine was fain to keep Peace among the Bishops in person , and burnt their numerous Libels against each other , so wise men think he might another way have better suppressed Arianism , and prevented the many contrary and divided Councils , which this one did by one word occasion , and have prevented the Persecutions which Valens and Constantius exercised : And had the time of Easter been left at liberty , perhaps it had as much made for Peace . What the first Council at Constantinople did , the sad Case , and sadder description of Gregory Nazianzene tell us , whose character of the Bishops ( not Arians as some talk ) should not be read without tears by any , whence he learned the danger of Councils , and resolved never to come to more . What all the Bastard Councils did at Ariminum , Sirinium , Alexandria , Milan , &c. I need not tell . And what Schism and Bloodshed was occasioned by the first and second Council at Ephesus : yea , what streams of Blood , Desolation , Schism , and many Ages deplorable enmity and confusion were caused by the Council of Calcedon , I need tell no one that hath read Church History . It is true indeed , that the Nestorians and Eutychians were condemned in these , and the M●nothelites in many following : But whether mutual understanding might not have made a better end , I appeal to a Thousand years experience , and to the nature of the Heresies there condemned , which seem to be much formed in and by ambiguous words , which a good Explication might have better healed , than Anathema's and Bloodshed . Of this I spake before ( and often . ) The Nestorians said , that Mary was not to be called the Mother of God , but of Christ . The Orthodox said the contrary : when the Orthodox never meant that she begat the Godhead , and the Nestorians never denied that she begate him that is God. Where then is the difference but in words , one speaking of the Abstract ( Deity ) which the other never meant ? The Nestorians were charged with holding two Persons in Christ , instead of two Natures : which yet Nestorius plainly denieth , but Cyril charged it on him by consequence , because he refused the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the foresaid account ; thinking that denomination a ratione formali , is most apt . And it seems one took Nature in the same sense , as others took Person , meaning the same thing . The Eutychians asserted one Nature only , but they meant that Christ had but one Nature , as undivided , ( which the Orthodox granted ) but denied not that the Godhead and Manhood were distinct . And what was the difference then , but whether the undivided Godhead and Manhood should be called one Nature , or two ; which truly in one sense was two , and in another one . The like was the Monothelites Heresie ( for and against which were many Councils ) about one or two Wills and Operations , no more disagreeing than as aforesaid , about the sense of [ One ] and [ Two. ] And had not a wise Explication , and patient Reconciliation , done better service , than Cursing did , whose doleful effects ( Hatred , Hereticating and Schism ) continue to this day . Should I come to the Councils about Images , and that at Constantine , that decreed the Tribus Capitulis , and the multitudes since that have deposed Emperors and Kings , raised Wars , set up Popes , and Anti-Popes , &c. Alas how sad a History would it be , to convince us that Councils of Bishops have caused most of the Schisms , Church-Tyranny , Rebellions and Confusions in the Christian world . And if the Popes have been restrained , or deposed , or Schisms at Rome partly stopt by any , the flame hath quickly more broke out ; and condemned Popes have oft got the better of them : And if one Council hath said , That the Pope is responsible , another hath determined the contrary : If Basil and Constance decreed , That a Council be called every ten years , it was not done , but was a mockery in the event . In a word , Councils of Bishops have been but Church-Armies , of which at first the Patriarchs were Generals , and afterwards Popes and Emperors , and came to fight it out for Victory , the sequel being usually Schism and Calamity . And must this be the only way of Universal Peace ? CHAP. VII . The Vniversal Church will never unite in many pretended Articles of Faith , not proved to be Divine : nor in owning unnecessary doubtful Opinions or Practices as Religious , or Worship of God ; notwithstanding the pretense of Tradition . Sect. I. I Need say no more for proof of this than is said in the first Part. If Preachers say that this or that is an Article of Faith ; If Popes say it ; If Councils say it , this saying will never unite all Christians in the belief of it . It is no belief of God whose object is not revealed by God , and perceived so to be , and received as such . That the sacred Scriptures are written by Divine Inspiration , Christians are commonly agreed ; But that Popes , Prelates or Councils speak by Divine Inspiration , even when they expound the Scriptures , all Christians neither are agreed , nor ever will be ; And till a man perceiveth that it is God that speaketh , or that the word spoken is Gods Word , he cannot believe it with a Divine Faith , which is nothing but believing it to be Gods Word , and trusting it accordingly . God is true , but men are Lyers , Rom. 3. Sect. II. Before we can receive any thing as Truth from Man , we must have evidence that it is true indeed : And that must be , 1. Either from the nature of the thing , and its causes ; 2. Or from some testimony of God either concomitant ( as Miracles were ) or subsequent , ( in the Effects ; ) 3. Or from our knowledge of the Veracity , Authority , Inspiration and Infallibility of the Instrument or Speaker . If therefore any Church or company of men shall tell us , that this is a Divine Truth or Article of Faith , no more of the World can be expected to believe them , than are convinced of it by one of these three proofs : The first is the case of natural Revelation , and not now questioned : The Second none but the Church of Rome do plead for their own belief , viz. that they work Miracles , and therefore are to be believed in whatever they affirm to be the Word of God. Knot against Chillingworth , and others of them do ultimately resolve their Faith , or their proof of the truth of their Religion into the Miracles wrought in the Church of Rome , by which God testifieth his approbation of their Assertions : Other Christians that may have more miracles than Papists , yet resolve not their proof of Christianity into them , but lay more stress on other Evidence , and particularly on Christs and his Ministers miracles attesting the holy Scriptures and Gospel to be of God. And when we can find just proof of the Papists Miracles , we shall be willing to study the meaning of them : But hitherto we have not found such proof . If any Council in Rome , France , Germany or England shall say , These are Divine revealed Truths , and as such , you must believe , subscribe or swear to them , the world will never agree in believing them , when no sober man is bound to believe them , but as humane , uncertain and fallible witnesses , according to the measure of their Credibility . Sect. III. Long experience fully proveth this : No Age of the Church did ever agree in Articles of meer humane Assertion ; ( for that had been but a humane Faith. ) That which the Council of Nice said , was denyed by the Councils at Sirmium , Ariminum , &c. That which the Council at Ephesus the first , and at Chalcedon affirmed , they at the Council of Ephesus the second denyed : That which the Monotholites under Philippicus ( innumerable Bishops saith Binius ) affirmed many other Councils condemned : That which the Council at Nice the second decreed for Images , was condemned by many other Councils : That which the Councils at ●isa , Constance and Basil decreed to be Articles of Faith , the Council at Florence and others abhorre . Much less will a Provincial Synod , or a Convocation , or a Parliament be taken by all the Christian world to be infallible . Sect. IV. And indeed the obtruding of ●alshoods , or Uncertainties on the Churches , is a notorious cause of Schism : For what can you expect that men of Sobriety and Conscience should do in such a case ? Discern the certainty of the thing they cannot ; nor can they believe that all must needs be true , that is said by a Synod , a Convocation or a Parliament : And they dare not lie , in saying they believe that which they do not : And to take all for Schismaticks that dare not deliberately lie , or that set not up 〈◊〉 men as Lords of their Conscience instead of God , is Schismatical , unchristian and inhumane . And as mens mere wills ought not to rule their understandings , nor the will of Synods , of Bishops , or others , to be the rule and measure of our wills , so though we were never so willing to believe all to be true that Councils of Bishops or Princes say , 〈◊〉 are not our understandings in the power of our 〈◊〉 . We cannot believe what we list . To know or believe without evidence of truth , is to see without light . False Hypocrites may force their tongues to say that they believe this or that at the Command of man ; but they cannot force themselves indeed to believe 〈◊〉 . How then can a book of Articles or the Decrees of a Council , or the Laws of a Prince , bring the World to any unity of Belief , in things not evidently of God ? Sect. V. What I say of Divine Faith , I say of Points of Religious Practice : For though all things believed be not to be done , yet all things to be done as commanded by God , must first be believed to be commanded by him : And to believe and do , is somewhat more than only to believe . Sect. VI. But it 's one thing to say , This is Gods Command ; and another to say , This is our Command . The first none will agree to , that see not evidence to believe it . The second is , 1. Either according to Gods Command ( to drive Men to obey it . ) 2. Or beside his Command . 3. Or against his Command . 1. Those Laws of Men which are according to Gods Laws , those only will obey who discern them so to be , on that account : Therefore it must be in evident Cases , or they will be no measure of Concord as such . 2. Those that are but besides Gods Laws , Men should obey , so far as they can find that the Commanders have power from God to make them ; And how few such will be matter of Universal Concord ? 3. Those that are against Gods Laws , no good Christians will knowingly consent to . Sect. VII . And I have before truly told them , what great diversity of capacities and understandings there be in the world , so that even in common matters that are still before our eyes , at least in many or most , few persons long agree : In matters of Fact at any distance , or matters of Prudence , Husband and Wife , Parents and Children , Master and Servants , daily differ : Mens faces scarce differ more than their understandings : It is only in few , plain , easie things , that all Men are agreed : And are ever all Christians like to agree in many humane , dark opinions ? Or will it be taken for certain to all Men , because it is so to some of clearer understandings ? or because a self-confident Imposer vevehemently asserteth it ? They know not themselves , they know no Man , that presume to unite the Church this way . Sect. VIII . Therefore the Popish numerous Decrees de Fide , are but so many Engines of Schism made on the pretence of declaring Points of Faith. If they were Articles of Faith before , they may be mani●est to be so in the Divine Revelation , that is , the Holy Scriptures : But for the Council to tell a Man , [ This or That is in the Bible , but we cannot shew you it there , nor can you find it if you search , but you must take our words as infallible : ] This is not a center that the Christian world will ever unite in . And if it be an Article of Faith , either the Church held it before the Council declared it , or not : If they did , then it was known without a Councils Declaration . And what need a Council to declare that which all the Church did hold before , and was in possession of ? But if not , then either it was an Article of Faith before , or not . If it was , then the Church before held not that Faith , and so was Heretical , Corrupt , or wanted Faith , and so by their own reckoning ( who will not endure the distinction of essentials from the rest ) was no Church . If not , then the Council declared that to be an Article of Faith , which was none : It must be such , before it can be truly declared such ; else a false Declaration that it was such , did now make it such : But if they had openly professed , That by Declaring it an Article , they meant the Making one , they must prove , 1. That they are Prophets , and have new Revelations even of Faith. 2. And that the Scriptures were not sufficient measures of the Churches Faith to the end of the world . 3. And that the Churches Faith is alterable and crescent , and the old Church had not the same Faith which the present Church hath . And will the Christian world any more agree in such absurdities , than in a Quakers of Familists professing , that he speaketh by Inspiration ? If the Members of the Council before they came thither , were no wiser nor honester than other Men , nor their words more credible , how shall we know that when they are there , they are become inspired , and their words are Gods own words ? But if it be said , That they neither make new Articles of Faith , nor declare what is in Scripture by Exposition , but declare the Verbal Tradition of the Apostles ; I ask , 1. If so big a Book as the Bible , contain not so much as all the Churches Creed ; 2. Where hath this Traditional Faith been kept till now ? If by all the Church , then it was held , possessed and known before that Declaration : If but by part of the Church , then it was but part of the Church that had the true Faith , and one part was of one Religion , and another part of another . And which part was it that kept this Tradition ? And how come we to know that they were righter than the rest , that had it not ? If it was Rome only , then they had a Faith different from the rest of the Churches ; And how shall we know that they are not as true and sound as Rome ? But how hath this Tradition been carried on , and kept right ? Was it by Writing , or by Word ? If by Writings , why are they not cited , seen and tryed ? Other men can read as well as Popes and Councils : If unwritten , was it by publick Preaching , or private Talk ? If the former , then it was commonly known and declared , before the Council declared it . If by private Talk , how shall we be sure , 1. That they were honest men that would keep private the Publick Faith , especially being Preachers that by office were to publish it . 2. And that it hath been well remembred and carried on without alteration . And were it preached or whispered , mans memory is so frail , and words so uncertain , that for the Church , or a piece of the Church to carry down from the Apostles from Fathers to Children so many Articles , ( more than are in all the Bible ) and so hard and mysterious , and by many now controverted , and this not by writing , and to be sure that no mistake hath been made by oblivion , or misexpression , this is a thing that the Church will never unite in the belief of . And was it in a set form of unchangeable words , that all these Articles ( or Expositions ) were carried down till now , or not ? If yea , we should have had that Form deliver'd us , as we have other Forms ( the Creed , Lords Prayer , &c. ) If not , how shall we know that the Fathers and Children had the same understanding of the matter , and changed not the Faith by change of words ? And it 's like that all the Churches , since the Apostles , delivered not these Articles down in the same words , when in several Countries and Ages they spake not the same language . And it is a wonder that they would never write their Faith , for their Children to learn , when the Jews , Deut. 6. and 11. were commanded to teach their Children , by writing the Law upon the very Posts of their Houses , and their Gates : And it is a greater wonder , that Parents and Children should through so many Generations and Countries have so unerring sur● a memory . And it is strange how their own Commentators come to differ about the sense of Thousands of Texts of Scripture , if the Churches Tradition have publickly and notoriously delivered down the meaning of them . If not , how Councils come to be the infallible Commentators , and Declarers of the Sense of Scriptures . But if really such men believe themselves , it will be long before either by fraud or force , they can make all others believe such things . Sect. IX . Gods wisdom appointed a few great and necessary things to be the terms of the Churches Unity and Love ; but Ignorance and Pride , by pretences of Enmity to Error and Heresie , have plagued and torn the Churches by Decrees and Canons , and led us into a Labyrinth , so that men know not where they are , nor what to hold , nor what the Christian Religion is , nor who are Orthodox , and who are not ; so great a work it is to understand such Voluminous Councils , and then to be sure that they are all right , even when they condemn and damn each other . That which hath been the chief Cause and Engine of Division , will never become the means or terms of the Unity or Concord of all the Churches : But such are the multitude of unnecessary , uncertain humane Decrees , Laws and Canons of Faith and Religion , whatever the proud and ignorant say to the contrary . CHAP. VIII . The Vniversal Church will never Vnite , by receiving all that is now received by Greeks , Latines , Armenians , Abassines , Lutherans , Calvinists , Diocesane , Presbyterians , Independants , Erastians , Anabaptists , or in full Conformity to any of the present Parties , which addeth to the Primitive Simplicity in her terms of Communion or Concord . Sect. I. I Must expect that the Evil Spirit which hath long torn the Church , and made multitudes tear themselves , and foam out Reproach , yea , and Blood against each other , will presently meet the very Title of this Chapter , with a charge of Pride against the Writer , and say , What are you , that you should know more than all the Churches in the World ? And pre●ume to charge them all with so great Error , as not to know the terms of Christian Concord , nor the way of Universal Peace ? But I answer , 1. Is the Church now United in any of these terms or ways ? Are they all Papists ? Are they all of the Greek Church , or Armenian , Abassine , & c ? Are they all Lutherans , or Calvinists , & c ? If not , why should you conclude that ever they will be ? Or that any of these are congruous terms of Concord , and that the same that doth not heal , will heal them ? Will not Christians be the same as now ? Sect. II. They never were United on any of these terms . I have proved that they were never all Papists . And it will be easily granted of the rest ( that they were never all Greeks , Lutherans , &c. ) And that which never did unite the Church , never will do . Sect. III. If you think all must be united in any of these wayes , which of them is it ? And why that , rather than any of the rest ? 1. Must they all be of the Greek opinions ? You see that the Papists condemn them for Schismaticks : And other Churches lament their manifold Corruptions : And the Eastern Countries long since divided from them . We have here in London a Greek Church new built , and Tolerated ; and their work is done so ignorantly and unreverently , that they have usually not twice the number of the officiating or present Priests who join with them . 2. Must they all be Papists ? Never was more Policy and Cruelty used to propagate and prop up any Church under Heaven ; and yet they cannot prevail for Universal Subjection . Nay , many Kingdoms and Countries are fallen from them , while they used such means to keep them , insomuch that by many of the soundest Churches , they are taken for no better than Antichristian Hereticks . And even the Greek Church separateth from them , and pronounceth them Schijmaticks , and Excommunicates them every year ; And they can never obliterate the History of their horrid Schisms and Usurpations , and inhumane Butcheries , which will alienate many from them . Will all the world ever agree to the Dominion of one Usurper ? Will they all believe the Monster of Transubstantiation ? Will they all agree , That all the Senses of all men are deceived , who think that they see and taste Bread and Wine , and there is none ? And that it is necessary to Salvation , to renounce all our Senses , and the Scripture , that oft calls it Bread after the Consecration , 1 Cor. 11. Will all agree , That God , who cannot lie by Supernatural Revelation , is the Father of all the lies to Sense , that perceive real Bread and Wine , and deceiveth them all by his Natural Revelation ? Will all men believe . That every lying , fornicating , proud and covetous Priest , even many Thousands of them , can work Miracles at their pleasures every day in the week , by making Bread no Bread , and turning it into Flesh and 〈◊〉 . And that there are visible Accidents without a Subject , even , a round nothing , a white nothing , a sweet nothing , &c. And that there are no substantial s●●ns in that Sacrament of the thing signified ? And that Christs true Flesh was broken , and his Blood shed by himself in the Sacrament , before it was broken and shed on the Cross ? And that two General Councils , who decree as de Fide , that Christ hath not now Flesh in Heaven , hath yet heavenly Flesh in the Sacrament . I know that Augustine retracted somewhat as an oversight that looked that way : But two General Councils ( that at Constantinople , called the 7th General by some , and that at Nice 2d ) which damned one another about Images , yet agreed in this , That Christ hath not Flesh in Heaven . The words are , ( Bin. p. 378. defin . 7. ) [ Siauis non confessus fuerit Dominum nostrum Jesum Christum post Assumptionem animatae , rationalis & intelle●●●● carnis simul sedere cum Deo & ●atre , atque ita quique rursus venturum cum Paternâ Majestate , judicaturum v●vos & mortuos , non amplius quidem Carnem , neque incorporeum tamen , ut videatur ab i●s a quibus conpunctus est , & maneat Deus extra crassitudinem Carnis , Anathema . And in this they say , that the Constantin . Council which they are condemning , was in the right ; so that they anathematize the Church of Rome , which think that Christ hath Flesh in Heaven , and in the Eucharist , which they deny , yet saying that he hath a Body . And let those that would pervert the word [ Crassitudinem ] note , that he doth not distinguish of Christs flesh and ours as two sorts , and say , extra carnem Crassam , but , deny him to have flesh , and say , extra crassitudinem carnis , as an essential property of flesh : And one of these Councils the Papists own . Will all Christians agree that every Priest must first make his God , and then eat him ? or that he must communicate alone without communion with the People ? or that he must worship Bread and Wine as his God ? or that he may give a half-Sacrament of Bread without Wine , contrary to Christs Institution , the Apostles Doctrine , 1 Cor. 11. and all the Churches constant practice till of late . And that instead of a Commemoration he offereth a real present Sacrifice for the quick and dead ? Will all agree to their Image-worship ? Why then did so many Councils condemn it ? Will all agree that the Assemblies pray in an unknown tongue ? He is mad with errour who believeth that ever the Church Universal will receive all these and the rest , which pretended Infallibility maketh to be uncurable Errours in the impenitent Roman Sect. 3. And briefly as to the rest , there is no Calvinist believeth that ever all the Churches will receive the Lutherane Consubstantiation or Church-Images ? Nor any Lutherane that believeth that ever all the Church will be of the way called Calvinism ; a Name even here in England honoured by many ( that yet disown it as a note of Schism , ) and reproached with the bitterest scorn and accusations by others . Indeed the Behmenists , the Quakers and some Anabaptists have said , that all the Churches would at last ( and shortly ) be of their mind ; But few others believe them , nor have cause . Sect. IV. That which hath divided the Churches will never be the cement of their Concord : But every one of these parties as Sects , by that whence others denominate and oppose them , have done something to divide the Churches : what the Greeks , Arm●●ans , Nestorians , Eutychians or Jacobites have done , the Papists and others tell you at large : what the Abassines do , by their Baptizings , and other Fopperies , I need not declare . What the Papists do above all o●●ers , I have opened before . What the Anabaptists do , by differing from almost all other Christians , is known . What the Diocesans have done in Councils , and by silencing others , &c. enow have shewed . What Independents and their way have done towards Divisions and Separations , it is in vain in this Age in England to recite : And many wise men think , that the Presbyterians over violent rejecting of all Episcopacy , setting up unordained Elders , and National Churches as headed by National Assemblies , &c. are divisive and unwarrantable ; As the same men think their making by the Scots Covenant the renouncing of the Prelacy to be the test of National Concord , also was . And who can think that Erastianism , deposing the true use of Church-Government , as it hath begun , will not still more divide than heal ? Sect. V. I deny not but Universal Concord may take in almost all such parties : but not as such , by receiving any of their Errours , but as Christians , who agree in the common Essentials of Faith and Piety . We can unite with sober Anabaptists , but not by becoming Anabaptists . Christïanity is our Religion , and with all that hold the Essentials of Christianity , we can hold essential Unity : And with those that hold the Integrals most purely , we have more and neerer Concord than with the rest , that have more errours : And if any of these parties be sounder than the rest , we love and honour them above the rest , and preferre their Assemblies for our local Communion . But though my Parlour or Bed-chamber be a cleaner part of my house than my Kitchin , or my Co●-house , I will not say therefore that the whole house must be a Parlour or Bed-chamber ; or that the hand and the foot are no parts of the body because they are not the head or heart ; or that all the body must be an Eye or one of the Noblest parts : St. Paul hath taught me better than so , 1 Cor. 12 : We must expect that each party should labour to propagate that which they take to be the truth : But to force all to their sayings , or persecute or cast off all Dissenters , is schismatical , whatever be pretended . CHAP. IX . The pretended Necessity of an uninterrupted Canonical or Episcopal Ordination will never unite the Church , but is Schismatical : Mr. Henry Dodwells S●hismatical Treatise against Schism considered and confuted . § . 1. BEcause the City of Rome hath not been conquered and kept by Infidels , nor Christianity thence ejected , the Papists think that they excell other Churches in an uninterrupted Succession of ordained Pastors ; and therefore they bend their wits to prove this necessary to every true Church , and then to prove others to be no true Churches or Ministers of Christ that want it . And because they think that our Pastors can prove no such continued Succession , unless as derived to us from Rome , and that to acknowledge such a derivation , is to acknowledge them a true Church , on which we have and must depend , therefore they most earnestly manage this Argument against us as their strength . Sect. II. And there is lately a young unordained Student of Trinity-Colledge neer Dublin , come out of Ireland , to propagate this and such like Doctrines in London ; to which end he hath lately written a large and wordy Volume , as if it were only against the Non-conformists : Which being new , and the most audacious and confident attempt that ever I knew made against the reformed Churches , by one that saith himself he is no Papist , and being the mo●t elaborate enforcement of the Papists grand Argument on which of late they build their cause , I think it needful to the Readers satisfaction not to pass it by , though it will not stand with the order of this undertaken work , nor with my want of leisure , to write a particular Answer to all the words of so exceeding prolix and tedious a discourse . Sect. III. I have oft handled this case already , especially in my Disput . of Church-Government , Disp . of Ordination ; and in my Ecclesiastical Cases in my Christian Directory , and that more largely than I must here doe : And the Reader that would see more , may read the Protestants Cause fully vindicated against Cornelius Jansenius ( a stronger adversary ) by Gisb. Voetius in a full Volume de desperata causa Papatus . But I shall here first briefly assert the Truth . Sect. IV. 1. Christ and his Spirit in his Apostles have already instituted and described the Office of the sacred Ministry , and determined what Power and what Obligations to the work it doth contain ; and what the work is to which they are designed : so that it is not left to any Church now to make or amend , or change the O●●●ce : what it is I have described in the Second ●art . Sect. V. 2. Christ also , and his Spirit in his Apostles , have told us what are the necessary qualifications of such as shall receive this Office , and be received into it : viz. what is necessary to the Being , and what to the Well-being of a Minister of Christ . And consequently who are utterly uncapable ; so that Men may by Canons enforce the Execution of these Canons of Christ , and may instruct each other how to understand them ; but they cannot make a Pastor of an uncapable unqualified person , no more than they can make currant Coin of forbidden Mettal , or Meat of Stones , or a Wife of a Male ; ●orma non recipitur nisi in materia disposita ; As he that must profess Physick , or Philosophy , or Law , or Grammar , or Musick , must be tolerably qualified to do what he professeth , or else he is but equivocally called a Physician , Philosopher , Lawyer , Musician , &c. whatever Title , Licence , or Commission he hath : so is it here . Sect. VI. 3. God hath told us in Scripture , that these special qualifications are Christs own Gifts , conferred on Men for the work of the Ministery , Ephes . 4. 8 , 9 , 10 , &c. 1 Cor. 12. And that the qualifying Men thus , is Gods calling them to the Office , and the Holy Ghost is said to set them over the Church by his special Gifts . Sect. VII . 4. But for preserving Order , and avoiding Usurpation , God hath described how these Qualifications shall be discerned and judged of , which is called the External Call ; which is , 1. That the Person shall discern them in himself , viz. competent Faith and Knowledge , Willingness and Desire , and Ability for utterance and practice : For he that thinketh not himself capable , cannot consent ; and he that consenteth not , is no Minister . But no Man is to be the sole Judge of his own fitness ; else the most self-conceited would be the Invaders of the Office. 2. Therefore the Senior Pastors are ordinarily to try them , and judge of their fitness , and by Ordination invest them , by delivery , with the power . 3. The Peoples need of them , must make them capable of the Correlation , and their consent is necessary to their Reception : For no Man can be a Teacher to those that will not hear , nor a Pastor to those that consent not to take him for their Pastor . Sect. VIII . 5. The Person r●c●ipient being truly found and determined of , Gods own Law doth of a self give him his Power , and Oblige him to his work . As it is not left to the Ordainers , to judge whether the Churches shall have Pastors or nene , or what the Power and Works of the Office shall be , nor what Qualifica●ons shall be necessary to reception ; but only to discern who are the Men that God chooseth , and maketh most receptive , and so to discern Gods Will , which is the Person , and declare it and invest him ; so it is not the Ordainer nor People that have the Office or Power to give to him that they ordain and choose , but it resisteth directly from Christs concession in his Law : As a Woman chooseth her Husband , and the Minister celebrateth Marriage for Order sake , but Gods Law giveth the Husband his power over the Wife . And as in a Corporation or City , the King by his Charter saith , [ Every Year on such a day , such Persons shall Choose a Man thus qualified , to be their Mayor , and the Recorder shall swear him and invest him , and I hereby grant him , thus Chosen and Sworn , such and such Power , and Command him to do thus and thus . ] Here the Electors do but determine of the qualified recipient Person , and the Recorder invest him , but his Power ariseth immediately from the Kings Char●er : And if the Choosers or Invester say it shall be more , or less , or other , it is null that they say , and shall not infringe or change his Office. Sect. IX . Now it is supposed , that if a point of Order be omitted ; If the Election day by Fire or Plague , or War , be overpast ; If the Recorder be dead , or refuse his Office , that this doth not totally Null the Charter : One chosen a week after , in case of necessity , may have the Power : Or if that Years Election should hereby be made void , the Charter is not void , but will the next Year authorize the Person chosen . Interruption will not hinder this . And if one that had not a just Election , or Investiture , should intrude this Year , the Charter will authorize the next notwithstanding : Or if the Recorder that invested the last was an Intruder , the next may yet be truly authorized : Or if the Charter were , that every former Mayor shall invest the next , it would not hinder a Succession , if a former had usurped : For the Charter still reviveth it , and is supposed to appoint such means as are sufficient , if a circumstance fail . So is it in the present Case : If a Bishop were an Usurper , conterfeiting his own Ordination ; or if a Presbyter pretend himself a Bishop , or to have Ordaining Power when he hath not , or if an unjust Choice be made , the next Man hath still a due way of entrance ; yea , and want of such a point of Order , when it is not fraudulently contemned or refused , Nulleth not the Office Power . Order is for the thing ordered , and for the common good , and not to be pretended against it . If the Pharisees that sate in Moses Chair were to be heard , and the High-Priests that were then unlawfully called ( out of the true line , and buying the Office of the Romans for money ) were to be submitted to in their Office , much more a Christian Pastor truly qualified by God , and chosen by the Flock , and approved by Senior Pastors , though there were some point of Order wanting . Sect. X. Yea , in case of necessity were there no Ordination , but just Qualification and Election , it wou●d not nullifie the Office ; nor hath God promised that no place shall fall under such necessity : For Christ hath taught us , That He will have mercy , and not sacrifice ; and that the Sabbath was made for man , and not man for the Sabbath ; and Paul and Apollo are for the Church . And as in Physick , or Soldiery , or Re●● of the Poor , that must be done by the Law of Nature , which cannot be done according to all the Points of an Ordering Law of Man ; so is it here : It is meet for the safety of Mens Health , that none practise Physick but a Licensed Physician ; But in Cases of Necessity , ( when Physicians are wanting ) every one that hath skill may use it , and an able Man may be a Physician unlicensed , rather than see Men perish whom he may help . It hath been my own Case : In a great and poor Town where was no Physician , came an Epidemical Plurisie ; had they been neglected , most had dyed ; Necessity constrained me to advise them , and they all recovered : Thereupon their Poverty and Importunity constrain'd me to practise Physick many Years ( only gratis ) and God by it saved the lives of multitudes ; should I think , in this case of Necessity , that I sinned , because I took not a Licence , ( which resolving not to continue the Practice , I could not do : ) So I have known some skill'd in Law , that have help'd many by Council , though they were no Lawyers . So none may take up Arms as a Soldier without the King's Commission : But in case Traytors and Rebels suddenly endanger King and Kingdoms , or Enemies invade the Land , every Man is a Soldier by the Law of Nature ; which also enableth every Man to defend his Life , Purse , House , Parents , Neighbors , against Thieves and Murderers . The Law of the Land ordereth , That the Poor be kept by the Parishes from Begging , and that we relieve not Beggars otherwise . But if the Parishes through Poverty or Uncharitableness neglect them , the Law of Nature bindeth us to relieve them , rather than see them perish . All Laws , for the meer Ordering of any Duty , suppose that the Duty must be done , and that as tendeth to its proper end , and not that on pretence of Order it be undone . If the Coronation of a King be not performed regularly , he is King nevertheless by Inheritance , or Election ; and he is King before his Coronation . Marriage is valid before God , by mutual consent , before the Matrimonial Solemnization ; and where this cannot be had , it is no Duty . If a Priest would not marry Persons , unless they will make some unlawful Promise , or do some unlawful thing , it is lawful ( and may be a Duty ) to marry themselves , declaring it publickly to avoid Scandal , unless the severity of the Law of the Land do accidentally make it unlawful : And in some Countries the sinful course of Priests may make this an ordinary Case . And no reason can be given , but that here it may be so . Sect. XI . Many Cases may fall out in which no Ordination , by Imposition of Hands , or present Solemnity , may be necessary to this Office. 1. In Case a Company of Christians be Cast upon a remote Island , where no Ordainer can be had , and yet some of them are qualified Persons : It is sinful for them to forbear Gods Publick Worship , therefore they must choose the fittest person to perform it , viz. Preaching , Prayer , Praise , Baptizing , and the Lords Supper : And that Election sufficiently designeth the person , that from Christs Charter shall receive the Ministerial Power , and be obliged to the Duty ( if he consent . ) 2. In Case the Person be remote , and the Ordainers and he cannot meet , or Persecutors , or Tyrants , or other Accidents , hinder their Meeting , he may be Authorized by Letters , without any other Ordination : It is well known that this hath of old been practised , and Bishops have sent such Letters of Ordination , to those absent Persons that have fled from Ordination , and so made them Bishops . And it being but the designation of the recipient Person on whom Christs Law shall confer the Office , that they have to do , there is no reason to be given why they may not do it effectually by writing . 3. In Case that Death or Persecution hath left none to Ordain , that are within reach of the Person to be Ordained : If Ordination by Diocesanes were ordinarily necessary , yet in those Kingdoms or Countries where there is none , it cannot be had ; as in New-England , and lately in Britain , in Belgia , Helvetia , and other Countries . Some may say , You ought to go for it , though as far as from America hither , and to seek it Beyond the Seas , and in other Lands , or stay till it may be had . But I answer , 1. In some Countries the Governors will not suffer Diocesane Ordination . 2. Words are soon spoken , but to sail from America hither , and that for every Man that is to be Ordained , is not soon done ; some have not health to bear it at Sea ; some have not money to pay for the Voyage charge . 3. It is a sinful loss of a Years time , in which they might do God much service . 4. A Years Voyage by Sea to and fro , may hazard their Lives , and so frustrate all their end . 5. Some Princes and States forbid their Subjects to be Ordained in Foreign Lands , as we forbid Romish Ordination , lest it draw a Foreign Power on them . 6. It is not lawful to deny God his Publick Worship , and our selves the benefit , by so long delay . 7. It is contrary to the temper of the Gospel , which ever subjecteth Ceremony , Rites and External Orders , to Morals , and to Mans good , and the great Ends. 8. And it is a wrong to the honour of the Divine Nature , for Men to feign , that the Great , Wise , and Merciful God , layeth so great a stress upon a Ceremony , or Rite , or outward Order , as to damn Souls , and deny his own Worship , where it cannot be had . 4. And this Ordination is not necessary , in Case the Ordainers be grown so wicked , or heretical , as that they will ordain no good and orthodox Men , but only such as are of their own sinful way . 5. And in Case the Ordainers require , as necessary , any one unlawful thing , Subscriptions , Profession , Vow , or Practice . If any say , That God will never permit us to fall under such Necessities , they must prove it ; and Experience disproveth it . Sect. XII . And if in all such Cases no Ordination be necessary , much less is Diocesane Ordination necessary in all Cases and Places : As , 1. In Countries where no Diocesanes are , or are near . 2. In Countries where they or their Ordination is not endured by the Governors . 3. In Countries where the People being in judgment against it , will have no Pastor so Ordained : It is not better to have none at all . 4. In Countries where Wars do hinder it . 5. When the Diocesanes themselves will not venture to Ordain , for fear of suffering for it . 6. In Countries where the Bishops are so corrupted , that they refuse all that are truly fit . 7. Or where they refuse all whom the People either choose , or will consent to ; and the Bishops and People cannot agree on the same Man. 8. Or wherever the Diocesanes impose unlawful Covenants , Promises , Professions , Subscriptions , Vows , Oaths , or Practices , without which they will not Ordain . On some or other of these accounts , a Romanist would not be Ordained by a Greek , or Protestant , or Armenian , &c. and a Greek , or Protestant , would not be Ordained by a Papist ; supposing something to be unlawful . 9. But when a Parochial Bishop may be the Ordainer , in such Cases , the Validity will not be denied by most Episcopal Divines . 10. And it is truly as valid in such Cases , when , 1. Senior Presbyters , 2. that are authorized by the Magistrate , 3. especially that are chief Pastors in Cities , and have Curates under them , do Ordain , though some deny to call them Bishops . 11. As the Erastians think that the Christian Magistrate may design the person , by the Peoples consent , without any other Ordination ; so Musculus and some other Protestants think , that a fit person designed by the Magistrate , and accepted by the People , need not question his Call to the Office ; And it 's hard to disprove them . 12. If the Opinion of many Papists , and Protestants hold true , That a Bishop differeth not from a Presbyter in Order ( or Office ) but in Degree , as the Foreman of a Jury , or the President of a Synod 〈◊〉 Colledge , or Council of State , &c. then I see no reason but the Magistrate may make a Bishop of a Presbyter , as he may make a President of a Colledge , or a Mayor of a Corporation : For then the difference being but in the Accidents of the Office , and the King being Governor of the Church , as far as the Sword is to govern , and specially the determiner of meer Accidents and Circumstances , circa sacra , why may he not set one Presbyter in degree above the rest ? Did not all the strife of Emperors for the power of investing Bishops , signifie this much against the Popes opposition ? Both sides granted that the People and Clergy were to be the Choosers of a Bishop . And it was the old Canon , that no Bishop should remove from Seat to Seat ; so that only Presbyters , and no former Bishops , were made Bishops of any particular City , ( or Deacons , or Subdeacons sometime at Rome . ) By which it appeareth , that the Emperors power of Investiture amounted to a Negative voice , in the making of a Bishop . The Kings of Israel sent Levites to teach the People , and Solomon chose who should be the High-Priest : And when the Romans after sold the Office , Christ bids the cleansed Lepers , Go and shew themselves to the High-Priest , and offer , &c. Sect. XIII . The Case of the Reformed Churches nullified by the Papists , and whose Ministers Office and Authority is denied by them , is as followeth . I. The old Bohemians and Waldenses had different degrees of Pastors , of which the Superior were called Conseniors and Seniors of one Order , who presided among the Elders , but took not the Government of the Flocks out of their hands , nor ruled without them , and were chiefly above others in judging what Elders ( or Ministers ) were to be removed from lesser places to greater : whose Form of Government , most like the Ancients , you may see at large in the Descriptions of Lascitius and Commenius . II. The Churches called Lutherane , ( Denmark , Sueden , Saxony , &c. ) have for the most part some Episcopacy called Superintendency ; but their Bishops take not the power of the Keys from the Pastors of the several Parishes . And they take not the power of Ordaining to be proper to the Bishops : For the Bishops of Denmark were made such by Bugenhagius Pomeranus a Presbyter ; which they suppose doth null their Successive Power . And the English have Diocesane Bishops and Ordination by them , and as good a Succession , at least of Regular Ordination , as Rome hath had . III. The Churches called Presbyterian in Holland , France , Scotland , and other Countries , have Ordination by a Synod of the Pastors of particular Churches , of which some are the chief Pastors of Cities , and have Curates , or assisting Presbyters , and therefore are such Bishops as the Scripture , Ignatius , Tertullian , yea , and Cyprian describe : so that , 1. They think that as in Generation a Man begetteth not an Ape , or Dog , but a Man , and an Hors● begetteth an Horse , and every thing propagateth its own species ; And as Physicians make Physicians , and Lawyers make Lawyers , &c. So Pastors make Pastor● as far as belongeth to an Ordainer ; that is , preparing and determining the Receiver whom God shall give the Power to , and oblige to the duty of that Office . 2. But yet in the same Order they think they have a true Episcopacy as to degree , first , in the foresaid City Pastors that have Curates ; secondly , in the President of the Synod . 3. And they think that those Writers , Papists and Protestants , are in the right , who expound the word [ Presbytery ] which laid hands on Timothy , of a Session of Presbyters , and therefore that such have power to Ordain . 4. And they think that if after their faithfullest search , they should in this be mistaken against their wills , God will not therefore disown their Churches , Ministry and Worship , no more than he will reject the Prayers of private Christians for their Errors and Imperfections . IV. Those that at present are called Nonconformists in England , who were ( about 2000 Ejected and Silenced , Anno 1662. Aug. 24. ) 1. Many of them , ( yea , most that were above 44 years old ) were Ordained by Bishops , ( of whom I am one . ) 2. The Generality of the rest lived , when by the Rulers that had such possession as they could not resist , Diocesane Ordination was forbidden , and another set up , and we heard not of five Bishops in England that did Ordain , and hardly knew how to procure it of these . And the Oath of Allegiance might have cost both the Bishop and the Ordained their Lives , or Liberties at least , in the Times of Usurpation . 3. They were Ordained by a Classis , or Synod of Ministers , of whom some were chief City Pastors that had Curates , ( which saith Grotius , de Imper. Sum. Pol. were a sort of Bishops ) and they had a President . 4. Some were not satisfied with this , and were secretly Ordained by the deposed Bishops . 5. Some desired Confirmation of their Ordination aforesaid by the Synods , from such Bishops as owned it , and had it ( from Bishop Usher at least , of others I am uncertain . ) 6. The Generality of them that had any Parsonages or Vicarages , or any endowed Cures in England , from the Year 1646 , till the time that the Westminster Assembly was Dissolved , had a formal authorizing Instrument of Approbation from the said Assembly , or National Synod ( chosen by the Parliament ; ) of which the Catalogue in their Ordinance sheweth us , that divers Bishops were , by the Parliament , chosen Members . If any or all refused to be there , the Countrey Ministers knew not that , but justly took them to be parts of the Synod : And though this was not an Ordination by Imposition of Hands , they supposed that it was as valid to authorize them , as the Acts before-mentioned of some ancient Bishops , who ordained absent Men. And the main Body of the late Ejected Ministers ( very few excepted ) were thus called , confirmed , approved , and put in , having also the Consent or Election usually of the Patron , and the People , and the then Rulers . Sect. XIV . And there were many that in those Times were only Ordained Deacons , and took the Synods Letters of Approbation , for the substance of an Ordination to be Presbyters , but wanting the Formality , submitted to Diocesane Ordination , when the Diocesanes returned ( of whom Dr. Manton was one . ) Yea , divers submitted to be Re-ordained by the Diocesanes that had been Ordained Presbyters before . This is the Nonconformists Case , except some few Independents , that were not for formal Ordination , at least so much as the rest : yet even of them , such as had Benefices in Anno 1646 , 1647 , 1648 , had the Synods Approbation . Sect. XV. To all this I must add , That by the Diocesanes Silencing multitudes of those Ministers , whom the most Religious accounted the most able , holy , powerful Preachers ( in the days of Queen Elizabeth , King James , King Charles I. besides the 2000 Silenced in the beginning of King Charles II. ) the People that were most serious in matters of Religion , were ( except a few ) so alienated from the Diocesanes , that most of the stricter Religious Sort , would not choose a Minister that was for them and their Ordination , and so it would have made a more dangerous Schism than was made . Sect. XVI . And as to the present state and practice of the Nonconformists , ( premising that I speak only of meer Nonconformists as such , and not Men of other Principles and Parties that Conform not , as Jews , Turks , Socinians , Papists , Familists , Quakers , &c. ) let it be understood , 1. That they take all the Parishes and Congregations of true Christians that have true Pastors to be true Churches of Christ : And they take such Ministers as Conform , to be notwithstanding that true Ministers , though culpable ; and therefore they separate not from any such Churches as no Churches , or from such Ministers as none . 2. They take particular Churches associated under Diocesanes , Archbishops , and Nationally under one King , and represented in one Convocation or Synod , to be still true Churches , and such as may be lawfully communicated with ; and these Diocesane , Provincial and National Associations to be laudable as they are meer Associations for Concord , and though culpable in some other respects , yet such as good Christians may lawfully live under submissively , and in peace . 3. They think it lawful to preach and administer the Sacraments in the Parish Churches , and have these 17 years been cast out , and kept out much against their wills , and laboured , and hoped , though in vain , for Restoration . 4. It is not Communion with any Christian Church in Faith , Love , or Holy Worship , or any thing of Gods Institution , no nor any thing of Mans commanding , but what they believe God hath forbidden them , which they deny . To deny to take many Covenants , Oaths , Professions , or to do some Practices which upon their best enquiry they verily believe to be great Sins , this is not separating from any thing of God. 5. They do not depart from the Churches , but are cast out . The Ministers are Silenced and ●●●cted , as they verily believe , for not sinning and hazarding their Souls . Ministers and People are expresly by the Canon of the Church , Excommunicated ipso facto , ( which is sine sententia judicis ) if they but say that there is any thing in the Conformity , which a good Christian may not with a good Conscience do : The Canon is visible and plain ; so that they cannot possibly avoid being cast out , and think that the Ejecters are the Schismaticks . 6. When they are thus cast out , or driven away , they yet hold distant Christian Communion with all Christians in one universal Church , one Spirit , one Lord , one God , one Faith , one Baptismal Covenant , and one Hope , Ephes . 4. But local Communion they can have but in one place at once ; and none are said to separate from all the Churches , where they are not present . 7. The King by his Licence allowed them for a time to hold their own Assemblies ; and the Conformists themselves swear the Oath of Supremacy , and take the King to be Supreme Governor in all Causes , and over all Persons Ecclesiastical and Civil : And yet then accused the Licensed of Schism . 8. Though there be some things in the Liturgy which the Nonconformists dare not Declare Assent and Consent to , ( and therefore suffer , ) yet they hold it lawful both to join in Hearing , Prayer and Sacraments with the Parish Churches and Conformists , in the Lords days Worship and use of that Liturgy ; and many of them do so ordinarily : And others do not hold it unlawful , but are hindered by Preaching themselves where they can , which they dare not forbear : And the People that hold it lawful , yet hold that better is to be preferred when they can have it . And he that preferreth a Minister which he findeth most Edification by , doth not therefore separate from all others , because he is absent from them . 9. The Nonconformists have in their appointed Treaties for Concord , offered to use the Liturgy with some Emendations , and to submit even to the present Archbishops , Bishops , and other parts of the Church-Government , as is expressed in the Kings Declaration about Ecclesiastical Affairs . By which ( visible in Print ) it may be seen how far they were from separating inclinations , but it could not by the Bishops , be accepted . 10. But it is true withall , that many of the Common People having constantly preferred that which they thought they were bound to prefer , and seeing their former Pastors cast out and silenced , thought they ought notwithstanding to adhere to them , and grew into so hard thoughts of the Bishops that silenced them , ( about 2000 at once ) that they are more alienated than before from them and their Assemblies ; as Chrysostoms Joannites were at Constantinople , till the kindness of Atticus and Pr●●lus brought them back to the old publick Church . Sect. XVII . It is commonly confessed by their sharpest Accusers , that the Nonconformists do well to forbear all that can be proved to be sinful : And if they prove not Conformity sinful , they are content to suffer as real Schismaticks . Sect. XVIII . We all agree of the necessity of a continued Succession in the Universal Church , of the same Faith , Religion , and Ministerial Office which we profess and possess : We have no one new Article of Faith or Religion , nor any that have not continued in the Church ; we have no new Office : But that the Office and Administrations cannot pass as valid , unless the particular Minister can prove , that he had Canonical Ordination from one that had the like , and he from one that had the like , and he from another that had the like , and so up to the Apostles ; this we suppose irrational , schismatical , false , and of malignant tendency against the Church and Interest of Christ . Sect. XIX . Mr. Henry Dodwell is the Man that hath newly and copiously promoted this Schismatical Error , in a Book pretended to be against the Nonconformists Schism , but disowned by the Conformable Doctors themselves , ( many of them . ) And indeed , notwithstanding the tedious wordiness of it , it hath little in it , in comparison of Jansenius long ago , fully answered by Voetius . And though I told him over and over first , that if he did not answer Voetius , and my dispute of Ordination , we should take him but to labor in vain , as to our use , yet hath he taken no notice of either of them at all . If he intend it in any following Book , it is but fraudulent to send out this great Volume first , to do his work before he gave any notice of what is already said against him . Must we write the same things as oft as Men arise that will repeat the Arguments so oft confuted ? Sect. XX , His Design and Schismatical Doctrine is thus laid . 1. That the ordinary means of Salvation , are , in respect of every particular person , confined to the Episcopal Communion to the place he lives in , as long as he lives in it . 2. That we cannot be assured that God will do for us what is necessary for Salvation on his part , otherwise than by his express promises that he will do it . 3. Therefore we must have interest in his Covenant . 4. Therefore we must have the Sacrament by which the Covenant is transacted . 5. These as Legally valid , are to be had only in the external Communion of the Visible Church . 6. This is only the Episcopal Communion of the place we live in . 7. The Validity of the Sacraments , depends on the Authority of the persons by whom they are administred . 8. No Ministers have Authority of administring Sacraments , but only they that have their Orders in the Episcopal Communion . 9. This cannot be from God , but by a continued Succession of persons orderly receiving Authority from those who had Authority to give it them , ( viz. Bishops ) from those first times of the Apostles , to ours at present . 10. That the Holy Ghost is the Instituter of this Order , and to violate it , by administring without such Ordination , is to sin against the Holy Ghost , the Sin that hath no other sacrifice , and promise of pardon . 11. That the Ordained have no more or other power , than the Ordainers intend or profess to give them . 12. That it is certain , that the Bishops of all former Ages intended not to give Presbyters power of Ordaining or Administring out of their Subjection : Ergo they have it not . Sect. XXI . This , and a great deal more to this purpose , is his matter . To gather all the Confusions , Contradictions and Absurdities of that wordy Volume , would be tedious , and little profitable to the Reader ; only these three things in general I tell such as may be in danger of infection by it . 1. That he never agreeth with his Adversaries of the state of the question , nor so much as explicateth the terms , nor doth any thing beseeming a Disputant , to make himself understood . 2. That not only by denied ( false ) Suppositions , he maketh all his Discourse useless to the Nonconformists , but also at the first giveth them their Cause , and confirmeth them . 3. That while in his Preface he disowneth Popery , it is the very sting of their Argumentation which he useth : And that which yet by consequence overthroweth not only the Churches , Ministery , Sacraments and Salvation of the Protestants , but of all Christians on Earth , and of none more certainly , than of the Papists : All which I undertake , when called , to prove . Sect. XXII . It were tedious to mention all his ambiguous confounding terms : For a few ; 1. He that layeth so great a stress on Episcopacy , never tells us what he meaneth by a Bishop ; when he ought to know , that with the chief of his Adversaries the Controversie is very much in that : For ( as Grotius de Imper. Summ. Pol. and many others ) they take the chief Pastor of every Parish-Church ( especially that hath Curates under him ) for a Bishop ; at least if he be Pastor of a City , or Town so called of old ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) when others deny him to be a Bishop that hath not many Altars or Parishes under him . 2 , Some take him for a Bishop that is but the prime Presbyter , or different from the rest but Gradu , non ordine , call'd Episcopus Praeses : And others deny him to be one , unless he differ Gradu , as another Officer in specie . 3. Some take him to be a Bishop , that hath no Presbyter , but Deacons under him , and that in a single Assembly ( as Doctor Hammond on Act. 11. & Dissertat . ) Others deny him to be one , that is not over Presbyters . 4. Some take him to be no Bishop , that is not elected or consented to by the people , ( and the Clergy , if there be any ; ) Others hold him to be one , that hath the consent of neither , but only the Pope , or the Archbishop , or the King electing and imposing him , and some Bishops consecrating him . 5. Some hold him to be no Bishop , unless three Bishops Consecrate him ; Others say , one may make him Bishop . 6. If three Bishops Consecrate one , and 〈◊〉 another , he tell● 〈…〉 that Church ▪ 〈…〉 see examine● 〈…〉 Church , against 〈…〉 Sect. XXIII . 〈…〉 repeateth the necessity of being in , an 〈…〉 by it ; when he must need● 〈◊〉 that th● 〈◊〉 or definition of it , is the very first point of 〈◊〉 between us and the Papists . By the tenor of his discourse , the Reader may suspect that he meaneth some Universal Society of Men on Earth , under some one visible humane Head , either Monarchical , or Aristocratical , or Democratical , a Sovereign who is ●ersona Civilis , and Pars Imp●rans Constitutiva . But , if so , Protestants ( we at least ) deny any such , thinking this the prime essential difference between us and the Papists , ( the second being whether the Pope or his Council be this Head ; ) and he never tells who this supposed Head is . So he frequently talketh of necessary Communion with a particular Church , and never tells us what he meaneth by it : Nor can I gather often , whether he means a Diocesane Church , or a Provincial , or a National . But I perceive that he meaneth not a Parochial ; when yet he knew that the Adversaries take those for particular Churches . Sect. XXIV . 1. So he oft talks of the necessity of Successive Canonical Ordination , and never defineth either Ordination , or Canonical Ordination ; when he must know that some take Imposition of Hands to be essential to Ordination , and some deny it , and hold that Letters may do it on the absent , besides other differences . 2. And some take those to be obligatory Canons , which others contemn as of no authority . The Papists are not agreed what Canons are valid : And the Dissenters and this Disputer are not agreed in England : Many , besides Dr. Heylin , say , That the Popes Canon Law is yet in force in England , except some Particulars that were cast out : Others believe not this ; what is said against the Authority of the English Canons , I will not recite . 3. And some take it for Canonical Ordination , if it be done by one Bishop and Presbyters ; Others say No , unless by three Bishops . 4. Some say it is not Canonical , without the Clergies and Peoples Election or Consent , ( as aforesaid ) and others find it necessary to their Cause to deny this . Sect. XXV . He calls Men oft to Catholick Unity , and never tells us what it is , or how it may be known Abundance more such Ambiguities make his Disputes to me unintelligible . Sect. XXVI . Or if he be to be understood in these and such like , then he goeth all along by a begging of the questions , which are denied . 1. He should have rather proved , than taken it as granted , that those are not Bishops , whom we hold to be such . 2. And that it is not the Visible Church , which we take for such . 3. And that it is not a Particular Church , which we take for such . 4. And that it is no Regular Ordi●●tion , which we take for such . 5. And that it is no Catholick Unity , which we take for such : And so of the rest . Sect. XXVII . 2. He supposeth that there is but one Episcopal Communion in the places where Men live ; or never tells us , if there be divers Bishops , which it is whose Communion is so necessary : when he knoweth that Grotius thought that of old Churches were formed in imitation of the Synagogues , and that one City had divers Churches and Bishops , as well as divers Synagogues . And Dr. Hammond thought that Rome , Antioch , and other Cities , had two Churches and Bishops , one of Jews , and another of Gentiles ; and that Peter and Paul had two Churches at Rome : And he knoweth , I suppose , not only that there were Novatian Bishops in the same Cities with the Orthodox , but that oft and long , Constantinople , Anti●ch . Alexandria , and many other places , had two at once by their Divisions , but none of them so long as Rome . But perhaps he taketh it to be enough to Catholicism , or the Validity of Ordinances , if we be subject to the species of Bishops , and so to any one that is Consecrated rightly or wrongly ; and so that in Schisms both are true Bishops . But lest he deny this , I will spare to recite its Consequents . Sect. XXVIII . 3. He in his Preface , and all along , supposeth , That no unlawful thing is 〈…〉 the Nonconformists , as necessary to their Ministry or Communion ; which will as much satisfie them , as if he had told them , That Lying , Perjury , Covenanting deliberately against Gods Precepts , and for the corrupting his sacred Doctrine , Worship , Order , and Discipline , are lawful things . Did he ever hear them , and confute their Reasons ? Sect. XXIX . 4. In short , he never proveth , but beggeth , 1. That when Gods Word describeth the Sacred Ministerial Office , yet the Ordainers will and words can alter it . 2. That the chief Pastors of particular Churches , ( even Cities that had all of old their several Bishops ) are not true Bishops , unless Men purpose them to be so in Ordination . 3. That Presbyters who ordain with Bishops , may not in cases of necessity ordain without them ; or if they do , it is a nullity . 4. That in Cases of Necessity , Ability , Consent , Election and Opportunity may not design the person that shall receive authority and obligation directly from Gods Law , without other Ordination . 5. That any Church on Earth can prove an uninterrupted Succession of Canonical Ordination , by Bishops themselves so ordained . 6. That such a Succession is necessary ad esse Officii . 7. That the Covenant of Grace secureth not true penitent Believers of Pardon and Salvation , where they cannot have the Sacrament . 8. That the Sacrament is null as to Mens Pardon and Salvation , if the Priest be not truly called , or have not successive Episcopal Ordination . 9. That if a presumptuous Title ( as ●e saith may yet make all valid when Men seem Episcopall● dained , and are not ; Whether able godly Men ordained by such like City Pastors or Presbyters in a Synod , and chosen by Religious People , and solemnly dedicated to Gods Ministery in the face of the Congregation , have not a better presumptuous Title , than notorious ignorant and vicious Men , that say they were ordained by a Bishop , when their Orders were forged , ( of which sort there have been many ? ) 10. Whether he can prove that it is not Anabaptistry , to baptize all again that are baptized in the Reformed Churches , that have no Diocesanes ? 11. Whether he abuse not Gods Word and Churches , in feigning all such Reformed Churches , to live in the Sin against the Holy Ghost , for serving God without a Succession of Episcopal Ordination ? 12. Why is it that I cannot intreat him to answer Voetius , de desperata Causa Papatus , that hath long ago confuted Jansenius , a far stronger Adversary than he ? Nor my Dispute of Ordination Twenty Years ago written , and yet unanswered ? when ▪ I tell him we have not leisure to write over the same things , as oft as Men provoke us to it . Sect. XXX . I will now cast before him these following Notes . 1. What proof hath he of Sacraments ( besides Sacrifices ) before Abraham's days ? And was there then no pardon of sin ? 2. Were Women damned that were not circumcised ? Or were the uncircumcised Children in the Wilderness none of the Church ? 3. Were not Infants in the Covenant of Grace , before Circumcision entered them , into the Covenant of Israels peculiarity ? 4. Why did Abraham think there had been Fifty righteous persons in Sodom ? And in every Nation he that feareth God , and worketh righteousness , is accepted of him , Acts 10. 5. Though Sacraments under the Gospel convey greater benefits , can he prove that it placeth greater necessity of them , than the Law did ? 6. Seeing Christ was not baptized till about thirty years old , was he not Holy , and the Churches Head before ? 7. Can he prove that the Apostles were ever baptized ? Or were they not before true Christians ? 8. The Apostles had not the Lords Supper till near Christs death , and yet had part in him before . 9. Was Paul of this Mans mind , that said , He was not sent to baptize , but preach , and thanked God that he had baptized so few . 10. Is not that Promise true , That whoever believeth , shall not perish , but have everlasting life ; and that the pure in heart shall see God , & c ? And will want of a Sacrament then frustrate all ? 11. He presumeth to say , That God is obliged to make good the Sacraments of those that have but a presumptuous Ministery , seeming to have Episcopal Ordination , when they have not . And is not the reason as strong from the Peoples impossibility of avoiding the danger , when they can have no Sacraments , or none but from Ministers that had not Episcopal Ordination ? 12. What if the Succession have been interrupted long ago in Armenia , Egypt , Syria , or elsewhere ? Are all damned that were born since ? Or which way shall particular persons there remedy it , they cannot send to Europe for Ordainers ? 13. If Laymen ( as Frumentius and Edesius ) convert persons in India , are they all damned that dye after Conversion , for want of an ordained Priest , and Sacraments ? 14. If Baptism give the first sanctifying Grace , then none but unholy persons are to be baptized ; and that is impenitent , unconverted Infidels , or wicked men . 15. It is confessed that the Lords Supper is for Confirming Men in the Faith they had before : And are not both the Sacraments of the same general nature ? one to declare and confirm our initial Faith , and the other our progressive . 16. The Sacraments are to Christianity , what Solemn Matrimony is to Marriage ; which is valid before God upon private consent , but is necessary for order , and preventing Fornication , to satisfie Men : ou● Church Title ordinarily depends on Baptism , but God knoweth and accepteth heart consent . 17. God saith , Else were your Children unclean , but now are they holy , 1 Cor. 7. 14. Therefore it is not the Sacrament that first maketh them holy . And the seed of the Faithful have such Promises as we make good against the Anabaptists . 18. Children may dye before they can be baptized , and are they by that natural necessity damned ? 19. If a Man live where the Priests will not baptize , or give the Lords Supper , but on condition that we profess some falshood , or commit some sin , ( as in the Church of Rome , ) Must we commit that sin , or be damned , for want of the Sacrament ? 20. Doth not this lay a necessity upon all the Protestants in Italy , Spain , France , Austria , Batavia , Portugal , yea , Mexico , Peru , &c. to leave their Countries , and travel to some Land where they may have Sacraments without sinful Conditions , and may have it from Men of right successive Ordination ? And how shall all these be able so to travel ? And where will they find that Land on Earth that will answer their expectation , and can and will receive them all ? 21. What if a thousand honest weak Men mistake , and think , that the things imposed as necessary to their Sacramental Communion , are great Sins , and it be not so , ( as our Doubts against Conformity are thought to be Mistakes , yea , the Anabaptists Error : ) Can he prove that all such are damning Errors , for want of Sacraments ? 22. Gods Oath is also to confirm our Faith : And if a Man may be saved that be●ieveth Gods 〈◊〉 , and knoweth not of his Oath , why not he that believeth it , and knoweth not of the Sacrament ? 23. Doth not his Doctrine make the Priests the absolute Lords of all Mens Souls , that can deny Salvation to any , or all Men , by denying them the Sacrament ? Is this the sense of their having the Power of the Keys ? 24. Is not this abuse of Tibi dabo Claves , and the office of Key-bearing , the knack by which Popes have subdued Kings and Kingdoms . 25. Is not the Argument which this Man manageth against the Reformed Churches , to prove them ●o Churches , and to have no Ministery and Sacrament the Achilles of the Papists , in which is their chief co●fidence , but often baffled ( as by Voetius against Jar●nius aforesaid . ) 26. Nay , the Papists themselves are far more moderate than this Man ; for they take a Laymans Baptism , yea , a Womans to be sufficient to salvation , when this Man denieth it of all the most learned and holy Pastors , that have not uninterrupted Episcopal Ordination . 27. Bishops have too oft conspired to corrupt Gods Sacraments , ( witness the Lateran Council sub Innc. 3. ) and to interdict Kingdoms , and oppress Princes and People , and may do so again : And have the People no remedy against them ? 28. A Minister justly ordained , and unjustly suspended , or silenced by a Bishop , hath more authority than Laymen , and their Sacraments are not Nullities by the Romanists Confession . 29. Is not this Mans Doctrine far grosser than Cyprians , and the Africans , ( yea , the D●natists ) that denied the validity of Heretick Baptism . 30. A Lay-Chancellor , in these mens judgments , useth the Keys of Excommunication and Absolution validly , and yet are not the Sacraments or Ordination of the Reformed Churches aforesaid valid ? 31. Surrogate Priests , by the Bishops consent , validly Excommunicate , that are no Bishops . 32. No People can be sure by this Mans Rule , that they have Sacraments , or shall be saved , ( except by fa●lible presumption ) not knowing that their Priest hath uninterrupted successive Ordination . 33. When your presumptuous Ordination is discovered to be Null , must all the People be Re-baptized ? 34. The Church of England giveth none the Lords Supper till 16 years old . Doth it become absolutely necessary to Salvation , just at that Age , and not before ? 35. The Burial Office pronounceth all saved that never Communicated , so they be Baptized , and not Excommunicate , nor kill themselves . 36. What work would this Man make for Rebaptizers , if all the Protestan●s of all Nations must be Re-baptized , that have not the foresaid Ordination ? 37. Is it suitable to the description of God and his grace in Scripture , to believe that he layeth all mens Salvation upon Sacraments performed by men Ordained , as he describeth ? 38. Are not we Reproached Silenced Ministers , as like to be good Protestants as such men as this , that say , that , 1. The Reformed Churches that have not Episcopal Ordination from uninterrupted Succession , are no true Churches . 2. Have no true Ministers . 3. Nor true Sacraments . 4. Nor part in the Covenant of Grace . 5. Nor hope of Salvation by promise from God. 6. That their Ministery and Sacraments is the Sin against the Holy Ghost . 7. That the Church of Rome hath this uninter rupted Succession ( as he tells me . ) 8. That , as will hence follow , the French Protestant : were better turn Papists , than be as they are . Sect. XXXI . There are as many and greater Objections that I should lay before him , about his Doctrine of an Universal Church-Policy , and that sort of Episcopacy which he rather supposeth , than proveth necessary , and such other Points : But I will no more tire the Reader herein . Sect. XXXII . All the definition of the Protestant Religion that I can extort from him , is , Communicating with the Church of England , and those that it holds communion with . 1. And so did the Papists , saith Dr. Heylin , in the beginning of Queen Elizabeths Reign , till the Pope forbad them . 2. The Church of England never renounced Communion with the Reformed Churches , which he renounceth . 3. A particular Church is no Standard of Religion : Nor England more than the rest . Sect. XXXIII . If he renounce Communion with all these Reformed Churches , and with the Romans also , what a Separatist is this Man , and how narrow is his Communion , and into how small a number hath he reduced the Universal Church ? If neither Papists , nor any Churches that have not Ordination from uninterrupted Succession , be parts of the Catholick Church , it is very little , if not invisible . Sect. XXXIV . He thus teacheth almost all the Christian world , instead of Love and Concord , to Unchurch , Unchristen , and Condemn each other : The Romans , on such accounts , already Unchurch all the rest . The rest will far more easily prove , that Simony , Heresie , uncalled Popes , uncapable ones , and manifold Schisms have oft interrupted his described Succession at Rome : And so Turks and Heathens have matter given them against us all . Already by such kind of Schismatical Principles , there are few parts of the Church on Earth , that are not by others Unchurched , and Unchurch not others : But yet it is but few of them that have proceeded to that Anabaptistical height , as to nullifie all their Sacraments , and to expect that almost all the Christian world should be again baptized . Yea , this is far more Schismatical than common Anabaptism : For the Anabaptists with us Re-baptize not them that were baptized at age by such Ministers as this Writer , and such others degrade ; much less do they damn almost all the Christian world , or other Reformed Churches , and say , They have no part in Gods Covenant of Grace , and Promise of Salvation , and that they sin against the Holy Ghost , as this Man doth . CHAP. X. None of these terms will unite a National Church , or any Associated Churches , nor well any single Church : Though by other means , a competent Vnion may be kept in some Churches , notwithstanding such Schismatical Courses . § I. THE same Reasons which prove that none of these terms will ever unite the Universal Church , but that all are fitted to promote Divisions , will prove also , that they tend of themselves to the dividing and distracting of all lesser Church Societies and Communions : Though yet we do not deny , but de facto , a particular Church may easilier agree in an Error , or be kept in some Concord under the same Pastor , where a Sin or Error prevaileth , than the Universal Church on Earth can . As the Church of Rome may agree in Popery , but all the Christian world will not : And as a great part hath agreed in Arianism , ( called Christians , ) and a great part in Nestorianism , and to this day in Eutychianism , and in the M●n●thelites Error , and a great part for Image-worship ; and as now many Churches of the Protestants agree in Consubstantiation and Church-Images , and many in rejecting Prelacy , and many in asserting it ; but all agree not in any of these ( though the eldest sort of Episcopacy , for ought appeareth , almost all in many ages did acknowledge and agree in : ) But yet that which never united the Universal Church , but tended to discord , will have everywhere usually no better a tendency . § II. Yet I have before enumerated divers Particulars , which are needful and useful to the Concord of a particular Church , which are not so to the Universal : As that all the Members have the same Numerical Pastors , the same Translation of the Scriptures read to them , the same Versions and Tunes of Psalms , when they meet together , the same place and day , and hour of meeting : Because these in the nature of the thing are necessary to Concord , and avoid Discord and Confusion . And if divers Churches associated , or all in a Kingdom , or divers Kingdoms , can agree in the same convenient modes and circumstances ( as the same Translation of the Bible so far as they have one language , the same day of Easter , Anniversarily to Commemorate Christs Resurrection , as they do weekly on the same first day , and some such like ) it will be laudable , so it be done by voluntary consent , as a thing of convenience , and not of necessity , and without tyrannizing over one another , or persecuting or despising those that differ , or turn it into an Engine of Rents and Schism , by making it necessary to their communion , which is the unhappy end of most humane impositions of indifferent unnecessary things . He that thinketh he hath hit on the fittest Ceremonies , ●ites or Modes , is seldom ever content with liberty to use them , but he must force all others if he can to his way , and take away the liberty of all that differ from him : We see it by sad experience , that men think their Forms and Ceremonies cast out , if all may not be compelled to use them , though many think them sinful ; and they had rather have none of them , than have them upon terms of meer liberty ; lest they be disgraced by the disuse or contradiction of those that do forbear the● . And such men are never content with Union and Concord in Gods own Institutions , and in circumstances that are in genere necessary . § III. But some men are stiff in the Schismatical Opinion , that though Churches of many Kingdoms may charitably differ in Ceremonies , and indifferent things , yet none in the same Kingdoms should be suffered so to differ ( of which I spake before . ) But , 1. Christ hath given us no such different measures of our Charity , Forbearance or Communion . 2. The old Churches were quite of another mind , as Socrates and Sozomen shew in several instances . And it is known that in the same Empire , every Bishop had power to use his own Liturgy , and other Modes , ( as I instanced in the Canon that requireth every man to bring his Form first to the Synod to be tryed , and in the contention between Basil and the Church of Neocesarea , and the strife about Gregories and Ambrose's Liturgy , and such like . ) 3. It was the Pastors and People of the same Church of Rome , that St. Paul giveth the Precepts of Forbearing and Receiving Dissenters in things indifferent to . And still mark , that he wrote not only to the Laity , but to the Rulers , ( as is evident , ) and therefore forbiddeth them such narrowing impositions ; being himself also a chief Pastor , ( an Apostle ) and so declareth his own judgment , as one that would himself make no such uncharitable impositions . § IV. We deny not but some Churches have a while continued in laudable Concord , notwithstanding such ensnaring Impositions . But , 1. It hath been but for a time , and this Worm hath fretted them , and it hath ended in their great detriment at least . 2. And it was not by these means , but by better causes , notwithstanding these diseases : so that as we answer the Question , Whether a Papist may be saved ? so do we answer the Question , Whether such Churches may have prosperous Concord ? viz. 1. If the Essentials of Christianity in Papists , and of Communion in such Churches , be practically held , so as to be more powerful than their Contraries . 2. But not by their Contraries , but by overcoming them , one may be saved , and the other have peace ; even as we answer the Question , Whether a Man may live that taketh Poyson , or hath the Leprosie ? 1. Not if it be prevalent according to its malignant nature . 2. But yea , if it be overcome by natural strength or medicine . § V. Chillingworth ( our powerfullest Disputant against the Papists ) hath fully laid down the true Principles of Christian Concord ) and the Causes of Schism , even the making more necessary to Salvation or Communion , than is necessary indeed . And the famous Hales , though too bold , and sometime going a step too far , hath said more against these true Causes of Schism , with great Truth and Reason , than the Authors of it can well bear . But wisdom is justified of all her children . CHAP. XI . The Severity and Force of Magistrates , denying necessary Toleration , and punishing the Refusers of unnecessary uncertain suspected things , will never procure Church Vnity and Concord , but in time increase Divisions . § I. HAles of Schism , speaking of having two Bishops in a Diocess , saith ( pag. 223. ) Neither doth it any way savor of Vice or Misdemeanor ( instancing in Austin's doing it ignorantly ; ) their punishment sleeps not , who unnecessarily and wantonly go about to infringe it . The most pious and wise Church Historians extoll the two peaceable Bishops of Constantinople , that quietly bore the Novatian Bishops by them , and ge●t●y reduced Chrysostom's Followers the Joannites ; and d●spraise Nestorius , and such other turbulent Prelates that persecuted them , on pretence of zeal against Error , and some of them proved more erroneous themselves . § II. This crying out for the drawing of the Sword against those that differ in unnecessary things 〈◊〉 a great dishonour to the persons that tell men how conscious they are of their own insufficiency for their proper work ; and a reproach to the power of the Keys , as if it signified nothing without the Sword : And in all Ages , Men of Ambition , and Insufficien●●y and Uncharitableness , have been thus calling to the Magistrate to do all , when yet in general claim they have set themselves far above him , as being for the Soul , when he is but for the Body . § III. But Experience hath still confuted them , and that which one Age ( or year ) thus built , the next hath ordinarily pull'd down . Not but that orthodox pious Princes are an unspeakable blessing to the Church , and the want of such are ordinary causes of sin , distraction , and misery : But such must know and do their proper work , and not serve the pride and humor of ambitious ignorant Clergymen , nor be their Lictors or Executioners , nor lend them the Sword to execute their wills . § IV. Constantine defended the Orthodox ( yet offended greatly at their unpeaceableness , and at last tempted to favor some Arians , meerly because being suppressed , they were the greater pretenders to Peace ; ) but his Son pull'd down what the Father had set up . One Emperor suppressed the Eutychians , another set them up , and others proclaimed and endeavoured pacification . One Emperor pull'd down the Mon●thelites , and another set them up . One Emperor pull'd down Church-Images , and another set them up , and General Councils changed with them . And so on in many other instances . If this forcing course were now generally taken , how many Kingdoms would fare the better for it ? or now do ? not four sixth parts of the world that are Heathens : nor above the fifth part of six that are Mahometans : not most of the other sixth part that are Papists : The Presbyterians like it not in England : The Prelatists are not for it where the Presbyterians rule . How few Countries are just of our mind ? and therefore in how few would it please us , or accommodate us . § V. And those that are of the same mind in the main , yet rarely long agree in all things . I have before proved , and the notorious state of Mankind proveth , That there is such a wonderful diversity of mental capacities and apprehensions , that the best will never all agree in any , but few plain certain things . To endeavor by right means to bring all men to be wise , and to agree in all right Thoughts , Affections and Practices , is very good : But he that will resolve to tolerate no Errors , ( much more dissent about suspected unnecessary things ) shall be a heinous oppressor of mankind , even of Christians for being but men . How few Subjects must such a Prince expect to have , that will cut off all that are not of one intellectual complexion ? § VI. And , as is aforesaid , when men think that God obligeth them to dissent , the more honest and conscionable they are , the more resolutely they will bear all sufferings , and never yield to man , against the Conscience of their Duty to God ; so that if you begin to punish such , there is no ending , till you have killed them , banished them , or kept them close Prisoners . And let all sober Magistrates think , what Counsellors such Clergymen are to them , that would have them , 1. Choose out the most Conscionable and Religious for their Punishments . 2. And not cease till they have destroyed them . § VII . And doth not this tend to drive out true Conscience and Religion from the Land , when men that have no Conscience , shall pass for the obedient laudable Subjects ? And such being capable still of Preferment , shall possess the Churches , and be Rulers of the rest ; and then what can we expect , but that such will use Religious Dissenters as their Enemies , and reproach them with all malicious names ? And O what a state is such a Land in ! § VIII . And ( you are not infallible , Councils have erred ) what if it should prove , That these you destroy are in the right , and you must be judged of God as Persecutors ? Let not Spleen or Pride make you fearless of such a sin and judgment . § IX . Yea , if they should prove in the wrong , yet you may be Persecutors , if the Error be such that good men should bear with in each other ; and God is the Avenger of all the wronged and oppressed . And it is not disregardable that they do and suffer all for him , though they mistake , as Paul saith , Rom. 14. He that eateth , eateth to the Lord ; and he that eateth not , to the Lord he eateth not : It is God that he intended to obey and please . And one hath need to look well about him , before he destroy such . I dare say , That that man hath truly no Religion , that preferreth it not before the pleasing of men , and all worldly interest ; for Religion is our devotedness to serve and please God : And God is not taken for that mans God , that preferreth any thing before him , ( as I said before . ) § X. However it is certain , That thus to set Princes in a constant Conflict against Conscionable godly men , is liker a War against God and Conscience , than any way to Peace and Concord . The Law will not yield , and Conscience will not yield ; and God will keep up a Succession of Conscionable men in the world , when Popes and Persecutors have done their worst : And humane frailty and sin will keep up a Succession of so much weakness , as that the best , much more the weakest , will have vain Scruples , Ignorance and Errors , which Prisons or Penalties will not cure ; yea , usually greatly increase the malady by Exasperation ; and wise men will foresee a probability of the end , before they begin . Hypocrites may yield to save their skins , but the truly Conscionable will not : For to yield to what they think to be sin , is , in their judgment , wilfully to choose damnation . § XI . Let not the Clergy Tyrants still cant their vain Objection , [ Then Conscience will be a pretence for any Villany , which was not made to be a cloak for sin . ] For it is not liberty for any Villany that we are pleading for : who knoweth not that abused Reason is the pretence and plea for almost all Villany in the world ? What then ? Must not Reason be regarded ? The use and honor of it kept up , while man is man ? And all men have leave to plead Reason in their Cause : And yet not all tolerated that Reason is pretended or abused for . And what Reason is to Man , that Conscience is to Religious Men. Some Evils are so great and inconsistent with the publick good , that it is better all those were banished or destroyed , who pretend either Conscience or Reason for them , than that they should be Tolerated ; and these are intolerable Evils . But what man thinks that it is so with all Error or Faults ? much less with all things indifferent , which some men have a mind to exercise their mastership in commanding . Put first the question to sober Conscionable men ; Is it more to common good , and interest of Honesty and Conscience , that all the Persons in a Nation be imprisoned , banished or killed , that dare not swear , say and practise all that is imposed on them , than that the Impositions be altered or they forborn ? § XII . And I must again say ; That this Church-Tyranny , as most other sin , is most against the Own●rs of it : For if the faults of godly men that scruple to subscribe to Popes , Patriarchs , Diocesanes , Synods , Liturgies , or Ceremonies , are not to be Tolerated , how much less a proud and persecuting Clergy , or such as abuse or exclude Church-Discipline , or by sloth , or ungodly carnal Lives , do wrong their Office , and betray the Flock ? § XIII . And again I remember them , That Pastors must govern the Flock , much like as men do their Wives : And let men but try how far weak and passionate Wives must be Tolerated by them that will not do or suffer worse , and here practise accordingly . CHAP. XII . Excommunicating and Anathematizing in any of the foresaid Cases , is Schismatical , and not the way to Peace . § I. THere need not much more be said of this ; it is already proved , That Christ himself hath in his Law , made the terms of the Union and Communion of his Members : As the same Nature that formeth all our members in the womb , is also the placer and uniter of them : Therefore that which is contrary to Christs terms , yea , which is none of them , cannot prove the true terms and means of Concord . § II. Indeed no man ought to be Excommunicated otherwise than by Ministerial Declaration and Judgment , how far he hath first departed from Union , and cut off or Excommunicated himself . An impenitent Fornicator , Drunkard , Persecutor , doth cut off himself from the favor of God , and his part in Christ , and the rights of his true Church : Therefore the Pastors may declare that he doth so . And if it become a Controversie either de facto , whether he be such an one ; or de jure , whether this be true ; the Pastors are the proper Judges , so far as to resolve the Consciences of the Flock , whether they must avoid that man , or communicate with him . And this I think the Rational Mr. Hales would not have denied , though in his Treatise of the Keyes , he asserteth only a Declarative , and denieth a Judicial Power : For his Reasons shew that he only meant , that the Church hath no efficient Judgment to cut off any man from Christ or his Body , further than he first cuts off himself . And far be it from any Friend of the Church to say , That it is the Bishops Office to undo Souls , and to separate any from Christ , save only by declaring and judging that they wilfully separate themselves ; and therefore requiring the People to avoid them , and binding them over to answer their sin at the Bar of God : The rest is the Devils work , and the impenitent Sinners , and not the Pastors of the Church . § III. And what is said against the Magistrates unseasonable force , will mostly hold against such undue Excommunication . 1. If the person believe that he is cast out for not forsaking his duty to God , he will rejoyce that he is counted worthy to suffer for righteousness sake , remembring that Christ said , They shall cast you out of their Synagogues : And this will bring no man to Repentance . § IV. And , 2. Then the Pastors will fall under the imputation of Tyranny and Persecution , and be taken to be Haters and Hinderers of Conscionable men , and grievous Wolves that devour the Flock . § V. And , 3. The Parties Excommunicate , will think that this doth not excuse them from the duty of worshipping God ; and therefore they will assemble by themselves for such worship ; and there they will think , That they are a better Church than those that cast them out ; and perhaps may Excommunicate their Excommunicaters , as the Bishop of Alexandria and Constantinople have done by the Bishop of Rome : Or , more likely , despise their Censure , and go on , unless the Sword be drawn to suppress them , ( to which only such Excommunicaters use finally to trust : ) And then what will follow , I have shewed before . § VI. And indeed we need no greater proof of the ineffectualness of Excommunication in such cases , than the open confession of the Users of it ; who , if they have not an Act for Horning ( as they call it in Scotland ) or to imprison the Excommunicate , or punish him by the Sword , confess that their Sentence will be contemned : which is most true . § VII . Yet sad Experience further assureth us , That Papal Anathematizings , yea , and those of General Councils , have been no small cause of Schism , Confusions and Rebellions : The History of this would fill a Volume . Alas ! what did the Councils of Ephesus , Constantinople , Chalcedon , and many others , by their Anathemas ? The state of Syria , Egypt , and Abassia , &c. of those called Jacobites and Nestorians , tells us to this day : And these Thunderbolts have been the Popes great Engines , to beat down Kings , and batter Kingdoms . It is the admiration of the world , next to the success of ignorant Mahomet , That a company of old Usurpers ( many of them successively being notoriously wicked men , and so judged by Councils , and their most flattering Historians ) should conquer Christian Kingdoms and Empires , by sitting at home , and ●ursing men , and telling them , [ St. Peter is angry with them , and will keep them out of Heaven , if they be not obedient to the Pope . ] But men that will be the Slaves of Sin , deserve to have their Reason so forsaken , to make themselves the Slaves of Subjects . § VIII . Yet we are far from thinking , That just Excommunication is of no use ; God would not have the Church of Christ to seem no better than the world ; it is a Society gathered out of the world by the sanctifying Word and Spirit , and as holy devoted to the most holy God. And he would have the Church Visible , to be visibly the womb of the Triumphant Church , or the Sheepfold of Christ , containing such as have a seeming or visible right to salvation , however Hypocrites do intrude : And therefore the Keys of the Church should be much of Kin to the Keys of Heaven , so that he that is taken in or shut out , may seem to the Christian judgment of probability to be taken into , or shut out of a right to salvation . And therefore as impenitent wicked men should not be deluded in vain hopes , by being received to Church Communion ; so neither should godly men , for pardoned or tolerable infirmities , be shut out of the Church , while God continueth their visible Title to salvation ; much less a Lay-Chancellor , or a Bishop , Excommunicate Christs Members , for not paying their Fees , or for not kneeling at the Sacraments , or for not submitting to unnecessary Impositions , or for holding such Things unlawful , or such like . This way will never heal our breaches , or unite the Churches . CHAP. XIII . Any One Vnlawful , Vncertain Doctrine , Oath , Covenant , Profession , Subscription , or Practice , so imposed as necessary to Communion , will be a dividing Engine . § I. THis is proved in what is said before : For a Conscionable Man will not wilfully and deliberately commit One Sin , to save his Liberty , Estate or Life ; though many Sins be worse : For he that wilfully commits one , virtually committeth many : And , as St. James saith , Breaketh the whole Law. § II. Yea , though the matter of the Sin seem little , a Believer will not think it a little Sin , to do it deliberately , and stand to it by Covenant consent . The high places among the Jews seemed no great matter ; but a good man would not have Covenanted never to endeavor any Reformation of them . § III. A peaceable Man will live quietly in a Church that hath many Sins and Errors ; but he dare not deliberately own or justifie the least . I should communicate with no Church on earth , if I thought all the Ministers or Peoples Sins , yea , all the Faults in their Prayers , or Doctrine , or Discipline , were made mine by it ; I will live peaceably with a Church that hath a faulty Doctrine , Liturgy and Discipline in Things Tolerable ; as if it were Lay-Chancellors power of the Keys , or Diocesanes too large Churches ( infi●●●● speciei : ) But I will not profess , That I Assent , Consent to , and Approve all these Faults , or any One of them ; nor will I Covenant never to endeavor in any place and calling to reform them , nor justifie all that are guilty of them . § IV. If one sin of Davids in numbring the People , was so sorely punished ; and one sin of Achans , of the Bethshemites , of Uzzahs , of Uzziahs , of Josiahs , of Ananias , and Saphiras , yea , at first of Adam and Eve ; if one false Article of the Arians so troubled the Church of Christ ; and one Error about Images in Churches , so corrupted the Church , and made such sad work in Councils and Kingdoms , a wise Man will not wilfully own one sin . § V. And indeed Christ hath determined , That he that breaketh one of the least of his Commandments , and teacheth men so , shall be called the least in the Kingdom of God , Matth. 5. As he that truly believeth God in one thing , will believe him in all which he knoweth to be his word ; so he that obeyeth him truly in one thing , will obey all that he knoweth to be his Command , whoever be against it . § VI. And it is dangerous for a mortal Worm to set his law or will against his Makers , and destroy or punish a Man for obeying God ; sufficient means should be used first to convince all Men , that the thing is evil , and that it is not God that doth command it ; else it is a setting up ones self above God , and against him , and saying , You shall not obey God , but me : But when death cometh , can you save either your self , or him , from the justice of that God , whom both you should have obeyed ? CHAP. XIV . Vnlimited Toleration will wrong and divide the Church . § I. ALL sober Men are so far agreed in this , that I need not say much of it ; no doubt there are intolerable Errors and Sins . And though Mr. Hales and others say , It is not Heresie , unless it be wilful , and we seldom know the wilfulness of another ; Yet in truth , 1. It is not only formal subjective Heresie , which maketh the Man an Heretick , which we must resist and restrain , but also material objective Heresie ; whatever be the Divulgers mind . 2. And also there is a wilfulness which is Privative , when the Will doth not its duty to discover Truth and Error , as well as a positive willingness to err ( which Augustine saith , That few or none can have : ) And no mans will is wholly innocent in any culpable Sin or Error . § II. Doubtless mans Conscience is not properly his Lawmaker , nor his Law , ( though some unaptly say so ) but only his discerning of that which is his Law ; no more than the Lawyers eye , or reason , or skill , is the Law of the Land. And therefore to have an erring Conscience , taking that for Gods Law which is not , is a Sin ( where it was possible to know it . ) § III. And therefore Gods Law is not suspended , but violated by mans Error ; God hath not as many sorts of Law as men have Opinions of it , or Consciences in Error . If a man should think that God bindeth him to kill , steal , slander , &c. this would not make any of these no sin , but it would be no small sin in him , that would father such wickedness on the most holy God , and on his Law. If an erring Conscience think that God forbiddeth our duty to Princes , Parents , Children , Neighbors , Justice , Charity , &c. This would not dissolve any of his Obligations , but be an added sin in slandering God : Far be it from any sober man to think , That the Magistrate must let all men do all the Evil which they will but pretend God and Conscience for . § IV. Nor is the Papal Doctrine true or tolerable , That Priests onely are for mens Souls , and Princes but for their Bodies , and Temporal Concerns ; and so that the Priest is as much higher than the Prince , as the Soul is than the Body . Indeed the Minister of Christ is to manage only the Word , which worketh on the Soul by the way of Sense , and not of the Sword ; but yet it is to be finally for the good of Souls , that the Magistrate useth the Sword : As the voice toucheth the Ear , so doth the Sword the Flesh for the benefit of Souls , either the sinners , or other mens . And verily he that saith otherwise , and placeth the bonum publicum , which is the end of Government , meerly in the bodies prosperity , dishonoureth and debaseth Magistracy , and setteth Princes lower than Priests , Parents or Friends . Godly men that believe the vanity of things Transitory and Corporeal , would have as low an esteem of the Means , as of the End , and so of all Civil Rules , if they believed this . But he that is the King , as well as the great High-Priest of the Church , for holy Ends , and for mens Salvation , hath made Princes his Officers subordinate to him for those Ends , as well as Pastors . I will not stand here to confute one or two Scotish Divines that have written against me , for saying , That Princes and Magistrates are now the Mediators Officers , and have their Power from Him , into whose Hands all Power in Heaven and Earth is given . Sober Thoughts in wise Christians will save me that labour . § V. And he that saith , By me Kings reign , and will have Kings to be the Churches Nursing-Fathers , will not take it for an excuse of their neglect , to say , We were authorized onely for mens Bodies : It is not equally for all that have Bodies , nor for bodily Ends , but to see to the execution of Gods Law , by their Bie Subordinate Laws ; and Gods Laws all look to higher Ends. § VI. And he that said , They are the Ministers of God to us for good , meant true and durable good , no doubt : And when he saith , That they are a Terror to evil doers , he meaneth such as is contrary to the well-doing which they must encourage . And is Piety and Christianity none of that ? He doth not except Blasphemy , Idolatry , Opposition to God , Christ , Holiness , Heaven , Justice or Charity , from the number of Evil Works , which are the worst of them . It is therefore certain , That Princes may and must punish many sins against the First Table , and such against the Second as would shelter themselves under pretence of Conscience . § VII . But all the doubt is , What bounds here to set , where it is so dangerous to go too far . And it is one of the most necessary Cases of Conscience , which a Christian Prince hath to study and resolve ; in which he must neither hearken to a proud , envious , idle , worldly Clergy , nor to injudicious Zealots , nor to licentious Hereticks , but avoid Extreams . § VIII . In short , what I have before said , decideth the Case . 1. He must Tolerate no one Sin how small soever , which is within his Cognizance and Jurisdiction , which he can indeed cure by righteous means , which will do more good than hurt . 2. Thoughts , Heart Sins and Secret Sins are not within his Cognizance . 3. To do the work of Parents , Pastors , Tutors , or Physicians , is no part of the Office to which he is appointed and authorized . 4. But he may drive on all these to do their duties by due means . 5. It is unlawful to seek to cure a lesser Evil , with a greater : That is to be numbred with the things which the Prince cannot do , which he cannot do by lawful means , or such as do more hurt than good . 6. The Mischiefs before enumerated against the Princes Safety and Honour , and against Love , and Justice , and Conscience , and Religion , are so great , as that no Severity must be used which procureth them , and doth not a greater good . 7. The punishing of small Faults by great Punishments , is Injustice , and Unlawful . 8. Abundance of Infirmities , and humane Frailties and Errors , are such as must be endured , so they be but by Doctrine , Love and gentle Reproofs , rebuked and disowned , without Punishments Ecclesiastical or Corporal ; else there will be no Love or Peace . 9. Preachers must not be suffered to persuade Men from the Faith , Love or Obedience of God in Christ , against any Article of the Creed , or Petition of the Lords Prayer , or Precept of the Decalogue , or any essential part of the Christian Religion . 10. If such speak a damnable Error or Heresie by Ignorance or Heedlesness , they must have a first and second Admonition , and they 〈◊〉 repent . But if they forbear not upon . Admonition , they do it studiously and wilfully ; and such are to be Silenced till they Reform , because the Preaching of one that opposeth an essential Point of Religion , will do more harm than good , except among Heathens , or where no better Preachers can be had . 11. It will not be unmeet for the Rulers to draw up either a Catalogue of integral Points of Religion of great moment , which all shall be forbidden to Preach or Dispute against ; or else a Catalogue of Errors contrary to such , which none shall have leave to propagate : But it is not every one that violateth the Law , that is to be forbidden to preach Christs Gospel ; but lesser pecuniary Mulcts , may be sufficient punishment to many ; and the bare denying them preferment or maintenance , and casting them among the disowned that are but tolerated , may be better punishment , and more effectual in case of tolerable Faults , than the more severe . 12. Rulers should do much more to restrain from Evils , than to constrain to Religious Duties : And those Evils are of these sorts . First , Such as blaspheme God. Secondly , Such as draw the Hearers Souls into damnable Error or Sin. Thirdly , Such as tend to overthrow the Honour and Safety of the Governors . Fourthly , Such as tend directly to breed Hatred in men against each other , and kindle the fire of Contention and Enmity . Fifthly , Such as draw men from the common duties of Justice towards Neighbors , or Relations , into Fraud and Injury . 13. It is the greatest part of the Magistrates duty about Religion , First , To see Gods own Laws kept in Honour . Secondly , And to keep Peace by Church Justices among Clergymen and People , that are apt to take occasion from Religion , to abuse and calumniate one another . 14. Yet Rulers may and must compel Persons that are grosly ignorant or erroneous , to hear what can be said against their Error , and for their Instruction : As Parents ( so Magistrates ) may compel Children ( and Subjects ) to be Catechized , and to hear Gods Word ; and may compel them to hear such Teachers as have the Rulers Licence , either as Approved , or Tolerated to Teach . 15. Men ought not to be compelled to receive the Sacraments of Baptism or the Lords Supper , by the Sword or Force ; because it is to receive a sealed Pardon of Sin , and Donation of Christ and Life ; which no unwilling person hath right to , or doth receive : For to say I am unwilling , is to say I receive not ; and so the reception of the outward sign is Hypocrisie , Prophanation , and taking the Name of God in vain . 16. Yet those that being Baptized , and at Age , avoid Communion , are , after Admonition , to be taken for Revolters so far , and to be declared such as so far cast themselves from the Communion of the Church : And the Christian Magistrate may well deny them many Priviledges in the Commonwealth , which he should appropriate to sound persevering Christians . 17. Places in Government , Trust , Burgess-ship , and Votes in Elections of Governors , and such like , are best appropriated to the Approved part of Christians , and some the Tolerated ; but never granted to Apostates , proper Hereticks , or any that are intolerable . 18. Pastors of the Churches should not be constrained to give the Sacrament of Baptism , or the Lords Supper , to any one against their Consciences ; because , First , It is their Office to be Judges , who is to be Baptized , and to Communicate . This is the power of the Keys . Secondly , If they may not judge of the very Act which they are to perform , they have not so much as that judicium discretionis , which belongeth to every man as a man , and so must act brutishly . Thirdly , If they may administer against Conscience when they think it Sin , the same reason would hold for all men to sin , whenever a Ruler commandeth them that judgeth it no Sin : what Bounds shall be set against absolute blind Obedience ? Fourthly , Whereas the Objection is from Inconveniences , As , [ Then every Pastor may deny Men Sacraments . ] I answer , 1. So every Tutor , Physician , &c. may abuse his Trust . 2. Therefore men must have care whom they choose and trust . 3. There are better Remedies than sinful slavery in the Minister , even consulting with Synods of Ministers , or where Bishops rule , appealing to them . 4. The persons that expect the Sacrament , may have it from some other Pastor that is willing . It is a less inconvenience that a single person remove , or else communicate in another Assembly , than that the Pastor , whose Office is to use the Church Keys , be enslaved to sin against his Conscience . 5. We suppose that of ancient right , the Church is not to have a Pastor over them , whom they consent not to : Therefore if the Church find themselves wronged by the Pastors Fact , they have their Remedy . They may admonish the Pastor , and if he hear not , tell the Bishop , Synod or Magistrate ( for I am not now determining the case of superior Bishops , but tell what is the actual Remedy where such bear Rule : ) And if he hear not the Church , Synod , Bishop or Magistrate , they may desert him , and choose a fitter Pastor , and yet neither Excommunicate nor Silence him , but the same man may be more sutable to another Flock which will desire him . They that object Inconveniences in this motion , should consider , First , That a Mischief and Sin is worse than an Inconvenience . Secondly , That there is nothing desirable here without Inconveniences , which may furnish an unwise Contender with Objections . Thirdly , That they that cry up the Canons and Traditions , Custom or judgment of Antiquity , Bishops , Councils , Fathers , and the Catholick Church , should not hastily set their own Wit or Authority against them all , who for 600 , if not nearer 1000 years after Christ , did not only judge that Bishops must come in by the Peoples Election and Consent , but that he was to be accounted an Usurper , and no Bishop of theirs , that had it not . Fourthly , And we have reason to think St. Cyprian , and the Carthage Council of Bishops , as wise as the Objectors , who , in the Case of Martial and Basilides before described judged , that the People ought to forsake an uncapable scandalous Pastor , though other Bishops ( even he of Rome ) absolved him : And that the chief power of choosing or forsaking was in them , and if they did otherwise , it was not the contrary Sentence of Bishops that would excuse them before God. It is easie to say [ St. Cyprian erred , and we are in the right and this would overthrow all Government : ] But neither the persons that object , nor their Reasons , have ever yet seemed to me sufficient , to make me prefer their judgment even in this before Cyprian , and the African Fathers . XI . In all probability FREE SACRAMENTS administred by such Ministers of Christ as by the Christian Magistrates Licence are either Approved or Tolerated , would heal most of all the Discords about Religion in England , I mean , Sacraments not constrainedly , but freely given and received . I shall tell you why I think so , by instances . 1. The Thing call'd Strict Presbytery , [ with a power of Classes and National Assemblies , composed of Ordained and Unordained Elders , as a Judicature , whose Excommunication is to be enforced by the Magistrates Sword ] is approved by few of my acquaintance in England : But those that Prelatists cal● Presbyterians here , commonly are Ministers that desire but the exercise of so much of their proper Office , and the freedom of a Christian and a Man , as not to be forced to administer Sacraments against their knowledge and conscience to the uncapable , because a Lay-Chancelor or a Diocesane that knoweth not his Neighbours and Flocks so well as he , shall say that they are worthy , and command him to renounce his knowledge in obeying them . And if God had made all such Ministers to be only the Lay-Chancellors , or the Diocesanes Agents or Servants , to Baptize , and give the Lords Supper only in the Chancellors or Bishops name as a Messenger , and if it be done amiss , that not we , but the Chancellor or Bishop should answer it to God , then we could joyfully thus obey them . But while we believe , That we must answer our selves for our own actions , and that we must Baptize , and give the Lords Body and Blood , in Christs Name , and not the Bishops , we dare not obey Men before God , nor renounce our own judgment in the matters of our own Office and Trust : Therefore it would satisfie us , had we but freedom in our Ministerial action , not to go against our Conscience , however blind malice would make the world believe , that it is some Papal Empire , even over Princes , that we desire . Nay , we desire , That if the Magistrate will allow us Parish-Churches , and Maintenance , and Countenance in our work , that any person that cannot remove his dwelling without great detriment , and cannot be satisfied in our Order of Worship and Communion , but can receive more Edification from another Minister , may have leave to join in Communion with any other Approved or Tolerated Church , keeping the Laws of Loyalty and Peace : Why should I envy anothers desires or benefits ? Or think it hard , that any can profit more by another , than by me ? Or why should I be against it ? And we desire ( not that the People may be Ordainers , or Church-Governors , or have the power of the Keys , but ) that if any Flock cannot be satisfied , after full hearing , to rest under the conduct of our Ministery , they may freely choo●e another , and remove us . And for my own part , as I never did , so I wonder how any ingenious Minister can obtrude himself on any People , and pretend to be their Pastor against their wills . As my Conscience condemneth it as against God and them , so I confess my Prudence is against it for my self , and I am not so base as to endure such a life . 2. And as for the Party called Independant , I have reason to think that it is the main of that Toleration which they desire . For Mr. Philip Nye , who led them more than any one man known to me , did purposely write to prove , That the Christian Magistrate may set up Teachers , all over his Dominions , whom the People , upon his Command , are bound to hear : But that to take any for their Pastors , he thought they might not be compelled . 3. And even the Anabaptists would be contented with the same liberty , if they be but near as peaceable as Mr. Tombes was , who wrote for even Par●chial Communion , and persuaded the Anabaptists to it : Though few so far followed him , most , I think , would be contented with Free Sacraments , in which I include the Eucharistical Lords-day worship . § X. And what harm will this do , where Love prevaileth , and where Pride and Envy make not 〈◊〉 Priests to think all wrong them , that do not Adore or Idolize them , or give them more than is their due ? What harm will it do me , if an hundred of my Parish hear and prefer another man , by whom they can profit more than by me ? What if they worship God in other ( sound ) words , or in Cloaths of another make or colour , as long as they are restrained from reviling , and the breach of Peace ? Are they any better in my Auditory with censuring or dissenting ●●dgments , hearing me against their wills , than where they can freely join in Love and Peace ? If a bad or weak Minister grudge at all that go to an able Conformist in the next Parish , few wise men will think that he doth it more for God , or for his Brothers Soul , than for himself : and yet that person breaketh the Canon that goeth to the next Parish , as well as he that goeth to a Nonconformist . And why should we be more impatient with this man , than with that ? § XXI . The Pamphlets that are spread abroad for Rigor and Severity of late , under the pretence of Conformity , do many of them savor so rankly of Church-Tyranny , and a bloody Mind and Principles , and are made up of such Reasons , as give us just cause to suspect , that more of them are written by Papists , than some think . I instance in one called , [ A Representation of the State of Christianity in England , and of its decay and danger from Sectaries , as well as Papists . Printed 1674 , for Benjamin Tooke . ] in which the Sta●e of Religion here is unworthily slandered , and the Follies of some few , such as the Quakers , pretended to be the State of our Religion , and words beseeming Mad-men , ( which we never hear ) fathered on those that he please● to call Sectaries ; and they are represented as 〈◊〉 of the Creed , Lords Prayer , and Commandments , and what not , that is reverend , good and holy , and the Papists much preferred before them saying , [ That for one infallible old Gentleman at Rome we have Thousands of Hot Spirits in England , that pretend to more of the Divine Perfections than ever he did : For if the Holy Ghost doth personally indwell in Sectaries , then they are personally possessed with all the glorious Attributes of the Godhead , pag. 26. And 28. The Idolatry of the Papists will be as excusable at the great day of Accounts , as the unreverent Rudeness , and superstitious Sowreness of the Sectary . And p. 29. The gross Usurpation and Invasion of the Priestly Office by Sectaries , to erect Churches , &c. throws more dirt upon the Christian Religion , than the grossest Errors in the Roman Church , &c. Answ . 1. I know none so worthy of the Name of Sectaries as the Papists , that damn all Christians save themselves , and feign themselves onely to be all the Church . 2. It 's like by these Sectaries , he meaneth those that are not Re-ordained , or have not ( uninterrupted ) Episcopal Ordination . And if all such Reformed Churches are so much more dirty and injurious to Christianity , than the grossest Errors of the Papists , it 's better be of the Papal Church , than of them . 3. Doth pretending to the help of Gods Spirit in Praying , and Preaching , and Living , arrogate more than pretending to Papal Infallibility in the Office of an Universal Monarch , and Judge of the sense of all Gods Word ? The word [ Personal ] I have heard used by none but this , and such Accusers : But what he meaneth by it , who can tell ? First , If it refer to the Person of the Receiver , how can the Holy Ghost dwell in any man , and not dwell in his person ? Secondly , If it refer to the Person of the Holy Ghost , what Christian , before this man , did ever doubt , ( that took the Holy Ghost to be God ) whether the Person as well as the Essence of the Holy Ghost , be every where ? Doth not the Scripture say , That the Holy Spirit dwelleth in Believers ? Rom. 8. 11. 1 Cor. 3. 16. 2 Tim. 1. 14. &c. and God dwelleth in us , 1 Joh. 4. 12. 15 , 16. And that we are an habitation of God by the Spirit , Ephes . 2. 22. Is Gods Word worse than Popery ? Or is not this to reproach God and his Word , and Spirit , more than the Reformed Churches do by not having Bishops , who are accused by Mr. Dodwell , to sin against the Holy Ghost ? Thirdly , But if [ Personal ] should mean the mode and title of Union , as if by Hypostatical Union like Christs , the Holy Ghost and Believers be made one Person , who are those Sectaries that hold such a thing , who shew the state of the English Religion ? And this is one of the men that cry out against Toleration , and tells us , that [ There can be no stability of Government in England , till there be a settlement in Religion ; No settlement of Religion , but by uniting Affections ; No uniting Affections , but by unity of Religion . ] And so on : Therefore Rulers must force all to be of one Religion . Next to the thought of the Heathen and Apostate Nations case , it is one of the saddest to me , that Rulers and People that have too little studied such matters , should lie under the temptation and horrid abuse of Clergymen , that write and talk at such a rate as this man doth . 1. Will he maintain , That there is no Union of Religion , wherever men are not of one opinion , form or mode , in every Circumstance , Rite or Ceremony , or every accident or integral of Faith ? Are any two men in the world then of one Religion , any more than of one visage or slature , & c ? 2. If this man had Rulers that differed from him , as much as he doth from the Nonconformists , would he , and could he , presently change his judgment ? or would he falsly profess a change , lest he should not be of one Religion with his Prince ? or rather must it not be he , or such as he , that must be the standard of that one Religion to all ? 3. Doth he believe , That Prisons or Flames will make men of one Affection ? Would such usage win himself to love the judgment and way of those that he suffered by ? 4. Or if men of many Opinions and Affections be forced into the same Temple as a Prison , doth their corporal presence make them of one Religion and Affection ? It is a doleful thing to hear Preachers of the Gospel cry out for Blood , Flames , or Prisons , to make whole Kingdoms of one Religion , confessing how unfit they are to do it themselves , who have undertaken the Office that should do it : Woe to the Princes , Church and People , that have not wit and grace to escape the snares of such ignorant Tyrannical Counsellors . Abundance more such Pamphlets have lately endeavoured to destroy Love and Peace , and infect the Land with Malice and Cruelty . § XII . The Roman Doctrine and Laws for exterminating , and burning Hereticks , is the top and perfection of this hypocritical wickedness , which murdereth Gods Servants , and depopulateth Countries , on pretence of Charity , Unity and Government . And when so many Princes became guilty of serving this bloody Clergy , ( that never knew what manner of spirit they were of ) it was Gods wisdom and justice to permit the same Councils of Bishops , and the same Popes , to decree their Deposition , which decreed their Subjects extermination ( Lateran . sub Innoc. 3. ) what can be more contrary to Nature ? to Humane Interest ? or to the Doctrine , Example , and Spirit of Christ ? And whose blood is safe , while such blood-sucking Leeches are taken for the Rulers of the world , and the Physicians of Souls ? § XIII . All this , I perceive , is on occasion of Objections , but superadded to what I fullier said before , Part II. Chap. 8. But I still say , That Toleration must have its due bounds , and not extend to intolerable Doctrines , Practices or Persons . To proceed then , Every one that will , must not be Tolerated to be a publick Pastor and Preacher , no not of the Truth . For some insufficient men may by that manner bring a scandal or scorn on the sacred Doctrine and Worship of God ; and taking Gods Name profanely and in vain , is worse than silence : much less should men be suffered to preach or dispute down anys Point of Christian Faith or Duty . § XIV . In a word , The Prince that will escape the dangerous Extreams of Licentiousness , and oppressing Persecution , must . 1. Have an eye to the Holy Scripture , and Apostolical Institution , and to the Law of Nature together , as his Rule . 2. He must make the true publick Good , which lieth in mens spiritual welfare , his end . 3. He must make the promoting of Obedience to God and his Laws , the chief work of his Office and of his own Laws . 4. He must abhor and avoid all carnal Interests , contrary to the Interest of Christ , and mens Souls . 5. He must do all with Caution from a Spirit of Love , and a Care to preserve mens fear of God. 6. He must take heed of Partiality , or hearkning to the counsel either of Atheists , prophane men , or of an ignorant , proud , and cruel Clergy : And must hearken to wise , pious , considerate , peaceable and experienced Counsellors , and avoid the examples both of Rehoboam , and of Jeroboam , and be neither an Oppressor nor a Corrupter . § XV. And to conclude , good and wise men may well know their duty , whom to silence and eject , and whom to tolerate , if they are but true to God , by this one Rule : They may , by hearing all the case and knowledge of the Persons , discern whether that mans Preaching , consideratis considerandis , is clearly like to do more good or harm : and do accordingly . But then they must not judge of good and harm , by carnal sinful lusts and interests , and by the counsels of selfish partial men , but by wise and just reason , guided by the Word of God. § XVI . And in all doubtful Cases , choose the safer side ; and when the danger of overdoing is the greater ( as in case of Persecution ) rather do too little , than too much : And prefer not Ceremonies before Substance , nor tything Mint , Annise and Cummin , before Love , Truth and Judgment , and the great things of the Law : And be sure that you learn what this meaneth , I will have mercy , and not sacrifice , ] that you may not condemn or accuse the Guiltless . CHAP. XV. The Catholick Church will never unite in a Reception and Subscription to every Word , Verse , or Book of the Holy Scripture , as it is in any one Translation , or any one Copy in the Original now known . § I. THis needeth no other proof than the reason of the thing , and common experience . 1. All Translations are the work of imperfect fallible men ; we have none made by the Spirit as working infallibly in the Apostles , ( unless , as some think , the Greek of St. Matthews Gospel be a Translation . ) The pretences of Inspiration of the Seventy two that are said to be the Authors of that Greek Translation of the Old Testament , is not yet agreed on in the Church ; nor whether it was more than the Pentateuch which they Translated . The Authority and Reasons of Hierome still much prevail . Sect. II. And the Vulgar Latine , most valued by the Papists , is yet so much matter of Controversie between them , that when Sixtus Quintus had stablished a corrected Edition , Clement the 8th altered it in many hundred places after . Sect. III. And all Protestants acknowledge the imperfection of all their own Translations , English , Dutch , French , &c. And in the same Church of England , we have the publick prescribed Use of two different Translations of the Psalms , one sometime directly contrary to the other , as Yea and Nay , and one leaving a whole Verse which the other hath . Sect. IV. And we know of no man that pretendeth to be sure that he hath a Copy of the Hebrew and Greek Text , which he is certain is perfectly agreeable to the autography or first draught : And the multitude of various Readings put us out of all hope of ever having certainly so perfect a Copy : All therefore have the marks of humane frailty , which cannot be denied . Sect. V. And no wise and good man should deliberately deny this , and so justifie falsly every humane slip . But yet there is no such difference among Copies or Translations , as should any way shake our foundations , or any point necessary to salvation doth depend upon : For in all such points they all agree . Sect. VI. Object . But if Copies and Translations differ and err , how can we make them our rule of judgment ? Answ . I say again , They agree in as many things as we need them for , as a Rule of Judgment : And where they differ , it being in words of no such use , and moment , that hindereth not our being Ruled by them where they agree . The Kings Laws may be written in divers Languages for divers Countries of his Subjects : And verbal differences may be no hinderance to their regulating use ; no more than the King himself doth lose his authority , if his hair turn white . Sect. VIII . Object . 2. But what then , must all subscribe to , if not to all the Bible ? Have you any other measure or test ? Answ . We must subscribe , That we believe all Gods Word to be true , and all the true Canon of Scripture to be his Word , and that we will faithfully endeavor to discern all the Canon : And we must expresly subscribe to the Essentials of Christianity , of which before and after . Sect. VIII . It was a considerable time before many Churches received the Epistle of James , the 2d of Peter , that to the Hebrews , the Revelation , &c. And no doubt they were nevertheless true Christians : And if now any believe all the Essentials of Religion , and should doubt only whether the Canticles , or the Epistle to ●i●●mon , or the two last of John , or that of Jude , were Canonical , he might for all that be a true Christian , and more meet to be a Bishop , than Synesius was before he believed the Resurrection , or Neclar●us before he was baptized , &c. Sect. IX . The Churches are not fully agreed to this day about the Canonical Books of Scripture ; more than the Papists call some Books Canonical , which we call Apocryphal . And it is said that the Abassines , and Syrians have divers not only as Ecclesiastical , but as Canonical , which we have not , nor know not of : Though we have good cause to judge best of our own received number , ( by the proof well produced by Bishop Consins , and many others ) yet have we no cause to unchurch all Churches that differ from us . Sect. X. No Church therefore ought to cast out all Ministers that doubt of some words in any Translation , or Copy , or of some Verse , Chapter , or Book , who hold the main , and all the necessary Doctrines . No such Test was imposed on the primitive Christians : And it 's sad to hear the report that even the sound and humble Churches of Helvetia , should lately make it necessary to the Ministery , to subscribe to the antiquity of the Hebrew points ; though it may be a true and useful Assertion . CHAP. XVI . The Catholick Church will never unite in the subscribing to any mens whole Commentaries on the Bible . § . I. THis is yet more evident than the former . 1. They do not at this day , nor ever did agree in any mens Commentary : They have great respect to the Commentaries of some of the Ancients , and others , but subscribe them not as infallible : Though the Trent Oath of Pope Pius , swear men not to expound the Scriptures otherwise than according to the agreeing Exposition of the Fathers ; it is well known , 1. That they never told and proved to us , who are to be taken for Fathers , and who not . 2. It 's known that few of them have written large Commentaries , and fewer on all the Bible , if any . 3. That they oft differ among themselves . 4. And the best have confessed their own Errors . 5. And more have been found erroneous by others , and are by us at this day . 6. Yea , they have cast out , and condemned one another ; as the Case of Nazianzene , Epiphanius , Chrysostom , Theophilus Alexand. Cyril , and Theodoret , and many more besides Origen sheweth . 6. The Papists ordinarily take liberty to differ from the Commentaries of divers of the most Renowned of the Fathers . 7. And the learnedst men of the Papists themselves do differ from one another . 8. And no General Council that pretend to be the Judge of thesense of the Scripture , durst ever yet venture to write a Commentary on it . 9. No nor any Pope ; nor any by his appointment , or a Councils , is written by any other , and by them approved as infallible . By all which , and much more , it is evident , That subscribing wholly to any Commentary , will never unite the Churches of Christ . Sect. II. And no wonder , when that , 1. God hath composed the Scripture of such various parts , as that all are not of the same nece●sity or intelligibility ; but some are harder than the rest to be understood , and many hundred Texts are such , that a man that understands them not , may be saved . 2. And Pastors as well as People , are of various degrees of understanding , and all imperfect , and know but in part . Sect. III. Yet are good Commentaries of great use , as other teaching is ; but not to be subscribed as the terms of the Unity or Liberty of the Churches . Sect. IV. Nay , those particular Expositions which General Councils ( the Pretenders to deciding judgment ) have made , are not to be subscribed as infallible , as I have before proved by the quality of the men , and by their many Errors , and contradicting and condemning one another . CHAP. XVII . A Summary Recital of the true Terms of Concord , and some of the true Causes of Schism . THE Sum of all that is said of Schism and Unity , is this . § I. Schism is an unlawful separating from one , or many Churches , or making Parties and Divisions in them , and is caused usually , either 1. By unskilful , proud Church-Tyrants , Dogmatists , or Superstitious Persons , by departing from Christs instituted terms of Concord , the Christian Purity and Simplicity , and denying Communion to those that unite not on their sinful or unnecessary self-devised terms , and obey not their ensnaring Canons or Wills ; or malignantly forbidding what Christ hath commanded , and excommunicating and persecuting men for obeying him . 2. Or else by erroneous proud self-conceited persons , that will not unite and live in Communion upon Christs instituted terms , but feigning some Doctrine or Practice of their devising to be true , good and necessary , which is not ; or something to be intolerably sinful that is good or lawful , do therefore cast off their Guides , and the Communion of the Church as unlawful , on pretence of choosing a better necessary way . § II. 2. The necessary means of Unity and Church Concord , are these . 1. That every Catechized understanding person , professing Repentance , Belief and Consent to the Baptismal Covenant , and the Children of such dedicated by them to Christ be Baptized . And the Baptized accounted Christians having right to Christian Communion , till their Profession be validly disproved by an inconsistent Profession or Conversation ; that is , by some Doctrine against the Essence of Christianity , or some scandalous wilful sin , with Impenitence after sufficient Admonition : And that no man be Excommunicated , that is not proved thus far to Excommunicate himself : And that the Catechized or Examined person be put upon no other profession of Belief , Consent and Practice , as interpreting the Sacramental Covenant , but of the Articles of the Creed , the Lords Prayer and Decalogue , understood ; and the general belief of , consent to , and practice of all that he discerneth to be the Word of God. 2. That in Church Cases and Religion , I. The Magistrate have the onely publick judgment whom he shall countenance and maintain , or tolerate , and whom he shall punish , or not tolerate nor maintain : and never be the Executioner of the Clergies Sentence , without , or against his own Conscience and Judgment . II. That the Ordainers ( being the senior Pastors , or a Bishop or President with other Pastors , which is to be left to the concurrent judgments of themselves , and the people ) be the Judges of the fitness of the Ordained person to be a Minister of Christ , and the said Pastors in their respective particular Churches , be the Key-bearers , or Judges , who is to be Baptized , and admitted to Communion in the Church , and who not ; and not constrained to Baptize , or to give or deny Communion there , by the judgment of others against their Consciences , ( though in case of forfeiture , or just cause , they may be removed from that Church , or from the sacred Office. ) III. That the People of that Church be the private discerning Judges , who shall be their Pastors , to whose conduct they will trust their Souls ; if not so far as to be the first Electors , at least so far as to have a free consenting or dissenting power ; and they be not forced to trust their Souls with any man as a Pastor against their Consciences : And that every man be the private discerning Judge of his own Duty to God and Man , and of his sin forbidden ; and of his own secret Case , whether he believe in God and Christ , and purpose to obey him , or whether he be an Atheist , or Infidel , or secretly wicked , and so fit or unfit for Baptism and Communion ; so that though he be not to be received without the judgment of the Pastors , yet he may exclude himself , if conscious of incapacity ; and therefore that none be forced by corporal Penalties or Mulcts , to be Baptized , or to Communicate . 3. That the Christian Magistrate make three sorts of Laws , one for the approved and maintained Churches and Pastors ; another for the Tolerated ; and a third sort for the Intolerable . I. And that a sufficient number of the ablest , soundest , and worthiest Ministers , be made the publick , approved , maintained Preachers and Pastors . And where Parish Bounds are judged necessary , that all persons living in the Parish be constrained to contribute proportionably to maintain the Parish Ministers , and Temple , and Poor ; and to hear publick Teaching , and to worship God , either in that or some other Approved or Tolerated Church , within their convenient reach or neighborhood . II. And that the Tolerated Ministers ( tryed and licensed ) have protection and peace in the publick exercise of their Ministery , though not Approbation and Maintenance . III. But that the Intolerable be restrained by sutable restraints . 4. That the Approved and Maintained Ministers be put to subscribe their Belief of , Consent to , and resolved practice or obedience of all the Sacred Canonical Scriptures , so far as by diligent study they are able to understand them ; and more particularly of the Christian Religion summarily contained in the Sacramental Covenant , and in the ancient Creeds received by the Universal Church , the Lords Prayer , and the Decalogue , as it is the Law of Christ , and expounded by him in the Holy Scriptures : And that they will be faithful to the King and Kingdom ; and as Ministers will faithfully guide the Flocks in holy Doctrine , Worship , Discipline and Example of Life , labouring to promote Truth , Holiness , Love , Peace and Justice , for the salvation of mens Souls , the edification of the Church , and the glorifying and pleasing of God our Creator , Redeemer and Sanctifier . And that the said Maintained Ministers be tyed by the regulating Laws which determine only such circumstances as in genere are necessary to be agreed in for Uniformity , and common harmony : As of Time , Place , Parish Bounds , what Translation of Scripture to use , what Version of Psalms , what decent Habit , &c. not put to profess Approbation of all these , but required to use them , and censured if they do not . 5. That the Tolerated Ministers subscribe all the same things , except these last Regulating Laws for Circumstances of Order . 6. That either a Catalogue of Errors and Sins be drawn up in the Law which no Minister shall preach ; or else it be left to the Judges to discern when any is proved to preach against any necessary Article of his subscribed Profession : And it is meet that the Catalogue prohibited to the Maintained Ministers , be larger than that prohibited to the Tolerated , some Errors being tolerable , which are not approvable . And it is not the first fault that should suspend or silence either of them , but obstinacy after a first and second admonition . Yea , many lesser Errors must be punished only with congruous Mulcts , or Rebukes , or after that with loss of Maintenance , that are not to be punished with Silencing . 7. That no other Test , Profession , Covenant , Subscription or Promise be required of any , as necessary to Ministery or Communion , which may become dividing Snares and Engines : But only that where Papal Tyrannies , or any other Usurpers , claim it dangerous to the Church and Kingdom , the Essentials of that Papacy or Usurpation be expresly renounced by all that will have Maintenance or Toleration ; yet not on this pretence making every claim of Patriarchs , Archbishops , Bishops , Councils , or Synods of Presbyters , which others think to be a Usurpation , to be so dangerous as the Papacy , and so the renunciation of them as necessary ; because such existent persons claim not such Power , nor make such Laws , for deposing Kings , and murdering or exterminating Dissenters : which if they do , they must be expresly renounced : else the keeping out usurping practice is enough . 8. The Christian Magistrate must keep Peace among all , both the Approved and Tolerated , and not suffer any unpeaceable Preaching or Disputes ; which tend to destroy Love , and Quietness ; nor suffer railing Calumnies against each other , to be published or printed . § III. 1. Particular Churches and their Pastors should be so far Associated , as is necessary to their mutual peace , concord and strength : And therefore should keep frequent Synods for Correspondency to these Ends ; and by Messengers and Letters also keep up their Brotherly Concord . 2. But whether these Associations of single Churches should be headed by Diocesanes , Metropolitanes , Archbishops , Primates , Patriarchs , most think is a matter of meer humane Prudence . 3. But certainly the Magistrate must see , that neither the Synods , nor their Heads or Presidents tyrannize ; 〈◊〉 instead of Assemblies for Concord , become an Aristocratical or Monarchical Church-Government ; nor force not any to approve of them , or such humane Forms of Churches ; much less that they infringe not the Rights and Liberties of the Churches formed by the institution of Christ and his Apostles . § IV. Yet more briefly , 1. Approving the be●● . 2. Tolerating the Tolerable . 3. Sacraments fre● , 〈◊〉 not forced . 4. The Intolerable restrained . 5. The test of Toleration being this , Whether such Tolerated Worship do more good or hurt in true impartial judgment . 6. Magistrates keeping all in peace ] would heal us . FINIS . Notes, typically marginal, from the original text Notes for div A27054-e3850 Jam. 3. 17. Act. 20. 28 , 29 , 30 , &c. Act. 19. 19. * See Beza's Conjecture of the summe , in loc . † Rev. 2. 2 , 3 , 4 , 5 , 6. 1 Pet. 4. * In Methodo Theologi●e , Part. 2. Rom. 14. 17. & 15. 1 Cor. 12. & 13. Gal. 6. 1 , 2 , 3. * Such as now worketh in Mr. Eliats in New England , and Mr. Thomas Gouge in England towards the Welsh , & in many worthy Ministers who suffer the reproach and persecutions of men because they will not consent to be as lights put under a bushel . Rom. 13. 12 , 13. Gal. 6. 6 , 7 , 8. Mark 3. 24 , 25. Luke 11. 17 , 18. * Sicut noxium est si unitas desit bonis , ita perniciosum est si sit in malis : Perversos quippe unitas corroborat dum concordant , & ta●to magis incorrigibiles quanto unanimes facit . Greg. Moral . l. 33. * See Whateley's notable Di●course of this in his Carecloth . Doct. 1. * De consol ▪ philos . l. 4. * Moral . l. 9. Gen. 4. 8 , 9. & 13. 7. &c. 19. 4. & 26. 20. & 27. 41. & 31. 36. & 34. 25 , &c. & 49. & 50. & 53. Exod. 2. 13. & 16. 2. & 17. 3. Numb . 21. 4 , 5 , 6. Judg. 9. & 12. & 20. 1 Sam. 18. & 2 Sam. 3. & 15. & 19. 1 King. 12. &c. 2 Chron. 36. 16. Mat. 2. & 3. Luke 22. Act. 15. 1 , &c. & 15. 39 , 40. 1 Cor. 1. & 3. &c. Prov. 14. 34. & 6. 33. & 19. 26. Jer. 23. 40. & 29. 18. & 42. 18. & 44. 8. Ezek. 5. 1● , 15. & 22. 4. Notes for div A27054-e28020 Of this I have written at large in my last Confutation of Johnson , Which is the true Church ; or for our Churches perpetual Visibility . 1 Pet. 5. 2 , 3. See what I have recited out of Philastrius in my book against Johnson called [ Which is the true Church ] in the end . * Greg. Nazianzene . See Mr. D●dwill . This second may be spared , if the third be well done . And instead of both may well be a Catalogue of doctrines erroneous or doubtful which none shall preach or propagate , of which after . See more against the Magistrates overdoing in the third Part. A. The form Common to all Christians . Mat. 28. 19. Mark 16. 16. I. Assent . Heb. 11. 6. 1 Cor. 8. 4. Mat. 28. 19. Joh. 4. 24. Psal . 90. 2. Gen. 17. 1. Heb. 4. 13. Luk. 18. 19. Psal . 117. 2. Deut. 32. 4. Isa . 6. 3. Ge. 1. Act. 17. 24. Gen. 1. 27. 1 Chron. 28. 9. Luk. 10. 27. Joh. 17. 3. Mat. 4. 10. & 19. 17. Gen. 3. Rom. 5. 12. & 3. 23. Gen. 2. 17. Eph. 2. 3. I Joh. 4. 14. Joh. 1. 1 , 14. 1 Tim. 2. 5. Luk. 1. 35. Rom. 9. 5. Joh. 16. 33. Heb. 2. 14. Mat. 3. 15. Heb. 7. 26. 1 Joh. 2. 6. Gal. 3. 13. 1 Cor. 15. 3 , 4. Act. 3. 9. & 3. 21. Eph. 5. 23. Luk. 1. 33. Act. 3. 22. Heb. 7. 25 , 26. Eph. 1. 23 , 24. Rom. 14. 9 , 10. Joh. 5. 22. & 17. 1 , 2 , 3. Luk. 24. 47. Mat. 28. 19 , 20 Mark 16. 15 , 16. Joh. 3. 16. 1 Joh. 5. 11 , 22. Joh. 1. 10 , 11 , 12. Gal. 3. 27 , 28. & 5. 24. 1 Pet. 5. 8 , 9. Luk. 14. 33. Tit. 2. 14. 1 Pet. 3. 21. Mat. 28. 20. Heb. 5. 9. Luk. 14. 32. Rev. 22. 14. Joh. 16. 13. Eph. 2. 20. & 3. 5. 2 Tim. 3. 16 , 17. Joh. 3. 5 , 6. Rom. 8. 9. Gal. 4. 6. Tit. 3. 3 , 5. Heb. 12. 14. Tit. 2. 11 , 12. Rom. 8. 13. Heb. 5. 9. 1 Cor. 12. Mar. 16. 16. Joh. 1. 11 , 12. Eph. 4. 1. to 17. Rom. 8. 1. Act. 26. 18. Rom. 14. & 15 1 Thes . 5. 12 , 13. Rom. 16. 16 , 17. Joh. 15. 1. to 10. 1 Pet. 3. 21. Mat. 7. 21 , 22. 1 Cor. 7. 14. Rom. 11. 17. Gal. 3. 26 , 27 , 28. Joh. 12. 26. 2 Cor. 5. 1 , 7 , 8. Act. 7. 59. Act. 17. 31. 2 Thes . 1. 7 , 8. Joh. 5. 28 , 29. Mat. 25. 46. Matth. 13. 1 Thes . 1. 6 , 10 , 11. Rev. 22. II. Consent and Desire . Rom. 12. 1. Joh. 1. 11 , 12. Deut. 10. 12. Rom. 8. 8. Heb. 11. & 12. 28 , 29. Isa . 56. 4 , 5. & 55. 2 , 3 , 4 , 6. Rev. 22. 17. Luk. 14. 26 , 29. 2 Cor. 5. 7 , 8 , 9. 2 Pet. 3. 11 , 12. 1 Pet. 1. 4 , 5. 2 Pet. 1. 3 , 4. Tit. 1. 3 , 4. Mat. 7. 7. III. Practice . Act. 27. 23. Ps . 73. 25 , 26. Deut. 10. 12. 2 Chron. 20. 20. 2 Cor. 5. 8 , 9. Mat. 5. 17 , 18 , 19. Jo. 15. 10 , 12 , 14. Jo. 16. 7. 1 Jo. 5. 20 , 21. Mat. 4. 9 , 10. Psal . 1. 1 , 2 , 3. & 37. 4. & 104. 34. & 89. 7. 2 Tim. 3. 4. 1 Cor. 11. 23 , &c. Psal . 119. 97. Jam. 4. 12. Exod. 20. 7 , 8. Rev. 1. 10. Rom. 13. Col. 3. 20. Deut. 27. 16. Rom. 12. 19 , 20. 2 Sam. 23. 3. Rom. 13. 9 , 10. Luk. 18. 20. Mat. 5. 44 , 45. 1 Jo. 3. 15 , 16. Eph. 5. 3 , 4 , 5. 1 Thes . 4. 6. Lev. 19. 11. Prov. 19. 5. Psal . 15. 3. Mat. 19. 19. & 7. 12. B. Proper to Ministers of the Gospel . Act. 20. 20 , &c. Jo. 21. 15 , 16 , 17. 2 Tim. 4. 1 , 2. 1 Tim. 4. 16. & 3. 2 , 3 , 4 , 5 , 6. & 4. 1 , 3 , 15. & 1 Tim. 3. 4 , 5 , 6 , 19. 2 Tim. 1. 7 , 8 , 9 , 10 , 13. 2 Tim. 2. to the end . 1 Tim. 6. 16 , 17 , 18. Tit. 1. & 2. & 3. 1 Thes . 5. 12 , 13. Mat. 6. 33. Heb. 13. 17. 1 Cor. 4. 1 , 2. Mat. 24. 45 , 46 , 47 , 48 , 49. 1 Cor. 9. 16 , to the end . 1 Cor. 11. 23. Mat. 5. 16 , 20. Mat. 15. 8 , 9. Isa . 8. 20. 1 Pet. 5. 1 , 2 , 3 , 4. C. Special duty to Civil Rulers . Rom. 13. 1 , &c. Mat. 28. 19. 1 Tim. 2. 1 , 2 , 3. 1 Pet. 2. 13 , 14 , 15 , 16 , 17 , 18. 2 Pet. 2. 10 , 11. Rom. 13. 7. 5. Col. 3. 12 , 13 , 14. Jam. 3. 1 , 14 , 15 , 16 , 17. Jud. 8 , 9 , 10. * See the s●●ond Council● 〈◊〉 ●citing and app●●●ing th● former General Council of 〈◊〉 : which in other things they opposed , yet both condemned this opinion . Notes for div A27054-e56830 See all this fally proved in my Books against J●hnson , of the Visibility of our Church , especially in my last called [ W●ich is the true Church . Of this more before . See my Last Book against Johnson of this . See Sir Thomas Overbury's late Plea for Toleration , in Answer to Ataxiae Obstaculum , Renouncing Unlimited Toleration . 
A53704	----	An enquiry into the original, nature, institution, power, order and communion of evangelical churches. The first part with an answer to the discourse of the unreasonableness of separation written by Dr. Edward Stillingfleet, Dean of Pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by John Owen. Owen, John, 1616-1683. 1681 Approx. 805 KB of XML-encoded text transcribed from 223 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A53704 Wing O764 ESTC R4153 12787654 ocm 12787654 93909 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53704) Transcribed from: (Early English Books Online ; image set 93909) Images scanned from microfilm: (Early English books, 1641-1700 ; 725:1) An enquiry into the original, nature, institution, power, order and communion of evangelical churches. The first part with an answer to the discourse of the unreasonableness of separation written by Dr. Edward Stillingfleet, Dean of Pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by John Owen. Owen, John, 1616-1683. [14], 72, 170, 177-365 p. Printed by J. Richardson, for Nath. Ponder ..., and Sam. Lee ..., London : 1681. No more published. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Schism. 2005-03 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion AN ENQUIRY Into the Original , Nature , Institution , Power , Order and Communion of Evangèlical CHURCHES . The First Part. With AN ANSWER To the Discourse of the Unreasonableness of SEPARATION Written by Dr. Edward Stillingfleet , Dean of Pauls ; And in Defence of the Vindication of Non-conformists from the Guilt of SCHISME . By JOHN OWEN , D. D. Stand ye in the ways and see , and ask for the old paths , where is the Good way , and walk therein , and ye shall find rest for your Souls . JER . 6.16 . LONDON , Printed by J. Richardson , for Nath. Ponder , at the Peacock in the Poultrey ; And Sam. Lee at the Feathers in Lumbardstreet , 1681. TO THE READER . 〈…〉 omitted the Consi●●ration 〈…〉 of Dr. Stilling●●●●● 〈…〉 the 〈…〉 the 〈◊〉 of 〈…〉 by Non 〈…〉 passed it by 〈◊〉 the 〈…〉 I supposed 〈…〉 assign it 〈◊〉 the provocation which he 〈…〉 received from those who answered his Sermon , or 〈◊〉 , and so have ●●ssed it by , among such other excursions , as Di●●●es are incident unto , in their Controversal Writings . For that no Countenance was given unto it , either from Truth or any useful End as unto the present state of 〈…〉 the 〈…〉 the Times , or rather 〈…〉 rest of some , then any just rational projections . For what other success , this Book hath had , I know not , nor am solicitous , Certain it is that many , of the same mind and perswasion with himself , have been encouraged and emboldened by it , Confidently to report ▪ t●●●●●e Non-Conformists are great promoters 〈…〉 Papal ●●terest● ye● 〈…〉 to facilitate its Introdu●t●●● 〈…〉 evident in the 〈…〉 Topi●●● 〈…〉 import●●● 〈…〉 need 〈…〉 were 〈…〉 from amongst 〈…〉 it came in , as 〈…〉 not●●●● will 〈…〉 influenced ●y 〈…〉 ●●vantages , to de●●●● 〈…〉 ●●cessary that such an 〈…〉 true Reason●●nd Means of the advance of Popery in this Na●●on , as shall give them occasion to consider themselves and their own ways ; For we are to look for the Causes of such Effects , in things and means , that are suited and fitted to be productive of them , so as that they cannot but follow on their being and operation ; and not in Cold Stories , Surmizes , and far fetch'd , or feigned Inferences . And if we do reckon that the real advancement of Religion depends onely on the secular advancement of some that do profess it , we may be mistaken in our measures as others have been before us . But at present , the Insinuations of that Preface ; do seem to prevail much with those of the same Party with its Author ; who want nothing at any time but the Countenance of such a Pen and Story , to vent their ill will against Non-Conformists . Report say they and we will Report it . But also as he said , Mendacium mendacio tegendum ne perpluat . First evil Inventions , alway tend unto , and stand in need of new Additions , to render them useful unto their End , without which they quickly evaporate ; Wherefore least the Insinuations of this worthy Person , should not be sufficiently subservient unto the Uniting of all Protestants in one common Interest against Popery , which was the original Design of the Drs. Sermon , some have added unto it , that which is Homogeneal as unto Truth , and so easily mixing with the other Discourse ; that the Non-Conformists some of them at least , do receive or have received Money from the Papists , to act their Affairs and promote their Interest . And although this be such a putid Calumny , such a malicious falshood , such a frontless Lye , as Impudence it self would blush at being made an instrument to vent it , and withal extreamly ridiculous ; Yet because it seems useful unto the Good End of Uniting Protestants , and Opposing Popery , it hath not onely been reported by sundry of the Clergy , but embraced and divulged also by some of their weak and credulous Followers , who seem to believe that other mens Advantage is their Religion . But when the utmost bounds of Modesty are passed , nothing but an outrage in ▪ Lying and Calumny , out of hopes that something will stick at last , can give Countenance to men in such false Accusations . And those by whom they are first whispered , probably understand better than the Non-formists what Influence Money , or the things which they know how to turn into it ; hath into their Profession , and actings in Religion . It seems to me that some such men are afraid , lest the present opposition unto Popery , should issue in such an establishment of the Protestant Religion , as that hereafter it should not be in the disposal of any , nor in their power to make a bargain of it , either for their Advantage or in their Necessity . For unless we should suppose such a defect in common Prudence , as is not chargeable on men of Understanding in other affairs , it is hard to judge that these things can proceed from any other ground , but a design to encrease distrusts and Jealousies amongst Protestants , to heighten their Differences , to exasperate and provoke them to Animosities , to weaken the hands of each Party by a disbelief of the Sincerity of each other in the same common Cause ; whence , whether it be designed or no , it will follow that we shall be all made a prey unto our restless Adversaries . For what else but a strong inclination thereto , can give the least Credit or Reputation to such vile insinuations , false Surmizes and Fables ( I do not say in the Preface but in the Reports that have been occasioned thereby ) wherein Folly and Malice Rival one another , against that plain , open , uncontroulable evidence , which the Non-conformists alwayes gave , and yet continue to give , of their faithful cordial adherence unto the Protestant Religion , and interest in the Nation . And what now if in way of Retaliation , a charge should be laid and mannaged against those of the Episcopal way , that they should contribute their assistance , whether knowingly , or being deluded , ( it is all one ) to the Introduction of Popery ; would not all things be cast into an admirable posture amongst us , for an opposition thereunto ? But let none mistake nor deceive themselves , neither the past Sufferings of the Non-conformists , nor their present hopes of Liberty , nor the reproaches cast upon them , shall shake them in their Resolutions for a Conjunction with all sincere Protestants , in the preservation of their Religion , and opposition unto all Popish Designs whatever . And ( to speak with Modesty enough ) as they have hitherto in all Instances of Zeal and Duty for the preservation of the Protestant Religion , been as ready and forward as any other sort of men , so whatever may befall them , however they may be traduced , or falsly accused , they do and will continue in giving the highest security , that Conscience , Profession , Principles , Interest , and Actions can give , of their stability in the same Cause . Onely they desire to be excused , if they make not use of this notable Engine for opposing of Popery , namely , the stirring up ( at this present time ) of Jealousies , Fears and Animosities amongst Protestants , which others judge serviceable unto that End. But that which animates all these insinuations , charges and Reports , is our Thankful acceptance of the Indulgence granted by his Majesty by a publ●que Declaration some years ago ; whereby it should seem the Papists thought to make some advantage , though they were deceiv'd in their Expectation . I must needs say that whatever be the true Case in reference thereto in point of Law , that in my Judgment it scarcely answereth that Loyalty and regard unto his Majesties honour , which some men Profess , when all his Actions are suited to their Interests , to continue such outcries about that which was his own sole Act by the advice of his Counsel . We did indeed Thankfully accept and make use of this Royal Favour ; and after that for so many years we had been exposed to all manner of sufferings and Penalties , whereby multitudes were ruined in their Estates , and some lost their Lives , and that without hopes of any Remission of severity from the Parliament that then sate , by their mistake of the true Interest of the Kingdom , wherein alone they did not miss it , we were glad to take a little breathing space from our troubles , under his Majesties Royal Protection , design'd onely as an Expedient ( as was usual in former times ) for the Peace and Prosperity of the Kingdome , until the whole matter might be settled in Parliament . And if this were a crime habetis confitentem reum as to my part . But because I know my self herein peculiarly reflected on , I do avow , that never any one Person in Authority , Dignity or Power in the Nation , nor any one that had any Relation unto publick Affairs , nor any from them , Papist or Protestant , did once speak one word to me , or advise with me , about any Indulgence or Toleration to be granted unto Papists ; I Challenge all the World who are otherwise Minded , to intermit their service for a season unto the great false Accuser , and prove the Contrary if they can ; The Persons are sufficiently known , of whom they may make their Enquiry . But I can cast this also , into the same heap or bundle of other false Surmizes and Reports , concerning me almost without number ; which it would be a wonder that some men should pretend to believe and divulge as they have done , if we were bound to judge that their Charity and Prudence were proportionable unto their Dignities and Promotions . These things must be , whilst Interest , with Hopes and Fears , vain Love , and Hatred thence arising , do steer the Minds of Men. But what if we have not design'd the prevalence or Introduction of Popery , yet being a company of silly Fellows , we have suffered our selves to be wheadled by the Jesuites , to be active for the cutting of our own throats ; for we are full well satisfied , that we should be the very first who should drink of the Cup of their fury , could they ruine the Protestant Interest in England . And into such an unhappy posture of Affairs are we fallen , that whereas it is Evident we do nothing for the promotion of Popery , but only , pray against it , preach against it , write against it , instruct the people in principles of Truth whereon to avoid it ; and Cordially joyn with all true Protestants in the opposition of it , wherein we are charged with an excess that is like to spoil all ; yet these Crafty Blades know how to turn it all unto their advantage . As it should seem therefore there remaines nothing for Non-conformists to do in this matter ; but to bind themselves hand and foot , and give themselves up unto the power of the Papists ; for all they do against them , doth but promote their Interest . But this I am perswaded they will be greatly unwilling unto , unless they are well assured , that their Episcopal Friends will be more ready to expose themselves to hazard for their preservation and deliverance , then yet they have reason to expect that they will. But for my part I was a long time since taught an Expedient by an eminent personage for the freeing my self from any inclination to a Compliance with Popery , and that in the Instance of himself . For being in Ireland when there was in former dayes , a great noise about Reconciliation ; a Person of his own Order and Degree in the Court of England , wrote unto him to inform him , of a Report , that he was enclin'd to a Reconciliation with Popery , or a Compliance on Good Terms with the Church of Rome ; and withal desired him , that if it were so , he would Communicate unto him the Reason of his Judgment . But that great and wise Personage , understanding full well whereunto these things tended , returned no answer but this onely ; That he knew no reason for any such Report ; For he was sure , that he believed the Pope to be Antichrist , which put an absolute Period unto the Entercourse . And I can insist on the same defensative , against forty such Arguments as are used to prove us compliant with the Papal Interest ; and so I believe can all the Non-conformists . And if this be not enough I can for my part subscribe unto the Conclusion which that most eminent Champion of the Ptotestant Religion in England , namely Whitaker , gives unto his learned Disputation about Antichrist ; Igitur ( saith he ) sequamur praeeuntem Spiritum Sanctum , & libere dicamus , defendamus , clamemus , & per eum qui vivit in aeternum juremus , pontificem Romanum esse Antichristum . If this will not suffice , we know better how to spend our remaining houres of Life and Peace , then in Contending about impertinent stories and surmizes , exhal'd by Wit and Invention out of the bogge of secular Interest . And shall therefore only assure those by whom we are Charged , in the Pulpit , or Coffee-houses ; or from the Press , to Countenance the promotion of the Papal Interest in the Nation , that as they deal unjustly with us herein , and weaken the Protestant Interest what lies in them ; so let them and others do and say what they please , nothing shall ever shake us in our Resolution by the help of God , to abide in a firm Conjunction with all sincere Protestants for the preservation of our Religion , and in opposition to the Papists ; yea that we would do so with our lives at the Stake , if there were none left to abide in the same Testimony but our selves ; But if they think that there is no way for us to be serviceable against Popery , but by debauching our Consciences with that Conformity which they prescribe unto us , we beg their pardon , we are 〈…〉 Mind . The Preface . An Examination of the General Principles of Dr. Stillingfleet's Book of the Unreasonableness of SEPARATION . THE Differences and Contests among professed Christians about the Nature , Power , Order , Rule and Residence of the Gospel Church State , with the Interest of each Dissenting Party therein , have not only been great , and of long continuance , but have also so despised all ways and means of allaying or abatement , that they seem to be more and more enflamed every day ; and to threaten more pernicious consequents , then any they have already produced ; which yet have been of the worst of Evils that the World for some Ages hath groaned under . For the Communion , so much talked of , amongst Churches , is almost come only , unto an Agreement and Oneness in design for the mutual and forcible Extermination of one another ; at least this is the professed Principle of them who lay the loudest claim to the Name and Title , with all the Rights and Priviledges of the Church ; Nor are others far remote from the same Design , who adjudge all who dissent from themselves , into such a condition , as wherein they are much inclined to think it meet they should be destroyed . That which animates this contest , which gives it Life and Fierceness , is a supposed enclosure of certain Priviledges and Advantages Spiritual and Temporal , real or pretended , unto the Church-state contended about . Hence most men seem to think that the principal , if not their only concernment in Religion , is , of what Church they are ; so as that a dissent from them , is so evil , as that there is almost nothing else that hath any very considerable evil in it . When this is once well riveted in their Minds by them whose secular Advantages lye in the Enclosure , they are in a Readiness to bear a share in all the evils that unavoidably ensue on such Divisions . By this means among others , is the state or condition of Christian Religion as unto its publick Profession , become at this day so deplorable as cannot well be expressed . What with the bloody and desolating Wars of Princes and Potentates , and what with the Degeneracy of the Community of the People from the Rule of the Gospel in Love , Meekness , Self-denial , Holiness , Zeal , the Universal Mortification of Sin , and Fruitfulness in Good Works , the Profession of Christianity is become but a sad Representation of the Vertues of him who calls out of Darkness into his Marvellous Light. Neither doth there seem at present to be any design or expectation in the Most for the ending of Controversies about the Church , but Force and the Sword ; which God forbid . It is therefore high time that a sober Enquiry be made whether there be any such Church state of Divine Institution as those contended about . For if it should appear upon Trial , that indeed there is not , but that all the fierce digladiations of the Parties at Variance , with the doleful effects that attend them , have proceeded on a false supposition , in an adherence whereunto they are confirmed by their Interests , some advances may be made towards their Abatement . However if this may not be attained , yet Directions may be taken from the Discovery of the Truth , for the use of them who are willing to be delivered from all concernment in these fruitless endless contests , and to reduce their whole Practice in Religion unto the Institutions , Rules , and Commands of our Lord Jesus Christ. And where all hopes of a general Reformation seem to fail , it savours somewhat of an unwarrantable Severity , to forbid them to reform themselves who are willing so to do ; provided they admit of no other Rule in what they so do , but the Declaration of the Mind of Christ in the Gospel , carrying it peaceably towards all Men , and firmly adhering unto the Faith once delivered unto the Saints . To make an Entrance into this Enquiry , the ensuing Discourse is designed . And there can be no way of the Mannagement of it , but by a diligent impartial search into the Nature , Order , Power and Rule of the Gospel Church state , as instituted , determined and limited by our Lord Jesus Christ and his Apostles . When we depart from this Rule , so as not to be regulated by it , in all Instances of Fact , or pleas of Right that afterwards fell out , we fall into the confusion of various Presumptions , suited unto the Apprehensions and Interests of men , imposed on them from the Circumstances of the Ages wherein they lived . Yet is it not to be denied , but that much Light into the nature of Apostolical Institutions , may be received from the declared Principles and Practices of the first Churches for the space of 200 years , or thereabouts . But that after this the Churches did insensibly depart in various degrees from the state , Rule , and Order , of the Apostolical Churches , must I suppose be acknowledged by all those who groan und●r the final Issue of that gradual Degeneracy in the Papal Antichristian Tyranny . For Rome was not built in a day , nor was this change introduced at once , or in one Age , nor were the lesser Alterations which began this Declension , so prejudicial unto the Being , Order , and Purity of the Churches , as they proved afterwards , through a continual additional encrease in succeeding Ages . Having affirmed something of this nature in my brief Vindication of the Nonconformists from the Guilt of Schisme , the Reverend Dr. Stillingfleet in his late Treatise entitled , The Vnreasonableness of Separation , doth not only deny it , but reflects with some severity upon the Mention of it ; Part 2. Sect. 3. pag. 225 , 226 , &c. I shall therefore on this Occasion reassume the consideration of it , although it will be spoken unto also , afterwards . The Words he opposeth are these ; It is possible that an impartial Account may ere long be given of the state and ways of the first Churches , after the decease of the Apostles , wherein it will be made to appear how they did insensibly deviate in many things from the Rule of their first institution ; so as that though their Mistakes were of small moment , and not prejudicial unto their Faith and Order , yet occasion was administred unto succeeding Ages to encrease those Deviations , until they issued in a fatal Apostacy ; I yet suppose these words inoffensive , and agreeable unto the Sentiments of the Generality of Protestants . For , 1. Unto the first Churches after the Apostles , I ascribe nothing but such small Mistakes as did no way prejudice their Faith or Order . And that they did preserve the latter as well as the former , as unto all the substantial Parts of it , shall be afterwards declared . Nor do I reflect any more upon them , then did Hegesippus in Eusebius , who confines the Virgin Purity of the Church unto the days of the Apostles ▪ lib. 3. cap. 29. The greater Deviations which I intend , began not until after the end of the second Century . But , 2. To Evince the improbability of any Alteration in Church Rule and Order , upon my own Principles , he intimates both here and afterwards , that my Judgment is that the Government of the Church was Democratical , and the Power of it in the People in distinction from its Officers ; which is a great Mistake ; I never thought , I never wrote any such thing . I do believe that the Authoritative Rule , or Government of the Church , was , is , and ought to be in the Elders and Rulers of it , being an Act of the Office-Power committed unto them by Christ himself . Howbeit my Judgment is , that they ought not to Rule the Church , with Force , Tyranny , and Corporal Penalties , or without their own consent , whereof we shall treat afterwards . There are also other Mistakes in the same Discourse which I shall not insist upon . 3. This therefore is that which he opposeth , namely , that there was a Deviation in various degrees , and falling of from the Original Institution , Order , and Rule of the Church , until it issued in a fatal Apostasie . This is that which on the present Occasion must be further spoken unto ; For if this be not true , I confess there is an end of this contest , and we must all acquiesce in the State , Rule , and Order , that was in the Church of Rome before the Reformation . But we may observe something yet farther in the Vindication and Confirmation of this Truth , which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation . As 1. That the Reasons and Arguings of the Doctor in this Matter , the Necessity of his Cause compelling him thereunto , are the same with those of the Papists about the Apostacy of their Church , in Faith , Order , and Worship , wherewith they are charged ; namely , when , where , how was this Alteration made , who made opposition unto it ; and the like . When these Enquiries are multiplyed by the Papists , as unto the whole Causes between them and us , he knows well enough how to give satisfactory Answers unto them , and so might do in this particular unto himself also ; but I shall endeavour to ease him of that trouble at present . Only I must say that it is fallen out somewhat unexpectedly , that the Ruins of the principle Bulwark of the Papacy , which hath been effectually demolished by the Writings of Protestants of all sorts , should be endeavoured to be repaired by a Person , justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome . 2. But it may be pleaded , that although the Churches following the first Ages , did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship , yet they neither did nor could do so , from an Adherence unto , and abiding in their Original constitution ; or from the due Observation of Church Order , Rule , and Discipline , least of all could this happen in the Case of Diocesan Episcopacy . I Answer ; 1. That as unto the Original of any thing that looks like Diocesan Episcopacy , or the Pastoral Relation of one Person of a distinct order from Presbiters , unto many particular compleat Churches with Officers of their own , with Power and Jurisdiction in them and over them , unto the Abridgement of the exercise of that Right and Power unto their own Edification , which every true Church is entrusted withal by Jesus Christ , it is very uncertain , and was introduced by insensible Degrees , according unto the effectual working of the Mistery of Iniquity . Some say , that there were two distinct Orders , namely , those of Bishops and Presbyters , instituted at first , in all Churches planted by the Apostles ; But as the contrary may be evidently proved , so a supposition of it , would no way promote the cause of Diocesan Episcopacy , until those who plead for it have demonstrated the State of the Churches wherein they were placed , to be of the same nature with those now called Diocesan ; Wherefore this Hypothesis begins generally to be deserted , as it seems to be by this Author . Others suppose that immediately upon , or at , or after the Decease of the Apostles , this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches , that were then gathered or planted . But how , when , or by whom , by what Authority , Apostolical and Divine , or Ecclesiastical only and humane , none can declare ; seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches . Others think this new Order of Officers , took its occasional Rise , from the Practice of the Presbyters of the Church at Alexandria , who chose out one among themselves constantly to preside in the Rule of the Church , and in all matters of Order , unto whom they ascribed some kind of Preheminence and Dignity , peculiarly appropriating unto him the nam● of Bishop . And if this be true as unto matter of Fact , I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution ; which I assigned unto Primitive Churches ; But many Additions must be made hereunto , before it will help the Cause of Diocesan Episcopacy . What other occasions hereof were given or taken , what Advantages were made use of to promote this Alteration , shall be touched upon afterwards . 2. Why may not the Churches be supposed to have departed from their original Constitution , Order , and Rule , as well as from their first Faith and Worship , which they did gradually in many successive Ages , until both were utterly corrupted . The Causes , Occasions , and Temptations leading unto the former , are to the full as pregnant as those leading unto the latter . For 1. There was no vicious corrupt disposition of Mind , that began more early to work in Church Officers , nor did more grow and thrive in the Minds of many , then Ambition , with desire of Preheminence , Dignity , and Rule . It is not to be supposed that Diotrephes was alone in his Desire of ●reheminence , nor in the irregular actings of his unduly ●ssumed Authority . However we have one signal Instance in him , of the Deviation that was in the Church with him , from the Rule of its Original Constitution . For he prevailed so far therein , as by his own single Episcopal Power to reject the Authority of the Apostles , and to cast them out of the Church , who complyed not with his humour . How effectually the same Ambition wrought afterwards , in many others possessing the same Place in their Churches with Diotrephes , is sufficiently evident in all Ecclesiastical Histories . It is far from being the only Instance of the Corruption of Church Order and Rule , by the Influence of this Ambition , yet it is one that is pregnant , which is given us by Am●rose , for saith he , Ecclesia ut Synagoga , Seniores habu●● ▪ quorum sine consilio nihil agebatur in Ecclesia ; quod qua negl●gentia obsoleverit nescio , nisi forte doctorum desidia , aut magis superbia , dum soli volunt aliquid videri . In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time , whose Beginning and Progress he could not well discover and trace , but knew well enough , that so it was then come to pass . And if he who lived so near the Times wherein such Alterations were made , could not yet discover their first Insinuation , nor their subtle Progress , it is unreasonable to exact a strict account of us in things of the same nature , who live so many Ages after their first Introduction . But this he judgeth , that it was the Pride or Ambition of the Doctors of the Church , which introduced that Alteration in its Order . Whereas therefore we see in the Event , that all Deviations from the Original Constitution of Churches , all Alterations in their Rule and Order , did issue in a compliance with the Ambition of Church Rulers , as it did in the Papal Church ; and this Ambition was signally noted as one of the first depraved Inclinations of Mind that wrought in Ecclesiastical Rulers , and which in the fourth and fifth Centuries openly proclaimed itself unto the scandal of Christian Religion , there was a greater disposition in them unto a Deviation from the Original Institution , Rule , and Order of the Church , no way suited unto the satisfaction of that Ambition , then unto a Defection from the Purity of Faith and Worship , which yet also followed . 2. As the Inclination of many lay towards such a Deviation , so their Interests lead them unto it , and their Temptations cast them upon it . For to acknowledge the Truth unto our Author and Others , the Rule and Conduct of the Church , the Preservation of its Order and Discipline according unto its first Institution , and the Directions given in the Scripture about it , are according unto our Apprehension of these things , a Matter so weighty in itself , so dangerous as unto its Issue , attended with so many Difficulties , Trials and Temptations , laid under such severe Interdictions of Lordly Power , or seeking either of Wealth or Dignity , that no wise men will ever undertake it , but meerly out of a sense of a Call from Christ unto it , and in compliance with that Duty which he owes unto him . It is no pleasant thing unto Flesh and Blood , to be ingaged in the conduct and oversight of Christs Volunteers , to bear with their manners , to exercise all Patience towards them in their Infirmities and Temptations , to watch continually over their walkings and conversation , and thereon personally to exhort and admonish them all , to search diligently and scrupulously into the Rule of the Scripture for their Warranty in every Act of their Power and Duty ; under all their Weaknesses and Miscarriag●s , continuing an high valuation of them , as of the Flock of God , which he hath purchased with his own Blood , with sundry other things of the like kind , all under an abiding sense , of the near approach of that great Account which they must give of the whole Trust and Charge committed unto them , before the Judgment seat of Christ ; for the most part peculiarly exposed unto all manner of Dangers , Troubles , and Persecutions , without the least encouragement from Wealth , Power , or Honour . It is no wonder therefore if many in the Primitive times , were willing gradually to extricate themselves out of this uneasie condition , and to embrace all occasions and opportunities of introducing insensibly another Rule and Order into the Churches , that might tend more unto the Exaltation of their own Power , Authority , and Dignity , and free them in some measure , from the weight of that important charge , and continual care with labour , which a diligent and strict Adherence unto the first institution of Churches , and Rules given for their Order and Government , in the Scripture , would have obliged them unto . And this was done accordingly ; until in the fourth and fifth Centuries and so onward , the Bishops under various Titles , began by their Arbitrary Rules and Canons , to dispose of the Flock of Christ , to part and divide them among themselves , without their own knowledge or consent , as if they had conquered them by the sword . This Bishop shall have such a share and number of them under his Power , and that other so many ; so far shall the Jurisdiction of one extend , and so far that of another , was the subject of many of their Decrees and Laws , for the Rule of the Church . But yet neither did they long keep within those Bounds and Limits which their more modest Ambition had at first prescribed unto them ; but took occasion from these Beginnings to contend among themselves , about Preheminence , Dignity and Power , in which contest , the Bishop of Rome at length remained Master of the Field , thereby obtaining a second Conquest of the World. 3. That there was such a gradual Deviation from the Original Institution of Churches , their Order and Rule , is manifest in the Event . For the change became at length as great as the distance is between the Gospel and the Rule of Christ over his Church , on the one hand , and the Canon Law with the Pope or Antichrist set over the Church on the other . This change was not wrought at once , not in one Age , but by an insensible Progress even from the Days of the Apostles unto those dark and evil times wherein the Popes of Rome were exalted into an absolute Tyranny over all Churches unto the satiety of their Ambition . For 4. This Mistery of Iniquity began to work in the days of the Apostles themselves , in the suggestions of Satan and the Lusts of Men , though in a manner latent and imperceptible unto the wisest and best of Men. For that this Mistery of the Iniquity consisted in the effectual Workings of the Pride , Ambition , and other Vices of the Minds of Men , excited , enticed , and guided , by the craft of Satan , until it issued in the Idolatrous persecuting State of the Church of Rome , wherein all Church Rule , Order , and Worship of Divine Institution was utterly destroyed or corrupted , we shall believe , until we see an Answer given unto the learned Writings of all sorts of Protestants whereby it hath been proved . These things are sufficient to Vindicate the Truth of the Assertion which the Doctor opposeth , and to free it from his Exceptions . But because , as was observed before , the supposition hereof , is the foundation of all our present contests about Church Order and Rule , I shall yet proceed a little farther in the Declaration of the Way and Manner whereby the Apostacy asserted was begun , and carried on . And I shall not herein insist on particular Instances , nor make a Transcription of Stories out of antient Writers , giving Evidence unto the Truth , because it hath been abundantly done by others , especially those of Magdeburg in the sixth and seventh Chapters of their Centuries , unto whose Observations many other Learned men have made considerable Additions ; but I shall only treat in general of the Causes , Ways and Manner , of the Beginning and Progress of the Apostacy or Declension of Churches from their first Institution , which fell out in the successive Ages after the Apostles especially after the End of the second Century , until when , Divine Institutions as unto the substance of them , were preserved entire . Decays in any kind even in things Natural and Political , are hardly discernable but in and by their effects . When an Hectick Distemper befalls the Body of any man , it is oftimes not to be discerned until it is impossible to be cured . The Roman Historian gives this advice unto his Readers ; after he hath considered the ways and means whereby the Empire came to its Greatness ; labente deinde disciplina velut dissidentes primo mores sequatur animo ; deinde ut magis magisque lapsi sint , tum ire caeperint praecipites , donec ad haec tempora , anibus nec vitia nostra , nec remedia pati possumus , periculu● est . Liv. Praefat. His words do not give us a more graphical Description of the Rise and Decay , as unto Vertue and Vice , of the Roman Empire , then of the Roman Church , as unto its Rise ▪ by Holiness and Devotion , and its Ruine by Sensuality , Ambition , the utter neglect of the Discipline of Christ , and Superstition . But yet let any man peruse that Historian who wrote with this express Design , he shall hardly fix upon many of those instances whereby the Empire came into that deplorable condition , wherein it was not able to bear its Distempers nor its Cure , such as was the State of the Church before the Reformation . But besides the common difficulty of discovering the Beginnings and gradual Progression of Decays , Declensions and Apostacy , those which we treat of were begun and carried on in a mysterious manner , that is , by the effectual working of the Mystery of Iniquity . As this almost hid totally the work of it , from the Ages wherein it was wrought , so it renders the Discovery of it now accomplished , the more difficult . Passengers in a Ship setting out to Sea , oftimes discern not the progressive Motion of the Ship ; yea , for a while the Land rather seems to to move from them , then the Vessel wherein they are from it . But after a Season the consideration of what Distance they are at from their Port , gives them sufficient Assurance of the Progress that hath been made . So is this Declension of the Churches from their Primitive Order and Institution , is discoverable , rather by measuring the Distance between what it left , and what it arrived unto , then by express Instances of it . But yet is it not altogether like unto that of a Ship at Sea , but rather unto the way of a Serpent on a Rock , which leaves some slime in all its turnings and windings , whereby he may be traced . Such Marks are left on Record , of the Serpentine Works of this Mystery of Iniquity , as whereby it may be traced , with more or less Evidence from its Original Interests unto its Accomplishment . The principal promoting causes of this Defection on the part of men , were those assigned by St. Ambrose in one Instance of it , namely , the Negligence of the People , and the Ambition of the Clergy . I speak as unto the State , Rule , Discipline and Order of the Church ; for as unto the Doctrine and Worship of it , there were many other causes and means of their Corruption , which belong not unto our present purpose . But as unto the Alterations that were begun and carried on in the State , Order , and Rule of the Church , they arose from those springs of Negligence on the one hand , and Ambition on the other , with want of skill and wisdom to mannage outward occurrences and incidencies , or what Alteration fell out in the outward state and condition of the Church in this World. For hence it came to pass , that in the Accession of the Nations in general unto the Profession of the Gospel , Church Order was suited and framed unto their secular State , when they ought to have been brought into the spiritual State and Order of the Church , leaving their Political State entire unto themselves . Herein I say did the Guides of the Church certainly miss their Rule and depart from it , in the dayes of Constantine the Emperour and afterwards under other Christian Emperours , when whole Towns , Cities , yea and Nations offered at once to joyn themselves unto it . Evident it is , that they were not wrought hereunto by the same Power , nor induced unto it , on the same Motives , or lead by the same means with those who formerly under Persecution were converted unto the Faith of our Lord Jesus Christ. And this quickly manifested itself in the Lives and Conversations of many , yea of the most of them . Hence those which were wise , quickly understood , that what the Church had got in multitude and number , it had lost in the Beauty and Glory of its holy Profession . Chrysostome in particular complains of it frequently , and in many places cries out , What have I to do with this Multitude , a few serious Believers are more worth than them all . However the Guides of the Church thought meet to receive them , with all their Multitudes , into their communion , at least so far as to place them under the Jurisdiction of such and such Episcopal Sees . For hereby , their own Power , Authority , Dignity , Revenues , were enlarged and mightily encreased . On this Occasion , the antient Primitive way of admitting Members into the Church being relinquished , the consideration of their Personal Qualifications , and real Conversion unto God , omitted , such Multitudes being received as could not partake in all Acts and Duties of Communion with those particular Churches , whereunto they were disposed , and being the most of them unfit to be ruled by the Power and Influence of the Commands of Christ on their Minds and Consciences , it was impossible but that a great Alteration must ensue in the State , Order , and Rule of the Churches , and a great Deviation from their original Institution . Men may say that this Alteration was necessary , that it was Good , and Useful , that it was but the Accommodation of general Rules unto especial Occasions and circumstances ; but that there was an Alteration hereon in all these things , none can with Modesty deny . And this is enough unto my present Design , being only to prove , that such Alterations and Deviations did of old fall out . Neither ought we to cover the provoking Degeneracy of the Generality of Christians , in the 4 th . and 5 th . Centuries , with those that followed . The consideration of it , is necessary unto the Vindication of the Holy Providence of God , in the Government of the World , and of the faithfulness of Christ in his dealing with his Church . For there hath been no Nation in the World which publickly received Christian Religion , but it hath been wasted and destroyed by the sword of Pagan Idolaters , or such as are no better then they . At first all the Provinces of the Western Empire , were one after another made desolate by the Pagan Nations of the Northern Countreys ; who themselves did afterwards so turn Christians , as to lay among them the Foundation of Anti-Christianisme , Rev. 17.12 , 13. The Eastern Empire comprehending the Residue of the Provinces that had embraced the Christian Religion , was first desolated in the chief Branches of it , by the Saracens , and at length utterly destroyed by the Turks . And I pray God that the like Fate doth not at this day hang over the Reformed Nations , as from their Profession they are called . Do we think that all this was without c●use ? Did God give up his Inheritance to the spoil of Barbarous Infidels , without such provocations , as the passing by whereof , was inconsistent with the Holiness and Righteousness of his Rule ? It was not the Wisdom , nor the Courage , nor the Multitude of the●r Enemies , but their own Sins , Wickedness , Superstition , and Apostacy from the Rule of Gospel-Order , Worship and Obedience , which ruined all Christian Nations . But to give farther Evidence hereunto , I shall consider the causes aforementioned distinctly and apart . And the first of them is the Negligence of the people themselves . But in this Negligence I comprize both the Ignorance , Sloth , Worldliness , Decay in Gifts and Graces , with Superstition in sundry Instances , that in many of them were the causes of it . Dr. Stil . pleads that it is very unlikely that the People would forego their Interest in the Government of the Churches , if ever they had any such thing , without great Noise and Trouble . For , saith he , Government is so nice and tender a thing , that every one is so much concerned for his share in it , that men are not easily induced to part with it . Let us suppose the Judgement of the Church to have been Democratical at first , as Dr. O. seems to do , is it probable that the People would have been wheadled out of the sweetness of Government so soon , and made no noise about it ? pag. 226. His Mistake about my Judgment herein hath been marked before . No other Interest or share in the Government is ascribed by us unto the People , but that they may be ruled by their own consent , and that they may be allowed to yeild Obedience in the Church , unto the commands of Christ and his Apostles , given unto them for that End. This Interest they neither did nor could forego , without their own Sin and Guilt , in neglecting the Exercise of the Gifts and Graces which they ought to have had , and the Performance of the Duties whereunto they were obliged . But for any ingagement on their Minds from the sweetness of Government , wherein their concern principally consists in an understanding voluntary Obedience unto the commands of Christ , they had nothing of it . Take also in general , Government to be , as the Government of the Church is , meerly a Duty , Labour , and Service , without those Advantages of Power , Ease , Dignity , and Wealth , which have been annexed unto it ; and it will be hard to discover such a Nicety or Sweetness in it , as to oblige unto Pertinacy in an adherence unto it . If the Government of the Church were apprehended to consist , in mens giving themselves wholly to the Word and Prayer , in watching continually over the Flock ; in acurate carefulness to do and act nothing in the Church but in the Name and Authority of Christ , by the Warranty of his Commands , with a constant Exercise of all Gifts and Graces of the Holy Spirit which they have received , in these and all other Duties of their Office , and that without the least Appearance of Domination , or the procuring of Dignity , Secular Honours , and Revenues thereby , it may be , a share and Interest in it , would not be so earnestly coveted and sought after , as at present it is . Nor is there any more pertinency in his ensuing supposal , of a change in the Government of the Congregational Churches in London , in setting up one Man to rule over them all and to appoint their several Teachers , &c. p. 227. which could not be done without noise . It is in vain to fear it , Non isto vivimus illic quo tu vere , Modo . and impertinent in this case to suppose it . For it speaks of a suddain total Alteration in the State , Order and Rule of Churches to be made at once , whereas our Discourse is of that which was gradual in many Ages by Degrees almost imperceptible . But yet I can give no security that the Churches of our way , shall not in process of time , decline from their Primitive Constitution and Order , either in their Power and Spirit , in Faith and Love , or in the outward Practice of them , unless they continually watch against all Beginnings and Occasions of such Declensions , and frequently renew their Reformation ; or if it be otherwise , they will have better success then any Churches in the World ever yet had , even those that were of the planting of the Apostles themselves , as is manifested in the Judgment that our Lord Jesus Christ passed on them , Rev. 2. and 3. The Negligence of the People which issued in their unfitness to be disposed of and ruled according to the Principles of the first Constitution of Church Order , may be considered either as it gave occasion unto those lesser Deviations from the Rule , which did not much prejudice the Faith and Order of the Churches , or as it occasioned greater Alterations in the ensuing Ages . And ( 1. ) The great , and perhaps in some things , excessive Veneration which they had of their Bishops or Pastors , did probably occasion in them some neglect of their own Duty . For they were easily induced hereon , not only implicitely to leave the Mannagement of all Church Affairs unto them , but also Zealously to comply with their Mistakes . The Church of Smyrna giving an Account of the Martyrdom of holy Polycarpus , tells us , that when he ascended the Pile wherein he was to be burned , that he pulled off his own cloths , and endeavoured to pull off his shooes , which he had not done before , because the Faithful strove among themselves who should soonest touch his Body ; Euseb. lib. 4. cap. 15. I think there can be no Veneration due to a Man , which was not so unto that great and holy Person . But those who did so express it , might easily be induced to place too much of their Religion , in an implicite compliance with them unto whom they are so devoted . Hence a Negligence in themselves as unto their particular Duties did ensue . They were quickly far from esteeming it their Duty to say unto their Pastor or Bishop , that he should take heed unto the Ministry which he had received in the Lord to fulfill it , as the Apostle enjoyns the Colossians to say to Archippus their Pastor ; chap. 4.17 . but begun to think that the Glory of obsequious Obedience , was all that was left unto them . And hence did some of the Clergy begin to assume to themselves , and to ascribe unto one another , great swelling Titles of Honour , and names of Dignity , ( amongst which the Blasphemous Title of His Holiness was at length appropriated unto the Bishop of Rome ) wherein they openly departed from Apostolical Simplicity and Gravity . But these things fell out after the writing of the Epistle of Clemens , of those of the Church of Vienna , and Smyrna , wherein no such Titles do appear . ( 2. ) Many of the Particular Churches of the first Plantations , encreasing greatly in the number of their Members , it was neither convenient nor safe that the whole Multitude should on all occasions come together as they did at first , to consult about their common concerns , and discharge the Duties of their Communion . For by Reason of Danger from their numerous Conventions , they met in several Parcels , as they had opportunity . Herewith they were contented , unless it were upon the greater occasions of choosing their Officers and the like , whereon the whole Church met together . This made them leave the ordinary Administration of all things in the Church , unto the Elders of it , not concerning themselves further therein , but still continuing Members of the same particular Church . It is altogether improbable what Platina from Damasus affirmes in the Life of Evaristus about the End of the first Century , that he distributed the Faithful at Rome into distinct Titles or Parishes , with distinct Presbyters of their own . For it is apparent that in those days wherein Persecution was at its height , the Meetings of Believers were occasional , with respect unto their Security , oft-times by Night , sometimes in Caves under the Earth , or in deserted Burial places , at best in private Houses . And they had for what they did the Example of the Apostolical Churches ; Acts 1.13 , 14. Acts 2.46 . chap. 4.24 , 31. chap. 12.12 . chap. 18.7 . chap. 20.8 . chap. 21.18 . Instances of such Meetings may be multiplyed , especially in the Church of Rome . And to manifest that they took this course upon Necessity , when Peace begun to be restored at any time unto them , they designed Temples that might receive the whole Multitude of the Church together . The Distribution mentioned into Titles and Parishes , began a long time after , and in very few places within 300 years . In this State , it is easie to conceive what Alterations might fall out in some Churches from their Primitive Order , especially how the People might desert their Diligence and Duty in attending unto all the concerns of the Church . And if those things which the Apostles wrote unto them in their Epistles , the Instructions , Directions and Commands , how in all things they should act and deport themselves in the Church , be esteemed to be Obligatory in all Ages , I cannot see how after the second Century they were much complyed withal , unless it were in the single Instance of choosing their own Officers or Rulers . But Secondly ; After these there ensued greater Occasions of greater Variations from the Primitive Institution and Order of the Churches , on the Part of the People . For 1. Such Numbers of them were received into a Relation unto particular Churches , as was inconsistent with the Ends of their Institution , and the Observance of the Communion required in them , as will afterwards appear . And the Reliefes that were invented for this Inconveniency in distinct Conventions , supplyed with the Administration of the Word and Sacrament from the first Church , or by stated Titles , did alter the State of the Church . Among those Multitudes which were added unto the Churches , especially in the fourth Century , many , if not the most , did come short inexpressibly in Knowledge , Gifts , Grace , Holiness , and uprightness of Conversation , of the Primitive , Christians , as the Writers of that Age complain . And being hereby uncapable of walking according unto the Order , Rule , and Discipline of the Apostolical Churches , there seemed to be a Necessity of another Rule , of other ways and means , for their Government , without their own concurrence or consent , then what was at first appointed , which were gradually introduced ; Whence the original of a Multitude of those Canons , which were arbitrarily invented afterwards for their Rule and Government is to be derived . And it may be made to appear that the Accommodation of the Rule , yea and of the Worship of the Church in the several Ages of it , unto the Ignorance , Manners , and Inclinations of the People , who were then easily won unto the outward Profession of Christian Religion , was one means of the Ruine of them both , until they issued in downright Tyranny and Idolatry . But much more of the cause of the Deviation of the Churches from their Primitive Rule and Order , is to be ascribed unto the Ambition and Love of Preheminence in many of the Clergy , or Rulers of the Churches ; But this is no Place nor Season to manifest this by Instances , besides it hath been done by others . I shall therefore enquire only into one or two things in particular , which are of principal consideration in the Declension of the Churches from their Primitive Institution , Order and Rule . And 1. It is evident , that there was an Alteration made in the state of the Church as to its Officers . For it issued at last in Popes , Patriarchs , Cardinals , Metropolitan , and Diocesan Bishops , who were utterly forreign unto the State and Order of the Primitive Churches , and that for some Ages . Nor were these Officers introduced into the Church at one , or in one Age , nor with the Powers which they afterwards claimed and assumed unto themselves . It was done gradually in many succeeding Ages , working by a Design to accommodate the State of the Church , unto the Political State of the Empire in the distribution of its Government . 2. The Beginnings of this great Alteration were small , nor at all perceived in the days wherein they were first acted . Nor is it agreed , nor as far as I see , will it ever be agreed among Learned Men , when first a Disparity among the ordinary Officers of the Church , in Order , Degree or Power did first begin , nor by what means it was brought about . The Apostles were all equal among themselves , no one had either Office or Office-Power above others . So were all the ordinary Bishops and Presbyters mentioned in the Scripture , as shall be proved afterwards ; No intimation is given of any Preheminence or Superiority amongst them , of one over others . Yet afterwards in the third and fourth Centuries , much of that nature appears . It begins to be granted that the Bishops and Elders mentioned in the Scripture were the same , and that there was no difference in Name , Office , or Power , during the Apostles times , which was the Judgment of Hierome , and our Author seems to me to be of the same Mind ; p. 267. But they say , that after the Decease of the Apostles there were some appointed to succeed them in that part of their Office , which concerned the Rule of many Churches . And this they say was done for the prevention of Schisme , but with ill success ; For as Clemens affirms that the Apostles foresaw that there would be Strife and Contention about Episcopacy , even when it was confined unto its Original Order , because of the Ambition of Diotrephes and others like him ; so it became much more the cause of all sorts of Disorders in Schismes and Heresies , when it began to exalt it self in Dignity and Reputation . The first express Attempt to corrupt and divide a Church , made from within itself , was that in the Church of Hierusalem , made by Thebulis , because Simon Cleopas was chosen Bishop , and he was refused ; Euseb. lib. 4. cap. 21. The same Rise had the Schismes of the Novatians and Donatists , the Heresies of Arius and others . Neither is there any thing certain in this pretended Succession of some Persons unto the Apostles in that part of their Office which concerns the Rule of many Churches by one Overseer . No Intimation of any such Appointment by the Apostles , or any of them , no record of the concurrence of the Churches themselves , in and unto this Alteration , can be produced . Nor is there any Analogy between the extraordinary Power of every Apostle over all Churches , and care for them , and the ordinary Power of a Bishop over a small Number , which Lot or Accident disposeth unto him . Besides it cannot be proved , no Instance can be given , or hath been for the space of 200 years or until the end of the second Century , of any one Person who had the care of more Churches than one committed unto him , or did take the charge of them on himself . But whereas this change did fall out and appears evidently so to have done in the fourth Century , we may briefly enquire into the Causes and Occasions of it . Churches were originally planted in Cities and Townes for the most part ; not absolutely , for the Word was preached and Churches gathered by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Clemens testifieth . In such Cities there was but one Church , whereunto all Beleivers did belong . I mention this the rather because our present Author who is pleased frequently to mistake my Words and Principles , affirms that the thing which I should have proved , is , that there were more Churches at first planted in one City , than one . I know not why I should be obliged to do so , because I never said so . I do believe indeed that there may be more particular Churches than one , in one City ; and that sometimes it is better that it should be so , then that all Beleivers in the same City , should be kept up unto one Congregation to the Obstruction of their Edification . But that there were originally or in the days of the Apostles more Churches than one , in any one City or Town , I do wholly deny ; though I grant at the same time there were Churches in Villages also , as will appear afterwards . But though there was one Church only in one Town or City , yet all the Believers that belonged unto that Church , did not live in that City , but sundry of them in the Fields and Villages about . So Justin Martyr tells us , that on the first day of the week when the Church had its solemn Assemblies , all the Members of it in the City and out of the Country , the Fields and Villages about , met together in the same place . In process of time these Believers in the Country , did greatly encrease , by the means of the Ministry of the City-Church , which diligently attended unto the Conversion of all sorts of men , with some extraordinary helps besides . But hereon the Example of the Apostles was overseen . For on this account of the Conversion of many unto the Faith , in the Towns and Villages of any Province , they erected and planted new Churches among them , not obliging them all unto that first Church , from whence the Word went forth for their Conversion . But those who succeeded them , being hindred by many Reasons which may be easily recounted , from Thoughts of the Multiplication of Churches , chose rather to give the Beleivers scattered up and down in the Countrey , occasional Assistance by Presbyters of their own , than to dispose them into a Chrch State and Order . But after a while their Number greatly encreasing , they were necessitated to supply them with a constant Minist●y in several Parcels or Divisions . The Ministers or Elders thus disposed amongst them for their Edification in the Administration of the Ordinances of the Gospel , did still relate unto and depend upon that City first Church , from whence they came . But the Numbers of Beleivers dayly encreasing and a Succession of Presbyters in their distinct Assemblies being found necessary , they came to be called Churches , though continuing in dependance both for a supply of Officers and for Rule , on the first or City Church , whereunto they esteemed themselves to belong . This was the way and manner of the Multiplication of Christian Assemblies throughout the Roman Empire . And hereby all the Bishops of the first Churches became by common consent to have a distinction from and Preheminence above the Presbyters that were fixed in the Country , and a Rule over those Assemblies or Churches themselves . And therefore when they met together in the Council of Nice , among the first things they decreed , one was , to confirm unto the Bishops of the great Cities , that Power over the Neighbouring Churches which they had enjoyned from this occasional Rise and Constitution of them . Hereby was a Difference and Distinction between Bishops and Presbiters , between Mother and Dependant Churches , introduced , equally almost in all places , without taking any notice of the departure which was therein from the Primitive Pattern and Institution . But these things fell out long after the Days of the Apostles , namely , in the third and fourth Centuries , there being no mention of them before . But Secondly ; There was another Occasion of this Alteration which took place before that insisted on . For in many of those City Churches , especially when the number of Beleivers much encreased , there were many Bishops or Elders who had the Rule of them in common . This is plain in the Scripture , and in the ensuing Records of Church Affairs . And they had all the same Office , the same Power , and were of the same Order . But after a while to preserve Order and Decency among themselves , and in all their proceedings , they chose one from among them , who should preside in all Church Affairs for Orders sake , unto whom after a season , the name of Bishop began to be appropriated . Whether the Rule they proceeded by herein , was to choose them unto this Dignity who had been first converted unto the Faith , or first called and ordained to be Presbyters , or had respect unto the Gifts and Graces of those whom they chose , is not certain . But this way began in those Churches , wherein some extraordinary Officer , Apostle , or Evangelist had long resided . It cannot therefore be doubted but they had some Design to represent hereby somewhat of the Dignity of such an Officer , and a Resemblance of the continuance of his Presence among them . And this I suppose fell out early in the Churches , though without Ground or Warrant . And the Principal Pastors of other Churches , which had not any great Number of Elders in them , yet quickly assumed unto themselves , the Dignity which the others had attained . Justin Martyr in the Account he gives of the Church , its Order , Rule , Worship , and Discipline in his Days , mentions one singular Person in one Church , whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who presided in all the Affairs of the Church , and himself administred all the sacred Ordinances every Lords Day , unto the whole Body of the Church gathered and met , out of the City and the Villages about . This was the Bishop ; and if any one desired this Office , he desired a good work , as the Apostle speaks . Whatever Accessions were made unto the Church , these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were either the first converted to the Faith , or the first ordained Presbyters , or obtained their Preheminence , non pretio , sed Testimonio , as Tertullian speaks , upon the account of their Eminency in Gifts and Holiness , were yet quickly sensible of their own Dignity and Praelation , and by all means sought the enlargement of it , supposing that it belonged unto the Honour and Order of the Church it self . Under this State of things , the Churches encreasing every day in Number and Wealth , growing insensibly more and more ( indies magis magisque decrescente disciplina ) into a form , and state exceeding the bounds of their Original Institution , and becoming unweildy as unto the Pursuit of their Ends unto mutual Edification , it is not hard to conjecture how a stated Distinction between Bishops and Presbyters did afterwards ensue . For as the first Elder , Bishop , or Pastor , had obtained this small Preheminence in the Church wherein he did preside , and the Assemblies of the Villages about , so the Mannagement of those Affairs of the Church , which they had in Communion with others , was committed unto him , or assumed by him . This gave them the Advantage of meeting in Synods and Councils afterwards , wherein they did their own Business unto the Purpose . Hereon in a short time the People were deprived of all their Interest in the State of the Church , so as to be governed by their own Consent , which indeed they also had rendred themselves unmeet to enjoy and exercise ; other Elders were deprived of that Power and Authority which is committed unto them by Christ ; and thrust down into an Order or Degree inferior unto that wherein they were originally placed ; New Officers in the Rule of the Church , utterly unknown to the Scripture and Primitive Antiquity , were introduced ; all Charitable Donations unto the Church , for the maintenance of the Ministry , the Poor , and the Redemption of Captives , were for the most part abused , to advance the Revenues of the Bishops ; such secular Advantages in Honour , Dignity and Wealth were annexed unto Episcopal Sees , as that Ambitious Men shamefully contested for the attaining of them , which in the Instance of the bloody conflict between the Parties of Damasus and Vrsacius at Rome , Ammianus Marcellinus an Heathen doth greatly and wisely reflect upon . But yet all these Evils were as nothing in comparison of that dead Sea of the Roman Tyranny and Idolatry , whereinto at last these bitter Waters ran , and were therein totally Corrupted . I thought also to have proceeded with an Account of the Declension of the Churches from their first Institution , in their Matter , Form and Rule . ●ut because this would draw forth my Discourse beyond my present Intention , I shall forbear , having sufficiently vindicated my Assertion in this one Instance . It is no Part of my Design to give an Answer at large unto the great Volume that Dr. Still . hath written on this Occasion ; much less to contend about particular Sayings , Opinions , the Practises of this or that Man , which it is filled withal . But whereas his Treatise , so far as the Merit of the Cause is concerned in it , doth consist of two Parts , the first whereof contains such Stories , Things , and Sayings , as may load the Cause and Persons whom he opposeth with prejudices in the Minds of others , in which endeavour he exceeds all Expectation ; and what doth more directly concern the Argument in hand ; I shall at the end of the ensuing Discourse speak distinctly unto all that is Material of the second sort , especially so far as is needful , unto the Defence of my former Vindication of the Non-conformists from the Guilt of Schisme . For the things of the first sort wherein the Doctor doth so abound both in his Preface , and in the first part of his Book , as to manifest himself ( I fear ) to be a little too sensible of Provocation , ( for the actings of Interest in wise Men are usually more sedate ) I shall only oppose some general considerations unto them , without arguing or contending about Particulars , which would be endless and useless . And whereas he hath gathered up almost every thing that hath been done , written or spoken , to the Prejudice of the Cause and Persons whom he opposeth ( though frequently charged before ) adding the advantage of his Style and Method unto their Reinforcement ; I shall reduce the whole unto a few Heads which seem to be of the greatest importance . I shall leave him without disturbance unto the satisfaction he hath in his own Love , Moderation , and Condescension , expressed in his Preface . Others may possibly call some things in it unto a farther Account . But the first Part of his Book is cast under two Heads ; 1. A Commendation of the first Reformers and their Reformation , with some Reflections upon all that acquiesce not therein , as though they esteemed themselves wiser and better than they . From this Topick proceed many severe Reflections and some Reproaches . The other consists in a story of the Rise and Progress of Separation from the Church of England , with great Miscarriages among them who first attempted it , and the Opposition made unto them by those who were themselves Non-conformists . The whole is closed with the Difference and Debate , between the Divines of the Assembly of the Presbyterian way , and the dissenting Brethren , as they were then called . Concerning these things the Discourse is so prolix , and so swelled with long Quotations , that I scarce believe any man would have the Patience to read over a particular Examination of it ; especially considering how little the Cause in hand is concerned in the whole Story , whether it be told right or wrong , candidly or with a Design to make an Advantage unto the Prejudice of others . I shall therefore only mark something with respect unto both these heads of the first Part of the Book , which if I mistake not will lay it aside from being of any Use in our present Cause . 1. As unto the first Reformers and Reformation in the Days of King Edward , the Plea from them and it , which we have been long accustomed unto , is that they were Persons , Great , Wise , Learned , Holy ; that some of them dyed Martyrs ; that the work of the Reformation was greatly owned and blessed of God ; and therefore our Non-acquiescency therein , but desiring a farther Reformation of the Church , then what they saw and judged necessary , is unreasonable , and that what we endeavour therein , though never so peaceably , is Schismatical . But , 1. None do more bless God for the first Reformers , and the work they did , than we do ; none have an higher Esteem of their Persons , Abilities , Graces , and Sufferings than we have ; None cleave more firmly to their Doctrine , which was the Life and Soul of the Reformation then we ; nor desire more to follow them in their Godly Design . They are not of us , who have declared that the Death of King Edward was an happiness or no unhappiness to the Church of England , nor who have reflected on the Reformation as needless , and given Assurance that if it had not been undertaken , Salvation might have been obtained safely enough in the Church of Rome ; nor were they of us who have questioned the Zeal and Prudence of the Martyrs of those Days in Suffering . We have other thoughts concerning them , another kind of Remembrance of them . 2. The Titles assigned unto them , of Wise , Learned , Holy , Zealous , are fully answered by that Reformation of the Church , in its Doctrine and Worship , which God wrought by their Ministry , so that none without the highest ingratitude can derogate any thing from them in these things . But it is no disparagement unto any of the Sons of Men , any Officers of the Church since the days of the Apostles , first Reformers , or those that followed them , to judge that they were not infallible , that their work was not absolutely perfect , like the work of God whereunto nothing can be added , nor ought taken away . Wherefore , 3. We are not obliged to make , what they did , and what they attained unto , and what they judged meet as unto the Government and Worship of the Church , to be our absolute Rule , from which it should be our Sin to dissent or depart . They never desired nor designed that it should be so ; for to do so , would have been to have cast out one Papacy , and to have brought in another . And the Arguments of the Papists for their absolute Adherence unto the Men of their Veneration , those who have been formerly of great Reputation in their Church , for Learning , Holiness , and Devotion , are as forcible unto them , as any can be unto us for an Adherence unto the first Reformers in all things ; but yet are they not excused in their Errors thereby . Had we received a Command from Heaven to hear them in all things , it had altered the case , but this we have received only with respect unto Jesus Christ , and shall therefore in these things ultimately attend only unto what he speaks . And we have sundry considerations which confirm us in the use and exercise of that Liberty wherewith Christ hath made us free , to enquire our selves into our Duty in these things , and to regulate our Duty in them by his Word , notwithstanding what was done by our first Reformers . For , 1. They did not think themselves obliged , they did not think meet to abide within the bounds and limits of that Reformation of the Church , which had been attempted before them , by Men Wise , Learned and Holy , even in this Nation . Such was that which was endeavoured by Wickliffe and his Followers , in giving Testimony whereunto many suffered Martyrdom , and prepared the way unto those that were to come after . They approved of what was then done or attempted to be done for the Substance of it ; yet esteemed themselves at Liberty to make a further Progress in the same Work , which they did accordingly . Surely such Persons never designed their own Judgment and Practice to give Boundaries unto all Reformation for Evermore ; or pretended that they had made so perfect a Discovery of the Mind of Christ in all things belonging unto the Rule and Worship of the Church ; as that it should not only be vain , but sinful to make any farther Enquiries about it . Some thought they were come unto the utmost limits of Navigation , and discovery of the Parts of the World , before the West-Indies were found out . And some men when in any kind they know as much as they can , are apt to think there is no more to be known . It was not so with our Reformers . 2. They did not at once make what they had done themselves to be a fixed Rule in these things . For themselves made many Alterations in the Service Book which they first composed ; And if they judged not their first Endeavour to be satisfactory to themselves , they had no Reason to expect their second should be a standing Rule unto all future Ages . Nor did they so , but frequently acknowledged the Imperfection of what they had done . 3. The first Reformers , both Bishops and others , both those who underwent Martyrdom at home , and those who lived in Exile abroad , differed among themselves in their Judgments and Apprehensions about those things , which are now under concest ; Whereas they perfectly agreed in all Doctrines of Faith and Gospel Obedience . The Publick Records of these Differences , do so remain as that they cannot modestly be denied , nor handsomly covered . And this must needs weaken the Influence of their Authority in the Settlement of the Church , which was an Act only of the prevalent Party among them . 4. They differed in these things from all other Reformed Churches , with whom they did absolutely agree in Doctrine , and had the strictest Communion in Faith and Love. For it is known that their Doctrine which they owned and established , was the same with that of the Churches abroad called particularly Reformed in distinction from the Lutherans . But as unto the State , Rule , and Order of the Church they differed from them all . I press not this consideration unto the disadvantage of what they attained unto and established in the way of Reformation , or in a way of preferring other Churches above them ; but only to Evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined , as unto all Endeavours after any farther Reformation . 5. In their Reformation they avowedly proposed a Rule and Measure unto themselves , which was both uncertain , and in many things apparently various from the original Rule of these things given by Christ and his Apostles , with the Practice of the first Churches . And this was the state and Example of the Church under the first Christian Emperours ; as our Author confesseth . This Rule is uncertain ; For no man living is able to give a just and full account of what was the State and Rule of all the Churches in the World in the Reign of any one Emperour , much less during the Succession of many of them , continual Alterations in the State or Order of the Church following one upon another . And that in those days there was a prevalent Deviation from the Original Rule of Church Order , hath been before declared . We dare not therefore make them and what they did , to be our Rule absolutely , who missed it so much in the choice of their own . 6. We may add hereunto the Consideration of the horrid Darkness which they newly were delivered from , the close Adherence of some Traditional Prejudices unto the best of Men in such a Condition , the Difficulties and Oppositions they met withal as unto their whole Work ; their Prudence , as they judged it , in an endeavour to accommodate all things unto the Inclinations , and desires of the Body of the People , ( extreamly immersed in their Old Traditions , ) which might not be destructive unto their Salvation , in Heresie or Idolatry ; all which could not but leave some Marks of Imperfection on their whole Work of Reformation . Upon these and the like Considerations it is , that we are enforced to assert the use of our own Liberty , Light and Understanding , in the Enquiring after and Compliance with the true Original State and Order of Evangelical Churches , with our Duty in reference thereunto , and not to be absolutely confined unto what was judged meet and practised in these things by the first Reformers . And the Truth is , if present Interest and Advantage , did not prevail with men to fix the bounds of all Church Reformation in what was by them attained and established , they would think it themselves a Papal Bondage to be bound up absolutely unto their Apprehensions , from a confinement whereunto in sundry other things , they declare themselves to be at an absolute Liberty . Wherefore neither we nor our Cause are at all concerned in the Rhetorical Discourse of Dr. Still . concerning the first Reformers and their Reformation ; neither do we at all delight in reflecting on any of the Defects of it , desiring only the Liberty avowed on Protestant Principles , in the Discharge of our own Duty . Nor Secondly ; Are we any more concerned in the long story that ensues about the Rise and Progress of Separation from the Church of England , with the Mistakes of some in Principles , and Miscarriages in Practise , who judged it their Duty to be Separate . For as in our refraining from total Communion with the Parochial Assemblies of the Church of England , we proceed not on the same Principles , so we hope that we are free from the same Miscarriages with them , or any of an alike Nature . But it is also certain , that after the great Confusion that was b●ought on the whole State and Order of the Church , under the Roman Apostacy , many of those who attempted a Reformation ; fell into different Opinions and Practises in sundry things , which the Papists have made many a long story about . We undertake the Defence only of our own Principles and Practises according unto them . Nor do we esteem our selves obliged to justifie or reflect on others . And it were no difficult Task , to compose a Story of the proceedings of some in the Church of England with reference unto these Differences , that would have as ill an Aspect as that which is here reported . Should an Account be given of their unaccountable Rigor and Severity , in that , through so many years , yea Ages , they would never think of the least Abatement of their Impositions , in any one Instance , though acknowledged by themselves indifferent , and esteemed by others unlawful ; although they saw what woful Detriment arose to the Churches thereby ; Yea , how instead thereof they did to the last of their Power , make a Progress in the same course , by attempting new Canons to enflame the Difference , and encreased in Severities towards all Dissenters ; should an Account be given of the Silencings , Deprivings , Imprisonings , by the High Commission Court , and in most of the Diocesses of the Kingdom , of so great Numbers of Godly , Learned , Faithful , Painful Ministers , to the unspeakable disadvantage of the Church and Nation , with the Ruine of the most of them and their Families ; the Representation of their Names , Qualifications , evident usefulness in the Ministry , with the Causes of their Sufferings , wherein the Observance of some Ceremonies was openly preferred before the Edification of the Church , and a great Means of the Conversion of Souls ; would give as ill a Demonstration of Christian Wisdom , Love , Moderation , Condescension , Zeal for the Propagation of the Gospel , as any thing doth , on the other hand , in the History before us . It would not be omitted on such an Occasion to declare what Multitudes of pious , peaceable Protestants , were driven by their Severities to leave their Native Country , to seek a Refuge for their Lives and Liberties , with freedom for the Worship of God in a Wilderness in the Ends of the Earth ; and if it be said that what some did herein , they did in discharge of the Duties of their Office ; I must say , I shall hardly acknowledge that Office to be of the Institution of Christ , whereunto it belongs in a way of Duty , to ruine and destroy so many of his Disciples , for no other cause but a desire and endeavour to serve and worship him , according unto what they apprehend to be his Mind revealed in the Gospel . Should there be added hereunto , an Account of the Administration of Ecclesiastical Discipline in the Courts of Chancellors , Commissaries , Officials , and the like , as unto the Authority , and Causes with the way and manner of their proceedings , in the exercise of their Jurisdiction , with the woful Scandals that have been given thereby , with an Addition of sundry other things which I will not so much as mention ; I suppose it would as much conduce unto Peace and Reconciliation among Protestants , as the Story here given us by our Author . But setting aside the Aggravations of things gathered out of Controversial Writings , ( wherein few men do observe the due Rules of Moderation , but indulge unto themselves the Liberty of severe Censures and sharp Reflections on them they do oppose ) the Sum and Truth of the Story concerning these things may be reduced into a narrow Compass . For 1. It is certain that from the first dawning of the Reformation in this Nation , there were different Apprehensions among them that jointly forsook the Papacy as unto its Doctrine and Worship , about the State , Rule , Order , and Discipline of the Church , with sundry things belonging unto its Worship also ; I suppose this will not be denyed . 2. There doth not remain any Record , of a due Attempt and Endeavour for the composing these Differences before one certain way was established by those in Power . And whereas the State and condition wherein they were at that time , from the confusions about Religion that were then abroad , and the pertinaciousness of the Generality of the People in an Adherence unto their old ways and Observances in Religion , with a great Scarcity in able Ministers , the greatest part of the Bishops and Clergy disliking the whole Reformation , they found themselves as they judged necessitated to make as little Alteration in the present state of things as was possible , so as to keep up an Appearance of the same things in the Church , which had been in former use . On these Grounds the State and Rule of the Church was continued in the same form and posture that it was before under the Papacy , the Authority of the Pope only being excluded , and the Power of disposal of Ecclesiastical Affairs usurped by him , declared to be in the King. So also in imitation of that Book of Worship and Service which the People had been accustomed unto , another was established , with the Ceremonies most obvious unto popular Observation . 3. This Order was unsatisfactory unto great Numbers of Ministers and others , who yet considering what the necessity of the Times did call for , did outwardly acquiesce in it , in several Degrees , in hopes of a farther Reformation in a more convenient season . Nor did they cease to plead and press for it by all quiet and peaceable meanes ; abstaining in the mean time , from the use of the Ceremonies , and full compliance with Episcopal Jurisdiction . 4. Hereon those who were for the Establishment , having secured their Interests therein , and obtained Power , began after a while to Oppress , Excommunicate , Silence , Deprive , and Imprison those who dissented from them , and could not come up unto a full practical compliance with their Institutions and Rules . Yet the Generality of those so silenced and deprived , abode in Privacy under their Sufferings , hoping for a Reformation at one time or another , without betaking themselves unto any other Course for the Edification of themselves or their People . 5. After sundry years , some men , partly silenced and deprived , as unto their Ministry , and partly pursued with other Censures and Penalties began to give place unto severe Thoughts of the Church of England and its Communion , and withdrawing themselves into forreign Parts openly avowed a Separation from it . And if the extremities which many had been put unto for their meer Dissent and Nonconformity unto the Established Rule , which with a good Conscience they could not comply with , were represented , it might , if not excuse , yet alleviate the Evil of that Severity in Separation which they fell into . 6. But hereon a double Inconvenience , yea , Evil did ensue , whence all the Advantages made use of in this Story , to load the present Cause of the Nonconformists , did arise . For ( 1. ) Many of those who refused to conform unto the Church in all its Constitutions , yet thought it their Duty to wait quietly for a National Reformation , thinking no other possible , began to oppose and write against them , who utterly Separated from the Church , condemning its Assemblies as Unlawful . And herein , as the manner of men is on such Occasions , they fell into sharp Invectives against them , with severe Censures and Sentences concerning them and their Practice . And ( 2. ) Those who did so separate , being not agreed among themselves , as unto all Principles of Church-Order , nor as unto the Measures of their Separation from the Church of England , there fell out differences and disorders among them , accompanied with personal Imprudencies and Miscarriages , in not a few . Neither was it ever scarcely otherwise among them who first attempted any Reformation , unless like the Apostles they were infallibly guided . These mutual Contests which they had among themselves , and with the Nonconformists who abode in their private Stations in England , with their Miscarriages also , were published unto the World , in their own Writings and those of their Enemies . Hinc omnis pendet Lucilius . These were the things that gave advantage unto , and are the Substance of the History of our Author concerning Separation ; wherein all I can find unto our present Instruction is , that Iliacos intra muros peccatur & extra ; There are and ever were Sins , Faults , Follies , and Miscarriages among all sorts of Men ; which might be farther evidenced by recounting on the other hand , what were the Ways , Acts and Deeds at the same time of those by whom the others were cast out and rejected . And whereas it was the Design of the Reverend Author , to load the Cause and Persons of the present Nonconformists with Prejudice and contempt , it is well fallen out , in the Merciful disposal of things towards and amongst us , by the Providence and Grace of God , that he is forced to derive the principal Matter of his Charge , from what was done by a few private Persons , three or fourscore years agoe and more , in whose Principles and Practises we are not concerned . And as for the Difference that fell out more lately among the Divines in the Assembly at Westminster , about the Ways , Means , and Measures of Reformation and mutual Forbearance , which he gives us a large account of in a long Transcription out of their Writings , I must have more Health , and Strength and Leisure than now I have , ( which I look not for in this World ) before I esteem my self concerned to ingage in that contest , or to Apologize for the one side or other . The things in Agitation between them , had no Relation unto or present Dissent from the Church of England , being here insisted on meerly to fill up the story , with Reference unto the General End designed . Neither to my Knowledge did I ever read a Book , wherein there was a greater Appearance of Diligence in the Collection of Things , Words , Sayings , Expressions , Discourses unto other Ends , which might only cast Odium on the Cause opposed , or give advantage for Arguings unto a seeming Success , very little or no way at all belonging unto the Cause in hand , than there is in this of our Reverend Author , though much in the same way and kind hath been before attempted . But Separation it is and Schisme which we are all charged withal , and the Evil thereof is aggravated in the Words of the Author himself , and in large Transcriptions out of the Writings of others . Schisme indeed we acknowledge to be an Evil , a great Evil ; but are sorry that with some , a pretended , unproved Schisme is become almost all that is Evil in the Churches or their Members ; so that let men be what they will , drenched , yea , overwhelmed in Ignorance , Vice and Sin , so they do not separate ( which to be sure , in that state they will not do , for why should he who hath Plague Sores upon him , depart from the Society of them that are infected ) they seem to be esteemed as unto all the concerns of the Church , very unblameable . The Truth is , considering the present State and Condition of the Inhabitants of this Nation ; who are generally Members of the Church of England , how the Land is filled with sin against the Holy One of Israel , God giving us every day renewed Tokens and Indications of his Displeasure , no compliance with his Calls , no publick Reformation being yet attempted ; it seems a more necessary Duty and of more importance unto them , upon whom the care of such things is incumbent , to endeavour in themselves , and to ingage a Faithful Ministry throughout the Nation , both to give a due Example in their Conversations , and to Preach the Word with all diligence , for the turning of the People from the Evil of their ways ; then to spend their time and strength in the Mannagment of such Charges against those who would willingly comply with them , as unto all the great Ends of Religion amongst men . But this must be farther spoken unto . I say therefore 1. In General , that whereas the whole Design of this Book , is to charge all sorts of Nonconformists with Schisme , and to denounce them Schismaticks ; yet the Author of it doth not once endeavour to state the true notion and nature of Schisme , wherein the Consciences of Men may be concerned . He satisfies himself in the Invectives of some of the Antients against Schisme , applicable unto those which were in their days , wherein we are not concerned . Only he seems to proceed on the general Notion of it , that it is a Causeless Separation from a true Church , which departs from that of the Romanists , who will allow no Separation from the Church but what is Causeless . To make Application hereof unto us ; it is supposed ( 1. ) That the Church of England is a true Church in its National Constitution , and so are all the Parochial Churches in it ; which can be no way justified but by a large extensive Interpretation of the Word True. For there is but one sort of Churches instituted by Christ and his Apostles ; but National and Parochial Churches differ in their whole kind , and therefore cannot both of them be of a Divine Original . ( 2. ) That we are Members of this Church by our own Consent . How we should come to be so otherways , I know not ; If we are so by being born and baptized in England , then those who are born beyond Sea and baptized there , are made Members of this Church by an Act of Parliament for their Naturalization and no otherwise . ( 3. ) That we separate from this Church , in things wherein we are obliged by the Authority of Christ to hold communion with it ; which neither is nor will ever be proved , nor is it endeavoured so to be , by any Instances in this Treatise . ( 4. ) That to with-hold Communion from Parochial Assemblies in the Worship of God , as unto things confessedly not of Divine Institution , is Schisme , that kind of Schisme which is condemned by the Antient Writers of the Church . Upon these and the like suppositions , it is no uneasie thing to make vehement Declamations against us , and severe Reflections on us ; all is Schisme and Schismaticks , and all of the same kind , with what was written against by Cyprian and Austin , and others a great many . But the true state of the Controversie between him and us , is this and no other ; namely , Whether a Dissent in and Forbearance from the Communion of Churches , in their state and kind not of Divine Institution , or so far as they are not of Divine Institution , and from Things in other Churches that have no such Divine Institution , nor any Scriptural Authority to oblige us unto their Observance , be to be esteemed Schisme in them who maintain and professedly avow Communion in Faith and Love with all the true Churches of Christ in the World. This is the whole of what we are concerned in , which where it is spoken unto , it shall be considered . But because there were in the Primitive Churches , certain Persons who on Arbitrary Principles of their own , consisting for the most part in gross and palpable Errors , which they would have imposed on all others , did separate from the Catholick Church , that is all other Christians in the World , and all the Churches of Christ , condemning them as no Churches , allowing not the Administration of Sacraments unto them , nor Salvation unto their Members , whom the Antient Church condemned with great severity and that justly as guilty of Schisme , their Judgment , their Words and Expressions are applyed unto us , who are no way concerned in what they speak of or unto . We are not therefore in the least terrified with what is alledged out of the Antients about Schisme , no more then he is , when the same Instances , the same Authorities , the same Quotations , are made use of by the Papists against the Church of England , as they are continually . For , as was said , we know that we are no way concerned in them . And suppose that all that the Dr. alledgeth against us be true , and that we are in the wrong in all that is Charged on us , yet I dare refer it to the Dr. himself to determine , whether it be of the same nature with what was Charged on them who made Schismes in the Church of old . I suppose I guess well enough what he will say , to secure his Charge , and it shall be considered where it is spoken . But , as was said , the great and only Design of the Author of this Book , is to prove all Non-conformists to be Schismaticks , or guilty of the Sin of Schisme . How he hath succeeded in this Attempt , shall be afterwards considered . And something I have spoken in the ensuing Discourse , concerning the Nature of Schisme , which will manifest how little we are concerned in this Charge . But yet it may not be amiss in this place , to mind both him and others , of some of those Principles whereon we ground our Justification in this Matter , that it may be known what they must further overthrow , and what they must establish who shall persist in the Mannagement of this Charge ; that is indeed through want of Love , in a design to heighten and perpetuate our Divisions . And , The first of these Principles is ; That there is a Rule prescribed by our Lord Jesus Christ , unto all Churches and Believers , in a due Attendance whereunto , all the Vnity and Peace , which he requireth amongst his Disciples , do consist . We acknowledge this to be our Fundamental Principle . Nor can the Rhetorick or Arguments of any man , affect our Consciences , with a sense of the Guilt of Schism , until one of these things be proved , namely , Either , First , That the Lord Christ hath given no such Rule , as in the Observance whereof , Peace and Unity may be preserved in his Church ; Or , Secondly , That we refuse a compliance with that Rule , in some one Instance or other , of what therein , he hath himself appointed . Unless one or the other be proved , and that strictly and directly , not pretended so to be , by perpetual Diversions from the things in Question , no vehement Assertions of any of us to be Schismaticks , nor Aggravations of the Guilt of Schisme , will signifie any thing in this Cause . But that our Principle herein , is according unto Truth , we are fully perswaded . There is a Rule of Christs giving , which whosoever walk according unto , Peace shall be on them and Mercy , as on the whole Israel of God. Gal. 6.16 . And we desire no more , no more is needful unto the Peace and Unity of the Church ; And this Rule whatever it be , is of his giving and Appointment . No Rule of Mens Invention or Imposition , can by its Observance secure us of an Interest in that Peace and Mercy , which is peculiar unto the Israel of God. God forbid we should entertain any such Imagination . We know well enough men may be through Conformists , to such Rules , unto whom as unto their present state and condition , neither Peace nor Mercy do belong ; For there is no Peace to the Wicked . He who hath directed and commanded the end of Church Unity and Peace , hath also appointed the Meanes and Measures of them . Nothing is more disagreeable unto , Nothing more inconsistent with the Wisdom , Care , and Love of Christ unto his Church , than an Imagination , that whereas he strictly enjoynes Peace and Unity in his Church , he hath not himself appointed the Rules , Bounds , and Measures of them , but left it unto the Will and Discretion of Men. As if his Command unto his Disciples had been , Keep Peace and Vnity in the Church , by doing and observing whatever some men under a Pretence of being the Guides of the Church shall make necessary unto that End ; Whereas it is plainly otherwise , namely , that we should so keep the Peace and Unity of the Church , by doing and observing all whatever that he commands us . And besides we strictly require , that some one Instance be given us , of a Defect in the Rule given by Christ himself , which must be supplyed by humane Additions , to render it compleat for the End of Church Peace and Unity . In vain have we desired , in vain may we for ever expect , any Instance of that kind . This Principle we shall not be easily dispossessed of . And whilst we are under the Protection of it , we have a safe Retreat and shelter , from the most vehement Accusations of Schisme for a Non-compliance with a Rule , none of his , different from his , and in some things contrary unto his , for the Preservation of Church Peace and Unity . All the Dispute is whether we keep unto this Rule of Christ or no ; wherein we are ready at any time to put our selves upon the Trial , being willing to Teach , or Learn , as God shall help us . Secondly ; We say that this Rule in general is the Rule of Faith , Love , and Obedience , contained and revealed in the Scripture , and in particular the Commands that the Lord Christ hath given for the Order and Worship that he requires in his Churches . It may seem strange to some , that we should suppose the due Observance of the Rule of Faith , Love and Obedience , that is , of Faith real and unfeigned , Love fervent and without Dissimulation , and of Universal gracious Evangelical Obedience , to be necessary unto the Preservation of Church Peace and Unity . But we do affirm with some confidence , that the only real Foundation of them doth lye herein , nor do we value that Ecclesiastical Peace , which may be without it , or is neglective of it . Let all the Christian World , or those therein who concern themselves in us Know , that this is our Principle and our Judgment , that no Church Peace or Vnity is valued by or accepted with Jesus Christ , that is not founded in , that doth not arise from , and is the effect of , a diligent Attendance unto , and Observance of the entire Gospel Rule , of Faith and Obedience . In the Neglect hereof , Peace is is but Carnal Security ; and Unity is nothing but a Conspiracy against the Rule of Christ. Add hereunto in particular , the due Observation of what the Lord Christ hath appointed to be done and observed in his Churches , as unto their Order , Rule , and Worship ; and they who walk according unto this Rule , need not fear the Charge of Schisme from the fiercest of their Adversaries . Wherefore we say , Thirdly ; Those who recede from this Rule , in any material Branch of it , are guilty of the Breach of Church Vnity , according to the Measure of their Exorbitancy . As suppose that any Preach , Teach , or Profess Doctrines , that are contrary to the form of wholesome Words , especially with reference unto the Person , Offices , and Grace of Christ , which are the Subject of Doctrines purely Evangelical , they break the Peace of the Church , and we are bound to separate or withdraw Communion from them , which is a Means of preserving the true Peace and Unity of the Church . Speciosum quidem est Nomen Pacis , & pulchra Opinio Vnitatis , sed quis ambigat eam solam , unicam , Ecclesiae Pacem esse , quae Christi est ; saith Hilary . Suppose that men retain a Form of Godliness in the Profession of the Truth ; but deny the Power of it , acting their habitual Lusts and Corruptions , in a vitious Conversation ; they overthrow the Foundation of the Churches Unity , and we are obliged from such to turn away . The like may be said of those who live in a constant neglect of any of the Commands of Christ , with respect unto the Order , Rule and Worship of the Church , with a contempt of the Means appointed by him for their Edification . All these according unto the Measures of their Deviations from the Rule of Christ , do disturb the Foundation of all Church Peace and Unity . And therefore we say ; Fourthly ; That Conscience is immediately and directly concerned in no other Church Vnity as such , but what is an effect of the Rule of Christ given unto that End. We know what is spoken concerning Obedience unto the Guides and Rulers of the Church , which is a part of the Rule of Christ. But we know withal , that this Obedience is required of us , only as they teach us to observe and do all that he hath commanded , for other Commission from him they have none . When this Rule is forsaken , and another substituted in the room of it , as it quickly diverts the Minds of Men from a Conscientious Attendance unto that Rule of Christ as the only means of Church Vnity , so that other , doth either proceed from mens secular Interests , or may easily be accommodated thereunto . And whereas the Lines of it must be drawn in the Feilds of pretended Indifferencies , and real Arbitrariness , it will be the cause of endless Contentions ; whilst whatever some think themselves to have Power to appoint , others will judge themselves to have Liberty to refuse . Fifthly ; It is Vnity of Christs Appointment , that Schism respects as a Sin against it , and not Vniformity in things of Mens Appointment . And , Lastly , Those who charge Schisme on others for a dissent from themselves , or the refraining of Total Communion with them ; must , 1. Discharge themselves of the Charge of it , in a consistence with their charge on them . For we find as yet no Arrows shot against us , but such as are gathered up in the Feilds , shot at them that use them , out of the Roman Quiver . Neither will it avail them to say , that they have other manner of Reason for their Separation from the Church of Rome , than any we have for our withdrawing Communion from them . For the Question is not what Reasons they have for what they do ; but what Right and Power they have to do it , namely , to separate from the Church whereof they were , constituting a new Church state of their own , without the consent of that Church , and against the Order and Authority of the same . 2. Require no Communion but by vertue of the Rule before declared . In no other are we concerned , with respect unto the Peace and Unity of the Church . 3. Give a farther Confirmation , than what we have yet seen unto the Principles or Presumptions they proceed upon in the Mannagement of the Charge of Schisme ; As that ( 1. ) Diocesan Bishops with their Metropolitans are of Divine Institution . ( 2. ) That the Power of Rule in and over all Churches is committed unto them alone . ( 3. ) That the Church hath Power to ordain Religious Rites and Ceremonies , no where prescribed in the Scripture , and impose the Observation of them on all Members of the Church . ( 4. ) That this Church they are . ( 5. ) That no Mans Voluntary Consent is required to constitute him a Member of any Church , but that every one is surprized into that state whether he will or no. ( 6 ) That there is nothing of force in the Arguments pleaded for Non-compliance with Arbitrary unnecessary Impositions . ( 7. ) That the Church standeth in no need of Reformation , neither in Doctrine , Discipline , nor Conversation ; with sundry other things of an alike Nature , that they need unto their Justification . But yet when all is done , it will appear , that mutual Forbearance , first removing Animosities , then administring Occasion of inoffensive Converse , unto the revival of decayed Affections , leading unto sedate Conferences and Considerations of a more entire conjunction in the things whereunto we have attained , will more conduce unto Universal Peace and Gospel Unity , than the most fierce contentions about things in difference , or the most vehement Charges of Schisme against Dissenters . But I must return to the Argument , and shall add something giving Light into the Nature of Schism , from an Instance in the Primitive Churches . That which is first in any kind , gives the Measure of what follows in the same kind , and Light into the Nature of them . Whereas therefore the Schisme that was among the Churches about the Observation of Easter , was the first that fell out unto the Disturbance of their Communion , I shall give a breif account of it , as far as the Question in hand is concerned in it . It is evident that the Apostles did with care and diligence teach the Doctrine of Christian Liberty , warning the Disciples to stand fast in it , and not submit their Necks unto any Yoke of Bondage , in the things of the Worship of God ; especially the Apostle Paul had frequent Occasions to treat of this subject . And what they taught in Doctrine , they established and confirmed in their Practice . For they enjoyned nothing to be observed in the Church but what was necessary , and what they had the Command of Christ for ; leaving the Observation of things indifferent , unto their Original Indifferency . But whereas they had decreed by the Direction of the Holy Ghost some necessary Condescensions in the Gentile Believers , towards the Jews , in case of Offence or Scandal ; they did themselves make use of their Liberty to comply with the same Jews , in some of their Observances , not yet unlawful . Hereon there ensued in several Churches different Observations of some Rites and Customes , which they apprehended were countenanced by the Practise of the Apostles , at least as it had been reported unto them . For immediately after the Decease of the Apostles , very many Mistakes and Vntruths were reported concerning what they said , did , and practised , which some diligently collected from Old Men , ( it may be almost delirant ) as Eusebius gives an Instance in Papias , lib. 3. cap. 36. And even the great Irenaeus himself , was imposed upon , in a Matter directly contrary to the Scripture , under a Pretence of Apostolical Tradition . Among those Reports was that of the Observation of Easter . And for a while the Churches continued in these different Observances , without the least disturbance of their Communion , each one following that which it thought the most probable Tradition , for Rule of Scripture they pretended not unto . But after a while they began to fall into a Contest about these things , which began at Laodicea , which Church was as likely to strive about such things as any other . For Eusebius tells us , that Melito the Bishop of Sardis , wrote two Books about Easter , beginning the first with an Account that he wrote them , when Servilius Paulus was Proconsul , there being then a great stir about it , at Laodicea . Euseb. lib. 4. cap. 25. But as it falls out on such Occasions , much talk and disputing ensuing thereon , the differences were encreased , until one side or Party at Variance , would make their Opinion and Practise the Rule and Terms of Communion unto all other Churches . But this was quickly condemned by those who were Wise and Sober . For as Zozoman affirmes , they accounted it a frivolous or foolish thing to differ about a Custom , whereas they agreed in all the principal Heads of Religion . And thereon he gives a large Account of different Rites and Observances in many Churches , without any breach of Communion among them ; adding , that besides those enumerated by him , there were many others in Cities and Villages which they did in a different manner adhere unto . Hist. lib. 7. cap. 19. At length this Matter fell into the handling of Victor , Bishop of Rome . And his Judgment was that the Observation of Easter on the Lords Day , and not on the fourteenth day of the first Month precisely , according to the Computation of the Jews , in the Observation of the Passover , was to be imposed on all the Churches of Christ every where . It had all along until his time been judged a thing indifferent , wherein the Churches and all Believers were left unto the use of their own Liberty . He had no pretence of any Divine Institution making it necessary , the Writers of those days constantly affirming that the Apostles made no Canons , Rules , or Laws about such things . He had Persons of as great Worth as any in the World , as Melito , Polycrates , Polycarpus , that opposed him , not only as unto the Imposition of his Practice on others , but as unto his Error as they judged in the Matter of Fact and Right . Yet all this could not hinder but that he would needs have the Reputation of the Father of Schismes among the Churches of Christ by his Impositions , and cut off all the Asian Churches from Communion , declaring them and their Members Excommunicate . Euseb. lib. 5. cap. 23. The Noise hereof coming abroad unto other Churches , great Offence was taken at it by many of them , and Victor was roundly dealt withal by sundry of them who agreed with him in Practise , but abhorred his Imposition of it , and making it a Condition of Church Communion . Among those who so opposed and rebuked him , Irenaeus was the most Eminent . And I shall observe some few things out of the Fragment of his Epistle , as it is recorded by Euseb. lib. 5. cap. 23. And ( 1. ) He tells us , that he wrote unto Victor in the name of those Brethren in France whom he did preside amongst . The Custom of considering things of this Nature with all the Brethren of the Church , and writing their Determination , in their Name , was not yet grown out of use , though the Practise of it now would be esteemed Novel and Schismatical . ( 2. ) He tells Victor , that there were great varieties in this thing , as also in the Times and Seasons of Fasting , which did not , saith he , begin or arise in our days , but long before was introduced by such , who being in Places of Rule , rejected and changed the common and simple Customs which the Church had before . The Dr. therefore need not think it so strange , that an Alteration in Church Order and Rule should fall out in after Ages , when long before Irenaeus's time such Changes were begun . ( 3. ) He gives hereon that excellent Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Difference of Fastings , ( and consequently things of an alike Nature ) commends the Concord or Agreement of Faith. This was the first Effect of a Departure from the only Rule of Unity and Communion among the Churches , which was given by Christ himself and his Apostles . As hereby great Confusion and Disorder was brought upon the Churches , so it was the first publick inroad that was made on the Doctrine of the Scripture , concerning Christian Liberty . And as it was also the first Instance of rejecting Men otherwise found in the Faith from Communion , for Non-Conformity , or the Non-Observance of Humane Institutions or Traditions , which had therein an unhappy Consecration unto the use of future Ages ; so it was the first notorious Entrance into that Usurpation of Power , in the Roman Bishops , which they carried on by degrees unto an absolute Tyranny . Neither was there ever a more pernitious Maxime broached in the Primitive Times , nor which had a more effectual Influence into the Ruine of the first Institution and Liberty of the Churches of Christ. For although the Fact of Victor , was condemned by many , yet the Principle he proceeded on , was afterwards espoused and put in Practice . Our Reverend Author will hardly find an Instance before this of Schisme among any Churches that retained the Substance of the Doctrine of Faith , unless it be in those Divisions which fell out in some particular Churches , among the Members of them . And this we affirm to be in general the Case of the Non-conformists at this day . For admitting such Variations as Time and other Circumstances must necessarily infer , and they are rejected from Communion on the same grounds , that Victor proceeded on in the Excommunication of the Churches of Asia . Neither will there be any End of Differences whilst the same Principle is retained . Before this , Schisme was only esteemed a defect in Love and breach of the Rule of Christs Appointment , for the Communion and walking together of Believers in the same Church . But this Notion of Schism is in the Judgment of Dr. Still . Pref. p. 46. so mean , so jejune , so narrow a Notion of it , that I cannot , saith he , but wonder that men of Vnderstanding should be satisfied with it . But in my Judgement , the Author of it , was a Man of Good Vnderstanding ; indeed I have heard him spoken of , as one of abstruse Speculations , that did not advantage Christian Religion . And one hath published in Print , that he is one of the Obscurest Writers that ever he read , but never heard him before charged with mean and jejune Notions . Now this was St Paul , who expresly chargeth Schisme on the Church of Corinth , because of the Divisions that were among them , namely , the Members of the same particular Church ; so as they could not come together in one place , in a due manner . Nor in all his Writings , doth he any where give us any other Notion of Schisme . But , saith he , this is short of that care of the Churches Peace , which Christ hath made so great a Duty of his followers . But if th●re be no other Rule , no other Duty for the Preservation of the Churches Peace , but only , that no separation be made from it , which is called Schisme , we might have been all quiet in the Church of Rome . Let no Man think to perswade us , but that for the Preservation of the Churches Peace , it is required of us , that we do and observe all things that Christ requireth of us , and that we enjoyn not the Observation of what he hath not Commanded , on Victors Penalty of being excluded from Communion ; that Faith and Love and Holiness , be Kept and promoted in the Church , by all the ways of his Appointment ; And when these things are attended unto , St. Paul's mean and jejune Notion of Schisme , will be of good use also . Nor was there the least Appearance of any other kind of Schisme among the Churches of Christ until that which was occasioned by Victor , of which we have spoken . The Schismes that followed afterwards , were six to one , from the Contentions of Bishops , or those who had an Ambition so to be , which the Apostle foresaw as Clemens witnesseth , and made provision against it , but that no banks are strong enough to confine the overflowing Ambition of some sort of Persons . But , saith the Dr. Pref. p. 47. The Obligation to preserve the Peace of the Church , extends to all lawful constitutions , in order ●o it . Therefore to break the Peace of the Church we live in , for the sake of any Lawful Orders and Constitutions , made to preserve it , is directly the sin of Schisme . Now Schisme he tells us , is as great and dangerous a sin as Murder , p. 45. and we know that no Murderer hath eternal Life abiding in him , 1 Joh. 3 . 1● . So that all men here seem to be adjudged unto Hell , who comply not with , who submit not unto , our Ecclesiastical Con●titutions or Canons . God forbid that ever such Doctrine should be looked on , as to have the least affinity unto the Gospel , or such Censures to have any savour of the Spirit of Christ in them . The Lord Jesus Christ hath not cast the Eternal Condition of those whom he purchased with his own most precious blood , into the Arbitrary disposal of any , that shall take upon them to make Ecclesiastical Constitutions and Orders , for Conformity in Rites and Ceremonies , &c. Shall we think that he who upon the best use of Means for his Instruction which he is capable of , with fervent Prayers to God for Light and Direction , cannot comply with , and submit unto some Ecclesiastical Constitutions and Orders , however pretended to be made fo● the preservation of Peace and Vnity of the Church , on this Ground principally , because they are not of the Appointment , nor have the Approbation of Jesus Christ , though he should mistake herein and miss of his Duty , is guilty of no less sin than that of Murder ; suppose of Cain in Killing his Brother ? For all Murder is from Hatred and Malice . This is that which enflames the Differences amongst us . For it is a Scandal of the highest nature , when men do see that Persons who in any thing dissent from our Ecclesiastical Constitutions , though otherwise , sober , honest , pious and peaceable , are looked on as bad , if not worse than Theives and Murderers , and are dealt withal accordingly . Nor can any thing be more effectual to harden others in their Immoralities , than to find themselves approved by the Guides of the Church in comparison with such Dissenters . But ( 2. ) Who is it that shall make these Orders and Constitutions that must be observed for the Preservation of the Unity and Peace of the Church ? It can be none but those who have power so to do by being uppermost in any Place , or Time. Who shall judge them to be Lawful ? no doubt they that make them . And what shall these Constitutions be about , what shall they extend unto ? any thing in the World , so there be no mention of it in the Scripture , one way or other . What if any one should now dissent from these Constitutions and not submit unto them ? why then he is guilty of Schisme , as great and dangerous a sin as that of Murder . But when all is done ; what if these Constitutions and Orders should be no ways needful or useful unto the Preservation of the Peace of the Church ? What if a supposition that they are so , reflects dishonour on the Wisdom and Love of Christ ? What if they are unlawful and unwarrantable , the Lord Christ not having given Power and Authority unto any sort of men to make any such Constitutions ? What if they are the great ways and means of breaking the Vnity and Peace of the Church ? These and other Enquiries of the like nature must be clearly resolved , not by the Dictates of mens own Minds and Spirits , but from the Word of Truth , before this Intimation can be complied withal . But that which is fallen out most beyond Expectation in this whole Discourse , is that the Reverend Author seeking by all ways and means , countenanced with the least semblance or appearance of Truth , to load the Non-Conformists and their Cause with the Imputation of things invidious and burdensome , should fix upon , their Prayers , by vertue of the Grace and Gift of Prayer which they have received , ascribing the Original of its Vse unto the Artifice and Insinuation of the Jesuites , as he doth , Pref. pag. 14 , 15. But because I look on this as a thing of the greatest importance of all the Differences between them and us , as that wherein the Life of Religion , the Exercise of Faith , and the Labour of Divine Love do much consist , the Nature and Necessity of that kind of Prayer , which is here reflected on and opposed , shall ( God willing ) be declared and vindicated in a peculiar Discourse unto that Purpose . For the Differences that are between us cannot possibly have any more pernicious consequence , then if we should be influenced by them to oppose or condemn any Principles or Exercise of the Duties of Practical Holiness , as thinking them to yeild matter of advantage to one Party or another . The great pains he hath taken in his Preface , to prove the Non-conformists to have been the means of furthering and promoting Popery in this Nation , might , as I suppose , have been omitted without a●● disadvantage unto himself or his Cause . For the thing it self is not true , as it is utterly impossible to affect the Minds or Consciences of the Non-conformists with a sense of it , because they have a thousand witnesses in themselves , against the Truth of the Charge ; so it is impossible it should be believed by any who are in the least acquainted with their Principles , or have their Eyes open to see any thing that is doing at this day in Religion . But as there are many palpable Mistakes in the account he gives of things among our selves to this Purpose , so if on the other hand , any should out of Reports , Surmizes , Jesuites Letters and Politicks , particularly those of Contzen , Books written to that purpose against them , Agreement of Principles , notorious compliance of some Bishops and others of the same way , with the Papists , some dying avowedly such , Stories of what hath been said at Rome and elsewhere , which are not few , nor unproveable , concerning the Inclinations of many unto a fair composition of things with the Church of Rome , the deportment of some before and since the Discovery of the Plot , with such other Topicks as the Discourse of our Author with respect unto the Non-conformists will furnish them withal ; as also from the woful Neglect there hath been of instructing the People in the Principles of Religion , so as to implant a sense of the Life and Power of it on their Souls , with all things that may be spoken on that Head , with reference unto the Clergy under their various distributions , with the casting out of so great number of Ministers who they knew in their own Conscience , to be firmly fixed against Popery and its Interest in this Nation , and could not deny , but they might be useful to instruct the People in the Knowledge of the Truth , and encourage them by their Example unto the Practice of it ; if any , I say , should on these and the like grounds , not in a way of Recrimination , nor as a Requital of the Drs. Story , but meerly as a necessary Part of the Defence of their own Innocency , charge the same guilt of giving occasion unto the growth , encrease and danger of Popery in this Nation , on the Episcopal Party , I know not now , how they could be well blamed for it , nor what will be done of that kind . For they who will take Liberty to speak what they please , must be content sometimes to hear what will displease . For my part I had rather if it were possible , that these things at present might be omitted , and that all those who are really united in opposition unto Popery , as I am assured in particular that this Reverend Author and I am , would rather consider how we might come out of the danger of it wherein we are , then at present to contest how we came unto it . This I speak seriously , and that under the consideration of this Discourse , which upon the Account of sundry Mistakes in Matter of Fact , of great Defects in point of Charity , with a design to expose others unto reproach for their great Crimes , of being willing to be a little freed from being beaten , fined , punished and imprisoned , by their means , and on their Accounts , is as apt to excite new Exasperations , and to provoke the Spirits of them concerned , as any I have read of late . However the Defence of our own Innocency must not be forsaken . But Cumque superba foret Babylon spolianda Trophaeis . It is not Praise-worthy to abide in these contests beyond Necessity . This Discourse indeed of the Reverend Author is encreased into so large a Volume , as might justly discourage any from undertaking the Examination of it , who hath any other necessary Duties to attend unto . But if there be separated from it , the consideration of Stories of Things and Persons long since past , wherein we are not concerned , with the undue Application of what was written by some of the Antients against the Schismes in their days , unto our present Differences ; as also the Repetition of a Charge that we do not refrain Communion from the Parochial Churches on the Grounds and Reasons , which we know to the contrary that we do ; with the Report and Quotations of the Words and Sayings of Men , by whose Judgement we are not determined ; with frequent Diversions from the Question , by attempting Advantages from this or that passage or Expression in one or another ; and the Rhetorical Aggrevations of things that might be plainly expressed , and quickly issued ; and the controversie may be reduced into a narrower Compass . It is acknowledged that the Differences which are amongst Protestants in this Nation , are to be bewailed , because of the Advantages which the Common Enemy of the Protestant Interest doth endeavour to make thereby . Howbeit the Evil Consequences of them do not arise from the Nature of the things themselves , but from the Interests , Prejudices and byassed Affections of them amongst whom they are . Nor shall any man ever be able to prove , but that on the Doctrinal Agreement which we all profess , ( provided it be real ) we may , notwithstanding the Differences that remain , enjoy all that Peace and Union , which are prescribed unto the Churches and Disciples of Christ ; provided that we live in the exercise of that Love which he enjoyneth us ; which whilst it continues , in the Profession of the same Faith , it is impossible there should be any Schisme among us . Wherefore , whereas some are very desirous to state the Controversie on this supposition , that there is a Schisme among us , and issue it in an Enquiry , on which side the blame of it is to be laid , wherein they suppose they need no farther Justification , but the Possession of that Church State which is Established by Law ; I shall willingly forego the Charging of them with the whole Occasion of the Schisme pretended , until they can prove there is such a Schisme , which I utterly deny . For the refraining of Communion with Parochial Assemblies , on the Grounds whereon we do refrain , hath nothing of the Nature of Schisme in it , neither as it is stated in the Scripture , nor as it was esteemed of in the Primitive Churches , amongst whom there were Differences of as great importance , without any mutual Charges of Schisme . Wherefore although we cannot forego utterly the Defence of our own Innocency against such Charges as import no less then an heinous Guilt of Sin against God , and eminent danger of Ruine from Men ; Yet we shall constantly unite our selves with and unto all who sincerely endeavour the Promotion of the great Ends of Christian Religion , and the Preservation of the Interest of Protestant Religion , in this Nation . Something I Judge necessary to add concerning My Ingagement , or rather Surprisal into this Controversie , against my Inclination and Resolution . The Dr. tells us , Pref. p. 51. That when his Sermon came first out , it went down quietly enough ; and many of the People began to read and consider it , being pleased to find so weighty and necessary a Point debated with so much calmness and freedom from passion ; which being discovered by the Leaders and Managers of the Party , it was soon resolved that the Sermon must be cried down , and the People disswaded from reading of it . If any of them were talked withal about it , they shrunk up their shoulders and looked sternly ; and shook their heads , and hardly forbore some bitter words , both of the Author and the Sermon : ( which it seems he knows , though they did forbear to do so ; ) and much more to the same Purpose . And pag. 58. As if they had been the Papists Instruments to execute the fury of their wrath and displeasure against me , they summon in the Power of their Party , and resolve with their force and might to fall upon me ; with more to the same Purpose . And pag. 59. After a while they thought fit to draw their strength into the Open Feild ; and the first who appeared was ; &c. I Confess I was somewhat surprized , that coming into this Coast , all things should appear so new and strange unto me , as that I could fix on no one Mark to discover , that I had ever been there before . For I am as utter a Stranger unto all these things , as unto the Counsels of the Pope or Turk . The Dr. seems to apprehend , that at the coming forth of his Sermon , at least after its worth and weight were observed , there was a Consternation and Disorder among the Non-Conformists , as if Hannibal had been at the Gates . For hereby he supposeth they were cast into those ugly Postures of shrinking and stareing and shaking , and swelling with what they could hardly forbear to utter . But these things with those that follow , seem to Me to be Romantick , and somewhat tragically expressed , sufficiently evidencing , that other Stories told by the same Author in this Case stand in need of some graines of Allowance , to reduce them to the Royal Standard . For whereas I am the first Person Instanced in , that should have an hand in the Management of these Contrivances , I know nothing at all of them , nor upon the utmost enquiry I have made , can I hear of any such things among the Parties , or the Managers of them , as they are called . It is true the Preaching and Publishing of the Drs. Sermon at that time , was by many judged unseasonable , and they were somewhat troubled at it , more upon the Account that it was done by him , then that it was done . But otherwise as to the Charge of Schisme mannaged therein against them , they were neither surprized with it nor discomposed at it . And so far as I know , it was the season alone , and the present Posture of Affairs in the Nation , calling for an Agreement among all Protestants , that occasioned any Answer unto it . It is therefore no small mistake , that we disswaded any from reading his Sermon , which hath been commonly objected by some other Writers of the same way . But if we were Enemies unto these Worthy Persons , we could not desire they should have more false Intelligence from our Tents , then they seem to have . This is not our way . Those who are joyned with us , are so upon their own free Choice and Judgment ; nor do we disswade them from reading the Discourses of any on the Subject of our Differences . The Rule holds herein , to try all things and hold fast that which is Good. Nor do I know any thing in the least of Advices or Agreements to cry down and oppose , Confute or Answer the Drs. Sermon . Nor do I believe that there were ever any such among those who are Charged with them . And what shall be said unto those Military Expressions , of summoning in the Power of the Party , resolved to fall on , think fit to draw their strength into the Feild , &c. I say , what shall we say to these things ? I am not a little troubled that I am forced to have any concernment in the Debate of these Differences , wherein mens sense of their Interest , or of Provocations they have received , cast them on such irregular ways of Defence and Retaliation . For all these things are but fruits of Imagination , that have nothing of Truth or Substance to give countenance unto them . The Way whereby I became to be at all ingaged in this Contest , and the Reasons whereon I undertook an harmless Defence of our Innocency , as to the Charge of Schism at this time , I shall give a breif account of . Some days after the Drs. Sermon was printed and published , One of those whom he supposeth we perswaded not to read it , brought it unto me , and gave it me , with such a Character of it , as I shall not repeat . Upon the perusal of it , ( which I did on his Desire , being uncertain to this day , whither without that occasion , I had ever read it at all ) I confess I was both surprized and troubled , and quickly found that many others were so also . For as there was then a great Hope and Expectation , that all Protestants would cement and Unite in one common Cause and Interest for the Defence and Preservation of Religion against the Endeavours of the Papists for its Subversion ; so it was thought by wise men of all sorts , that the only Medium and Expedient for this End , was the deposing of the consideration of the lesser Differences among ourselves , and burying all Animosities that had arisen from them . And I yet suppose my self at least excusable , that I judged the Tendency of that Discourse , to lye utterly another way . Nor is it in my Power to believe , that a Peremptory Charge of Schisme upon any Dissenters , considering what is the Apprehension and Judgement of those who make that Charge concerning it , with respect unto God and Men , is a means to unite us in one common Religious Interest . And on this Account , not knowing in the least that any other Person had undertaken , or would undertake the Consideration of the Drs. Sermon , I thought that My endeavour for the removal of the Obstacle cast in the way unto a sincere Coalition in the Vnity of Faith among all sorts of Protestants , might not be unacceptable . Neither did I see any other way whereby this might be done , but only by a Vindication of the Dissenters from the Guilt of that state , which if it be truly charged on them must render our Divisions irreconcileable . And continuing still of the same Mind , I have once more renewed the same Defensative , with no other Design but to maintain hopes , that Peace and Love may yet be preserved among us , during the continuation of these Differences . And whereas it is a work of Almighty Power , to reduce Christian Religion unto its first Purity and Simplicity , which will not be effected but by various providential Dispensations in the World , and renewed Effusions of the Holy Spirit , from above ; which are to be waited for ; and seeing that all endeavours for National Reformation are attended with insuperable Difficulties , few Churches being either able or willing to extricate themselves , from the Dust of Traditions and Time , with the Rust of Secular Interests ; I would hope that they shall not be always the Object of publick Severities , who keeping the Vnity of the Spirit in the Bond of Truth and Peace , with all sincere Disciples of Christ every where , do design nothing but a Reformation of themselves and their ways , by an universal compliance with the Will and Word of Christ alone , whom God hath commanded them in all things to hear and obey . The Reduction , I say , of the Profession of Christianity in general , unto its Primitive Purity , Simplicity , Separation from the World , and all Implication with Secular Interests , so as that it should comprize nothing but the Guidance of the Souls of Men in the Life of God , towards the Enjoyment of him , is a Work more to be prayed for to come in its proper season , then to be expected in this Age. Nor do any yet appear fitted in the least Measure for the undertaking or attempting such a Work , any farther then by their own Personal Profession and Example . And whilst things continue amongst Protestant Churches , in the State wherein they are , under the Influence of divided secular Interests , and advantagious Mixtures with them , with the Reliques of the Old General Apostasie , by differences in points of Doctrine , in Rules of Discipline , in Orders of Divine Worship , it is in vain to look for any Union or Communion among them , in a compliance with any certain Rule of Vniformity , either in the Profession of Faith , or in the Practice of Worship and Discipline . Nor would such an Agreement among them , could it be attained , be of any great Advantage unto the important ends of Religion , unless a Revival of the Power of it in the Soules of Men , do accompany it . In the mean time , the Glory of our Christian Profession in Righteousness , Holiness , and a visible Dedication of its Professors unto God is much lost in the World , innumerable Souls perishing through the want of effectual means for their Conversion and Edification . To attempt publick National Reformation , whilst things Ecclesiastick and Civil are so involved as they are , the one being riveted into the legal constitution of the other , is neither the Duty , nor Work of Private men ; Nor will , as I suppose , Wise Men be over forward in attempting any such thing , unless they had better Evidence of means to make it effectual , then any that do as yet appear . For the Religion of a Nation in every form will answer the Ministry of it . What is the present Duty in this State of things , of those private Christians or Ministers , who cannot satisfie their Consciences , as unto their Duty towards God , without endeavouring a Conformity unto the Will of Christ , in the Observance of all his Institutions and Commands , confining all their Concerns in Religion unto things Spiritual and Heavenly , is the Enquiry before us . CHAP. I. Of the Original of Churches . WHEN any thing which is pleaded to belong unto Religion , or the Worship of God , is proposed unto us : Our first Consideration of it ought to be in that Enquiry , which our Lord Jesus Christ made of the Pharisees , concerning the Baptism of John ; Whence is it ? from Heaven or of Men ? He distributes all things which come under that Plea or Pretence , into two heads , as unto their Original and Efficient cause ; namely , Heaven and Men. And these are not only different and distinct , but so contradictory one unto another , that as unto any thing wherein Religion or the Worship of God is concerned , they cannot concur as partial causes of the same effect . What is of Men is not from Heaven ? and what is from Heaven is not of Men. And hence is his determination concerning both sorts of these things ; Every plant which my Heavenly Father hath not planted , shall be rooted up . Mat. 15.13 . Designing therefore to treat of Churches , their Original , Nature , Vse and End , my first Enquiry must be , whether they are from Heaven or of Men : that is , whether they are of a Divine Original , having a Divine Institution ; or whether they are an Ordinance or Creation of Men : For their Pedigree must be derived from one of these singly ; they never concurred in the Constitution of any part of Divine Worship , or any thing that belongs thereunto . This would seem a case and enquiry of an exceeding easie determination : For the Scripture every where makes mention of the Church or Churches as the Ordinances and Institutions of God. But such things have falln out in the World in latter Ages , as may make men justly question , whether we understand the mind of God aright or no in what is spoken of them . At least if they should allow , that the Churches so mentioned in the Scripture , were of Divine Appointment ; yet it might be highly questionable , whether those which have since been in the World , be not a meer product of the invention and power of men . 1. For many Ages , such things alone were proposed unto the world , and imposed on it , for the only Church , as were from Hell rather than from Heaven , at least from Men , and those none of the best : For all men in these Western parts of the world , were obliged to believe and profess on the penalties of Eternal and Temporal Destruction , that the Pope of Rome and those depending on him , were the only Church in the World. If this should be granted , as it was almost universally in some Ages , and in this is earnestly contended for , there would be a thousand evidences to prove that the institution of Churches is not from Heaven , but from Men. Whether the inventions of men in the mystery of iniquity be to be received again or no , men of secular Wisdom and Interest may do well to consider ; but he must be blind and mad and accursed in his mind and understanding , who can think of receiving it as from Heaven , as a Divine Institution . But I have treated of this subject in other Discourses . 2. The Name , Pretence and presumed power of the Church or Churches , have been made and used as the greatest Engine for the promoting and satisfying the Avarice , Sensuality , Ambition , and cruelty of men , that ever was in the world . Never any thing was found out by men or Sathan himself , so fitted , suited , and framed to fill and satisfie the lusts of multitudes of men , as this of the Church hath been , and yet continues to be : For it is so ordered , is of that make , constitution and use , that corrupt men need desire no more for the attainment of Wealth , Honour , Grandeur , Pleasure , all the ends of their Lusts spiritual or carnal , but a share in the Government and power of the Church ; nor hath an interest therein been generally used unto any other ends . All the Pride and Ambition , all the flagitious lives in Luxury , Sensuality , Uncleanness , Incests , &c. of Popes , Cardinals , Prelates , and their Companions , with their hatred unto , and oppression of Good men , arose from the advantage of their being reputed the Church . To this very day , the Church here and there as it is esteemed , is the greatest means of keeping Christian Religion in its power and purity out of the world ; and a temptation to multitudes of men , to prefer the Church before Religion , and to be obstinate in their oppositions unto it . These things being plain and evident unto wise men , who had no share in the conspiracy , nor the benefit of it , how could they think that this Church-State was from Heaven and not of Men. 3. By the Church ( so esteemed ) and in pursuit of its Interests , by its Authority and Power , innumerable multitudes of Christians have been slain or murdered , and the earth soked with their Blood. Two Emperours of Germany alone , fought above eighty battels for , and against the pretended power and authority of the Church . It hath laid whole Countreys desolate with fire and sword , turning Cities into ashes and Villages into a wilderness , by the destruction of their Inhabitants . It was the Church which killed , murthered and burnt innumerable holy Persons , for no other reason in the world , but because they would not submit their Souls , Consciences and Practices unto her commands , and be subject unto her in all things : Nor was there any other Church conspicuously visible in all these parts of the world ; nor was it esteemed lawful once to think , that this was not the true Church , or that there was or could be any other : For men to believe that this Church-State was from Heaven , is for them to believe that cruelty , bloodshed , murther , the destruction of mankind especially of the best , the wisest and the most holy among them , is the only way to Heaven . 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it , they preferred and exalted it above all that is called God , and made the greatest Idol of it , that ever was in the world : For it was the faith and profession of it , that its authority over the Souls and Consciences of men , is above the Authority of the Scripture so that they have no Authority towards us , unless it be given unto them by this Church , and that we neither can nor need believe them to be the Word of God , unless they inform us and command us so to do . This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God , discovers full well whence it was . In like manner those who assumed it unto themselves to be the Church , without any other Right , Title or Pretence unto it , have exalted one amongst them and with him themselves in their several capacities , above all Emperors , Kings and Princes , Nations and People , trampling on them at their pleasure . Is this Church-State from Heaven ? Is it of Divine Institution ? Is it the heart and center of Christian Religion ? Is it that which all men must be subject to on pain of eternal damnation ? who that knows any thing of Christ or the Gospel , can entertain such a thought without detestation and abhorrency . 5. This Pretence of the Church is at this day , one of the greatest causes of the Atheism , that the world is filled withal . Men find themselves , they know not how , to belong unto this or that Church ; they suppose that all the Religion that is required of them , is no more but what this Church suggests unto them ; and abhorring through innumerable prejudices , to enquire whether there be any other ministerial Church-State or no ; understanding at length the Church to be a political combination for the Wealth , Power and Dignity of some persons , they cast away all regard of Religion , and become professed Atheists . 6. Unto this very day the woful Divisions , Distractions and end less Controversies that are among Christians , with the dangerous Consequences and effects of them , do all spring and arise from the Churches that are in the World. Some are for the Church of Rome , some for the Church of England , some for the Greek Church , and so of the rest ; which upon an acknowledgment of such a state of them , as is usually allowed , cannot but produce Wars and Tumults among Nations , with the oppression of particular persons in all sorts of calamities . In one place men are killed for not owning of one Church , and in another for approving of it . Amongst our selves prisons are filled , and mens goods spoiled , divisions multiplied , and the whole Nation endangered , in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us . In brief , these Churches , in the great Instance of that of Rome , have been and are the Scandal of Christian Religion , and the greatest cause of most of the evils and villanies which the world hath been replenished withal . And is it any wonder if men question whether they are from Heaven or of Men ? For my part , I look upon it , as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages , that he hath by the Light and knowledge of his Word , disentangled the Souls and Consciences of any that do believe , from all Respect and Trust unto such Churches , discovering the vanity of their pretences , and wickedness of their practices , whereby they openly proclaim themselves to be of Men , and not from Heaven . Not that he hath led them off from a Church-State thereby , but by the same word revealed that to them which is pure , simple , humble , holy , and so far from giving occasion unto any of the evils mentioned , as that the admittance of it will put an immediate end unto them all : Such shall we find the true and Gospel Church-State to be in the following Description of it . He that comes out of the Confusion and Disorder of these humane ( and as unto some of them , hellish ) Churches ; who is delivered from this mystery of iniquity , in darkness and confusion , policies and secular contrivances coming thereon , to obtain a view of the true , native Beauty , glory , and use of Evangelical Churches , will be thankful for the Greatness of his Deliverance . Whereas therefore for many Ages , the Church of Rome , with those claiming under it , and depending on it , was esteemed to be the only true Church in the World ; and nothing was esteemed so highly criminal , not murther , Treason nor Incest , as to think of , or to assert any other Church-State , it was impossible that any wise man not utterly infatuated , could apprehend a Church , any Church whatever to be of Divine Institution or Appointment : For all the evils mentioned , and others innumerable , were not only occasioned by it , but they were effects of it , and inseparable from its State and Being . And if any other Churches also , which , although the people whereof they consist , are of another faith than those of the Roman Church , are like unto it in their make and constitution , exercising the Right , power and authority which they claim unto themselves by such ways and means , as are plainly of this World and of their own invention , they do leave it highly questionable from whence they are as such : For it may be made to appear that such Churches so far as they are such , are obstructive of the sole end of all Churches , which is the Edification of them that do believe ; however any that are of them , or belong unto them , may promote that end by their personal endeavours . But notwithstanding all these things , it is most certain , that Churches are of a Divine Original ; that they are the ordinance and institution of Christ. I am not yet arrived in the order of this Discourse , to a convenient season of declaring what is the especial nature , use and end of such Churches as are so the Institution of God ; and so to give a definition of them , which shall be done afterwards ; but treat only as unto the general notion of a Church , and what is signified thereby . These are of God. And in those Churches before described under a corrupt , degenerate estate , three things may be considered , ( 1 ) What is of man without the least pretence unto the appointment or command of God. Such is the very Form , Fabrick and Constitution of the Church of Rome , and those that depend thereon or are conformed thereunto . That which it is , that whereby it is what it is , in its Kind , Government , Rule and End , is all of man , without the least countenance given unto it from any thing of God's Institution . This is that which through a long effectual working of men and Sathan , in a mystery of iniquity , it arrived unto . Herewith the Saints of God ought to have no compliance , but bear witness against it with their lives , if called thereunto . This in due time the Lord Christ will utterly destroy . ( 2 ) Such things as pretend unto a countenance to be given them by divine Institution but horribly corrupted . Such are the Name of a Church and its Power , a Worship pretended to be Religious and Divine ; an Order as to Officers and Rulers different from the people , with sundry things of the like nature ; these things are good in themselves , but as ingrossed into a false Church-State , and Worship corrupt in themselves , they are of Men , and to be abhorred of all that seek after the true Church of Christ. ( 3 ) There is that which is the Essence of a true Church , namely , that it be a society of men united for the Celebration of Divine Worship ; This so far as it may be found among them , is to be approved , But Churches , as was said , are of a Divine Original , and have the warrant of Divine Authority . The whole Scripture is an account of God's Institution of Churches , and of his dealing with them . God laid the foundation of Church Societies and the necessity of them in the Law of Nature , by the creation and constitution of it . I speak of Churches in general , as they are Societies of Humane Race , one way or other joyned and united together for the Worship of God. Now the sole End of the Creation of the Nature of man , was the Glory of God , in that Worship and Obedience which it was fitted and enabled to perform : For that end , and no other , was our nature created in all its Capacities , Abilities and Perfections : Neither was man so made meerly that every individual should singly and by himself perform this Worship , though that also every individual person is obliged unto . Every man alone and by himself , will not only find himself indigent , and wanting supplies of sundry kinds ; but also that he is utterly disabled to act sundry faculties and powers of his Soul , which by nature he is endued withal . Hence the Lord God said , It is not good that man should be alone , Gen. 2.18 . These things therefore are evident in themselves , ( 1 ) That God created our nature , or made man for his own Worship and Service , and fitted the powers and faculties of his soul thereunto . ( 2 ) That this nature is so fitted for Society , so framed for it as its next end , that without it , it cannot act itself , according unto what it is empowered unto . And this is the foundation of all Order and Government in the world among Mankind . ( 3 ) That by the Light of nature this acting in Society is principally designed unto the Worship of God. The Power I say and Necessity of acting in Society , is given unto our nature for this end principally , that we may thus glorify God , in and by the Worship which he requires of us . ( 4 ) That without the Worship of God in Societies , there would be an absolute failure of one principal end of the Creation of man ; nor would any glory arise unto God from the Constitution of his nature so fitted for Society , as that it cannot act its own powers without it . ( 5 ) All Societies are to be regulated in the light of Nature by such circumstances , as whereby they are suited unto their end ; for which they may be either too large or too much restrained . Hence have we the Original of Churches in the Light of Nature ; men associating themselves together , or uniting in such Societies for the Worship of God which he requires of them , as may enable them unto an orderly Performance of it , are a Church . And hereunto it is required , ( 1 ) That the persons so uniting are sensible of their Duty , and have not lost the knowledge of the end of their Creation and Being . ( 2 ) That they are acquainted with that Divine , Religious Worship , which God requires of them : The former Light and Persuasion being lost , issues in Atheism ; And by the loss of this , instead of Churches , the generality of Mankind have coalesced into idolatrous combinations . ( 3 ) That they do retain such innate Principles of the Light of Nature as will guide them in the discharge of their Duties in these Societies . As ( 1 ) That the Societies themselves be such as are meet for their end , fit to exercise and express the Worship of God in them , not such as whose Constitution makes them unfit for any such end . And this gives the Natural bounds of Churches in all ages , which it is in vain for any man to endeavour an alteration of , as we shall see afterwards . ( 2 ) That all things be done decently and in order in , and by these Societies . This is a prime dictate of the Law of Nature , arising from the knowledge of God and our selves , which hath been wrested into I know not what Religious Ceremonies of mens invention . ( 3 ) That they be ready to receive all Divine Revelations with Faith and Obedience , which shall either appoint the ways of God's Worship , and prescribe the Duties of it , or guide and direct them in its performance , and to regulate their Obedience therein . This also is a clear unquestionable dictate of the Light and Law of Nature ; nor can be denied but on the principles of downright Atheism . Further we need not seek for the Divine Original of Churches , or Societies of men fearing God , for the discharge of his publick Worship unto his Glory , and their own eternal Benefit , according unto the Light and Knowledge of his Mind and Will , which he is pleased to communicate unto them . What concerns the framing and fashioning of Churches by Arbitrary and Artificial Combinations , in Provinces , Nations , and the like , we shall afterwards enquire into . This is the assured foundation and general warranty of particular Societies and Churches , whilst men are continued on the earth ; the especial regulation of them by Divine Revelation , will in the next place be considered . And he who is not united with others in some such Society , lives in open contradiction unto the Law of Nature and its Light , in the principal instances of it . 1. Whereas the directions given by the light of Nature in and unto things concerning the outward worship of God , are general only , so as that by them alone , it would be very difficult to erect a Church-State in good and holy Order ; God did always from the beginning , by especial Revelations and Institution , ordain such things as might perfect the Conduct of that Light unto such a compleat Order , as was accepted with himself . So ( 1 ) He appointed a Church-State for man in Innocency , and compleated its Order by the Sacramental Addition of the two Trees , the one of Life , the other of the Knowledge of Good and Evil. 2. That before the coming of Christ , who was to perfect and compleat all Divine Revelations , and state all things belonging unto the House and Worship of God , so as never to admit of the least change or alteration ; This Church-State , as unto outward Order , Rites of Worship , ways and manner of the Administration of things sacred , with its bounds and limits , was changeable , and variously changed . The most eminent Change it received , was in the giving of the Law , which fixed its State unalterably unto the Coming of Christ. Mal. 4.4 , 5 , 6. 3. That it was God himself alone , who made all these Alterations and Changes ; nor would he , nor did he ever allow , that the Wills , Wisdom , or Authority of men , should prescribe Rules or Measures unto his Worship in any thing . Heb. 3.1 , 2 , 3 , 4 , 5 , 6. 4. That the Foundation of every Church-State , that is accepted with God , is in an express Covenant with him , that they receive and enter into , who are to be admitted into that State. A Church not founded in a Covenant with God , is not from Heaven , but of Men. Hereof we shall treat more at large , as I suppose , afterwards ; See it exemplified , Exod. 24. 5. There is no Good in , there is no Benefit to be obtained by any Church-State whatever , unless we enter into it , and observe it by an Act of Obedience , with immediate respect unto the Authority of Christ , by whom it is appointed , and the observation of it prescribed unto us . Mat. 28.18 , 19 , 20. Hence , 6. Unless men by their voluntary choice and consent , out of a sense of their Duty unto the Authority of Christ in his Institutions , do enter into a Church-State , they cannot by any other ways or means be so framed into it , as to find acceptance with God therein . 2. Cor. 8.5 . And the Interpositions that are made , by Custom , Tradition , the Institutions and Ordinances of men , between the Consciences of them who belong , or would belong unto such a State , and the immediate Authority of God , is highly obstructive of this Divine Order , and all the Benefits of it : For hence it is come to pass , that most men , know neither how , nor whereby , they come to be members of this or that Church , but only on this Ground , that they were born where it did prevail and was accepted . CHAP. II. The Especial Original of the Evangelical Church-State . OUR principal Concernment at present , is in the Evangelical Church-State ; or the State of Churches under the New Testament : For this is that about which there are many great and fierce Contests amongst Christians , and those attended with pernicious Consequents and Effects . What is the Original , what is the Nature , what is the Use and Power , what is the End of the Churches , or any Church , what is the Duty of men , in it and towards it , is the subject of various contests , and the principal occasion of all the Distractions that are at this day in the Christian World : For the greatest part of those who judge themselves obliged to take Care and Order about these things , having enterwoven their own secular Interests and Advantages , into such a Church-State , as is meet and suited to preserve and promote them ; supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that Religion may be made a Trade for outward Advantage ; they do openly seek the Destruction of all those , who will not comply with that Church , Form and Order , that they have framed unto themselves . Moreover from mens various conceptions and sutable practices , about this Church-State , is Advantage and Occasion taken to charge each other with Schism , and all sorts of Evils which are supposed to ensue thereon . Wherefore although I design all possible brevity , and only to declare those Principles of Truth , wherein we may safely repose our Faith and practice , avoiding as much as much as possibly I can , and the subject will allow , the handling of those things in a way of Controversy with others ; yet somewhat more than ordinary diligence , is required unto the true stating of this important Concernment of our Religion . And that which we shall first enquire into , is the Special Original and Authoritative Constitution of this Church-State : Wherefore , 1. The Church-State of the New Testament , doth not less relate unto , and receive force from the Light or Law of Nature , then any other State of the Church whatever . Herein as unto its general Nature , its foundation is laid . What that directs unto may receive new Enforcements by Revelation , but changed , or altered , or abolished , it cannot be . Wherefore there is no need of any new express Institution , of what is required , by that Light and Law in all Churches and Societies for the Worship of God , but only an Application of it unto present Occasions , and the present State of the Church , which hath been various . And it is meerly from a spirit of Contention , that some call on us or others , to produce express Testimony or Institution ; for every Circumstance in the Practice of Religious Duties in the Church ; and on a supposed failure herein , to conclude , that they have Power themselves to Institute and Ordain such Ceremonies as they think meet , under a Pretence of their being Circumstances of Worship : For as the Directive Light of Nature , is sufficient to guide us in these things , so the obligation of the Church unto it , makes all stated Additions to be useless , as on other accounts they are noxious . Such things as these are the Times and Seasons of Church Assemblies , the Order and Decency wherein all things are to be transacted in them , the bounding of them as unto the number of their Members , and places of Habitation , so as to answer the ends of their Institution ; the multiplication of Churches when the number of Believers , exceeds the Proportion capable of Edification in such Societies ; what especial Advantages are to be made use of , in the Order and Worship of the Church ; such as are Methods in Preaching , Translations and Tunes of Psalms in singing , Continuance in publick Duties , and the like , the things themselves being divinely instituted are capable of such general Directions in , and by the Light of Nature , as may with ordinary Christian Prudence , be on all occasions applied unto the Use and Practice of the Church . To forsake these Directions , and instead of them , to invent ways , modes , forms and ceremonies of our own , which the things whereunto they are applied , and made use of in , do no way call for , require or own ; ( as it is with all humanely invented , Stated Ceremonies ; ) and thereon by Laws and Canons to determine their precise observation at all times and seasons to be one and the same , which is contrary to the very nature of the Circumstances of such Acts and Duties , as they are applyed unto : their use , in the mean time , unto the general end of edification , being as indemonstrable , as their necessity unto the Duties whereunto they are annexed is also ; It is that which hath no warranty , either from Divine Authority , or Christian Prudence . This respect of the Gospel Church-State unto the Light of Nature , the Apostle demonstrates in his frequent Appeals unto it , in things that belong unto Church-Order . 1 Cor. 7.29 , 33.7 . chap. 9.7 . chap. 11.14 , 15 , 16. chap. 14.8 , 9 , 10 , 11. ver . 32 , 33. ver . 40. And the like is done in sundry other places . And the Reasons of it are evident . 2. But such is the especial Nature and condition of the Evangelical-Church-State , such the Relation of it unto the Person and Mediation of Jesus Christ , with all things thereon depending , such the Nature of that especial Honour and Glory , which God designs unto himself therein , ( things that the Light of Nature can give no Guidance unto , nor direction about ; ) And moreover so different and distant from all that was before ordained in any other Church-State , are the Ways , Means and Duties of Divine Worship prescribed in it , that it must have a peculiar , Divine Institution of its own , to evidence that it is from Heaven , and not from Men. The present State of the Church , under the New Testament , the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 7.11 . It s Perfection , its Consummation , that perfect State which God designed unto it in this World. And he denies that it could be brought into that State by the Law , or any of the Divine Institutions that belonged thereunto . Heb. 7.19 . chap. 9.9 . chap. 10.1 . And we need go no farther , we need no other Argument to prove , that the Gospel-Church-State , as unto its especial nature , is founded in a peculiar Divine Institution . For it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect consummate State which the Law could not bring it unto , though itself , its Ordinances of Worship , its Rule and Policy , were all of Divine Institution . And herein doth its Excellency and Preference above the legal Church-State consist , as the Apostle proves at large . To suppose that this should be given unto it , any other way but by Divine Authority in its Institution , is to advance the Wisdom and Authority of men above those of God , and to render the Gospel-Church-State a Machine to be moved up and down at pleasure , to be new moulded or shaped according unto Occasions , or to be turned unto any Interest like the Wings of a Mill unto the Wind. All the Dignity , Honour , and Perfection of the State of the Church under the Old Testament , depended solely hereon , that it was in the whole and all the particulars of it , of Divine Institution . Hence it was Glorious , that is , very excellent , as the Apostle declares , 2. Cor. 3. And if the Church-State of the New Testament , have not the same Original , it must be esteemed to have a greater Glory given unto it by the hand of men , than the other had , in that it was instituted by God himself ; for a greater Glory it hath , as the Apostle testifieth . Neither can any man , nor dareth any man alive , to give any Instance in particular , wherein there is the least defect , in the Being , Constitution , Rule and Government of the Gospel-Church-State , for want of Divine Institution ; so as that it should be necessary to make a supply thereof , by the Wisdom and Authority of men . But these things will be more fully spoken unto , after we have declared Who it is , who hath divinely instituted this Church State. 3. The Name of the Church under the New Testament , is capable of a threefold Application , or it is taken in a three-fold Notion . As ( 1 ) For the Catholick invisible Church , or Society of Elect Believers , in the whole World , really related by Faith in him , unto the Lord Jesus Christ , as their mystical Head. ( 2 ) For the whole number of visible Professors in the whole World , who by Baptism and the outward Profession of the Gospel and Obedience unto Christ , are distinguished from the rest of the World. And ( 3 ) for such a state , as wherein the Worship of God is to be celebrated in the Way and Manner by him appointed , and which is to be ruled by the Power which he gives it , and according to the Discipline which he hath ordained . Of the Nature of the Church under these distinct Notions , with our Relation unto either , or all of them , and the Duties required of us thereon , I have treated fully in my Discourse of Evangelical Love and Church Peace or Vnity , and thither I must remit the Reader . It is the Church in the latter sense alone , whose Original we now enquire after . And I say , 4. The Original of this Church-state , is directly , immediately and solely from Jesus Christ , He alone is the Author , Contriver and Institutor of it . When I say it is immediately and solely from him , I do not intend , that in , and by his own Person , or in his Personal Ministry here in the Earth , he did absolutely and compleatly finish this State , exclusively unto the Ministry of any others , that he was pleased to make use of therein : For as he took it on himself as his own work to build his Church , and that upon himself , as its foundation ; so he employed his Apostles to act under him and from him , in the carrying on that work unto perfection . But what was done by them , is esteemed to be done all by himself . For ( 1 ) It was immediately from him , that they received Revelations , of what did belong unto this Church-State , and what was to be prescribed therein . They never did , neither jointly nor severally , once endeavour in their own Wisdom , or from their own Invention , or by their own Authority , to add or put into this Church-State , as of perpetual Use , and belonging unto it as such , either less or more , any one thing greater or less whatever . It is true , they gave their Advice in sundry cases of present Emergencies , in , and about Church Affairs ; They gave direction for the due and orderly Practice of what was revealed unto them , and exercised Authority both as unto the Ordination of Officers , and the Rejection of obstinate sinners , from the Society of all the Churches ; but to Invent , Contrive , Institute or Appoint any thing in the Church , and its State , which they had not by immediate Revelation from Christ , they never attempted it , nor went about it . And unto this Rule of proceeding , they were precisely obliged by the express words of their Commission . Mat , 28.19 , 20. This I say is so plainly included in the Tenor of their Commission , and so evident from all that is divinely recorded of their Practice , that it will admit of no sober Contradiction . In what others think it meet to do in this kind , we are not concerned . ( 2 ) The Authority whereby they acted in the Institution of the Church in its Order , whereon , the Consciences of all Believers were obliged to submit thereunto , and to comply with it in a way of Obedience , was the Authority of Christ himself , acted in them and by them . They every where disclaim any such Power and Authority in themselves . They pleaded that they were only Stewards and Ministers , not Lords of the Faith or Obedience of the Church , but helpers of its Joy ; yea the Servants of all the Churches for Christ's sake . And hereon it follows , that what is recorded of their Practice , in their Institution , ordering or disposing of any thing in the Church , that was to be of an abiding continuance , hath in it , the obliging Power of the Authority of Christ himself . Wherefore if the distinction that some make concerning the Apostles , namely , that they are to be considered as Apostles , or as Church-Governours , should be allowed , as it is liable to just exceptions ; yet would no Advantage accrew thereby unto what is pretended from it : For as what they did , appointed , and ordered in the Church for its constant observation , as Apostles , they did it by immediate Revelation from Christ , and in his Name and Authority ; so what in distinction from hence , as Church Governours , they did or ordered , they did it only by a due Application unto present occasions , of what they had received by Revelation . But as they were Apostles , Christ sent them , as his Father sent him , and he was so sent of the Father , as that he did stand and feed in the Strength of the Lord , in the Majesty of the Name of the Lord his God ; Micah 5.4 . So did they feed the Sheep of Christ in his Strength and in the Authority or Majesty of his Name . 5. Christ therefore alone is the Author of the Gospel-Church-State . And because this is the only Foundation of our Faith and Obedience , as unto all that we are to believe , do and practise , by vertue of that Church-State , or in Order thereunto , the Scripture doth not only plainly affirm it , but also declares the Grounds of it , why it must be so , and whence it is so , as also , wherein his doing of it doth consist . 1. Three things amongst others , are eminently necessary in , and unto him , who is to constitute this Church State with all that belongs thereunto . And as the Scripture doth eminently and expresly ascribe them all unto Christ , so no man , nor all the men of the World , can have any such Interest in them , as to render them meet for this work , or any part of it . The first of these is Right and Title . He who institutes this Church-State , must have Right and Title to dispose of all men , in all their Spiritual and Eternal Concernments , as seemeth Good unto him : For unto this Church-State , namely , as it is purely Evangelical , no man is obliged by the Law of Nature , nor hath any Creature power to dispose of him , into a condition whereon all his Concernments , Spiritual and Eternal , shall depend . This Right and Title to the Sovereign Disposal of Mankind , or of his Church ▪ Christ hath alone ; and that upon a treble account . ( 1 ) Of Donation from the Father . He appointed him the Heir of all things , Heb. 1.2 , 3. He gave him Power over all Flesh. Joh. 17.2 . Especially he hath given unto him , and put into his absolute disposal all those who are to be his Church ; ver . 6. ( 2 ) By vertue of Purchase ; he hath by the price of his most precious Blood , purchased them unto his own Power and Disposal . He purchased his Church with his own Blood ; Act. 20.28 , which the Apostle makes the Ground of that care which ought to be had of it . And this is pleaded as a sufficient Reason , why we should be wholly at his Disposal only , and be free from any Imposition of men in things Spiritual . 1 Cor. 7.23 . Ye are bought with a Price , be ye not the Servants of men . The Purchase of this Right and Title was one great end of the principal Mediatory Acts of Christ. Rom. 14.9 , 10. For to this end , &c. ( 3 ) Of Conquest : For all those who were thus to be disposed by him , were both under the Power of his Enemies , and were themselves Enemies unto him in their Minds . He could not therefore have a Sovereign Right unto their Disposal , but by a double Conquest ; namely , first of their Enemies , by his Power : and then of themselves by his Word , his Spirit and his Grace . And this twofold Conquest of his , is fully described in the Scripture . Whereas therefore there is a Disposal of the Persons , that are to belong unto this Church-State , as unto their Souls , Consciences , and all the eternal Concernments of them , by an indispensible Moral Obligation to a compliance therewithal ; until men can manifest that they have such a Right and Title over others , and that either by the especial Grant and Donation of God the Father , or a Purchase that they have made of them unto themselves , or Conquest ; they are not to be esteemed to have either Right or Title to institute any thing that belongs unto this Church-State . And it is in vain pretended ( as we shall see more afterwards ) that Christ indeed hath appointed this Church-State in general ; but that he hath appointed no particular Form of Churches , or their Rule , but left that unto the Discretion and Authority of men , as they think meet , when they have outward Power for their Warranty . But if by these particular Appointments and Framings of Churches with their Order , men are disposed of , as unto their spiritual concernments , beyond the Obligation of the Light of Nature , or the moral ●aw . We must yet enquire , who gave them this Right and Title to make this disposal of them . 2. Authority ; As Right and Title respect the Persons of men to be reduced into a new form of Government , so Authority respects the Rules , ●aws , Orders , and Statutes to be made , prescribed and established , whereby the Priviledges of this new Society are conveyed , and the Duties of it enjoyned unto all that are taken unto it . Earthly Potentates who will dispose of men into a State and Government absolutely new unto them , as unto all their temporal Concernments of Life , Liberty , Inheritances , and Possessions , so as that they shall hold all of them in dependance on , and according unto the Rules and Laws of their New Government and Kingdom , must have these two things , namely , Right and Title unto the Persons of men , which they have by Conquest , or an absolute Resignation of all their Interests and Concerns into their disposal , and Authority , thereon to constitute what Order , what kind of State , Rule and Government they please ; without these they will quickly find their Endeavours and Undertakings frustrate . The Gospel Church-State in the Nature of it , and in all the Laws and Constitution of it , is absolutely new , whereunto all the World are naturally Forreigners and Strangers . As they have no Right unto it , as it containeth Priviledges , so they have no obligation unto it , as it prescribes Duties . Wherefore there is need of both those , Right , as unto the Persons of men ; and Authority , as unto the Laws and Constitution of the Church , unto the framing of it . And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others , they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ ; and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches , or making of Laws for their Rule and Government . This Authority is not only ascribed unto Jesus Christ in the Scripture , but it is en●●●sed unto him , so as that no other can have any Interest in it . See Mat. 28.18 . Rev. 3.7 . Isa. 9.6 , 7 By vertue hereof he is the only Lawgiver of the Church ; Jam. 4.12 . Isa. 22.22 . There is indeed a Derivation of Power and Authority from him unto others ; but it extends itself no farther , save only that they shall direct , teach and command those whom he sends them unto , to do and observe what he hath commanded , Matth. 28.20 He builds his own House , and he is over his own House , Heb. 3.3 , 4 , 5 , 6. He both constitutes its State , and gives Laws for its Rule . The Disorder , the Confusion , the turning of the Kingdom of Christ upside down , which have en●ued upon the Usurpation of men , taking upon them a Legislative Power , in , and over the Church , cannot easily be declared : For upon a slight Pretence , no way suited or serviceable unto their ends , of the Advice given , and Determination made by the Apostles , with the Elders and Brethren of the Church of Jerusalem , in a temporary Constitution about the use of Christian Liberty , the Bishops of the 4 th and 5 th Centuries , took upon themselves Power to make Laws , Canons , and Constitutions for the ordering of the Government , and the Rule of the Church , bringing in many new Institutions , on a Pretence of the same Authority . Neither did others who followed them cease to build on their sandy Foundation , until the whole frame of the Church-State was altered , a new Law made for its Government , and a new Christ or Antichrist assumed in the head of its Rule by that Law : For all this pretended Authority of making Laws and Constitutions for the Government of the Church , issued in that Sink of Abominations , which they call the Canon-Law . Let any man , but of a tolerable understanding , and freed from infatuating prejudices , but read the Representation that is made of the Gospel Church State , its Order , Rule , and Government in the Scripture on the one hand , and what Representation is made on the other , of a Church State , its Order , Rule and Government , in the Canon Law , the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ , if he doth not pronounce them to be contrary , as Light and Darkness , and that by the latter the former is utterly destroyed , and taken away , I shall never trust to the use of men's Reason , or their Honesty any more . This Authority was first usurped by Synods , or Counsels of Bishops ; Of what use they were at any time , to declare and give Testimony unto any Article of the Faith , which in their daies was opposed by Hereticks ; I shall not now enquire . But as unto the exercise of the Authority claimed by them to make Laws and Canons , for the Rule and Government of the Church ; It is to be bewailed there should be such a Monument left of their Weakness , Ambition , Self-Interest , and Folly , as there is , in what remaineth of their Constitutions . Their whole endeavour in this kind , was at best but the building of Wood , Hay , and Stubble on the Foundation , in whose Consumption they shall suffer loss , although they be saved themselves . But in making of Laws , to bind the whole Church , in , and about things useless and trivial , no way belonging to the Religion taught us by Jesus Christ , in , and for the Establishment or Encrease of their own Power , Jurisdiction , Authority , and Rule , with the extent and bounds of their several Dominions ; in , and for the Constitution of new Frames and States of Churches , and new ways of the Government of them ; in the Appointment of new Modes , Rites , and Ceremonies of Divine Worship , with the Confusions that ensued thereon , in mutual Animosities , Fightings , Divisions , Schisms , and Anathematisms , to the horrible Scandal of Christian Religion , they ceased not until they had utterly destroyed , all the Order , Rule , and Government of the Church of Christ , yea , the very nature of it ▪ and introduced into its room , a carnal ; worldly Church-State and Rule suited unto the Interests of Covetous , Ambitious , and Tyrannical Prelates . The most of them indeed knew not for whom they wrought , in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity , was raised out of their Provisions : For after they were hewed , and carved , shaped , formed , and guilded , the Pope appeared in the Head of it , as it were with those words of his mouth , Is not this great Babylon , that I have built for the House of the Kingdom , by the might of my Power , and for the Honour of my Majesty ? This was the fatal Event of mens invading the Right of Christ , and claiming an Interest in Authority to give Laws to the Church . This therefore is absolutely denyed by us , namely , that any men under what pretence or name soever , have any Right or Authority to constitute any new Frame , or Order of the Church , to make any Laws of their own , for its Rule or Government , that should oblige the Disciples of Christ in point of Conscience unto their observation . That there is nothing in this Assertion , that should in the least impeach the Power of Mastrates , with Reference unto the Outward , Civil , and Political Concerns of the Church , or the publick Profession of Religion within their Territories ; nothing that should take off from th● just Authority of the lawful Guides of the Church , in ordering , appointing and commanding the Observation of all things in them , according to the mind of Christ , shall be afterwards declared . In these things , the Lord is our Judge , the Lord is our Statute-maker , the Lord is our King , he will save us . It is then but weakly pleaded , that seeing the Magistrate can appoint or command nothing in Religion , that God hath forbidden ; nor is there any need , that he should Appoint or Command , what God hath already Appointed and Commanded ; if so be he may not by Law command such things in the Church , as before were neither Commanded nor Forbidden , but Indifferent , which are the proper field of his Ecclesiastical , Legislative Power , then hath he no Power nor Authority about Religion at all . That is , if he hath not the same and a Coordinate Power with God or Christ , he hath none at all . One of the best Arguments that can be used for the Power of the Magistrate , in things Ecclesiastical , is taken from the approved Example of the Good Kings under the Old Testament . But they thought it honour enough unto them , and their Duty , to see and take care , that the things which God had appointed and ordained , should be diligently observed , by all those concerned therein , both Priests and People , and to destroy what God had forbidden . To appoint any thing of themselves , to make that necessary in the Church , and the Worship thereof , which God had not made so , they never esteemed it to be in their Power , or to belong unto their Duty . When they did any thing of that Nature , and thereby made any Additions unto the outward Worship of God , not before commanded , they did it by immediate Revelation from God , and so by Divine Authority ; 1 Chron. 28.19 . And it is left as a brand on those that were wicked , not only that they commanded and made Statutes for the Observation of what God had forbidden ; Mic. 6.16 . but also that they commanded and appointed what God had not appointed , 1 Kings 12.32 , 33. And it will be found at last to be Honour enough to the greatest Potentate under Heaven , to take care , that what Christ hath appointed in his Church and Worship , be observed , without claiming a Power like unto that of the most high , to give Laws unto the Church , for the Observation of things found out and invented by themselves or other men . Of the same nature is the other part of their Plea , against this Denial of a Legislative Power in men , with respect unto the Constitution of the Evangelical Church-State , or the ordaining of any thing to be observed in it , that Christ hath not appointed . For it is said , that if this be allowed , as all the Dignity , Power , and Honour of the Governours of the Church , will be rejected or despised ; so all manner of Confusion , and Disorder , will be brought into the Church itself . For how can it otherwise be , when all Power of Law-making , in the preservation of the Dignity of the Rulers , and Order of the Church is taken away . And therefore we see , it was the Wisdom of the Church in former Ages , tha all the principal Laws and Canons , that they made in their Councils , or otherwise , were designed unto the Exaltation and Preservation of the Dignity of Church Rulers ; Wherefore take this Power away , and you will bring in all Confusion into the Church . Ans. 1. They do not in my Judgment , sufficiently think of whom , and of what they speak , who plead after this manner . For the substance of the Plea is ; That if the Church have its whole Frame , Constitution , Order , Rule , and Government from Christ alone , though men should faithfully discharge their Duty , in Doing and Observing all what he hath commanded , there would be nothing in it but Disorder and Confusion : Whether this becomes that Reverence which we ought to have of him , or be suited unto that Faithfulness and Wisdom , which is particularly ascribed unto him , in the Constitution and Ordering of his Church , is not hard to determine , and the Untruth of it shall be afterwards demonstrated . 2. As unto the Dignity and Honour of the Rulers of the Church , the subject of so many Ecclesiastical Laws , they are in the first place , to be desired themselves , to remember the Example of Christ himself in his Personal Ministry here on Earth . Matth. 20.28 . Even as the Son of man came not to be ministred unto , but to minister , and to give his Life a Ransom for many . With the Rule prescribed by him thereon ; ver . 25 , 26 , 27. But Jesus called them unto him , and said , ye know that the Princes of the Gentiles exercise Dominion over them , and they that are great , exercise Authority upon them . But it shall not be so among you ; but whosoever shall be great among you , let him be your Minister ; And whosoever will be chief among you , let him be your servant . With the Occasion of the Instruction given therein unto his Apostles , ver . 24. And when the Ten heard it , they were moved with Indignation against the two Brethren . As also the Injunction given them by the Apostle Peter , on whom , for their own Advantage , some would fasten a Monarchy over the whole Church ; 1 Epist. 5.2 , 3. Feed the Flock of God which is among you , taking the oversight thereof , not by constraint , but willingly ; not for filthy Lucre , but of a ready Mind ; Neither as being Lords over God's Heritage ; but being Ensamples to the Flock . And the blessed expressions of the Apostolical State by Paul ; 1 Cor. 4.1 . Let a man so account of us , as of the Ministers of Christ , and Stewards of the Mysteries of God. 2 Cor. 1.24 . Not for that we have Dominion over your Faith , but are helpers of your Joy. 2 Cor. 4 , 5. For we preach not our selves , but Christ Jesus the Lord , and our selves your Servants for Jesus sake ; It may prepare their Minds for the right Mannagement of that Honour which is their due . For ( 2 ) There is in , and by the Constitution of Christ , and his express Laws , an Honour and Respect due unto those Church Guides , which he hath appointed , abiding in the Duties which he requireth . If men had not been weary of Apostolical Simplicity and Humility , if they could have contented themselves with the Honour and Dignity annexed unto their Office , and Work by Christ himself ; they had never entertained pleasing Dreams , of Thrones , Preheminencies , Chief Sees , secular Grandeur and Power , nor framed so many Laws and Canons about these things , turning the whole Rule of the Church into a Worldly Empire . For such it was , that as of all the Popes which ever dwelt at Rome , there was never any pretended or acted a greater Zeal for the Rule and Government of the Church , by the Laws and Canons , that it had made for that End , than Gregory the 7 th ; so if ever there were any Anti-Christ in the World , ( as there are many Anti-Christs ) he was one . His Luciferian Pride , his Trampling on all Christian Kings and Potentates , his horrible Tyranny over the Consciences of all Christians , his abominable Dictates asserting of his own God-like Soveraignty , his Requiring all men , on the pain of Damnation , to be sinful Subjects to God and Peter , that is , himself , which his own Acts and Epistles are filled withal , do manifest both who , and what he was . Unto that Issue did this Power of Law , or Canon making for the Honour and Dignity of Church Rulers , at length arrive . 3. Let the Constitution of the Church by Jesus Christ abide and remain , let the Laws for its Rule , Government , and Worship , which he hath recorded in the Scripture be diligenty observed by them , whose Duty it is to take Care about them , both to observe them themselves , and to teach others so to do , and we know full well , there will be no occasion given or left unto the least Confusion or Disorder in the Church . But if men will be froward , and because they may not make Laws themselves , or keep the Statutes made by others , will neglect the due Observation and Execution of what Christ hath ordained ; or will deny , that we may , and ought , in , and for the due Observation of his Laws , to make use of the inbred Light of Nature , and Rules of common Prudence ( the Use and Exercise of both which , are included and enjoyned in the Commands of Christ , in that he requires a Compliance with them in the way of Obedience , which we cannot perform without them ) I know of no Relief , against the Perpetuity of our Differences about these things . But after so much Scorn , and Contempt hath been cast upon that Principle , that it is not lawful to observe any thing in the Rule of the Church , or Divine Worship , in a constant Way by vertue of any humane Canons or Laws , that is not prescribed in the Scripture , if we could prevail with men , to give us one single Instance , which they would abide by , wherein the Rules and Institutions of Christ are so defective , as that without their Canonical Additions , Order cannot be observed in the Church , nor the Worship of God be duly performed ; and it shall be diligently attended unto . Allow the General Rules given us in the Scripture , for Church-Order and Worship , to be applied unto all proper Occasions and Circumstances , with Particular , Positive , Divine Precepts : Allow also that the Apostles , in what they did and acted , in the Constitution and Ordering of the Churches and their Worship , did , and acted it in the Name , and by the Authority of Christ , as also that there needs no other means of affecting and obliging our Consciences in these things , but only that the Mind and Will of Christ be intimated and made known unto us , though not in the form of a Law given and promulgated , which , I suppose , no men of sober Minds or Principles , can disallow ; and then give an Instance of such a Deficiency , as that mentioned in the Institutions of Christ , and the whole Difference in this matter , will be rightly stated , and not else . But to return from this Digression . 2dly , The Scripture doth not only ascribe this Authority unto Christ alone , but it giveth Instances of his Vse and Exercise thereof , which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them . ( 1 ) He buildeth his own House . Heb. 3.3 . ( 2 ) He appointeth Offices for Rule in his Churches , and Officers ; 1 Cor. 12 5. Rom ▪ 12.6 , 7 , 8. ( 3 ) He gives Gifts for the Administrations of the Church ▪ Ephes. 4.11 , 12 , 13. 1 Cor. 11 , 12. ( 4 ) He gives Power and Authority unto them that are to Minister and Rule in the Church , &c. which things must be afterwards spoken unto . 3dly , As unto this Constitution of the Gospel-Church-State , the Scripture assigneth in an especial manner , Faithfulness unto the Lord Christ ; Heb. 3.3 , 4 , 5. This Power is originally in God himself . It belongs unto him alone , as the great Soveraign of all his Creatures . Unto Christ as Mediator , it was given by the Father , and the whole of it intrusted with him . Hence it follows , that in the Execution of it , he hath respect unto the Mind and Will of God , as unto what he would have done and ordered , with respect whereunto this Power was committed unto him . And here his Faithfulness takes place , exerted in the Revelation of the whole Mind of God in this matter , instituting , appointing , and commanding all that God would have so ordained , and nothing else . And what can any man do , that cometh after the King. Hereunto there is added on the same Account , the Consideration of his Wisdom , his Love , and Care , for the good of his Church , which in him were ineffable and inimitable . By all these things was he fitted for his Office , and the work that was reserved for him , so as that he might in all things have the Preheminency . And this was to make the last and only full , perfect , compleat Revelation of the Mind and Will of God , as unto the State , Order , Faith , Obedience , and Worship of the Church . There was no Perfection in any of these things , until he took this work in hand . Wherefore it may justly be supposed , that he hath so perfectly stated , and established all things concerning his Churches and Worship therein , being the last Divine Hand , that was to be put to this Work ; and this his Hand ; Heb. 1.2 , 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times , or is needful for his Disciples to observe , is revealed , declared , and established by him . And in this Persuasion I shall abide , until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men , unto the same Ends which he designed , than as yet I have been able , in any Age to observe . The substance of the things pleaded , may for the greater Evidence of their Truth , be reduced unto the ensuing Heads or Propositions . 1. Every Church-State that hath an especial Institution of its own , giving its especial kind , supposeth and hath respect unto the Law and Light of Nature , requiring and directing in general , those things which belong unto the Being , Order , and Preservation of such Societies as that is . That there ought to be Societies , wherein men voluntarily joyn together , for the solemn Performance of Divine Worship , and joynt walking in obedience before God ; that these Societies ought to use such means , for their own Peace , and Order , as the light of Nature directs unto , that where many have a common Interest , they ought to consult in common for the due management of it , with other things of the like Importance , are evident Dictates of this Light and Law. Now whatever Church-State may be superinduced by Divine Institution , yet this Light and Law in all their evident Dictates , continue their obliging Power in , and over the minds of men , and must do so eternally . Wherefore things that belong hereunto need no new Institution in any Church-State whatever ; But yet , 2. Whatever is required by the Light of Nature in such Societies as Churches , as useful unto their Order , and conducing unto their end , is a Divine Institution . The Lord Christ in the Institution of Gospel Churches , their State , Order , Rule , and Worship , doth not require of his Disciples , that in their Observance of his Appointments , they should cease to be men , or forego the Use and Exercise of their rational Abilities , according to the Rule of that Exercise , which is the Light of Nature . Yea because the Rules and Directions are in this case to be applied unto things Spiritual , and of meer Revelation , he giveth Wisdom , Prudence , and Understanding to make that Application in a due manner , unto those to whom the Guidance and Rule of the Church is committed . Wherefore as unto all the things which the Light of Nature directs us unto , with respect unto the observation of the Duties prescribed by Christ in , and unto the Church , we need no other Institution but that of the use of the especial spiritual Wisdom and Prudence , which the Lord Christ gives unto his Church , for that end . 4. There are in the Scripture general Rules directing us in the Application of natural Light , unto such a Determination of all circumstances in the Acts of Church Rule and Worship , as are sufficient for their performance decently and in order . Wherefore , as was said before , it is utterly in vain and useless , to demand express Institution of all the circumstances belonging unto the Government , Order , Rule , and Worship of the Church ; or for the due improvement of things in themselves indifferent unto its Edification , as occasion shall require . Nor are they capable to be any otherwise stated , but as they lye in the light of Nature , and spiritual Prudence directed by general Rules of Scripture . These things being premised , our principal Assertion is ; That Christ alone is the Author , Institutor , and Appointer , in a way of Authority and Legislation , of the Gospel Church-State , its Order , Rule and Worship , with all things constantly and perpetually belonging thereunto ; or necessary to be observed therein . What is not so , is of men , and not from Heaven ; this is that which we have proved in general , and shall farther particularly confirm in our Progress . Hence 6. There is no spiritual use nor benefit of any Church-State , nor of any thing therein performed , but what on the part of men , consists in Acts of Obedience unto the Authority of Christ. If in any thing we do of this nature , we cannot answer that enquiry , which God directs in this case to be made , namely , why we do this or that thing ; Exod. 12.25 , 26 , 27. with this , that it is because Christ hath required it of us , we do not acknowledge him the Lord over his own House , nor hear him as the Son. Nor is there any Act of Power to be put forth in the Rule of the Church , but in them , by whom it is exerted , it is an Act of Obedience unto Christ , or it is a meer Usurpation . All Church Power is nothing but a Faculty or Ability , to obey the Commands of Christ in such a way and manner as he hath appointed . For it is his Constitution , that the Administration of his solemn Worship in the Church , and the Rule of it , as unto the observance of his commands , should be committed unto some Persons set apart unto that end , according unto his appointment . This is all their Authority , all that they have of Order or Jurisdiction , or by any other ways whereby they are pleased to express it . And where there is any Gospel Administration , any Act of Rule or Government in the Church , which those that perform it , do not give an evidence that they do it in Obedience unto Christ , it is null as unto any Obligation on the Consciences of his Disciples . The neglect hereof in the World , wherein many in the Exercise of Church Discipline , or any Acts that belong unto the Rule of it , think of nothing but their own Offices , whereunto such Powers are annexed , by humane Laws and Canons , as enable them to Act in their own names , without designing Obedience unto Christ in all that they do , or to make a just representation of his Authority , Wisdom , and love thereby , is ruinous unto Church Order and Rule . 7. There is no Legislative Power in , and over the Church , as unto its Form , Order and Worship , left unto any of the Sons of men , under any qualification whatever ; For , 1. There are none of them , who have an Interest in those Rights , Qualifications , and Endowments , which are necessary unto an Investiture into such a Legislative Power . For what was given and granted unto Christ himself unto this end , that he might be the Law giver of the Church , must be found also in them , who pretend unto any Interest therein . Have they any of them a Right and Title unto a disposal of the Persons of Believers in what way they please , as unto their Spiritual and Eternal concernments ? Have they Soveraign Authority over all things to change their Moral Nature ; to give them new uses and significations , to make things necessary that in themselves are indifferent , and to order all those things by Soveraign Authority in Laws obliging the consciences of men ? And the like may be said of his Personal Qualifications , of Faithfulness , Wisdom , Love and Care , which are ascribed unto him in this work of giving Laws unto his Churches , as he was the Lord over his own House . 2 , The Event of the Assumption of this Legislative Power under the best pretence that can be given unto it , namely , in Councils or great Assemblies of Bishops and Prelates , sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in . For it issued at length in such a constitution of Churches , and such Laws for the Government of them , as exalted the Cannon Law into the room of the Scripture , and utterly destroyed the true Nature of the Church of Christ , and all the Discipline required therein . 3. Such an Assumption is derogatory unto the Glory of Christ , especially as unto his Faithfulness in and over the House of God , wherein he is compared unto and preferred above Moses . Heb. 3.3 , 4 , 5 , 6. Now the Faithfulness of Moses consisted in this , that he did , and appointed all things according to the Pattern shewed him in the Mount ; That is all whatever it was the Will of God to be revealed and appointed for the Constitution , Order , Rule , and Worship of his Church , and nothing else . But it was the Will of God , that there should be all those things in the Gospel Church-State also , or else why do men contend about them ? And if this were the Will of God , if they were not all revealed , appointed , prescribed , legalized by Christ , where is his Faithfulness in Answer to that Moses ? But no Instance can be given of any Defect in his Institutions , that needs any supplement to be made by the best of men , as unto the end of constituting a Church-State , Order , and Rule , with rites of Worship in particular . 4. How it is derogatory unto the Glory of the Scripture , as unto its Perfection , shall be elsewhere declared . 8. There is no more required to give Authority obliging the Consciences of all that do believe , unto any Institution , or Observation of Duty , or Acts of Rule in the Church , but onely that it is made evident in the Scripture to be the Mind and Will of Christ. It is not necessary that every thing of this Nature should be given out unto us in form of a Law or precise Command , in express words . It is the Mind and Will of Christ that immediately affects the Consciences of Believers unto Obedience , by what way or means soever , the knowledge of it be communicated unto them in the Scripture , either by express words , or by just consequence from what is so expressed . Wherefore ; 9. The Example and Practice of the Apostles in the Erection of Churches , in the Appointment of Officers and Rulers in them , in directions given for their Walking , Order , Administration of Censures and all other holy things , are a sufficient Indication of the Mind and Will of Christ about them . We do not say , that in themselves they are Institutions and Appointments , but they infallibly declare what is so , or the Mind of Christ concerning those things . Nor can this be questioned without a denial of their Infallibility , Faithfulness , and Divine Authority . 10 The Assertion of some , that the Apostles took their Pattern for the State and Rule of the Churches , and as unto divers Rites of Worship , from the Synagogues of the Jews , their Institutions , Orders , and Rules , not those appointed by Moses , but such as themselves had found out and ordained ; is both temerarious and untrue . In the pursuit of such bold Conjectures , one of late hath affirmed that Moses took most of his Laws and Ceremonies from the Aegyptitians ; whereas it is much more likely that many of them were given on purpose to alienate the People by Prohibitions , from any compliance with the Aegyptians , or any other Nation , whereof Maimonides in his Mene Nebuchim gives us sundry Instances . This Assertion I say is rash and false . For ( 1 ) As unto the Instances given for its confirmation , who shall assure us that they were then in use and practice in the Synagogues when the Apostles gave Rules unto the Churches of the New Testament . We have no Record of theirs , not one word in all the world , of what was their way and practice , but what is at least 250 years younger and later than the writings of the New Testament ; and in the first of their writings as in them that follow , we have innumerable things asserted to have been the Traditions and Practises of their Forefathers , from the days of Moses , which we know to be utterly false . At that time when they undertook to compose a new Religion out of their pretended Traditions , partly by the Revolt of many Apostates from Christianity unto them , especially of the Eli●nites and Nazarenes , and partly by their own Study and Observation , coming to the knowledge of sundry things in the Gospel Churches , their Order and Worship , they took them in as their own ; undeniable Instances may be given hereof . ( 2 ) Wherein there is a real coincidence , between what was ordained by the Apostles and what was practised by the Jews , it is in things which the light of Nature , and the general Rules of the Scripture do direct unto . And it is dishonourable unto the Apostles and the Spirit of Christ in them , to think , or say , that in such things , they took their Pattern from the Jews , or made them their example . Surely the Apostles took not the Pattern and Example for the Institution of Excommunication , from the Druids , among whom there was some things that did greatly resemble it , so far as it hath its Foundation in the light of Nature . CHAP. III. The Continuation of a Church-State and of Churches unto the end of the world ; what are the Causes of it , and whereon it depends . THAT there was a peculiar Church-State Instituted and appointed by Christ , and his Apostles , acting in his Name and Authority , with the infallible guidance of his Spirit , hath been declared . But it may be yet farther enquired , whether this Church-State be still continued by Divine Authority , or whether it ceased not together with the Apostles by whom it was erected . There was a Church-State under the Old Testament solemnly erected by God himself . And although it was not to be absolutely perpetual or everlasting , but was to continue onely unto the time of Reformation , yet unto that time its continuation was secured , in the Causes and means of it . The Causes of the continuation of this Church-State unto its appointed period were two . 1. The Promise of God unto Abraham , that he would keep and preserve his Seed in Covenant with him , until he should be the Heir of the World , and the Father of many Nations , in the coming of Christ , whereunto this Church-State was subservient . ( 2 ) The Law of God it self , and the Institutions thereof , which God appointed to be observed in all their Generations , calling the Covenant , the Statutes and Laws of it , perpetual and everlasting ; that is never to cease , to be abrogated or disannulled , until by his own Soveraign Authority he would utterly change and take away that whole Church-State , with all that belonged unto its Constitution and Preservation . 2. The Means of its continuance were three . ( 1 ) Carnal Generation , and that on a twofold account . For there were two Constituent Parts of that Church , the Priests , and the People ; the continuation of each of them depended on the priviledge of Carnal Generation . For the Priests were to be all of the Family of Aaron , and the People of the Seed of Abraham by the other Heads of Tribes , which gave them both their foundation in , and Right unto this Church-State . And hereunto were annexed all the Laws concerning the Integrity , Purity , and Legitimacy of the Priests , with the certainty of their Pedegree . ( 2 ) Circumcision ; the want whereof was a bar against any advantage by the former Priviledge of Generation from those two Springs ; and hereby others also might be added unto the Church , though never with a Capacity of the Priesthood . ( 3 ) The Separation of the People from the rest of the World , by innumerable Divine Ordinances , making their Coalition with them , impossible . From these Causes and by these Means it was , that the Church-State under the Old Testament was preserved unto its appointed season . Neither the outward Calamities that befel the Nation , nor the sins of the generality of the People , could destroy this Church-State , but it continued its Right and exercise , unto the Time of Reformation . And if it be not so , if there be not Causes and Means of the infallible continuance of the Gospel Church-State unto the Consummation of all things , the time expresly allotted unto their continuance ; then was the work of Moses more honourable , more powerful and effectual , in the Constitution of the Church-State under the Old Testament , than that of Christ in the Constitution of the New. For that Work and those Institutions which had an efficacy in them for their own infallible continuation , and of the Church thereby throughout all Generations , must be more Noble and Honourable , than those which cannot secure their own continuance , nor the Being and State of the Church thereon depending . Nothing can be more derogatory unto the Glory of the Wisdom and Power of Christ , nor of his Truth and Faithfulness , than such an Imagination . We shall therefore enquire into the Causes and Means of the continuation of this Church-State , and therein shew the certainty of it ; as also disprove that which by some is pretended , as the onely means thereof , when indeed it is the principal Argument against their perpetual continuation , that can be made use of . 1. The Essence and Nature of the Church instituted by the Authority of Jesus Christ , was always the same from the Beginning , that it continues still to be . But as unto its outward Form and Order it had a double State ; and it was necessary that so it should have , from the Nature of the thing it self . For ( 1 ) The Church may be considered in its Relation unto those extraordinary Officers or Rulers , whose Office and Power was antecedent unto the Church , as that by vertue whereof , it was to be called and erected . ( 2 ) With respect unto ordinary Officers , unto whose Office and Power the Church essentially considered was antecedent ; for their whole Work and Duty as such , is conversant about the Church ; and the Object is antecedent unto all Acts about it . The first State is ceased ; nor can it be continued . For these Officers were constituted : ( 1 ) By an immediate call from Christ , as was Paul ; Gal. 1.1 , 2. which none now are , nor have been since the decease of them who were so called at first . ( 2 ) By extraordinary Gifts and Power , which Christ doth not continue to communicate . ( 3 ) By Divine Inspiration , and infallible Guidance , both in preaching the Word , and appointing things necessary in the Churches , ; which none now pretend unto . ( 4 ) By Extensive Commission giving them Power towards all the World for their Conversion , and over all Churches for their Edification . Of these Officers , in their distinction into Apostles and Evangelists , with their Call , Gifts , Power , and Work , I have treated at large in my Discourse of Spiritual Gifts . The State and Condition of the Church , with respect unto them , is utterly ceased ; and nothing can be more vain , than to pretend , any Succession unto them , in the whole or any part of their Office , unless men can justify their claim unto it , by any , or all of these things , which concurred unto it in the Apostles , which they cannot do . But it doth not hence follow , that the Church State instituted by Christ , did fail thereon , or doth now so fail ; because it is impossible , that these Apostles should have any Successors in their Office , or the Discharge of it . For by the Authority of the Lord Christ , the Church was to be continued under O●dinary Officers , without the Call , Gifts , or Power of the others that were to cease . Under these , the Church State was no less Divine , than under the former . For there were two things in it ; ( 1 ) That the Offices themselves were of the Appointment of Christ And if they were not so , we confess the Divine Right of the Church-State would have ceased . The Office of the Apostles and Evangelists was to cease , as hath been declared ; and it did cease actually , in that Christ after them did call no more unto that Office , nor provided any Way or Means , whereby any one should be made Partaker of it . And for any to pretend a Succession in Office , or any part of their Office , without any of those things which did constitute it , is extream Presumption . It is therefore granted , that if there were not other Offices appointed by the Authority of Christ ▪ it had not been in the Power of man , to make or appoint any unto that Purpose , and the Church-State itself must have ceased . But this he hath done , Eph. 4.11 , 12. 1 Cor. 12.28 . ( 2 ) That Persons were to be interested in these Offices , according unto the Way and Means by him prescribed ; which were not such as depended on his own immediate , extraordinary actings , as it was with the former sort , but such as consisted in the Churches acting according to his Law , and in Obedience unto his commands . This Church-State was appointed by the Authority of Christ. The Direction which he gave in his own Person for Addresses unto the Church in case of Scandal , which is an obliging Institution for all Ages . ( Mat. 18.17 , 18 , 19 , 20. ) proves that he had appointed a Church-State , that should abide through them all . And when there was a Church planted at Jerusalem , there were not only Apostles in it , according to its first State , but Elders also , which respected its second State , that was approaching ; Act. 15.23 . The Apostles being in Office before that Church State , the Elders ordained in it . So chap. 11.30 . And the Apostles ordained Elders in every Church ; Act. 14.23 . Tit. 1.5 . 1 Tim. 5.17 . whom they affirmed to be made so by the Holy Ghost . Act. 20.28 . The Churches to whom the Apostle Paul wrote his Epistles , were such all of them , under the Rule of ordinary Officers . Phil 1.1 . Rules and Laws are given for their Ordination in all Ages ; Tit. 1. 1 Tim. 3. And the Lord Christ treateth from Heaven with his Churches , in this State and Order ; Rev. 1st . 2d . 3d. He hath promised his presence with them unto the Consummation of all things , Mat. 28.20 . chap. 18.20 . and assigned them their Duty until his Second Coming . 1 Cor. 11.26 . with other Evidences of the same Truth innumerable . Our Enquiry therefore is , Whereon the Continuation of this Church-State , unto the end of the World , doth depend ; what are the Causes ? What are the Means of it ? whence it becomes infallible and necessary . I must only premise , that our present Consideration is not so much de facto , as unto what hath fallen out in the World , unto our Knowledge and Observation , but de jure , or of a Right unto this Continuation . And this is such as makes it not only lawful for such a Church-State to be , but requires also from all the Disciples of Christ in a way of Duty , that it be always in actual Existence . Hereby there is a warrant given unto all believers , at all times to gather themselves into such a Church-State , and a Duty imposed on them so to do . The Reasons and Causes appointing and securing this Continuation , are of various sorts , the principal whereof , are these that follow . 1. The supreme Cause hereof , is the Father's Grant of a perpetual Kingdom in this World unto Jesus Christ , the Mediator and Head of the Church . Psal. 72.5 , 7 , 15 , 16 , 17. Isa 9.7 . Zech. 6.13 . This Grant of the Father , our Lord Jesus Christ pleaded as his Warranty for the Foundation and Continuation of the Church . Mat. 28 17 , 18 , 19 , 20. This Everlasting Kingdom of Jesus Christ , given him by the irrevocable Grant of the Father , may be considered three ways . ( 1 ) As unto the real Subjects of it , true Believers , which are the Object of the Internal , Spiritual Power , and Rule of Christ. Of these it is necessary , by vertue of this Grant and Divine Constitution of the Kingdom of Christ , that in every Age there should be some in the World , and those perhaps no small multitude , but such as the Internal Rule over them , may be Rightly and Honourably termed a Kingdom . For as that which formally makes them such Subjects of Christs , gives them no outward Appearance or Visibility , so if in a time of the universal prevalency of Idolatry , there were Seven thousand of these in the small Kingdom of Israel , undiscerned and invisible unto the most Eagle-eyed Prophet who lived in their days ; what number may we justly suppose to have been within the limits of Christs Dominions , which is the whole World , in the worst , darkest , most profligate and idolatrous times , that have passed over the Earth , since the first Erection of this Kingdom . This therefore is a fundamental Article of our Faith , that by vertue of this Grant of the Father , Christ ever had , hath , and will have in all Ages , some , yea a Multitude , that are the True , Real , Spiritual Subjects of his Kingdom . Neither the Power of Sathan , nor the Rage or fury of the World , nor the Accursed Apostacy of many , or of all visible Churches , from the purity and Holiness of his Laws can hinder , but that the Church of Christ in this sense , must have a perpetual continuation in this World. Mat. 16.18 . 2. It may be considered with respect unto the outward visible Profession of Subjection and Obedience unto him , and the Observation of his Laws . This also belongs unto the Kingdom granted him of his Father . He was to have a Kingdom in this World , though it be not of this World. He was to have it not only as unto its Being , but as unto its glory . The World and the worst of men therein , were to see and know , that he hath still a Kingdom and a Multitude of Subjects depending on his Rule . See the Constitution of it . Dan. 7.13 , 14. Wherefore it is from hence indispensibly and absolutely necessary , that there should at all times , and in all Ages , be ever an innumerable Multitude of them who openly profess Faith in Christ Jesus , and Subjection of Conscience unto his Laws and Commands . So it hath alwayes been , so it is , and shall for ever be in this World. And those who would on the one hand confine the Church of Christ in this notion of it , unto any one Church falling under a particular Denomination , as the Church of Rome , which may utterly fail : Or are ready on the other hand upon the supposed or real Errors or Miscarriages of them , or any of them , who make this Profession , to cast them out of their thoughts and affections , as those who belong not unto the Kingdom or the Church of Christ , are not onely injurious unto them , but Enemies unto the Glory and Honour of Christ. 3. This grant of the Father may be considered with respect unto particular Churches , or Congregations . And the end of these Churches is twofold . ( 1 ) That Believers as they are Internal , Spiritual , real Subjects of Christs Kingdom , may together act that Faith , and those Graces , whereby they are so , unto his Glory . I say it is , that true Believers may together and in Society , act all those Graces of the Spirit of Christ , wherein both as unto Faculty and Exercise , their internal Spiritual subjection unto Christ doth consist . And as this is that whereby the Glory of Christ in this World doth most eminently consist , namely , in the joynt exercise of the Faith and Love of true Believers ; so it is a principal means of the encrease and augmentation of those Graces in themselves , or their Spiritual Edification . And from this especial end of these Churches , it follows , that those who are Members of them , or b●long to them , ought to be Saints by calling , or such as are indued with those Spiritual Principles and Graces , in whose exercise Christ is to be Glorified . And where they are not so , the principal end of their Constitution is lost . So are those Churches to be made up Fundamentally and Materially of those who in their single capacity are Members of the Church Catholick invisible . ( 2 ) Their second end is , that those who belong unto the Church and Kingdom of Christ under the second consideration , as visibly professing subjection unto the Rule of Christ and Faith in him , may express that subjection in Acts and Duties of his Worship , in the Observance of his Laws and Commands , according unto his Mind and Will. For this alone can be done in particular Churches , be they of what sort they will , whereof we shall speak afterwards . Hence it follows that it belongs unto the Foundation of these particular Churches , that those who joyn in them , do it on a publick Profession of Faith in Christ , and Obedience unto him , without which this end of them also is lost . Those I say who make a visible Profession of the Name of Christ and their subjection unto him , have no way to express it regularly and according to his mind , but in these particular Churches , wherein alone those Commandments of his , in whose Observance our Profession consisteth , do take place ; being such Societies , as wherein the solemn Duties of his Worship are performed , and his Rule or Discipline is exercised . Wherefore this State of the Church also , without which both the other are imperfect , belongs unto the grant of the Father , whereby a perpetual Continuation of it is secured . Nor is it of any weight to object , that such hath been the Alterations of the State of all Churches in the World , such the visible Apostasy of many of them unto false Worship and Idolatry , and of others into a worldly carnal conversation , with vain Traditions innumerable , that it cannot be apprehended where there were any true Churches of this kind preserved and continued , but that there were an actual Intercision of them all . For I answer . ( 1 ) No Individual man , nay , no company of men that come together , can give a certain Account of what is done in all the World , and every place of it , where the Name of Christ is professed ; so as that what is affirmed of the State of all Churches , universally , is meer conjecture and surmize . ( 2 ) There is so great a readiness in most , to judge the Church-State of others , because in some things they agree not in Judgment or Practice , with what they conceive to belong thereunto as , obstructs a right Judgment herein . And it hath risen of late unto such a degree of Phrensy that some deny peremptorily the Church-State , and consequently the Salvation of all that have not Diocesan Bishops . Alass ! that poor men , who are known to others whether they are unto themselves or no , what is their Office , and what is their Discharge of it , should once think that the Being and Salvation of all Churches should depend on them , and such as they are . Yea some of the men of this persuasion , that Christians cannot be saved unless they comply with Diocesan Bishops , do yet grant that Heathens may be saved without the knowledge of Christ. ( 3 ) Whatever Defect there hath been de facto in the constitution of these Churches , and the celebration of Divine Worship in them , in any Places or Ages whatever , it will not prove that there was a total failure of them ; much less a Discontinuation of the Right of Believers to Reform and Erect them according unto the Mind of Christ. It is hence evident that the perpetual continuation of the Church-State instituted by Christ under the Gospel , depends originally on the Grant of the Kingdom unto him by his Father , with his Faithfulness in that Grant , and his Almighty Power to make it good . And they do but deceive themselves and trouble others , who think of suspending this continuation , on mean and low conditions of their own framing . 2. The Continuation of this Church State depends on the Promise of Christ himself to preserve and continue it . He hath assured us that he will so bui●d his Church on the Rock , that the Gates of Hell shall not prevail against it , Matth. 16.18 . Under what consideration soever the Church is here firstly intended , the whole State of it as before described , is included in the Promise ; If the Gates of Hell do prevail either against the Faith of sincere Believers , or the Catholick Profession of that Faith , or the expression of that Profession in the Duties and Ordinances to be observed in particular Churches , the Promise fails and is of no effect . 3. It depends on the Word or Laws of Christ , which gives Right and Title unto all Believers to congregate themselves in such a Church-State , with Rules and Commands for their so doing . Suppose ( 1 ) That there are a number of Believers , of the Disciples of Christ in any such place , as wherein they can assemble and unite themselves or joyn together in a Society for the Worship of God. ( 2 ) That they are as yet in no Church State , nor do know or own any Power of men that can put them into that State ; I say the Institution of this Church-State by the Authority of Christ , his Commands unto his Disciples , to observe therein whatever he hath commanded , and the Rules he hath given whereby such a Church-State is to be erected , what Officers are to pre●ide therein , and what other Duties belong th●reunto , is Warranty sufficient for them to joyn themselves in such a S●ate . Who shall make it unlawful for the Disciples of Christ to obey the Commands of their Lord and Master ? Who shall make it lawful for them to neglect what he requires at any time ? Wherever therefore men have the Word of the Scrip●ure to teach them their Duty , it is lawful for them to comply with all the commands of Christ contained therein . And whereas there are many Priviledges and ●owers accompanying this Church-State , and those who are in●erested therein are as such , the especial Object of many Divine Promises , this Word and Law of Christ doth make a conveyance of them all unto those who in Obedience unto his institutions and commands do enter into that State , by the way & means that he hath appointed . Whilst we hear ●im , according to the reiterated Direction given us from Heaven , whilst we do and observe all that he hath commanded us , we need not fear that promised Presence of his with us , which brings along with it all Church Power and Priviledges also . Wherefore this State can have no Intercision , but on a supposition that there are none in the World who are willing to obey the commands of Christ , which utterly overthrows the very Being of the Church Catholick . 4. It depends on the Communication of Spiritual Gifts , for the Work of the Ministry , in this Church-State , as is expresly declared ; Ephes. 4.8.11 , 12 , 13 , 14 , 15. The continuation of the Church as unto the Essence of it , depends on the Communication of saving Grace . If Christ should no more give of his Grace and Spirit unto men , there would be no more Church in the World , as unto its internal Form and Essence . But the continuation of the Church as it is Organical , that is , a Society Incorporated according unto the mind of Christ , with Rulers and Officers , for the Authoritative Administration of all its concerns , especially for the Preaching of the Word and Administration of the Sacraments , depends on the Communication of Spiritual Gifts and Abilities . And if the Lord Jesus Christ should with-hold the Communication of Spiritual Gifts , this Church-State must cease . An Image of it may be Erected , but the true Church State will fail ; for that will hold no longer , but whilst the whole Body , fitly joyn'd together , and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of th● Body , and the edifying of it self in Love. Ephes. 4.16 . whilst it holds the Head , &c. Col. 2.19 . such dead lifeless Images are many Churches in the World. But this Communication of Spiritual Gifts unto the use of his Disciples , to the end of the World , the Lord Christ hath taken the charge of on himself , as he is Faithful in the Administration of his Kingly Power . Ephes. 4.18.11 , 12 , 13 , 14. Whereas therefore the Lord Christ in the Exercise of his Right and Power on the grant of the Father of a perpetual visible Kingdom in this World ; and the Discharge of his own promise ; hath ( 1 ) Appointed the ordinary Offices which he will have continue in his Church by an unalterable Institution ; ( 2 ) Ordained that Persons shall be called and set apart unto those Offices , and for the Discharge of that Work and those Duties , which he hath declared to belong thereunto ; ( 3 ) Furnished them with Gifts and Abilities for this Work , and declared what their spiritual Qualifications and moral Endowments ought to be ; ( 4 ) Made it the Duty of Believers , to observe all his Institutions and Commands , whereof those which concern the Erection and Continuance of this Church-State are the principal ; and ( 5 ) Hath in their so doing , or their Observance of all his Commands , promised his presence with them , by which as by a Charter of Right he hath conveyed unto them , an Interest in all the Power , Priviledges , and Promises that belongs unto this State ; it is evident that its perpetual continuation , depends hereon ; and is secured hereby . He hath not left this great concernment of his Glory unto the Wills of men , or any Order they shall think meet to appoint . Lastly ; As a means of it , it depends on three things in Believers themselves . ( 1 ) A due sense of their Duty to be found in Obedience unto all the Commands of Christ. Hereby they find themselves indispensibly obliged unto all those things which are necessary unto the continuation of this State ; and that all Believers should absolutely at any time live in a total neglect of their Duty , though they may greatly mistake in the manner of its performance , is not to be supposed , ( 2 ) The Instinct of the new Creature and those in whom it is , so associate themselves in holy Communion , for the joynt and mutual exercise of those Graces of the Spirit which are the same , as unto the Essence of them , in them all . The Laws of Christ in , and unto his Church , as unto all outward Obedience , are suited unto those inward Principles and Inclinations , which by his Spirit and Grace , he hath implanted in the Hearts of them that believe . Hence his Yoke is easy , and his Commandments are not grievous . And therefore none of his true Disciples since he had a Church upon the Earth did , or could satisfy themselves in their own Faith and Obedience , singularly and personally ; but would venture their lives and all that was dear unto them , for Communion with others , and the associating themselves with them of the same Spirit and way , for the observance of the Commands of Christ. The Martyrs of the Primitive Churches of old , lost more of their Blood and Lives for their Meetings and Assemblies , than for personal Profession of the Faith , and so also have others done under the Roman Apostacy . It is an usual Plea among them who ingage in the Persecution or Punishment of such as differ from them ; that if they please they may keep their Opinions , their Consciences and Faith unto themselves , without Meetings for Communion or publick Worship . And herein they suppose they deal friendly and gently with them . And this is our present Case . It is true indeed as Tertullian observed of old , that men in these things have no Power over us , but what they have from our own Wills ; we willingly choose to be , and to continue , what they take advantage to give us trouble for . And it is naturally in our Power , to free our selves from them and their Laws , every day . But we like it not ; we cannot purchase outward Peace and Quietness at any such rate . But as was said , the inward Instinct of Believers , from the same Principles of Faith , Love , and all the Graces of the Spirit , in them all , doth efficaciously lead and incline them unto their joynt exercise in Societies , unto the Glory of Christ , and their own Edification , or encrease of the same Graces in them . When this appears to be under the Guidance of the Commands of Christ , as unto the ways of Communion lead unto , and to consist in a compliance therewithal ; they find themselves under an indispensible Obligation unto it Nor hath the Lord Christ left them liberty to make a Composition for their outward Peace , and to purchase Quietness , with foregoing any part of their Duty herein . This therefore I say , is a Means and Cause on the part of Believers themselves of the continuation of this Church-State . For this Instinct of Believers , leading them unto Communion , which is an Article of our Faith , in conjunction with the Law and Commands of Christ , giving direction how , and in what ways it is to be attained , and exercised , binds and obliges them unto the continuation of this State ; and the decay of this inward Principle in them that profess Christian Religion , hath been the great and almost only ground of its neglect . 3. The open Evidence there is , that sundry Duties required of us in the Gospel , can never be performed in a due manner , but where Believers are brought into this State , which that they should enter into , is therefore in the first place required of them ; what these Duties are will afterwards appear . On these sure Grounds is founded the Continuation of the Gospel Church-State , under ordinary Officers after the Decease of the Apostles ; and so far secured , as that nothing needs be added unto them for that end . Do but suppose that the Lord Christ yet liveth in Heaven in the Discharge of his Mediatory Office ; that he hath given his Word for a perpetual Law unto all his Disciples , and a Charter to convey Spiritual Priviledges unto them ; that he abides to Communicate Gifts for the Ministry unto men , and that there are any Believers in the World , who know it to be their Duty to yield Obedience unto all the Commands of Christ. and have any internal Principle enclining them to that which they profess to believe as a fundamental Article of their Faith , namely , the Communion of Saints , and no man is desired to prove the certainty and necessity of the continuance of this State. But there are some who maintain that the Continuation and Preservation of this Church State , depends solely on a successive Ordination of Church Officers , from the Apostles , and so down throughout all Ages unto the end of the World. For this they say is the only means of conveying Church Power from one time to another ; so as that if it fail , all Church-State , Order , and Power must fall , never in this World to be recovered . There is they say a Flux of Power through the hands of the Ordainers , unto the Ordained , by vertue of their outward Ordination , whereon the Being of the Church doth depend . Howbeit those who use this Plea , are not at all agreed about those things which are essential in , and unto this successive Ordination . Some think that the Lord Christ committed the Keys of the Kingdom of Heaven unto Peter only , and he to the Bishop of Rome alone , from whose Person therefore all their Ordination must be derived . Some think , and those on various Grounds , that it is committed unto all and only Diocesan Bishops , whose Being and Beginning are very uncertain . Others require no more unto it , but that Presbyters be ordained by Presbyters ; who were rejected in their Plea , by both the former sorts ; and other differences almost innumerable among them who are thus minded might be reckoned up . But whereas this whole Argument about Personal successive Ordination , hath been fully handled . and the Pretences of it disproved by the chiefest Prot●stant Writers against the Papists ; and because I design not an Opposition unto what others think and do , but the Declaration and Confirmation of the Truth in what we have proposed to insist upon , I shall very briefly discover the falseness of this Pretence , and pass on unto what is principally intended in this Discourse . 1. The Church is before all its ordinary Officers ; and therefore its continuation cannot depend on their successive Ordination . It is so as essentially considered , though its being Organical is Simultaneous with their Ordination . Extraordinary Officers were before the Church , for their Work was to call , gather , and erect it out of the World. But no ordinary Officers can be , or ever were ordained but to a Church in Being . Some say they are ordained unto the universal visible Church of Professors ; some unto the particular Church wherein their Work doth lye ; but all grant that the Church-State whereunto they are ordained , is antecedent unto their Ordination . The Lord Christ could , and did ordain Apostles and Evangelists , when there was yet no Gospel Church , for they were to be the Instruments of its Calling and Erection . But the Apostles neither did , nor could ordain any ordinary Officers , until there was a Church or Churches , with respect whereunto they should be ordained . It is therefore highly absurd to ascribe the continuation of the Church unto the successive Ordination of Officers , if any such thing there were ; seeing this successive Ordination of Officers depends solely on the continuation of the Church . If that were not secured on other Foundations , this successive Ordination would quickly tumble into dust . ( Yea this successive Ordination , were there any such thing appointed , must be an Act of the Church it self , and so cannot be the means of communicating Church Power unto others . A successive Ordination in some sense may be granted , namely , that when those who were ordained Officers in any Church do dye that others be ordained in their steads , but this is by an Act of Power in the Church it self , as we shall manifest afterwards . ) 2. Not to treat of Papal succession ; the limiting of this successive Ordination , as the only way and means of Communicating Church Power , and so of the Preservation of the Church-State , unto Diocesan Prelates or Bishops , is built on so many inevident Presumptions and false Principles , as will leave it altogether uncertain whether there be any Church-State in the World or no. As ( 1 ) That such Bishops were ordained by the Apostles , which can never be proved . ( 2 ) That they received Power from the Apostles to ordain others and Communicate their whole Power unto them by an Authority , inherent in themselves alone ; yet still reserving their whole Power unto themselves also , giving all , and retaining all at the same time ; which hath no more of Truth than the former , and may be easily disproved . ( 3 ) That they never did , nor could any of them forfeit this Power , by any crime or error , so as to render their Ordination invalid , and interrupt the succession pretended . ( 4 ) That they all ordained others in such manner and way , as to render their Ordination valid ; whereas multitudes were never agreed , what is required thereunto . ( 5 ) That whatever Heresy , Idolatry , Flagitiousness of life , Persecution of the true Churches of Christ , these Prelatical Ordainers might fall into , by whatever Arts , Simoniacal Practices , or false Pretences unto what was not , they came themselves into their Offices , yet nothing could deprive them of their Right of Communicating all Church Power unto others by Ordination . ( 6 ) That Persons so ordained , whether they have any call from the Church or no ; whether they have any of the Qualifications required by the Law of Christ in the Scripture to make them capable of any Office in the Church , or have received any Spiritual Gifts from Christ for the Exercise of their Office and Discharge of their Duty ; whether they have any Design or no , to persue the ends of that Office which they take upon them ; yet all is one , being any way Prelatically ordained Bishops , they may ordain other and so the successive Ordination is preserved . And what is , this but to take the Rule of the Church out of the hand of Christ ; to give Law unto him , to follow with his Approbation , the actings of men besides , and contrary to his Law and Institution , and to make Application of his Promises unto the vilest of men , whether he will or no. ( 7 ) That it is not lawful for Believers or the Disciples of Christ to yield Obedience unto his Commands , without this Episcopal Ordination , which many Churches cannot have , and more will not , as judging it against the Mind and Will of Christ. ( 8 ) That one Worldly , Ignorant , Proud , sensual Beast , such as some of the Heads of this successive Ordination , as the Popes of Rome , have been , should have more Power and Authority from Christ to preserve and continue a Church-State by Ordination , than any the most holy Church in the World , that is , or can be gathered according to his mind ; with other unwarrantable Presumptions innumerable . 3. The pernicious consequences that may ensue on this Principle , do manifest its Inconsistency with what our Lord Jesus Christ hath ordained unto this end of the continuation of his Church . I need not reckon them upon the surest Probabilities . There is no room left for fears of what may follow hereon , by what hath already done so . If we consider whither this successive Ordination , hath already led a great part of the Church , we may easily judge what it is meet for . It hath I say , led men , for Instance in the Church of Rome , into a Presumption of a good Church-State in the loss of Holiness and Truth , in the Practice of false Worship and Idolatry , in the Persecution and Slaughter of the faithful Servants of Christ ; unto a State plainly Antichristian . To think there should be a Flux and Communication of Heavenly and Spiritual Power , from Jesus Christ and his Apostles in , and by the hands and Actings of Persons ignorant , Simoniacal , Adulterous , Incestuous , Proud , Ambitious , Sensual , presiding in a Church-State never appointed by him , immersed in false and Idolatrous Worship , persecuting the true Church of Christ , wherein was the true succession of Apostolical Doctrine and Holiness , is an Imagination for men who embrace the shadows and appearances of things , never once seriously thinking of the true nature of them . In brief , it is in vain to derive a Succession whereon the Being of the Church should depend , through the presence of Christ with the Bishops of Rome , who for an 100 years together , from the year 900 to a 1000 , were Monsters for Ignorance , Lust , Pride , and Luxury ; as Baronius acknowledgeth . A. D. 912.5.8 . Or by the Church of Antioch , by Samosatenus , Eudoxius , Gnapheus , Severus , and the like Hereticks . Or in Constantinople , by Macedonius , Eusebius , Demophilus , Anthorinus , and their Companions : Or at Alexandria ; by Lucius , Dioscurus , Aelurus , Sergius , and the rest of the same sort . 4. The principal Argument whereby this conceit is fully discarded , must be spoken unto afterwards . And this is the due consideration of the proper subject of all Church-Power , unto whom , it is originally , formally and radically given and granted by Jesus Christ. For none can communicate this Power unto others , but those who have received it themselves from Christ , by vertue of his Law and Institution . Now this is the whole Church , and not any Person in it , or Prelate over it . Look whatever constitutes it a Church , that gives it all the Power and Priviledge of a Church ; for a Church is nothing but a Society of professed Believers , enjoying all Church Power and Priviledges , by vertue of the Law of Christ. Unto this Church which is his Spouse doth the Lord Christ commit the Keys of his House , by whom they are delivered into the hands of his Stewards so far as their Office requires that Trust. Now this ( which we shall afterwards more fully confirm ) is utterly inconsistent with the committing of all Church Power unto one Person by vertue of his Ordination by another . Nothing that hath been spoken doth at all hinder or deny , but that where Churches are rightly constituted , they ought in their Offices , Officers , and Order to be preserved by a successive Ordination of Pastors and Rulers , wherein those who actually preside in them , have a particular Interest in the orderly communication of Church-Power unto them . CHAP. IV. The Especial Nature of the Gospel Church-State appointed by Christ. THE Principal Enquiry which we have thus far prepared the way unto , and whereon all that ensues unto it doth depend , is concerning the especial Nature of that Church-State , Rule , and Order , which the Lord Christ hath Instituted under the Gospel , of what sort and kind it is . And hereunto some things must be premised . 1. I design not here to oppose , nor any way to consider such Additions as men may have judged necessary to be added unto that Church-State which Christ hath appointed , to render it , in their apprehension , more useful unto its ends , than otherwise it would be . Of this sort there are many things in the World , and of a long season have been so . But our present Business is to prove the Truth , and not to disprove the conceits of other men . And so far as our Cause is concerned herein , it shall be done by it self , so as not to interrupt us in the declaration of the Truth . 2. Whereas there are great contests about Communion with Churches , or Separation from them , and mutual charges of Impositions and Schisms thereon , they must be all regulated by this Enquiry ; namely , what is that Church State which Christ hath prescribed . Herein alone is Conscience concerned as unto all Duties of Ecclesiastical Communion . Neither can a cha●ge of Schism be managed against any , but on a supposition of Sin , with respect unto that Church-State and Order which Christ hath appointed . A Dissent from any thing else , however pretended to be useful , yea advantageous unto Church Ends , must come under other prudential considerations . All which shall be fully proved , and vindicated from the exceptions of Dr. St. 3. There have been , and are in the World , several sorts of Churches of great Power and Reputation , of several Forms and Kinds , yet contributing Aid to each other , in their respective stations ; As ( 1 ) The Papal Church which pretends it self to be Catholick or Universal , comprehensive of all true Believers or Disciples of Christ , united in their Subjection unto the Bishop of Rome . ( 2 ) There were of old , and the shadow of them is still remaining , Churches called Patriarchal , first 3 , then 4 , then 5 of them , whereinto all other Churches and professed Christians in the Roman World were distributed , as unto a Dependance on the Authority , and Subjection to the Jurisdiction , and Order of the Bishops of 5 principal Cities of the Empire , who were thereon called Patriarks . ( 3 ) Various Divisions under them , of Archiepiscopal or Metropolitical Churches ; and under them of those that are now called Diocesan , whose bounds and limits were fixed and altered according to the Variety of Occasions and Occurrences of things in the Nations of the World. What hath been the Original of all these sorts of Churches , how from Parochial Assemblies , they grew up by the Degrees of their Descent now mentioned , into the height and center of Papal Omnipotency , hath been declared elsewhere sufficiently . 4. Some there are , who plead for a National Church-State , arising from an Association of the Officers of particular Churches , in several Degrees , which they call Classical and Provincial , until it extend it self unto the limits of an whole Nation , that is one civil Body , depending as such on its own supreme Ruler and Law. I shall neither examine nor oppose this Opinion ; there hath been enough , if not too much already disputed about it . But 5. The visible Church-State which Christ hath instituted under the New Testament , consists in an especial Society or Congregation of professed Believers , joyned together according unto his Mind , with their Officers , Guides , or Rulers whom he hath appointed , which do , or may meet together for the celebration of all the Ordinances of Divine Worship , the professing and authoritatively proposing the Doctrine of the Gospel , with the Exercise of the Discipline prescribed by himself , unto their own mutual Edification , with the Glory of Christ , in the Preservation and Propagation of his Kingdom in the World. The things observable in this Description , and for the farther Declaration of it , are ; ( 1 ) The Material cause of this Church , or the Matter whereof it is composed ; which are visible Believers . ( 2 ) The formal Cause of it , which is their voluntary Coalescency into such a Society or Congregation , according to the mind of Christ. ( 3 ) The End of it , is presential , local Communion , in all the Ordinances and Institutions of Christ , in Obedience unto him , and their own Edification . ( 4 ) In particular these ends are , ( 1 ) The Preaching of the Word , unto the Edification of the Church it self , and the Conversion of others . ( 2 ) Administration of the Sacraments , or all the Mystical Appointments of Christ in the Church . ( 3 ) The Preservation and Exercise of Evangelical Discipline . ( 4 ) Visibly to profess their Subjection unto Christ in the World , by the observation of his commands . ( 5 ) The Bounds and Limits of this Church , are taken from the number of the Members , which ought not to be so Small , as that they cannot observe , and do all that Christ hath commanded in due Order ; nor yet so Great as not to meet together for the Ends of Institution of the Church before mentioned . ( 6 ) That this Church in its compleat State , consists of Pastors , or a Pastor and Elders , who are its Guides and Rulers , and the Community of the Faithful under their Rule . ( 7 ) That unto such a Church , and every one of them , belongs of Right all the Priviledges , Promises and Power that Christ doth give and grant unto the Church in this World. These and sundry other things of the like Nature shall be afterwards spoken unto in their Order , according unto the Method intended in the present Discourse . Two things I shall now proceed unto . ( 1 ) To prove that Christ hath appointed this Church-State under the Gospel , namely , of a particular or single Congregation . ( 2 ) That he hath appointed no other Church State that is inconsistent with this , much less that is destructive of it . 1. Christ appointed that Church-State which is meet and accommodated unto all the ends which he designed in his Institution of a Church . But such alone is that Church Form and Order that we have proposed . In Christs Institution of the Church , it was none of his ends , that some men might be thereby advanced to Rule , Honour , Riches , or secular Grandeur ; but the direct contrary , Matth. 20.25 , 26 , 27 , 28. Nor did he do it , that his Disciples might be ruled and governed by force or the Laws of men ; or that they should be obstructed in the exercise of any Graces , Gifts , or Priviledges that he had purchased for them , or would bestow on them . And to speak plainly , ( let it be despised by them that please ) this cannot greatly value that Church-State which is not suited , to guide , excite and direct the exercise of all Evangelical Graces unto the Glory of Christ in a due manner . For , to propose peculiar and proper objects for them , to give peculiar motives unto them , to limit the seasons and circumstances of their exercise , and regulate the manner of the Performance of the Duties that arise from them , is one principal End of their Institution . It would be too long to make a particular enquiry into all the ends for which the Lord Christ appointed this Church-State , which indeed are all the Duties of the Gospel , either in themselves , or in the manner of their Performance . We may reduce them unto these three general Heads . 1. The p●ofessed Subjection of the Souls and Consciences of Believers unto his Authority , in their Observance of his Commandments . He requireth that all who are baptized into his Name , be taught to do , and observe all things whatever he commanded . Matth. 28.18 , 19 , 20. And God is to be Glorified not only in their Subjection , but in their professed Subjection unto the Gospel of Christ. 2 Cor. 19.13 . Having given an express charge unto his Disciples , to make publick Profession of his Name , and not to be deterred from it by shame or fear of any thing that may befal them on the account thereof , and that on the Penalty of his disowning them before his Heavenly Father , Matth. 8.33 , 34 , 35 , 36 , 37 , 38 , Matth. 10.33 ; He hath appointed this Church-State , as the way and means whereby they may joyntly , and visibly make profession of this their Subjection to him , Dependance on him , and Freedom in the Observation of all his commands . He will not have this done , singly , and personally only , but in Society and conjunction . Now this cannot be done in any Church-State imaginable , wherein the Members of the Church cannot meet together for this end , which they can only do in such a Church as is Congregational . 2. The joynt celebration of all Gospel Ordinances and Worship , is the great and principal End of the Evangelical Church State. How far this is directed unto by the Law of Nature was before declared . Man was made for Society in things natural and civil , but especially in things Spiritual , or such as concern the Worship of God. Hereon depends the n●cess●●y of par●i●ular Churches , or Societ●es for Divine Worship . And this is declared to be the End of the Churches instituted by Christ. Act. 2 42. 1 Cor. 11.20 1 Cor. 5.4 , 5. 1 Tim. 2.1 , 2. as also of the Institution of Officers in the Church , for the Solemn Administration of the Ordinances of this Worship . And the Reasons of this Appointment are intimated in the Scripture ; as ( 1 ) That it might be a way for the joynt Exercise of the Graces and Gifts of the Spirit ; as was in general before mentioned . The Lord Christ g●ves both his Grace and his Gifts in great variety of measures . Ephes. 4.7 . But the manifestation of the Spirit is given unto every man to profit withal ; 1 Cor. 12.7 , 8. He gives neither of them unto any meerly for themselves . Saving Grace is firstly given for the good of him that receives it ; but respect is had in it unto the good of others ; and the Lord Christ expects such an exercise of it , as may be to others advantage . And the first End of Gifts is the Edification of others ; and all that do receive them are thereby , and so far , Stewards of the manifold Grace of God. 1 Pet. 4.10 . Wherefore for the due exercise of these Gifts and Graces unto his Glory , and their proper ends , he hath appointed particular Congregations , in whose Assemblies alone , they can be duely exercised , ( 2 ) Hereby all his Disciples are mutually edified ; that is , encreased in Light , Knowledge , Faith , Love , Fruitfulness in Obedience , and conformity unto himself . This the Apostle affirms to be the especial End of all Churches , their Offices , Officers , Gifts , and Order . Ephes. 4.12 , 13 , 14 , 15 , 16. And again ; 2.19 . No Church-State that is not immediately suited unto this End , is of his Institution . And though others may in general pretend unto it , besides that of particular Congregations , it were to be wished that they were not obstructive of it , or were any way fitted or useful unto it . ( 3 ) That he might hereby express and testify his promised Presence with his Disciples unto the end of the World ; Matth. 28.20 . Matth. 18.20 . Rev. 1.13 . It is in their Church Assemblies , and in the Performance of his Holy Worsh●p that he is present with his Disciples according unto his Promise . ( 4 ) In these Churches thus exercised in the holy Worship of God , he gives us a Resemblance and Representation of the great Assembly above , who Worship God continually before his Throne , which is too large a Subject here to insist upon . And to manifest that Assemblies of the whole Church , at once and in one place , for the Celebration of Divine Worship , is of the Essence of a Church , without which it hath no real Being ; when God had instituted such a Church Form , as wherein all the Members of it could not ordinarily come together every week for this end ; yet he ordained that , for the Preservation of their Church-State , three times in the year the Males ( which was the circumcised Church ) should appear together in one place , to celebrate the most Solemn Ordinances of his Worship . Exod. 23.14 . Chap. 34 23. Deut. 16.16 . All those Difficulties which arose from the extent of the Limits of that Church unto the whole Nation , being removed , these Meetings of the whole Church for the Worship of Go● become a continual Duty ; and when they cannot be observed in any Church , the State or kind of it is not instituted by Christ. 3. The third End of the Institution of the Gospel Church-State is the Exercise and Preservation of the Discipline appointed by Christ to be observed by his Disciples . The Antients do commonly call the whole Religion of Christianity , by the Name of the Discipline of Christ , that is , the Faith and Obedience which he hath prescribed unto them , in Contradistinction , and Opposition unto the Rules and Prescriptions of all ●hilosophical Societies . And it is that , without which the Glory of ●hristian Religion can in no due manner be preserved . The especial Nature of it shall be afterwards fully spoken unto For the use of the present Argument I shall only speak unto the Ends of it , or what it is that the Lord Christ designeth in the Institution of it ; and these things may be referred unto 4 Heads . 1. The Preservation of the Doctrine of the Gospel in its Purity , and Obedience unto the Commands of Christ in its Integrity . For the First ; the Scripture is full of Predictions , all confirmed in the Event , that after the days of the Apostles , there should be various Attempts to wrest , corrupt , and pervert the Doctrine of the Gospel , and to bring in pernitious Errors and Heresies . To prevent , or reprove , and remove them , is no small Part and Duty of the Ministerial Office in the Dispensation of the Word ▪ But whereas those who taught such perverse things , did for the most part arise at first in the Churches themselves ; Act. 20.30 . 2 Pet. 2.1 . 1 John 2.19 . as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves , so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught , Rev. 2.2.14 ▪ 20. 3 Joh. 8.9 . Gal. 5.12 . And so also it was with respect unto Schisms and Divisions that might fall out in the Church . The way of suppressing things of this Nature by external force , by the Sword of Magistrates , in Prisons , Fines , Banishments , and Death , was not then thought of , nor directed unto by the Lord Jesus Christ ; but is highly dishonourable unto him , as though the ways of his own appointment , were not sufficient for the Preservation of his own Truth , but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked , Prophane , and ignorant of the Truth , for that end . And hereunto belongeth the Preservation of his Commands , in the Integrity of Obedience . For he appointed that hereby care should be taken , of the Ways , Walkings , and Conversation of his Disciples , that in all things it should be such as became the Gospel . Hence the exercise of this Discipline he orda●ned to consist in Exhortations , Admonitions , Reproofs , of any that shou●d offend in things Moral or of his especial Institut●on , with the total Rejection of them were obstinate in their Offences ; as we shall see afterwards . 2. The second End of it was to preserve Love entire among his Disciples . This was that which he gave in especial charge unto all that should believe in his Name , taking the Command of it to be his own in a peculiar manner , and declaring our Observance of it , to be the principal Pledge and Evidence of our being his Disciples . For although mutual Love be an old Commandment , belonging both unto the Moral Law , and sundry Injunction under the Old Testament ; yet the Degrees and Measure of it , the Ways and Duties of its exercise , the Motives unto it , and Reasons for it , were wholly his own , whereby it becomes a new Commandment , also . For the preservation and continuance of this Love , which he lays so great weight upon , was this Discipline appointed , which it is several ways effectual towards . As ( 1 ) In the Prevention or Removal of Offences that might arise among Believers , to the impeachment of it ; Matth. 18.15 , 16 , 17 , ( 2 ) In that Watch over each other with mutual Exhortations and Admonitions , without which this Love let men pretend what they please , will not be preserved . That which keepeth either Life or Soul in Christian Love , consists in the exercise of those Graces mutually and the Discharge of those Duties , whereby they may be Partakers of the fruits of Love in one another . And for the most part , those who pretend highly unto the Preservation of Love , by their coming to the same Church who dwell in the same Parish , have not so much as the carcase , nay not a shadow of it . In the Discipline of the Lord Christ it is appointed that this Love , so strictly by him enjoyned unto us , so expressive of his own Wisdom and Love , should be preserved , continued and encreased , by the due and constant Discharge of the Duties of mutual Exhortation , Admonition , Prayer , and watchful care over one another . Rom. 15.14 . 1 Thes. 5 11 , 12. 2 Thes. 3.15 . Heb. 3.12 , 13. Ch. 12.15 , 16. 3. A third End of it , is , that it might be a due Representation of his own Love , Care , Tenderness , Patience , Meekness , in the acting of his Authority in the Church . Where this is not observed and designed in the exercise of Church Discipline , I will not say it is Antichristian , but will say , it is highly injurious and dishonourable unto him . For all Church Power is in him , and derived from him ; nor is there any thing of that nature which belongs unto it , but it must be acted in his Name , and esteemed both for the manner and matter of it , to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline , in a worldly frame of Spirit , with Pride and Passion , by tricks of Laws and Canons , in Courts Forein to the Churches themselves which are pretended to be under this Discipline , it is a woful and scandalous Representation of Christ his Wisdom , Care and Love towards his Church . But as for his Discipline he hath ordained , that it shall be exercised in , and with Meekness , Patience , Gentleness , evidence of Zeal for the good and compassion of the Souls of men , with Gravity and Authority , so as that therein , all the holy Affections of his mind towards his Church , or any in it , in their mistakes , failings , and miscarriages , may be duly represented , as well as his Authority acted among them . Isa. 40.11 ▪ 2 Cor. 10.1 ▪ Gal. 5.22.23 . 1 Thes. 2.7 . 2 Tim. 2.24 , 25 , 26. Jam. 3.17 . 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment , wherein the whole Church shall be judged before the Throne of Christ Jesus . For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church ; nor may any man pronounce any Sentence , but what he believeth that Christ himself would pronounce were he visibly present , and what is according to his mind as declared in his Word . Hence Tertullian calls the Sentence of Excommunication in the Church , futuri judicii praejudicium ; A Representation of the future Judgment . 4. In all that Degeneracy which the Christian professing Church , hath fallen into , in Faith , Worship , and Manners , there is no Instance can exceed the corruption of this Divine Institution . For that which was the Honour of Christ and the Gospel , and an effectual means to represent him in the Glory of his Wisdom and Love , and for the Exercise of all Graces in the Church , unto the blessed Ends now declared ; was turned into a Domination , Earthly and Secular , Exercised In a Prophane , Litigious , Unintelligible Process , according unto the Arts , Ways , and Terms of the worst of Law Courts , by Persons for the most part remote from any just Pretence of the least Interest in Church Power , on causes and for ends , forein unto the Discipline of the Gospel , by a Tyranny over the Consciences , and over the Persons of the Disciples of Christ , unto the Intolerable scandal of the Gospel , and Rule of Christ in his Church , as is evident in the State and Rule of the Church of Rome . As these are the general Ends of the Institution of a Church-State under the Gospel , and in Order unto them , it is a great Divine Ordinance for the Glory of Christ , with the Edification and Salvation of them that do believe . Wherefore that Church-State which is suited unto these Ends , is that which is appointed by Christ ; and whatever kind of Church or Churches is not so , primarily , and as such , are not of his Appointment . But it is in Congregational Churches alone , that these things can be done and observed . For unto all of them there are required Assemblies of the whole Church ; which wherever they are , that Church is Congregational . No such Churches as those mentioned before , Papal , Patriarchical , Metropolitical , Diocesan , or in any way National , are capable of the Discharge of these Duties , or attaining of these Ends. If it be said , that what they cannot do in themselves ; as that they cannot together in one place profess , and express their Subjection unto the Commands of Christ , they cannot have personal Communinion in the Celebration of Gospel Ordinances of Worship , nor exercise Discipline in one Body and Society ; they can yet do the same things otherwise ; partly in single Congregations appointed by themselves , and partly in such ways for the Administration of Discipline , as are suited unto their State and Rule ; that is , by Ecclesiastical Courts , with Jurisdiction over all Persons or Congregations belonging unto them , it will not help their Cause . For ( 1 ) Those Particular Congregations wherein these things are to be observed , are Churches , or they are not . If they are Churches , they are of Christs Appointment , and we obtain what we aim at ; nor is it in the Power of any man to deprive them of any thing that belongs unto them as such ; if they are not , but Inventions and Appointments of their own , then that which they say is this ; that what is absolutely necessary unto the due Observation of the Worship of God , and unto all the Ends of Churches , being not appointed by Christ , is by them provided for , appointed and ordained ; which is to exalt themselves in Wisdom and Care above him , and to place themselves in a nearer Relation to the Church than he . To grant that many of those things which are the Ends for which any Church-State under the Gospel is appointed , cannot be performed or attained but in , and by particular Congregations , and yet to deny that those particular Congregations are of Christs Institution , is to speak contradictions , and at the same time to affirm , that they are Churches , and are not Churches . ( 2 ) A Church is such a Body or Society , as hath Spiritual Power , Priviledges and Promises annexed unto it , and accompanying of it . That which hath not so , as such , is no Church . The particular Congregations mentioned have this Power , with Priviledges , and Promises , belonging to them , or they have not . If they have not , they are no Churches , at least no compleat Churches , and there are no Churches in the Earth , wherein those things can be done , for which the Being of Churches was Ordained , as namely , the joynt Celebration of Divine Worship by all the Members of them . If they have such Power , I desire to know from whence or whom they have it ; if from Christ then are they of his Institution ; and who can divest them of that Power , or any part of it ? That they have it from men , I suppose will not be pretended . ( 3 ) As unto that way of the Exercise of Discipline suited unto any other Church-State but that which is Congregational , we shall consider it afterwards . ( 4 ) What is done in particular Congregations , is not the Act of any greater Church ; as a Diocesan or the like . For whatever acts any thing , acts according unto what it is ; but this of joynt Worship and Discipline in Assemblies , is not the Act of such a Church , according unto what it is ; for so it is impossible for it to do any thing of that Nature . But thus it is fallen out . Some men under the Power of a Tradition that particular Congregations were originally of a Divine Institution , and finding the absolute necessity of them , unto the joynt Celebration of Divine Worship , yet finding what an Inconsistency with their Interest , and some other Opinions which they have imbibed , should they still be acknowledged to be of the Institution of Christ , seeing thereon the whole ordinary Power given by Christ unto his Church must reside in them , they would now have them to be only conveniences for some Ends of Worship of their own finding out . Some thing they would have like Christs Institution , but his it shall not be , which is an Image . 2. The very Notation of the Word doth determine the sense of it unto a particular Congregation . Other things may in Churches , as we shall see afterwards , both in the Rule and Administration of the Duties of Holy Worship , be ordered and disposed in great variety . But whilst a Church is such as that ordinarily , the whole Body in its Rulers and those that are Ruled , do assemble together in one place , for the Administration of Gospel Ordinances , and the Exercise of Discipline , it is still one single Congregation , and can be neither Diocesan , Provincial , nor National . So that although the Essence of the Church doth not consist in actual Assemblies ; yet are they absolutely necessary unto its constitution in exercise . Hence is the Name of a Church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Old Testament , is to Congregate , to Assemble , to call and meet together , and nothing else . The LXX render it mostly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to congregate in a Church Assembly ; and sometimes by other Words of the same importance ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so they do the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; seldom by any other word , but where they do so , it is always of the same Signification . Wherefore this Word signifies nothing but a Congregation which Assembles for the Ends and Uses of it , and Acts its Duties and Powers ; so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , in the New Testament . It may be sometimes applied unto that whose Essence is not denoted thereby , as the Church Catholick invisible , which is only a Mystical Society or Congregation . But wherever it is used to denote an outward visible Society , it doth connote their Assemblies together , in one . It is frequently used for an Actual Assembly . Act. 19.32 , 39 , 40. which was the signification of it in all Greek Writers . 1 Cor. 14.3 , 4. And sometimes it is expresly affirmed , that it met together in the same place ; 1 Cor. 14 , 23. Wherefore no Society that doth not congregate ; the whole Body whereof doth not meet together , to Act its Powers and Duties , is a Church , or may be so called , whatever other sort of Body or Corporation it may be . In this sense is the Word used , when the first intimation is is given of an Evangelical Church State , with Order and Discipline . Matth. 18.17 . if he shall neglect to hear them , tell the Church , &c. There have been so many contests about the sense of these Words and the Interpretation of them , so many various and opposite Opinions about them , and those debated in such long and Operous Discourses , that some would take an Argument from thence , that nothing can be directly proved from them , nor any certain account of the State and Duty of the Church be thence collected . But nothing can be insinuated more false and absurd , nor which more directly tendeth to the overthrow of the whole Authority of the Scripture . For if when men are seduced by their Interests or otherwise , to multiply false Expositions of any place of Scripture , and to contend earnestly about them , that thereon as unto us , they lose their instructive Power , and certain Determination of the Truth , we should quickly have no Bottom or Foundation for our Faith , in the most important Articles of Religion ; nor could have so at this day . But all the various Pretences of men , some whereof would have the Pope , others a General Councel , some the Civile Magistrate , some the Jewish Synagogue , some a Company of Arbitrators , are nothing but so many Instances of what Interest , Prejudice , corrupt Lusts , ambitious Designs with a dislike of the Truth , will bring forth . To me it seems strange that any impartial man reading this Context , can take the Church in this place in any other sense , but for such a Society , as whereunto an offending and offended Brother or Disciple of Christ , might and ought to belong , to the Body whereof they might address themselves for Relief and Remedy , or the Removal of Offences , by vertue of the Authority and Appointment of Jesus Christ. It were an endless Task and unsuited unto our present Design , to examine the various pretensions unto the Church in this place ; enough also if not too much hath been written already about them . I shall therefore observe only some few things from the context , which will sufficiently evidence what sort of Church it is , that is here intended . 1. The Rule and Direction given by our Saviour in this place unto his Disciples , doth not concern civil Injuries as such ; but such Sins as have Scandal and Offence in them , either causing other men to Sin , or giving them Grief and Offence for Sin , whereby the exercise of Love in mutual Communion may be impeded . Private Injuries may be respected herein , but not as Injuries , but so far as they are scandalous , and matter of Offence unto them unto whom they are known . And this appears ; ( 1 ) From the proper Signification of the Phrase here used ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If thy Brother Sin against thee , Doing of an injury is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to be injured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 6.8 , 9. that is , to be wronged , to be dealt unjustly withal , and to be defrauded or deprived of our Right . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used ; but only so to sin as to give scandal unto them against whom that Sin is said to be , 1 Cor. 8.11 , 12 : To be guilty of Sin against Christ in the light of their consciences , is to sin against them . 2. It is evident in the context . Our Saviour is treating directly about all sorts of scandals and offences , or sins , as occasions of falling , stumbling and sinning , and so of perishing unto others , giving Rules and Directions about them , from 8th verse , unto these words wherein Direction is given about their Cure and Removal . And two things he ascribes unto these scandals ; ( 1. ) That weak Christians are despised in them , ver . 10. ( 2. ) That they are in danger to be destroyed or lost for ever by them , ver . 14. which gives us a true account of the nature of scandalous Offences . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sin is used here in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before , to give offence by a scandalous miscarriage . 3. Where the same Rule is again recorded , the words used enforce this application of them , Luk. 17.1 , 2 , 3. The Lord Christ foretells his Disciples that scandals and offences would arise , with the nature and danger of them , v. 1. And because that they obtain their pernicious effects mostly on them that are weak , he gives caution against them , with especial respect unto such among his Disciples ; better any one were cast into the Sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that he should give scandal or offence unto one of these little ones , ver . 2. And what he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 2. he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 3. sin against thee ; and this is plain from th● direction which he gives hereon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rebuke him . The word is never used with respect unto private Injuries ; but as they are sins or faults ; so is it joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 4.2 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only word used for the Rebuke given , or to be given unto a scandalous Offender , 2 Cor. 2.6 . 4 Another Rule is given in case of private Injuries , that are only such , and that is , that we immediately forgive them . 5. It doth not seem a Direction suited unto that intense Love , which the Lord Christ requireth in all his Disciples one towards another , nor the nature of that Love in its Exercise , as it is described , 1 Cor. 13. that for a private Injury done unto any man , without respect unto sin against God therein , which is the scandal , he should follow his Brother so far as to have him cast ●ut of the Communion of all Churches and Believers , which yet in case of Sin unrepented of , is a necessary Duty . 2dly . The Rule here prescribed , and the Direction given , were so prescribed and given for the use of all the Disciples of Christ in all Ages , and are not to be confined unto any present case , or the present season . For ( 1. ) There was no such case at present , no mutual offence among any of his Disciples , that should require this Determination of it , only respect is had unto what might afterwards fall out in the Church . ( 2. ) There was no need of any such Direction at that time , because Christ himself was then constantly present with them , in whom all Church Power did reside both eminently and formally . Accordingly , when any of them did offend unto scandal , he did himself rebuke them ; Matth. 16.22 , 23. And when any thing of mutual Offence fell out among them , he instructed them , and directed them into the way of Love , doing what any Church could do , and much more also , Mat. 20 24 , 25 , 26 , 27.28 . ( 3 ) This was a case which our Saviour foreknew and foretold that it would fall out in the Church in futu●e generations even unto the end of the world ▪ It doth so every day , and will do so whilst men are in an imperfect state here below . Nor is there any thing wherein the Church as unto its Order , ●urity and Edification , is more concerned . Nor can any of them be preserved without a certain Rule for the cure and healing of offences ; nor are so , in any Church , where such a Rule is not , or is neglected . It is therefore fond to suppose , that our Saviour should prescribe this Rule for that season wherein there was no need of it ; and not for those times , wherein the Church could not subsist in order without it . 3ly . The Church here directed unto , is a Christian Church . For ( 1. ) whereas it hath been proved , it concerned the times to come afterwards ; there was in those times nothing that could pretend unto the name of the Church but a Christian Church only . The Jewish Synagogues had an utter end put unto them , so as that an Address unto any of them in this case was not only useless but unlawful . And as unto Magistrates or Arbitrators , to have them called the Church , and that in such a sense as that after the Interposition of their Authority or Advice , a man should be freed from the discharge of all Christian Duties , such as are mutually required among the Disciples of Christ towards his Brother , is a fond Imagination : For ( 2 ) It is such a Church , as can exercise Authority in the Name of Christ , over his Disciples , and such as in Conscience , they should be bound to submit themselves unto . For the Reason given of the Contempt of the Voice , Judgment and Sentence of the Church in case of offence , is their Power of spiritual binding and loo●ing , which is comitted by Christ thereunto , and so he adds immediatley ver . 18. Whatever ye shall bind on Earth , shall be bound in Heaven ; and whatsoever ye shall loose in heaven , shall be loosed on earth ; is the Priviledge of a Christian Church only . 4thly . It is a visible particular Congregation alone that is intended . For ( 1. ) As unto the Church , in other acceptations of that name , either for the Catholic● invisible Church , or for the whole Body of professed Believers thoroughout the world , it is utterly impossible that this D●ty should be observed towards it , as is manifest unto all . ( 2. ) We have proved that the first and most proper signification of the word is of a single congregation , assembling together for its Duties and Enjoyments . Where ever therefore the Church in general is mentioned , without the Addition of any thing or circumstance , that may lead unto another signification ; it must be interpreted of such a Particular Church or Congregation . ( 3. ) The Persons intended , offending , and offended must belong unto the same society unto whom the Address is to be made ; or else the one party may justly decline the Judicatory applyed unto , and so frustrate the Process . And it must be such a Church , as unto whom they are known in their Circumstances , without which it is impossible , that a right judgment in sundry cases , can be made in point of Offence . ( 4 ) It is a Church of an easie Address ; Go tell the Church ; which supposeth that free and immediate a●cess , which all the Members of a Church have unto that whole Church whereof they are members . Wherefore ( 5 ) It is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ tell the Church ; not a Church , but the Church ; namely , whereunto thou and thy Brother do belong . ( 6 ) One end of this Direction is , that the offending and the offended parties may continue together in the Communion of the same Church , in Love without Dissimulation ; which thing belongs unto a particular Congregation . ( 7 ) The meaning is not tell the Diocesan Bishop ; for whatever Church he may have under his Rule , yet is not he himself a Church . Nor is it ( 8 ) the Chancellours Court that our Saviour intended . Be it what it will , it is a disparagement unto all Churches , to have that name applied thereunto . Nor , Lastly , Is it a Presbytery or Association of the Elders of many particular Congregations , that is intended . For the Power claimed in such associated Presbyteries , is with respect unto what is already in , or before particular Congregations , which they have not either Wisdom or Authority , as is supposed , finally to order and determine . But this supposeth , that the Address in the first place , be made unto a particular Congregation ; which therefore is firstly and properly here intended . All things are plain , familiar , and exposed to the common Understandings of all Believers , whose minds are any way exercised about these things , as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned , really obscure and perplexed , with logical Notions and distinctions , applied unto things thus plain and evident in themselves , do serve only to involve and darken the Truth . It is plain in the place ; ( 1 ) That there was a Church-State for Christians , then designed by Christ , which afterwards he would institute and settle . ( 2 ) That all true Disciples were to join and unite themselves in some such Church , as might be helpful unto their Love , Order , Peace and Edification . ( 3 ) That among the members of these Churches , Offences would , or might arise , which in themselves tend unto pernicious Events . ( 4 ) That if these Offences could not be cured and taken away , so as that Love without Dissimulation might be continued among all the Members of the Churches , an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it . ( 5 ) That this Church should hear , determine and give Judgment with advice in the cases , so brought unto it , for the taking away and removal of all Offences . ( 6 ) That this Determination of the Church is to be rested in , on the Penalty of a Deprivation of all the Priviledges of the Church . ( 7 ) That these things are the Institution and Appointment of Christ himself , whose Authority in them all , is to be submitted unto , and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican . These things in the Notion and Practice of them , are plain , easy , and exposed to the Understanding of the meanest of the Disciples of Christ ; as it is meet , that all things should be , wherein their daily Practice is concerned . But it is not easily to be expressed , into what horrible Perplexities and Confusions they have been wrested in the Church of Rome , nor how those who depart from the plain obvious sense of the words , and love not the Practice they direct unto , do lead themselves and others into ways and paths that have neither use , nor end . From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended , so many Powers , Faculties , Courts , Jurisdictions , legal Processes , with Litigious , Vexatious , oppressive Courses of Actions and Trials , whose very names are uncouth , horrid , foreign unto Religion , and unintelligible without Cunning in an art●ficial barbarous Science of the Canon Law , have proceeded , as are enough to fill a sober rational man with astonishment , how it could ever enter into the minds of men to suppose , that they can possibly have any Relation unto this Divine Institution . Those who are not utterly blinded with Interest and Prejudice , wholly ignorant of the Gospel , and the mind of Christ therein , as also Strangers from the Practice of the Duties which it requires , will hardly believe , that in this Context our Lord Jesus Christ designed to set up , and erect an Earthly Domination in , and over his Churches , to be administred by the Rules of the Canon Law , and the Rota at Rome . They must be spiritually mad and ridiculous , who can give the least entertainment unto such an Imagination . Nor can the Discipline of any Diocesan Churches , administred in , and by Courts and Officers , foreign to the Scripture , both name and thing ▪ be brought within the view of this Rule ; nor can all the Art of the World , make any application of it thereunto : For what some plead concerning Magistrates or Arbitrators , they are things which men would never betake themselves unto , but only to evade the force of that Truth which they love not . All this is fallen out by mens departing from the Simplicity of the Gospel ▪ and a contempt of that sense of the words of the Lord Jesus , which is plain and obvious unto all who desire not only to hear his words , but also to observe his Commands . 3 dly . Our third Argument is taken from the Nature of the Churches ●nstituted by the Apostles and their Order , as it is expressed in the Scripture . For they were all of them Congregational , and of no other sort . This the ensuing Considerations will make evident . 1. There were many Churches planted by the Apostles in very small Provinces . Not to insist on the Churches of Galatia ; Gal. 1.1 . concerning which it is no where intimated , that they had any one Head or Mother Church , Metropolitical , or Diocesan . Nor of those of Macedonia , distinct from that of Philippi , whereof we have spoken before ; upon the first coming of Paul after his Conversion , unto Jerusalem ; which was three years ; Gal. 1.18 . in the Fourth year after the Ascension of Christ , there were Churches planted in all Judea , and Galilee , and Samaria ; Act. 9.31 . Neither of the two latter Provinces was equal unto one Ordinary Diocess . Yet were there Churches in both of them , and that in so short a time after the first Preaching of the Gospel , as that it is impossible they should be conceived to be any other but single Congregations . What is excepted or opposed hereunto by the Reverend Dr. St. shall be examined and disproved afterwards by itself , that the Progress of our Discourse be not here interrupted . 2. These Churches were such , as that the Apostles appointed in them Ordinary Elders and Deacons , that might administer all Ordinances unto the whole Church , and take care of all the poor . Act. 14.23 . chap. 20.28 . Now the Care , Inspection and Labour of Ordinary Officers , can extend itself no further than unto a particular Congregation . No man can administer all Ordinances unto a Diocesan Church . And this ordaining Elders in every Church , is the same with ordaining them in every City , Tit. 1.5 . that is in every Town wherein there was a Number converted unto the Faith ; as is evident from Act. 14.23 . And it was in Towns and Cities ordinarily that the Gospel was first preached , and first received . Such Believers being congregated and united in the Profession of the same Faith and subiection unto the Authority of Christ , did constitute such a Church-State as it was the Will of Christ , they should have Bishops , or Elders and Deacons ordained amongst them ; and were therefore as unto their State , such Churches as he owned , 3. It is said of most of these Churches expresly that they respectively met together in one place , or had their Assemblies of the whole Church , for the discharge of the Duties required of them , which is peculiar unto Congregational Churches only ; so did the Church at Jerusalem on all occasions ; Act. 15.12 , 22. ch . ●1 . 22 . see ch . 5.11 . ch . 6.1 . It is of no force which is objecte● from the Multitude of them that are said to believe , and so consequently were of that Church ; so as that they could not assemble together : For whereas the Scripture says expresly , that the multitude of the Church did come together ; it is scarce fair for us to to say they were such a multitude as that they could not come together . And it is evident that the great numbers of Believers that are said to be at Jerusalem , were there only occasionally , and were not fixed in that Church . For many years after , a small Village beyond Jordan could receive all that were so fixed in it . The Church at Antioch , gathered together in one Assembly ; Act. 14.27 . to hear Paul and Silas . This Church thus called together is called the Multitude ; chap. 15.30 . that is the whole Brotherhood at least of that Church . The whole Church of Corinth did assemble together in one place , both for solemn Worship , and the exercise of Discipline , 1 Cor. 8.8 . chap. 14.25 , 26. chap. 11.17 , 20. It is no way necessary to plead any thing in the illustration , or for the Confirmation of these Testimonies . They all of them speak positively in a matter of fact , which will admit of no debate , unless we will put in exceptions unto the Veracity of their Authors . And they are of themselves sufficient to establish our Assertion . For whatever may be the state of any Church , as unto its Officers or Rule , into what order soever it be disposed ordinarily or occasionally for its Edification , so long as it is its Duty , to assemble in , and with all its Members in one place , either for the exercise of its Power , the Performance of its Duty , or Enjoyments of its Priviledges , it is a single Congregation and no more . 4. The Duties prescribed unto all Church Members in the writings of the Apostles , to be diligently attended unto by them , are such , as either in their Nature , or the manner of their performance , cannot be attended unto , and duly accomplished but in a particular Congregation only . This I shall immediately speak distinctly unto , and therefore only mention it in this place . These things being so plainly , positively , and frequently asserted in the Scripture , it cannot be questionable unto any impartial-mind , but that particular Churches or Congregations , are of Divine Institution ; and consequently that unto them the whole Power and Priviledge of the Church doth belong ; for if they do not so , whatever they are , Churches they are not . If therefore any other Church-State be Supposed , we may well require that , its Name , Nature , Use , Power , and Bounds , be some or all of them declared in the Scripture . Reasonings drawn from the Superiority of the Apostles above the Evangelists , of Bishop above Presbyters , or from Church Rule , in the hands of the Officers of the Church only ; from the power of the Christian Magistrate in things Ecclesiastical from the Meetness of Union among all Churches , are of no use in this case ; For they are all consistent with the Sole Institution of particular Congregations , nor do in the least intimate that there is , or needs to be , any other Church State of Divine Appointment . CHAP. V. The Sate of the First Churches after the Apostles to the end of the Second Century . IN Confirmation of the foregoing Argument , we urge the President and Example of the Primitive Churches , that succeeded unto those which were planted by the Apostles themselves , and so may well be judged to have walked in the same way and Order with them . And that which we alledge is , That in no approved Writers for the space of 200 years after Christ there is any mention made of any other Organical , visibly professing Church , but that only which is Parochial , or Congregational . A Church of any other Form , State , or Order , Papal or Oecumenical , Patriarchal , Metropolitical , Diocesan or Classical , they know not Neither Name nor thing , nor any of them appear in any of their Writings . Before I proceed unto the Confirmation of this Assertion by particular Testimonies , I shall premise some things which are needful unto the right understanding of what it is that I intend to prove by them . As 1. All the Churches at first planted by the Apostles , whether in the greatest Cities as Jerusalem , Antioch , Corinth , Rome , &c. or those in the meanest Villages of Judea , Galilee , or Samaria , were , as unto their Church-State , in Order , Power , Priviledge , and Duty every way equal , not Superior or Inferior , not ruling over , or subject unto , one another . No Institution of any Inequality between them , no Instance of any Practice Supposing it , no Direction for any compliance with it , no one word of intimation of it , can be produced from the Scripture ; nor is it consistent with the nature of the Gospel ▪ Church-State . 2. In and among all these Churches ▪ there was one and the same spirit one Hope of their Calling , one Lord , one Faith , one Baptism , whence they were all , obliged mutually to seek and endeavour the Good and Edification of each other ; To be helpful to one another in all things , according unto that which any of them had received in the Lord. This they did by Prayer , by Advice and Counsel , by Messengers sent with Salutations , Exhortations , Consolations , supplies for the Poor , and on all the like occasions . By these means , and by the exercise of that mutual Love and Care which they were obliged unto , they kept and preserved Vnity and Communion among themselves , gave a common Testimony against any thing that in Doctrine or Practice deviated from the Rule and Discipline of Christ. This Order with Peace and Love thereon , continued among them , until Pride , Ambition , Desire of Rule and Preheminence , in Diotrephes , and a multitude of the same spirit with him , began to open a door unto the entrance of the Mystery of Iniquity , under pretence of a better Order , than this which was of the appointment of Christ. 3. It must be acknowledged , that notwithstanding this Equality among all Churches , as unto their State and Power , that there were great Differences between them , some real and some in Reputation , which not being rightly managed , proved an Occasion of evil in , and unto them all . For Instance ; 1. Some were more eminent in spiritual Gifts than others . As this was a Priviledge that might have been greatly improved unto the Honour of Christ and the Gospel , yet we know how it was abused in the Church of Corinth , and what Disorders followed thereon : so weak and frail are the best of men , so liable unto Temptation , that all Preheminence is dangerous for them ▪ and often abused by them ; which I confess makes me not a little admire to see men so earnestly pleading for it , so fearlesly assuming it unto themselves , so fiercely contending that all Power and Rule in the Church belongs unto them alone . But 2. Reputation was given unto some , by the long abode of some of the Apostles in them ; Of this Advantage we find nothing in the Scripture : But certain it is it was much pleaded and contended about , among the Primitive Churches , yea so far until by Degrees Disputes arose about the Places where this or that Apostle fixed his Seat ; which was looked on as a Preheminence for the present , and a security for the future . But yet we know how soon some of them degenerated from the Church Order and Discipline , wherein they were instructed by the Apostles ; see Rev. chap. 2. and 3. 3. The Greatness , Power , Fame , or Civil Authority of the Place or City where any Church was planted , gave it an Advantage and Priviledge in Reputation above others . And the Churches planted in such Cities were quickly more numerous in their Members , than others were , unless men strictly kept themselves unto the force of Primitive Institutions , it was very hard for them to think and Judge , that a a Church , it may be in a small Village or Town in Galilee , should be Equal with that at Hierusalem or at Antioch , or afterwards at Rome itself . The Generality of men easily suffered themselves to be persuaded that those Churches were advanced in State and Order , far above the other obscure , poor Congregations . That there should be a Church at Rome , the Head City of the world , was a Matter of great Joy and Triumph unto many , and the Advancement of it in Reputation , they thought belonged unto the Honour of our Religion , Howbeit there is not in the Scripture , the least regard expressed unto any of these things , of place , number , or possibility of outward splendor , either in the Promises of the Presence of Christ in , and with his Churches , or in the Communication of Power & Priviledges unto them . Yet such an improvement did this foolish Imagination find , that after those who presided in the Churches called in the principal Cities , had tasted of the sweetness of the bait which lay in the Ascription of a Preheminence unto them , they began openly to claim it unto themselves , and to usurp Authority over other Churches , Confirming their own Usurpation by Canons and Rules , until a few of them in the Council of Nice began to divide the Christian world among themselves , as if it had been been Conquered by them . Hence proceeded those shameful contests that were among the greater Prelates about their Preheminency ; and hence arose that Pretence of the Bishops of Rome , unto no less a Right of Rule and Dominion over all Christian Churches , than the City had over all the Nations and Cities of the Empire , which being carried on by all sorts of evil Artifices , as by downright Forgeries , shameless Intrusions of themselves , impudent laying hold of all Advantages unto their own exaltation , prevailed at length unto the utter ruine of all Church Order and worship . There is no sober History of the rise and growth by several Degrees of any City , Commonwealth or Empire , that is filled with so many Instances of ambitious seeking of Preheminence , as our Church stories are . By this Imagination were the generality of the Prelates in those dayes , induced to introduce and settle a Government in , and among the Churches of Christ , answering unto the Civil Government of the Roman Empire . As the Civil Government was cast into National or Diocesan , or Provincial , in less or greater Divisions , each of which had its Capital City , the place of the Residence of the chief Civil Governour ; so they designed to frame an Image of it in the Church , ascribing an alike Dignity and Power unto the Prelates of those Cities , and a Jurisdiction extending itself unto Nations , Diocesses , and Provinces . Hereby the lesser Congregations , or Parochial Churches , being weakened in process of time , in their Gifts , and Interest , were swallowed up in the Power of the others , and became only inconsiderable Appendixes unto them , to be ruled at their Pleasure . But these things fell out long after the times which we enquire into ; only their occasion began to present it self unto men of corrupt minds from the Beginning , but we have before at large discoursed of them . 4. Some Churches had a great Advantage in that the Gospel , as the Apostle speaks , went forth from them , unto others . They in their Ministry were the Means first of the Conversion of others unto the Faith , and then of their gathering into a Church-State , affording them Assistance in all things they stood in need of . Hence there newly formed Churches , in lesser Towns and Villages , had alwaies a great Reverence for the Church by whose means they were converted unto God , and Stated in Church Order . And it was meet that so they should have . But in process of time , as these lesser Churches decreased in spiritual Gifts , and fell under a scarcity of able Guides , this Reverence was turned into Obedience and Dependence ; and they thought it well enough to be under the Rule of others , being unable well to rule themselves . On these and ▪ the like Accounts there was quickly introduced an Inequality among Churches , which by vertue of their first Institution were equal as unto State and Power . 4. Churches may admit of many Variations , as unto their outward Form and Order , which yet change not their State , nor cause them to cease from being Congregational . As , 1. Supposing that any of them might have many Elders or Presbyters in them , as it is apparent that most of them had , yea all that are mentioned in the Scripture had so ; Act. 11.30 . chap. 14.23 . chap. 15.6 , 22 , 23. chap. 16.4 . chap. 20.17 , 18. chap. 21.18 . Phil. 1.1.1 . Tim. 5.17 . Tit. 1.5 . they might , and some of them did choose out some one endued With especial Gifts , that might in some sort preside amongst them , and who had quickly the name of Bishop appropriated unto him . This Practice is thought to have had its Original at Alexandria , and began generally to be received in the 3 Century : But this changed not the State of the Church ; though it had no divine Warrant to authorise it . For this Order may be agreed unto among the Elders of a particular Congregation , and Sundry things may fall out , enclining unto the reception of it . But from a distinct mention ( if any such there be ) in the Writings of the second Century of Bishops and Presbyters to fancy Metropolitical and Diocesan Churches , is but a pleasant Dream . 2. The Members of these Churches that were great and numerous , being under the care and Inspection of their Elders in common , might for the ordinary Duty of Divine Worship me●t in parts or several actual Assemblies , and they did so especially in time of Persecution . Nothing occurs more frequently in Ecclesiastical Story , than the Meetings of Christians , in secret Places , in private houses , yea in caves and dens of the Earth , when in some places it was impossible that the whole Body of the Church should so assemble together . How this Disposition of the Members of the Church into several Parts , in each of which some Elder or Elders of it did officiate , gave occasion unto the distinction of greater Churches into particular Titles or Parishes , is not here to be declared , it may be so Elsewhere : But neither yet did this alter the State of the Churches , from their Original Institution . For , 3. Upon all extraordinary occasions , all such as concerned the whole Church , as the Choice of Elders , or the Deposition of them , the admission or exclusion of Members , and the like , the whole Church continued to meet together , which practice was plainly continued in the days of Cyprian as we shall see afterwards , Neither doth it appear but that during the first 200 years of the Church , the whole Body o● the Church did ordinarily meet together in one place , for the solemn Administration of the Holy Ordinances of Worship , and the Exercise of Discipline . Wherefore notwithstanding these and other the like Variations , from the Original Institution of Churches which came in partly by Inadvertency unto the Rule , and partly were received from the Advantages and Accommodations which they pretended unto , the State of the Churches continued Congregational onely for 200 years , so far as can be gathered from the remaining Monuments of those times . Only we must yet add , that we are no way concerned in Testimonies or sayings taken from the writings of those in following Ages as unto the State , way and manner of the Churches in this season ; but do appeal unto their own writings onely , This is the great Artifice whereby Baronius in his Annalls would impose upon the Credulity of men , an apprehension of the Antiquity of any of their Roman Inventions ; he affixeth them unto some of the first Ages ; and giving some Countenance unto them , it may be from some spurious writings , layes the weight of Confirmation on Testimonies and Sayings of Writers , many years , yea for the most part , Ages afterwards , for it was and is of the Latter Ages of the Church , wherein Use and Custom have wrested Ecclesiastical words to other significations than at first they were applyed unto , to impose the present State of things among them , on these who went before who knew nothing of them . I shall therefore briefly enquire into , what Representation is made of the State of the Churches by the Writers themselves , who had in the season enquired after , or in the Age next unto it , which was acquainted with their practice . That which first offereth itself unto us , and which is an invaluable Testimony of the state of the first Churches , immediately after the Decease of the Apostles , is the Epistle of Clemens Romanus unto the Brethren of the Church of Corinth . This Epistle according to the Title of it , Irenaeus ascribes unto the whole Church at Rome , and calls it , potentissimas literas ; sub hoc Clemente dissensione non modica inter ●os qui Corinthi erant fratres facta ▪ scripsit quae est Romae Ecclesia , potentissimas literas ; lib. 3. cap. 3. By Eusebius it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great and admirable ; who also affirms that it was publickly read in some Churches ; Ecclesiast . Hist. lib. 3. cap. 14. And again he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most powerful writing ; lib. 5. cap. 7. There is no doubt but some things in the writings of it did befal him humanitûs , that the work of such a companion of some of the Apostles as he was , might not be received as of divine Institution ; such was the credit which he gives unto the vulgar fable of the Phenix . But for the substance of it , it is such as every way becomes a person of an Apostolical Spirit , consonant unto the stile and writings of the Apostles themselves ; a precious Jewel , and just Representation of the state and order of the Church in those days . And sundry things we may observe from it . 1. There is nothing in it that gives the least intimation of any other Church-State , but that which was Congregational , although there were the highest causes and Reasons for him so to do , had there been any such Churches then in being . The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth ; the Church or Body of the Brethren having unjustly deposed their Elders , as it should seem , all of them . Giving advice herein unto the whole Church , using all sorts of Arguments to convince them of their sin , directing all probable means for their Cure , he never once sends them to the Bishop or Church of Rome , as the Head of Vnity unto all Churches ; makes no mention of any Metropolitical or Diocesan Church and its Rule , or of any single Bishop and his Authority . No one of any such Order doth he either commend , or condemn , or once address himself unto , with either Admonitions , Exhortations , Encouragements , or Directions . He only handles the cause by the Rule of the Scripture , as it was stated between the Church itself and its Elders . I take it for granted , that if there were any Church at Corinth consisting of many Congregations in the City and about it , or comprehensive as some say of the whole Region of Achaia , that there was a single Officer or Bishop over that whole Church . But none such is here mentioned . If there were any such , he was either Deposed by the people , or he was not . If he were Deposed , he was only one of the Presbyters ; for they were only Presbyters that were Deposed . If he were not , why is he not once called on to discharge his duty in curing of that Schism , or blamed for his neglect ? Certainly there was never greater Prevarication used by any man , in any cause , than is by Clemens in this , if the state of the Church , its Rule and Order were such as some now pretend . For he neither lets the people know wherein their sin and Schism did lye , namely in a Separation from their Bishop , nor doth once mention the only proper cure and remedy of all their Evils . But he knew their state and order too well , to insist on things that were not then in rerum natura , and wherein they were not concerned . 2. This Epistle is written , as unto the whole Church at Corinth , so in the name of the whole Church of Rome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Church of God which dwelleth ( or sojourneth as a stranger ) at Rome , in the City of Rome ; to the Church of God that dwelleth or sojourneth at Corinth . For although that Church was then in disorder , under no certain Rule , having cast off all their Elders , &c. yet the Church of Rome not only allows it to be a sister-Church , but salutes the Brethren of it in the following words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons , nor to judge the Church-state and condition of others , on every miscarriage real or supposed , as some have been and are in these latter Ages . 2. This Address being from the body of the Church at Rome unto that at Corinth , without the least mention of the Officers of them in particular ; it is evident that the Churches themselves , that is , the whole entire Community of them , had Communion with one another , as they were sister-Churches ; and that they had themselves the transaction of all Affairs wherein they were concerned ; as they had in the days of the Apostles , Acts 15.1 , 2 , 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders . See also Chap. 21.22 . This they did not , nor ought to do , without the Presence , Guidance , Conduct and consent of their Elders or Rulers where they had any . But this they were not excluded from . And that Church , the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned , on the account of their Communion with other Churches , is a Congregational Church , and no other . It was the Church who sent this Epistle unto the Corinthians ; Claudius Ephebus , Valerius , Bibo , Fortunatus , are named as their Messengers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that are sent by us , our Messengers , our Apostles in these matters . Such as the Churches made use of on all such occasions in the Apostles days , 2 Cor. 8.23 . And the persons whom they sent were only Members of the Church , and not Officers ; nor do we any where hear of them under that Character . Now they could not be sent in the name of the Church , but by its consent ; nor could the Church consent , without its Assembling together . This was the state and order of the first Churches ; in that Communion which was amongst them , according to the mind of Christ , they had a singular concern in the welfare and prosperity of each other , and were solicitous about them in their trials . Hence those who were planted at a greater distance than would allow frequent personal converse with their respective Members , did on all occasions send Messengers unto one another ; sometimes meerly to visit them in love , and sometimes to give or take Advice . But these things ▪ as indeed almost all others that b●long unto the Communion of Churches , either in themselves , or with one another , are either utterly lost and buryed , or kept above ground , in a pretence of Episcopal Authority ; Churches themselves being wholly excluded from any concernment in them . But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so it was given by the Body of the Church itself , and sent by Messengers of their own . 3. The description given of the state , ways and walking of the Church of Corinth , that is , that whole Fraternity of the Church , which fell afterwards into that disorder which is reproved , before their fall , is such , as that it bespeaks their walking together in one and the same society , and is sufficient to make any good man desire , that he might see Churches yet in the world , unto whom , or the generality of whose Members , that Description might be honestly and justly accommodated . One Character which is given of them I shall mention only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There was a full ( or plentiful ) effusion of the Holy Ghost upon you all ; so that being full ( or filled ) with an holy will , ( holiness of will ) and a good readiness of mind , with a pious devout confidence , you stretched out your hands in Prayers to Almighty God , supplicating his clemency ( or Mercy ) for the pardon of your involuntary sins ; ( sins fallen into by infirmity , or the surprizals of Temptations not consented to , not delighted or continued in ) your labour or contention of spirit , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 2.1 . ) was night and day ( in your Prayers ) for the whole Brotherhood , ( that is , especially of their own Church itself ) that the number of Gods Elect might be saved in mercy , through a good Conscience towards him . This was their state , this was their Liturgie , this their practice . ( 1. ) There was on all the Members of the Church a plentiful effusion of the Holy Spirit in his Gifts and Graces ; wherein , it may be , respect is had unto what was affirmed by the Apostle before of the same Church , 1 Cor. 1.4 , 5 , 6 , 7. the same Grace being yet continued unto them . ( 2. ) By vertue of this Effusion of the Spirit on all of them , their Wills and Affections being sanctifyed , their minds were enabled to pour forth fervent prayers unto God. ( 3. ) They were not such as lived in any open sin , or any secret sin , known to be so , but were only subject unto involuntary surprizals , whose pardon they continually prayed for . ( 4. ) Their love and sense of duty stirred them up to labour mightily in their Prayers with fervency and constancy , for the Salvation of the whole Fraternity of Elect Believers , whether throughout the world , or more especial●y those in and of their own Church . He that should ascribe these things unto any of those Churches , which now in the world claim to be so only , would quickly find himself at a loss for the proof of what he asserts . Did we all sedulously endeavour to reduce and restore Churches unto their primitive state and frame , it would bring more glory to God , than all our contentions about Rule and Domination . 4. It is certain , that the Church of Corinth was fallen into a sinful excess , in the Deposition and Rejection of their Elders , whom the Church at Rome judged to have presided among them laudably and unblameably , as unto their whole walk and work amongst them . And this they did by the suggestion of two or three envious discontented persons ; and as it is probable from some digressions in the Epistle , tainted with those Errors , which had formerly infested that Church , as the denial of the Resurrection of the flesh , which is therefore here reflected on . But in the whole Epistle , the Church is nowhere reproved for assuming an Authority unto themselves which did not belong unto them . It seems what Cyprian afterwards affirmed , was then acknowledged ; namely , that the right of choosing the worthy , and of rejecting the unworthy , was in the Body of the People . But they are severely reproved for the abuse of their Liberty and Power . For they had exercised them on ill grounds , by ill means , for ill ends , and in a most unjust cause . He therefore exhorts the Body of the Church to return unto their duty , in the Restauration of their Elders ; and then prescribes unto them who were the first occasion of Schism , that every one would subject themselves unto the restored Presbyter ; and say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will do the things appointed or commanded by the Multitude , the Church in the generality of its Members . The Plebs , the Multitude , the Body of the fraternity in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they were often called in the Scripture ▪ Act. 4.32 . Chap. 6.2 , 5. Chap. 15.12 , 30. had then Right and Power to appoint things that were to be done in the Church , for Order and Peace . I do not say they had it without , or in distinction from their Officers , Rulers , and Guides , but in a concurrence with them , and subordination to them ; whence the Acts concluded on , may be esteemed , and are the Acts of the whole Church . This order can be observed , or this can fall out only in a Congregational Church , all whose Members do meet together for the discharge of their Duties , and Exercise of their Discipline . And if no more may be considered in it but the miscarriage of the people , without any respect to their Right and Power , yet such Churches as wherein 't is impossible that that should fall out in them , as did so fall out in that Church , are not of the same kind or order with it . But for the sake of them , who may endeavour to reduce any Church-state into its Primitive Constitution , that they may be cautioned against that great Evil which this Church , in the exercise of their supposed liberty f●ll into , I cannot but transcribe a few of those excellent words which are used plentifully with cogent Reasons in this Epistle against it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is shameful , beloved , exceeding shameful which is reported of you , that the most firm and antient Church of the Corinthians , should for the sake of one or two persons , seditiously tumultuate against their Elders . And herein he proceeds to declare the dreadful scandal that ensued thereon , both among Believers and Infidels . The Instruction also which he adds hereunto , is worthy the remembrance of all Church Members , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is blessed Advice for all Church-Members that he gives ; Let a man be faithful , let him be powerful in knowledge or the Declaration of it ; let him be wise to judge the Words or Doctrines ; let him be chast or pure in his works ; the greater he seems to be , the more humble he ought to be : that so the Church may have no trouble by him nor his Gifts . But to return . 5. Having occasion to mention the Officers of the Church , he nameth only the two ranks of Bishops and Deacons , as the Apostle also doth , Phil. 1.1 . speaking of the Apostles , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Preaching the word through Regions and Cities , they appointed the first fruits ( as the House of Stephan as was the first fruits of Achaia , who therefore addicted themselves to the Ministry of the Saints , 1 Cor. 16.15 . ) or the first Converts to the Faith , after a Spiritual Trial of them , ( as unto their fitness for their work ) to be Bishops and Deacons of them that should afterwards believe . Where there were as yet but a few converted , the Apostle gathered them into Church-order ; and so soon as they found any fit among them , appointed and ordained them to be Bishops and Deacons , so that provision might be made for the guidance and conduct of them that should be converted and added unto them , after they were left by the Apostles . These Bishops he affirms to be , and have been the Presbyters or Elders of the Church , even the same with those deposed by the Corinthians , in the same manner as the Apostle doth , Act. 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It is no small sin in us to reject or cast off them , who have offered the Gifts , ( or discharged the Duties ) of Episcopacy , holily and without blame . Blessed are the Elders who went before ; namely , as he expresseth it , because they are freed from that amotion from their Office , which those Elders now amongst them had undergone , after they had duely discharged the Office of Episcopacy . Other distinction and difference of ordinary Officers , besides that of Bishops or Elders and Deacons , the Church at Rome in those days knew not . Such ought to be in every particular Church . Of any one single person to preside over many Churches , which is necessary unto the Constitution of a Church-state distinct from that which is Congregational , Clemens knew nothing in his days ; but gives us such a description of the Church and its order , as is inconsistent with such a pretence . 6. I shall add no more from this excellent Epistle , but only the account given in it , of the first constitution of Officers in the Churches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Apostles therefore , knowing by our Lord Jesus Christ , that there would contention arise about the name of Episcopacy , ( that is , Episcopacy itself ; ) For this cause being indued with a perfect foresight of things , they appointed those fore-mentioned ( their first Converts , unto the Office of the Ministry ) for the future describing or giving order about the course of the Ministry , that other approved men might succeed them in their Ministry . These ( Elders ) therefore who were so appointed by them , and afterwards by other famous men , with the consent of the whole Church , &c. Sundry things we may observe in this Discourse . ( 1. ) The Apostles foresaw there would be strife and contention about the name of Episcopacy ; that is , the Office itself , and those who should possess it . This Episcopacy was that Office which the deposed Elders had well discharged in the Church of Corinth . This they might foresee from the nature of the thing itself , the inclination of men unto preheminence , and the instance they had seen in their own days , in such as Diotrephes , with the former Divisions that had been in this very Church about their Teachers , 1 Cor. 1.12 . But moreover , they were instructed in the knowledge of it by our Lord Jesus Christ , through his Divine Spirit abiding with them , and teaching them all things . This therefore they sought by all means to prevent ; and that two ways : ( 1. ) In that for the first time themselves appointed approved persons unto the Office of the Ministry ; not that they did it of themselves without the consent and choice of the Church whereunto any of them were appointed , for this was directly contrary unto their practice , Act. 1.15 , 22 , 23 , 26. Chap. 6.3 . Chap. 14.23 . But that the peace and edification of the Churches might be provided for , they themselves spiritually tryed and approved of fit persons so to lead the Church in their choice . Wherefore that which is added afterwards of the consent of the whole Church , is to be referred unto those who were ordained by the Apostles themselves . ( 2. ) They gave Rules and Orders , namely , in their Writings , concerning the Offices and Officers that were to be in the Church , with the way whereby they should be substituted into the place and room of them that were deceased ; as we know they have done in their Writings . ( 3. ) After this was done by the Apostles , other excellent persons , as the Evangelists , did the same . These assisted the Churches in the Ordination and Choice of their Officers according unto the Rules prescribed by the Apostles . And I know not but that the eminent Pastors of other Churches who usually gave their assistance in the setting apart and Ordination of others unto the Ministry , be intended . I have insisted long on this Testimony , being led on by the Excellency of the writing itself . Nothing remains written so near the times of the Apostles ; nor doth any that is extant which was written afterwards , give such an Evidence of Apostolical Wisdom , Gravity , and Humility . Neither is there in all Antiquitie , after the writings of the Apostles , such a Representation of the State , Order , and Rule of first Evangelical Churches . And it is no small prejudice unto the pretensions of future Ages , that this Apostolical person handling a most weighty Ecclesiastical cause , makes not the least mention of such Offices , Power , and Proceedings , as wherein some would have all Church-rule and order to consist . The Epistle of Polycarpus and the Elders of the Church at Smyrna with him , unto the Church of the Philippians , is the next on Roll of Antiquity . Nothing appears in the whole to intimate any other Church-state or Order than that described by Clemens . The Epistle is directed unto the whole Church at Philippi , not unto any particular Bishop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was the usual style of those days , so was it used as we have seen by Clemens ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so it was used presently after the death of Polycarpus , by the Church at Smyrna , in the account they gave unto other Churches of his death and Martyrdome ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the same was the Inscription of the Epistle of the Churches at Vienna , and Lyons in France , unto the Churches in Asia and Phrygia , as we shall see immediately . And these are plain Testimonies of that Communion among the Churches in those days which was held in and by the Body of each Church , or the Community of the Brotherhood , which is a clear demonstration of their State and Order . And those whom the Apostle writing to the Philippians calls their Bishops and Deacons , Polycarpus calls their Presbyters and Deacons . It behoves you , saith he unto the Church there , to abstain from these things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being subject unto the Elders and Deacons . Nor doth he mention any other Bishop among the Philippians . And it may be observed , that in all these Primitive Writings ▪ there is still a distinction made , after the Example of the Scripture , between the Church and the Guides , Rulers , Bishops , or Elders of it . And the name of the Church is constantly assigned unto the Body of the People , as distinct from the Elders ; nowhere to the Bishops or Elders , as distinct from the people : though the Church in its compleat state comprehendeth both sorts . Unto this time , that is , about the year 107 or 108 , do belong the Epistles ascribed unto Ignatius , if so be they were written by him . For Polycarpus wrote his Epistle unto the Philippians after Ignatius was carried to Rome , having wrote his Epistle before in Asia . Many are the Contests of Learned Men about those Epistles which remain , whether they are genuine , or the same that were written by him : for , that he did write Epistles unto sundry Churches , is acknowledged by all . And whereas there have in this Age been two Copies found and published of these Epistles , wherein very many things that were obnoxious unto just exception in those before published do not at all appear , yet men are not agreed which of them ought to be preferred ; and many yet deny that any of them were those written by Ignatius . I shall not interpose in this contest ; only I must say , that if any of his genuine Writings do yet remain , yet the Corruption and Interpolation of them , for many Ages , must needs much impair the Authority of what is represented in them as his ; nor am I delivered from these thoughts , by the late either more sound , or more maimed Editions of them . And the truth is , the corruption and fiction of Epistolical Writings in the first Ages was so intolerable , as that very little in that kind is preserved sincere and unquestionable . Hence Dionysius the Bishop of Corinth complained that in his own time his own Epistles were so corrupted by additions and detractions , so as that it seems he would have them no more esteemed as his . Euseb. Ecclesiast . Hist. lib. 4. cap. 22. But yet because these Epistles are so earnestly contended for by many Learned men , as the genuine Writings of Ignatius , I shall not pass by the consideration of them , as unto the Argument in hand . I do therefore affirm that in these Epistles , ( in any Edition of them , ) there is no mention made , or Desc●iption given of any Church or Churches state , but only of that which is Congregational , that is , such a Church as all the Members whereof did meet and were obliged to meet for Divine Worship and Discipline in the same place . What was the Distinction they observed among their Officers ; of what fort they were , and what number , belongs not unto our present enquiry ; our concernment is only this , that they did preside in the same particular Church , and were none of them Bishops of more Churches than one , or of any Church that should consist of a Collection or Association of such particular Churches as had no Bishops properly so called of their own . All these Epistle , that is , the seven most esteemed , were written , as that of Clemens , unto the Bodies or whole fraternity of the Churches , unto whom they are directed in distinction from their Bishops , Elders , and Deacons ; excepting only that unto Polycarpus , which is unto a single person . Under that consideration , namely , of the entire fraternity in distinction from their Officers , doth he address unto them , and therein doth he ascribe and assign such Duties unto them , as could not be attended unto , nor performed but in the Assembly of them all . Such is the direction he gives unto the Church of the Philadelphians , how and in what manner they should receive penitents returning unto the Church , that they might be encouraged into that Duty by their Benignity and Patience . And many things of the like nature doth he deal with them about . And this Assembling together in the same place , namely , of the whole Church , he doth frequen●ly intimate and express . Some instances hereof we may repeat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meet all of you together in the same place ; let there be one Prayer in common of all . Epist. ad Magnes . This direction can be given unto no other but a particular Church . And again to the Philadelphians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where your Pastor is , there follow you as sheep . And how they may do so , is declared immediately afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write with confidence unto your Godly Love ; and perswade you to use one Faith ( or the confession of it ) one Preaching of the Word , and one Eucharist , or Administration of the holy Sacrament . For the flesh of Christ is one , and the Blood of Christ that was shed for us in one ; one Bread is broken to all , and one Cup distributed among all ; there is one Altar to the whole Church , and one Bishop , with the Presbytery , and the Deacons my fellow servants . Nothing can be more evident than that it is a particular Church in its Order and Assembly for Worship in one place , that he describes ; nor can these things be accommodated unto a Church of any other form . And towards the end of the Epistle treating about the Churches sending their Bishops or others on their occasions , he tells them in particular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It becometh you as a Church of God , to choose or appoint a Bishop , who may perform the Embassy of God , that it may be granted unto them to glorifie the name of God , being gathered together in one place . It is somewhat difficult how the Church of Philadelphia should choose or ordain a Bishop at this time . For they had one of their own , whom Ignatius greatly extols in the beginning of the Epistle . Nor was it in their power or duty to choose or ord●in a Bishop for the Church of Antioch , which was their own right and duty alone ; nor had the Church of Antioch any the least dependance on that at Philadelphia . It may be he intends only their Assistance therein , as immediately before he ascribes the peace and tranquillity of the Antiochians unto the Prayers of the Philadelphians . For my part , I judge he intends not the proper Bishop of either place ; but some Elder which they were to choose as a Messenger to send to Antioch , to assist them in their present condition . For in those days there were persons chosen by the Churches to be sent abroad to assist other Churches on the like occasions : These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ▪ 2 Cor. 8.23 . the especial Apostles of the Churches ; as vers . 19. it is said of Luke that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chosen and appointed by the Churches for the service there mentioned . Such was this Bishop , who was sent on Gods Errand , to assist the Church by his Advice and Counsel , as unto the continuance of their Assemblies unto the glory of God , though at present their Bishop was taken from them . In that Epistle unto the Ephesians , he lets them know that he rejoyced at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their numerous Multitude , whom he perswades and urgeth unto a common concurrence in Prayer with their Bishop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And if the Prayers of one or two be so effectual , that they bring Christ among them , how much more will the consenting Prayer of the Bishop and the whole Church together ? So he again explains his mind towards the end of the Epistle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Do your diligence to meet together frequently ; for when you frequently meet together in the same place , the powers of Sathan are destroyed . And many other expressions of the like nature occur in those Epistles . We are no way at present concerned in the controversie about that distinction of Bishops and Presbyters , which the Writer of those Epistles doth assert ; this only I say , that he doth in none of them , take the least notice , or give the least intimation of any Church-state , but such alone , wherein the Members of the whole Church did constantly meet together in the same place , for the worship of God and Communion among themselves . And not only so , but he every where in all his Epistles to them , ascribes such Duties and Rights unto the Churches , as cannot be observed and preserved but in particular Churches only . Nor doth he leave any room for any other Church-state whatever . Although therefore , there might have been , and probably there was some Alterations in the Order of the Churches , from what was of Primitive Institution ; yet was there as yet no such change in their state , as to make way for those greater alterations , which not long after ensued . For they were not introduced , until through a defect in the multiplication of Churches in an equality of Power and Order , which ought to have been done , they were encreased into that multitude for number of Members , and were so diffused as unto their habitations , as made an appearance of a Necessity of another Constitution of Churches , and anoth●r kind of Rule , than what was of original appointment . Justin Martyr wrote his second Apology for the Christians unto the Roman Emperours , about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans , but the Philosophers also , and Governours of the Nations , were of the nature of Christian Churches , and of the worship celebrated in them . But who are so blind as those who will not see ? Even unto this day , not a few are willingly , or rather wilfully ignorant of the nature of such Assemblies , or what is performed in them , as were among the Primitive Christians , that they may be at liberty to speak all manner of evil of them falsely . Hence were all the Reports and stories among the Heathen , concerning what was done in the Christian Conventicles , which they would have to be the most abominable villanies , that were ever acted by Mankind . Even th●se who made the most candid Enquiry into what they were and did , attained unto very little knowledge or certainty concerning them and their Mysteries , as is evident in the Epistles of Trajan and Pliny , with the Rescript of Adrian unto Minucius Fundanus about them . In this state of things , this our great and learned Phil●sopher , who afterwards suffered Martyrdom about the year 160 , undertook to give an account unto Antoninus Pius and Lucius , who then ruled the Roman Empire , of the Nature , Order , and Worship of the Christian Churches ; and that in such an excellent manner , as that I know nothing material that can be added unto it , were an account of the same thing to be given unto alike persons at this day . We may touch a little upon some Heads of it . 1. He declares the conversion of men unto the Faith , as the foundation of all their Church-order and Worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As many as are perswaded and do believe the things to be true , which are taught and spoken by us , and take upon themselves that they are able to live according to that Doctrine , they are taught to seek of God by fasting and prayer , the pardon of their fore-going sins ; and we also do joyn together with them , in fasting and prayer for that end . And he●ein ( 1. ) The only means of Conversion which he insists upon , is the Preaching of the Word , or Truth of the Gospel ; wherein they especially insisted on the Doctrine of the Person and Office● of Christ , as appears throughout his whole Apologie . ( 2. ) This preaching of the Word , or Declaration of the Truth of the Gospel unto the Conversion of the Hearers be doth not confine unto any especial sort of persons , as ●e doth afterwards that Administration of the holy things in the Church ; but speaks of it in general , as the work of all Christians that were able for it , as doth the Apostle , 1 Cor. 14.24 , 25. ( 3. ) Those who were converted did two things . ( 1. ) They professed their Faith or Assent unto the Truth of the Dotcrine of the Gospel . ( 2. ) They took it on themselves , to live according to the Rule of it , to do and observe the things commanded by Jesus Christ , as he appointed they should , Math. 28.18 , 19. ( 4. ) To lay a sure and comfortable foundation of their future profession , they were taught to confess their former sins , and by earnest prayer with fastings to seek of God the pardon and forgiveness of them . And ( 5. ) Herein , ( such was their love and zeal ) those who had been the means of their Conversion , joyned with them for their comfort and edification . It is well known how this whole process is lost , and on what account it is discontinued . But whether it be done so unto the Advantage of Christian Religion , and the good of the Souls of Men , is well worth a strict enquiry . 2. In the next place he declares how those who were so converted , were conducted unto Baptism , and how they were initiated into the Mysteries of the Gospel thereby . 3. When any was so Baptized , they brought him unto the Church which he was to be joyned unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Him who is thus Bapti●ed , who believeth , and is received ( by consent ) among 〈◊〉 , or to be of our number , we bring him unto those called the Brethren , when they are met , or gathered together , for joynt prayers and supplications for themselves , and for him who is now illuminated , and all others , with intention of mind , &c. We have here another illustrious instance of the care and diligence of the Primitive Church , about the enstating professed Believers in the Communion of the Church . That hereon those who were to be admitted made their publick confession , we shall afterwards declare . And the Brethren here mentioned , are the whole fraternity of the Church , who were concerned in these things . And Justin is not ashamed to declare by what name they called one another among themselves , even to the Heathen , though it be now a scorn and reproach among them that are called Christians . 4. He proceeds to declare the nature of their Church-meetings or Assemblies , with the Duties and Worship of them . And he tells us first , that they had frequent meetings among themselves : they that have any wealth , saith he , do help the poor ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we are continually together , that is , in the lesser occasional Assemblies of the Brethren ; for so in the next place he adds immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . On the day called Sunday , there is a meeting of all that dwell in the Towns , and Fields , or Villages about . This was the State , the Order , the proceeding of the Church in the days of Justin ; whence it is undeniably evident , that he knew no other Church-state or Order , but that of a particular Congregation , whose Members living in any Town or City , or Fields adjacent , did constantly all of them meet together in one place , the first day of the week , for the celebration of Divine Worship . 5. In this Church he mentions only two sorts of Officers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Presidents and Deacons . Of the first sort , in the Duty of one of their Assemblies ●e mentions but one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the President , the Ruler , the Bishop , to whom belonged the Administration of all the holy Mysteries . And that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto any Preheminence over other Ministers or Elders , like a Diocesan Bishop , he terms him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that presided over the Brethren of that Church . Now certainly that Church wherein one President , Elder , Presbyter , or Bishop , did administer the Holy Ordinances in one place unto all the Members of it , was a particular Congregation . 6. The things that he ascribeth unto this Leader , to be done at this general meeting of the Church , every Lords day ; were , ( 1. ) That he prayed ; ( 2. ) That after the reading of the Scripture he preached . ( 3. ) That he consecrated the Eucharist ; the Elements of the Bread and Wine being distributed by the Deacons , unto the Congregation . ( 4. ) That he closed the whole Worship of the day in prayer . 7. In the Consecration of the Sacramental Elements , he observes that the President prayed at large , giving thanks to God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So vain is the pretence of some , that in the Primitive times they consecrated the Elements by the Repetition of the Lords prayer only . After the participation of the Eucharist , there was a Collection made for the poor , as he describeth it at large ; what was so gathered being committed to the Pastor , who took care for the distribution of it , unto all sorts of poor belonging unto the Church . Hereunto was added , as Tertullian observes , the Exercise of Discipline in their Assemblies , whereof we shall speak afterwards . The close of the Administration of the Sacrament , Justin gives us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Pastor again , according to his ability or power poureth forth or sends up prayers , the people all joyfully crying , Amen , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Origen expounds the Phrase often used by himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. 8. ad Cels. according unto the present Ability given unto him . This was the state , the Order , and the Worship of the Church , with its Method , in the days of Justin Martyr . This and no other is that which we plead for . Unto these times belongs the most excellent Epistle of the Churches of Vienna and Lyons in France , unto the Brethren in Asia and Phrygia , recorded at large by Eusebius , Hist. lib. 5. cap ▪ 1. Their design in it is , to give an account of the holy Martyrs who suffered in the persecution under Marcus Antoninus . I am no way concerned in what state Irenaeus was in the Church at Lyons , whereon after the writing of this Epistle , he was sent to Eleutherius the Bishop of Rome , which he gives an account of Chap. 4. He is indeed in that Epistle called a Presbyter of the Church ; although as some suppose it was sundry years after the death of Pothinus , whom they call Bishop of Lyons , into whose room he immediately succeeded . And Eusebius himself , cap. 8. affirming that he would give an account of the Writings of the antient Ecclesiastical Presbyters , in the first place produceth those of Irenaeus . But these things belong not unto our present contest . The Epistle we intend was written by the Brethren of those Churches , and it was written to the Brethren of the Churches in Asia and Phrygia ; after the manner of the Scripture , wherein the fraternity or Body of the Church was designed or intended in all such Epistles . From them was this Epistle , and unto those of the same sort was it written , not from one Bishop unto another . And as this manifests the concern of the Brotherhood in all Ecclesiastical Affairs , so with all other circumstances , it evidenceth that those Churches were particular or Congregational only . Nor is there any thing in the whole Epistle that should give the least intimation of any other Church state know● unto them . This Epistle as recorded by Eusebius , gives us as noble Representation of the Spirit and Communion that was then among the Churches of Christ , being written with Apostolical simplicity and gravity , and remote from those Titles of Honour , and affected swelling words , which the faigned writings of that Age , and some that are genuine in those that followed , are stuffed withal . Tertull●an , who lived about the end of the second Century , gives us the same account of the State , Order , and Worship of the Churches , as was given be●ore by Justin Martyr , Apol. ad Gen. cap. 39. The Description of a Church he first lays down in these words ; Corp●s sumus de conscientia Religionis , & Disciplinae unitate , & spei foedere . We are a Body ( united ) in the Conscience of Religion , ( or a conscientious Observation of the Duties of Religion ) by an Agreement in Discipline , ( whereby it was usual with the Antients to express Universal Obedience unto the Doctrine and commands of Christ ) and in a Covenant of Hope . For whereas such a Body or Religious Society could not be united but by a Covenant , he calls it a Covenant of Hope ; because the principal respect was had therein unto the things hoped fo● . They covenanted together so to live and walk in the Discipline of Christ , or Obedience unto his commands , as that they might come together unto the enjoyment of Eternal Blessedness . This Religious Body or Society thus united by Covenant , did meet together in the same Assembly or Congregation . Corpus su●us , ●o●mus in coe●um & Congregationem , ut ad Deum quasi manu facta precationibus ambiamus orantes . And cogimur ad divinarum literarum commemorationem , &c. Designing to declare , as he doth in particular , Negotia Christianae factionis , as he calls them , or the Duties of Christian Religion , which in their Churches they did attend unto , he lays the foundation in their meetings in the sa●● Assem●ly or Congregation . In these Assemblies there presided the Elders , that upon a Testimony of their meetness unto that Office , were chosen thereunto . President probati quique seniores , honorem istum non preti● sed Testimonio adepti . And in the Church thus met together in the same place , Assembly , or Congregation , under the rule and conduct of their Elders , among other things they exercised Discipline , that is , in the presence and by the consent of the whole . Ibidem etiam , exhortationes , castigationes ; & censura divina . Nam & judicatur magno cum pondere ▪ ut apud certos de Dei conspectu ; summumque futuri jud●cii praejudicium est , s● quis ita deliquerit , ut à communicatione Oratinis & conventus , & omnis sancti commercii relegetur . The loss of this Discipline ▪ and the manner of its Administration , hath been one of the principal means of the Apostacy of Churches from their Primitive Institution . To the same purpose doth Origen give us an account of the way of the gathering and establishing Churches under Elders of their own choosing , in the close of his last Book against Celsus . And although in the days of Cyprian , in the third Century , the distinction between the Bishop in any Church eminently so called , and those who are only Presbyters ; with their imparity , and not only the precedency , but superiority of one over others began generally to be admitted ; yet it is sufficiently manifest from his Epistles , that the Church wherein he did preside , was so far a particular Church , as that the whole Body or Fraternity of it , was admitted unto all advice in things of common concernment unto the whole Church , and allowed the exercise of their power and liberty in choosing or refusing the Officers that were to be set over them . Some few things we may observe from the Testimonies insisted on . As , 1. There is in them a true and full representation of the State , Order , Rule , and Discipline of the Churches in the first Ages . It is a sufficient demonstration that all those things wherein at the present the State and Order of the Church are supposed to consist , are indeed later Inventions ; not merely because they are not mentioned by them , but because they are not so , when they avowedly profess to give an account of that State and Order of the Church which was then in use and practice . Had there been then among Christians Metropolitan Archbishops , or Bishops Diocesan , Churches National or Provincial , an enclosure of Church-power , or Ecclesiastical Jurisdiction in and for the whole rule of the Church , unto Bishops and Officers utterly forraign unto any pretence of Apostolical Institution or countenance ; had many Churches , or many hundreds of Churches , been without Rule in or among themselves , subject to the rule of any one man , standing in no especial relation unto any of them , with other things of the like nature , been then invented , known , and in use , how could they possibly be excused in passing them over without the least taking notice of them , or giving them the honour of being once mentioned by them ? How easie had it been for their Pagan Rulers , unto whom they presented their accounts ( some of them ) of the state of their Churches , to have replyed , that they knew well enough there were other Dignities , Orders , and practises , than what they did acknowledge , which they were either afraid or ashamed to own ? But besides this silence , on the other hand , they assert such things of the Officers appointed in the Church , of the way of their appointment , of the Duty of Officers in the Church , of the Power and Liberty of the people , of the nature and exercise of Discipline , as are utterly inconsistent with that state of these things which is by some pleaded for . Yea , as we have shewed , whatever they write or speak about Churches , or their Order , can have no Being or Exercise in any other form of Churches , but of particular Congregations . 2. That account which they give , that Representation which they make of the kind , state , and order of the Churches among them , doth absolutely agree with , and answer unto , what we are taught in the Divine Writings about the same things . There were indeed before the end of the second Century , some practises in and about some lesser things , ( such as sending the Consecrated Elements from the Assembly unto such as were sick ) that they had no warrant for from any thing written or done by the Apostles : But as unto the substance of what concerns the State , Order , Rule , Discipline , and Worship of Evangelical Churches , there is not any instance to be given , wherein they departed from the Apostolical Traditions or Institution , either by adding any thing of their own unto them , or omitting any thing that was by them ordained . 3. From this state , the Churches did by degrees and insensibly degenerate , so as that another Form and Order of them did appear towards the end of the third Century . For some in the first Churches , not applying their minds unto the Apostolical Rule and practice , who ordained Elders in every Church , and that not only in Cities or Towns , but as Clemens affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country-Villages , Many disorders ensued , with respect unto such Collections of Christians and Congregations , as were gathered at some distance from the first or City-Church . Until the time of Origen , the Example of the Apostles in this case was followed , and their Directions observed . For so he writes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And we knowing that there are other Congregations gathered in the Towns up and down , by the Preaching of the Word of God ; ( or that there is another Heavenly City in any Town built by the word of God ) we perswade some that are sound in Doctrine and of good Conversation , and meet for their Rule , to take on them the conduct or Rule of those Churches ; and these whilst they Rule within the Churches those societies of Divine Institution by whom they are chosen , they govern them according to the Prescriptions or Commands and Rules given by God himself . Adver . Cels. lib. 8. Those of whom he speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were the Pastors or principal Members of the Churches that were established . When they understood that in any place distant from them , a number of Believers were called and gathered into Church order by the Preaching of the Word , they presently , according unto their duty , took care of them , enquired into their State and condition , assisting them in particular , in finding out , trying , and recommending unto them , persons meet to be their Officers and Rulers . These he acknowledgeth to be Churches and Cities of God , upon their Collection by the Preaching of the Word , antecedently unto the constitution of any Officers among them ; as the Apostles also did , Act. 14.22 , 23. Wherefore the Church ▪ is essentially before its ordinary Officers , and cannot as unto its continuance depend on any Succession of theirs , which they have none , but what it gives unto them . These Officers , thus recommended , were chosen , as he tells us , by the Churches , wherein they were to preside , and thereon did govern them by the Rule of Gods Word alone . Hereby was the Original Constitution and state of the first Churches for a good season preserved . Nor was there the least abridgment of the power either of these Churches or of their Officers , because it may be they were some of them planted in poor Country-Villages . For as no man in the world can hinder , but that every true Church hath de jure all the Rights and Powers that any other Church in the world hath or ought to have , or that every true Officer , Bishop , Elder , or Pastor , hath not all the power , that Christ hath annexed unto that Office , ( be they at Rome or E●gubium ) so there was no abridgment of this power in the meanest of them , as yet attempted . But this course and duty in many places not long after became to be much omitted ; whether out of Ignorance or Negligence , or unwillingness of men to undertake the Pastoral Charge in poor Country-Churches ; I know not . But so it was , that Believers in the Regions round about any City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were look'd on as those which belonged unto the City - Churches , and were not setled in particular Congregations for their edification , which they ought to have been . And the Councels that afterwards ensued , made Laws and Canons that they should be under the Government of the Bishops of those City-Churches . But when the number of such Believers was greatly increased , so as that it was needful to have some always attending the Ministry among them , they came I know not how to have Chorepiscopi among them and over them . The first mention of them is in the Synod of An●yra in Galatia , about the year 314 , Can. 13. and mention is again made of them in a Synod of Antioch , An. 341. and somewhat before at the Council of Neocaesarea , Can. 13. and frequently afterwards , as any one may see in the late Collections of the antient Canons . I verily believe , nor can the contrary be proved , but that these Chorepiscopi at first were as absolute and compleat in the Office of Episcopacy , as any of the Bishops of the greater Cities , having their name or denomination from the places of their Residence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not for an intimation of any inferiority in them unto other City-Bishops . But so it came to pass , that through their poverty and want of Interest , their Ministry being confined unto a small Country-Parish , & perhaps through a comparative meanness of their Gifts or Abilities , the City-Bishop claimed a Superiority over them , and made Canons about their Power , the bounding and exercising of it , in Dependance on themselves . For a while they were esteemed a degree above meer Presbyters , who accompanyed or attended the Bishop of the City-Church in his Administrations ; and a degree beneath the Bishop himself , in a posture never designed by Christ nor his Apostles . Wherefore in process of time , the name and thing were utterly lost , and all the Country-Churches were brought into an absolute subjection unto the City-Church ; something being allowed unto them for Worship , nothing for Rule and Discipline ; whereby the first state of Churches in their Original Institution , sacredly preserved in the first Centuries , was utterly lost and demolished . I shall add but one Argument more , to evinc● the true state and nature of Evangelical Churches herein , namely , that they were only particular Congregations ; and that is taken from the Duties and Powers ascribed in the Scripture unto Churches , and the Members or entire Brotherhood of them . It was observed before , that the Epistles of the Apostles were written all of them unto the Body of the Churches , in contradistinction unto their Elders , Bishops , or Pastors ; unless it were those that were written unto particular persons by name . And as this is plain in all the Epistles of Paul , wherein sometimes distinct mention is made of the Officers of the Church , sometimes none at all ; so the Apostle John affirms that he wrote unto the Church , but that Diotrephes , ( who seems to have been their Bishop ) received him not ; at once rejecting the Authority of the Apostle , and overthrowing the liberty of the Church : which example was diligently followed in the succeeding Ages , Joh. Epist. 3. ver . 9. And the Apostle Peter writing unto the Churches , on an especial occasion , speaks distinctly of the Elders , 1 Pet. 5.1 , 2. See also Heb. 13.24 . the body of the Epistle being directed to the Body of Churches . Wherefore all the Instructions , Directions and Injunctions given in those Epistles as unto the exercise of power , or the performance of duty , they are given unto the Churches themselves . Now these are such , many of them , as cannot be acted or performed in any Church by the Body of the People , but that which is Congregational only . It were too long here to insist on particulars ; it shall be done elsewhere ; and it will thence appear , that this Argument alone , is sufficient to bear the weight of this whole Cause . The Reader may if he please consider what Representation hereof is made in these places compared together , Matth. 18.15 , 16 , 17 , 18. Act. 1.12 , 23 , Chap. 2.1 , 42 , 44 , 46. Chap. 5.11 , 12 , 13. Chap. 11.21 , 22 , 25 , 26 , 28 , 29 , 30. Chap. 12.5 , 12. Chap. 14.26 , 27. Chap. 15.1 , 2 , 3 , 4 , 6 , 12 , 13 , 22 , 23 , 27 , 28 , 30. Chap. 20.28 . Rom. 15.5 , 6 , 14 , 25 , 26. Chap. 16.1 , 17 , 18. 1 Cor. 1.4 , 5. Chap. 5. throughout . Chap. 12.4 , 7 , 8 , 9 , 11 , 15 , 18 , 28 , 29 , 30 , 31. Chap. 14. throughout . Chap. 16.10 , 11. 2 Cor. 3.1 , 2 , 3. Chap. 7.14 , 15. Chap. 8.22 , 23 , 24. Chap. 2 , 6 , 7 , 8 , 9 , 10 , 11. Chap. 8.5 . Ephes. 2.19 , 20 , 21 , 22. Chap. 5.11 , 12. Gal. 6.1 . Philip. 2.25 . 26 , 27 , 28. Colos. 1.1 , 2. Chap. 2.3 . Chap. 3.16 . Chap. 4.9 , 12 , 16 , 17. 1 Thes. 5.11 , 12 , 13 , 14. 2 Thes. 3.6 , 7 , 14 , 15. Heb. 12.13 . Chap. 10.24 , 25. Chap. 12.15 , 16. In these , I say , and other places innumerable , there are those things affirmed of , and ascribed unto the Apostolical Churches , as unto their State , Order , Assemblies , Duties , Powers and Priviledges , as evinces them to have been only particular Congregations . CHAP. VI. Congregational Churches alone suited unto the ends of Christ in the Institution of his Church . HAving given an account of that State and Order of the Gospel-Churches which are of Divine Institution , it is necessary that we declare also their suitableness and sufficiency unto all the ends for which the Lord Christ appointed such Churches . For if there be any true proper end of that nature , which cannot be attained in or by any Church-state in this or that form , it must be granted that no such form is of Divine Appointment . Yea , it is necessary not only that such a state as pretends unto a Divine Original , be not only not contradictory unto , or inconsistent with such an end , but that it is effectually conducing thereunto , and in its place necessary unto that purpose . This therefore is that which we shall now inquire into ; namely , whether this State and Form of Gospel-Churches in single Congregations be suited unto all those ends for which any such Churches were appointed ; which they must be on the account of the wisdom of Jesus Christ , the Author and Founder of them , or be utterly discarded from their pretence . Nor is there any more forcible Argument against any pretended Church-state , Rule , or Order , than that it is obstructive unto the Souls of men in attaining the proper ends of their whole Institution . What these ends are , was in general before declared ; I shall not here repeat them , or go over them again , but only single out the consideration of those which are usually pleaded , as not attainable by this way of Churches in single Congregations only ; or that at least they are not suited unto their Attainment . The first of these is Mutual Love among all Christians , all the Disciples of Christ , By the Disciples of Christ I intend them , and them only , who profess Faith in his Person and Doctrine , and to hear him , or to be guided by him alone , in all things that appertain unto the Worship of God , and their living unto him . If there are any called Christians who in these things choose other guides , call other Ministers , hear them in their appointments , we must sever them from our present consideration , though there are important Duties required of us towards them also . But what is alledged is necessary unto the constitution of a true Disciple of Christ. Unto all those , his great command is Mutual Love among themselves . This he calls in an especial manner his Commandment , and a new Commandment , as for other Reasons , so because he had given the first absolute great Example of it in himself , as also discovered Motives unto it , and Reasons for it , which Mankind before was in the dark unto . And such weight doth he lay on this command , that he declares , the manifestation of the glory of God , his own Honour , and the Evidence to be given unto the world that we are his Disciples , do depend on our Obedience thereunto . To express and exercise this Love , in all the Acts and Duties of it among his Disciples , was one end of his appointing them to walk in Church-relation one unto another , wherein this Love is the bond of Perfectness . And the loss of this Love , as unto its due exercise , is no less a pernicious part of the fatal Apostacy of the Churches , than is the loss of Faith and Worship . For hereon is Christendom , as it is usually called , become the greatest stage of Hatred , Rage , Wrath , Bloodshed , and mutual Desolations , that is in the whole world ; so as that we have no way to answer the Objection of the Jews , arguing against us from the divine Promises of Love and Peace in the Kingdom of the Messiah , but by granting that all these things arise from a Rebellion against his Rule and Kingdom . Now this Love in its exercise is eminently preserved in this order of particular Churches : For , 1. The Principle of their collection into such Societies , next unto that of Faith in Christ Jesus , is Love unto all the Saints . For their conjunction being with some of them as such only , they must have a Love unto all that are so . And none of them would joyn in such Societies , if their so doing did in any thing impair their Love unto all the Disciples of Christ , or impede it in any of its Operations . And the Communion of these Churches among themselves , is and ought to be such , as that all of them do constitute as it were one Body and common Church , as we shall see afterwards . And it is one principal Duty of them , to stir up themselves in all their Members , unto a continual exercise of Love towards all the Saints of Christ , as occasion doth require ; and if they are defective in this Catholick Love , it is their fault , contrary to the Rule and End of their Institution . 2. Unto the constant expression and exercise of this Love , there are required , ( 1. ) Present suitable Objects unto all the Acts and Duties of it . ( 2. ) A Description and Prescription of those Acts and Duties . ( 3. ) Rules for the right performance and exercise of them . ( 4. ) An End to be attained in their Discharge . All these things hath the Lord Christ provided for his Disciples , in the Constitution and Rule of these Churches . And a due Attendance unto them hath he appointed , as the Instance , Trial and Experiment of their Love unto all his Disciples . For whereas any might pretend such a Love , yet plead that they know not how nor wherein to express and exercise it , especially as unto sundry Duties mentioned in the Scripture as belonging thereunto , he hath provided this way , wherein they cannot be ignorant of the Duties of Love , required of them , nor of suitable Objects , Rules and Ends for their practice . It were too long to go over these things in particular ; I shall only adde ( what is easily defensible ) that Gospel-Love will never be recovered and restored unto its pristine Glory , until particular Churches or Congregations are reformed , and reduced to that exercise of Love without Dissimulation , which is required in all their Members among themselves : For whilst men live in Envy and Malice , be hateful and hating one another , or whilst they live in an open neglect of all those Duties , which the Lord Christ hath appointed to be observed towards the Members of that Society whereunto they do belong , as a Pledge and Evidence of their Love unto all his Disciples , no such thing can be attained . And thus is it in most Parochial Assemblies , who in the midst of their complaints of the Breach of Love and Union , by some mens withholding Communion in some parts of Divine Worship with them ; yet besides the common Duties of Civility and Neighbourhood , neither know nor practise any thing of that Spiritual Love , Delight and Communion that ought to be amongst them , as Members of the same Church . We boast not ourselves of any attainments in this kinde ; we know how short we come of that fervent Love that flourished in the first Churches : But this we say , that there is no way to recover it , but by that state and order of particular Churches , which we propose , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do adhere unto . But pretences unto the contrary are vehemently urged , and the clamours unto that end are loud and many . For this way , it is said , of setting up particular Congregations , is that which hath caused endless Divisions , lost all Love and Christian Affection among us , being attended with other mischievous consequents , such as the most Rhetorical Adversaries of it are scarce able to declare ; nor could Tertullus himself do it , if he were yet alive . For by this means men not meeting as they used to do , at the Administration of the Sacrament , and Common-Prayer , all Love is lo●● among them . I answer , 1. This Objection , so far as I am able to observe , is mostly managed ▪ by them who seem to know very little of the Nature and Duties of that Love which our Lord Jesus Christ enjoyns in the Gospel , nor do give any considerable evidence of their Living , Walking and Acting in the Power of it . And as unto what they fancy unto themselves under that name , whereas it is evident from common Practice , that it extends no farther but to peaceableness in things civil and indifferent , with some expressions of kindness in their Mirth and Feastings , and other jovial Societies , we are not concerned in it . 2. This Objection lies not at all against the thing itself ; namely , that all Churches of Divine Institution are Congregational , which alone at present is pleaded for ; but against the gathering of such Societies , or Congregations , in that state of things which now prevails amongst us . But whereas this depends on Principles not yet declared and confirmed , the consideration of this part of the Objection must be referred unto another place . I shall only say at present , that it is the greatest and most powerful engine in the hand of Satan , and men of corrupt Secular Interests , to keep all Church-Reformation out of the world . But if the way itself be changed ( which alone , as absolutely considered , we at present defend ) that change must be managed with respect unto some Principles contrary unto Love and its due exercise , which it doth assert and maintain , or some practices that it puts men upon of the same nature and tendency . But this hitherto hath not been attempted , at least not effected 3. We do not finde that a joynt participation of the same Ordinances at the same time , within the same walls , is in itself either an Effect , or Evidence , or Duty of Gospel-Love , or any means for the preservation or promotion of it . For it was diligently observed in the Papacy , when all true Evangelical Love , Faith and Worship were lost . Yea , this kinde of Communion and Conjunction , added unto an implicite dependance on the Authority of the Church , was substituted in their room , and multitudes were contented with them , as those which did bestead them in their neglect of all other Graces and their exercise . And I wish it were not so among others , who suppose they have all the Love that is required of them , if they are freed from such scandalous variances with their Neighbours , as should make them unfit for the Communion . 4. If this be the only means of Love , how do men maintain it towards any not of their own Parish , seeing they never meet with them at the Sacrament of the Lord's Supper ? And if they can live in love with those of other Parishes , why can they not do so with those who having the same Faith and Sacraments with them , do meet apart for the exercise of Divine Worship , in such Congregations as we have described ? Wherefore , 5. The Variance that is pretended to be caused by the setting up of these particular Congregations , is a part of that variance which Christ came to send into the world , Matth. 10.34 , 35 , 36. Think not that I am come to send Peace on Earth : I came not to send Peace , but a Sword. For I am come to set a man at variance against his Father , and the Daughter against her Mother , and the Daughter-in-law against her Mother-in-Law . And a mans Foes shall be they of his own Houshold . He was the Prince of Peace ; he came to make peace between God and men ; between men themselves , Jews and Gentiles ; he taught nothing , enjoyned nothing , that in its own nature should have the least inconsistency with Peace , or give countenance unto variance . But he declares what would ensue and fall out , through the sin , the darkness , unbelief and enmity unto the Truth , that would continue on some under the Preaching of the Gospel , whilst others of their nearest Relations should embrace the Truth and profession of it . What occasion for this variance is taken from the gathering of these Congregations , which the way itself doth neither cause , nor give the least countenance unto , we are not accountable for . Whereas therefore there is with those among whom these variances and loss of Love thereby are pretended , one Lord , one Faith , one Baptism , one Hope of their Calling , the same Truth of the Gospel Preached , the same Sacraments administred ; and whereas both the Principles of the way , and the persons of those who assemble in distinct Corporations for the Celebration of Divine Worship , do lead unto Love and the practice of it in all its known Duties ; all the evils that ensue on this way must be charged on the Enmity , Hatred , Pride and Secular Interest of men , which it is not in our power to cure . 2. Another end of the Institution of this state is , that the Church might be The Ground and Pillar of Truth , 1 Tim. 3.15 . that is , that it might be the principal outward means to support , preserve , publish , declare and propagate the Doctrine or Truth of the Gospel , especially that concerning the Person and Offices of Christ , which the Apostle subjoyns unto this Assertion in the next words . That Church state which doth not answer this End , is not of Divine Institution . But this the Ministry of these Churches is eminently suited unto . There are three things required in this Duty , or required unto this end , that the Church be the Ground and a Pillar of Truth . ( 1. ) That it preserve the Truth in itself , and in the Profession of all its Members , against all Seducers , false Teachers , and Errours : This the Apostle gives in special charge unto the Elders of the Church of Ephesus , adding the Reasons of it , Act. 20.28 , 29 , 30 , 31. This is in an especial manner committed unto the Officers of the Church , 1 Tim. 5.20 . 2 Tim. 1.13 , 14. This the Ministry of these Churches is meet and suited unto . The continual Inspection which they may and ought to have into all the Members of the Church , added unto that circumspection about , and trial of the Doctrines Preached by themselves , in the whole Body of the Church , fits them for this work . This is the Fundamental means ( on the matter the only outward means ) that the Lord Christ hath appointed for the preservation of the Truth of the Gospel in this world , whereby the Church is the Ground and Pillar of Truth . How this can be done , where Churches are of that Make and Constitution , that the Officers of them can have no immediate Inspection into or cognizance of either the Knowledge , Opinions , and Practices of the Members of their Church , nor the Body of the Church know on any evident ground , what it is that their principal Officer believes and teaches , I know not . By this means was the Truth preserved in the Churches of the two first Centuries , wherein they had no Officers but what were placed in particular Churches , so as that no considerable Errour made any entrance among them . ( 2. ) That each Church take care that the same Truth be preserved entire , as unto the profession of it in all other Churches . Their Communion among themselves ( whereof afterwards ) is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Profession of the same Faith. This therefore it is their Duty , and was always their practice to look after , that it was preserved entire . For a change in the Faith of any of them , they knew would be the dissolution of their Communion . Wherefore when any thing of that nature fell out , as it did in the Church of Antioch upon the Preaching of the necessity of Circumcision , and keeping of the Law , whereby the Souls of many of the Disciples were subverted , the Church at Hierusalem on the notice and knowledge of it , helped them with their Advice and Counsel . And Eusebius tells us , that upon the first promulgation of the Heresies and Phrensies of Montanus , the Faithful , or Churches in Asia , met frequently in sundry places , to examine his Pretences , and condemn his Errours ; whereby the Churches in Phrygia were preserved , Hist. Eccl. lib. 5. cap. 14. So the same was done afterwards in the case of Samosatenus at Antioch , whereby that Church was delivered from the infection of his pernicious Heresy , lib. 7. cap. 26 , 28 , 29. And this care is still incumbent on every particular Church , if it would approve itself to be the Ground and Pillar of Truth . And in like manner Epiphanius giving an account of the Original of the Heresie of Noetus , a Patropassian , affi●ms , that the Holy Presbyters of the Church called him , and enquired of his Opinion several times ; whereon being convicted before the Presbytery of enormous Errours , he was cast out of the Church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( when he began to disperse his Errours ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphanius , Haeres . cont . Noet . Haer. 38. Sec. 57. Hence it was that the Doctrine of the Church , as unto the substance of it , was preserved entire during the two first Centuries , and somewhat after . Indeed as when the Israelites came out of Egypt , there came along with them a mixed multitude of other People , Exod. 12.38 . which fell to lusting for Meat when they came into the Wilderness , Numb . 11.4 . to the danger of the whole Congregation : So when Christianity was first Preached and received in the world , besides those who embraced it sincerely , and were added unto the Church , there was a great mixture of stubborn Jews , as the Ebionites ; of Philosophical Greeks , as the Valentinians and the Marcionites ; of plain Impostors , such as Simon Magus and Menander , who all of them pretended to be Christians ; but they fell a lusting , and exceedingly troubled and perplexed the Churches , with an endeavour to sedu●e them unto their Imaginations . Yet none of their Abominations could force an entrance into the Churches themselves , which by the means insisted on , were preserved . But when this Church-state and Order was changed , and another gradually introduced in the room of it , Errours and Heresies got new advantages , and entered into the Churches themselves , which before did only assault and perplex them . For , 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem , not a few who failed in their attempts of attaining it , to revenge themselves on the Church , made it their business to invent and propagate pernicious Heresies . So did Thebulis at Hierusalem , Euseb. lib. 4. cap. 22. and Valentinus , Tertul. ad . Valentin . cap. 4. and Marcion at Rome , Epiphan . Haeres . 42. Montanus fell into his dotage on the same account , so did Novitianus at Rome , Euseb. lib. 7. cap. 43. and Arius at Alexandria . Hence is that censure of them by Lactantius , lib. 4. cap. 30. Ii quorum fides fuit lubrica , cùm Deum nosse se & colere simularent , augendis opibus & honori studentes , affectabant Maximum Sacerdotium , & à potioribus victi , secedere cum suffragatoribus maluerunt , quàm eos ferre praepositos quibus concupierant ips● ante praeponi . 2. When any of their Bishops of the new Constitution , whether Patriarchal or Diocesan , fell into Heresies , which they did frequently , and that numbers of them , they had so many advantages to diffuse their poyson into the whole Body of their Churches , and such Political Interests for their Promotion , as that the Churches themselves were throughly infected with them . It is true , the Body of the People in many places did oppose them , withdraw and separate from them : but it cannot be denied , but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth , many destructive Errours being received into them , which did only outwardly assault them , whilst they abode in their first Institution . And had not the Churches , in process of time , utterly lost their Primitive State and Order , by coalescing into one Papal pretended Vniversal Church ; the Faith itself could never have been so utterly corrupted , depraved , and lost among them , as in the issue it was . 3. To propagate the Gospel is in like manner required hereunto . This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order , than the Order itself . For it must be the work of some particular persons dedicating themselves unto their Ministry , as it was in the first Churches , 3 Joh. 5 , 6 , 7 , 8. The like may be said of any other publick acknowledged end of the Institution of Churches . If the Way pleaded for be not consistent with them all , and the proper means of attaining them , if it be not suited unto their accomplishment , let it be discarded . I shall insist on one more only . 3. Our Lord Jesus Christ hath given that state unto his Churches , hath instated them in that Order , as that his Interest , Kingdome and Religion might be carried on in the world , without prejudice or disadvantage unto any of the lawful Interests of men , especially without any opposition unto , or enterfering with the Civil Authority or Magistracy , which is the Ordinance of God ; and no Church-way that doth so , is of his Institution . Wherefore I shall briefly declare , what are the Principles of those of this Way in these things , which are the Principles of the Way itself which they do profess . 1. Our first general Assertion unto this purpose is this ; The Lord Jesus Christ taught no Doctrine , appointed no Order in his Church , gave it no Power that is opposite unto , or inconsistent with any righteous Government in this world , of what sort soever it be , of those whereunto Government is distributed in Reason and Practice . His Doctrine indeed is opposed unto all Unrighteousness in and of all men , Magistrates and others ; but not to the legal Rule of Magistrates that are unrighteous men . And this Opposition is Doctrinal only , confirmed with Promises and Threatnings of eternal things , refusing and despising all outward aids of force and restraint . This Rule we allow for the trial of all Churches , and their state , whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught , commanded , appointed nothing that is contrary unto , or inconsistent with righteous Governments of any sort , if Rulers or Magistrates shall forbid the observance of what he hath commanded , appointed and ordered , and then charge it on him or his Way , that his Disciples cannot , dare not , will not comply with that Prohibition , and accuse them thereon of Sedition and Opposition unto Government , they deal injuriously with him , whereof they must give an account . For whereas all Power is given unto him in Heaven and Earth , all Nations are his Inheritance , all People in his absolute Disposal , and it is his pleasure to set up his Kingdom in the Earth , without which the Earth itself would not be continued ; He could not deal more gently with the righteous Rulers of this world , ( and he did it , because righteous Rule is the Ordinance of God ) than to order all things so , that whether they receive his Law and Doctrine or no , nothing should be done in opposition unto them , or their Rule . And if any of them are not contented with this measure , but will forbid the observance of what he commands , wherein he alone is concerned and not they ; this is left to be determined between him and them . In the mean time , when Rulers are not able to fancy , much less give a real instance of any one Principle , Doctrine , or Practice in any of the Churches of Christ , or any belonging unto them , that is contrary unto , or inconsistent with the Rights or exercise of their Rule and Government , and yet shall not only prohibit the doing of those things which he hath commanded , merely with respect unto the Spiritual and Eternal ends of his Kingdom , but shall also punish and destroy those who will not disown his Authority , and comply with their Prohibition ; it doth scarce answer their Interest and Prudence . For to what purpose is it , for any to provoke him who is mightier than they , when they have no appearance of necessity for their ▪ so doing , nor advantage thereby ? 2. In particular , the Lord Christ hath ordained no Power nor Order in his Church , no Office or Duty that should stand in need of the Civil Authority , Sanction or force to preserve it , or make it effectual unto its proper ends . It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church , if it be not sufficient unto its own proper End , without the help of the Civil Magistrate . That Church-state which is either constituted by humane Authority , or cannot consist without it , is not from him . That Ordinance which is in its own Nature divine , or is pretended so to be , so far as it is not effectual unto its end without the aid of Humane Authority , is not of him , he needs it not ; he will not borrow the assistance of Civil Authority , to rule in and over the Consciences of men , with respect unto their living to God , and coming unto the enjoyment of himself . The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations , began with the use of General Councils in the days of Constantine : And when once it was engaged in and approved , so far as that what was determined in the Synods , either as to Doctrine , or as unto the Rule of the Church , should be confirmed by the Imperial Authority , with penalties on all that should gainsay such Determinations ; It is deplorable to consider , what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours . Yet this way pleased the Rulers of the Church so well , and as they thought eased them of so much trouble , that it was so far improved amongst them , that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate , but what was to be exercised in the execution of the Decrees and Determinations of the Church . It is necessary from this Institution of particular Churches , that they have their Subsistence , Continuation , Order , and the efficacy of all that they act and do as Churches , from Christ himself : For whereas all that they are and do , is Heavenly , Spiritual , and not of this world , that it reacheth nothing of all those things which are under the Power of the Magistrate , that is , the Lives and Bodies of Men , and all Civil Interests appertaining to them ; and affect nothing but what no Power of all the Magistrates under Heaven can reach unto , that is , the Souls and Consciences of men ; no trouble can hence arise unto any Rulers of the world , no Contests about what they ought , and what they ought not to confirm , which have caused great Disorders among many . 3. In particular also , There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards , or over the Persons of Kings or Rulers , which should either impeach their Right , or impede the exercise of their just Authority . For as Christ hath granted no such Power unto the Church , so it is impossible that any pretence of it should be seated in a particular Congregation , especially being gathered on this Principle , that there is no Church Power properly so called , but what is so seated ; and that no Concurrence , Agreement or Association of many Churches , can adde a new , greater , or other Power or Authority unto them , than what they had singly before . And what Power can such Churches act towards Kings , Potentates , or Rulers of Nations ? Have they not the highest Security , that it is uttterly impossible that ever their Authority , or their persons in the exercise of it , should be impeached , hindered , or receive any detriment from any thing that belongs to this Church-state ? These Principles I say are sufficient to secure Christian Religion , and the State , Order , and Power of Churches instituted therein , from all reflections of Inconsistency with Civil Government , or of influencing men into Attempts of its Change or Ruine . The summe is , Let the outward frame and order of righteous Government be of what sort it will , nothing inconsistent with it , nothing entrenching on it , nothing making opposition unto it , is appointed by Jesus Christ , or doth belong unto that Church-state which he hath ordained and established . Two things only must be added unto these Principles , that we may not seem so to distinguish the Civil State and the Church , as to make them unconcerned in each other : For , 1. It is the unquestionable Duty of the Rulers and Governours of the World , upon the Preaching of the Gospel , to receive its Truth , and so yield Obedience unto its Commands . And whereas all Power and Offices are to be discharged for God , whose Ministers all Rulers be ; they are bound in the discharge of their Office to countenance , supply , and protect the Profession and Professours of the Truth , that is , the Church , according unto the degrees and measures which they shall judge necessary . 2. It is the Duty of the Church materially considered , that is , of all those who are Members of it , in any Kingdom or Commonwealth , to be usefully subservient , even as Christians , unto that Rule which is over them as Men , in all those ways , and by all those means , which the Laws , Usages , and Customs of the Countries whereof they are , do direct and prescribe . But these things are frequently spoken unto . There are sundry other Considerations , whereby it may be evinced , not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world , ( I mean that is so in its Constitution , though as all other Forms , it be capable of Male-Administration ) but the most useful and subservient unto its righteous Administrations ; being utterly uncapable of immixing itself , as such , in any of those occasions of the world , or State-Affairs , as may create the least difficulty or trouble unto Rulers . With others it is not so . It is known , that the very Constitution of the Papal Church , as it is stated in the Canons of it , is inconsistent with the just Rights of Kings and Rulers ; and oft-times in the exercise of its Power destructive unto their Persons and Dominions . And herein concurred the Prelatical Church-state of England , whilst it continued in their Communion , and held its dependance on the Roman Church . For although they had all their Power originally from the Kings of this Realm , as the Records and Laws of it do expressly affirm , That the Church of England was founded in Episcopacy by the King and his Nobles ; yet they claimed such an addition of Power and Authority , by vertue of their Office , from the Papal Omnipotency , as that they were Ringleaders in perplexing the Government of this Nation , under the pretence of maintaining of what they called , the Rights of the Church . And hereunto they were inabled by the very Constitution of their Church-Order , which gave them that Power , Grandeur , with Political Interest , that were needful to effectuate their Designe . And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority , and deprived of their dependance on the Power and Interest of the Papal See , having no bottom for , or supportment of their Church state and Order , but Regal Favour and mutable Laws ; there have on such Causes and Reasons , which I shall not mention , ensued such Emulations of the Nobility and Gentry , and such contempts of the Common●People , as leave it questionable , Whether their Adherence unto the Government be not more burdensome and dangerous unto it , than were their antient Contests and Oppositions . CHAP. VII . No other Church-state of Divine Institution . IT may be it will be generally granted , I am sure it cannot be modestly denied , that particular Churches , or Congregations , are of a Divine original Institution ; as also that the Primitive Churches continued long in that Form or Order . But it will be farther pleaded , that granting or supposing this Divine Institution of particular Churches , yet there may be Churches of another Form and Order also , as Diocesan or National , that we are obliged to submit unto . For although the Apostles appointed that there should be Bishops or Elders ▪ ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in every City and Town where Christian Religion was received ; and Clemens affirmeth , that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Regions , or Villages and Cities ; yet there was another Form afterwards introduced . Theodoret Bishop of Cyprus affirms , that there were eight hundred Churches committed to his care , Epist. 113. whereof many were in Towns and Cities having no Bishop of their own . The whole Country of Scythia , though there were in it many Cities , Villages and Fortresses , yet had but one Bishop , whose Residence was at Tomis , all other Churches being under him ; as Zozomen declares , lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church ; as in Moldavia and Walachia , where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Leader or Ruler that presides over all the Churches in the Nation . And this O●der of things , that there should not be a Bishop in smaller Churches , was first confirmed in the sixth Canon of the Council of Sardis , in the Year 347. In Answer hereunto I shall do these two things . First , I shall shew that there is no Church Order , State , or Church-Form of Divine Institution , that doth any way impede , take away , or overthrow the Liberty , Power and Order of particular Congregations , such as we have described . Secondly , I shall enquire into the causes of Churches of another State or Order , as the Power of Magistrates and Rulers , or their own choice and consent . 1. There is no Form , Order , or Church state Divinely Instituted , that should annul the Institution of particular Congregations , or abridge them of their Liberties , or deprive them of the Power committed unto them . It is such a Church-state alone , that we are now concerned to enquire after . Whatever of that kinde either is or may be imagined that entrenches not on the State , Liberty and Power of particular Congregations , is not of our present Consideration . Men may frame and order what they please , and what advantage they make thereby , shall not be envied unto them , whilst they injure not any of the Institutions of Christ. But , 1. These Churches , as they are Churches , are meet and able to attain the Ends of Churches . To say they are Churches , and yet have not in themselves Power to attain the ends of Churches , is to speak contradictions , or to grant and deny the same thing in the same breath . For a Church is nothing but such a Society as hath Power , Ability and Fitness to attain those ends for which Christ hath ordained Churches : That which hath so , is a Church ; and that which hath not so , is none . Men may if they please deny them to be Churches , but then I know not where they will finde any that are so . For instance , suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations , what Church in the first Instance could they require our Communion withal ? Will they say , it is with the National , or Diocesan Churches ? neither of these do , or can , as such , administer Sacred Ordinances . A man cannot Preach nor hear the Word , but in a particular Assembly . The Lord's Supper cannot be Administred but in a particular Congregation ; nor any presential local Communion of Believers among themselves , like that described by the Apostle , 1 Cor. chap. 12. and chap. 14. be otherwise attained . No Communion is firstly and immediately required , or can be required with Diocesan Churches as such . Wherefore it is Parochial particular Churches that we are required to hold Communion with . We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty , or they are not . If they are , or are acknowledged so to be , we have herein obtained what we plead for ; if they are not , then are we required to joyn in Church Communion with those Societies that are not Churches ; and if we refrain so doing , we are charged with Schism ; which is to turn Religion into Ridicule . For , 2. It is utterly forreign to the Scripture , and a Monster unto Antiquity , ( I mean that which is pure and regardable in this Cause ) that there should be Churches with a part , half , more or less of Church-Power , and not the whole , neither in Right nor Exercise ; or that there should be Church-Officers , Elders , Presbyters or Bishops , that should have a partiary Power , half or a third part , or less , of that which entirely belongeth unto the Office they hold . Let one Testimony be given out of the Scripture , or that Antiquity which we appeal unto , unto this purpose , and we shall cease our Plea. But this is that which our Understandings are set on rack withal every day . There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is : Here at the entrance we fall into a double disquietment . For ( 1. ) we know not as yet what this National Church is , here ( or in France , ) nor of what Persons it doth consist . ( 2. ) We know not whether this National Church have all the Power that Christ hath given unto the Church , or that there is a Reserve for some Addition from beyond Sea , if things were well accommodated . Then , that there are Diocesan Churches , whose Original , with the Causes and Occasions of their Bounds , Limits , Power , and manner of Administrations , I think God alone knows perfectly , we do but guess ; for there is not one word mentioned of any of their concernments in the Scripture . And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal , because there is another Church , unto which they are in subjection , and on which they do depend ; but it seems they have the next degree of Power unto that which is uppermost . But whatever their Power be , it is so administred by Chancellors , Commissaries , Officials , in such ways , and for such ends , that I shall believe a dissent from them and it to be Schism , when I believe it is Midnight , whilst the Sun shines in his full strength and Glory . And then we are told of Parochial Churches , who have this Power only , that if we do not in them whatever is required of us , not by them , but those that are put over them , they can inform against us , that we may be mulcted and punished . Thirdly . It will be said that these Churches , as such , are indeed originally entrusted and invested with all Church-Rights , Power and Authority ; but for many weighty Reasons are abridged in sundry things of the exercise of them . For who can think it meet , that every single Parish should be entrusted with the exercise of all Church-Rule and Power among themselves ? Answ. ( 1. ) Whose fault is it , that these Churches are not meet for the exercise of that Power which Christ hath granted unto such Churches ? If it be from themselves , their Negligence , or Ignorance , or Wickedness , it is high time they were reformed , and brought into that state and condition , wherein they may be fit and able to answer the ends of their Institution . ( 2. ) They are indeed sorry Churches , that are not as meet to exercise all Church-Power according to the minde of Christ , as the Chancellors Court. ( 3. ) There is no Power pleaded for in Congregational Churches , but what is granted unto them by the Word and Constitution of Christ. And who is he that shall take this from them , or deprive them of its exercise , or Right thereunto ? ( 1. ) It is not done , nor ever was , by Jesus Christ himself . He doth not pull down what himself hath built ; nor doth any one Institution of his , in the least interfere with any other . It is true , the Lord Christ by his Law deprives all Churches of their Power , yea of their state , who walk , act , and exercise a Power not derived from him ; but set up against him , and used unto such ends as are opposite unto , and destructive of the ends of Church ●Order by him appointed . But to imagine , that whilst a Church claims no Power but what it receives from him , useth it only for him , and in Obedience unto his Commands , that he hath by any Act , Order or Constitution , taken away that Power or any part of it from such a Church , is a vain Supposition . ( 2. ) Such Churches cannot by any Act of their own deprive themselves of this Right and Power . For ( 1. ) it is committed unto them in a way of Trust , which they falsifie , if by their own consent they part with it . ( 2. ) Without it they cannot discharge many Duties required of them . To part with this Power , is to renounce their Duty , which is the only way whereby they may lose it . And if it be neither taken from them by any Law , Rule , or Constitution of Christ , nor can be renounced or forgone by themselves , what other Power under Heaven can justly deprive them of it , or hinder them in its Execution ? The truth is , the principal means which hath rendered the generality of Parochial Churches unmeet for the exercise of any Church-power , is , that their Interest in it , and right unto it , hath been so long unjustly detained from them , as that they know not at all what belongs thereunto ; being hidden from them by those who should instruct them in it . And might they be admitted , under the conduct of pious and prudent Officers , unto any part of the practice of this Duty , in their Assemblies , their understanding in it would quickly be encreased . That Right , Power , or Authority , which we thus assign unto all particular Churches gathered according unto the mind of Christ , is that , and that only , which is necessary to their own preservation , in their state and purity , and unto the discharge of all those Duties which Christ requireth of the Church . Now although they may not justly by any be deprived hereof , yet it may be enquired , whether there may not an Addition of Ecclesiastical power be made unto that which is of Original Institution , for the good of the whole number of Churches that are of the same Communion . And this may be done , either by the Power and Authority of the Supreme Magistrate , with respect unto all the Churches in his Dominion ; or it may be so , by the Churches themselves , erecting a new power in a combination of some , many , or all of them , which they had not in them singly and distinctly before . For the power of the Magistrate in and about Religion , it hath been much debated and disputed in some latter Ages . For three hundred years there was no mention of it in the Church , because no Supreme Powers did then own the Christian Religion . For the next three hundred years there were great Ascriptions unto Supreme Magistrates to the exaltation of their power , and much use was made thereof among the Churches , by such as had the best interest in them . The next three hundred years was , as unto this case , much taken up with Disputes about this Power , between the Emperors and the Popes of Rome ; sometimes one side gaining the Advantage in some especial instances , sometimes the other . But from that period of time , or thereabouts , the Contest came to blows , and the Blood of some hundred thousands was shed in the Controversie , namely , about the Power of Emperors and Kings on the one side , and the Popes of Rome on the other . In the issue , the Popes abode Masters of the Field , and continued in actual possession of all Ecclesiastical Power , though sometimes mixed with the Rebellion of one stubborn Prince or other , as here frequently in England , who controuled them in some of their new acquisitions . Upon the publick Reformation of Religion , many Princes threw off the yoke of the Papal Rule , and according to the Doctrine of the Reformers , assumed unto themselves the Power which , as they judged , the Godly Kings of Judah of old , and the first Christian Emperors , did exercise about Ecclesiastical Affairs . From that time there have been great and vehement Disputes about the Ecclesiastical Power of Soveraign Princes and States . I shall not here undertake to treat concerning it ; although it i● a matter of no great difficulty to demonstrate the extreams that many have run into , some by granting too much , and some too little unto them . And I shall grant for my part , that too much cannot well be assigned unto them , whilst these two principles are preserved . ( 1. ) That no Supreme Magistrate hath power to deprive or abridge the Churches of Christ , of any Right , Authority , or Liberty , granted unto them by Jesus Christ. ( 2. ) Nor hath any to coerce , punish , or kill any persons , ( being civilly peaceable , and morally honest , ) because they are otherwise minded in things concerning Gospel-Faith and Worship than he is . It hath not yet been disputed , whether the Supreme Magistrate hath power to ordain , institute , and appoint , any new Form or State of Churches , supposedly suited unto the Civil Interest , which were never ordained or appointed by Christ. It hath not I say been disputed under these terms expresly , though really the substance of the Controversie lies therein . To assert this expresly , would be to exalt him above Jesus Christ ; at least to give him power equal unto his ; though really unto the Institution of the Gospel Church state , and the Communication of Graces , Offices , and Gifts to make it useful unto its end , no less than all power in Heaven and Earth be required . Some plead that there is no certain Form of Church-Government appointed in the Scripture ; that there was none ordained by Christ , nor exemplifyed by the Apostles , and therefore it is in the power of the Magistrate to appoint any such form thereof , as is suited unto the publick Interest . It would seem to follow more evidently , that no Form at all should by any be appointed ; for what shall he do that cometh after the King ? what shall any one ordain in the Church , which the Lord Christ thought not meet to ordain ? And this is the proper inference from this consideration : Such a Church-Government as men imagine , Christ hath not appointed ; therefore neither may men do so . But suppose that the Lord Christ hath appointed a Church-state , or that there should be Churches of his Disciples on the Earth ; let them therein but yeild Obedience unto all that he hath commanded ; and in their so doing , make use of the light of nature , and rules of common prudence , so as to do it unto their own edification , ( which to deny to be their duty , is to destroy their nature as created of God ) trusting in all things unto the conduct of the promised Divine Assistance of the Holy Spirit : if any instance can be given of what is wanting unto the compleat state and Rule of the Church , we shall willingly allow that it be added by the Civil Magistrate , or whosoever men can agree upon , as was before declared . If it be said , there is yet something wanting to accommodate these Churches and their Rule unto the state of the Publick Interest , and Political Government under which they are placed , whereon they may be framed into Churches Diocesan and Metropolitical , with such a Rule as they are capable of ; I say ( 1. ) That in their Original Constitution , they are more accommodated unto the Interest of all righteous Secular Government , than any Arbitrary moulding them unto a pretended meetness to comply therewithal , can attain unto . This we have proved before , and shall farther enlarge upon it , if it be required . And we find it by experience , that those Additions , Changes , and Alterations in the State , Order and Rule of the Churches , pretended for the end mentioned , have proved the cause of endless Contentions , which have no good aspect on the publick peace , and will assuredly continue for ever so to be . ( 2. ) It is granted that the Magistrate may dispose of many outward concerns of these Churches ; may impart of his favour to them , or any of them , as he sees cause ; may take care that nothing falls out among them that may occasion any publick disturbance , in and by itself ; may prohibit the publick exercise of Worship Idolatrous or Superstitious ; may remove and take away all Instruments and Monuments of Idolatry ; may coerce , restrain , and punish , as there is occasion , persons who under pretence of Religion , do advance Principles of Sedition , or promote any Forreign Interest , opposite and destructive to his Government , the welfare of the Nation , and the Truth of Religion ; with sundry things of the like nature . And herein lies an ample field , wherein the Magistrate may exercise his power , and discharge his duty . It cannot well be denyed , but that the present pretences and pleas of some to reduce all things in the practice of Religion into the power and disposal of the Civil Magistrate , are full of offence and scandal . It seems to be only a design and contrivance , to secure Mens secular Interests under every way of the profession of Christian Religion , true or false , which may have the advantage of the Magistrates Approbation . By this device , Conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of God , as unto what is its duty in his Worship . And when it is so with the Conscience of any , it will not be much concerned in what it doth attend unto or observe . What is in Divine things done or practised solely on the Authority of the Magistrate , is immediately and directly Obedience unto him , and not unto God. Whatever therefore the Supreme Power in any place may do , or will be pleased to do , for the accommodation of the outward state of the Church , and the exercise of its Rule , unto the Political Government of a People or Nation , yet these two things are certain . ( 1. ) That he can form , erect , or institute no new Church-state , which is not ordained and appointed by Christ and his Apostles , by vertue of his Authority ; and what he doth of that nature appoint , is called a Church only equivocally , or by reason of some resemblance unto that which is properly so called . ( 2. ) To dissent from what is so appointed by the Supreme Power , in and about the State , Form , Rule , and Worship of Churches , whatever other evil it may be charged with , or supposed liable unto , can have nothing in it of that which the Scripture condemns under the name of Schism , which hath respect only unto what is stated by Christ himself . That which in this place we should next enquire into , is , what these particular Churches themselves may do , by their own voluntary consent and act in a way of Association or otherwise , for the accumulation and exercise of a power , not formally inherent in them , as particular Churches ; but I shall refer it unto the Head of the Communion of Churches , which must be afterwards spoken unto . CHAP. VIII . The Duty of Believers to joyn themselves in Church-Order . UNto some one , or other of those particular Congregations which we have described , continuing to be the ground and pillar of Truth , it is the duty of every Believer , of every Disciple of Christ , to joyn himself , for the due and orderly observation and performance of the commands of Christ , unto the glory of God , and their own edification , Matth. 28.18 , 19 , 20. This in general is granted by all sorts and Parties of men : the grant of it , is the ground whereon they stand in the management of their mutual fewds in Religion , pleading that men ought to be of , or joyn themselves unto this or that Church , still supposing that it is their Duty to be of one or another . Yea , it is granted also , that Persons ought to chuse what Churches they will joyn themselves unto , wherein they may have the best advantage unto their Edification and Salvation . They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God. This it is supposed is the Liberty and Duty of every Man ; for if it be not so , it is the foolishest thing in the world , for any to attempt to get others from one Church unto another ; which is almost the whole business of Religion , that some think themselves concerned to attend unto . But yet notwithstanding these Concessions , when things come to the trial in particular , there is very little granted in complyance with the Assertion laid down . For besides that it is not a Church of Divine Institution , that is intended in these Concessions , when it comes unto the issue , where a Man is born , and in what Church he is Baptized in his Infancy , there all choice is prevented , and in the Communion of that Church he is to abide , on the penalties of being esteemed and dealt withal as a Schismatick . In what National Church any person is Baptized , in that National Church he is to continue , or answer the contrary at his peril . And in the Precincts of what Parish his Habitation falls to be , in that particular Parish Church is he bound to Communicate in all Ordinances of Worship . I say , in the judgment of many , whatever is pretended of mens joyning themselves unto the truest and purest Churches , there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ. Wherefore the Liberty and Duty proposed , being the Foundation of all orderly Evangelical Profession , and that wherein the Consciences of Believers are greatly concerned , I shall lay down one Proposition wherein 't is asserted , in the sence I intend , and then fully confirm it . The Proposition itself is this : It is the duty of every one who professeth Faith in Christ Jesus , and takes due care of his own Eternal Salvation , voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution , for his own Spiritual Edification , and the right discharge of his Commands . 1. This Duty is prescribed ( 1. ) unto them only ▪ who profe●s Faith in Christ Jesus ; who own themselves to be his Disciples , that call Jesus Lord. For this is the method of the Gospel , that first men by the Preaching of it be made Disciples , or be brought unto Faith in Christ Jesus ▪ and then be taught to do and observe whatever he commands , Matth. 28.18 , 19 , 20. first to believe , and then to be added unto the Church , Act. 2.41 , 42 , 46 , 47. Men must first joyn themselves unto the Lord , or give up themselves unto him , before they can give up themselves unto the Church , according to the mind of Christ , 2 Cor. 8.5 . We are not therefore concerned at present as unto them , who either not at all profess Faith in Christ Jesus , or else through ignorance of the Fundamental Principles of Religion , and wickedness of life , do destroy or utterly render useless that Profession . We do not say it is the duty of such persons , that is , their immediate duty , in the state wherein they are , to joyn themselves unto any Church . Nay , it is the duty of every Church , to refuse them their Communion , whilst they abide in that state . There are other duties to be in the first place pressed on them , whereby they may be made meet for this . So in the Primitive times , although in the extraordinary Conversions unto Christianity that were made among the Jews , who before belonged unto Gods Covenant , they were all immediately added unto the Church ; yet afterwards , in the ordinary way of the Conversion of men , the Churches did not immediately admit them into compleat Communion , but kept them as Catechumeners , for the encrease of their knowledge , and trial of their profession , until they were judged meet to be joyned unto the Church . And they are not to blame who receive not such into compleat Communion with them , unto whom it is not a present duty to desire that Communion . Yea , the admission of such persons into Church-Societies , much more the compelling of them to be Members of this or that Church , almost whether they will or no , is contrary to the rule of the Word , the example of the Primitive Churches , and a great expedient to harden men in their sins . We do therefore avow , that we cannot admit any into our Church Societies , as to compleat Membership , and actual Interest in the Priviledges of the Church , who do not , by a profession of Faith in , and obedience unto Jesus Christ , no way contradicted by sins of life , manifest themselves to be such , as whose duty it is , to joyn themselves unto any Church . Neither do we injure any Baptized persons hereby , or oppose any of their Right unto , and Interest in the Church , but only as they did universally in the Primitive Churches , after the death of the Apostles , we direct them into that way and method , wherein they may be received unto the glory of Christ , and their own edification . And we do therefore affirm , that we will never deny that Communion , unto any person , high or low , rich or poor , old or young , Male or Female , whose duty it is to desire it . 2. It is added in the description of the Subject , That it is such an one who takes due care of his own Salvation . Many there are who profess themselves to be Christians , who it may be hear the Word willingly , and do many things gladly , yet do not esteem themselves obliged unto a diligent enquiry into , and a precise observation of all the commands of Christ. But it is such whom we intend , who constantly fix their minds on the enjoyment of God , as their chiefest good and utmost end ; who thereon duely consider the means of attaining it , and apply themselves thereunto . And it is to be feared , that the number of such persons will not be found to be very great in the world ; which is sufficient to take off the reproach from some particular Congregations of the smalness of their number . Such they ever were , and such is it foretold that they should be . Number was never yet esteemed a note of the true Church , by any but those , whose worldly interest it is that it should so be ; yet at present absolutely in these Nations , the number of such persons is not small . 3. Of these persons it is said , that it is their duty so to dispose of themselves . It is not that which they may do , as a convenience , or an advantage ; not that which others may do for them , but which they must do for themselves in a way of duty . It is an Obediential act unto the commands of Christ ; whereunto is required subjection of Conscience unto his Authority , Faith in his promises , as also a respect unto an appearance before his Judgment-Throne at the last day . The way of the Church of Rome to compel men into their Communion , and keep them in it , by fire and f●got , or any other means of external force , derives more from the Alcoran than the Gospel . Neither doth it answer the mind of Christ in the Institution , End , and Order of Church-Societies , that men should become Members of them , partly by that which is no way in their own power , and partly by what their wills are regulated in , by the Laws of men . For it is , as was said , commonly esteemed , that men being born and Baptized in such a Nation , are thereby made Members of the Church of that Nation ; and by living within such Parochial Precincts , as the Law of the Land hath Arbitrarily established , are Members of this or that particular Congregation . At least they are accounted so far to belong unto these Churches , as to render them liable unto all outward punishments , that shall be thought meet to be inflicted on them , who comply not with them . So far as these perswasions ▪ and actings according unto them , do prevail , so far are they destructive of the principal foundation of the external being and order of the Church . But that mens joyning themselves in , or unto any Church Society , is , or ought to be , a voluntary act , or an act of free choice , in mere obedience unto the Authority and commands of Christ , is so sacred a truth , so evident in the Scripture , so necessary from its subject matter , so testifyed unto by the practice of all the first Churches ; as that it despiseth all opposition . And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of , or belonging unto this or that Church , as unto total Communion , who desire or chuse no such thing , unto this acknowledged principle . 5. There is a double joyning unto the Church ; ( 1. ) That which is , as unto total Communion in all the duties and priviledges of the Church , which is that whereof we treat . ( 2. ) An adherence unto the Church , as unto the means of Instruction and Edification to be attained thereby . So persons may adhere unto any Church , who yet are not meet , or free on some present consideration , to confederate with it , as unto total Communion ; see Act. 5.13 , 14. And of this sort in a peculiar manner , are the Baptized Children of the Members of the Church . For although they are not capable of performing Church-Duties , or enjoying Church●priviledges in their tender years ; nor can have a right unto total Communion , before the testification of their own voluntary consent thereunto , and choice thereof ; yet are they in a peculiar manner under the care and inspection of the Church , so far as the outward administration of the Covenant in all the means of it , is committed thereunto ; and their duty it is , according to their capacity , to attend unto the Ministry of that Church whereunto they do belong . 6. The Proposition respects a visible professing Church . And I intend such a Church in general , as avoweth Authority from Christ ; ( 1. ) For the Ministerial Preaching of the Word ; ( 2. ) Administration of the Sacraments ; ( 3. ) For the Exercise of Evangelical Discipline ; and ( 4. ) To give a publick testimony against the Devil and the world , not contradicting their profession with any corrupt Principles or Practices inconsistent with it . What is required in particular , that any of them may be meet to be joyned unto such a Church , we shall afterwards enquire . 7. It is generally said , that out of the Church there is no Salvation ; and the truth hereof is testified unto in the Scriptures , Act. 2.47 . 1 Pet. 3.20 , 21. Matth. 16.18 . Ephes. 5.26 , 27. Joh. 10.16 . 8 : This is true both positively and negatively of the Catholick Church Invisible of the Elect : All that are of it shall be saved ; and none shall be saved but those that belong unto it , Ephes. 5.25 , 26 , 27. Of the Catholick visible professing Church negatively ; that no Adult person can be saved , that doth not belong unto this Church , Rom. 10.10 . 9. This Position of Truth is abused by Interest and Pride ; an enclosure of it being made by them , who of all Christians in the world can lay the least and weakest claim unto it ; namely , the Church of Rome . For they are so far from being that Catholick Church , out of which there is no Salvation , and wherein none can perish , like the Ark of Noah , that it requires the highest charity to reckon them unto that visible professing Church , whereof the greatest part may perish ; and do so undoubtedly . 10. Our enquiry is , what truth there is in this Assertion , with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline , whereof we treat . And I say , 1. No Church , of what denomination soever , can lay a claim unto this Priviledge , as belonging unto itself alone . This was the antient Donatism ; They confined Salvation unto the Churches of their Way alone . And after many false charges of it on others , it begins really to be renewed in our days . For some dispute , that Salvation is confined unto that Church alone , wherein there is a Succession of Diocesan Bishops ; which is the height of Donatism . The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men , by the measures of some differences among Christians about Churches , their State and Order , are absurd , foolish , and impious , and for the most part used by them , who sufficiently proclaim , that they know neither what it is to be saved , nor do use any diligence about the necessary means of it . Salvation depends absolutely on no particular Church-state in the world ; he knows not the Gospel , who can really think it doth . Persons of Believers are not for the Church , but the Church is for them : if the Ministry of Angels be for them who are Heirs of Salvation , much more is the Ministry of the Church so . If a man be an Adulterer , an Idolater , a Rayler , a hater & scoffer of Godliness ; if he choose to live in any known sin , without Repentance , or in the neglect of any known duty ; if he be ignorant and prophane ; in a word , if he be not born again from above , be he of what Church he will , and whatsoever place he possess therein , he cannot be saved . And on the other side , if a man believe in Christ Jesus , that is , know him in his Person , Offices , Doctrine and Grace , trust unto him for all the ends of the wisdom and love of God towards Mankind in him ; if he endeavour to yield sincere and universal obedience unto all his commands , and to be conformed unto him , in all things following his example , having for these ends received of his Spirit ; though all the Churches in the world should reject him , yet he shall undoubtedly be saved . If any shall hence infer , that then it is all one of what Church any one is : I answer , ( 1. ) That although the being of this or that , or any particular Church in the world , will not secure the Salvation of any men ; yet the adherence unto some Churches , or such as are so called , in their constitution and worship , may prejudice , yea , ruine the Salvation of any that shall so do . ( 2. ) The choice of what Church we will joyn unto , belongs unto the choice and use of the means for our Edification . And he that makes no Conscience hereof , but merely with respect unto the event of being saved at last , will probably come short thereof . 2. On this Supposition , that there be no insuperable difficulties lying in the way of the discharge of this duty , as that a person be cast by the providence of God into such a place or season , as wherein there is no Church that he can possibly joyn himself unto , or that he be unjustly refused Communion , by unwarrantable conditions of it , as it was with many during the prevalency of the Papacy in all the Western Empire ; it is the indispensible duty of every Disciple of Christ , in order unto his edification and Salvation , voluntarily , and of his own choice , to joyn himself in and unto some particular Congregation , for the Celebration of Divine Worship , and the due observation of all the Institutions and commands of Christ ; which we shall now farther confirm . 1. The foundation of this duty , as was before declared , doth lye in the law and light of Nature . Man cannot exercise the principal Powers and Faculties of his Soul , with which he was created , and whereby he is enabled to glorifie God , which is the end of him and them , without a consent and conjunction in the Worship of God in Communion and Society , as hath been proved before . 2. The way whereby this is to be done , God hath declared and revealed from the beginning , by the Constitution of a Church-state , through the addition of Arbitrary Institutions of Worship , unto what was required by the Law of Nature . For this gives the true state , and is the formal reason of a Church , namely , a Divine Addition of Arbitrary Institutions of Worship , unto the necessary Dictates of the Law of Nature , unto that end . And the especial nature of any Church-state , doth depend on the especial nature of those Institutions , which is constitutive of the difference between the Church-state of the Old Testament and that of the new . 3. Such a Church-state was constituted and appointed under the Old Testament , founded in and on an especial Covenant between God and the People , Exod. 24. Unto this Church every one that would please God , and walk before him , was bound to joyn himself , by the ways and means that he had appointed for that end ; namely , by Circumcision , and their laying hold on the Covenant of God , Exod. 12.48 . Isa. 56.4 . And this joyning unto the Church , is called joyning unto the Lord , Isa. 56.6 . Jerem. 50.5 . as being the means thereof ; without which it could not be done . Herein was the Tabernacle of God with men , and he dwelt among them . 4. As a new Church-state is Prophesyed of under the New Testament , Ezek. 34.25 , 26 , 27. Isa. 66.18 , 19 , 20 , 21 , 22. and other places innumerable ; so it was actually erected by Jesus Christ , as we have declared . And whereas it is introduced and established in the place and room of the Church-state under the Old Testament , which was to be removed at the time of Reformation , as the Apostle demonstrates at large in his Epistle to the Hebrews ; all the commands , promises , and th●eatnings given or annexed unto that Church-state , concerning the conjunction of men unto it , and walking in it , are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself , be reduced from that which was Nationally Congregational , unto that which is simply and absolutely so ; and all Ordinances of its instituted Worship are changed , with new rules for the observation of what we are directed unto by the light of Nature : yet the commands , promises , and threatnings , made and given unto it as a Church , are all in full force with respect unto this new Church-state ; and we need no new commands to render it our duty to joyn in Evangelical Churches , for the ends of a Church in general . 5. The Lord Christ hath disposed all the ways and means of edification , unto these Churches ; so that ordinarily , and under an expectation of his presence in them , and concurrence unto their efficacy , they are not otherwise to be enjoyed . Such are the ordinary dispensation of the Word , and Administration of the Sacraments . For any Disciple of Christ to live in a neglect of these things , and the enjoyment of them according to his mind , is to despise his care and wisdom , in providing for his eternal welfare . 6. He hath prescribed sundry duties unto us , both as necessary , and as evidences of our being his Disciples , such as cannot be orderly performed , but as we are Members of some particular Congregation : this also hath been before declared . 7. The Institution of these Churches , is the way which Christ hath ordained to render his Kingdom visible or conspicuous , in distinction from , and opposition unto , the Kingdom of Satan and the world . And he doth not in a due manner , declare himself a subject in or unto the Kingdom of Christ , who doth not solemnly ingage in this way . It is not enough to constitute a legal Subject of the Kingdom of England , that he is born in the Nation , and lives in some outward observance of the Laws of it , if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end . Nor will it constitute a regular subject of the Kingdom of Christ , that he is born in a place where the Gospel is professed , and so professeth a general complyance therewith ; if he refuse to testifie his subjection , by the way that Christ hath appointed for that end . It is true , the whole Nation in their civil relation and subordination according to Law , is the Kingdom of England . But the representation of the Kingly power and rule in it , is in the Courts of all sorts , wherein the Kingly power is acted , openly and visibly . And he that lives in the Nation , yet denies his homage unto these Courts , is not to be esteemed a Subject . So doth the whole visible professing Church , in one or more Nations , or lesser precincts of people and places constitute the visible Kingdom of Christ ; yet is no particular person to be esteemed a legal true Subject of Christ , that doth not appear in these his Courts with a Solemn expression of his Homage unto him . 8. The whole Administration of the Rule and Discipline appointed by Christ , is confined unto these Churches ; nor can they be approved by whom that rule is despised . I shall not argue farther , in a case whose truth is of so uncontroulable evidence . In all the writings of the New Testament , recording things after the Ascension of Christ , there is no mention of any of his Disciples with approbation , unless they were extraordinary Officers , but such as were entire Members of these Assemblies . CHAP. IX . The Continuation of a Church-state , and of the Administration of Evangelical Ordinances of Worship , briefly vindicated . THe Controversie about the Continuation of a Church-state , and the Administration of Gospel-Ordinances of Worship , is not new , in this Age , though some pride themselves , as though the Invention of the Errour whereby they are denied , were their own : In former Ages , both in the Papacy , and among some of them that forsook it , there were divers who on a pretence of a peculiar Spirituality , and imaginary Attainments in Religion , wherein these things are unnecessary , rejected their Observation . I suppose it necessary briefly to confirm the Truth , and vindicate it from this exception , because though it be sufficiently weak in itself , yet what it is , lies against the foundation of all that we are pleading about . But to reduce things into the lesser compass ; I shall first confirm the Truth by those Arguments or Considerations , which will defeat all the Pleas and Pretences of them by whom it is opposed ; and then confirm it by positive Testimonies and Arguments , with all Brevity possible . First therefore I shall argue from the removal of all causes , whereon such a Cessation of Churches and Ordinances is pretended . For it is granted on all hands , that they had a Divine Original and Institution , and were observed by all the Disciples of Christ , as things by him commanded . If now therefore they cease as unto their force , efficacy and use , it must be on some of these Reasons . 1. Because a limited Time and Season was fixed unto them , which is now expired . So was it with the Church-state and Ordinances of old ; they were appointed unto the time of Reformation , Heb. 9.10 . They had a certain time prefixed unto their Duration , according to the degrees of whose approach they waxed old , and at length utterly disappeared , chap. 8.13 . until that time they were all punctually to be observed , Mal. 4.4 . But there were many antecedent Indications of the Will of God concerning their cessation and abolition , whereof the Apostle disputes at large in his Epistle unto the Hebrews . And from a pretended supposition , that such was the state of Evangelical Ordinances , namely , that they had a time prefixed unto their Duration , did the first opposition against them arise . For Montanus , with his Followers , imagined that the appointments of Christ and his Apostles in the Gospel , were to continue in force only unto the coming of the Paraclete , or the Comforter , promised by him . And adding a new Phrensie hereunto , that that Paraclete was then first come in Montanus , they rejected the Institutions of the Gospel , and made new Laws and Rules for themselves . And this continues to be the principal pretence of them by whom the use of Gospel-Ordinances is at present rejected , as that which is of no force or efficacy . Either they have received , or do speedily look for such a Dispensation of the Spirit , or his Gifts , as wherein they are to cease and disappear . But nothing can be more vain than this Pretence . 1. It is so as unto the limitation of any Time , as unto their Duration and Continuance . For ( 1. ) there is no intimation given of any such thing , either in the divine Word , Promise , Declaration about them , or the nature of the Institutions themselves . But whereas those of the Old-Testament were in Time to be removed , that the Church might not be offended thereby , seeing originally they were all of immediate Divine Institution , God did by all manner of ways , as by Promises , express Declarations , and by the nature of the Institutions themselves , foresignifie their removal , as the Apostle proves at large in his Epistle to the Hebrews . But nothing of this nature can be pretended concerning the Gospel Church-state or Worship . ( 2. ) There is no Prediction or intimation of any other way of Worship , or serving God in this World , that should be introduced in the room of that established at first ; so that upon a cessation thereof , the Church must be left unto all uncertainties and utter ruine . ( 3. ) The principal Reason why a Church-state was erected of old , and Ordinances of Worship appointed therein , that were all to be removed and taken away , was , that the Son , the Lord over his own house , might have the Preheminence in all things . His Glory it was to put an end unto the Law , as given by the Disposition of Angels , and the Ministry of Moses , by the Institution of a Church-state and Ordinances of his own appointment . And if his Revelation of the Will of God therein be not compleat , perfect , ultimate , unalterable , if it be to expire , it must be , that Honour may be given above him , unto one greater than he . 2. It is so , as unto their Decay , or the loss of their primitive Force and Efficacy . For their Efficacy unto their proper Ends , depends on , ( 1. ) The Institution of Christ : This is the Foundation of all Spiritual Efficacy unto edification in the Church , or whatever belongs thereunto . And therefore whatever Church-state may be framed , or Duties , ways or means of Worship appointed by Men , that have not his Institution , how specious soever they may appear to be , have no Spiritual Force or Efficacy , as unto the Edification of the Church . But whilst this Institution of Christ continues irrevocable , and is not Abrogated by a greater Power than what it was enacted by , whatever defect there may be as unto Faith and Obedience in men , rendring them useless and ineffectual unto themselves ; however they may be corrupted by additions unto them , or detractions from them , changing their nature and use ; in themselves they continue to be of the same use and efficacy as they were at the beginning . ( 2. ) On the Promise of Christ , that he will be present with his Disciples in the observation of his Commands unto the consummation of all things , Matth. 28.20 . To deny the continued accomplishment of this Promise , and that on any pretence whatever , is the Venome of Infidelity . If therefore they have an irrevocable Divine Institution , if Christ be present in their Administrations , as he was of old , Revel . 2.1 . there can be no abatement of their Efficacy unto their proper ends , in the nature of Instrumental Causes . ( 3. ) On the Covenant of God , which gives an infallible inseparable Conjunction between the Word , or the Church and its Institution by the Word , and the Spirit , Isai. 59.21 . God's Covenant with his People is the Foundation of every Church-state , of all Offices , Powers , Priviledges , and Duties thereunto belonging . They have no other end , they are of no other use , but to communicate , express , declare , and exemplifie on the one hand , the Grace of God in his Covenant unto his People ; and on the other , the Duties of his People according unto the Tenor of the same Covenant unto him . They are the Way , Means , and Instruments appointed of God for this end , and other end they have none . And hereon it follows , that if it be not in the power of men , to appoint any thing that shall be a means of communication between God and his People , as unto the Grace of the Covenant , on the one hand , or the Duties of Obedience which it requires , on the other ; they have no Power to erect any new Church state , or enact any thing in Divine Worship , not of his Institution . This being the state of Churches and their Ordinances , they cannot be altered , they cannot be liable unto any decay , unless the Covenant whereunto they are annexed , be altered or decayed . And therefore the Apostle to put finally and absolutely his Argument unto an issue , to prove that the Mosaical Church-State and Ordinances were changed , because useless and ineffectual , doth it on this ground , that the Covenant whereunto they were annexed , was changed and become useless . This I suppose at present will not be said concerning the New Covenant , whereunto all Ordinances of Divine Worship are inseparably annexed . Men might at a cheaper rate , as unto the eternal interest of their own Souls , provide another Covering for their sloth , negligence , unbelief , and indulgence unto proud foolish imaginations , whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves ; thereby charging them with a decay and uselesness , and so reflecting on the honour and faithfulness of Christ himself . 2. They do not cease , because there is at present , or at least there is shortly to be expected , such an effusion of the gifts and graces of the Spirit , as to render all these external institutions needless , and consequently useless . This also is falsely pretended . For ( 1. ) The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces , was in the days of the Apostles , and of the first Churches planted by them ; nor is any thing beyond it , or indeed equal unto it , any more to be expected in this world . But yet then was the Gospel Church-state erected , and the use of all its Ordinances of Worship enjoyned . ( 2. ) The Ministry of the Gospel which comprizeth all the Ordinances of Church-worship , as its object and end , is the Ministration of the Spirit , and therefore no supplies or communication of him can render it useless . 3. One of the principal ends for which the communication of the Spirit is promised unto the Church , is to make and render all the Institutions of Christ effectual unto its edification . ( 4. ) 1 Joh. 2.20 , 27. is usually pleaded as giving countenance unto this fond pretence . But ( 1. ) The Vnction mentioned by the Apostle , was then upon all Believers . Yet ( 2. ) It is known that then they all walked in Church-Order , and the sacred observation of all the Institutions of Christ. ( 3. ) If it takes away any thing , it is the Preaching of the Word , or all manner of Teaching and Instruction ; which is to overthrow the whole Scripture , and to reduce Religion into Barbarism . ( 4. ) Nothing is intended in these words , but the different way of Teaching , and degrees of Success , between that under the Law , and that now established in the Gospel , by the plentiful effusion of the Spirit , as hath been evidenced at large elsewhere . Nor 3. Do they cease , in their Administration , for want either of Authority or Ability to dispense them ; which is pleaded unto the same end . But neither is this pretence of any force ; it only begs the thing in Question . The Authority of Office for the Administration of all other Ordinances , is an Institution . And to say that all Institutions cease , because none have Authority to administer them , is to say they must all cease , because they are ceased . ( 2. ) The Office of the Ministry for the continuation of the Church-state , and Administration of all Ordinances of Worship unto the end of the world , is sufficiently secured , ( 1 ) By the Law , constitution , and appointment of our Lord Jesus Christ , erecting that Office , and giving warranty for its continuance to the consummation of all things , Matth. 28.20 Ephes. 4.13 . ( 2. ) By his continuance according unto his promise to communicate Spiritual gifts unto men , for the Ministerial Edification of the Church . That this he doth so continue to do , that it is the principal external Evidence of his abiding in the discharge of his Mediatory Office , and of what nature these gifts are , I have declared at large in a peculiar Discourse on that subject . ( 3. ) On the duty of Believers or of the Church , which is , to choose , call , and solemnly set apart unto the Office of the Ministry , such as the Lord Christ by his Spirit , hath made meet for it , according unto the rule of his Word . If all these , or any of them do fail , I acknowledge that all Ministerial Authority and Ability for the dispensation of Gospel-Ordinances must fail also , and consequently the state of the Church . And those who plead for the continuation of a successive Ministry , without respect unto these things , without resolving both the Authority and Office of it unto them , do but erect a dead Image , or embrace a dead carcase , instead of the living and life-giving Institutions of Christ. They take away the living Creature , and set up a skin stuffed with straw . But if these things do unalterably continue ; if the Law of Christ can neither be changed , abrogated , or disannulled ; if his dispensation of Spiritual gifts according unto his promise cannot be impeded ; if Believers through his grace will continue in obedience unto his commands , it is not possible there should be ▪ an utter failure in this Office , and Office-Power of this Ministry . It may fail in this or that place , in this or that Church , when the Lord Christ will remove his Candlestick . But it hath a living root whence it will spring again in other places and Churches , whilst this world doth endure . Neither 4. Do they cease , because they have been all of them corrupted , abused , and defiled in the Apostacy which fell out among all the Churches in the latter Ages , as it was fully foretold in the Scripture . For ( 1. ) This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men , which have got by any means , the outward possession of the Administration of his Laws and Ordinances . This is all one as if we should say , that if a pack of wicked Judges , should for a season pervert Justice , Righteousness and Judgment , that the being of the Kingdom is so overthrown thereby , as that it can never be restored . ( 2. ) It would make all the duties and all the priviledges of all true Believers to depend on the wills of wicked Apostates . For if they may not make use of what they have abused , they can never yield Obedience to the commands of Christ , nor enjoy the priviledges which he hath annexed unto his Church and Worship . ( 3. ) On this supposition , all Reformation of an Apostatized Church , is utterly impossible . But it is our duty to heal even Babylon itself , by a reduction of all things unto their first Institution , if it would be healed , Jerem. 51.9 . and if not , we are to forsake her , and reform ourselves , Rev. 18.4 . There is nothing therefore in all these pretences , that should in the least impeach the infallible continuation of the Evangelical Churches and Worship , as to their right , unto the end of the world . And the Heads of those Arguments whereby the Truth is invincibly confirmed , may be briefly touched on . 1. There are express Testimonies of the Will of Christ , and his promise for its accomplishment , that the Church and all its Ordinances of Worship should be continued always unto the end of the world . So as to the Church itself , Matth. 16.18 . Rev. 21.3 . The Ministry , Matth. 28.20 . Ephes. 4.13 . Baptism , Matth. 28.18 , 19 , 20. The Lords Supper , 1 Cor. 11.26 . As for other Institutions , Publick Prayer , Preaching the Word , the Lords day , singing of Gods Prayses , the exercise of Discipline with what belongs thereunto , they have their foundation in the Law and Light of Nature , being only directed and applied unto the Gospel-Church-state and Worship , by Rules of especial Institution ; and they can no more cease , than the original Obligation of that Law can so do . If it be said , that notwithstanding what may be thus pleaded , yet de facto , the true state of Gospel-Churches , and their whole Worship as unto its Original Institution did fail under the Papal Apostacy , and therefore may do so again : I Answer , ( 1. ) We do not plead that this state of things must be always visible and conspicuous , wherein all Protestant Writers do agree . It is acknowledged , that as unto publick View , Observation and Notoriety , all these things were lost under the Papacy , and may be so again under a renewed Apostacy . ( 2. ) I do not plead it to be necessary de facto , that there should be really at all times , a true visible Church , as the seat of all Ordinances and Administrations in the World ; but all such Churches may fail , not only as unto Visibility , but as unto their Existence . But this Supposition of a failure of all Instituted Churches and Worship , I grant only with these Limitations . ( 1. ) That it is of Necessity from innumerable Divine Promises , and the nature of Christ's Kingly Office , that there be always in the world a number greater or lesser of sincere Believers , that openly profess Subjection and Obedience unto him . ( 2. ) That in these Persons there resides an indefeazable Right always to gather themselves into a Church-state , and to administer all Gospel-Ordinances , which all the world cannot deprive them of ; which is the whole of what I now plead for . And let it be observed , that all the ensuing Arguments depend on this Right , and not on any Matter of Fact. ( 3. ) I do not know how far God may accept of Churches in a very corrupt state , and of Worship much depraved , until they have new means for their Reformation . Nor will I make any judgment of Persons as unto their eternal Condition , who walk in Churches so corrupted , and in the performance of Worship so depraved . But as unto them who know them to be so corrupted and depraved , it is a damnable sin to joyn with them , or not to separate from them , Revel . 18.4 . 2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence , and the Observance of all Ordinances of Divine Worship therein , with a Power in them , in whom that Right doth indefeazably reside , that is , all true Believers , to bring it forth into exercise and practice , notwithstanding the external Impediments which in some places at some times may interrupt its exercise . In the Observation of Christ's Institutions , and Celebration of the Ordinances of Divine Worship , doth the Church-state of the Gospel , as professing , consist . It doth so in opposition , ( 1. ) Unto the World and the Kingdom of Satan . For hereby do men call Jesus Lord , as 1 Cor. 12.3 . and avow their subjection unto his Kingly Power . ( 2. ) Unto the Church-state of the Old-Testament , as the Apostle disputes at large in his Epistle unto the Hebrews . And this state of the professing Church in this World is unalterable , because it is the best state that the Believing Church is capable of . For so the Apostle plainly proves , that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it was not under the Law ; that is , unto its Consummation , in the most compleat Perfection that God hath designed unto it on this side Glory , Heb. 7.11 , 19. For Christ in all his Offices , is the immediate Head of it : Its Constitution , and the Revelation of the ways of its Worship , are an effect of his Wisdome ; and from thence is it eminently suited unto all the ends of the Covenant , both on the part of God and man , and is therefore liable to no Intercision , or Alteration . 3. The visible Administration of the Kingdom of Christ in this World , consists in this Church state , with the Administration of his Institutions and Laws therein . A Kingdome the Lord Jesus Christ hath in this World ; and though it be not of the world , yet in the world it must be , until the World shall be no more . The Truth of all God's Promises in the Scripture depends on this one Assertion . We need not here concern ourselves what Notions some men have about the exercise of this Kingdom in the world , with respect unto the outward affairs and concerns of it . But this is certain , that this Kingdom of Christ in the world , so far as it is external and visible , consists in the Laws he hath given , the Institutions he hath appointed , the Rule or Politie he hath prescribed , with the due Observance of them . Now all these things do make , constitute , and are the Church-state and Worship enquired after . Wherefore as Christ always hath and ever will have an Invisible Kingdom in this world , in the Souls of Elect Believers , led , guided , ruled by his Spirit ; so he will have a visible Kingdom also , consisting in a professed avowed Subjection unto the Laws of his Word , Rom. 10.10 . And although this Kingdom , or his Kingdom in this sence , may as unto the essence of it be preserved in the external Profession of individual persons , and it may be , so exist in the world for a season ; yet the honour of it , and its compleat establishment , consists in the visible Profession of Churches , which he will therefore maintain unto the end . But by Visible in this Discourse , I understand not that which is conspicuous and eminent unto all , though the Church hath been so , and shall yet be so again ; nor yet that which is actually seen or known by others ; but only that which may be so , or is capable of being so known . Nor do I assert a Necessity hereof , as unto a constant preservation of Purity and Regularity in Order and Ordinances , according to the Original Institution of them in any place ; but only of an unalterable Right and Power in Believers to render them visible ; which it becomes their indispensible Duty to do , when outward Impediments are not absolutely insuperable . But of these things thus far , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. X. What sort of Churches the Disciples of Christ , may ▪ and ought to joyn themselves unto as unto Entire Communion . WE have proved before that it is the Duty of all individual Christians , to give themselves up unto the Conduct , Fellowship and Communion of some particular Church or Congregation . Our present Enquiry hereon is , that whereas there is a great Diversity among professing Societies in the World , concerning each whereof it is said , Lo here is Christ and loe there is Christ , what Church , of what Constitution and Order , any one that takes care of his own Edification and Salvation , ought to joyn himself unto . This I shall speak unto first in General , and then in the Examination of one particular Case or Instance , wherein many at this day are concerned . And some things must be premised unto the right stating of the Subject of our Enquiry . 1. The Diversities and Divisions among Churches which respect is to be had unto , in the choice of any which we will or ought to joyn unto ; are of two sorts . ( 1. ) Such as are occasioned by the remaining Weaknesses , Infirmities and Ignorance of the best of Men , whereby they know but in part , and prophesie only in part , wherein our Edification is concerned , but our Salvation not endangered . ( 2. ) Such as are in and about things Fundamental in Faith , Worship , and Obedience ; We shall speak to both of them . 2. All Christians were Originally of one Mind in all things needful unto Joint-Communion , so as that there might be among them all , Love without Dissimulation . Howbeit there was great variety not only in the Measure of their apprehensions of the Doctrines of Truth , but in some Doctrines themselves , as about the continuance of the Observations of the Law , or at least of some of them ; as also Oppositions from without unto the Truth , by Hereticks and Apostates ; neither of which hindred the Church Communion of true Believers . But the Diversity , Difference , and Divisions that are now among Churches in the World , is the effect of the great Apostasie which befel them all in the latter Ages , as unto the Spirit , Rule , and Practice of those which were planted by the Apostles , and will not be healed , until that Apostasie be Abolished . 3. Satan having possessed himself of the Advantage of these Divisions , whereof he was the Author , he makes use of them to act his Malice and Rage , in stirring up and instigating one Party to Persecute , Oppress and Devour another , until the Life , Power and Glory of Christian Religion is almost lost in the World. It requires therefore great Wisdom to deport our selves aright among these Divisions , so as to contribute nothing unto the Ends of Malice designed by Satan in them . 4. In this state of things until it may be cured , which it will never be , by any of the wayes yet proposed and insisted on ; the Enquiry is concerning the Duty of any one who takes care of his own Soul , as unto a Conjunction with some Church or other . And on the Negative Part I say , 1. Such an one is bound not to joyn with any Church or Society where any fundamental Article of Faith is rejected or corrupted . There may be a fundamental Error in a true Church for a season , when the Church erreth not Fundamentally ; 1 Cor. 15. 2 Tim. 2.18 . But I suppose the Error in or against the Foundation , is part of the Profession of the Church or Society to be joyned unto . For thereby the Nature of the Church is destroyed ; it doth not hold the Head , nor abide on the Foundation , nor is the Ground and Pillar of Truth . Wherefore although the Socinians under a Pretence of Love , Forbearance , and Mutual Toleration , do offer us the Communion of their Churches , wherein there is somewhat of Order and Discipline commendable ; yet it is unlawful to joyn in Church Fellowship or Communion with them . For their Errors about the Trinity , the Incarnation of Christ , and his Satisfaction , are destructive of the Foundation of the Prophets and Apostles ; and Idolatry , in the divine Worship of a meer Creature , is introduced by them . 2. Where there 〈…〉 any Church taught or allowed , a Mixture of Doctrines or Opinions , that are prejudicial unto Gospel ▪ Holiness or Obedience , no man that takes due care of his Salvation can joyn himself unto it . For the Original ▪ Rule and Measure of all Church Communion , is agreement in the Doctrine of Truth . Where therefore there is either not a stable Profession of the same Doctrine in all substantial Truths of the Gospel , but an uncertain sound is given , some saying one thing , some another ; or that Opposition is made unto any Truths , of the importance before men●●oned ; None can be bound or obliged to hold Communion with it ; nor can incur any blame by refraining from it . For it is the Duty of a Christian in all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And to joyn with such a Church , would ( 1. ) Stain their Profession ; ( 2. ) Hinder their Edification ; ( 3. ) Establish a new Rule of Communion unknown to the Scriptures ; namely , besides Truth ; as might easily be manifested . 3. Where the Fundamentals of Religious Worship are corrupted or overthrown , it is absolutely unlawful to joyn unto , or abide in any Church . So is it with the Church of Rome . The various wayes whereby the Foundations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been sufficiently declared . These render the Communion of that Church pernitious . 4. Nor can any man be obliged to joyn himself with any Church , nor can it be his Duty so to do , where the Eternally fixed Rule and Measure of Religious Worship , namely , that it be of Divine Institution , is varied or changed by any Additions unto it , or Substractions from it . For whereas one principal end of all Churches is the joint celebration of Divine Worship , if there be not a certain stable Rule thereof in any Church of Divine Prescription , no Man can be obliged unto Communion therewith . 5. Where the Fundamentals of Church Order , Practice and Discipline are destroyed , it is not Lawful for any man to joyn in Church Communion . These Fundamentals are of two sorts ; ( 1. ) Such as concern the Ministry of the Church ; ( 2. ) Such as concern the Church it self . There are four things that are necessary Fundamentals unto the Order of the Church , on the Part of the Ministry . ( 1. ) That all the Ministers or Officers of it , be duely chosen by the Church it self , and solemnly set apart in the Church unto their Office , according unto the Rule and Law of Christ. This is Fundamental unto Church Order , the Root of it , from whence all other Parts of it do Spring . And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the Scripture , as we shall see . If there be a Neglect herein , and no other Relation required between Ministers , Elders , Rulers , Bishops , and the Church , but what is raised and created by Wayes and Rules of mens appointment ; or if there be a Temporary disposal of Persons into a discharge of that Office , without a solemn Call , Choice , Ordination , and Separation unto the Office itself and its work , the Law of Christ is violated , and the Order of the Church disturbed in its Foundation . ( 2. ) That those who are called unto the Office of the Ministry be duely qualified , by their Endowment with Spiritual Gifts for the Discharge of their Duty , is fundamental unto the Ministry ; That the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto men , to fit and enable them unto the Office and Work of the Ministry ; that if he doth not do so , or should at any time cease so to do , the whole Office of the Ministry must cease , and the Being of the Church with it ; that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and Ceremonies , without the enlivening form of these Spiritual Gifts , I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church . Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry , antecedent unto their solemn Separation unto the Office , in some Good Measure , is absolutely necessary unto the due continuance of the Office and its Work ; See Ephes. 4.7 , 11 , 12 , 13 , 14 , 15. To suppose that the Lord Christ doth call and appoint men , unto a certain Office and Work in his Church , secluding all others from any Interest in the one or other , and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work , is to ascribe that unto him , which is every way , unbecoming his Wisdom and Grace , with his Love unto the Church . But when men look on all Church Order , as a lifeless Machine to be acted moved and disposed by External Rules , Laws , Canons and Orders , without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it , the true Disciples of Christ will receive no advantage thereby . ( 3. ) It is of the same Importance that Persons so called , do take heed unto their Ministry that they fulfil it , that they give themselves unto the Word and Prayer , that they labour continually in the Word and Doctrine , and all those other Duties which in the Scripture are prescribed unto them ; and this not only as unto the Matter of them , but as unto the Manner of their performance with Zeal , Love , Compassion and Diligence . Where there is a great Defect in any of these things , on what Pretence soever it be ; Where Men esteem themselves exempted from this Work , or not obliged unto it ; when they suppose that they may discharge their Office at a cheaper rate , and with less trouble , as unto their present Interest , by such wayes as I shall not here express , No Man is , no Man can be obliged to confine his Church Communion , unto such a Ministry . ( 4. ) It is required that they be Examples , unto the Flock , in the Expression of the Nature and Power of the Doctrine which they Preach , in their Conversation , especially in Zeal , Humility , Self-denial , and readiness for the Cross. Where these things are not , there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it , that no man who takes care of his own Edification , can joyn himself unto a Church , labouring under it . For Ministers and Churches are nothing but instituted means of the Conversion of Sinners , and the Edification of Believers . And when any of them through their own default cease so to be , there is no Obligation unto any man to joyn or continue in their Communion ; nor do they contract any Guilt in a peaceable departure from them , but discharge their Duty . That this be done peaceably without strife or contention , without judging of others , as unto their Interest in Christ , and Eternal Salvation , the Law of Moral Obedience doth require . That it be done with Love and Compassion and Prayer towards and for them who are Left , is the peculiar Direction of that Moral Duty by the Gospel . Such a Practise at present would fall under severe Charges and Accusations , as also brutish Penalties in some places . But when all Church Craft shall be defeated , and the uses that are made of its imaginary Authority be discarded , there will be little occasion of this Practise , and none at all of Offence . Again ; There are Things Fundamental unto Church Practise and Order in the Church itself , which where they are neglected , no Man ought of choice to joyn himself unto that Church , seeing he cannot do it without the Prejudice of his Edification , the furtherance whereof he ought to design in that Duty . And these are , ( 1. ) That the Discipline of Christ be duely exercised in it , according unto his Mind , and by the Rules of his Prescription . There never was any Sect , Order , or Society of Men in the World , designed for the Preservation and Promotion of Vertue and things Praise-Worthy , but they had Rules of Discipline proper unto the Ends of their Design , to be observed in and by all that belong unto them . Where the Erection of such Societies is continued in the World , as it is much in the Papacy , both their Constitution , and their Conversation , depend on the especial Rules of Discipline which they have framed unto themselves . And this is done by them in great Variety ; for being ignorant of the Discipline of the Gospel , and so esteeming it insufficient unto their Design , they have made no end of coyning Rules unto themselves . To suppose that our Lord Jesus Christ , who in this Church state according unto his infinite Wisdom , hath erected the most perfect Society for the most perfect Ends , of Religion , of Obedience towards God , of Love and Usefulness among our selves , hath not appointed a Discipline , and given Rules concerning its Administration , for the Preservation of that Society , and the attaining of those Ends , is highly injurious unto his Honour and Glory . Where therefore there is a Church or any Society that pretends so to be , wherein there is an utter Neglect of this Discipline of Christ , or the Establishment of another , not administred by the Laws and Rules that he hath prescribed , no Disciple of Christ can be obliged to joyn unto , or to continue in the total sole Communion of such a Church . And whereas there are two Parts of this Discipline of Christ ; That which is Private , among the Members of the Church , for the Exercise and Preservation of Love ; and that which is Publick , in and by the Authority of the Rulers of the Church , for the Preservation of Purity and Order , a neglect in either of them , doth much impeach the Fundamental Constitution of a Church as unto its Practise . 2. There are sundry other things which belong unto this Discipline in General , which are of great consideration in the Discharge of the Duty we enquire into . Among them are , ( 1. ) That constant Difference be put between the Good and the Bad in all Church Administrations ; ( 2. ) That Persons openly or flegitiously wicked , be not admitted into the Society of the Church , or a participation of its Priviledges . ( 3. ) That Holiness , Love , and Usefulness , be openly avowed as the Design and Interest of the Church . But they are all so comprized in the General Head of Discipline , as that I shall not in particular insist upon them . From what hath been thus declared , it will appear on the other hand , what Church it is that a Discipline of Christ , who takes due care of his own Edification and Salvation , ought in Duty to joyn himself unto in compleat Communion . To Answer this Enquiry , is the End of all those Discourses and Controversies which have been about the Notes of the true Church . I shall briefly determine concerning it , according to the Principles before Evinced . 1. It must be such a Church as wherein all the Fundamental Truths of the Gospel are believed , owned , and professed , without Controversie , and those not borne withal by whom they are denied or opposed . Without this a Church is not the Ground and Pillar of Truth , it doth not hold the Head , it is not built on the Foundation of the Prophets and Apostles . Neither is it sufficient , that those things are generally professed or not denied . A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel , is not of choice to be joyned unto . For these things subvert the Souls of Men , and greatly impede their Edification . And although both among distinct Churches , and among the Members of the same Church , mutual Forbearance be to be exercised , with respect unto a variety in Apprehensions in some Doctrines of lesser Moment ; Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age , of Novel Doctrines and Opinions , with Differences , Divisions , and endless Disputes which have ensued thereon , have rendered it very difficult to determine , how to engage in compleat Communion with them . For I do not judge , that any Man is , or can be obliged unto constant total Communion with any Church , or to give up himself absolutely unto the conduct thereof , wherein there are incurable dissensions about important Doctrines of the Gospel . And if any Church , shall publickly avow , countenance , or approve of Doctrines contrary unto those which were the Foundation of its first Communion , the Members of it are at Liberty , to refrain the Communion of it , and to provide otherwise for their own Edification . 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself , is diligently observed , without any Addition made thereunto . In the Observance of this Worship as unto all external , occasional Incidencies and Circumstances of the Acts wherein it doth consist , it is left unto the Prudence of the Church itself , according to the Light of Nature , and general Rules of Scripture ; and it must be so unless we shall suppose that the Lord Jesus Christ , by making men his Disciples , doth unmake them from being rational Creatures , or refuseth the Exercise of the rational Faculties of our Soules in his service . But this is so remote from Truth , that on the contrary , he gives them an improvement for this very end , that we may know how to deport our selves aright in the Observance of his Commands , as unto the outward discharge of them in his Worship and the Circumstances of it . And this he doth by that Gift of Spiritual Wisdom , whereof we shall Treat afterwards . But if Men , if Churches will make Additions in or unto the Rites of Religious Worship , unto what is appointed by Christ himself , and require their Observance in their Communion , on the force and efficacy of their being so by them appointed , no Disciple of Christ is or can be obliged , by vertue of any Divine Institution or Command , to joyn in total , absolute Communion , with any such Church . He may be induced on various considerations to judge , that something of that Nature at some season , may not be evil and sinful unto him , which therefore he will bear with , or comply withal ; Yet he is not , he cannot be obliged by vertue of any Divine Rule or Command , to joyn himself with , or continue in the Communion of such a Church . If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion , and shall thereon make severe Declamations , about the Inconveniences and Evils , which will ensue ; I desire they would remember the Principle I proceed upon , which is that Churches are not such sacred Machines as some suppose , erected and acted for the outward Interest and Advantages of any sort of Men ; but only means of the Edification of Believers , which they are bound to make use of , in Obedience unto the Commands of Christ , and no otherwise . Whereas therefore the Disciples of Christ , have not only a Divine Warranty justifying them in the doing of it , but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship , which the Lord Christ the only Lawgiver of the Church , and who was faithful both in and over the House of God , as the Son , hath Instituted and Commanded ; but have no such Warranty or Command for any thing else , it is their Duty to stand fast in the Liberty wherewith Christ hath made them free . And if by the same Breath , in the same Rule , Law or Canon , they are commanded and obliged to observe in the Worship of God , what the Lord Christ hath appointed , and what he hath not appointed , both on the same Grounds , namely , the Authority of the Church , and on the same Penalties for their Omission , no man can be divinely obliged to embrace the Communion of any Church on such Terms . 3. It is required that the Ministry of a Church so to be joyned with , is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto . What these are , hath been declared . And because Edification , which is the End of Church Communion , doth so eminently depend on the Ministry of the Church , there is not any thing which we ought to have a more diligent consideration of , in the joyning of our selves unto any such Communion . And where the Ministry of any Church , be the Church of what sort or size it will , is incurably Ignorant or Negligent , or through a defect in Gifts , Grace , or conscientious attendance unto their Duty , is insufficient unto the due Edification of the Souls of them that believe , no man can account himself obliged unto the Communion of the Church , but he that can be satisfied with a Shadow and the Names of things , for the Substance and Reality of them . If therefore it be granted , as I think it is , that Edification is the principal End of all Church Communion , it is not intelligible how a man should be obliged unto that Communion , and that alone , wherein due Edification cannot be obtained . Wherefore , a Ministry enabled by Spiritual Gifts , and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church , or encrease of his Mystical Body , is required in such a Church , as a Believer may conscientiously joyn himself unto . And where it is otherwise , let Men cry out Schisme and Faction whilst they please , Jesus Christ will acquit his Disciples , in the Exercise of their Liberty , and accept them in the Discharge of their Duty . If it be said , that if all men be thus allowed to judge of what is best for their own Edification , and to act according unto the Judgement which they make , they will be continually parting from one Church unto another , until all things are filled with disturbance and Confusion ; I say ▪ ( 1. ) That the contrary Assertion , namely , that Men are not allowed to judge what is meet and best for their own Edification , or not to act according to the Judgement they make herein , may possibly keep up some Churches , but is the ready way to destroy all Religion . ( 2. ) That many of those by whom this Liberty is denyed unto professing Christians , yet do indeed take it for granted , that they have such a Liberty , and that it is their Duty to make use of it . For what are all the Contests between the Church of Rome , and the Church of England , so far as Christians , that are not Church-men , are concerned in them ? Is it not , in whether of these Churches Edification may be best obtained ? If this be not the Ball between us , I know not what is . Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People , why Edification is better to be had in the one Church then in the other ? and do they not require of them to form a Judgment upon those Reasons and Arguments , and to act accordingly ; if they do not , they do but make a Flourish , and act a Part , like Players on a Stage , without any determinate Design . ( 3. ) All Christians actually do so ; they do judge for themselves , unless they are brutish ; they do Act according unto that Judgment , unless they are hardened in Sin ; and therefore who do not so , are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment , that men are not determined and acted , every one by his own Judgment , is an Imagination of men who think but little of what they are , or do , or say , or Write . Even those who shut their Eyes against the Light , and follow in the Herd , resolving not to enquire into any of these things , do it , because they judge it is best for them so to do . ( 4. ) It is commonly acknowledged by Protestants , that private Christians have a Judgement of Discretion in things of Religion . The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome ; but withal to put a restraint upon it , and a distinction of some superiour Judgement , it may be in the Church or others . But if by Discretion , they mean the best of mens Vnderstanding , Knowledge , Wisdom , and Prudence , in and about the things wherein it is exercised , I should be glad to be informed , what other Judgment , than this of Discretion in and about the things of Religion , this or that or any Church in the World , can have or exercise . But to allow men a Judgement of Discretion , and not to grant it their Duty to act according unto that Judgement , is to oblige them to be Fools , and to act , not discreetly , at least not according unto their own Discretion . 4. The same is to be spoken of Gospel Discipline , without which neither can the Duties of Church Societies be observed , nor the Ends of them attained . The neglect , the loss , the abuse hereof , is that which hath ruined the Glory of Christian Religion in the World , and brought the whole Profession of it into Confusion . Hereon have the fervency and sincerity of true Evangelical mutual Love been abated , yea , utterly lost . For that Love which Jesus Christ requireth among his Disciples , is such as never was in the World before amongst Men , nor can be in the World , but on the Principles of the Gospel , and Faith therein . Therefore it is called his New Commandement . The Continuation of it amongst the Generality of Christians is but vainly pretended ; little or nothing of the Reality of it in its due Exercise is found . And this hath ensued on the Neglect of Evangelical Discipline in Churches , or the turning of it into a Worldly Domination . For one principal End of it , is the Preservation , Guidance , and acting of this Love. That mutual Watch over one another that ought to be in all the Members of the Church , the Principal Evidence and fruit of Love without Dissimulation , is also lost hereby . Most men are rather ready to say in the Spirit and Words of Cain , Am I my Brothers Keeper , than to attend unto the Command of the Apostles , Exhort one another dayly , least any be hardened through the Deceitfulness of Sin ; Or comply with the Command of our Saviour , if thy Brother offend thee , tell him of it between him and thee . By this means likewise is the Purity of Communion lost , and those received as principal Members of Churches , who by all the Rules of Primitive Discipline , ought to be cast out of them . Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto , as unto constant compleat Communion , and in whose Communion we will abide . For these things are Matters of Choice , and consist in Voluntary free Acts of Obedience . With those unto whom they are not so , who would on the one hand have them to be things that men may be compelled unto , and ought so to be ; or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit , I will have no Contest . It follows from hence also , That , Where there are many Churches wherein these things are found , whereon we may lawfully and ought in Duty to joyn with some of them , in particular , every one is obliged to joyn himself unto such a Church , as whose Principles and Practises are most suited unto his Edification . CHAP. XI . Of Conformity and Communion in Parochial Assemblies . FROM what we have insisted on , we may borrow some Light into the Determination of that Case , wherein Multitudes are at this day concerned . And the Case it self may be briefly stated in this Enquiry ; namely , Whether all Protestants , Ministers and People , are bound to joyn themselves unto the Church of England , as now by Law established in its Parochial Assemblies , as unto compleat constant Communion , without the use of any other Church means for their own Edification ; So as if they do not so do , they are Guilty of Schisme . This is that which is called Conformity unto the Church of England , which as unto private Persons , can be expressed only in constant compleat Communion in Parochial Assemblies , according to their Present Constitution , without the Use or Exercise of any other Church Worship or Discipline , but what is by Law established in them . Refraining from an absolute compliance herein , is called Schisme . But whereas Ecclesiastical Schisme , whatever it be in particular , in its general nature hath respect only unto divine Institutions ; this which respecteth only the Laws , Rules , and Determinations of men , can have no alliance thereunto . Yet is it not only charged as such , without the least countenance from Scripture or Antiquity so far as it may be allowed of Authority with us , but the supposition of it , is accumulated with another Evil , namely , that those who are so guilty ( of it ) in the Judgment of them who are interested with secular Power , though Peaceable and Orthodox , ought to be punished with various Penalties , gradually coming unto the loss of Goods , Liberty , and in some Cases of Life it self . An Opinion Ignominious unto Christian Religion , however vapoured withal by young Men , whose Wit flies above all serious Consideration of things and their Circumstances ; and countenanced by others , from an influence of Interest , who otherwise would not be imposed on , by such an Anti-Evangelical Presumption . I shall therefore at the utmost distance from Interest or Passion , briefly consider the Case proposed , and give an account of my Thoughts concerning it ▪ 1. One or two things are usually premised unto the consideration of this case ; as namely , ( 1. ) That those who refrain from that Communion with the Church of England which we insist upon , do yet agree therewith in all important Doctrines of Faith , which is the Foundation , the Life and Soul of Church Union and Communion . This I freely grant , but with this Limitation ; that this Agreement respects the Doctrine as declared at the first Reformation , and explained in the Age next ensuing thereon . If there be a change made in or of these Doctrines , or any of them , by any in or of the Church of England , we profess our Disagreement from them ; and do declare that thereby the Foundation of our Communion with them is weakened , and the principal bond of it loosened . ( 2. ) That not only as Christians , but as Reformed Protestants , we do agree in the Renunciation of the Doctrines and Worship of the Church of Rome , which are opposed by the common consent of all those who are usually so called . Yet this must be added thereunto ; that if any in or of the Church of England , should make an Accession unto any Parts of the Doctrine and Worship of the Roman Church , not avowed or warranted by the consent of the Church in its first Reformation , we are not , we cannot be obliged unto Communion with them therein ; and by their so doing , the Original Bond of our Communion is weakened , if not dissolved . 2. These things being premised , we shall enquire in the first place , what is the Rule of that Communion with the Church of England in its Parochial Assemblies , which is required of us . If this be pleaded to be a Rule of divine Prescription , we acknowledge that great diligence and humility are required unto the consideration of it , that we be not mistaken . And if it prove to be according to the Mind of Christ , that is , of his Institution , if we fail of a compliance with it , we are guilty of Schisme . But if the Rule , prescribing , limiting , and exacting this Communion , be not so much as pleaded to be of divine Institution , whatever fault there may be in our dissent from it , Schisme it is not ; For Ecclesiastical Schisme neither hath nor can have respect unto any thing but divine Institutions . For if it hath , it is in the Power of any sort of men , to make Schismaticks of whom they please , as practically and in pretence , it is come to pass at this day in the World. Now the Rule of the Communion required , is the Law of the Land , the Book of Canons , with the Rubrick of the Common Prayer . If according to the Prescriptions , Directions , and Commands , given in them , we do joyn our selves in Communion with Parochial Assemblies , then are we judged conformable to the Church of England , and not else . By and according unto these , are all enquiries made concerning Communion with the Church ; and if they are observed , the return is , Omnia bene . Now this Rule hath no divine Warrant for its Institution , no Example in the Primitive Churches , especially considering what are the things which it obliges us unto ; nor can be made consistent with the Liberty wherewith Christ hath made his Disciples free . A Dissent from this Rule , is as far from Schisme as any man need desire it . For nothing is so , but what respects some Command or Institution of Christ , which immediately affects the Conscience . It is true , the Lord Christ hath Commanded that Love , Union , Peace and Order , whereof Schisme is a disturbance , and whereunto it is opposite . But they are that Love , Union and Order which he hath appointed . To suppose that he hath left it unto Men , to invent and appoint a new kind of Union and Order , which is done in the Rule we treat of , which he never required , and then to oblige his Disciples unto the Observation of it , be it what it will , so as that their dissent from it should be Criminal , and that for this Reason , that it is so appointed of men , is no small mistake . And if all that Love , Union , Peace and Order , which the Lord Jesus hath enjoyned his Disciples , may be punctually observed , without any respect unto this Rule , as a Rule of Church Communion , to dissent from it , whatever fault of another kind it may be , is no more Schisme than it is Adultery . And if on some mens Arbitrary Constitution of this Rule , and the Dissent of others from it , such Differences and Divisions ensue , as seem to have the general Nature of Schisme , the Evil of them belongs unto those alone , by whom the Rule is framed . If indeed some should frame such a Rule of Church Communion , because they suppose they see Cause for it , and would then leave it unto others to observe , as they see Cause , if it be not of Use , it would not be liable unto much abuse . But whereas our Lord Jesus Christ hath given one and the same Rule equally unto all his Disciples in these things , namely , that they should observe and do , all that he hath commanded them ; for some of them on any pretence or Plea whatever , as of their being the Church , or the like , arbitrarily to frame a Rule of their own , as an Addition unto his , obliging all others unto a strict Observance of it , because they have so framed it , is that which neither the Scripture nor Primitive Antiquity know any thing of . I will not enquire what is that Power and Authority whereby this Rule is constituted and confirmed , nor in whom it doth reside . The Name of the Church is usually pretended and pleaded . But before any can be concerned herein , all that hath been pleaded for the true state and nature of Evangelical Churches must be overthrown , which will not be done speedily . Railings , Revilings , and Reproaches will not do it . But until this is done , it will be believed , that every particular Congregation , is indispensibly obliged in itself to observe and do all the Commands of Christ ; and is left at Liberty so to regulate the outward circumstances of its Worship and Order , as is best for its own Edification , whereof it self is the most competent Judge . But as for a Church of another sort , invested with Authority to make a Rule , not only as unto the outward Circumstances of those Actions wherein Church Order and Worship do consist , but as unto sundry Religious Rites and Observances which thereby are added unto it , and impose the Observance of it , on a great Multitude of other Congregations , without their consent , whether they judge the things enjoyned , to be for their Edification or otherwise , it is apparently not from Heaven , but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them , wherewith he hath made them free , and then let those who first break Union and Order , bear the Charge of Schisme , which they cannot avoid . 3. The Church Communion required by vertue of this Rule is constant and compleat , exclusive unto any other Church Order , or means of publick Edification . It doth not command or appoint that men should communicate in Parochial Assemblies , when there is Occasion , when it is for their Edification , when scandal would arise if they should refuse it ; but absolutely and compleatly . And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule , there is no Distinction made between them , that some things are always necessary , that is in the seasons of them , and some things wherein men may forbear a Compliance , but they are all equally required in their places and seasons ; though perhaps on different Penalties . And whoever fails in the Observation of any Ceremony , time or place , appointed therein , is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction ; for the Discipline of the Church it cannot be called . Suppose a Man would comply with all other things , only he esteems the use of one Rite or Ceremony , as the Cross in Baptisme , or the like , to be unlawful ; if he forbear the use of it , or to tender his Child unto Baptisme where it is used , he is to be cut off as a Schismatick from the Communion of the Church , no less then if he had absolutely refused a Compliance with the whole Rule . And therefore whatever Condescension and Forbearance in some things is pretended , He that doth not in all things observe the whole Rule , is in Misericordia Concellarii ; which oft proves an uneasie Posture . If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples , as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint , on the Penalty of Excision from all Church Communion , and the Guilt of Schisme , I shall only say , that I am not of their Mind , nor ever shall be so . 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it , as Good for the Edification of the Church . It is certain that nothing is to be appointed in the Church but what is so : even Order itself , which these things it is said are framed for , is Good only with respect thereunto . Now it is to be judged that whatever a Man practiseth in Religion , that he approveth of ; for if he do not ▪ he is a vile Hypocrite . Nor is he worthy the Name of a Christian , who will practise any thing in Religion , but what he approveth . The Disputes that have been amongst us about doing things with a doubting Conscience , upon the Command of Superiours , and consenting unto the Use of things which we approve not of in themselves , tend all to Atheisme , and the eternal Dishonour of Christian Religon , begetting a frame of Mind which an honest Heathen would scorn . Wherefore unless men be allowed to declare what it is they approve , and what they do not , their Practise is their Profession of what they approve , which is the whole Rule of Communion prescribed unto them . 5. These things being premised , I shall propose some of those Reasons , on the account whereof Many cannot Conform unto the Church of England , by joyning in constant compleat Communion with Parochial Assemblies , so as by their Practise to approve the Rule of that Communion , obliging themselves to use no other publick means for their own Edification . 1. The Church of England in its Parochial Assemblies stands in need of Reformation . For it is apparent , that either they fail in their Original Institution , or else have degenerated from it . What hath already been discoursed , concerning the Original Institution of Churches , with mens voluntary Coalescency into such sacred Societies , with what shall be afterwards treated , concerning their essential Parts in matter and form , will sufficiently evidence their present Deviation from the Rule of their first Institution . Neither so farre as I know , is it pleaded that they are distinct Churches of Divine Institution ; but secular Appointments , as for other ends , so for an accommodation of men in the Performance of some Parts of Divine Worship . And if they are found no more , they can have no concernment into the Enquiry about Schisme . For with-holding Church Communion from such Societies as are not Churches , is a new kind of Schisme , unknown to all Antiquity . And for that which takes it self to be a Church by a divine warranty , suppose it be so , to command constant compleat Communion , exclusive unto all other Church Communion , with that or them which are no Churches , determining a refusal thereof to be Schisme , is to undertake a Cause which needs not only great Parts , but great Power also to defend it . But let these Parochial Assemblies be esteemed Churches , without a supposition whereof , I know not what Ecclesiastical concernment we can have in them ; three things will be said thereon ; ( 1. ) That the Church of England ( as in other things ) so in these Parochial Assemblies stands in need of Reformation . ( 2. ) That they neither do , nor will , nor can Reform themselves . ( 3. ) On this supposition , it is lawful for any of the Disciples of Christ , to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed ; which is the whole of the Cause in hand . Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love , or the Profession of the same Faith , and the due Exercise of all the Acts and Duties of Christian Love. Unto the Proof of the first Assertion , some things are to be premised . As , 1. Churches instituted , planted , ruled according to the Mind of Christ in all things may degenerate into a corrupt state , such as shall stand in need of Reformation , in a neglect whereof they must perish as unto their Church state and Priviledges . This needs no confirmation ; for besides that it is possible from all the causes of such an Apostacy and defection , that so it should be , and it is frequently foretold in the Scripture that so it would be , the Event in and among all Churches that had originally a divine Institution , doth make uncontroulably evident . The seven Churches of Asia , most of them within few years of their first Plantation , were so degenerated , that our Lord Jesus Christ threatned them with Casting off , unless they reformed themselves . What a woful Apostasie all other Churches both of the East and West were involved in , is known unto and confessed by all Protestants . But yet the case of none of them was deplorable or desperate , until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation , nor could be reformed , which is become a principal Article of Faith in the Roman Church . There was a Reformation attempted , and attained in some measure , by some Nations or Churches in the last Ages , from the Corruption and Impositions of the Church of Rome . However none of them ever pretended that it was compleat or perfect , according to the Pattern of the Scripture , as unto the Institution and Discipline of the Churches ; no nor yet to the Example of the Primitive Church of after Ages , as is acknowledged by the Church of England , in the beginning of the Commination against Sinners . But suppose it to be compleat , to conclude that because an outward Rule of it was established , so long as that outward Rule is observed , there can be no need of Reformation , is a way to lead Churches into a Presumptuous Security unto their Ruine . For whereas Men being secured in their Interests by that Rule , are prejudiced against any Progress in Reformation beyond what they have attained , which that it should be a Duty is contrary unto the whole nature of Christian Religion , which is the conduct of a Spiritual Life , in the growth and encrease of Light and a suitable Obedience ; so they are apt to think that whilst they adhere unto that Rule , they can stand in no need of Reformation , which is but a new name for trouble and Sedition ; though it be the Foundation on which they stand . But generally Churches think that others stand in need of Reformation , but they need none themselves . If they would but give them leave to Reform themselves , who judge that it is needful for them , without the least Prejudice unto their Church Profession , or secular Interest , it is all that is desired of them . 2. Where Churches do so stand in need of Reformation , and will not Reform themselves , being warned of their Duty , the Lord Christ threatens to leave them , and assuredly will do so , in the time that he hath limited unto his Patience . This is the Subject of five of his Epistles or Messages unto the Churches of Asia , Rev. chap. 2 , 3. And where the Lord Christ doth on any Cause or Provocation , withdraw his Presence , in any kind or degree , from any Church ; it is the Duty of any of the Members of that Church , to remove from themselves the Guilt of that Provocation , though it cannot be done without a Separation from that Church . It it safer leaving of any Church whatever , then of Jesus Christ. I suppose most men think , that if they had a Warning from Christ charging their defection , and calling for Reformation , as those Churches of Asia had , they would Repent and Reform themselves . But whereas it doth not appear that some of them did so , whereon they were not long after deserted and destroyed ; it is like that there are others who would follow their steps , though one should rise from the dead to warn them of their danger . But this Instruction that Churches who lose their first Faith , Love , and Works , who are negligent in Discipline , and tolerate offensive Evils in Doctrines and Manners among them , who are Luke-warm as unto Zeal , and dead for the greatest Part of their Members , as unto the Life of Holiness , are disapproved by Christ , and in danger of being utterly deserted by him , is given unto all Churches , no less divinely , then if they had an immediate Message from Heaven about these things . Those therefore who being under the Guilt of them , and do not reform themselves , cannot claim the Necessity of a continuance in their Communion , from any Disciples of Christ , as we shall see afterwards . 3. Reformation respects either Doctrine and Worship ; or Obedience becoming the Gospel . The Debates about such a Reformation as concerns the retaining or removing of certain Ceremonies , we concern not ourselves in at present . Nor shall we in this Place insist on what concerns Doctrine and Worship , which may afterwards be spoken unto . But we shall confine our selves here , unto the consideration of Gospel Obedience only . And we say , That the Church of England in the Generality of its Parochial Assemblies , and in itself , stands in need of Reformation , by reason of the woful degeneracy of the Generality of its Members , that is , the Inhabitants of the Land , from the Rule of the Gospel and Commands of Christ , as unto Spiritual Light , Faith , Love , Holiness , Charity , and abounding in the fruits of Righteousness unto the Praise of God , by Jesus Christ. These things are the immediate ends of Church Societies , the principal means whereby God is glorified in the World. Where they are neglected , where they are not attained , where they are not duely improved by the Generality of the Members of any Church , that Church I think , stands in need of Reformation . This Assertion may seem somewhat importune and severe . But when the sins of a Church or Nation are come to that height in all Ranks , Sorts , and Degrees of Men , that all Persons of Sobriety do fear daily that desolating Judgements from God will break in upon us , it cannot be unseasonable to make mention of them , when it is done with no other design but only to shew the Necessity of Reformation , or how necessary it is for some , if all will not comply therewith . For if a City be on fire , it is surely lawful for any of the Citizens , to save and preserve , if they can , their own houses , though the Mayor and Aldermen should neglect the Preservation of the whole City in General . It might be easily demonstrated what great numbers amongst us , ( 1. ) Who have imbibed Atheistical Opinions , and either vent them , or speak presumptuously according unto their Influence and Tendency every day . ( 2. ) Who are prophane Scoffers at all true Christian Piety and the due expressions of the Power of Godliness , an Evil not confined unto the Laity ; such things being uttered and published by them , as should be astonishable unto all that know the Fear of the Lord and his Terror . ( 3. ) Who are profoundly Ignorant of the Mysteries of the Gospel , or those Doctrines of Christian Religion whose knowledge is of the highest importance and necessity . ( 4. ) Who are openly flagitious in their Lives , whence all sorts of gross Immoralities do fill the Land from one end unto the other . ( 5. ) Who live in a constant neglect of all more private holy Duties , whether in their Families , or in Personal Retirements . ( 6. ) Who are evidently under the Power of Pride , Vanity , Covetousness , Profaneness of Speech in cursed Oathes and Swearing . ( 7. ) Who instruct the worst of men unto an Approbation of themselves in such ways as these , by petulant Scoffing at the very name of the Spirit and Grace of Christ , at all Expectation of his Spiritual Aids and Assistances , at all fervency in religious Duties , or other Acts of an holy Converse . These and such like things as these do sufficiently Evidence the Necessity of Reformation . For where they are continued , the Use and End of Church Societies is impaired or lost . And it is in vain to pretend that this is the old Plea of them who ●aused Schismes in the Church , namely , that bad men were mixed with the Good , for which cause they rejected those Churches wherein that was allowed , as no true Churches of Christ. For no such thing is included in what we assert , nor doth follow thereon . We do own that wicked Hypocrites may be joyned in true Churches , and be made Partakers of all the Priviledges of them . Neither is this a Cause of withdrawing Communion from any Church , much less of condemning it as no true Church of Christ. But this we say , that if such Hypocrites discover themselves , in open scandalous sins , which upon Examination will prove to be of a larger extent then some suppose , with respect unto sins of Omission as well as of Commission ; if they are not dealt withal according as the Discipline of Christ doth require in such cases , the Church wherein they are allowed , especially if the Number of such Persons be many , or the most , the Generality of the People , and their sins notorious , doth stand in need of Reformation ; as the Church of England doth acknowledge in the Commination against Sinners . The Substance of what is proposed under this consideration , may be expressed in the ensuing Observations . ( 1. ) The Generality of the Inhabitants of this Nation , are joyned and do belong unto the Church of England , in its Parochial Assemblies . ( 2. ) That many walk and live , without any visible compliance unto the Rule of Christ in Gospel Obedience ; Yea ( 3. ) Great notorious provoking sins do abound among them , for which it ought to be feared continually that the Judgements of God will speedily follow , as is acknowledged in the Commination . ( 4. ) That hereon they all stand in need of Reformation , without which the principal Ends of Church Communion cannot be obtained among them . ( 5. ) That this Reformation is the Duty of these Churches themselves , which if it be neglected , they live in a contempt of the Commands of Christ. For , ( 6. ) Unto them , in the Preaching of the Word , and exercise of Discipline , are the means of this Reformation committed ; for we treat not at present of the Power or Duty of the Supream Magistrate in these things . ( 7. ) That this state of Churches , cannot hinder , nor ought so to do , if continued in , the true Disciples of Christ from reforming themselves , by endeavouring the due Observance of all his Commands . 2. In this state the Church of England doth not , and it is to be feared , will not , nor can reform itself . But although the weight of the whole Argument in hand depends very much on this Assertion , yet I shall not insist on its particular confirmation , for sundry Reasons not now to be mentioned . It is enough that no such work hath been as yet attempted , nor is at this day publickly proposed , notwithstanding all the Mercies that some have received , the losses which the Church for want of it hath sustained , the Judgments for Sins that are feared , which ought to be Motives thereunto . Yea the Generality of Ecclesiastical Persons , seem to judge , that all things among them are as they ought to be , that there is no Crime or Disorder , but only in complaining of their Good Estate , and calling upon them for Reformation . 3. This being the state of the Parochial Churches in England , the Enquiry is , Whether every Beleiver in England be indispensibly obliged by Vertue of any Law , Rule or Direction of a divine Original , to continue in constant compleat Communion with them , so as not to make use of any other ways and means of Christ Appointment for their own Edification , on the Penalty of the Guilt of Schisme . Now although we do not ( as we shall see immediately ) lay the weight of refraining from their Communion on this consideration , yet is there enough in it to warrant any Man in his so doing . For a Man in his conforming thereunto , makes it a Part of his Religious Profession , not only that the Church wherein he is joyned , is a true Church , but that there is in its state and actings , a due Representation of the Mind of Christ , as unto what he requireth of his Churches , and what he would have them to be . The Lord Christ is the Apostle and High Priest of our Profession ; and in all things that belong thereunto , we declare that we do it in compliance with his Will , and we do so , or we are Hypocrites . This no man can do in such a Church state , who is convinced of its defects , without reflecting the greatest dishonour on Christ and the Gospel . More weight will be added unto this Consideration , when we shall treat of the Matter of Gospel Churches , or of what sort of Persons they ought to consist . In the mean time those who pretend a Reverence unto Antiquity in those things wherein they suppose Countenance to be given unto their Interest , may do well sometimes to consider , what was the Discipline of the Primitive Churches , and what were the Manners , the Lives , the Heavenly Conversations of their Members . Because in the 3 d. and 4 th . Centuries there is mention made of Bishops distinct from Presbyters , with some Ecclesiastical practices and Ceremonies in Worship , not mentioned in the Scripture , nor known unto the Apostolical Churches , shall we judge our selves obliged to conform thereunto as our Rule and Pattern , so as that in the Judgement of some , they are to be esteemed no Churches who conform not their outward state and practice unto the same Rule ; and shall we judge ourselves at liberty to reject all that they did in the Exercise of Discipline , and in the Preservation of Purity of Life and Holiness in the Churches , and that according to the Command of Christ and Rule of the Scripture ? Who knows not upon what diligent trial , and experience first obtained of their Knowledge , Faith , and Godliness , they admitted Members into their Churches ? Yea such was their Care and Severity herein that they would not admit a Roman Emperour unto Communion with them , unless he first confessed his Sins , and joyned amongst other Penitents , before his Admission . Euseb. lib. 6. cap. 33. Who knows not with what diligence they watched over the Walkings and Conversations of all that were admitted among them , and with what Severity they animadverted on all that fell into Scandalous Sins ? What was hereon their Conversation ? in all Holiness , Righteousness , Temperance , Usefulness unto the World , in Works of Charity and Benevolence , as all other Christian vertues , we have sufficient Testimony . The Heathen who were morally Sober and Vertuous , desired no more than that they might find out among them , an Indulgence unto any sort of Sin , Crime , or Wickedness , which because they could not charge any of them withal , they invented those brutish and foolish lies about their Nightly Meetings . But when a sober Enquiry was made concerning them , their Enemies were forced to confess , that they were guilty of no open Sin , no Adulteries , no Swearings or Perjuries , as is evident in the Epistles of Pliny and Trajan the Emperour . In particular they utterly rejected from their Communion , all that resorted unto publick Stage Plays , or other Spectacles , a solemn Renunciation whereof was required of them who were admitted unto Baptisme when they were adult . See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members , he may find it , in Clem. Epist. ad Cor. pag. 2 , 3 , 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor . & de cultu faeminarum . Cyprian . Epist. 2. & 12. Euseb. Hist. lib. 9. cap. 8. Athanas . Epist. ad Solit. & Epiphan . lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome , concerning the beginning of Degeneracy in this Matter , with others . If the Example of the Primitive Churches had been esteemed of any value or Authority in these things , much of our present Differences had been prevented . 2dly . The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them ; Nor are they looked on by any as compleat Churches , but only as conveniencies for the Observance of some Parts of the Worship of God. What some have in their Wisdom found out for conveniency , others are ingaged unto a compliance therewithal by necessity . For being born within the Precincts of the Parish , makes them to belong unto the Assemblies of it , whether they will or no. To refrain from the Communion of such Churches , whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution , is a new kind of Schisme , which may be cured by a removal out of those Precincts . If it be said that these Parochial Assemblies have their Foundation in the Light of Nature , and are directed unto , in the Institution of particular Churches in the Scripture , that they are not Mens Inventions for convenience ; but have somewhat Divine in them ; I say , let them be left unto the Warranty which they have from these Causes and Principles , let nothing be mixed in their Constitution which is contrary unto them ; nor let them be abridged of what they direct unto , and there will be no more contending about them , as unto their Constitution . For instance ; whatever there is of Warranty in the Light of Nature , or direction in Evangelical Institutions for such Assemblies , they absolutely suppose these three things ; ( 1. ) That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them . Other kind of Assemblies for the Worship of God , neither the one nor the other do give the least countenance unto . ( 2. ) That they have in themselves sufficient Right , Power , and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule . Other kind of Churches they know nothing of . ( 3. ) That they are enabled to preserve their own Purity , and continue their own Being . But all these things are denied unto our Parochial Assemblies by Law , and therefore they can claim no Warranty from either of those Principles . Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion , as are judged none by them that appoint them , or partially and improperly only so ; or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction , so as that his dissent from them , should be esteemed Schisme . How far Communion with them for some Duties of Worship , which is indeed all that they can pretend unto , may be admitted , we do not now enquire . 3. There is not in them , ( and therefore not in the Church of England , as unto its present Profession ) a fixed Standard of Truth , or Rule of Faith to be professed , which every Believer may own , and have his Part or Interest therein . This I grant is not from the Original Constitution of the Church , nor from what is established by any Law therein , but from Persons who at present have the Declaration of its Profession committed unto them . But from what cause soever it be , it is sufficient to warrant any Man who takes care of his own Edification and Salvation , to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration . As , ( 1. ) It is the Duty of every Church , to be the Ground and Pillar of Truth , to hold fast the form of wholesome Words , or to keep the Truth pure and uncorrupted , from all mixture of false Doctrines , Errors , Heresies , or the speaking of perverse things in it , unto the hurt of the Disciples of Christ. 1 Tim. 3.15 . 2 Tim. 2.3 . Acts 20.28 , 29 , 30. &c. When any Church ceaseth so to be , the Obligation unto Communion with it , is dissolved . ( 2. ) This is the principal End of the Ministry of the Church in particular . Ephes. 4.11 , 13 , 1 Tim. 6.20 . And where those who possess and Exercise it do eminently fail herein , it is the Duty of others to withdraw from them . For , ( 3. ) Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs ; And , ( 4 ) Oneness or Agreement in the Truth , whereby we come to have one Lord , one Faith , one Baptisme , is the Foundation of all Church Communion ; which if it be taken away , the whole Fabrick of it falls to the Ground . If the Trumpet in any Church , as unto these things , gives an uncertain sound , no man knows how to prepare himself for the Battle , or to fight the good fight of Faith. It will be said that this cannot be justly charged on the Church of England , yea not without open Wrong and Injustice . For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith , and the Rule of its Communion . Wherefore I say , that it is not the primitive Constitution of the Church , nor its legal Establishment that are reflected on ; but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves . But here also some things are to be observed . 1. These Articles at present are exceeding defective , in their being a fixed Standard of the Profession of Truth , with respect unto those Errors and Heresies which have invaded and pestered the Churches , since their framing and establishment . We know it was the constant invariable Custom of the Primitive Churches , upon the Emergency of any new Errors or Heresies , to add unto the Rule and Symbol of their Confession , a Testimony against them , so to preserve themselves from all Communion in them , or participation of them . And an usage it was both necessary and laudable , as countenanced by Scripture Example , however afterwards it was abused . For no Writing , such as all Church Confessions are , can obviate unforeseen Heresies , or Errors not broached at the time of its Writing , but only that which is of Divine Institution , wherein infinite Wisdom hath stored up Provision of Truth , for the Destruction of all Errors , that the Subtilty or Folly of men can invent . When these Articles of the Church of England were composed , neither Socinianisme , nor Arminianisme , which have now made such an inroad on some Protestant Churches , were in the World , either Name or Things . Wherefore in their Confession no Testimony could be expresly given against them ; though I acknowledge it is evident , from what is contained in the Articles of it , and the approved Exposition they received for a long time , in the Writings of the most eminent Persons of the Church , that there is a virtual Condemnation of all those Errors , included therein . But in that state whereunto things are come amongst us , some more express Testimony against them is necessary , to render any Church the Ground and Pillar of Truth . 2. Besides a distinction is found out and passeth currant among us , that the Articles of this Confession , are not Articles of Faith , but of outward Agreement for Peace's sake among our selves ; which is an Invention to help on the ruin of Religion . For Articles of Peace in Religion concerning Matters of Faith , which he that subscribes , doth it not because they are true or Articles of Faith , are an Engine to accommodate Hypocrisie and nothing else . But according unto this Supposition they are used at mens pleasure , and turned which way they have a Mind to . Wherefore , 3. Notwithstanding this Standard of Truth , Differences in important Doctrines , wherein the Edification of the Souls of Men are highly concerned , do abound among them , who mannage the publick Profession of the Church ; I shall not urge this any farther by Instances , in general it cannot modestly be denied . Neither is this spoken to abridge Ministers of Churches of their due Liberty , in their Mannagement of the Truths of the Gospel . For such a Liberty is to be granted , as ( 1. ) Ariseth from the distinct Gifts that men have received . For unto every one is Grace given according to the Measure of the Gift of Christ ; Ephes. 4.7 . As every Man hath received the Gift , so minister the same one to another , as Good stewards of the manifold Grace of Gad , 1 Pet. 4.10 . ( 2. ) As followeth on that Spiritual Wisdom which Ministers receive in great variety , for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue , but all unto Edification . ( 3. ) Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved . Rom. 12.6 . ( 4. ) Such as admits of different stated Apprehensions in and about such Doctrines , as wherein the practise and comfort of Christians are not immediately , nor greatly concerned . Such a Liberty , I say , as the Dispensation of Spiritual Gifts , and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church , or any sort of Persons whatever , and our knowing the best of us , but in part , with the difference of mens Capacities and Understandings , in and about things not absolutely necessary unto Edification , must be allowed in Churches and their Ministry . But I speak of that Variety of Doctrines , which is of greater importance . Such it is , as will set men at liberty to make their own Choice in the use of means for their Edification . And if such Novel Opinions , about the Person , Grace , Satisfaction and Righteousness of Christ , about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God , as abound in some Churches , should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct , be declared as the sense of the Church , it is and would be sufficient to absolve any man from an Obligation unto its Communion , by vertue of its first Institution and Establishment . 5. Evangelical Discipline is neither observed , nor attainable in these Parochial Assemblies ; nor is there any Releif provided by any other means for that Defect . This hath in general been spoken unto before ; but because it belongs in an especial manner unto the Argument now in hand , I shall yet farther speak unto it . For to declare my Mind freely , I do not judge that any man can incur the Guilt of Schisme , who refraines from the Communion of the Church , wherein the Discipline of the Gospel is either wholly wanting , or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth . And we may Observe . 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it . Authority is given unto the Ministers of the Church , to dispense the Word , and administer the Sacraments ; which , I know not why , some call the Key of Order . But the only End why the Lord Christ hath given Authority , or Rule , or Power for it unto the Church , or any in it , it is for the Exercise of Discipline , and no other . Whatever Power , Rule , Dignity , or Preheminence is assumed in the Churches , not meerly for this End , is Usurpation and Tyranny . 2. The outward means appointed by Jesus Christ ; for the Preservation of his Churches , in Order , Peace , and Purity , consists in this Discipline . He doth by his Word give Directions and Commands for this end , and it is by Discipline alone that they are executed . Wherefore without it , the Church cannot live in its Health , Purity , and Vigor ; the Word and Sacraments are its Spiritual Food , whereon its Life doth depend . But without that Exercise and Medicinal Applications unto its Distempers , which are made by Discipline , it cannot live an healthy , vigorous , fruitful Life , in the things of God. 3. This Discipline is either private or publick . ( 1. ) That which is private consists in the mutual watch that all the Members of the Church have ▪ over one another , with Admonitions , Exhortations , and Reproofes , as their Edification doth require . The loss of this Part of the Discipline of Christ in most Churches , hath lost us much of the Glory of Christian Profession . ( 2. ) That which is publick , in the Rulers of the Church , with and by its own consent . The Nature and Acts of it will be afterwards considered . 4 , There are three things considerable in this Discipline . ( 1. ) The Power and Authority whereby it is exercised . ( 2. ) The Manner of its Administration . ( 3. ) The especial Object of it , both as it is Susceptive of Members , and Corrective ; Whereunto we may add its general End. 1. The Authority of it , is only a Power and Liberty to act , and ministerially exercise the Authority of Christ himself . As unto those by whom it is exercised , it is in them an Act of Obedience unto the Command of Christ ; but with respect unto its Object the Authority of Christ is exerted in it . That which is exercised on any other Warranty or Authority , ( as none can exert the Authority of Christ , but by vertue of his own Institutions ) whose Acts are not Acts of Obedience unto Christ , whatever else it be , it belongs not unto the Discipline of Evangelical Churches . 2. As unto the Manner of its Administration , as it is that which the Lord Christ hath appointed to express his Love , Care , and Tenderness towards the Church . Hence the Acts of it which are corrective are called lamenting or bewailing of them towards whom they are exercised ; 2 Cor. 12.20 . Whatever therefore is done in it that is not expressive of the Love , Care , Patitience , and Holiness of Christ , is dishonourable unto him . 3. The Object of it , as it is Susceptive of Members , is professed Believers ; and as it is corrective , it is those who stubbornly deviate from the Rule of Christ , or live in disobedience to his Commands . Wherefore the general End of its Institution , is to be a Representation of the Authority , Wisdom , Love , Care , and Patience of Christ towards his Church , with a Testimony unto the certainty , Truth , and Holiness of his future Judgment . The especial nature of it , shall be afterwards considered . Unto this Discipline either as unto its Right or Exercise there is no Pretence in Parochial Assemblies , yea it is expresly forbidden unto them . Whereas therefore it is a Matter of so great importance in itself , so subservient unto the Glory of Christ , so useful and necessary unto the Edification of his Disciples , so weighty a Part of our Professed Subjection unto him , without which no Church can be continued in Gospel Purity , Order and Peace ; the total want or neglect of it , is a sufficient cause for any man who takes care of his own Salvation , or is concerned in the Glory and Honour of Christ , to refrain the Communion of those Churches , wherein it is so wanting or neglected , or at least not to confine himself thereunto . It will be said that this defect is supplyed , in that the Administration of Church Discipline is committed unto others , namely , the Bishops and their Officers , that are more meet and able for it , than the Ministers and People of Parochial Assemblies . What therefore is wanting in them , is supplied fully another way , so that no Pretence can be taken from hence , for refraining Communion in them . But it will be said , ( 1. ) That this Discipline is not to be placed where and in what hands men please , but to be left where Christ hath disposed it . ( 2. ) That one Reason of the unmeetness of Parochial Churches for the Exercise of this Discipline , is because they have been unjustly deprived of it for so many Ages . ( 3. ) It is to be enquired , whether the pretended Discipline doth in any thing answer that which Christ hath plainly and expresly ordained . For it a Discipline should be erected whose Right of Exercise , is derived from secular Power , whose Administration is committed unto Persons who pretend not in the least unto any Office of Divine Institution , as Chancellours , Commissaries , Officials , &c. every way unknown unto Antiquity , forraign unto the Churches over which they Rule ; exercising their pretended Power of Discipline , in a way of Civil Jurisdiction , without the least regard unto the Rules or Ends of Evangelical Discipline , mannaging its Administration in brawlings , contentions , revilings , Fees , pecuniary Mulcts , &c. in open defiance of the Spirit , Example , Rule , and Commands of our Lord Jesus Christ , it would be so far from supplying this Defect , that it would exceedingly aggravate the Evil of it . God forbid , that any Christian should look on such a Power of Discipline , and such an Administration of it , to be that which is appointed by Jesus Christ , or any way participant of the Nature of it . Of what Expediency it may be unto other ends , I know not ; but unto Ecclesiastical Discipline it hath no Alliance , and therefore in its Exercise , so far as it is Corrective , it is usually applyed unto the best and most sober Christians . Wherefore to deal plainly in this case ; Whereas there is neither the Power nor Exercise of Discipline in Parochial Assemblies , or their Ministry , not so much by their own Neglect , as because their Right thereunto is denyed , and its exercise wholly forbidden by them in whose Power they are ; and whereas in the supply that is made of this defect , a secular Power is erected , , coercive by pecuniary and corporal Penalties administred by Persons , no way relating unto the Churches over which they exercise this Power , by Rules of Humane Laws and Constitutions , in litigious and oppressive Courts , in the room of that Institution of Christ , whose Power and exercise is Spiritual , by spiritual Means , according to the Scripture Rules ; It is lawful for any man who takes care of his own Salvation , and of the means of it , to withdraw from the Communion of such Churches , so far as it hinders or forbids him the use of the means appointed by Christ for his Edification . Men may talk what they please of Schime , but he that forsakes the conduct of his own Soul , in things of so plain an Evidence , must answer for it at his own Peril . 4. This Defect in Parochial Churches , that they are intrusted by Law , with no Part of the Rule of themselves , but are wholly governed and disposed of by others at their Pleasure , in the ways before mentioned , which shakes their very Being as Churches , though there be in them Assemblies for Divine Worship , founded in Common Right and the Light of Nature , wherein Men may be accepted with God ; is accompanied with such other wants and defects also , as will weaken any Obligation unto compleat and constant Communion with them . I shall give one only Instance hereof . The Peoples free choice of all their Officers , Bishops , Elders , Pastors , &c. is in our Judgement of Divine Institution , by vertue of Apostolical Example and Directions . It is also so suitable unto the Light of Nature , namely , that in a Society absolutely founded in the voluntary consent of them who enter into it , and doth actually exist thereby , without any Necessity imposed on them from Prescription , former Usage , or the state of being born in and under such Rules and Laws , as it is with men in their Political Societies , the People should have the Election of them who are to Rule among them and over them ; there being no Provision of a Right unto a successive Imposition of any such Rulers on them , without their own consent , that nothing can rationally be pleaded against it . And therefore whereas in all ordinarily settled Governments in the World , setting aside the confusion of their Originals , by War and Conquests , the Succession of Rulers is either by natural Generation , the Rule being confined unto such a Line , or by a Popular Election , or by a Temperature of both ; there hath been a new way invented for the Communication of Power and Rule in Churches , never exemplified in any Political Society ; namely , that it shall neither be Successive , as it was under the Old Testament , nor Elective , nor by any Temperature of these two ways in one , but by a strange kind of flux of it , through the hands of men who pretend to have so received it themselves from others . But whether hereon the People of the Church , can have that respect and Devotion unto them , as they would have unto hereditary Rulers , ( long Succession in Rulers , being the great cause of Veneration in the People ) especially such as had a Succession one unto another by a Natural Descent through Divine Appointment , as the Preists had under the Law , or as unto those whom on the account of their Worth , Ability , and Fitness for the work of the Ministry among them , they do choose themselves , they may do well to consider , who are concerned . The necessity there is of maintaining a Reputation and Interest by secular Grandeur , Pomp and Power , of Ruling the People of the Church in Church Matters by external force , with many other Inconveniences , do all proceed from this Order of things , or rather disorder , in the Call of men unto the Ministry . And hence it is that the City of God and the People of Christ therein , which is indeed the only true free Society in the World , have Rulers in it and over them , neither by a Natural Right of their own , as in Paternal Government nor by hereditary Succession , nor by Election , nor by any way or means wherein their own consent is included , but are under a Yoke of an Imposition of Rulers on them , above any Society on the Earth whatever . Besides there is that Relation between the Church and its Guides , that no Law , Order , or Constitution can create without their mutual voluntary Consent . And therefore this Right and Liberty of the People in every Church to choose their own Spiritual Officers , was for many Ages preserved sacredly in the primitive times . But hereof there is no shadow remaining in our Parochial Churches ; sundry Persons , as Patrons , and Ordinaries , have a concurring Interest into the imposing of a Minister , or such whom they esteem so , upon any such Church , without the Knowledge , Consent , or Approbation of the Body of the Church , either desired or accepted . If there be any who cannot comply with this Constitution of things relating unto the Ministry , because it is a Part of their Profession of the Gospel which they are to make in the World , which yet really consists only in an avowed subjection unto the Commands of Christ , they can be no way obnoxious unto any charge of Schisme upon their refusal so to do , For a Schisme that consists in giving a Testimony unto the Institutions of Christ , and standing fast in the Liberty wherewith he hath made Disciples free , is that whose Guilt no man need to fear . 5. What remaineth of those Reasons whereon those who cannot comply with the Conformity under Consideration , are cleared in point of Conscience from any Obligation thereunto , and so from all Guilt of Schisme whatever ; belongs unto the Head of Impositions on their Consciences and Practise which they must submit unto . These being such as many whole Books have been written about , the chief whereof have no way been answered , unless railings and scoffings with contempt , and fierce Reproaches with false Accusations , may pass for Answers , I shall not here again insist upon them . Some few things of that Nature I shall only mention , and put an end unto this Dispute . 1. The Conformity required of Ministers consists in a publick Assent and Consent unto the Book of Common Prayer , with the Rubrick in it , which contains all the whole Practise of the Church of England , in its commands and Prohibitions . Now these being things that concern the Worship of God in Christ , the whole entire State , Order , Rule , and Government of the Gospel Church , whoever gives solemnly this Assent and Consent unless he be allowed to enter his Protestation , against those things which he dislikes , and of the sense wherein he doth so assent and consent , which by Law is allowed unto none , the said Assent and Consent is his publick Profession , that all these things , and all contained in them , are according to the Mind of Christ , and that the Ordering of them as such , is part of their professed Subjection unto his Gospel . Blessed be God , most Ministers are too wise and honest , to delude their Consciences with Distinctions , Equivocations , and Reservations , and do thereon rather choose to suffer Penury and Penalty , then to make the least entrenchment upon their own Consciences , or the honour of the Gospel in their Profession . What they do and declare of this Nature , they must do it in Sincerity , as in the sight of God , as approving what they do , not only as pardonable effects of Necessity , but as that which is the best they have or can do in the Worship of God ; with a solemne Renunciation of whatever is contrary unto what they do so approve . And whether this be a meet Imposition on the Consciences of Ministers , with reference unto a great Book or Volume of a various composition , unto things almost without number , wherein exceptions have been given of old and lately , not answered , nor answerable , with Rules , Laws , Orders , not pretending to be Scriptural Prescriptions , is left unto the Judgment of all , who have due thoughts of their approaching Account before the Judgment Seat of Jesus Christ. 2. The Conformity that is required of others , being precisely , and without Power of Dispensation in them by whom it is required , to answer the Rule or Law of it before declared , every Man by his so conforming , doth thereby take it on his Conscience , and make it Part of his Christian Profession , that all which he so conformes unto , is not only what he may do , but what he ought to do , both in matter and manner , so farre as the Law or any Part of it , doth determine or enjoyn them . No man is allowed to make either distinction or Protestation with respect unto any thing contained in the Rules , and therefore whatever he doth in compliance therewith , is interpretable in the sight of God and Man , as an Approbation of the whole . Sincerity and Openness in Profession is indispensibly required of us in order unto our Salvation . And therefore to instruct men as unto the Worship of God , to do what they do not judge to be their Duty to do , but only hope they may do it without Sin , or to joyn themselves in and unto that Performance of it , which either they approve not of as the best , in the whole , or not lawful or approveable in some Parts of it , is to instruct them unto the Debauching of their Consciences and Ruine of their own Souls . Let every one be perswaded in his own Mind ; for what is not of Faith , is . Sin. 3. There is in this Conformity required a Renunciation of all other ways of publick Worship , or means of Edification , that may be made use of . For they are all expresly forbidden in the Rule of that Conformity . No Man therefore can comply with that Rule , but that a Renunciation of all other publick wayes of Edification as unlawful , is part of the visible Profession which they make . Video meliora proboque deteriora sequor , is no good Plea in Religion . It is uprightness and Integrity , that will preserve Men , and nothing else . He that shall endeavour to cheat his Conscience by Distinctions , and mental Reservations , in any concernments of Religious Worship , I fear he hath little of it , if any at all , that is good for ought . On these suppositions , I say , the Imposition of the things so often contended about , on the Consciences and Profession of Christians , as namely , the constant sole use of the Liturgie in all Church Administrations , in the Matter and Manner prescribed ; the Use and Practice of all Canonical Ceremonies , the Religious Observation of stated Holidays , with other things of the like Nature , is sufficient to warrant any sober , peaceable Disciple of Christ , who takes care of his own Edification and Salvation to refrain the Communion required in this Rule of Conformity , unless he be fully satisfied in his own Mind , that all that it requires , is according to the Mind of Christ , and all that it forbids is disapproved by him . And whereas the whole entire matter of all these Impositions , are things whereof the Scripture , and the Primitive Churches , know nothing at all , nor is there any rumour of them to be imposed in or on any Church of Christ for some Centuries of years , I can but pity poor men who must bear the charge and Penalties of Schisme for dissenting from them , as well as admire the fertility of their Inventions , who can find out Arguments to mannage such a charge on their Account . But whereas the Dissent declared from that Communion with Parochial Assemblies , is that whereon we are so fiercely charged with the Guilt of Schisme , and so frequently called Schismaticks , I shall divert a little to Enquire into the Nature and true Notion of Schisme itself ; and so much the rather , because I find the Author of the Vnreasonableness of Separation , omit any Enquiry thereinto , that he might not loose the Advantage of any pretended Description or Aggravation of it . CHAP. XI . Of Schisme ALthough it be no part of my present Design to treat of the Nature of Schisme , yet with respect unto what hath already been discoursed , and to manifest our inconcernment in the Guilt of it , I shall , as was said , divert to give a plain and brief Account of it . And in our Enquiry , I must declare my self wholly unconcerned , in all the Discords , Divisions , and Seditions , that have fallen out among Christians in the latter Ages , about things that were of their own Invention . Schisme is a Sin against Christian Love , with reference unto the deportment of men in and about the Institutions of Christ and their Communion in them . As for Contentions , Divisions , or Separations amongst men , about that Order , Agreement , Unity or Uniformity which are of their own Appointment , whatever Moral Evil they have had in them , they do not belong unto that Church Schisme , which we enquire after . Such have been the horrid Divisions ▪ and Fightings ▪ that have prevailed at Seasons in the Church of Rome , a departure from whose self-constituted State , Order , and Rule , hath not the least Affinity unto Schisme . It will not therefore be admitted , that any thing can fall under the note and Guilt of Schisme , which hath not respect unto some Church state , Order , Rule , Unity or Uniformity , that is of Christs Institution . There are three Notions of Schisme that deserve our Consideration . 1. The first is that of Divisions among the Members of the same Church , all of them abiding still in the same outward Communion , without any Separation into distinct Parties . And unto Schisme in this Notion of it , three things do concur ; ( 1. ) Want of that mutual Love , Condescension and Forbearance , which are required in all the Members of the same Church , with the Moral Evils of Whisperings , Back-bitings , and evil surmizes , that ensue thereon . ( 2. ) An undue Adherence unto some Church Officers above others , causing disputes and janglings . ( 3. ) Disorder in the Attendance unto the Duties of Church Assemblies , and the Worship of God performed in them . This is the only Notion of Schisme , that is exemplified in the Scripture , the only evil that is condemned under that name ; This will appear unto any who shall with heedfulness read the Epistles of Paul the Apostle unto the Corinthians , wherein alone the nature of this Evil is stated and exemplified . But this Consideration of Schism hath been almost utterly lost for many Ages ; whatever men do in Churches , so that they depart not from the outward Communion of them , it would be accounted ridiculous to esteem them Schismaticks . Yet this is that which if not only , yet principally the Consciences of Men are to regard , if they will avoid the Guilt of Schisme . But this Notion of it , as was said , being not suited unto the Interest or Advantages of any sort of men , in the charge of it on others ; nor any way subservient to secure the Inventions and Impositions of the most , is on the matter lost in the World. 2. The second Instance of Ecclesiastical Schisme , was given us in the same Church of the Corinthians afterwards , an account whereof we have in the Epistle of Clemens or of the Church of Rome unto them , about it , the most eminent Monument of primitive Antiquity ; after the Writings by Divine Inspiration . And that which he calls Schisme in that Church , he calls also strife , contention , sedition , tumult ; And it may be observed concerning that Schisme , as all the Antients call it . 1. That the Church continued its state and outward Communion . There is no mention of any that separated from it , that constituted a New Church ; only in the same Church they agreed not , but were divided among themselves . Want of Love and Forbearance , attended with strife and contention , among the Members of the same Church , abiding in the same outward Communion , was the Schisme they were Guilty of . 2. The Effect of this Schisme was , that the Body of the Church , or Multitudes of the Members , by the Instigation of some few disorderly Persons , had deposed their Elders and Rulers from their Offices , and probably had chosen others in their places , though that be not mentioned expresly in the Epistle . 3. That the Church itself is not blamed , for assuming a Power unto themselves to depose their Elders ; much less that they had done it without the Consent , Advice , or Authority of any Bishop , or other Church ; but only that they had dealt unjustly with those whom they had deposed , who in the Judgement of the Church of Rome , unto which they had written for Advice , were esteemed not only innocent , but such as had laudably and profitably , discharged their Office , whereon the whole blame is cast on those who had instigated the Church unto this Proceedure . 4. There was not yet , nor in an hundred and fifty years after , the least mention or intimation , of any Schisme in a dissent from any humanely invented Rules or Canons , for Order , Government or Worship in any Church , or Religious Ceremonies imposed on the Practise of any in divine Service , that is on any Church , or any of the Members of it . There is not the least Rumour of any such things in primitive Antiquity , no Instance to be given of any man charged with Schisme for a Dissent from such a Rule . Any such Rule , and any Ecclesiastical Censure upon it , is apocriphal , not only unto the Scripture , but unto that which I call primitive Antiquity . The first Attempt of any thing in this kind , was in reference unto the time and day of the Observation of Easter . This was the first Instance among Christians of an endeavour to impose the Observation of humane or Church Constitutions or groundless Traditions , on any Churches or Persons in them . And whereas that which was called a Schisme between the Churches of Italy and Asia or some of them , did ensue thereon ; we have a most illustrious Testimony from the best , the Wisest , and the Holyest of that Age , ( for Irenaeus in France , and Polycrates in Asia , were not alone herein . ) that the blame of all that Division and Schisme was to be charged on them , who attempted to deprive the Churches of their Liberty , and impose on them a necessity of the Observation of the Time and Season which they had determined on : After a Rebuke was given unto the Attempt of the Judaizing Christians , to impose the Observation of Mosaical Ceremonies , from the pretence of their divine Institution , on the Churches of the Gentiles , by the Apostles themselves ; this was the Original of all endeavours , to impose humane Constitutions for which there was no such Pretence , upon the Practise of any . And as it was an Original not unmeet for the beginning and foundation of such Impositions , being in a matter of no Vse unto the Edification of the Church ; so it received such a solemne Rebuke at its first entrance and Attempt , that had it not been for the Ignorance , Pride , Interest and Superstition of some in the following Ages , it had perished without Imitation . The Account hereof is given in Eusebius , lib. 5. cap. 21 , 22 , 33 ; as also of the Rule which then prevailed , though afterwards shamefully forsaken , namely , that an Agreement in the Faith was the only Rule of Communion , which ought to be kept under any diversity in voluntary Observations . And the Discourse of Socrates on this Occasion ; lib. 5. cap. 21 ; Concerning the Non-Institution of any days of Fastings or Feastings , or other Rites or Ceremonies then in use , with the Liberty which is therefore to be left in such things unto all Christians , is the plain Truth , whatever some except against it , declared with much Judgement and Moderation . This Beginning , I say , had the Imposition of unscriptural , uninstituted Rites , Ceremonies , and Religious Observations , among the Churches of Christ , and this solemn Rebuke was given unto it . Howbeit the Ignorance , Superstition , and Interest of following Ages , with the contempt of all Modesty , brake through the boundaries of this Holy Rebuke , until their own Impositions and Observations , became the substance of all their Church Discipline , unto the total subversion of Christian Liberty . Wherefore to allow Church Rulers , or such as pretend so to be , a Liberty and Power , to appoint a Rule of Communion , comprizing Institutions and Commands of sundry things , to be constantly observed in the whole Worship and Discipline of the Church , not warranted in themselves by divine Authority , and then to charge Beleivers , abiding firm in the Doctrine of the Faith with Schisme , for a Non-compliance with such Commands and Appointments , is that which neither in the Scripture nor in Primitive Antiquity , hath either Instance , Example , President , Testimony , Rumour or Report to give Countenance unto it : The Pedigree of this Practise cannot be derived one step higher than the fact of Victor the Bishop of Rome , in the Excommunication of the Churches and Christians of Asia , which was solemnly condemned as an Entrenchment on Christian Liberty . 3. After these things the Notion of Schisme began to be mannaged variously , according unto the Interest of them who seemed to have the most Advantage in the Application of it , unto those who dissented from them . It were an endless thing to express the Rise and declare the Progress of these Apprehensions . But after many loose and declamatory Discourses about it , they are gerally issued in two Heads . The first is , that any kind of Dissent from the Pope and Church of Rome , is Schisme , all the Schisme that is or can be in the World. The other is , that a causeless Separation from a true Church , is Schisme , and this only is so . But whereas in this pretended Definition , there is no mention of any of its internal Causes , nor of its formal Reason , but a bare Description of it by an outward Effect , it serves only for a weapon in every mans hand to perpetuate digladiations about it . For every Church esteems itself true , and every one that separates himself , esteems himself to have just Cause so to do . In the following Times , especially after the Rise and Prevalency of the Arian Heresie , it was ordinary , for those of the Orthodox Perswasion , to forsake the Communion of those Churches wherein Arian Bishops did preside , and to gather themselves into separate Meetings or Conventicles for divine Worship , for which they were accused of Schisme , and in sundry places punished accordingly , yea some of them unto the Loss of their Lives . Yet I suppose there are none now who judge them to have been Schismaticks . The Separation of Novatus , and Donatus , from the Communion of the whole Catholick Visible Church , on unwarrantable Pretences , is that which makes the loudest noise about Schisme in Antiquity . That there was in what was done by them and their Followers , the General Nature , and Moral Evil of Causeless Schismes and Divisions , will be easily granted . But it is that wherein we are not concerned , be the especiall nature of Schisme what it will. Nor did they make use of any one Reason , whereon the Merit of the present Cause doth depend . The Novatians ( the modester Sect of the two ) pretended only a Defect in Discipline , in granting Church Communion unto such as they would not have received , though they were apparently in the wrong proceeding on mistaken Principles . The Donatists pleaded only some Personal Crimes in some few Bishops , fallen into in the time of Persecution , which they could never prove , and thereon grew angry with all the World , who would not condemn them and renounce their Communion as well as they . These slight Pretences , they made the Occasion and Reason , of renouncing the Communion of the whole visible Catholick Church , in all its distributions for Communion , that is , all particular Churches ; and confined Sacraments and Salvation absolutely unto their own Parties . And hereon they fell into many other woful Miscarriages , especially those of the latter sort . It is indifferent by what Name any are pleased to call this Evil and Folly. A Sin and Evil it was , Schisme or what you please to term it , and justly condemned by all Christians not joyning with them , in those days . And that which was the animating Principle of the Tumult of the Donatists , was a Supposition , that the Continuation of the true Church state depended on the Successive Ordination of Bishops , which having as they thought ( unduely enough ) failed in one or two Instances , it became the Destruction of a Church state , not only in the Churches where such Mistakes had happened as they surmized , but unto all the Churches in the World that would hold Communion with them . But in these things we have no concernment . Other Notions of Schisme besides those insisted on , we acknowledge not , nor is any other advanced with the least Probality of Truth . Nor are we to be moved with outcries about Schisme , wherein without regard to Truth or Charity , men contend for their own Interest . Of those Notions of it which have been received by men , sober and learned , we decline a trial by none ; that only excepted , that the Refusal of Obedience unto the Pope and Church of Rome , is all that is Schisme in the World , which indeed is none at all . That which is now so fiercely pleaded by some concerning different Observations of external Modes , Rites , Customes , some , more , or none at all , to make men Schismaticks , is at once to judge all the Primitive Churches to be Schismatical . Their Differences , Varieties , and Diversities among them , about these things , cannot be enumerated ; and so without any disadvantage unto the Faith , or breach of Love , they continued to be , untill all Church Order and Power was swallowed up in the Papal Tyranny ten thousand times more pernicious , then ten thousand such Disputes . For a Close unto this whole Discourse , concerning the original nature and state of Gospel Churches , I shall use that Liberty which Love of the Truth puts into my Possession . Churches mentioned in the Scripture , ordained and appointed by the Authority of Jesus Christ , were nothing but a certain number of Men and Women Converted to God , by the preaching of the Gospel , with their baptized seed , associating themselves in Obedience unto Christs Commands , and by the Direction of his Apostles , for the common Profession of the same Faith , the Observance and Performance of all Divine Institutions of Religious Worship , unto the Glory of God , their own Edification , and the Conversion of others . These Believers thus associated in Societies , knowing the Command and Appointment of Jesus Christ by his Apostles for that End , did choose from among themselves , such as were to be their Rulers , in the Name and Authority of Christ , according to the Law and Order of his institutions , who in the Scripture are called on various Considerations , Elders , Bishops , Pastors and the like names of Dignity , Authority and Office ; who were to administer all the solemn Ordinances of the Church among them . Unto this Office they were solemnly appointed , ordained , or set apart , by the Apostles themselves , with fasting Prayer and imposition of hands , or by other ordinary Officers after their decease . This was the way and method of the Call and setting apart of all Ordinary Officers in the Church , both under the Old Testament and in the New. It is founded in the Light of Nature . In the first Institution of ordinary Church Rulers under the Law , the People looked out and chose fit Persons , whom Moses set apart to the Office , Deut. 1.13 , 14 , 15. And in the Call of Deacons , Acts 6. The Apostle uses the same Words , or words of the same importance unto the Church , as Moses did to the People ; Acts 6.31 . asserting the Continuation of the same way and order in their Call. And whereas he who was first to be called to Office under the New Testament after the Ascension of Christ , fell under a double Consideration , namely of an Officer in general , and of an Apostle , which office was extraordinary ; there was a threefold Act in his Call ; the People chose two ; one of which was to be an Officer , Acts 1.23 ; Gods immediate Determination of one , as he was to be an Apostle , ver . 24. and the obedient Consent of the People in compliance with that Determination , ver . 26. The Foundation of these Churches was generally in a small number of Believers . But their Church state was not compleat until they were supplyed with all ordinary Officers , as Bishops and Deacons . The former were of of several sorts , as shall be proved hereafter . And of them there were many in every Church , whose number was encreased as the Members of the Church were multiplied . So God appointed in the Church of the Jews , that every ten Families should have a peculiar Ruler of their own Choice ; Deut. 1.13 , 14 , 15 . For there is no mention in the New Testament of any one single Bishop or Elder , in any Church of any sort whatever , either Absolutely or by way of Preheminence . But as the Elders of each Church were many , at least more thenone , so there was a parity among them , and an Equality in Order , Power , and Rule . Nor can any Instance be given unto the Contrary . Of these Churches one onely was originally planted , in one City Town , or Village . This way was taken from Conveniency for Edification , and not from any positive Institution ; and it may be otherwise where Conveniency and Opportunity do require it . The Number in these Churches Multiplying dayly , there was a necessity of the Multiplication of Bishops or Elders among them . Hereon the Advantage of some one Person in Priority of Conversion , or of Ordination , in Age , Gifts and Graces , especially in Ability for Preaching the Gospel and administring the Holy Ordinances of the Church , with the Necessity of preserving Order in the Society of the Elders themselves , gave him peculiar Dignity , Preheminence and Title . He was soon after the Bishop without any disadvantage to the Church . For in those Churches , in some of them at least , Evangelists continued for a long Season , who had the Administration of Church Affairs in their hands . And some there were , who were of Note among the Apostles and eminently esteemed by them , who had eminent , yea , Apostolical Gifts , as to Preaching of the Word and Prayer , which was the peculiar work of the Apostle . These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Clemens . Of the many other Elders who were associated in the Rule of the Church , it may be not many had Gifts for the constant Preaching of the Word , nor were called thereunto . Hence Justin Martyr seemes to assign the constant publick Administration of Sacred Ordinances unto one President . And this also promoted the constant presidency of one , in whom the Apostolical Aid by Evangelists might be supplyed . These Churches thus fixed and settled in one place , ( each of them ) City , Town , or Village , were each of them intrusted with all the Power and Priviledges which the Lord Christ hath granted unto , or endued his Church withal . This Power is called the power of the Keys , or of binding and loosing , which hath respect only unto the Consciences of Men , as unto things Spiritual and Eternal , being meerly Ministerial . Every one of these Churches were bound by the Command of Christ to live in Peace , and Vnity through the Exercise of Peculiar sincere and fervent Love among all their Members ; as also to walk in Peace , and useful Communion with all oth●● Churches in the World , according as they had opp●●tunity of Converse with them . And when on any occasion any Division or Schisme fell out among any of their Members in this Church state , it was severely rebuked by the Apostles . All these Churches and all the Members of them , were obliged by vertue of Divine Institution to obey their Guides , to Honour and Reverence them , and by their voluntary Contribution , to provide for their Honourable Subsistence and maintenance , according to their Ability . Other Church state neither the Scripture nor Antiquity unto the End of the second Century do know any thing of ; which I shall hereafter more fully manifest . Neither was there any thing known then to be Schisme or so esteemed , but a Division falling out in some one of these Churches ; which hapned for the most part , if not onely , by some of their Teachers , falling into heresie and drawing away Disciples after them , Acts 20.30 . or by various opinions about their Guides , 1 Cor. 1.12 . or the Ambition of some in seeking the Power and Authority of office among them . To seek for any thing among those Churches , wherein our present Contest about Schisme is concerned , is altogether in vain . There was then no such subordination of Churches , of many unto one , as is now pleaded ; No such distinction of Officers , into those who have a plenary and those who have a partiary power onely , in the Rule of the Church ; No Church with a single Officer over it , Comprehending in a Subjection unto its Jurisdiction , a multitude of other Churches ; No Invention , no Imposition of any Orders , Form● of Prayer or Ceremonies of Worship not of Divine Institution were once thought of , and when any thing of that Nature was first attempted , it caused great troubles amongst them . In a Word , the things on the account of a Non-compliance wherewithal we are vehemently charged with Schisme , were then neither laid nor hatch'd , neither thought of , nor invented . To Erect new kinds of Churches , to introduce into them new Orders , new Rules , Rites and Ceremonies , to impose their Observation on all Churches , and all Members of them , and to charge their dissent with the guilt of Schisme , that Schisme which is prohibited and condemned in the Scripture , hath much of an assumed Authority and Severity in it , nothing of Countenance from the Scripture or Primitive Antiquity . But after that Churches began to depart from this original Constitution by the wayes and means before declared , every alteration produced a new supposition of Church Unity and peace , whereto every Church of a new Constitution layed claim ; New sorts of Schisme were also coyned and framed : For there was a certain way found out and carried on in a Mistery of Iniquity , whereby those Meek , Holy , Humble Churches or Societies of Christs Institution , who as such , had nothing to do with the things of the World , in Power , Authority , Dignity , Jurisdiction , or Wealth , in some Instances wherein they got the Advantage one of another , became in all these things to equal Kingdomes and Principalities , yea one of them to Claim a Monarchy over the whole World. During the Progression of this Apostacy , Church Unity and Schisme declined from their Centre , and varied their state according unto the present Interest of them that prevailed . Whoever had got Possession of the name of the Church in a prevailing Reputation , though the state of it was never so Corrupt , made it bite and devour , all that disliked it , and would swear that submission unto them in all things , was Church-Unity , and to dissent from them was Schisme . Unto that state all the World know that things were come in the Church of Rome . Howbeit what hath been disputed about or contended for , of Power , Priviledges , Authority , Preheminence , Jurisdiction , Catholicisme , wayes of Worship , Rule , and Discipline , which the World is filled with such a noise about ; and in the dispute whereof so many various Hypotheses are advanced ; that cannot be accommodated unto such Christian Congregations as we have described , are but the Effects of the Prudence or Imprudence of men , and what it will prove the Event will shew . Things of this Nature being once well understood , will deliver the World from innumerable fruitless , endless Contests ; Sovereign Princes from all disturbance on the account of Religion , and private Persons from the fatal Mistake of entrusting the eternal Concernments of their Souls , unto their Relation unto one Church , and not unto another ; I am not so vain as at this time to expect the Reduction of Christian Religion unto its primitive Power , Purity , and Simplicity ; nor do I reflect blame on them , who walk Conscientiously in such a Church state and Order as they approve of , or suppose it the best they can attain unto ; onely I think it Lawful for all Christs Disciples at all times , to yield Obedience unto all his Commands , and to abstain from being Servants of Men in what he hath not enjoyned . An Answer to Dr. Stillingfleets Book of the Unreasonableness of Separation , in Defence of the Vindication of Non-Conformists from the Guilt of Schisme . THE Preceding Discourse was written for the most part , before the publishing of the Treatise of the Reverend Dr. Stillingfleet , Entituled the Vnreasonableness of Separation . Yet was it not so without a Prospect , at least a probable Conjecture , that something of the same kind and tendency with the Doctors Book , would be published in Defence of the Cause which he had undertaken . And I was not without hopes , that the whole of it might have been both finished and communicated unto publick view , before any thing farther were attempted against our Cause , whereby many Mistakes might have been prevented . For , as I was willing , yea very desirous if it were the Will of God , that I might see before my departure out of this World , the Cause of Conformity , as things are now stated between us and the Church of England , pleaded with Judgment , Moderation , and Learning , with the best of those Arguments whereby our Principles or Practises are opposed ; so considering on what hand that work was now like to fall , I thought , si pergania dextra , &c. and am of the same Mind still . But my expectation being frustrate , of representing our whole Cause truly stated , for the Prevention of Mistakes , by the coming out of this Book against all sorts of Nonconformists , I thought it convenient to publish this first Part of what I had designed , and to annex unto it the ensuing Defence of the Vindication of Non-conformists , from the charge of Schisme . For although I do know that there is nothing material in the whole Book of the Vnreasonableness of Sepaeration , but what is obviated or answered before hand , in the preceeding Discourse ; so as that the Principles and Demonstrations of them contained therein may easily be applyed unto all the Reasonings , Exceptions , and Pleas , in and of that Book , to render them useless unto the End designed , which is to reinforce a charge of Schisme against us ; Yet I think it necessary to shew how unsuccessful , from the disadvantage of his Cause , the Doctor hath been in his laborious endeavour to stigmatize all Protestant Dissenters from the Church of England , with the odious name of Schismaticks . I have therefore altered nothing of what I had projected , either as to Matter or Method in this first Part of the Discourse designed on the whole Subject of Church Affairs . For as I have not found either Cause or Reason from any thing in the Doctors Book to make the least change in what I had writt●n , so my principal Design being the Instruction and confirmation of them , who have no other Interest in these things , but only to know and perform their own Duty , I was not willing to give them the trouble of perpetual diversions from the Matter in hand , which all Controversial Writings are Subject unto . Wherefore having premised some general Considerations of things insisted on by the Dr. of no great Influence into the Cause in hand , and vindicated one Principle , a supposition whereof we rely upon , namely , the Declension of the Churches in the Ages after the Apostles , especially after the End of the second Century , from the Primitive Institution of their State , Rule , and Order , in the Preface ; I shall now proceed to consider and examine distinctly what is opposed unto the Defence of our Innocency as unto the Guilt of Schisme . But some things must be premised hereunto . As , 1. I shall not depart from the state of the Question as laid down by our selves on our part , as unto our Judgement of Parochial Churches , and our Refraining from Communion with them . Great Pains is taken to prove the several sorts of Dissenters to be departed farther from the Church of England then they will themselves allow , and on such Principles as are disavowed by them . But no Disputations can force our Assent unto what we know to be contrary unto our Principles and Perswasions . 2. We do allow those Parochial Assemblies , which have a settled unblamable Ministry among them , to be true Churches , so far as they can pretend themselves so to be ; Churches , whose Original is from occasional Cohabitation within Precincts limited by the Law of the Land ; Churches , without Church-Power to choose or ordain their Officers , to provide for their own Continuation , to admit or exclude Members , or to reform at any time what is amiss among them ; Churches , which are in all things under the Rule of those who are set over them , by vertue of Civil Constitutions , forraign unto them , not submitted willingly unto by them , and such for the most part as whose Offices and Power , have not the least countenance given unto them from the Scripture or the Practice of the Primitive Churches ; Such as are Chancellours , Commissaries , Officials , and the like ; Churches in which for the most part through a total Neglect in Evangelical Discipline , there is a great Degeneracy from the exercise of Brotherly Love , and the Holiness of Christian Profession ; whatever can be ascribed unto such Churches , we willingly allow unto them . 3. We do and shall abide by this Principle , that communion in Faith and Love , with the Administration of the same Sacraments , is sufficient to preserve all Christians from the Guilt of Schisme , although they cannot communicate together in some Rites and Rules of Worship and Order . As we will not admit of any presumed Notions of Schisme , and inferences from them , nor allow that any thing belongs thereunto , which is not contrary to Gospel Love , Rules and Precepts , in the Observance of Christs Institutions ; so we affirm and shall maintain that men abiding in the Principles of Communion mentioned , walking peaceably among themselves , refraining Communion with others , peaceably , wherein they dissent from them , ready to joyn with other Churches in the same Confession of Faith , and in the Defence of it , and to concur with them in promoting all the real ends of Christian Religion , not judging the Church state of others , so as to renounce all Communion with them , as condemning them to be no Churches ; continuing in the occasional exercise of all Duties of Love towards them and their Members , are unduely charged with with the Guilt of Schisme , to the disadvantage of the Common Interest of the Protestant Religion amongst us . 4. Whereas there are two parts of the Charge against us , the one for refraining from total communion with Parochial Assemblies , which what it is , and wherein it doth consist , hath been before declared ; the other for gathering ourselves into another Church Order in particular Congregations as the Reasons and Grounds of the things themselves are distinct , so must they have a distinct consideration , and be examined distinctly and apart . These things being premised , I shall proceed to examine what the Reverend Doctor hath further offered , against our former Vindication of the Non-conformists from the charge of Schisme , and I desire the Reader to take notice , that we delight not in these contentions , that we desire nothing but mutual Love and Forbearance ; but we are compelled by all Rules of Scripture and natural Equity , to abide in this Defence of ourselves . For whereas we are charged with a Crime , and that aggravated as one of the most heynous that men can incur the Guilt of in this World , and to justifie men in severities against us ; being not in the least convinced in our Consciences of any Accessions thereunto , or of any Guilt on the account of it , I suppose the Doctor himself will not think it reasonable that we should altogether neglect the Protection of our own Innocency . In the Method whereinto he hath cast his Discourse , he begins with the reinforcement of his Charge , against our refraining from total Communion with Parochial Assemblies : If the Reader will be pleased to take a reveiw of what is said in the preceding Discourse unto this Head of our Charge in several Chapters , he will easily perceive that either the Reasonings of the Doctor reach not the Cause in hand , or are insufficient to justifie his Intention , which I must say , though I am unwilling to repeat it , is by all ways and means , to load us with the Guilt and disreputation of Schisme . That which I first meet withal directly unto this Purpose is , Part 2. pag. 157. The Forbearance of Communion with the Church of England in its Parochial Assemblies ( that is in the way and manner before described ) he opposeth with two Arguments . The first respects those who allow occasional Communion with Parochial Churches but will not comply with them in that which is constant and absolute . For he says , if the first be lawful , the latter is necessary , from the commands we have to preserve the Peace and Vnity of the Church . And the not doing it , he says , is one of the provoking sins of the Non-conformists ; but whether it be a sin or no is sub Judice ; that it is provoking unto some is sufficiently evident . I shall not make this any part of my Contest . Those who have so expressed their Charity ; as to give countenance unto this pretended Advantage , will easily free themselves from the force of this Inference . For it must be remembered that this constant total Communion , doth not only include a conscientious Observance of all things appointed to be done by the Rules or Canons in those Assemblies , but a Renunciation also of all other ways and means of Edification by joint Communion , as unlawful and Evil. And it will be hard to prove that on a Concession of the Lawfulness of Communion in some Acts of Divine Worship , it Will be necessary for men to oblige themselves unto total constant Communion , with a Renunciation and Condemnation of all other ways and means of joint Edification . It may also be lawful to do a thing with some respects and Limitations , at some times , which it , may not be lawful to do absolutely and alwayes . It may be necessary from outward circumstances to do that Sometimes which is lawful in itself , though not necessary from itself ; it can never be necessary to do that which is unlawful . Of the first sort they esteem occasional Communion , and the other of the latter . Some time is spent in taking off an Exception unto this Inference from the Practise of our Saviour , who had occasional Communion with the Jews in the Temple and Synagogues , which he proves to have been constant and perpetual , and not occasional only , and that he prescribed the same Practise unto his Disciples . But I think this labour might have been spared . For there is nothing more clear and certain , then that our Lord Jesus Christ did joyn with the Jews in the Observance of Gods Institutions among them , on the one hand ; and on the other , that he never joyned with them in the observance of their own Traditions and Pharasaical Impositions , but warned all his Disciples to avoid them and refuse them , whose Example we desire to follow ; for concerning all such Observances in the Church , he pronounced that sentence , Every plant that my Heavenly Father hath not planted shall be rooted up . But the Doctor proceeds unto a second Argument pag. 163 , to the same Purpose , from , as he calls it , the particular force of that Text , Phil. 3.16 . As far as we have already attained let us walk by the same Rule , mind the same things . This is the Text which gave the first occasion unto this whole Dispute ; The Doctors Intention is so indefensible from this place , that I thought however he might persist in the Defence of the Cause he had undertaken , he would have forborn from seeking Comtenance unto it from these Words of the Apostle . But it is fallen out otherwise , and I am here in the first place called unto an Account , for the Exceptions I put in , unto his Application of these Words of the Apostle , in my Vindication of the Non-conformists . I will spare the Reader as much as is possible in the Repetition of things formerly spoken , and the Transcription of his Words or my own , without prejudice unto the Cause itself . After a Reflection of some Obscurity and Intricacy on my Discourse , he repeates my sense of the Words according unto his Apprehension under four Heads ; about which I shall not contend , seeing whether he hath apprehended my Mind aright or no , or expressed the whole of what I declared , belongs not unto the Merit of the Cause in hand . Nor indeed do I yet know directly , what he judgeth this Text doth prove , or what it is that he inferrs from it , though I know well enough what it is designed to give countenance unto , and what is the Application that is made of it . And therefore he issues his whole Dispute about it in this Enquiry , how far the Apostles Rule hath an influence on this case . But whosoever shall come unto a sedate Consideration of this Text and Context , without Prejudice , without preconceived Opinions , without Interest in Parties or Causes , will judge it to be a Matter of Art to apply them unto the present Controversie , as unto the Imposition of an Arbitrary Rule of walking in Churches , on all that are presumed to belong unto them . But to clear these things the Doctor proposeth three things to be debated . 1. Whether the Apostle speaks of different Opinions , or different Practices . 2. Whether the Rule he gives be mutual Forbearance . 3. How far the Apostle's Rule hath an influence into this case . The two first of these belong not at all unto the present Argument , and the last is but faintly proposed and pursued , though it be the Foundation of his whole Fabrick . The Reader , if he will put himself to so much trouble , as to compare my former Discourse with what is here offered in Answer or Opposition unto it , he will easily see that nothing is pleaded , that may abate the force of what was insisted on ; For indeed the Discourse on these things consists for the most part in Diversions from the Argument in hand , whereby an Appearance is made of various Arguings , and the Proof of sundry things , which belong not unto the Case in hand . Without any long Deductions , artificial Insinuations , or diverting Reasonings , without wresting the Text or Context , these things are plain and evident in them ; ( 1. ) A Supposition of Differences among Believers , in and about Opinions and Practises , relating unto Religion and the Worship of God. So is at present between us and those of the Church of England by whom we are opposed . ( 2. ) In this state , whilst these Differences do continue , there is one common Rule according unto which those who so dissent among themselves are to walk in the things wherein they are agreed . Such is the Rule of Faith and Love , which we all assent unto and are agreed in . ( 3. ) This Rule cannot consist in a precise Determination of the things in Difference , with an Authoritative Prescription of Vniformity in Opinions and Practise , because it is directed unto , upon a supposition of the continuation of those Differences between Believers . ( 4. ) That during the continuation of these Differences , or different Apprehensions and Practices , whilst on all hands they use the means of coming unto the Knowledge of the Truth in all things , that they should walk in Love , mutually forbearing one another , in those things wherein they differed . Untill it be manifested that these things are not the Design of the Context , and to contain the sense of the Words , they are not only useless unto the Doctors Design , but opposite unto it , and destructive of it . But nothing is here attempted unto that Purpose . To draw any Argument from these Words applicable unto his Design , it must be proved , ( 1. ) That besides the Rule of Faith , Love and Worship , given by Divine Institution and Obligatory unto all the Disciples of Christ or all Churches , in all times and Ages , that the Apostles gave a Rule concerning outward Rites , Ceremonies , Modes of Worship , Feasts and Fastings , Ecclesiastical Government , Liturgies , and the like , unto which all Believers ought to conform , on the Penalty of being esteemed Schismaticks , and dealt withal accordingly . For this only is that wherein we are concerned . ( 2. ) That because the Apostles made such a Rule , ( which we know not what it is , or what is become of it ) that the Guides of the Church ( and that in such a Church state as the Apostles knew nothing of ) have Power to frame such a Rule as that described , and to impose the Observation of it on all Believers , on the Penalties before mentioned . It is manifest that no Advantage unto the Cause of Imposition and Uniformity as it is stated at present can be taken from these Words of the Apostle , unless these two things be contained in them . But that either of them are so , our Author doth not say , nor go about to prove , in his large Discourse on this Place . I might therefore forbear any farther Examination of it , without the least disadvantage unto our Cause . But that I may not seem to wave the consideration of any thing that is pretended Material , I shall enquire into the Particulars of it . He proceeds therefore to answer his own Quaries , which he judged conducing unto his Purpose . The first of them is , whether the Apostle speakes of different Principles or of different Practises . And I find nothing in the Discourse ensuing , that hath the least respect unto this Enquiry , until towards , the close of it , where he grants that different Apprehensions are intended , such as were accompanied with different Practices ; But in Order hereunto he gives us a large Account of the scope of the Place , and Design of the Apostle in it . The Substance of it is ; That the Apostle treates concerning Judaical seducers ; that the things in difference , were the different Apprehensions of men about the Law , its Ceremonies and Worship , with the continuation of them , and the different Practises that ensued thereon . Be it so ; What is our or his concernment herein ? For it is most certain the Apostle designed not the Imposition of these things on the Churches of the Gentiles , nor did urge them unto an Uniformity in them , but declared their Liberty from any Obligation unto them , and advised them to stand fast in that Liberty , whatever others did practise themselves or endeavour to impose on them . What this conduceth unto his Purpose I cannot understand . But on the Occasion of that Expression , being otherwise minded , He demands , what sense can Dr. O. here put upon the being otherwise Minded ; Otherwise then what ? As many as be perfect be thus minded , to pursue your main End ; but if any be otherwise minded ; did any think they ought not to mind chiefly their great end ; that is incredible . Therefore the Apostle must be understood of somewhat about which there were then very different Apprehensions ; and that it is certain there were , about the Law , among Christian Churches . Neither do I well understand these things , or what is intended in them . For , ( 1. ) I never gave occasion to him or any else to think , that I would affix such a sense unto the Apostles Words , as if they gave an Allowance to men to be otherwise minded , as unto the pursuit of their main End , of living to God in Faith and Love , with mutual Peace among themselves . ( 2. ) What then do I intend , by being otherwise minded ; even the same that he doth , and nothing else , namely , different Apprehensions about some things in Religion , and particularly those concerning the Law and its Ceremonies . For , ( 3. ) Let it be supposed that the Apostle in particular intends Dissentions about the Law , and the Observance of its Institutions , yet he doth not determine the case from the especial circumstances of that Difference , so adjudging the Truth unto one of the Parties at variance ; but from a general Rule how the Disciples of Christ ought to deport themselves towards one another , during the continuation of such Differences . But , ( 4. ) The Truth is , the Apostle hath dismissed the case proposed in the Beginning of the Chapter ; ver . 1.2 , 3 , &c. and upon the occasion of his Expression of his own voluntary Relinquishment and Renunciation of all the Priviledges which the Jews boasted in , and of his Attainments thereon in the Misteries of the Gospel ; ver . 12 , 13 , 14. he gives a general Direction for the walking of all Christians , in the several Degrees and Measures of their Attainments in the same kind . And herein he supposeth two things . ( 1. ) That there were things , all the fundamental Doctrines of the Gospel concerning the Person , Offices and Grace of Christ , which they had all in common attained unto . Whereunto we have already attained ; Wee , all of us in general . ( 2. ) That in some things there were different Apprehensions and Practises amongst them , which hindered not their Agreement in what they had attained ; if any one be otherwise minded ; one than another . We that are perfect and those which are weak , let us walk by the same Rule . Wherefore although I cannot discern how any thing in this Discourse hath the least Influence into the Case in hand , yet to give a little more Light unto the Context , and to evidence its unserviceableness unto the Doctors Intention , I shall give a brief account of the Judaical Teachers of those days . The Jews were by this time distributed into three sorts ; ( 1. ) Such as being obdurate in their Unbelief and Rejection of the Person of Christ , opposed , persecuted and blasphemed the Gospel in all places . Thus was it with the Generality of the Nation . And the Teachers of this sort advanced the Excellency , Necessity , and Usefulness of the Law , in contradiction unto Christ and the Gospel . These the Apostle describes , 1 Thes. 2.13 , 14 , 15. The Jews ; Who both killed the Lord Jesus , and their own Prophets , and have persecuted us , and they please not God , and are contrary unto all Men , forbidding us to speak unto the Gentiles that they might be saved , to fill up their sins alway , for the wrath is come upon them unto the uttermost . ( 2. ) Such as professing Faith in Christ Jesus and Obedience unto the Gospel , yet were of the Mind that the whole Law of Moses , was not only to be continued and observed among the Jews , but also that it was to be imposed on the Gentiles who were converted unto the Faith. They thought the Gospel did not erect a new Church state with a new kind of Worship , but only was a peculiar way of proselyting men into Judaisme ; against which the Apostle disputes in his Epistle unto the Hebrews , especially in the 7th . and 8th . Chapters . The Teachers of this sort greatly troubled the Churches , even after the Declaration of the Mind of the Holy Ghost in these things , by the Apostles ; Act. 15. Those who continued obstinate in this Perswasion , became afterwards to be Ebionites and Nazarenes , as they were called , wholly forsaking the Christian Church of the Gentiles . These were generally of the Sect of the Pharisees , and seem to be the least sort of the three ; For , ( 3. ) There were others , who acquiescing in the Liberty of the Gentiles , declared by the Apostles , Act. 15. yet judged themselves and all other Circumcised Jews , obliged unto the Observation of the Law and its Institutions . These legal Observances were of two sorts ; ( 1. ) Such as were confined and limited unto the Temple , and unto the Land of Canaan ; And ( 2. ) Such as might be observed any where among the Nations ; they acted accordingly . Those who lived at Jerusalem adhered unto the Temple Worship , the whole Church these did so . Their Judgement in these things is declared , Acts 21.20.21 . Thou seest Brother , how many thousands of the Jews there are which believe , and they are all Zealous of the Law ; and they are informed of thee , that thou teachest all the Jews which are among the Gentiles , to forsake Moses , saying , that they ought not to circumcise their Children , neither to walk after the Customes . They were not at all offended with Paul , that he did not impose the Law on the Gentiles ( ver . 25. ) but only that ( as they had been informed ) he taught the Jews to forsake the Law , and to reject all the Institutions of it . This they thought unlawful for them . And this they spake principally with respect unto the Temple Service , as appears by the Advice given unto Paul on this Occasion , ver . 23 , 24. Those who lived amongst the Gentiles , knew that there was no Obligation on them , unto the Sacrifices and especial Duties of the Temple ; but continued only in the observance of such Rites and Institutions , about Meats , Washings , Days , New Moons , Sabbaths , and the like , which the Gentiles were freed from . Hence there were two sorts of Churches in those days ( if not three ) in Separation more or less from the Apostate Church of the Unbelieving Jews , which yet was not finally taken away . ( 1. ) The Church of Hierusalem and those Churches of Judea which were of the same Mind and Communion with them . These continued in the Observance of all the Law , and of the Services of the Temple , being allowed them by the Apostles . ( 2. ) Those of the Jews , who lived in the Nations , and observed all the Rites of the Law , which were not confined unto the Land of Canaan . And ( 3. ) The Churches of the Gentiles which observed none of these things , forbearing only their Liberty in one or two Instances , not to give the other Offence . Some Differences and Disputes happened sometimes about these things and the Practise of them , whereon Peter himself fell into a Mistake , Gal. 2.14 . And there seemes to have been great Disputes about them at Rome , chap. 14. Yea it is judged that according unto their different Apprehensions of these things , there were two Churches at Rome , one of the Circumcision , the other of the Gentiles , walking in distinct Communion each by themselves . However the different Rule , of this kind that was between the Churches of Hierusalem and Antioch is sufficiently declared , Acts 15. the one Church continuing Zealous of the Law , and the other rejoyced for the Consolation of being delivered from it ; ver . 31. Yet was there no Schisme between these Churches , but a constant Communion in Faith and Love. Such differences in Opinions and Practises were not yet formed into an Interest , obliging men to condemn them as Schismaticks , who differ from them . For not to speak of what Orders and Rules for decency , particular Churches may make by common Consent among themselves , to make the Observation of Arbitrary Institutions , not prescribed in the Scripture , upon many Churches , to be the Rule of Communion in them and between them , which whosoever observe not , are to be esteemed Guilty of Schisme , which Victor , Bishop of Rome first attempted , is contrary to the Rules of the Scripture , to the Principles of Christian Faith , Love , and Liberty , to the Example of the Apostles , hath no countenance given unto it in the Primitive Churches , and will certainly make our Differences Endless . I judge that in the Beginning of the Chapter the Apostle intends those of the first sort , and that as well because he calls them Dogs and the Concision , which answers unto the Account he gives of them , 1 Thes. 2.14 , 15 ; as also because he speaks of them as those who advanced the pretended Priviledges of Judaisme , absolutely against Christ , the Gospel , and the Righteousness of God revealed therein . Hereon in opposition unto them , he declares that they had nothing to boast of , but what he himself had a Right unto as well as they , and which he had voluntarily relinquished and renounced for Christ and the Gospel , wherein he testifies what he had attained . If any one do judge , that he intend those of the second sort , I will not contend about it , because of the severity of Expression which he useth concerning them , Gal. 5.12 . But discharging the consideration of them , the Direction in this place concerns those of the third sort only , answering unto that which was prescribed and followed by the Apostles in all Places , namely , that there should be mutual Forbearance , in some Difference of Practise between them and the Gentile Believers . His second Enquiry , pag. 168 , is , Whether the Rule which the Apostle lays down , be only a Rule of mutual Forbearance . I do not find that I said any where that it was only a Rule of mutual Forbearance , but that the Words of the Apostle do enjoyn a mutual Forbearance among those who are differently minded ; pag. 26. And I must here say , which I desire to do without offence , that there is no need of any farther Answer unto that Part of the Doctors Discourse , but a Transcription of that which he pretends to oppose ; for what is spoken unto that end , consists in a perpetual Diversion from the Argument in hand . I did not before precisely determine , what was the Rule which the Apostle doth intend ; only proved sufficiently , that it was not such a Rule as is pleaded for by the Doctor . But the meaning of the Phrase and Expression is plain enough ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is directly used once more by the Apostle ; Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as many as walk according to this Rule ; and what Rule is that ? namely , what as unto the substance of it he lays down in the Words foregoing , ver . 14 , 15. God forbid that I should glory save in the Cross of our Lord Jesus Christ ; For in Christ Jesus neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature ; and as many as walk according unto this Rule , that is , the Rule of Faith in Christ alone for Justification and Sanctification , without trusting unto or resting on any of those things which were in difference among them . The Places , in Scope , Design , and manner of Expression , are Parallel . For this is plainly , that which he pleads for in this Context ; namely , that Justification and Sanctification are to be obtained alone through Christ and Faith in him by the Gospel , without the least Aid and Assistance from the things that were in Difference among them . Wherefore not farther to contend in so plain a Matter , the Rule here intended by the Apostle , is no Book of Canons , but the Analogy of Faith , or the Rule of Faith in Christ as declared in the Gospel , in opposition unto all other ways and means of Justification , Sanctification and Salvation , which we ought to walk in a Compliance withal , and that with Love and Forbearance towards them that in things not Corruptive or Destructive of this Rule , do differ from us . But , saith our Author , the sense according to Dr. O. is this ; that those who are agreed in the Substantials of Religion , should go on and do their Duty , without regarding lesser Differences : Abate that Expression , of , without regarding lesser Differences , which is not mine , and supply in the room of it , mutually forbearing each other in lesser Differences ; and be it so that it is my sense ; at first veiw it looks as like the sense of the Apostle as any man need desire . But , saith the Doctor , this sense is uncertain , because it sets no bounds to Differences , and supposeth the continuance of such Differences among them , which he designed to prevent , by perswading them so often in this Epistle to be of one Mind . Besides the Differences then on foot , were none of the smaller Differences of Opinions , but that which they differed about , was urged on the one hand as necessary to Salvation , and opposed on the other as pernicious and destructive unto it . And again , pag. 169. Let Dr. O. name any other smaller Differences of Opinions which might be an occasion of the Apostle's giving such a Rule of mutual Forbearance . I Answer briefly , ( 1. ) The sense is very certain because it gives the due bounds unto the Differences supposed ; namely , such as concern not the substantials of Religion . ( 2. ) It doth suppose the continuance of these Differe●ces , because the Apostle doth suppose the same ; if any one be yet otherwise Minded ; which hinders no kind of endeavours to compose or remove them . ( 3. ) The Differences intended were not those between them who imposed the Observation of the Law on the Gentiles as necessary unto Salvation , and those by whom they were opposed ; for the Apostle gives no such Rules as this , in that Case . ( 4. ) I do expresly assign those lesser Differences which the Direction here , is applicable unto ; namely , those between the blind sort of Jews mentioned before , and the Gentile Believers ; which the Apostle states and applies the same Rule unto ; Rom. 14. What remaines in Answer unto this second Enquiry , doth proceed on Mistaken Suppositions . and concerns not the Case under Consideration . Pag. 170. He proceeds unto his last Enquiry which indeed is alone pertinent unto his Purpose ; namely , How this Rule hath an Influence on our Case . What this Rule is , concerning which this Enquiry is made , he doth not declare . Either the precise Signification of the Rule in this Place , or the Direction given with respect unto that Rule , may be intended ; that is , the general Rule of our Walking in our Profession of the Gospel , or the especial Rule given by the Apostle with respect thereunto , in the case under consideration , may be so intended . If by the Rule in the first sense , he understands a Rule , Canon , or Command , Establishing a Church state , with Rites and Modes of Worship , with Ceremonies , Orders , and Government , no where appointed in the Scripture or of divine Revelation , it is openly evident that there was no such Rule then , that no such is here intended ; but that only whereunto the Grace of the Gospel in Mercy and Peace is annexed , as Gal. 6.16 . which is not such a Rule . If he intend by it , a Direction , that where there are different Apprehensions in Matters of less importance , not breaking in on the Analogy of Faith , accompanied with different Practises , so far as they are necessary from those different Apprehensions , the Major Part of those among whom the Differences are , should compel the Minor , to forbear their Practise according unto their Apprehensions , and comply with them in all things , on all sorts of Penalties , if they refuse so to do , it will be hard to find such a Direction in these Words . Yet this must be the Rule , and this the Direction ●hat can give any countenance unto the Doctor 's Cause . But if by this Rule , the Analogie of Faith , as before described , be intended , and the Direction be to walk according to it , with mutual Forbearance and Love , as unto things of lesser Moment , then this Rule hath little advantagious Influence into it . But then saith the Doctor ; so far as men agree they are bound to joyn together , as to Opinion or Communion ; I grant it ( though it be not proved from this Place ) where such a Communion is required of them regularly , and in a way of Duty . And ( 2 ) Saith he , That the best Christians are bound to unite with others though of lower Attainments , and to keep within the same Rule ; No doubt ; Howbeit the Apostle speaks of no such things in this place but only that we should all walk , according unto the same Rule , in what we have all attained . Yea but ( 3 ) This Rule takes in all such Orders , which are lawful and judged necessary to hold the Members of a Christian Society together ; What Rule doth this ? Who shall appoint the Orders intended ? Who shall judge of their Necessity ? Are they of the Institution of Christ or his Apostles ? Are they determined to be necessary in the Scripture , the Rule of Faith ? if so , we are agreed ; But if by these Orders he intends such as men do or may at any time , under pretence of Church Authority invent and impose as necessary , making Alterations in the Original State and Rule of the Ch●rch , as also in its Worship and Discipline , it will be strange to me , if he can find them out , either in the Rule here mentioned , or the Dir●●tion given with reference unto it ; seeing such a Practice seems to be plainly condemned in the Words th●●selves . And it is known that this pretended Power of Rule or Canon making for the Unity of the Church was that which at length ruined all Churches in their State , Order , and Worship ; if such a Ruine be acknowledged to have befallen them in the Roman Apostasie . He therefore Objects out of my Discourse , pag. 171. Let the Apostles Rule be produced with any probability of Proof to be his , and we are all ready to subscribe and conform unto it . To which he replies ; This is the Apostles Rule to go as far as they can , and if they can go no farther , to sit down quietly and wait for further Instruction , and not to break the Peace of the Church , upon present dissatisfaction , nor to gather new Churches out of others , upon supposition of higher attainments . Answ. 1. Upon a supposition that those who make and impose these new unscriptual Orders , are the Church , and that as the Church they have Authority so to make and impose them ; if this be not the Rule of the Apostle , I believe some men judge it ought so to have been . But 2. The Apostle's Rule is not , that we should go as far as we can , as though there were any thing of Dispute and Difficulty in the Matter ; but that so far as we have attained we should walk according to the same Rule . 3. He doth not intimate any thing about breaking the Peace of the Church , but only what would do so ; by an Imposition on one another , in differences of lesser Moment , whilst the general Rule of Faith and Love is attended unto . 4. To be quiet and wait for further Instruction , is the Direction given unto both Parties , whilst the Differences did continue between them ; and that in opposition unto mutual Impositions . 5. A Church that is really so , or so esteemed , may break the Peace with its own Members , and others , as well as they with it ; and where the fault is , must be determined by the Causes of what is done . 6. For what is added about gathering of Churches , it shall be considered in its proper place . But as unto the Application of these things unto the present Case , there lies in the bottom of them , such an unproved Presumption of their being the Church , that is , according unto Divine Institution ( for in their being so in any other sense we are not concerned ) of their Church Power and Authority , by whom such Orders and Rules are made as we can by no means admit of . I can more warrantably give this as the Apostles Rule , than that of our Author ; What you have attained unto in the Knowledge of the Doctrine and Misteries of the Gospel , walk together in holy Communion of Faith and Love ; but take heed that you multiply not new Causes of Divisions and Differences by inventing and imposing new Orders in Divine Worship , or the Rule of the Church , casting them out , who agree with you in all things of divine Revelation and Institution . He adds from my Words ; If the Rule reach our Case , it must be such as requires things to be observed , as were never divinely appointed , as National Churches , Ceremonies and Modes of worship ; to which he Replies ; And so this Rule doth in Order unto Peace , require the Observation of such things , which although they be not particularly commanded of God , yet are enjoyned by lawful Authority , provided that they be not unlawful in themselves , nor repugnant unto the Word of God. Answ. 1. Let the Reader if he please , consult the place whence these Words are taken in my Discourse , and he will find this Evasion obviated . 2. What is intended by this Rule ? is it the Rule given by the Apostle ? Who that reads the Words can possibly pretend unto any such conception of their meaning ? If he understand a Rule of his own , I know not what it may or may not include . 3. I deny , and shall for ever deny , that the Rule here intended by the Apostle doth give the least countenance unto the Invention and Imposition of things not divinely instituted , not prescribed , not commanded in the Word , on the Pretence that those who so invent and impose them , judged them lawful , and that they have Authority so to do . He Objects again unto himself out of my Discourse , that the Apostles never gave any such Rules themselves about outward Modes of Worship with Ceremonies , Feasts , Fasts , Liturgies , &c. Whereunto he Replies ; What then ? I say then , 1. It had been happy for Christians and Christian Religion if those who pretended to be their Successors , had followed their Example , and made no such Rules at all ; that they would not have thought themselves wiser than they , or more careful for the Good of the Church , or better acquainted with the Mind of Christ in these things then they were . For that Multiplication of Rules , Laws , Canons , about the things mentioned , and others of an alike nature , which the Apostles never gave any Example of , or Encouragement unto , which afterwards ensued , hath been a principal means of altering the state of the Church from its Original Institution , of corrupting its Worship , Administring occasion unto scandal and endless Strifes . 2. If the Apostles gave no such Rules themselves , it may be concluded safely , that it was because in their Judgement , no such Rule was to be given . Other Reason hereof cannot be assigned , for if it might have been done , according to the Mind of Christ , and by vertue of the Commission which they had from him , innumerable Evils might have been prevnted , by the doing of it . They foresaw what Differences would arise in the Church , what Divisions , the darkness and corrupt Lusts of men would cast them into , about such things as these , and probably knew much whereunto the Mistery of Iniquity tended ; yet would they not appoint any Arbitrary Rules about things not ordained by our Lord Jesus Christ , which might have given some bounds unto the Inclinations of men , in making and multiplying Rules of their own , unto the ruine of the Church . 3. Then I say , we beg the Pardon of all who concern themselves herein , that we scruple the Complying with such Rules , in Religion and the Worship of God , as the Apostles thought not meet to appoint or ordain . But he addes , It is sufficient that they gave this general Rule , that all Lawful things are to be done for the Churches Peace . Answ. What is to be done for the Churches Peace we shall afterwards consider . To be done , is intended of Acts of Religion in the Worship of God. I say then , the Apostles never gave any such Rule , as that pretended . the Rule they gave was that all things which Christ hath commanded , were to be done and observed , and for the doing of any thing else , they gave no Rule . Especially they gave not such a large Rule as this , that might serve the turn and interest of the worst of men , in imposing on the Church , whatever they esteemed Lawful , as ( not by vertue of any Rule of the Apostles , but in an open Rejection of all they gave ) it afterwards fell out in the Church . This is a Rule , which would do the Work to the Purpose of all that have the Reputation of Governours in the Church , be it the Pope , or who it will. For they are themselves the sole Judges of what is Lawful ; the People , as it is pretended , understand nothing of these things . Whatever therefore they have a Mind to introduce into the Worship of God , and to impose on the Practice of men therein , is to be done by vertue of this Apostolical Rule , for the Churches Peace , provided they judge it Lawful ; and surely no Pope was ever yet so stark mad , as to impose things in Religion , which he himself judged unlawful . Besides , things may be Lawful in themselves , that is , Morally , which yet , it is not Lawful to introduce into the Worship of God , because not expedient , nor for Edification ; Yea things may be Lawful to be done sometimes , on some occasions , in the Worship of God , which yet , it would be unlawful to impose by vertue of a general binding Rule for all times and seasons . Instances may be multiplied in each kind . Therefore I say the Apostles never gave this Rule ; they opened no such Door unto Arbitrary Imposition ; they laid no such Yoke on the Necks of the Disciples , which might prove heavier , and did so , then that of the Jewish Ceremonies which they had taken away ; namely , that they were to do and observe all that should by their Rulers be imposed on them as lawful in their Judgement . This Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone , and their Obedience was required by them , only unto his commands . This is that which I see some would be at . To presume themselves to be the Church , at least the only Rulers and Governours of it . To assume to themselves alone the Judgement of what is Lawful , and what is unlawful to be observed in the Worship of God. To avow a Power to impose what they please on all Churches , pretended to be under their Command , so that they judge it lawful , be it never so useless or trifling , if it hath no other End but to be an Instance of their Authority , and then assert that all Christian People must without further Examination submit quietly unto this state of things , and comply with it , unless they will be esteemed damned Schismaticks . But it is too late to advance such Principles a second time . He addes from my Paper or as my sense , the Apostles gave Rules inconsistent with any determining Rule , ( viz. ) of mutual Forbearance ; Rom. 14. But then , saith he , the meaning must be , that whatever Differences happen among Christians , there must be no Determination either way : But this is direstly contrary to the Decree of the Apostles at Hierusalem , upon the Difference that happened in the Christian Churches . But they are not my Words which he reports . I said not , that the Apostles gave Rules inconsistent with any determining Rule ; but with such a Rule , and the Imposition of the things contained in it , on the Practise of men , in things not determined ( that is whilst Differences about them do continue ) as he contends for . And ( 1. ) Notwithstanding this Rule of Forbearance given by the Apostle expresly , Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference , every private Believer , is to determine of them so far as he is able in his own Mind , Every one is to be fully perswaded in his own Mind in such things , so far as his own Practise is concerned . ( 2. ) The Church wherein such Differences do fall out , may doctrinally determine of the Truth in them , as it is the Ground and Pillar of Truth ; supposing them to be of such weight , as that the Edification of the Church is concerned in them . For otherwise there is no need of any such Determination , but every one may be left unto his own Liberty . There are Differences at this day in the Church of England , in Doctrine , and Practice , some of them , in my Judgement of more importance , then those between the same Church and us ; yet it doth not think it necessary to make any Determination of them , no not Doctrinally . ( 3. ) If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences , they may and ought to crave the Counsel and Advice of other Churches , with whom they walk in Communion in Faith and Love. And so it was in the Case whereof an Account is given us ; Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith , by the Apostles , Elders and Brethren , under the guidance of the Holy Ghost as his Mind was revealed in the Scripture , gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for . For ( 1. ) It was only a Doctrinal Determination , without Imposition on the Practise of any . ( 2. ) It was a Determination against Impositions directly . And whereas it is said , that it was a Determination contrary to the Judgment of the Imposers , which shews , that the Rule of Forbearance where Conscience is alledged both ways , is no standing Rule ; I grant that it was contrary to the Judgment of the Imposers , but imposed nothing on them , nor was their Practice concerned in that erronious Judgement . They were not required to do any thing contrary to their own Judgment ; and the not doing whereof did reflect on their own Consciences . Wherefore the whole Rule given by the Apostle and the whole Determination made , is that no Impositions be made on the Consciences or Practice of the Disciples of Christ , in things relating to his Worship , but what were necessary by vertue of Divine Institution . They added hereunto , that the Gentiles enjoying this Liberty , ought to use it without offence ; and were at Liberty by vertue of it , to forbear such things , as wherein they had , or thought they had a natural Liberty , in case they gave Offence by the use of them . And the Apostles who knew the state of things , in the Minds of the Jews , and all other Circumstances give an Instance in the things which at that season , were to be so forborn . And whereas this Determination was not absolute and obligatory on the whole Case , unto all Churches , namely , whether the Mosaical Law were to be observed among Christians , but some Churches were left unto their own Judgement and Practise , who esteemed it to be still in force , as the Churches of the Jews , and others left unto their own Liberty and Practise also , who judged it not to oblige them , both sides or Parties being bound to continue . Communion among them in Faith and Love , there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases ; nothing being condemned but Impositions on one another ; nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence . I had therefore Reason to say , that the false Apostles were the only Imposers , that is , of things not necessary by vertue of any divine Institution . And if the Author insinuate , that the true Apostles were such Imposers also , because of the Determination they made of this Difference , he will fail in his Proof of it . It is true they imposed on , or charged the Consciences of men , with the observance of all the Institutions and Commands of Christ , but of other things none at all . The last things which he endeavours an Answer unto on this occasion lies in those words . The Jewish Christians were left unto their own Liberty , provided they did not impose on others ; and the Dissenters at this day desire no more then the Gentile Church did ( viz. ) not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ , should be imposed on them . So is my sense , in the places referred unto , reported , Nor shall I contend about it , so as that the last Clause be change ; for my Words are not , they are not satisfied it is the Mind of Christ , that they should be imposed on them ; but they were not satisfied it is the Mind of Christ they should Observe . This respects the things themselves , the other only their Imposition . And one Reason against the Imposition opposed , is that the things themselves imposed , are such as the Lord Christ would not have us observe ; because not appointed by himself . But hereunto he answers two things . 1. That it was agreed by all the Governours of the Christian Church , that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses , and out of regard unto the Peace of the Christian Church , which otherwise might have been extremely hazarded . But ( 1. ) The Governours of the Christian Church which made the Determination insisted on , were the Apostles themselves . ( 2. ) There was no such Determination made , that the Jews should be left unto their own Liberty in this Matter ; but there was only a Connivance at their Inclination to bear their old Yoke for a Season , The Determination was onely on the other hand , that no Imposition of it should be made on the Gentiles . ( 3. ) The Determination it self was no Act of Church Government or Power , but a doctrinal Declaration of the Mind of the Holy Ghost . ( 4. ) It is well that Church Governours , once judged that Impositions in things not necessary , were to be forborn for the sake of the Peace of the Church ; Others I hope may in due time be of the same Mind . 2. He says , The false Apostles imposing on the Gentile Christians had two circumstances in it , which extreamly alter their Case from that of our Dissenters ; For , ( 1. ) They were none of their lawful Governours , but went about as seducers , drawing away the Disciples of the Apostles from them . It seems then , ( 1. ) That those who are lawful Governours , or pretend themselves so to be , may impose what they please without Controul , as they did in the Papacy , and the Councils of it . But ( 2. ) Their Imposition was meerly doctrinal , wherein there was no Pretence of any Act of Government or governing Power ; which made it less grievous , then that which the Dissenters have suffered under . Were things no otherwise imposed on us , we should bear them more easily . ( 2. ) Saith he , They imposed the Jewish Rites as necessary to Salvation , and not meerly as indifferent things ; And the Truth is , so long as they judged them so to be , they are more to be excused in their doctrinal Impositions of them , then others are , who by an Act of Government fortified with I know not how many Penalties , do impose things which themselves esteem indifferent ; and those on whom they are imposed , do judge to be unlawful . Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text ; I am not of his Mind , nor I believe will any indifferent Person be so , who shall compare what I wrote therein , with his exceptions against it ; though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye ; That , we must walk according unto the same Rule , in what we have attained ; that wherein we differ , we must wait on God for Teaching and Instruction ; that , the Apostles , Elders and Brethren at Hierusalem , determined from the Scriptures , or the Mind of the Holy Ghost therein , that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers ; and that thereon those Churches continued in Communion with each other , who did , and did not observe those Ceremonies , are the only Principles which in Truth the Doctor hath to proceed upon . To infer from these Principles and Propositions , that there is a National Church of Divine Institution , for what is not so , hath no Church Power properly so called ; the nature of its Power , being determined by the Authority of its Institution or Erection ; That this Church hath Power in its Governours and Rulers , to invent new Orders , Ceremonies and Rites of Worship , new Canons for the Observation of sundry things in the Rule of the Church and Worship of God , which have no Spring nor Cause but their own Invention and Prescription , and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription ; and hereon to declare them all to be wicked Schismaticks , who yield not full Obedience unto them in these things , it requires a great deal of Art and Skil , in the Mannagers of the Argument . SECT . II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those , who though they agree with us , saith he , in the substantials of Religion , yet deny any Communion with our Church to be lawful . But apprehending that the state of the Question here insinuated , will not be admitted , and that it would be difficult to find them out , who deny any Communion with the Church of England to be lawful ; he addes that he doth not speak of any improper Acts of Communion , which Dr. O. calls Communion in Faith and Love ; which they allow to the Church of England . But why the Acts hereof are called improper Acts of Communion , I know not . Add unto Faith and Love , the Administration of the same Sacraments , with Common Advice in things of Common concernment , and it is all the Communion that the true Churches of Christ have among themselves in the whole World. Yea this Church Communion is such , as that ( 1. ) Where it is not , there is no Evangelical Communion at all . whatever Acts of Worship or Church Order men may agree in the Practise of , if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love , they are neither accepted with God , nor profitable unto the Souls of men . For ( 2. ) These are the things , namely , Faith and Love , which enliven all joint Duties of Church Order and Worship , are the Life and Soul of it ; and how they should be only improperly that , which they alone make other things to be properly , I cannot understand . ( 3. ) Where there is no defect in these things , namely , in Faith and Love , the Charge of Schisme on dissenting in things of lesser Moment , is altogether unreasonable . It is to be desired , that an overweening of our Differences , make us not overlook the things wherein we are agreed . This is one of the greatest Evils that attend this Controversie . Men are forced by their Interest , to lay more weight on a few outward Rites and Ceremonies , which the World and the Church might well have spared , had they not come into the Minds of some Men , none know how , than upon the most important Graces and Duties of the Gospel . Hence Communion in Faith and Love , is scarce esteemed worth taking up in the streets , in comparison of Vniformity in Rites and Ceremonies . Let Men be as void of , and remote from true Gospel Faith and Love as is imaginable ; yet if they comply quietly with , and have a little Zeal for those outward things , they are to be approved of , as very orderly Members of the Church . And whatever Evidences on the other hand , any can or do give of their Communion in Faith and Love , with all that are of that Communion , yet if they cannot in Conscience comply in the Observance of those outward things mentioned , they are to be judged Schismaticks , and Breakers of the Churches Unity ; whereas no part of the Churches Unity doth or ever did consist in them . In his Procedure hereon , our Author seemes to embrace occasions of contending , seeking for Advantages therein , in things not belonging unto the Merit of the Cause , which I thought was beneath him . From my Concession that some at least of our Parochial Churches are true Churches ; he asks , in what sense ? Are they Churches rightly constituted , with whom they may joyn in Communion as Members ; I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion , and his severe Charges of Schisme upon us for our so doing , to make this Enquiry ; Wherefore he Answers himself , No , but his Meaning is , saith he , that they are not guilty of any such heynous Errors in Doctrine , or Idolatrous Practise in Worship , as should utterly deprive them of the Being and nature of Churches , which I suppose are my Words . But then comes in the Advantage ; doth , saith he , this Kindness belong only unto some of our Parochial Churches ? I had thought that every Parochial Church was true or false according unto its frame and constitution , which among us , supposeth the owning the Doctrine and Worship established in the Church of England . I answer briefly ; it is true , every Church is true or false according unto its Original frame and Constitution . This frame and Constitution of Churches , if it proceed from , and depend upon the Institution of Christ , it is true and approveable . If it depend only on a National Establishment of Doctrine and Worship , I know not well what to say unto it . But let any of these Parochial Churches be so constituted , as to answer the legal establishment in the Land , yet if the Generality of their Members are openly wicked in their Lives , and they have no lawful or sufficient Ministry , we cannot acknowledge them for true Churches . Some other things of the like nature do ensue , but I shall not insist on them . He gathers up in the next place , the Titles of the Causes alledged , for our refraining Communion with those Parochial Assemblies , which he calls our Separation from them . And hereon he enquires whether these Reasons be a ground for a Separation from a Church , wherein it is confessed there are no Heynous Errors in Doctrine , or Idolatrous Practise in Worship , that is , as he before cited my words , as should utterly deprive them of the Being and Nature of Churches . And it they be not , then , saith he , such a Separation may be a formal Schisme , because they set up other Churches of their own . The Rule before laid down that all things lawful are to be done for the Churches Peace , taking in the supposition on which it proceeds , is as sufficient to establish Church Tyranny , as any Principle made use of by the Church of Rome , notwithstanding its plausible Appearance . And that here insinuated of the Vnlawfulness of Separation from any Church in the World , ( for that which hath pernicious Errors in Doctrine , and Idolatry in Worship , destroying its Being , is no Church at all ) is as good Security unto Churches , in an Obstinate Refusal of Reformation , when the Souls of the People are ruined amongst them for the want of it , as they need desire . And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore , ( 1. ) That though a Church , or that which pretends itself on any Grounds so to be , do not profess any heynous Errour in Doctrine , nor be guilty of Idolatrous Practise in Worship , destroying its Nature and Being , yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship , and to joyn in or with other Churches for Edification : That is , that where such a Church is not capable of Reformation , or is obstinate in a Resolution not to reform itself , under the utmost Necessity thereof ; it is lawful for all or any of its Members , to reform themselves , according to the Mind of Christ , and commands of the Gospel . ( 2. ) That where Men are no otherwise Members of any Church , but by an inevitable Necessity , and outward Penal Laws , preventing their own choice , and any act of Obedience unto Christ in their joyning with such Churches , the Case is different from theirs , whose Relation unto any Church , is founded in their own voluntary choice , as submitting themselves unto the Laws , Institution , and Rule of Christ in that Church ; which we shall make use of afterwards . ( 3. ) The Doctor might have done well to have stated the true nature of Schisme , and the formal Reason of it , before he had charged a formal Schisme , on a Supposition of some outward Acts only . ( 4. ) What is our Judgment concerning Parochial Assemblies ; how far we separate from them , or refrain Communion with them , what are the Reasons whereon we do so , hath been now fully declared , and thereunto we must appeal on all occasions ; for we cannot acquiesce in what is unduely imposed on us , either as unto Principles or Practise . To shew , as he saith , the Insufficiency of our Cause of Separation , he will take this way , namely , to shew the great absurdities that follow on the allowance of them ; and addes , These five especially I shall insist upon ; 1. That it weakens the Cause of Reformation . 2. That it hinders all Vnion between the Protestant Churches . 3. That it justifies the antient Schismes , which have been always condemned by the Christian Church . 4. That it makes Separation Endless . 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church . Now as I shall consider what He offers on these several Heads , and his Application of it unto the case in hand , so I shall confirm the Reasons already given of our Separation ( if it must be so called ) from Parochial Assemblies , with these five Considerations . 1. That they strengthen the Cause of Reformation . 2. That they open a way to Vnion between all Protestant Churches . 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn . 4. That they give due bounds unto S●paration . 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church . I shall begin with the consideration of the Absurdities , charged by Him on our Principles and Practise . The first of them is , That it weakens the Cause of the Reformation . This he proves by long Quotations out of some French Divines . We are not to expect that they should speak unto our Cause or make any Determination in it , seeing to the principal of them , it was unknown . But they say that which is contrary unto our Principles ; so they may do , and yet this not weaken the Cause of the Reformation . For it is known that they say somewhat also , that is contrary to the Principles of our Episcopal Brethren , for which one of them is sufficiently reviled ; but yet the Cause of Reformation is not weakened thereby . The first Testimony produced is that of Calvin ; A large Discourse he hath ( Institut . lib. 4. cap. 1. ) against Causeless Separations from a true Church ; and by whom are they not condemned ? No determination of the Case in hand , can be thence derived ; nor are the Grounds of our refraining Communion with Parochial Assemblies , the same , with those which he condemns as insufficient for a total Separation ; nor is the Separation he opposed in those days , which was absolute and total , with a condemnation of the Churches from which it was made , of the same nature with that wherewith we are charged , at least not with what we own and allow . He gives the Notes of a true Church to be , the pure Preaching of the Word , and the Administration of the Sacraments according unto Christs Institution . Where these are he allows a true Church to be , not only without Diocesan Episcopacy , but in a form , and under a Rule opposite unto it , and inconsistent with it . And if he did at all speak to our Case , as he doth not , nor unto any of the Grounds of it , why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other . Besides there is a great deal more belongs unto the pure preaching of the Word , and the Administration of the Sacraments according unto Christs Institution , then some seem to apprehend . They may , they ought to be so explained , as that from the consideration of them , we may justifie our whole Cause . Both these may be wanting in a Church , which is not guilty of such heynous Errors in Doctrine , or Idolatry in Worship , as should overthrow its Being . And their want , may be a just Cause of refraining Communion from a Church , which yet we are not obliged to condemn as none at all . Calvin expresseth his Judgment , N. 12. I would not give Countenance unto Errors , no not to the least ; so as to cherish them by flattery or Connivance . But though I say , that the Church is not to be forsaken for tristing Differences , wherein the Doctrine , ( of the Gospel ) is retained safe and sound , wherein the Integrity of Godliness doth abide , and the use of the Sacraments appointed of the Lord is preserved ; and we say the same . And this very Calvin who doth so severely condemn Separation from a true Church as by him stated , did himself quietly and peaceably withdraw and depart from the Church of Geneva , when they refused to admit that Discipline , which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns , he doth not intend the peaceable Relinquishment of the Communion of any Church , as unto a constant participation of all Ordinances in it , for want of due means of Edification , much less that which hath so many other Causes concurring therewith . For the other Learned Men whom he quotes unto the same purpose , I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation . It is true they plead other Causes of Separation from the Church of Rome , than those insisted on by us , with respect unto the Church of England ; and indeed they had been otherwise much to blame ▪ having so many things as they had , to plead of greater importance . Did we say that the Reasons which we plead , are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome , it would weaken the Cause of Reformation . For we should then deny that Idolatry and fundamental Errors in Faith , were any Cause or Ground of that Separation . However we know that the Imposition of them on the Faith and Practise of all Christians , is more pleaded in Justification of a Separation from them , then the things themselves . But allowing those greater Reasons to be pleaded against the Roman Communion as we do , it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies , doth weaken the Cause of the Reformation . However , let me not be misinterpreted as unto that expression of destroying our Faith , which the Communion required with the Church of England , as unto all the important Articles of it , doth not do , and I can subscribe unto the Words of Daille , as quoted by our Author out of his Apology : If , saith he , the Church of Rome hath not required any thing of us , which destroys our Faith , offends our Consciences , and overthrows the Service which we believe due to God ; if the Differences have been small , and such as we might safely have yeilded unto ; then he will grant their Separation was rash and unjust , and they guilty of the Schisme . He closeth his Transcription of the Words of sundry Learned Men , who have justifyed the Separation of the reformed Churches from the Church of Rome , wherein we are not in the least concerned with an Enquiry , What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them , but only those which ( as is pretended ) we plead in our Cause . I say whereas we do plead , confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them , not opposing , not weakning any of them , by any Principle or Practise of ours , but farther press the force of the same reasonings and causes in all Instances whereunto they will extend , I see neither what cause the Papists have of Triumph , no● any thing that weakens the Cause of the Reformation . He adds further , how should we be hissed a●d laughed at all over the Christian World , if we had nothing to alledge for our Separation from the Roman Church , but such things as these ? I answer , that as the Case stands , if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies , we should deserve to be derided , for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal . But if we had no other Causes of Separation from the Church of Rome , but what we have for our Separation from our Parochial Assemblies at home , as weak as our Allegations are pretended to be , we should not be afraid to defend them against all the Papists in the World ; and let the World act like itself in hissing . Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles , No Argument , no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us , neither Testimony , Proof , nor Evidence being produced to evince that it is weakned by us , I shall in the Second place , as was before proposed , prove that the whole Cause of the Protestants Separation from the Church of Rome , is strengthened and confirmed by us . There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome , and which they constantly pleaded in Justification thereof . The first was , that the Scripture , the Word of God is a perfect Rule of Faith and Religious Worship ; so as that nothing ought to be admitted which is repugnant unto it in its general Rule or especial Prohibitions , nothing imposed that is not prescribed therein , but that every one is at liberty to refuse and reject any thing of that kind . This they all contended for , and confirmed their Assertion by the express Testimonies of the Writers of the Primitive Churches . To prove this to have been their Principle in their Separation from the Church of Rome were to light , as they say , a Candle in the Sun. It were easie to fill up a Volume with Testimonies of it . After a while this Principle began to be weakned , when the Interest of men made them except from this Rule , things of outward Order , with some Rites and Ceremonies , the ordaining whereof , they pleaded to be left unto Churches as they saw Good. Hereby this Principle , I say , was greatly weakened . For no certain bounds could ever be assigned unto those things that are exempted from the Regulation of the Scripture . And the same Plea might be mannaged for many of the Popish Orders and Ceremonies that were rejected , as forcibly as for them that were retained . And whereas all the Reformed Churches agreed to abide by this Principle in Matters of Faith , there fell out an admirable Harmony in their confessions thereof . But leaving the Necessity of attending unto this Rule , in the Matter of Order , Ceremonies , Rites and Modes of Worship , with the state of Churches , in their Rule and Polity , those Differences and Divisions ensued amongst them , which continue unto this day . But this Perswasion in some places made a farther Progress , namely , that it was lawful to impose on the Consciences and Practises of men , such things in Religious Worship , provided that they concerned outward Order , Rites , Rule and Ceremonies , as are no where prescribed in the Scripture , and that on severe Penalties Ecclesiastical and Civil . This almost utterly destroyed the great fundamental Principle of the Reformation , whereon the first Reformers justified their Separation from the Church of Rome . For whereas it is supposed the Right of them who are to be the imposers , to determine what doth belong unto the Heads mentioned , they might under that pretence impose what they pleased , and refuse those whom they imposed them on , the Protection of the aforesaid Principle , namely , that nothing ought to be so imposed that is not prescribed in the Scripture . This hath proved the Rise of all endless Differences and Schismes amongst us , nor will they be healed until all Christians are restored unto their Liberty , of being obliged in the things of God , only unto the Authority of the Scripture . The Words of Mr. Chillingsworth unto this purpose are Emphatical , which I shall therefore transcribe , though that be a thing which I am very averse from . Require ( saith he ) of Christians only to believe Christ , and to call no man Master but him only ; let those leave claiming of Infallibity who have no Right unto it , and let them that in their Words disclaim it , disclaim it likewise in their Actions ; In a word , take away Tyranny which is the Devils Instrument to support Errors and Superstitions and Impieties in the several Parts of the World , which could not otherwise long withstand the Power of Truth , I say , take away Tyranny , and restore Christians to their just and full Liberty of captivating their understandings to the Scripture only ; that universal Liberty thus moderated may quickly reduce Christendom to Truth and Vnity ; Part 1. chap. 4. Sect. 16. This fundamental Principle of the first Reformation we do not only firmly adhere unto , rejecting all those Opinions and Practises whereby its force is weakened and impaired , but also do willingly suffer the things that do befal us , in giving our Testimony thereunto . Neither will there ever be Peace among the Churches of Christ in this World , until it be admitted in its whole Latitude ; especially in that Part thereof wherein it excludes all Impositions of things not prescribed in the Scripture . For there are but few Persons who are capable of the subtilty of those Reasonings , which are applied to weaken this Principle in its whole extent . All men can easily see this , that the sufficiency of the Scripture in general as unto all the ends of Religion , is the only Foundation they have to rest and build upon . They do see actually , that where Men go about to prescribe things to be observed in Divine Worship , not appointed in the Scripture , that no two Churches have agreed therein ; but endless contentions have ensued ; that , No man can give an Instance in particular of any thing that is necessary unto the Rule of the Church , or the Observance of the commands of Christ in the Worship of God , that is not contained in the Scripture ; and hereon are ready to resolve to call no man Master , but Christ ; and to admit of nothing in Religion , but what is warranted by his Word . Secondly . The second Principle of the Reformation , whereon the Reformers justified their Separation from the Church of Rome , was this , That Christian People were not tyed up unto blind Obedience unto Church Guides , but were not only at Liberty , but also obliged to judge for themselves , as unto all things that they were to believe and practise in Religion and the Worship of God. They knew that the whole Fabrick of the Papacy did stand on this Basis or Dunghil , that the Mistery of Iniquity was cemented by this Device , namely , that the People were ignorant , and to be kept in Ignorance , being obliged in all things unto an implicite Obedience unto their pretended Guides . And that they might not be capable of , nor fit for any other condition , they took from them the only means of their Instruction unto their Duty , and the Knowledge of it , that is , the Use of the Holy Scripture . But the first Reformers did not only vindicate their Right unto the Use of the Scripture itself , but insisted on it as a Principle of the Reformation , ( and without which they could never have carried on their Work ) that they were in all concernments of Religion to judge for themselves . And Multitudes of them quickly manifested how meet and worthy they were to have this Right restored unto them , in laying down their Lives for the Truth , suffering as Martyrs under the Power of their Bishops . This Principle of the Reformation in like manner , is in no small degree weakened by many , and so the Cause of it . Dr. Still . himself , pag. 127 , 128. denies unto the People all Liberty or Ability to choose their own Pastors , to judge what is meet for their own Edification , what is Heresie or a pernitio●● Error , and what is not , or any thing of the like nature . This is almost the same with that of the Pharisees concerning them who admired and followed the Doctrine of our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 7.49 . This Rabble which knows not the Law. Yet was it this People whom the Apostles directed to choose out from among themselves Persons meet for an Ecclesiastical Office ; Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies , and were associated with them in the Determination of it ; Act. 15. The same to whom all the Apostolical Epistles , excepting some to particular Persons , were written , and unto whom such Directions were given , and Duties enjoyned in them , as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience , but also an especial Interest in the Order and Discipline of the Church ; Those who were to say unto Archippus ; ( their Bishop ) take heed unto the Ministry thou hast received in the Lord , that thou fulfil it ; Col. 4. unto whom of all sorts , it is commanded that they should examine and try Antichrists , Spirits , and false Teachers , that is , all sorts of Hereticks , Heresies and Errors , 1 Joh. chap. 2.3 . &c. That People , who even in following Ages , adhered unto the Faith and the Orthodox Profession of it , when almost all their Bishops were become Arian Hereticks ; and kept their private Conventicles in opposition unto them , at Constantinople , Antioch , Alexandria and other places , and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies . And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties , it is the fault of some body else , beside their own . This Principle of the Reformation , in Vindication of the Rights , Liberties , and Priviledges of the Christian People , to judge and choose for themselves in Matters of Religion , to joyn freely in those Church Duties which are required of them , without which the work of it had never been carried on , we do abide by and maintain . Yea we meet with no Opposition more fierce , than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship . But I shall not be afraid to say , that as the Reformation was begun and carried on , on this Principle , so when this People shall through an Apprehension of their Ignorance , Weakness , and Unmeetness , to discern and judge in Matters of Religion for themselves and their own Duty , be kept and debarred from it ; or when through their own Sloth , Negligence and Vitiousness , they shall be really uncapable to mannage their own Interest in Church Affairs , as being fit only to be governed , if not as brute Creatures , yet as Mute Persons , and that these things are improved by the Ambition of the Clergy , engrossing all things in the Church unto themselves , as they did in former Ages , if the Old Popedome do not return , a new one will be erected , as bad as the other . Thirdly another Principle of the Reformation is , that there was not any Catholick , Visible , Organical , Governing Church , traduced by Succession into that of Rome , 〈◊〉 all Church Power and Order was to be derived . I will not say that this Principle was absolutely received by all the first Reformers here in England ; yet it was by the Generality of them in the other Parts of the World. For as they constantly denied that there was any Catholick Church , but that invisible of Elect Believers , allowing the External Denomination of the Church unto the diffused Community of the baptized World ; so believing and professing that the Pope is Antichrist , that Rome is Mystical Babylon , the Seat of the Apostatized Church of the Gentiles , devoted to destruction , they could acknowledge no such Church state in the Roman Church , nor the derivation of any Power and Order from it . So farre as there is a Declension from this Principle , so far the Cause of the Reformation is weakened , and the principal Reason of Separation from the Roman Church is rejected , as shall be farther manifested , if occasion require it . This Principle we do firmly adhere unto ; and not only so , but it is known , that our fixed Judgement concerning the Divine Institution , Nature and Order of Evangelical Churches , is such , as is utterly exclusive of the Roman Church , as a body organized in and under the Pope and his Hierarchy , from any pretence unto Church State , Order or Power . And it may be hence judged who do most weaken the Cause of Reformation , we or some of them at least , by whom we are opposed . A second Absurdity that he chargeth on our way is , that it would make Vnion among the Protestant Churches impossible , supposing them to remain as they are . Sect. 24. pag. 186. To make good this Charge , he insists on two things . ( 1. ) That the Lutheran Churches have the same and more Ceremonies , and unscriptural Impositions then our Church hath . ( 2. ) That notwithstanding these things yet many learned Protestant Divines , have pleaded for Vnion and Communion with them , which upon our Principles and Suppositions , they could not have done . But whether they plead for Union and Communion with them , by admitting into their Churches , and submitting unto those Ceremonies and unscriptural Impositions , which is alone unto the Doctors Purpose ; or whether they judge their Members obliged to Communicate in local Communion with them , under those Impositions , he doth not declare . But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon , yet because the Charge is no less , then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches , I shall briefly manifest that they are not only conducive thereunto , but such as without which that Peace and Union will never be attained . 1. It is known unto all , that from the first Beginning of the Reformation , there were Differences among the Churches , which departed from the Communion of the Church of Rome . And as this was looked on as the greatest Impediment unto the Progress of the Reformation , so it was not morally possible that in a work of that Nature , begun and carried on by Persons of all for us , in many Nations , of divers Tongues and Languages , none of them being divinely inspired , that it should otherwise fall out . God also in his Holy Wise Providence suffered it so to be , for Causes known then to himself , but since sundry of them have been made manifest in the Event . For whereas there was an Agreement in all fundamental Articles of Faith among them , and all necessary meanes of Salvation , a farther Agreement considering our Sloth , Negligence , and proness of men to abuse security and Power , might have produced as evil effects , as the Differences have done ; For those which have been on the one hand , and those which have been on the other , have been and would have been from the corrupt Affections of the Minds of men , and their secular Interests . 2. These Differences were principally in or about some Doctrines of Faith , whereon some fiery Spirits among them , took occasion mutually , and unjustly enough , to charge each other with Heresie , especially was this done among the Lutherans , whose writings are stuffed with that Charge , and miserable Attempts to make it Good. There were also other Differences among them , with respect unto Church Order , Rites , Ceremonies , and Modes of Worship . The Church of England as unto the Government of the Church , and sundry other things , took a way by it self , which at present we do not consider . 3. Considering the Agreement in all fundamental Articles of Faith between these Churches thus at Difference , and of what great use their Union might be , unto the Protestant Religion , both as unto its Spiritual and Political Interest in this World , the effecting of such an Union among them , hath been attempted by many . Private Persons , Princes , Colloquies or Synods of some of the Parties at variance have sedulously ingaged herein . I wish they had never missed it , in stating the nature of that Vnion which in this case is alone desireable and alone attainable ; Nor in the Causes of that disadvantagious Difference that was between them . For hence it is come to pass , that although some Verbal Compositions have sometimes by some been consented unto , yet all things continue practically amongst them , as they were from the Beginning . And there are yet Persons who are mannaging Proposals for such an Union , with great Projection in point of Method for the compassing of it , and stating of the Principles of Agreement , some whereof I have by me . But the present state of things in Europe , with the Minds of Potentates not concerned in these things , leave little encouragement for any such Attempt , or expectation of any Success . 4. After the trial and experience of an hundred and fifty years , it is altogether in vain , to be expected that any farther Reconciliation or Union should be effected between these Protestant Churches by either Parties Relinquishment of the Doctrines they have so long taught , professed and contended for , or of their Practise in Divine Worship , which they have so long been accustomed unto . We may as well expect that a River should run backwards , as expect any such things . In this state of things , I say , the Principles we proceed upon , are the most useful unto the procuring of Peace and Union among these Churches , in the state wherein they are , and without which it will never be effected . I shall therefore give an Account of those of them , which are of this Nature and Tendency . 1. And the first is , the absolute necessity of a general Reformation in Life and Manners of all sorts of Persons ; belonging unto these Churches . It is sufficiently known what a woful Condition the Profession even of the Protestant Religion is fallen into . How little evidence is there left of the Power of Evangelical Grace , working in the Hearts of Men ! what little diligence in the Duties of Holiness and Righteousness ! What a Deluge of all sorts of Vices hath overwhelmed the Nations ! and what indications there are of the Displeasure of God against us , on the account of these things ! Who doth not almost tremble at them ? Calvin , unto whom I was newly sent by our Reverend Author , in Answer to them who pleaded for a Separation from a true Church , because of the Wickedness of many of its Members , or any of them , addes unto it ; It is a most just Offence , and unto which there is too much occasion given in this Miserable Age. Nor is it lawful to excuse our cursed sloth , which the Lord will not let go unpunished , as he begins already to chastise us with grievous stripes . Wo therefore unto us who by our dissolute licentiousness in flagitious sins , do cause that the weak Consciences of men should be wounded for us . And if it were so then , the matter is not much mended in the Age wherein we live . The Truth is , Sin and Impiety are come to that height and impudence , Sensuality and Oppression are so diffused among all sorts of Persons , Conformity unto the fashion ▪ of the World , become so universal , and the Evidences of Gods Displeasure , with the Beginnings and Entrances of his Judgements , are so displayed , as that if the Reformation pleaded for be not speedily endeavoured , and vigorously pursued , it will be too late to talk of Differences and Union ; Destruction will swallow up all . Until this be agreed on , until it be attempted and effected in some good Measure , all endeavours for farther Union , whatever there appearing success should be ( as probably it will be very small ) will be of no use unto the honour of Religion , the Glory of Christ , nor Good of the Souls of men . In the mean time Individual Persons will do well to take care of themselves . 2. That all these differing Churches , and whilst these Differences do continue , be taught to prefer their general Interest in opposition unto the Kingdom of Satan and Antichrist in the World , before the lesser things wherein they differ , and those occasional Animosities that will ensue upon them . It hath been observed in many places that the nearer some Men or Churches come together in their Profession , the more distant they are in their Affections ; as the Lutherans in many places do more hate the Calvinists then the Papists , I hope it is not so among us . This makes it evident that the Want of necessary Peace and Vnion among Churches , doth not proceed from the things themselves wherein they differ , but from the corrupt Lusts , and Interests of the Persons that differ . This Evil can no otherwise be cured , but by such a Reformation as shall in some measure reduce Primitive Simplicity , Integrity and Love , such as were among the Churches of the Converted Jews and Gentiles , when they walked according unto the same Rule , in what they had attained , forbearing one another in Love , as unto the things wherein they differed , Until this also be effected , all endeavours for farther Union , whilst these Differences continue , ( as they are like to do , unless the whole frame of things in Europe should be changed by some great Revolution ) will be fruitless and Useless . Were this conscientiously insisted on , out of a pure Love unto Jesus Christ , with Zeal for his Glory , it would not only be of more use , then innumerable wrangling Disputes about the points in Difference , but more then the exactest Methods in contriving Formularies of Consent , or Colloquies , or Synodical Conferences of the Parties at variance , with all their Solemnities , Orders , Limitations , Precautions , Concessions and Orations . Let men say what they will , it must be the Revival , Flourishing and Exercise of Evangelical Light , Faith and Love , that shall heal the Differences and breaches that are among the Churches of Christ ; nor shall any thing else be honoured with any great influence into that work . 3. That all Communion of Churches as such , consists in the Communion of Faith and Love , in the Administration of the same Sacraments , and common Advice in things of common concerment . All these may be observed , when for sundry Reasons , the Members of them cannot have local presential Communion in some Ordinances , with each Church distinctly . If this Truth were well established and consented unto , men might be easily convinced , that there is nothing wanting unto that Evangelical Union among Churches which the Gospel requires , but only their own humble , holy , peaceable Christian walking in their several Places and Stations . But where men put their own Interests and Possession of present Advantages , cloathed under the Pretence of things necessary thereunto , into Conditions of Communion , or divest it of that latitude wherein Christ hath left it , by new Limitations of their own , it will never be attained on the true Evangelical Principles , that it must proceed upon . For however any may be displeased with it , I must assert and maintain , that there is nothing required by our Lord Jesus Christ , unto this end of the Communion of Churches , nor to any other end of Church Order or Worship whatever , but that only in whose Observance and Performance , there is an actual Exercise of Evangelical Grace in Obedience unto him . 4. That all Private Members of these several Churches which agree in the Communion before mentioned , be left unto their own Liberty and Consciences , to communicate in any of those Churches , either occasionally or in a fixed way and manner . Neither Orders nor compulsory Decrees will be useful in this Matter , in comparison of their own declared Liberty . And so it was among the Primitive Churches . 5. Where Men are invincibly hindered from total communion with any Church , by Impositions which they cannot comply withal without Sin , or by continuing in it , are deprived of the due means of their Edification , the Churches whereunto they did belong refusing all Reformation ; it is lawful for them in Obedience unto the Law of Christ , to reform themselves , and to make use of the means appointed by him for their Edification , abiding constantly in the Communion of all true Churches before described . I confess this is that which we cannot digest ; namely , an Imagination that the Lord Jesus Christ hath obliged his Disciples , those that believe in him , to abide alwayes in such Societies , as wherein , not only things are imposed on their Obedience and Observance which he hath not commanded , but they are also forced to live in the Neglect of expressed Duties which he requireth of them , and the want of that means of their own Edification , which without the restraint at present upon them , they might enjoy according unto his Mind and Will. Believers were not made for Churches ▪ nor for the advantage of them that Rule in them ; but Churches were made for Believers and their Edification , nor are of any use farther then they tend thereunto . These are the Premises whereon we proceed in all that we do ; and they are so far from being Obstructive of the Peace and Union of the Protestant Churches , as that without them , they will never be promoted nor attained . And I do beg of this Worthy Person that he would not despise these things , but know assuredly , that nothing would be so effectual to procure the Union he desireth , as an Vniversal Reformation of all sorts of Persons , according unto the Rule and Law of Christ , which it may be , no man hath greater Ability and Opportunity in conjunction for , than himself . For wo be unto us , if whilst we contend about outward Peace in smaller things , we neglect to make Peace with God , and so expose our selves and the whole Nation unto his desolating Judgement , which seem already to be impendent over us . The third Absurdity which he chargeth on our Practise is , that it will justifie the antient Schismes which have been always condemned in the Christian Church ; and in the mannagement of this Charge , he proceedeth , if I mistake not , with more then ordinary vehemency and severity , though it be a Matter wherein we are least of all concerned . To make Effectual this Charge , He first affirms in general , that setting aside a few things , they pleaded the same Reasons for their Separation , as I do for ours ; Which how great a Mistake it is shall be manifested immediately . S●condly , He gives Instances in several Schismes , that were so condemned by the Christian Church , and whose Practise is justified by us . In Answer hereunto , I shall first premise some things in general , shewing the Insufficiency of this Argument to prove against us the Charge of Schisme , and then consider the Instances produced by him . I say , 1. In times of Decay , the declining times of Churches or states , it cannot be , but that some will be uneasie in their Minds , although they know not how to remedy what is amiss , nor it may be fix on the particulars which are the right and true Causes of the state which they find troublesome unto them . And whilst it is so with them , it is not to be admired at , that some Persons do fall into irregular Attempts for the redressing of what is amiss . The Church , where the instances insisted on happened , was falling into a Mysterious Decay from its original Institution , Order and Rule , which afterwards encreased more and more continually . But all being equally involved in the same Declension , the Remedies which they proposed who were uneasie either in themselves or in the manner of their Application , were worse then the Disease ; which yet lying uncured and continually encreasing , proved in the issue the Ruin of them all . But here lay the Original of the Differences and Schismes which fell out in the 3 d , 4 th , and 5 th Centuries ; that having all in some Measure departed from the Original Institution , Rule and Order of Evangelical Churches , in sundry things , and cast themselves into new formes and Orders , their Differences and Quarrels related all unto them , and could have had no such occasion , had they kept themselves unto their Primitive Constitution . Wherefore those Schismes which were said to be made by them that continued sound in the Faith , as those of the Andeans , and Meletians as by some is pretended , and Johannites at Constantinople , with sundry other , seeing they disserted not any Order of Divine Institution , but another which the Churches were insensibly fallen into ; No Judgement can be made upon a meer Separation , whether of the Parties at Difference were to blame ; I am sure enough that sometimes neither of them could be excused . Whether the Causes , Reasons , Ends , Designs , and ways of the Mannagement of those Differences that were between them , on which Schismes in their present Order did ensue , were just , regular , according to the Mind of Christ , proceeding from Faith and Love , is that whose Determination must fix aright the Guilt of the Divisions that were among them . And whereas we judge most of those who so seperated from the Church of old , as is here alledged , to have failed in these things , and therein to have contracted Guilt unto themselves , as occasioning unwarrantable Divisions , and missing wholly the only way of Cure for what was really blame-worthy in others ; Yet whereas we allow nothing to be Schisme properly , but what is contrary to Christian Love , and destructive of some Institution of Christ , we are not much concerned who was in the Right or Wrong , in those Contests which fell out among the Orthodox themselves , but only as they were carried on unto a total Renunciation of all Communion whatever ; but only that which was enclosed unto their own Party . 2. To Evidence that we give the least countenance unto the antient Schismes , or do contract the Guilt with the Authors of them , the thing aimed at , there are three things incumbent on him to prove . 1. That our Parochial Churches from whom we do refrain actual presential Communion in all Ordinances , where it is required by Law , which cannot be many and but one at one time , do succeed into the room of that Church , in a Separation from which , those Schismes did consist . For we pass no Judgement on any other Church ; but what concerns our selves as unto present Duty , though that in a Nation may be extended unto many or all of the same sort . But these Schismes consisted in a professed Separation from the whole Catholick Church , that is , all Christians in the World , who joyned not with them , in their Opinions and Practises , and from the whole Church state then passant and allowed . But our Author knows full well , that there are others , who long before our Parochial Churches , do lay claim unto the absolute enclosure of this Church state unto themselves , and thereon condemn both him and us , and all the Protestants in the World , of the same Schisme that those of old were guilty of ; especially they make a continual Clamour about the Novatians and Donatists . I know that he is able to dispossess the Church of Rome from that Usurpation of the State and Rights of the antient Catholick Church , from whence those Separations were made , and it hath been sufficiently done by others . But so soon as we have cast that out of Possession , to bring in our Parochial Assemblies into the room of it , and to press the Guilt of Separation from them , with the same Reasons and Arguments , as we were all of us but newly pressed withal by the Romanists , namely , that hereby we give countenance unto them , yea do the same things with them , who made Schismes in Separating from the Catholick Church of old , is somewhat severe and unequal . Wherefore unless the Church from which they separated , which was the whole Catholick Church in the World , not agreeing and acting with them , and those Parochial Assemblies from whose Communion we refrain , are the same and of the same consideration , nothing can be argued from those ancient Schismes against us , nor is any countenance given by us unto them , For if it be asked of us , whether it be free or lawful , for Believers to joyn in Society and full Communion with other Churches , besides those that are of our way , and especial Communion , we freely answer , that we no way doubt of it , nor do judge them for their so doing . 2. It must be proved unto the End proposed , that the Occasions and Reasons of their Separation of old , were the same , or of the same nature only , with those which we plead , for our refraining Communion from Parochial Assemblies . Now though the Dr. here makes a flourish with some Expressions about Zeal , Discipline , Purity of the Church , Edification ( which he will not find in any of their Pretences ) yet in truth there is not one thing alledged , wherein there is a Coincidence between the Occasions and Reasons pleaded by them , and ours . It is known that the principal thing in general which we insist upon , is the unwarrantable Imposition of unscriptural Termes and Conditions of Communion upon us ; was there any such thing pleaded by them that made the Schismes of Old ? indeed they were all of them imposers , and separated from the Church because they would not submit unto their Impositions . Some Bishops , or some that would have been Bishops but could not , entertaining some new Conceit of their own , which they would have imposed on all others , being not submitted unto therein , were the Causes of all those Schismes which were justly esteemed Criminal . So was it with the Novatians and Donatists in an especial manner . Even the great Tertullian ( though no Bishop ) left the Communion of the Church on this Ground . For because they would not admit of the strict Observance of some Austere Severities in Fasting , Abstinence from sundry Meates , and Watching , with the like , which he esteemed necessary , though no way warranted by Scripture Rule or Example , he utterly renounced their Communion ; and countenanced himself by adhering unto the Dotages of Montanus . It is true , some of them contended for a Severity of Discipline in the Church , but they did it not , upon any pretence of the Neglect of it in them unto whom the Administration of it was committed ; but for the want of establishing a false Principle , Rule , or Erronious Doctrine which they advanced ; namely , that the most sincere penitents were never more to be admitted into Ecclesiastical Communion ; whereby they did not establish but overthrow one of the Principal ends of Church Discipline . They did not therefore press for the Power or the Vse of the Keys , as is pretended , but advanced a false Doctrine in prejudice both unto the Power and Use of them . They pretended indeed unto the Purity of the Church , not that there were none impure , wicked , and hypocritical among them , but that none might be admitted who had once fallen , though really made pure by sincere Repentance . This was their Zeal for Purity . If a Man were overtaken , if they could catch him in such a fault , as by the Rules of the passaint Discipline , he was to be cast out of the Church , there they had him safe for ever . No Evidence of the most sincere Repentance , could prevail for a Readmission into the Church . And because other Churches would admit them , they renounced all Communion with them , as no Churches of Christ. Are these our Principles , are these our Practices ? do we give any countenance unto them by any thing we say or do ? I somewhat wonder that the Dr. from some general Expressions , and casting their Pretences under new Appearances should seem to think that there is the least Coincidence , between what they insisted on , and what we plead in our own Defence . He may see now more fully , what are the Reasons of our Practise , and I hope thereon will be of another Mind ; not as unto our Cause in general , which I am far enough from the expectation of , but as unto this invidious Charge of giving Countenance unto the Schismes condemned of old in the Church . And we shall see immediately , what were the Occasions of those Schismes which we are as remote from giving countenance unto , as unto the Principles and Reasons which they pleaded in their own Justification . 3. It ought also to be proved , that the Separation which is charged on us , is of the same nature with that charged on them of old , for otherwise we cannot be said to give any Countenance unto what they did . For it is known they so separated from all other Churches in the World , as to confine the Church of Christ unto their own Party , to condemn all others , and to deny Salvation unto all that abode in their Communion , which the Donatists did with the greatest fierceness . This was that which if any thing , did truely and properly constitute them Schismaticks ; as it doth those also , who deny at this day , Church State and Salvation , unto such Churches as have not Diocesan Bishops . Now there is no Principle in the World that we do more abhor . We grant a Church state unto all , however it may be defective or corrupted , and a possibility of Salvation unto all their Members , which are not gathered in pernicious Errors , overthrowing the Foundation , nor Idolatrous in their Worship , and who have a lawful Ministry with sufficient means for their Edification , though low in its Measures and Degrees . We judge none but with respect unto our own Duty , as unto the Impositions attempted to be laid on us , and the Acts of Communion required of us ; which we cannot avoid ; Nor can any man else , let him pretend what he will to the contrary , avoid the making of a Judgment for himself in these things , unless he be brutish , These things are sufficient to evidence that there is not the least countenance given unto the antient Schismes by any Principles of ours ; yet I shall add some farther Considerations on the Instances he gives unto the same Purpose . The first is , that the Novatians whose Pretences were the Discipline and Purity of the Churches , wherein he says , there was a Concurrence of Dr. O' s Pleas ; Zeal for Reformation of Discipline , the greater Edificatian of the People , and the asserting of their Right in choosing such a Pastor as was likely to promote their Edification . I am sorry that Interest and Party should sway with learned Men , to seek Advantages unto their Cause so unduly ▪ The story in short is this ; Novatus or Novatianus rather , being disappointed in his ambitious Design to have been chosen Bishop of the Church of Rome , Cornelius being chosen by much the Major Part of the Church , betook himself to indirect means to weaken and invalidate the Election of Cornelius . And this he did by raising a new Principle of false Doctrine , whereunto he as falsly accommodated the Matter of Fact. The Error he broached and promoted was that there was no place for Repentance ( such as whereon they should be admitted into the Church ) unto them who had fallen into sin after Baptisme , nor as some add any Salvation to be obtained by them who had fallen in the time of Persecution . This the antient Church looked on as a pestilent Heresie ; and as such was it condmened in a considerable Counsel at Rome with Cornelius . Euseb. lib. 6. cap. 43 ; where also is reported the Decree which they made in the Case , wherein they call his Opinion Cruel or inhumane and contrary to Brotherly Love. As such it is strenuously confuted by Cyprian Epist. 82. ad Antonianum . But because the Church would not submit unto this Novel false Opinion of his , contrary to the Scripture and the Discipline of the Church , he and all his Followers separated from all the Churches in the World , and rebaptized all that were baptized in the Orthodox Churches , they denying unto them the means of Salvation . Cyprian ad Julian : Epist. 73. Euseb. lib. 7. cap. 8. That which was most probably false also in Matter of Fact when this foolish Opinion , which Dionysius of Alexandria in his Epistle to Dionysius of Rome , calls a most profane Doctrine , reflecting unmerciful cruelty on our most gracious Lord Jesus Christ ; Euseb. lib. 7. cap. 8. was invented to be subservient unto , was that many of those by whom Cornelius was chosen Bishop , were such as had denied the Faith under the Persecution of Decius the Emperor . This also was false in Matter of Fact. For although that Church continued in the antient Faith and practise of receiving penitents after their Fall , yet there were no such number of them , as to influence the Election of Cornelius . So Cyprian testifieth , Factus est Cornelius Episcopus , de Dei & Christi ejus judicio , de Clericorum poene omnium Testimonio , de suffragio Plebis , &c. Epist. 52. On that false Opinion and this frivolous Pretence they continued their Schisme ; Hence afterwards , when Constantine the Emperor spake with Acesius the Bishop of the Novatians at Constantinople finding him sound in the Faith of the Trinity , which was then impugned by Arius , he asked him why then he did not communicate with the Church ; whereon he began to tell him a story of what had happened in the time of Decius the Emperor , pleading nothing else for himself ; the Emperor replying only , O Acesius , set up a ladder and climb alone by thy self into Heaven , left him . Socrat. lib. 1 : cap. 7. This Error endeavoured to be imposed on all Churches , this false Pretence in Matter of Fact , with the following Pride in the condemnation of all other Churches , denying unto them the lawful use of the Sacraments , and rebaptizing them who were baptized in them , do if we may believe the Doctor herein contain all my Pleas for the forbearance of Communion with Parochial Assemblies , and have countenance given unto them by our Principles and Practises . Of the Meletians whom he reckons up in the next place , no certain Account can be given , Epiphanius reports Meletus himself to have been a Good honest Orthodox Bishop ; and in the Difference between him and Peter Bishop of Alexandria to have been more for Truth , as the other was more for Love and Charity . And according unto him , it was Peter and not Meletus that began the Schisme ; Haeres . 68. N. 2 , 3. But others give quite another account of him . Socrates affirmes that in time of Persecution he had sacrificed to Idols , and was for that Reason deposed from his Episcopacy by Peter of Alexandria ; Lib. 3. cap. 6. Hence he was enraged against him , and filled all Thebais and Aegypt with Tumults against him , and the Church of Alexandria , with intolerable Arrogance , because he was convicted of sundry Wickednesses by Peter . Theod. Hist. lib. 1. cap. 8. And his Followers quickly complyed with the Arians for their Advantage . The Error he proceeded on according to Epiphanius , was the same with that of Novatus ; which how it could be , if he himself had fallen in Persecution , and Sacrificed , as Socrates relates , I cannot understand . This Schisme of Bishop Meletius also it is thought meet to be judged , that we should give Countenance unto . All things are in like manner uncertain concerning Audus and his Followers , whom he mentions in the next place . The Man is represented by Epiphanius to have been a Good Man , of an holy Life , sound in the Faith , full of Zeal and Love to the Truth . But finding many things amiss in the Church , among the Clergy and People , he freely reproved them , for Covetousness , Luxury , and Disorders in Ecclesiastical Affairs . Hereon he stirred up the hatred of many against himself , as Chrysostome did for the same cause afterwards at Constantinople . Hereupon he was vexed , persecuted and greatly abused , all which he bare patiently and continued in the Discharge of his Duty , as it fell out also with Chrysostome . Nevertheless he abode firmly and tenaciously in the Communion of the Church ; but was at length cast out , as farre as it appears by him , for the honest discharge of his Duty ; whereon he gathered a great Party unto himself . But Theodoret and others , affirm him to have been the Author of the impious heresie of the Anthropomorphitae , his principal followers being those Monks of Egypt which afterwards made such Tumults in defence of that foolish Imagination ; and that this was the Cause why he was cast out of the Church , and set up a Party of the same Opinion with him , lib. 4. cap. 10. Yea he also ascribes unto him some foolish Opinions of the Manichees . What is our concernment in these things I cannot imagine . Eustathius the Bishop of Sebastia in Armenia , and his Followers , are also instanced in , as Orthodox Schismaticks , and as such were condemned in a Council at Gongrae in Paphlagonia . But indeed before that Council , Eustathius had been condemned by his own Father Eulanius and other Bishops , at Caesarea in Cappadocia . And he was so for sundry foolish Opinions and evil Practises , whereby he deserved to be so dealt withal . It doth not unto me appear certainly whether he fell into those Opinions before his Rejection at Caesarea , where he was principally it not only charged with his undecent and fantastical habit and Garments . Wherefore at the Council of Gangrae . he was not admitted to make any Apology for himself , nor could be heard , because he had innovated many things , after his Deposition at Caesarea ; such as forbidding of Marriage , shaving of Women , denying the lawfulness of Priests keeping their Wives , who were married before their Ordination , getting away Servants from their Masters , and the like ; Socrat. Hist. lib. 2. chap. 3. These were his Pretences of Sanctity and Purity , as the Dr. acknowledgeth ; and I appeal unto his Ingenuity and candour , whether any Countenance be given unto such Opinions and Practises thereon , by any thing we say or do . This Instance and some others of an alike Nature , the Doctor affirmes that he produced in his Sermon , but that they were gently passed over by my self and Mr. B. I confess , I took no notice of them , because I was satisfied that the cause under Consideration was no way concerned in them . And the Dr. might to as Good Purpose have instanced in forty other Schismes , made for the most Part by the Ambition of Bishops , in the Churches of Alexandria , Antioch , Constantinople , Rome , and sundry other places ; yea , in that made by Epiphanius himself at Constantinople , upon as weighty a Cause , as that of those who contended about , and strove for and against the driving of sheep over the Bridge , where there were none present . The story of the Luciferians , is not worth repeating ; In short , Lucifer the Bishop of Caralli in Sardinia , being angry that Paulinus whom he had ordained Bishop at Antioch was not received , fell into great dissention with Eusebius Bishop of Vercells in Italy , who had been his Companion in Banishment , because he approved not what he had done at Antioch ; And continuing to contend for his own Bishop , it occasioned a great Division among the People , whereon he went home to his own Place , leaving behind him a few followers , who wrangled for a time about the Ordination of Bishops by Arians , by whose means Lucifer had been banished , and so after a while disappeared . I had almost missed the Instance of the Donatists . But the story of them is so well known , that it will not bear the Repetition . For although there be no mention of them in Socrates or Zozoman , nor the History of Theodoret , yet all things that concerned them are so fully declared in the Writings of Austin and Optatus against them as there needs no other account of them . And this Instance of an Heretical Schisme , is that which the Papists vehemently urge against the Church of England itself , and all other Protestants . Here their Weapon is borrowed for a little while , to give a wound unto our Cause , but in vain . Yet I know full well that it is easier for some men on their Principles , to flourish with this Weapon against us , than to defend themselves against it in the hands of the Papists . In breif these Donatists were upon the matter of the same Opinion with the Novatians ; and as these grounded their dissension , on the receiving those into the Church who had fallen and sacrificed under Decius ; so did these on a pretence of severity against those who had been Traditors , under Maximinus . Upon this Pretence improved by many false Allegations , Donatus and those that followed him rejected Cecilianus who was lawfully chosen and ordained Bishop of Carthage , setting up one Majorinus in opposition unto him . Not succeeding herein , on this foolish unproved Pretence , that Cecilianus had been ordained by Traditor , they rejected the Communion of all the Churches in the World , confined the whole Church of Christ unto their own Party ; denied Salvation unto any other , rebaptized all that came unto them from other Churches , and together with a great number of Bishops that joyned with them , fell into most extravagant Exorbitances . Upon the Consideration of these Schismes , the Dr. concludes , that on these Grounds there hath scarce been any considerable Schisme in the Christian Church , but may be justified upon Dr. O' s Reasons , for Seperation from our Church . Concerning which I must take the Liberty to say , that I do not remember that ever I read in any Learned Author , an Inference made , or Conclusion asserted , that had so little countenance given unto it by the Premises whence it is inferred , as there is into this , by the Instances before insisted on , whence it is pretended to be educed . All that is of Argument in this story , is this , that there were of old some Bishops , with one or two who would have been Bishops , and could not , who to exalt and countenance themselves against those who were preferred to Bishopricks , before them , and above them , invented and maintained false doctrinal Principles , the confession whereof they would have imposed on other Churches ; and because they were not admitted , they separated at once from all other Churches in the World , but their own , condemning them as no Churches , as not having the Sacraments or means of Salvation ; for which they were condemned as Schismaticks ; therefore those who own not Subjection to Diocesan Bishops , by vertue of any Institution or Command of Christ , who refrain Communion from Parochial Assemblies , because they cannot without Sin to themselves , comply with all things imposed on them in the Worship of God , and Ecclesiastical Rule , without judging their state , or the Salvation of their Members , are in like manner as they , guilty of Schisme . But we have fixed grounds whereon to Try , Examine , Judge and Condemne all Schismes that are justly so called , all such as those before mentioned . If Separations arise and proceed from Principles of false Doctrine and Errors , like those of the Novatians and Donatists ; if they are occasioned by Ambition and desire of Preheminence , like those that fell out among the Bishops of those days , when their Parishes and claimes were not regulated by the Civil Power as now they are ; If they do so from a Desire to impose Principles and Practises not warranted in the Scripture , on others , as it was with Tertullian ; If for slight Reasons they rend and destroy that Church state and order which themselves approve of , as it was with all the antient Schismaticks , who were Bishops , or would feign to have been ; if those that make them or follow in them deny Salvation unto all that joyn not with them , and condemn all other Churches as being without Gods Covenant , and the Sacraments , as did the Donatists , and those do , who deny these things unto all Churches who have not Diocesan Bishops ; if there be not a sufficient justifiable Cause pleaded for it , that those who make such a separation cannot abide in the Communion which they forsake , without wounding their own Consciences , and do give Evidences of their abiding in the Exercise of Love towards all the true Disciples of Christ , we are satisfied that we have a Rule infallibly directing us , to make a Judgment concerning it . Our Author adds , Sect. 26. p. 197. Another Argument against this course of separation is , that these Grounds will make separation endless ; which is to suppose all the Exhortations of the Scripture to Peace and Vnity among Christians , useless . But why so ? Is there nothing in the Authority of Christ , and the sence of the Account which is to be given unto him , nothing in the Rule of the Word , nothing in the works of the Ministry , and exercise of Gospel Discipline , to keep professed Disciples of Christ unto their Duty , and within the bounds of order Divinely prescribed unto them , unless they are fettered and staked down with humane Laws and Constitutions ? Herein I confess I differ , and shall do so whilst I am in this World from our Reverend Author and others . To say as he doth , ( upon a supposition of the taking away of humane Impositions , Laws and Canons ) that there are no bounds set unto separation but what the fancies of men will dictate unto them , is dishonourable unto the Gospel and somewhat more . To suppose that the Authority of Christ , the Rule of the Word , and the Work of the Ministry , are not sufficient to prescribe bounds unto separation efficaciously affecting the Consciences of Beleivers ; or that any other bounds can be assigned as obligatory unto their Consciences , is what cannot be admitted . The Lord Christ hath commanded Love and Vnion among his Disciples ; he hath ordained order and Communion in his Churches , he hath given unto them and limited their Power , he hath prescribed ▪ Rules whereby they and all their Members ought to walk ; he hath forbidden all Schismes and Divisions , he hath appointed and limited all necessary separations , and hath truly given all the bounds unto it , that the Consciences of men are or can be affected withal . But then it is said , if this be all , separation will be endless , if such a separation be intended as is an unlawful Schisme , I say , it may be it will , even as Persecution and other evils , sins and wickednesses will be , notwithstanding his severe Prohibition of them . What he hath done is the only means to preserve his own Disciples from all sinful separation , and is sufficient thereunto . Herein lyeth the Original mistake in this matter ; we have lost the Apprehension that the Authority of Christ in the Rule of his Word , and Works of his Spirit , is every way sufficient for the Guiding , Governing , and Preserving of his Disciples , in the Church Order by him prescribed , and the observance of the Duties by him commanded . It hath been greatly lost in the World for many Ages , and therefore instead of Faithful Ministerial Endeavours to enforce a sence of it on the Consciences of all Christians , they have been let loose from it , through a confidence in other devises , to keep them unto their Duty and Order . And if these devises , be they Ecclesiastical Canons or Civil Penalties , be not enforced on them all , the World is made to beleive , that they are left unto the dictates of their own fancies and Imaginations , as if they had no concern in Christ or his Authority , in this matter But for my part I shall never desire , nor endeavour to keep any from Schisme or separation , but by the ways and means of Christs appointment , and by a sense of his . Authority on their own Consciences . The remainder of his Discourse on this Head , consists in a lepid Dram●tical Oration , framed and feigned for one of his Opposers ; wherein he makes him undertake the patronage of Schism before Cyprian and Austi● . The Learned Person intended is very well able to defend and vindicate himself , which I suppose also he will do . In the mean time I cannot but say two things . ( 1. ) That the Imposition on him of extenuating the Guilt of any real Schism , is that which none of his Words do give the least countenance unto . ( 2. ) That the Doctors attempt in his feigned Oration to accommodate , his Principles , or Ours , unto the case of the Donatists for their Justification , ( the weakness whereof is evident to every one who knows any thing of the case of the Donatists , ) is such an instance of the Power of Interest , a design to maintain a Cause , causelessly undertaken , by all manner of Artifices and Pretences , prevailing in the minds of men otherwise Wise and Sober , as is to be lamented . We come at length in the 5th . place . Sect , 28. p. 209. unto that which is indeed of more importance duly to be considered , then all that went before . For as our Author observes , it is that , wherein the Consciences of men are concerned . This Argument therefore he takes from the Obligation which lyes upon all Christians to preserve the Peace and Vnity of the Church . For the confirmation of this Argument , and the Application of it unto the case of them who refrain from total Communion with our Paroc●ial Assemblies which alone is the case in hand , he lays down sundry suppositions , which I shall consider in their Order , although they may be all granted without any disadvantage unto our Cause . But they will be so the better , when they are rightly stated . 1. His first supposition is , that Christians are under the strictest Obligations to preserve the Peace and Vnity of the Church . This being the foundation of all that follows , it must be rightly stated . And to that end three things may be enquired into . ( 1. ) What is that Church , whose Peace and Unity we are obliged to preserve . For there are those who lay the firmest claim unto the Name , Power , and Priviledges of the Church , with whom we are obliged to have neither Peace nor Vnity in the Worship of God. ( 2. ) What is that Peace and Vnity which we are so obliged to preserve . ( 3. ) By what means they are to be preserved . 1. We are obliged to follow Peace with all men , to seek Peace and pursue it , and if it be possible to live peaceably with all men . 2. There is a peculiar Obligation upon us , to seek the Peace and prosperity of the whole visible Church of Christ on Earth , and therein as we have Opportunity to do good unto the whole houshold of Faith. And considering what Differences , what Divisions , what Exasperations there are among Professors of the Name of Christ all the World over , to abide stedfast in seeking the Good of them all , and doing Good unto them , as wee have opportunity , is as evident an indication of Gospel Love , as any thing else whatever can be . ( 3. ) As unto particular Churches , there is an especial Obligation upon us , to preserve their Peace and Unity from our own voluntary consent , to walk in them in Obedience unto the Commands of Christ. Where this is not , we are left unto the general Obligation of seeking the Peace of all men , and of the whole professing Church in an especial manner , but have no other peculiar obligation thereunto . For being cast into Churches of this or that form , meerly by humane Constitutions and Laws , or by inveterate Traditions , lays no new obligation upon any to seek their Peace and Unity ; but whilst they abide in them , they are left unto the influence of other general Commands which are to be applied unto their present circumstances . For into what state or condition soever Christians are cast , they are obliged to live peaceably whilst they abide in it . 2. It may be enquired what is that Peace and Vnity of the Church , that we are bound to preserve . There may be an Agreement , with some kind of Peace and Unity in Evil. They are highly pretended unto in the Church of Rome , but they are so in Idolatry , Superstition and Heresie . There may be Peace and Unity , in any false and heretical Church ; the Unity of Simeon and Levi , Brethren in Evil. But the Peace and Unity which we are obliged to observe in particular Churches , is the Consent and Agreement of the Church in general and all the Members of it , walking under the conduct of this Guide in a due observation of all the Institutions and Commands of Christ , performing towards the whole and each other , the mutual Duties required by him , from a Principle of Faith and Love. This , and this alone , is that Vnity and Peace , which we are peculiarly obliged to preserve in particular Churches , what is more then this , relates unto the general Commands of Love , Unity and Peace before mentioned . 3. Wherefore 3dly , This states the means whereby we are to preserve this Peace and Unity ; for we are not to endeavour it , ( 1. ) By a Neglect or Omission of the observance of any of the Commands of Christ. Nor , ( 2. ) By doing or practising any thing in divine Worship which he hath not appointed . Nor , ( 3. ) By partaking in other mens sins , through a neglect of our own duty . Nor , ( 4. ) By foregoing the means of our own Edification which he Commands us to make use of . For these things have no Tendency to the Preservation of that Peace , and his third supposition , is , That nothing can discharge a Christian from the Obligation to Communion , with his fellow members , but what is allowed by Christ or his Apostles , as a sufficient Reason of it . It is fully agreed unto , where a man is a member of any Church of Divine Institution by his own Consent , and virtual consideration , nothing can discharge him , from Communion with that Church , but what is allowed by Christ as a sufficient Reason for it . But a little farther Enquiry may be made into these things ; It was before asserted that all things lawful were to be done for the Preservation of the Peace of the Church . Here it is pleaded that there are many Obligations on us , to preserve its Peace and Vnity . I desire to know , unto whom these Rules are Obligatory ? who they are that ought to yeild Obedience unto them ? If it be said , that these Rules are not prescribed unto the Rulers and Guides of the Church , but unto them only who are under their Conduct , I desire a proof of it , for at the first veiw it is very absurd . For as the preservation of the Peace and Vnity of the Church , is properly incumbent on them who are the Rulers of it , and it is continually pleaded by them that so it doth , so all the Rules given for that End , do or should principally and in the first place , affect them , and their Consciences . And these are the Rules of their Duty herein which are laid down by the Dr. I desire therefore to know , that since there are such obligations on us to preserve the Peace and Unity of the Church , that for that End we must do what we lawfully may ; whether the same Rule doth not oblige us to forbear the doing of what we may lawfully forbear , with respect unto the same End. Nay this Obligation of forbearing what we may do , and yet may forbear to do without sin , for the Peace and Unity of the Church , especially when any would be offended with our doing that which we may lawfully forbear to do , is exemplified in the Scripture , confirmed by Commands and Instances , is more highly rational , and less exposed unto danger in Practise , than the other of doing what we can . Now things that are not necessary in themselves , nor necessary to be observed by a just Scandal and Offence in case of their omission , are things that may be Lawfully forborn . Suppose now the Rules insisted on to be given principally and in the first place unto the Rulers of the Church ; I desire to know whether they are not obliged by them , for the preservation of the Peace and Vnity of the Church , to forbear the imposition of such things on the practise of the whole Church in the Worship of God , as being no way necessary in themselves , nor such whose omission or the omission of whose Imposition , can give Scandal or Offence unto any ; if they are obliged by them so to do , it will be evident where the blame of the Division amongst us must Lye. To say they are not obliged hereunto by vertue of these Rules , is to say , that although the preservation of the Peace and Unity of the Church be incumbent on them in a particular manner , and the chief of them can assign no other End of the office they lay Claim unto , but only its expediency , or as is pretended , its necessity unto the preservation of the Peace and Vnity of the Church ; Yet they are not by vertue of any Divine Rules obliged thereunto . But it seemes to me somewhat unequal , that in this Contest about the preservation of the Peace of the Church , we should be bound by Rules to do all that we can , whatever it be , and those who differ from us , be left absolutely at their liberty , so as not to be obliged to forbear , what they may lawfully so do . But to proceed . Upon these suppositions and in the Confirmation of them , the Dr. produceth a passage out of Irenaeus , whose impartial Consideration he chargeth on us with great Solemnity , as we Love our own Souls . Now although that passage in that great and Holy Person , be not new unto me , having not only read it many a time in his book , but frequently met with it urged by Papists against all Protestants . Yet upon the Drs. intimation , I have given it again the Consideration required ; The Words as they Lye in the Author are to this purpose . We shall also judge them , who make Schismes being vain ( qui sunt immanes , or inanes ) not having the Love of God , rather considering their own Profit , than the Vnity of the Church ; who for small or any causes , rend and divide the Glorious body of Christ , and as much as in them lyes destroy it ; speaking Peace but designing War , straining at a Gnat , and swallowing a Camel. For there can be no rebuke of things by them , to equal the mischief of Schisme . Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words ; that as we love our souls ; we should impartially and without prejudice consider them ? We hope that out of Love to the Truth , the Glory of Christ , and Care of our own Souls , we do so Consider , and have long since so considered , whatever belongs unto the Cause wherein we ingaged , and the Oppositions that are made unto it . Nor will we be offended with any , that shall yet Call on us to persist and proceed in the same way . But why such a Charge should be laid on us with respect unto these words of Irenaeus , I know not . For although we greatly value the Words and Judgment of that Holy Person , that great Defender of the Mystery and Truth of the Gospel , and of the Liberty of the Churches from unwarrantable impositions , yet it is the Word of Christ and his Apostles alone , whereby we must be regulated and determined in these things , if we Love our own souls . Besides ! What are we Concern'd in them ; is every Separation from a Church a Schisme ? Our Author shews the contrary immediately ; Is refraining Communion in a Church state not of Divine Institution , and in things not prescribed by the Lord Christ in the Worship of God , holding Communion in Faith and Love with all the true Churches of Christ in the World , a damnable Schisme , or any Schisme at all ? hath the Reverend Author in his whole Book once attempted to prove it to be so , though this be the whole of the matter in difference between us ? is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded , especially that of humane impositions , of the same Nature with the Schisme from the whole Catholick Church , without pretence of any such Impositions ? Doth he judge us to be such as have no Love unto God ? such as prefer our own profit before the Unity of the Church ? I heartily wish and pray , that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise . Poverty , Distress . Ruine to our Families , Dangers , Imprisonments , Revilings with Contemptuous reproaches , Comprize the profit we have made unto our selves . Is our refraining Communion in some outward Order , Modes and Rites of Mens institution , our want of conscientious submission unto the Courts of Chancellours , Commissaries , Officials , &c. a rending and destroying of the glorious Body of Christ ? is it Cemented , United , and Compacted or fitly framed together by these things ? They formerly pretended to be his Coat , and must they now be esteemed to be his glorious Body , when they no way belong unto the one or the other . Is the Application of these things unto us , an effect of that Love , Charity and Forbearance which are the only preventive means of Schisme , and whereof if men are void , it is all one upon the matter whether they are Schismaticks or no , for they will be so when it is for their Advantage . Wherefore we are not concerned in these things . Let whosoever will declare and vehemently assert us to be guilty of Schisme , which they cannot prove , we can cheerfully subscribe unto these Words of Irenaeus . It may not be impertinent on this occasion to desire of some others , that as they Love their own Souls , and have compassion for the Souls of other men ; they would seriously consider , what state and Condition things are come unto in the Church of England ; how much Ignorance , Profaneness , Sensuality , do spread themselves over the Nation ; what Neglect of the most important Duties of the Gospel ? Yea what scoffing at the power of Religion doth abound amongst us ? What an utter decay and loss there is of all the primitive Discipline of the Church , what Multitudes are in the way of Eternal Ruin , for want of due Instruction and Example from them who should lead them ; How great a necessity there is of an universal Reformation , and how securely Negligent of it , all sorts of Persons are ? What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God , whereby the Church hath been deprived of the labour of so many faithful Ministers , who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us ; How easie a thing it were for them , to restore Evangelical Peace and Vnity amongst all Protestants , without the loss of their Ministry , without the diminution of their Dignity , without deprivation of any part of their Revenues , without the Neglect of any Duty , without doing any thing against their light and Consciences , with respect unto any Divine Obligation ; and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature , under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation , which he affirms to be three . The First is in Case of Idolatrous Worship . This none can Question , they do not see , from whom yet we all separate as from Idolaters . The second is in Case of false Dostrine being imposed instead of true ; which he confirms with sundry Instances . But there is a little Difficulty in this Case , for , ( 1. ) It is uncertain when a Doctrine may be said to be imposed . Is it when it is taught and preach'd by the Guides and Governours of the Church , or any of them without controul ? if so , then is such preaching a sufficient cause of Separation , and will justifie them who do at present separate from any Church , whose Ministers preach false Doctrine . How false Doctrine can be otherwise imposed I know not , unless it be , by exacting an express Confession of it as Truth . ( 2. ) What false Doctrine it is , which is of this Importance , as to justifie Separation , is not easily determinable . ( 3. ) If the Guides and Governours of the Church do teach this false Doctrine , who shall judge of it , and determine it so to be , and that ultimately , so as to separate from a Church thereon , shall the People do it themselves ? are they meet ? are they Competent for it ? are they to make such a Judgement on the Doctrine of their Guides ; do they know what is heresie ; have they read Epiphanius or Binius ? How comes this allowance to be made unto them , which else where is denied ? The Third is ; in Case Men make things indifferent necessary to Salvation and divide the Church on that account . But , ( 1. ) I know not which is to precede or go before , their Division of the Church , or the just Separation , nor how they are to be distinguished ; but it was necessary to be so expressed . ( 2. ) There are two things in such an Imposition , first the practise of the things imposed , Secondly the Judgement of them that impose them . The former alone belongs unto them who are imposed on ; and they may submit unto it , without a Compliance with the Doctrine , as many did in the Apostles days . For the Judgement of the imposers , it was their own Errour and concernment only , ( 3. ) Why is not the imposing of things indifferent , so as to make the observation of them necessary unto mens Temporal Salvation in this World , so as that the Refusal of it , shall really affect the Refusers with Trouble and Ruine , as just a Cause of Separation , as the imposing of them as necessary unto Eternal Salvation , which shall never affect them . ( 4. ) This making things indifferent necessary unto Salvation , and as such imposing of them on others , is a thing impossible , that never was , nor ever can be . For it is the Judgment of the Imposers that is spoken of , and to judge things indifferent in themselves , to be in themselves necessary to Salvation , is a Contradiction . If onely the Judgment of the Imposers that such things are not indifferent , but necessary to Salvation , be intended , and otherwise the things themselves may lawfully be imposed , I know not how this differs from the Imposition of indifferent things , under any other pretence . In his following Discourse concerning miscarriages in Churches , where no Separation is enjoyned , we are not at all concerned , and therefore shall not observe the mistakes in it , which are not a few . But may there not be other Causes of peaceable withdrawing from the Communion of a Church , besides these here enumerated ? ( 1. ) Suppose a Church should impose the Observation of Judaical Ceremonies and make their observation necessary , though not to Salvation , Yet unto the Order and Decency of Divine Worship . It may declare them to be in themselves indifferent ; but yet make them necessary to be observed . Or ( 2. ) Suppose a Church should be so degenerated in the Life and Conversation of all its Members , that being immersed in various sins , they should have only a form of Godliness , but deny the power of it ? the Rule of the Apostle being to avoid and turn away from them . ( 3. ) Suppose a Church be fallen into such decayes , in Faith , Love , and fruits of Charity , as that the Lord Jesus Christ by his word , declares his Disapprobation of it , and in that State refuses to reform itself , and persecutes them who would reform themselves ; Or ( 4. ) Suppose the Ministry of any Church , be such as is insufficient and unable to dispense the Word and Sacraments unto Edification , so as that the whole Church may perish as unto any Relief by or from the Administration of the Ordinances of the Gospel ? I say in these and such other Cases , a peaceable withdrawing from the Communion of such Churches , is warrantable by the Rule of the Scripture . SECT . III. THE third Part of the Drs. Discourse he designs to examine the Pleas as he speaks , for Separation . And these he refers to four Heads , whereof the first respects the Constitution of the Church . And those which relate hereunto are four also . ( 1. ) That Parochial Churches are not of Christs Institution . ( 2. ) That Diocesan Churches are unlawful . ( 3. ) That our National Church hath no Foundation . ( 4. ) That the People are deprived of their Right in the Choice of their Pastors . The first of these , Namely that our Parochial Churches are not of Christs Institution , he begins withal , and therein I am alone called to an Account . I wonder the Dr. should thus state the Question between us . The meaning of this Assertion , that our Parochial Churches are not of Christs Institution , must be either , they are not so because they are Parochial , or at least in that they are Parochial . But is this my judgement , have I said any thing to this purpose ; yea he knows full well , that in my judgment there are no Churches directly of divine Institution , but those that are Parochial or particular Churches . We are not therefore to expect much in the ensuing disputation , when the state of the Question is so mistaken at the entrance . If he say , or intend ▪ that there are many things in their Parochial Churches , observed , practised and imposed on all their members , in and about the Worship of God , which are not of divine institution , we grant it to be our judgment , and part of our plea in this case . But this is not at all spoken unto . Wherefore the greatest part of the ensuing discourse on this Head , is spent in perpetual diversions from the state of the case under consideration , with an attempt to take advantage for some reflections , or an appearance of success , from some passages and expressions , belonging nothing at all unto the merit of the cause ; a course which I thought so Learned a Person would not have taken , in a case wherein Conscience is so nearly concerned . Some mistakes occurring in it , have been already rectified ; as that wherein he supposeth that my Judgement is for the Democratical Government of the Church ; as also what he alledgeth in the denyal of the gradual declension of the Primitive Churches , from their first original Institution hath been examined . I shall therefore plainly and directly propose the things which I assert and maintain in this part of the Controversie ; and then Consider what occurrs in opposition unto them , or otherwise seems to be of any force towards the End in general of charging us with , Schisme , and they are these that follow . 1. Particular Churches or Congregations , with their Order and Rule are of Divine institution , and are sufficient unto all the ends of Evangelical Churches . I take Churches and Congregations in the same sence and notion as the Church of England doth , defining the Church by , a Congregation of Beleivers , otherwise there may be occasional Congregations , that are not stated Churches . 2. Unto these Churches , there is committed by Christ himself , all the ordinary power , and priviledges that belong unto any Church under the Gospel , and of them is required the observance of all Church Duties ; which it is their sin to omit . 3. There is no Church of any other form , kind , nature or constitution , that is of Divine institution . Things may be variously ordered in and amongst Christians ; or their Societies may be cast , or disposed of , into such respective Relations to , and dependance on one another , in compliance with the political State , and other circumstances of Times and Places , as may be thought to tend unto their advantage . That which we affirm is , that no alteration of their state from the nature and kind of particular Churches is of divine institution . 4. Such Churches whose frame , constitution and power , are destructive of the Order , Liberty , Power , Priviledges and Duties of particular Churches , are so farr contrary unto divine Institution , and not to be comply'd withall . Hereon we affirm , That whereas we are excluded from total Communion in our Parochial Assemblies , by the imposition of things unto us unlawful and sinful , as indispensible conditions of their Communion , and cannot comply with them in their Rule and Worship on the reasons before alledged , it is part of the Duty we owe to Jesus Christ , to gather our selves into particular Churches or Congregations , for the celebration of Divine Worship , and the observation , doing , or performance of all his Commands . These are the things which in this case we adhere unto , and which must all of them be overthrown , before any colour can be given unto any charge of Schism against us , and what is spoken unto this purpose in the Drs. Discourse , we shall now consider . Only I desire the Reader to remember , that all these Principles or assertions , are fully confirm'd in the preceding discourse . That which first occurs in the Treatise under consideration unto the point in hand , is the exception put in unto a passage in my former discourse , which is as follows . We do not say that because Communion in Ordinances should be only in such Churches as Christ hath instituted , that therefore it is lawful and necessary to separate from Parochial Churches ; but if it be on other grounds necessary so to separate or withhold Communion from them , it is the Duty of them that do so , to joyn themselves in or unto some other particular Congregation . I have not observed any occasion wherein the Dr. is more vehement in his Rhetorick , then he is on that of this passage , which yet appears to me to be good sence and innocent . 1. Hereunto he says , ( 1. ) p. 221. That this is either not to the business , or it is a plain giving up the cause of Independency . If he judge that it is not to the business , I cannot help it , and he might as I suppose have done well to have taken no notice of it ; as I have dealt with many passages in his Discourse . But if it be a giving up of the cause of Independency , I say whatever that be , let whoso will take it , and dispose of it as it seems good unto them , but in proof hereof he says . ( 1. ) Wherefore did the dissenting Brethren so much insist upon their separate Congregations , when not one of the things now particularly alledged against our Church was required of them . I Answer , ( 1. ) If any did in those times plead for separate Congregations , let them answer for themselves , I was none of them . They did indeed plead for distinct Congregations , exempt in some few things , from a penal Rule , then endeavoured by some to be imposed on all . But there was no such difference nor restraint of Communion between any of them , as it is at present between us and Parochial Churches . ( 2. ) It is very possible that there may be other reasons of forbearing a conjunction in some acts of Church Rule , which was all that was pleaded for by the dissenting Brethren , then those which are alledged against total Communion with Parochial Churches in Worship , Order and Discipline . 2. He adds secondly , but if he insists on those things common to our Church with other reformed Churches , then they are such things as he supposes contrary to the first institution of Churches , &c. I fear I do not well understand what this means , nor what it tends unto , but according as I apprehend the sence of it ; I say ( 1. ) I insist principally on such things as are not common unto them with other reformed Churches , but such as are peculiar unto the Church of England . These vary the terms and practice of our Communion , between them and it . 2. The things we except against in Parochial Churches , are not contrary to their first institution as Parochial , which as hath been proved is the only kind of Churches , that is of divine institution ; but are contrary unto what is instituted to be done and observed in such Churches ; which one observation makes void all that he would inferre from the present suppositions ; as , 3. He enquireth hereon , what difference there is between s●perating from our Churches , because Communion in Ordinances is onely to be enjoyed in such Churches , as Christ hath instituted , and separating from them , because they have things repugnant unto the first institution of Churches . The Dr. I fear would call this Sophistry in another or at least complain that it is somewhat odly and faintly expressed . But we shall consider it as it is , ( 1. ) Separation from Parochial Churches , because Communion in Ordinances is only to be enjoyed in such Churches as Christ hath instituted , is denied by us ; it is so in the assertion opposed by him ; and I do not know whether it be laid down by him , as that which we affirm or which we deny . ( 2. ) There is great Ambiguity in the latter clause ; of separating from them , because they have things repugnant unto the first institution of Churches . For it is one thing , to separate from a Church because it is not of divine institution , that is , not of that kind of Churches which are divinely instituted , and another to do so , because of things practised and imposed in it contrary to divine institution , which is the case in hand . 4. But he after saith , Is not this the primary Reason of separation , because Christ hath appointed unalterable Rules for the Government of his Church , which are not to be observed in Parochial Churches ? I answer no ; it is not so , for there may be an omission , at least for a season , in some Churches of some Rules that Christ hath appointed in the Government of his Church , ( and we judge his Rules as unto Right unalterable ) which may not be a just cause of separation . So the Church of the Jews continued a long time in the omission of the Observance of the feast of Tabernacles . But the principal Reason of the Separation we defend , is the practising and imposing of sundry things in the Worship of the Church , not of divine institution , yea in our judgment contrary thereunto , and the framing of a rule of Government of mens devising , to be laid on all the Members of them , This is the primary Cause pleaded herein . But because the Dr. proposeth a Case on those suppositions , whereon he seems to lay great weight , though indeed however it be determined it conduceth nothing unto his End , but argues only some keenness of Spirit against them whom he opposeth , I shall at large Transcribe the whole of it . Let us then , ( saith he ) ( 1. ) suppose that Christ hath by unalterable Rule appointed that a Church shall Consist only , of such a number of men , as may meet in one Congregation so qualified ; and that those by entring into Covenant with each other , ( whereof we shall treat hereafter ) become a Church and choose their Officers , who are to Teach and Admonish and administer Sacraments , and to exercise discipline by the Consent of the Congregation . And let us ( 2 ) suppose such a Church not yet gathered , but there lies fit matter for it dispersed up and down in several parishes . ( 3 ) Let us suppose D. O. about to gather such a Church ; ( 4 ) Let us suppose not one thing peculiar to our Church , required of these Members , neither the Aerial sign of the Cross , nor kneeling at the Communion , &c. I desire to know whether D. O. be not bound by this unalterable rule , to draw these Members from Communion with Parochial Churches on purpose that they might form a Congregational Church according to Christs Institution ? either then he must quit these unalterable Rules and Institutions of Christ , ( which he will never do whilst he lives ) or he must acknowledge , that setting up a Congregational Church , is the primary Ground of this Separation from our Parochial Churches . &c. The whole Design hereof is to prove , that we do not withhold Communion from their Parochial Assemblies , because of the things that are practised and imposed in them , in the Worship of God , and Church Rule ; but because of a necessity apprehended of setting up Congregational Churches . I Answer , 1. We know it is otherwise , and that we plead the true Reason and that which our Consciences are regulated by , in refraining from their Communion , and it is in vain for him or any Man else to endeavour so to Birdlime our understandings by a multiplicity of Questions as to make us think we do not judge , what we do judge , or do not do what we know our selves well enough to do . If we cannot Answer Sophismes against Motion , we can yet rise up and walk . 2. These things are consistent , and are not capable of being opposed one to the other ; Namely , that we refrain Communion on the Reasons alledged , and thereon judge it necessary to erect Congregational Churches ; which we should have no occasion to do , were not we excluded from Communion in Parochial Assemblies , as we are . 3. The Case being put unto me , I answer plainly unto the Doctors last supposition whereon the whole depends , that if those things which we except against , as being unduely practised and imposed in Parochial Assemblies , were removed and taken away , I would hold Communion with them , all the Communion that any one is obliged to hold with any Church , and would in nothing separate from them . This spoiles the whole Case . But then he will say , I am no Independent ; I cannot help that , he may judge as he sees Cause ; for I am nullius addictus jurare in verba Magistria designing to be the Disciple of Christ alone . 4. But yet suppose that in such Churches all the things excepted against being removed , there is yet a defect in some unalterable Rule , that Concerns the Government of the Churches , that they answer not in all things the strictness laid down in the Drs first supposition ( although it is certain that if not all of them absolutely , yet the most of them , and of the most importance , would be found virtually in Parochial Assemblies , upon the removal of the things excepted against ) the Enquiry is , what I would do then , or whether I would not set up a Congregational Church , gathered out of other Churches ; I Answer , I tell you plainly what I would do ; ( 1. ) If I were joyned unto any such Church , as wherein there were a defect in any of the Rules appointed by Christ for its Order and Government , I would endeavour peaceably , according as the Duties of my state and Calling did require ▪ to introduce the Practise and Observance of them . ( 2. ) In case I could not prevail therein , I would consider whether the want of the things supposed , were such , as to put me on the practise of any thing unlawful , or cut me short of the necessary means of Edification ; and if I found they do not so do , I would never for such defects separate or withdraw Communion from such a Church . But , 5. Suppose that from these defects should arise not only a real Obstruction unto Edification , but also a necessity of practising some things unlawful to be Observed , wherein no forbearance could be allowed , I would not condemn such a Church , I would not separate from it , would not withdraw from Acts of Communion with it , which were Lawful ; but I would peaceably joyn in fixed Personal Communion with such a Church as is free from such defects ; and if this cannot be done without the gathering of a new Church , I see neither Schisme nor Separation in so doing . Wherefore notwithstanding all the Drs Questions and his Case founded on as many suppositions as he was pleased to make , it abides firm and unshaken , that the Ground and reason of our refraining communion from Parochial Assemblies , is the Practise and Imposition of things not lawful for us to observe in them . And it is unduely affirmed ( p. 223. ) that upon my Grounds , Separation is necessary , not from the particular conditions of Communion with them , but because Parochial Churches are not formed after the Congregational way . For what form of Churches they have , be it what it will , it is after the Congregational way . And it is more unduely affirmed , and contrary unto the Rules of Christian Charity , that this plea of ours , is a necessary piece of Art to keep fair with the Presbyterian Party . For as we design to keep fair , as it is called , with no Parties , but onely so far as Truth and Christian Love require , and so we design it with all Parties whatsoever ; so the Plea hath been always insisted on by us , and was the cause of Non-conformity in multitudes of our Perswasion , before they had any opportunity to Gather any Congregational Churches according to the Rule of the Gospel . Such things will never help nor adorn any Cause in the Issue . But he presseth the due Consideration of this Art , ( that , as I suppose , they may avoid the snare of it ) on the Presbyterians , by minding them what was done in former times , in the debate of the dissenting Brethren , and the setting up of Congregational Churches in those dayes . For saith he , Have those of the Congregational way since altered their Judgment ? Hath D. O. yielded that in case some termes of Communion in our Church , were not insisted on , they would give over Separation ? were not their Churches first gathered out of Presbyterian Congregations ; and if Presbytery had been setled upon the Kings Restauration , would they not have continued in their Separation ? Answ. 1 , There is no Difference that I know of , between Presbyterians and those whom he calls Independents , about particular Churches . For the Presbyterians allow them to be of Divine Institution ; grant them the exercise of Discipline , by their own Eldership in all ordinary cases , and none to be exercised in them , without them or their own consent , as also their Right unto the choice of their own Officers ; so that there could be no separation between them on that Account . 2. When they begin in good earnest to reform themselves and to take away the unsufferable Conditions of Communion excepted against , they may know more of my Judgment if I am alive , ( which I do not believe I shall be ) as unto Separation ; though I have spoken unto it plainly enough already . 3. It cannot be said , that the Churches of the Independents were gathered out of Presbyterian Churches , for the Presbyterian Government was never here established ; and each Party took Liberty to reform themselves according according to their principles , wherein there was some difference . 4. Had the Presbyterian Government been settled at the Kings Restauration , by the Encouragement and Protection of the Practise of it , without a rigorous Imposition of every thing supposed by any to belong thereunto , or a mixture of Humane Constitutions , if there had any Appearance of a Schisme or Separation continued between the Parties , I do Judge they would have been both to blame . For as it cannot be expected that all Churches and all Persons in them , should agree in all Principles and Practises belonging unto Church Order , nor was it so in the dayes of the Apostles , nor ever since among any true Churches of Christ ; so all the Fundamental Principles of Church Communion , would have been so fixed and agreed upon between them , and all offences in Worship so removed , as that it would have been a matter of no great Art absolutely to unite them , or to maintain a firm Communion among them , no more then in the dayes of the Apostles , and the Primitive times , in Reference to the differences that were among Churches in those dayes . For they allowed distinct Communion upon distinct Apprehensions of things belonging unto Church Order or Worship , all keeping the Unity of the Spirit in the Bond of Peace . If it shall be asked then , why did they not formerly agree in the Assemby ? I Answer , ( 1. ) I was none of them , and cannot tell . ( 2. ) They did agree in my Judgment well enough , if they could have thought so ; and farther I am not concern'd in the Difference . It is therefore notorious , that occasion is given unto our refraining free Communion with Parochial Churches by the unwarrantable Imposition of things , not lawful for us to observe , both in Church Order and Worship ; nor is it candid in any to deny it , though they are otherwise minded as unto the things themselves . His second exception is unto a saying which I Quoted out of Justice Hobarts Reports , who saith , We know well that the Primitive Church in its greatest purity was but voluntary Congregations of Believers , submitting themselves to the Apostles and other Pastors , to whom they did minister of their temporals as God did move them . Hereunto with a Reflection on a dead man , I know not why , he replies , that this is not to the purpose , or rather quite overthrows my hypothesis . But why so ? He will prove it with two Arguments , The first is this , Those voluntary Congregations over which the Apostles were set , were no limited Congregations of any one particular Church , but those Congregations over which the Apostles were set are those of which Justice Hobart speaks , and therefore it is plain he spake of all the Churches which were under the care of the Apostles , which he calls voluntary Congregations . Answ. 1. Whereas this Argument seems to be cast into the form of a Syllogisme , I could easily manifest how asyllogistical it is , did I delight to contend with him , or any else . But 2. The Conclusion which he infers is directly what I plead for , Namely , that all the Churches under the care of the Apostles were Voluntary Congregations . 3. There is Fallacy in that Expression , no limited Congregations of any one particular Church ; no such thing is pretended , but particular Churches are Congregations . Such were all the Churches over which the Apostles were set , and therefore Justice Hobart speaks of them all . This then is that which he seems to oppose , namely , that all the Churches under the care of the Apostles were particular voluntary Congregations , as Justice Hobart affirms , and this is that which in the close , he seemes to grant . His second Argument which is no less Ambiguous , no less a Rope of Sand than the former , is this , Those voluntary Congregations over whom the Apostles appointed Pastors after their decease , were no particular Congregations in one City . But those of whom Justice Hobart speaks were such , for he saith they first submitted unto the Apostles and afterwards to other Pastors ; What then ? why Justice Hobart could not be such a stranger to Antiquity as to believe that the Christians in the Age after the Apostles , amounted but to one Congregation in a City . Answ. 1. What this is designed to prove , or disprove , or how it doth either of them I do not understand ; But I deny the proposition . The Voluntary Congregations over whom the Apostles appointed Pastors were all of them particular Congregations , either in one City or more Cities , for that is nothing unto our purpose . 2. Not to ingage Justice Hobart or his honour , I do confess my self such a stranger unto Antiquity ( if that may be esteemed the reason of it ) as not to believe that the Christians in the Age after the Apostles amounted to any more than one Church or Congregation in a City ; and shall acknowledge my self beholding to this Reverend Author , if he will give me one undoubted Instance where they so did ▪ Only let the Reader observe , that I intend not Occasional meetings of any of the Church with or without their Elders , which were frequent . They met in those dayes , in Fields , in Mountains , in Dens and Caves of the Earth , in burying places , in houses hired or borrowed , in upper Rooms , or Cellars , whereof a large story might easily be given , if it were to our present purpose . Dionysius of Alexandria summs them up briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a Field , a Desert , a Ship , an Inn , a Prison , were places of our Meetings : Euseb. lib. 7. cap. 22. but I speak of stated Churches , with their Worship , Power , Order and Rule . But whether there were more such Churches in any one City ; is a matter of Fact that shall be immediately enquired into . All that I here assert and confirm from the words of Justice Hobart , is that the Churches in the days of the Apostles were particular voluntary Congregations . And the Dr. will find it a Difficult Task to prove that this overthrows my Hypothesis . Our Author in the next place opposeth what I affirm'd of the gradual deviation of the Churches after the Apostles from the Rule of their first Institution ; which hath been already accounted for . Sect. 4. p. 224. Upon an occasional Expression of mine , about the Church of Carthage in Cyprians time , he gives us a large Account of the state of the Church of Carthage at that Time , wherein we are not much concern'd . My Words are , Vindic. p. 41. Though many Alterations were before that time , introduced into the Order and Rule of the Churches , yet it appears that when Cyprian was Bishop of the Church of Carthage , that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest , according unto what was judged to be their Right and Liberty in those dayes . I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is , could have denied the Truth hereof , nor do I say it is so done by him ; onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton , who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline . Herein I am not concern'd , who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church ; but that the People did meet together unto the Determination of things of their common Interest , such as were the choice of their Officers , and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution , or publick offences and divisions , is so evident in the Writings of Cyprian , wherein he ascribes unto them the right of choosing Worthy , and of rejecting Unworthy Officers , and tells them that in such Cases he will do nothing without their consent , that it cannot be gain-said . But hereon he asketh , where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church ; which indeed I did not do , nor any thing which look'd like unto it ; And he addes that they have this Advantage from the appeal , that we do not suppose any Deviation then from the Primitive Institution , whereas my words are Positive , that before that time there were many Alterations introduced into the Rule and Order of the Church ; such things will partiallity in a Cause , and aiming at Success in Disputation , produce . M. Cotton affirms , that the lineaments of the Congregational Discipline are found in that Church ; that there is therein a just Representation of an Episcopal Church ; that is I presume Diocesan , because that alone is unto his purpose . It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order ; nor yet to be absolutely determined in these things , by the Authority of any man not divinely inspired , And yet I cannot but wish , that all the three parties dissenting about Church Order , Rule and Worship , would attempt an agreement between themselves , upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian , ( which all of them lay some claim unto ) although it will be an Abridgement of some of their pretensions . It might bring them all nearer together , and it may be all of them in some things nearer to the Truth ; for it is Certain , 1. That the Church of Carthage was at that time a particular Church ; There was no more Church but one in that City . Many occasional Meetings and Assemblies in several places for Divine Exercises , and Worship there were . But stated Churches with Officers of their own , Members peculiarly belonging unto them , Discipline among them , such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be , there were none , nor is it pretended that there were . 2. That in this one Church , there were Many Presbyters or Elders , who ruled the whole Body or Community of it , by common Advice and Counsel , whether they were all of them , such as laboured in the Word and Doctrine , with the Administration of the Sacraments , or attended unto Rule only , it doth not appear . But that they were many , and such as did not stand in any peculiar Relation unto any part of the people , but concur'd in common , to promote the Edification of the whole Body , as Occasion and Opportunity did require ; is evident in the account given of them by Cyprian himself . 3. That among those Elders , in that one Church , there was one peculiarly called the Bishop , who did constantly preside amongst them , in all Church affairs , and without whom ordinarily nothing was done , as neither did he any thing , without the advice of the Elders , and consent of the People . How far this may be allowed for Orders sake is worth consideration ; of Divine institution it is not . But where there are many Elders , who have equal interest in , and right unto the rule of the whole Church , and the Administration of all Ordinances , it is necessary unto Order , that one do preside in their meetings and consultations , whom custom gave some preheminence unto . 4. That the people were ruled by their own consent , and that in things of greatest importance , as the choice of their Officers , the casting out and the receiving in of lapsed members , had their suffrage in the determination of them . 5. That there was no Imposition of Liturgies , or Ceremonies , or any humane invention in the Worship of God , on the Church or any members of it , the Scripture being the sole acknowledged Rule in Discipline and Worship . This was the state and order of the Church of Carthage in those days , and although there were some alterations in it , from the first divine Institution of Churches , yet I heartily wish , that there were no more difference amongst us , then what would remain upon a supposition of this state . For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches , I may referre the Doctor and the Reader , unto what hath been farther pleaded concerning them , in the preceding discourse , nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication , but hath passed by what was most pregnant with Evidence unto the Truth , and by a mistake of my mind or Words diverts very much from the state of the Question , which is no other but what I laid down before , yet I will consider what is material in the whole of his Discourse on this subject . SECT . 5. p. 234 , He says , I affirm that as to the matter of fact concerning the Institution of Congregational Churches , it seems evidently exemplyfied in the Scripture ; for which I referre the Reader unto what is now again declared in the confirmation of it . And he adds , The matter of Fact is that when Churches grew too big for one single Congregation in a City , then a new Congregational Church was set up under new Officer , with a separate power of Government ; that is in that City . But this is not at all the matter of Fact. I do not say that there were originally more particular Churches then one in one City ; I do grant , in the words next quoted by him , that there is not express mention made , that any such Church did divide it self into more Congregations with new Officers . But this is the matter of Fact , that the Apostles appointed onely particular Congregations , and that therefore they did not oblige the Christians about in a Province or Diocess , to be of that Church which was first erected in any Town or City , but they founded new Churches , with new Officers of their own , in all places where there were a sufficient number of Believers , to make up such a Church . And this I prove , from the instance of the Church of Hierusalem , which was first planted ; but quickly after there were Churches gathered and settled in Judea , Gallilee , and Samaria . They planted Churches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Cities and Villages as Clemens speaks . But , what saith he , is this to the proof of the Congregational way , this it is , namely , That the Churches instituted by the Apostles were all of them Congregational , not Diocesan , Provincial or National ; but saith he , the thing I desired was , that when the Christians in one City multiplyed into more Congregations , they would prove that they did make new and distinct Churches ; He may desire it of them who grant that the Christians did multiply in one City , into more Congregations then one ( which I deny ) untill the end of the second Century ; although they might and did occasionally meet , especially in times of Persecution in distinct Assemblies . Neither will their multiplication into more Congregations without distinct Officers , at all help the cause he pleadeth for ; for his Diocesan Church , consisteth of many distinct Churches with their distinct Officers , Order and Power , as he afterwards describes our Parishes to do under one Bishop . Yet such is his apprehension of the Justice of his cause , that what hath been pleaded twenty times against it , namely , That speaking of one City the Scripture still calls it the Church of that place , but speaking of a Province as Judea , Galilee , Samaria , Galatia , Macedonia , it speaks of the Churches of them , which evidently proves , that it knows nothing of a Diocesan , Provincial or National Church ; he produceth in the justification of it , because he saith , that it is evident the●ne , that there was but one Church in one City , which was never denyed . There were indeed then many Bishops in one Church , Phil. 1.1 . Acts 20.28 . And afterwards when one Church had one Bishop only , yet there were two Bishops in one City , which requires two Churches , as Epiphanus affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haeres . 68. S. 6. For Alexandria never had two Bishops as other Cities had . Whether he intend two Bishops in one Church , or two Churches in one City , all is one to our purpose . But the Dr. I presume makes this observation rather artificially to prevent an Objection against his main Hypothesis , then with any design to strengthen it thereby . For he cannot but know how frequently it is pleaded in opposition unto any National Church State , as unto its mention in the Scripture . For he that shall speak of the Churches , in Essex , Suffolk , Hartfordshire , and so of other Counties , without the least intimation of any general Church unto which they should belong , would be judged to speak rather the Independent then the Episcopal Dialect . But saith he . p. 236. I cannot but wonder what Dr. O. means , when after he hath produced the Evidence of distinct Churches in the same Province , he calls this plain Scripture Evidence and practise for the erecting particular distinct Congregations ; who denies that ? ( I say then , it is incumbent on him to prove , if he do any thing in this cause , that they erected Churches of another sort , kind and order also . ) But saith he , I see nothing like a proof , of distinct Churches in the same City , which was the thing to be proved , but because it could not be proved , was prudently let alone . But this was not the thing to be proved , nor did I propose it to confirmation , nor assert it , but have proved the contrary unto the end of the second Century . This only I assert that every Church in one City , was only one Church ; and nothing is offered by the Doctor to the contrary , yea he affirms the same . But saith he , sect . 6. p. 237. Dr. O. saith , That the Christians of one City might not exceed the bounds of a particular Church or Congregation , no although they had a multiplication of Bishops or Elders in them , and occasional distinct Assemblies for some Acts of Divine Worship . But then , saith he , The notion of a Church is not limited in the Scripture to a single Congregation . Why so ; for saith he , if occasional Assemblies be allowed for some Acts of Worship , why not for others ; I say because they belong unto the whole Church , or are Acts of Communion in the whole Church Assembled , and so cannot be observed in occasional meetings , do this saith the Apostle , when you come together in one place . And if saith he , the number of Elders be unlimited , then every of those may attend the occasional distinct Assemblies for Worship , and yet altogether make up the Body of one Church , and so say I , they may , and yet be one Church still joyning together in all Acts of Communion , that are proper and peculiar unto the Church . For as the meetings intended were occasional so also was the attendance of the Elders unto them , as they found occasion , for the Edification of the whole Church . It may be the Dr. is not so well acquainted with the Principles and Practise of the Congregational way , and therefore thinks that these things are contrary unto them . But those of that way , do maintain that there ought to be in every particular Congregation unto the compleatness of it , many Elders or Overseers ; that the number of them ought to be encreased , as the encrease of the Church makes it necessary for their Edification , that the members of such a Church may and ought to meet occasionally in distinct Assemblies , especially in the time of Persecution , for Prayer , Preaching of the Word and mutual Exhortation ; so when Peter was in Prison after the Death of James , many met together in the House of Mary to Pray , Acts 12.12 . Which was not a meeting of the whole Church . And that there were such private meetings , of the Members of the same Church in times of Persecution , among the Primitive Churches , may be proved by a Multiplication of instances ; but still they continued one Church , and joyned together in all Acts of Church Communion properly so called , especially if it were possible every Lords-day , as Justin Martyr declares that the Church did in his time . For all the Christians saith he then , in the City and Villages about , gathered together in one place for the Ends mentioned . But still these distinct occasional Assemblies , did not constitute any distinct Societies or Corporations , as the distinct Companies do in a City . But saith he , grant one single Bishop over all these Elders , and they make up that representation of a Church , which we have from the best and purest Antiquity . I say we would quickly grant it , could we see any warrant for it , or if he could prove that so it was from the beginning . However this is no part of our present contest , namely , whether some while after the days of the Apostles , in Churches that were greatly encreased , and many Elders in them , there was not one chosen , ( as at Alexandria , ) by those Elders themselves , to preside among them , who in a peculiar manner was called a Bishop . But if I mistake not , that alone which would advantage his cause is to prove , that there were in one City , or any where else , many , not occasional Assemblies of Christians or Church Members , but many stated , fixed Churches , with Officers of their own , peculiarly related unto them , entrusted with Church Power and Priviledges , at least as much as he afterwards pleads to be in our Parochial Churches , all under the Government of one single Bishop , making up a new Church state beyond that of particular Congregations , by their Relation unto him as their common Pastor . This I take it , is that which should have been prov'd . All the difficulty wherewith our assertion is accompanyed , ariseth from the multiplication of Believers , and the encrease of Churches , in the Apostles time or presently after . For this seems to be so great , as that those in one City could not continue in one Church , notwithstanding the advantages of occasional Assemblies . The Church of Jerusalem had 5000 in it at the same time ; the word grew and prevailed at Ephesus and other places ; whereto I shall briefly answer as hastning unto a close of this unpleasing labour . I say therefore . 1. Whatever difficulty may seem to be in this matter , yet in point of Fact , so it was ; there was no Church before the end of the second Century of any other species , nature or kind , but a particular Congregational Church only , as hath been proved before ; let any one instance be produced of a Church of one denomination , National , Provincial , or Diocesan , or of any other kind then that which is Congregational , and I will give over this contest . But when a matter of Fact is certain , it is too late to enquire how it might be . And on this occasion I shall add that if in that space of time , namely , before the end of the second Century , any proof or undoubted Testimony can be produced , of the Imposition of the necessary use of Liturgies , or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England , it will go a great way in the determination of the whole Controversie between us . 2. The admirable prevalency of the Gospel in those days , consisted principally in its spreading it self all the World over , and planting seminaries for farther conversions in all Nations . It did indeed prevail more in some Cities and Towns then in others ; in some places many were converted , in others the tender of it was utterly rejected ; how be it it prevailed not unto the gathering of such great numbers into any Church solely , as might destroy , or be inconsistent with its Congregational Institution . For not all , not it may be half , not sometimes a third Part , of them who made some Profession of the Truth , and attended unto the Preaching of the Word , and many of whom underwent Martyrdom , were admitted as compleat Members of the Church , unto all the parts of its Communion . Hence there were many who upon a general account were esteemed Christians , and that justly , where the Churches were but small . 3. It doth not appear that in the next Age after the Apostles , the Churches were any where so increased in number as to bear the least Proportion with the Inha●itants of the Cities and Towns wherein they were . The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes , both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia , as they called him when he was carried unto the Stake . But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus , as manifest the Church there to have been a very small number , in Comparison of the multitude of the other Inhabitants , so as that it was scarcely known who or what they were . Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons , unto the Churches of Asia and Phrygia , concerning the Persecutions that befell them , as they declare themselves to have been particular Churches onely , so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were , who could scarce discover them by the most diligent search . Euseb. lib. 5. cap , 1. 4. As for the Church of Hierusalem in particular , notwithstanding the great number of its original Converts , who probably were many of them strangers , occasionally present at the Feast of Pentecost , and there instructed in the knowledge of the Truth , that they might in the several Countries whither they immediately returned , be instruments of the propagation of the Gospel , it is Certain that many years after it consisted of no greater Multitude then could come together in one place , to the Mannagement of Church Affairs Acts , 15.20 , 21. Nor is it likely that Pella an obscure place , whose name probably had never been known , but on this occasion , was like to receive any great Multitudes ; nor doth Epiphanius say , as our Authour pretends , that they spread themselves from thence to Coelosyria and Decapolis and Basanitis . For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella . Only he says that from thence the Sect of the Nazarenes , took its original , which spread it self ( afterwards ) in Coelosyria , Decapolis and Basanitis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( speaking of that Sect ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; They dwelled all at Pella . Sect. 7. p. 239. He quotes another saying of mine , namely , that I cannot discern the least necessity of any positive Rule or Direction in this Matter , seeing the Nature of the thing , and the duty of Man doth indispensibly require it . And hereon he Attempts to make advantage , in opposition unto another saying as he supposeth of mine ; Namely , that the Institution of Churches , and the Rules for their disposal and Government throughout the World are the same , stated and unalterable ; from whence he makes many inferences to countenance him in his Charge of Schisme . But why should we contend fruitlesly about these things ? had he been pleased to read a little farther on the same page , he would have seen that I affirm the Institution itself to be a plain Command , which considering the Nature of the duties required of men in Church Relation , is sufficient to oblige them thereunto , without any new Revelation unto that purpose , which renders all his Queries , Exceptions and Inferences of no use . For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable , but our actual gathering into particular Churches , for which I say the necessity of Duty is our Warrant , and the Institution it self a Command . No great Advantage will be made any way of such Attempts . The like I must say of his following Discourse , p. 241 concerning Churches in private Families , wherewith I am dismissed . I do grant that a Church may be in a Family . There was so in the Family of Abraham before the Law. And if a Family do consist of such Numbers , as may constitute a Church meet for the Duties required of it , and the Priviledges intrusted with it ; If it hath Persons in it furnished with Gifts and Graces , fit for the Ministerial Office , and they be lawfully called and set apart thereunto , I see no Reason why they should not be a Chur●h , although they should be all in the same family . But what is this to the imprisoning of all Religious Worship in private Families , that never were Churches , nor can so be , with the Admission of some other which our Author would justifie from this Concession , I know not . But it is easie to see what our Condition should alwayes be , if some mens Power did answer their Desires . But the Will of God be done . I shall not farther concern my self to consider things Charged but not proved , repeated but not Confirmed , depending on a misunderstanding , or misapprehension of Words , wherein the merit of the Cause is not concerned . That which I first undertook was a Vindication of the Non-conformists from the Charge of the Guilt of Schisme . And this I ingaged in for no other Reason , but to remove as far as in me lay , the Obstruction that seemed to be cast by the Drs. Sermon unto the uniting of all Protestants in the same Common Interest against Popery . For although the Design might be Good , as I hope it was , and he might judge well of the Seasonableness of what he proposed unto its End ; yet we found it , ( it may be from the Circumstances of it , as unto time and place ) to be of a contrary tendency , to the raising of new disputes , creating of new Jealousies , and weakning the hands of Multitudes , who were ready and willing to joyn entirely in opposition unto Popery , and the defence of the Protestant Religion . For if a Party of Souldiers ( as the Dr. more then once alludes unto that sort of men ) should be drawing up in a field , with others , to oppose a Common Enemy , some Persons of great Authority and Command in the Army , should go unto them , and declare , that they were not to be trusted , that they themselves were Traytors and Enemies , fit to be destroyed when the Common Enemy was dispatched or reconciled , it would certainly abate of their Courage and Resolution in what they were undertaking , with no less hazard , then any others in the Army . I have here again unto the same End Vindicated the Principles of the former Vindication , with what Brevity I could . For the Truth is , I meet with nothing Material in the Drs. large Discourse as unto what he Chargeth on those of the Congregational Perswasion , but what is obviated in the foregoing Treatise . And if any thing of the same Nature be further offered in opposition unto the same Principles , it shall ( if God give Life and Strength be considered in and with the Second Part of it , Concerning the Matter , Form , Rule , Polity , Offices , Officers , and Order of Evangelical Churches , which is designed ; And it is designed not for Strife and Contention with any , which if it be possible , and as far as in me lieth I shall alwayes avoid , but for the Edification of them , by whom it is desired . FINIS . Notes, typically marginal, from the original text Notes for div A53704-e10450 See Discourse of Evangelical Love , pag. 58. Notes for div A53704-e12120 2 Cor. 1.24 . chap. 4.5 . Notes for div A53704-e22420 Pag. 73. Pag. 1. P. 2 , 3 , 4. Pag. 57 , 58. Pag. 62. Pag. 69. Pag. 62. Pag. 54. & 55. Pag. 57 , & 58. 
A61632	----	The unreasonableness of separation, or, An impartial account of the history, nature, and pleas of the present separation from the communion of the Church of England to which, several late letters are annexed, of eminent Protestant divines abroad, concerning the nature of our differences, and the way to compose them / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. 1681 Approx. 1032 KB of XML-encoded text transcribed from 278 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A61632 Wing S5675 ESTC R4969 12898740 ocm 12898740 95208 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61632) Transcribed from: (Early English Books Online ; image set 95208) Images scanned from microfilm: (Early English books, 1641-1700 ; 729:1) The unreasonableness of separation, or, An impartial account of the history, nature, and pleas of the present separation from the communion of the Church of England to which, several late letters are annexed, of eminent Protestant divines abroad, concerning the nature of our differences, and the way to compose them / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. [2], xciv, [8], 450 p. Printed by T.N. for Henry Mortlock ..., London : 1681. Includes bibliographical references. Errata: p. [8] in third grouping. Advertisement: p. 450. Reproduction of original in Duke University Library. 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Dissenters, Religious -- England. 2004-02 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The Vnreasonableness of Separation : OR , An Impartial Account OF THE History , Nature , and Pleas OF THE Present Separation FROM THE Communion of the Church of ENGLAND . To which , Several late LETTERS are Annexed , of Eminent Protestant Divines Abroad , concerning the Nature of our Differences , and the Way to Compose Them. By EDWARD STILLINGFLEET , D. D. Dean of St. Pauls , and Chaplain in Ordinary to HIS MAJESTY . LONDON , Printed by T. N. for Henry Mortlock , at the Phoenix in St. Paul ' s Church-yard . MDCLXXXI . THE PREFACE . IT is reported by Persons of unquestionable credit , that after all the Service B. Jewel had done against the Papists , upon his Preaching a Sermon at St. Paul's - Cross , in Defence of the Orders of this Church , and of Obedience to them , he was so Ungratefully and Spitefully used by the Dissenters of that Time , that for his own Vindication he made a Solemn Protestation on his Death-bed , That what he then said , was neither to please some , nor to displease others , but to Promote Peace and Unity among Brethren . I am far from the vanity of thinking , any thing I have been able to do , in the same Cause , fit to be compared with the Excellent Labors of that Great Light , and Ornament of this Church , ( whose Memory is preserved to this day , with due Veneration in all the Protestant Churches ; ) but the hard Usage I have met with , upon the like occasion , hath made such an Example more observable to me ; especially when I can make the same Protestation , with the same sincerity as he did . For , however it hath been Maliciously suggested by some , and too easily believed by others , that I was put upon that Work , with a design to inflame our Differences , and to raise a fresh persecution against Dissenting Protestants ; I was so far from any thought tending that way , that the only Motive I had to undertake it , was , my just Apprehension , that the Destruction of the Church of England , under a Pretence of Zeal against Popery , was one of the most likely ways to bring it in . And I have hitherto seen no cause ( and I believe I shall not ) to alter my opinion in this matter ; which was not rashly taken up , but formed in my Mind from many years Observation of the Proceedings of that Restless Party ( I mean the Papists ) among us ; which hath always Aimed at the Ruine of this Church , as one of the Most Probable Means , if others failed , to compass their Ends. As to their Secret and more Compendious ways of doing Mischief , they lie too far out of our View , till the Providence of God , at the same time , discovers and disappoints them ; but this was more open and visible , and although it seemed the farther way about , yet they promised themselves no small success by it . Many Instruments and Engines they made use of in this design ; many ways and times they set about it , and although they met with several disappointments , yet they never gave it over ; but , Would it not be very strange , that when they can appear no longer in it , others , out of meer Zeal against Popery , should carry on the Work for them ? This seems to be a great Paradox to unthinking People , who are carried away with meer Noise and Pretences , and hope those will secure them most against the Fears of Popery , who talk with most Passion , and with least Understanding against it ; whereas no persons do really give them greater advantages than these do . For , where they meet only with intemperate Railings , and gross Misunderstandings of the State of the Controversies between them and us ( which commonly go together ) the more subtle Priests let such alone to spend their Rage and Fury ; and when the heat is over , they will calmly endevour to let them see , how grosly they have been deceived in some things , and so will more easily make them believe , they are as much deceived in all the rest . And thus the East and West may meet at last ; and the most furious Antagonists may become some of the easiest Converts . This I do really fear will be the case of many Thousands among us , who now pass for most zealous Protestants ; if ever , which God forbid , that Religion should come to be Vppermost in England . It is therefore of mighty consequence for preventing the Return of Popery , that Men rightly understand what it is . For , when they are as much afraid of an innocent Ceremony , as of real Idolatry ; and think they can Worship Images , and Adore the Host on the same grounds , that they may use the Sign of the Cross , or Kneel at the Communion ; when they are brought to see their mistake in one case , they will suspect themselves deceived in the other also . For they who took that to be Popery which is not , will be apt to think Popery it self not so bad as it was represented , and so from want of right understanding the Differences between us , may be easily carried from one Extreme to the other . For , when they find the undoubted Practices of the Ancient Church condemned as Popish and Antichristian by their Teachers , they must conclude Popery to be of much greater Antiquity than really it is ; and when they can Trace it so very near the Apostles times , they will soon believe it setled by the Apostles themselves . For , it will be very hard to perswade any considering Men that the Christian Church should degenerate so soon , so unanimously , so universally , as it must do , if Episcopal Government , and the use of some significant Ceremonies were any parts of that Apostacy . Will it not seem strange to them , that when some Human Polities have preserved their First Constitution so long , without any considerable Alteration , that the Government instituted by Christ , and setled by his Apostles , should so soon after be changed into another kind , and that so easily , so insensibly , that all the Christian Churches believed , they had still the very same Government which the Apostles left them ? Which is a matter so incredible , that those who can believe such a part of Popery could prevail so soon in the Christian Church ; may be brought upon the like grounds to believe , that many others did . So mighty a prejudice doth the Principles of our Churches Enemies , bring upon the Cause of the Reformation . And those who foregoe the Testimony of Antiquity , as all the Opposers of the Church of England must do , must unavoidably run into insuperable difficulties in dealing with the Papists , which the Principles of our Church do lead us through . For we can justly charge Popery as an unreasonable Innovation , when we allow the undoubted Practices and Government of the Ancient Church , for many Ages after Christ. But it is observed by Bishop Sanderson , That those who reject the Usages of our Church as Popish and Antichristian , when Assaulted by Papists , will be apt to conclude Popery to be the old Religion , which in the purest and Primitive Times was Professed in all Christian Churches throughout the World. Whereas the sober English Protestant , is able , by the Grace of God , with much Evidence of Truth , and without forsaking his Old Principles , to justifie the Church of England from all imputation of Heresie or Schism , and the Religion thereof , as it stood by Law established , from the like imputation of Novelty . Wherein he professes to lay open the inmost thoughts of his heart in this sad business before God and the World. I might shew , by particular Instances , from my present Adversaries , that to defend their own practices they are driven to maintain such Principles , as by evident consequences from them , do overthrow the Justice and Equity of the Reformation ; but I leave those things to be observed in their proper places : Yet I do not question the Sincerity of many Mens Zeal against Popery , who , out of too eager a desire of upholding some particular Fancies of their own , may give too great advantage to our Common Enemies . Three ways Bishop Sanderson observes , our Dissenting Brethren , though not intentionally and purposely , yet really and eventually have been the great Promoters of the Roman Interest among us . ( 1. ) By putting to their helping hand to the pulling down of Episcopacy . And , saith he , it is very well known to many what rejoycing that Vote brought to the Romish Party : How even in Rome it self they Sung their Jo-●aeans upon the Tidings thereof , and said Triumphantly , Now the day is ours ; Now is the Fatal-Blow given to the Protestant Religion in England . ( 2 ) By opposing the Interest of Rome with more Violence than Reason . ( 3 ) By frequent mistaking the Question ; but especially through the necessity of some false Principle or other , which , having once imbibed , they think themselves bound to maintain : whatever becomes of the Common Cause of our Reformation . Which may at last suffer as much through some Mens folly and indiscretion , who pretend to be the most Zealous Protestants , as by all the Arts and Designs of our open Enemies . For , as the same Learned and Iudicious Bishop , hath said in this case , Many a Man , when he thought most to make it sure , hath quite marred a good business , by over-doing it . Thus when the Papists of late years , have not been able to hinder the taking many things into consideration , against their interest , it hath been observed , that their Instruments have been for the most violent Counsels , knowing , that either they would be wholly ineffectual , or if they were pursued , they might in the end bring more advantage than prejudice to their Cause . And it is to be feared , they may still hope to do their business , as Divines observe the Devil doth ; who , when he finds one extreme will not do , he tries whether he can compass his end by the other : And no doubt they will extremely rejoyce , if they can make some Mens Fears of Popery , prove at last an effectual means to bring it about . As some of the Jews of old , out of a rash and violent zeal for the preservation of the purity of their Religion ( as they pretended ) by opposing the Sacrifices offer'd by Strangers , and denying the use of the lawful Customs of their Country , brought the Roman Power upon them , and so hasten'd the destruction both of their Religion and Countrey too . I do not mention this , as though we could take too great care by good and wholsom Laws to strengthen the Protestant Interest , and by that means , to keep out Popery ; but only to shew , what mighty prejudice an indiscreet Zeal at this time may bring upon us ; if Men suffer themselves to be transported so far as to think that overthrowing the Constitution of this Church will be any means to secure the Protestant Religion among us . For , What is it which the Papists have more envied and maligned than the Church of England ? What is it they have more wished to see broken in pieces ? As the late Cardinal Barberini said in the hearing of a Gentleman who told it me , He could be contented there were no Priests in England , so there were no Bishops ; for then he supposed , their Work would do it self . What is it they have used more Arts and Instruments to destroy , than the Constitution and Government of this Church ? Did not Cranmer and Ridley , and Hooper , and Farrar , and Latimer , all Bishops of this Church , suffer Martyrdom by their Means ? Had not they the same kind of Episcopacy which is now among us ; and which some now are so busie in seeking to destroy ; by publishing one Book after another , on purpose to represent it as unlawful and inconsistent with the Primitive Institution ? Is all this done for the honor of our Reformation ? Is this the way to preserve the Protestant Religion among us ; to fill Mens Minds with such Prejudices against the first settlement of it ; as to go about to make the World believe , that the Church-Government then established was repugnant to the Institution of Christ ; and that our Martyr-Bishops exercised an unlawful Authority over Diocesan Churches ? But , Whither will not Mens Indiscreet Zeal , and love of their own Fancies carry them , especially after 40 years prescription ? I do not say such Men are set on by the Jesuits , but I say , they do their Work as effectually , in blasting the credit of the Reformation , as if they were . And yet after all these pains , and Forty years Meditations , I do not question but I shall make it appear , that our present Episcopacy , is agreeable to the Institution of Christ , and the best and most flourishing Churches . And , Wherein doth our Church differ from its first Establishment ? Were not the same Ceremonies then appointed ? the same Liturgy in Substance then used ? concerning which Dr. Taylor who then suffered Martyrdom , publickly declared ; That the whole Church-Service was set forth in King Edward ' s days , with great deliberation , by the Advice of the best Learned Men in the Realm , and Authorised by the whole Parliament , and Received and Published gladly through the whole Realm ; which Book was never Reformed but once , and yet by that one Reformation , it was so fully perfected , according to the Rules of our Christian Religion in every behalf , that no Christian Conscience could be offended with any thing therein contained , I mean , saith he , of that Book Reformed . Yet this is that Book , whose constant use is now pleaded by some , together with our Ceremonies , as a ground for the necessity of Separation from our Churches Communion . But if we trace the Footsteps of this Separation as far as we can , we may find strong probabilities , that the Jesuitical Party had a great influence on the very first beginnings of it . For which , we must consider , that when the Church of England was restored in Queen Elizabeth's Reign , there was no open Separation from the Communion of it , for several years , neither by Papists , nor Non-conformists . At last , the more Zealous Party of the Foreign Priests and Jesuits , finding this Compliance would in the end utterly destroy the Popish Interest in England , they began to draw off the secret Papists from all Conformity with our Church , which the old Queen Mary's Priests allowed them in : this raised some heat among themselves , but at last the way of Separation prevailed , as the more pure and perfect way . But this was not thought sufficient by these busie Factors for the Church of Rome , unless they could , under the same pretence of purity and perfection , draw off Protestants from the Communion of this Church too . To this purpose Persons were imployed under the disguise of more Zealous Protestants , to set up the way of more Spiritual Prayer , and greater Purity of Worship than was observed in the Church of England : that so the People , under these Pretences , might be drawn into Separate Meetings . Of this we have a Considerable Evidence lately offer'd to the World , in the Examination of a Priest so imploy'd at the Council-Table , A. D. 1567. being the 9th of Q. Elizabeth , which is published from the Lord Burleighs Papers , which were in the hands of Arch-Bishop Usher , and from him came to Sir James Ware , whose Son brought them into England , and lately caused them to be Printed . Two years after , one Heath a Jesuit was Summon'd before the Bishop of Rochester on a like account , for disparaging the Prayers of the Church , and setting up Spiritual Prayers above them ; and he declared to the Bishop , That he had been six years in England , and that he had laboured to refine the Protestants , and to take off all smacks of Ceremonies , and to make the Church purer . When he was seized on , a Letter was found about him from a Jesuit in Spain , wherein he takes notice , how he was admired by his Flock ; and tells him , they looked on this way of dividing Protestants as the most effectual to bring them all back to the Church of Rome ; and in his Chamber , they found a Bull from Pius V. to follow the Instructions of the Society for dividing the Protestants in England ; and the License from his Fraternity . There is one thing in the Jesuits Letter deserves our farther consideration , which the Publisher of it did not understand : which is , that Hallingham , Coleman , and Benson are there mentioned , as Persons imploy'd to sow a Faction among the German Hereticks ; which he takes to be spoken of the Sects in Germany ; but by the German Hereticks the English Protestants are meant , i.e. Lutherans : and these very Men are mentioned by our Historians , without knowing of this Letter , as the most active and busie in the beginning of the Separation . Of these ( saith Fuller ) Coleman , Button , Hallingham and Benson were the chief . At which time ( saith Heylin ) Benson , Button , Hallingham , and Coleman , and others taking upon them to be of more ardent Zeal than others , &c. That time is 1568 , which agrees exactly with the Date of that Letter at Madrid , October 26. 1568. And both these had it from a much better Author than either of them ; Camden I mean ; who saith , That while Harding , Sanders , and others attacked our Church on one side ; Coleman , Button , Hallingham , Benson , and others were as busie on the other ; who , under pretence of a purer Reformation , opposed the Discipline , Liturgy , and Calling of our Bishops , as approaching too near to the Church of Rome . And he makes these the Beginners of those Quarrels which afterwards brake out with great violence . Now , that there is no improbability in the thing , will appear by the suitableness of these Pretences about Spiritual Prayer , to the Doctrine and Practices of the Jesuits . For they are professed despisers of the Cathedral Service , and are excused from their attendance on it by the Constitutions of their Order ; and are as great admirers of Spiritual Prayer , and an Enthusiastick way of Preaching , as appears by the History of the first Institution of their Order , by Orlandinus and Maffeius . They who are acquainted with their Doctrine of Spiritual Prayer , will find that which is admired and set up here , as so much above Set-Forms , to be one of the lowest of three sorts among them . That Gift of Prayer which Men have , but requires the Exercise of their own Gifts to stir it up , they call Oratio acquisita , acquired Prayer ; although they say , the Principle of it is infused . The Second is , by a special immediate influence of the Holy Ghost upon the Mind , with the concurrence of infused habits . The Third is far above either of these , which they call the Prayer of Contemplation , and is never given by way of habit to any ; but lies in immediate and unexpressible unions . All these I ●ould easily shew to be the Doctrine received and magnified in the Roman Church , especially by those who pretend to greater Purity and Spirituality than others . But this is sufficient to my purpose , to prove , that there is no improbability that they should be the first setters up of this way in England . And it is observable , that it was never known here , or in any other Reformed Church before this time : and therefore the beginning of it is unjustly father'd by some on T. C. But by whomsoever it was begun , it met with such great success in the zeal and warmth of devotion which appeared in it , that no Charm hath been more effectual , to draw injudicious People into a contempt of our Liturgy , and admiring the Way of Separation . When by such Arts the People were possessed with an Opinion of a more pure and Spiritual Way of Worship than was used in our Church , they were easily drawn into the admiration of those , who found fault with the Liturgy and Ceremonies that were used among us ; and so the Divisions wonderfully increased in a very short time . And the Papists could not but please themselves to see that other Men did their VVork so effectually for them . For the Authors of the Admonition 14 Elizab. declared , They would have neither Papists nor others constrained to Communicate : which although , as Arch-Bishop Whitgift saith , they intended as a Plea for their own Separation from the Church , yet , saith he , the Papists could not have met with better Proctors . And elsewhere he tells them , That they did the Pope very good service , and that he would not miss them for any thing . For what is his desire but to have this Church of England ( which he hath Accused ) utterly defaced and discredited , to have it by any means overthrown , if not by Forrein Enemies , yet by Domestical Dissention . And , What fitter and apter Instruments could he have had for that purpose than you , who under pretence of zeal , overthrow that which other Men have builded , under color of Purity , seek to bring in Deformity , and under the Cloke of Equality and Humility , would usurp as great Tyranny and lofty Lordliness over your Parishes , as ever the Pope did over the whole Church ? And in another place , he saith , They were made the Engines of the Roman Conclave , whereby they intend to overthrow this Church by our own Folly , which they cannot compass by all their Policy . Arch-Bishop Grindal ( as I find a Letter of his ) expressed his great fear of two things , Atheism and Popery , and both arising out of our needless Divisions and Differences , fomented , he doubts not by Satan the Enemy of Mankind , and the Pope the Enemy of Christendom . By these differences , the Enemies of our Religion gain this , That nothing can be established by Law in the Protestant Religion , whose every part is opposed by one or other of her own Professors ; so that things continuing loose and confused , the Papists have their opportunity to urge their way , which is attended with Order and Government , and our Religion continuing thus distracted and divided , some vile wretches lay hold of the Arguments on one side to confute the other ; and so hope at last to destroy all . Dr. Sutcliffe said long ago , That Wise Men apprehended these unhappy Questions about Indifferent things to be managed by the subtle Jesuits , thereby to disturb the Peace and Settlement of our Church , until at last they enjoy their long expected opportunity to set up themselves , and restore the exploded Tyranny and Idolatry of the Church of Rome . Among Mr. Selden's MSS. there is mention●d an odd Prophecy , That Popery should decay about 1500 , and be restored about 1700 , which is there said to be most likely by means of our Divisions , which threaten the Reformation , upon the Interest of Religion , and open advantages to the Enemies of it , and nothing is there said to be so likely to prevent it as a firm establishment of sound Doctrine , Discipline , and Worship in this Church . Among the Iesuit Contzens directions for reducing Popery into a Country , the most considerable are , ( 1. ) That it be done under a pretence of ease to tender Consciences , which will gain a reputation to the Prince , and not seem to be done from his own Inclination , but out of kindness to his People . ( 2. ) That when Liberty is granted , then the Parties be forbid to contend with each other , for that will make way the more easily for one side to prevail , and the Prince will be commended for his love of Peace . ( 3 ) That those , who suspect the Design , and Preach against it , be traduced as Men that Prea●h very unseasonable Doctrine , that the●● are Proud , Self-opiniators , and Enemies to Peace and Union . But , the special Advice he gives to a Catholick Prince , is , ( 4. ) To make as much use of the Divisions of his Enemies , as of the Agreement of his Friends . How much the Popish Party here hath followed these Counsels , will easily appear by reflection upon their behaviour these last Twenty years . But that which more particularly reaches to our own case , is , the Letter of Advice given to F. Young , by Seignior Ballarini , concerning the best way of managing the Popish Interest in England , upon His Majesties Restauration , wherein are several very remarkable things . This Letter was found in F. Young's Study , after his death , and was translated out of Italian , and printed in the Collection before mention'd ; The First Advice is , To make the Obstruction of Settlement their great design , especially upon the Fundamental Constitutions of the Kingdom , whereunto if things should fall , they would be more firm than ever . ( 2. ) The next thing is , To remove the jealousies raised by Prin , Baxter , &c. of their design upon the late Factions ; and to set up the prosperous way of Fears and Jealousies of the King and Bishops . ( 3. ) To make it appear under-hand , how near the Doctrine , Worship , and Discipline of the Church of England comes to us : at how little distance their Common-Prayer is from our Mass ; and that the wisest and ablest Men of that way are so moderate , that they would willingly come over to us , or at least meet us half way ; hereby the more stayed Men will become more odious , and others will run out of all Religion for fear of Popery . ( 4. ) Let there be an Indulgence promoted by the Factious , and seconded by you . ( 5. ) That the Trade and Treasure of the Nation may be engrossed between themselves and other discontented Parties . ( 6. ) That the Bishops and Ministers of the Church of England be Aspersed , as either Worldly and Careless on the one hand ; or so Factious on the other , that it were well they were removed . These are some of those excellent Advices then given , and how well they have been followed we all know . For , according to this Counsel , when they could not hinder the Settlement then , The great thing they aimed at for many years , was , the breaking in pieces the Constitution of this Church by a General Toleration . This Coleman owned at his Trial , and after Sentence , Declared , That possibly he might be of an Opinion , that Popery might come in , if Liberty of Conscience had been granted . The Author of the Two Conferences between L'Chese and the Four Jesuits , owns the Declaration of Indulgence , 1671 / 2 , to be of the Papists procuring ; but he saith , the Presbyterians presently suspected the Kindness , and like wise Men closed with the Conformists ; and refused the Bait , however specious it seemed , when they saw the Hook that lay under it . It was so far from this , that when one of the furious Dissenters , suspected the kindness , and made Queries upon the Declaration , wherein he represented it as a Stratagem to introduce Popery , and Arbitrary Government ; one of the more moderate Party among them , Wrote a Publick Vindication of their accepting the Licences , wherein he declared to the World , in their Name , That they were not concerned what the Secret Design might be , so long as the thing was good And why , saith he , do you insinuate Jealousies ? Have not we Publick , and the Papists only Private Allowance ? In fine , we are thankful for the Honor put upon us to be Publick in our Meetings . Was this the Suspicion they had of the Kindness , and their Wisdom in joyning with the Conformists ? If such bold and notorious Vntruths are published now , when every one that can remember but 8 years backward , can disprove them , What account may we expect will be given to Posterity of the Passages of these Times , if others do not take care to set them right ? And I am so far from believing that they then closed with the Conformists , that I date the Presbyterian Separation chiefly from that time . For , Did not they take out Indulgences , Build Meeting Places , and keep up Separate Congregations ever since ? And did not those , who before seem'd most inclinable to hold Communion with our Churches , then undertake in Print to defend the lawfulness of these Separate Meetings upon such Principles as will justifie any Separation ? Vpon this , many of those who frequented our Churches before , withdrew themselves ; and since they have formed and continued Separate Bodies ; and upon the death of one Minister have chosen another in his room . And , What is a Formal Separation if this be not ? Then the Ejected Ministers resorted to Cities and Corporations , not to supply the necessities of those who wanted them , but to gather Churches among them . For a very credible Person informs us , That in the City he lived in , where there were not above 30 or 40 that ordinarily refused the Publick , and met Privately before the Indulgence ; there were Ten Non-conformist Ministers that came into their City . And , What could this be for , but to draw People from their Churches , to make up Separate Congregations ? And ever since that time , they have been hammering out Principles , such as they are , to justifie their own practices . But the Presbyterians did not joyn with the Papists for a General Toleration . I grant some of them did not , although very powerful Charm's were at that time used to draw them in : and not a few swallowed the Specious Bait , although some had the Skill to disentangle themselves from the Hook which went along with it . But that this honor doth not belong Vniversally to them , I shall thus evidently prove . In A. D. 1675 there was a Book Printed , Entituled , The Peaceable Design , or an Account of the Non-conformists Meetings , by some Ministers of London . In it an Objection is thus put ; But What shall we say then to the P●pists ? The Answer is , The Papist in our Account is but one sort of Recusants , and the Conscientious and Peaceable among them , must be held in the same Predicament with those among our selves , that likewise refuse to come to Common Prayer . What is this , but joyning for a Toleration of Popery ? If this be not plain enough , these words follow , But as for the Common Papist , who lives innocently in his way , he is to us as other Separatists , and so comes under like Toleration . This notable Book , with some few Additions and Alterations , hath been since Printed , and with great sincerity called , An Answer to my Sermon . And the Times being changed since , the former Passage is thus alter'd , The Papist is one , whose Worship to us is Idolatry , and we cannot therefore allow them the liberty of Publick Assembling themselves , as others of the Separation . Is it Idolatry , and not to be tolerated in 1680 ? And was it Idolatry and to be tolerated in 1675 ? Or was it no Idolatry then , but is become so now , and intolerable Idolatry too ? The latter passage hath these Alterations ; in stead of , He is to us as other Separatists , and so comes under the like Toleration ; these are put in , He is to us , in regard of what he doth in private , in the matter of his God , as others who likewise refuse to come to Common Prayer . Now we see Toleration struck out for the Papists ; but it was not only visible enough before , but that very Book was Printed with a Design to present it to the Parliament , which was the highest way of owning their Concurrence with the Papists for a general Toleration . And the true reason of this alteration is , that then was then , and now is now . And to shew yet farther , what influence the Jesuitical Counsels have had upon their People , as to the Course of Separation ; I shall produce the Testimony of a very considerable Person among them , who understood those affairs as well as any Man , viz Mr. Ph. Nye . VVho , not long before his Death , foreseeing the Mischievous Consequence of those Extravagant Heats , the People were running into , VVrote a Discourse on purpose , to prove it lawful to hear the Conforming Ministers , and Answers all the Common Objections against it ; towards the C●nclusion he wonders , how the differing Parties came to be so agreed , in thinking it unlawful to hear us Preach ; but he saith , He is perswaded it is one constant design of Satan in the variety of ways of Religion he hath set on foot by Jesuits among us . Let us therefore be more aware of whatsoever tends that way . Here we have a plain Confession of a Leading Man among the Dissenters , That the Jesuits were very busie among them , and that they and the Devil joyned together in setting them at the greatest distance possible from the Church of England ; and that those who would countermine the Devil and the Jesuits , must avoid whatever tends to that height of Separation the People were run into . And Mr. Baxter , in those days , viz. but a little before the Indulgence came out , was so sensible of the Mischief of Separation , that he saith , Our Division gratifieth the Papists , and greatly hazardeth the Protestant Religion , and that more than most of your seem to believe , or to regard . VVhere he speaks to the Separating People . And among other great inconveniencies of Separation , which he mentions , this is one , That Popery will get by it so great advantage as may hazard us all , and we may lose that , which the several Parties do contend about . Two ways especially Popery will grow out of our Divisions . ( 1. ) By the odium and scorn of our disagreements , inconsistency , and multiplied Sects : they will perswade People , that we must come for Unity to them , or else run Mad , and crumble into dust and individuaals . Thousands have been drawn to Popery , or confirmed in it by this Argument already ; and I am perswaded , that all the Arguments else in Bellarmin , and all other Books that ever were Written , have not done so much to make Papists in England , as the Multitude of Sects among our selves . Yea , some Professors of Religious strictness , of great esteem for Godliness , have turned Papists themselves , when they were giddy and wearied with turnings ; and when they had run from Sect to Sect , and found no consistency in any . ( 2. ) Either the Papists by increasing the Divisions , would make them be accounted Seditious , Rebellious , dangerous to the Publick Peace ; or else when so many Parties are constrained to beg and wait for liberty , the Papists may not be shut out alone , but have Toleration with the rest . And , saith he , Shall they use our hands to do their Works , and pull their Freedom out of the Fire ? We have already unspeakably served them , both in this , and in abating the Odium of the Gunpowder Plot , and their other Treasons , Insurrections , and Spanish Invasion . Thus freely did Mr. Baxter VVrite at that time ; and even after the Indulgence , he hath these passages , concerning the Separating and Dividing Humor of their People ; It shameth , it grieveth us to see and hear from England , and from New England this common cry , We are endanger'd by Divisions , principally because the Self-conceited part of the Religious People , will not be ruled by their Pastors , but must have their way , and will needs be Rulers of the Church and them . And soon after he saith to them , You have made more Papists than ever you or we are like to recover . Nothing is any whit considerable that a Papist hath to say , till he cometh to your case , and saith , Doth not experience tell you , that without Papal Unity and Force , these People will never be ruled , or united ? It is you that tempt them to use Fire and Faggot , that will not be ruled nor kept in concord , by the Wisest , and holyest , and most Self-denying Ministers upon Earth . ( Are not these kind words for themselves , considering what he gives to others ? ) And must you , even you , that should be our comfort , become our shame , and break our hearts , and make Men Papists by your Temptation ? Wo to the World because of offences , and wo to some by whom they come . Let now any impartial Reader Iudge , who did most effectually serve the Papists Designs , those who kept to the Communion of the Church of England , or those who fell into the Course of Separation ? I will allow , what Mr. Baxter saith , That they might use their endeavors to exasperate the several Parties against each other ; and might sometimes press the more rigorous execution of Laws against them ; but then it was to set them at the greater distance from us , and to make them more pliable to a General Toleration And they sometimes complained , that those who were most adverse to this , found themselves under the severity of the Law , when more tractable Men escaped ; which they have weakly imputed to the implacable temper of the Bishops , when they might easily understand the true Cause of such a discrimination : But from the whole it appears , that the grand Design of the Papists for many years , was to break in pieces the Constitution of the Church of England ; which being done , they flatter'd themselves with the hopes of great Accessions to their strength and Party ; and in order to this , they inflamed the differences among us to the utmost height , on purpose to make all the Dissenting Parties to joyn with them for a General Toleration ; which they did not question would destroy this Church , and advance their Interest . Whether they did judge truly in this , I am not to determine ; it is sufficient that they went upon the greatest Probabilities . But , Is it possible to imagine such skilful Engineers should use so much Art and Industry to undermine and blow up a Bulwark , unless they hoped to gain the place , or at lest some very considerable advantage to themselves by it ? And it is a most unfortunate condition our Church is in , if those who design to bring in Popery , and those who design to keep it out , should both conspire towards its destruction . This , which I have represented , was the posture of our Church-Affairs , when the late horrible Plot of the Papists , for Destruction of the Kings Person , and Subversion of our Religion came to be discover'd . It seems , they found the other methods tedious and uncertain ; and they met with many cross accidents , many rubs and disappointments in their way ; and therefore they resolved upon a Summary way of Proceeding , and to do their business by one blow . VVhich , in regard of the circumstances of our Affairs , is so far from being incredible , that if they had no such design , it is rather a VVonder , they had not ; especially considering the allowed Principles and Practices in the Church of Rome . Upon the discovery of the Plot , and the Means of Papists used confirm the Truth of it ( knowing our great proneness to Infidelity ) by the Murder of a worthy Gentleman who received the Depositions , the Nation was extremely Alarm'd with the apprehensions of Popery , and provoked to the utmost detestation of it . Those who had been long apprehensive of their restless designs , were glad to see others awaken'd ; but they seemed like Men roused out of a deep sleep , being amazed and confounded , fearful of every thing , and apt to mistrust all persons who were not in such a Consternation as themselves . During this heat , some of us , both in Private , and Publick , endeavor'd to bring the Dissenters to the sense of the necessity of Union among Protestants , hoping the apprehension of present danger , common to us all , would have disposed them to a better inclination to the things which belong to our Peace . But finding the Nation thus vehemently bent against Popery , those who had formerly carried it so smoothly and fairly towards the common and innocent Papists ( as they then stiled them ) and thought them equally capable of Toleration with themselves , now they fly out into the utmost rage against them ; and others were apt , by sly insinuations , to represent those of the Church of England ( some of whom had appeared with vigor and resolution against Popery , when they were trucking underhand for Toleration with them ) as Papists in Masquerade . But now they tack about , and strike in with the violent Rage of the People , and none so fierce against Popery as they . VVhat influence it hath had upon others I know not , but I confess it did not lessen my esteem of the Integrity of those of the Church of England , that they were not so much transported by sudden heats , beyond the just bounds of Prudence , and Decency , and Humanity , towards their greatest Enemies , having learnt from St. Paul , That , the wrath of Man worketh not the righteousness of God. They expected as little favor from them as any , if they had prevailed , and I doubt not but some of them had been made the first Examples of their Cruelty . However , this was interpreted to be want of Zeal , by those who think there is no Fire in the House , unless it flame out at the VVindows ; and this advantage was taken by the inveterate Enemies of our Church , to represent us all as secret friends to the Papists ( so improbable a Lie , that the Devil himself would Blush at the Telling of it , not for the Malice , but the Folly and Ill Contrivance of it ) and those who were more moderate , were content to allow 3 or 4 among the Bishops to be Protestants , and about 4 or 5 among the Clergy of London To feed this humor ( which wonderfully spread among more of the People than we could have believed to have been so weak ) most of the Malicious Libels against the Church of England were Reprinted and dispersed , and new ones added to them . Among the rest , one Translated out of French , to prove the Advances of the Church of England towards Popery ; but so unhappily managed , that those Persons are Chiefly Mention'd , who had appeared with most zeal against Popery . Yet , so much , had the Arts of some Men prevailed over the Iudgments of others , that even this Discourse was greedily swallowed by them . But I must do the Author of it that Right , to declare , that before his Death , he was very sensible of the Injury he had done to some Worthy Divines of our Church therein ; and begged God and them Pardon for it . Wherein , as he followed the Example of some others , who were great Enemies to our Church while they lived , but repented of it , when they came to die ; so , I hope , others , upon better consideration , will see reason to follow his . But this was but an inconsiderable trifle in comparison of what follow . We were still in hopes , that Men so Wise , so Self-denying as the Non-conformist Ministers represent themselves to the World , would , in so Critical a time , have made some steps or advances towards an Union with us ; at lest to have let us known their Sense of the Present State of things , and their Readiness to joyn with us , as far as they could , against the Assaults of a Common Enemy . In stead of this , those we Discoursed with , seemed farther off than before ; and when we lest expected such a Blow , under the Name of a Plea for Peace , out comes a Book , which far better deserved the Title of a Plea for Disorder and Separation , not without frequent , sharp , and bitter Reflections on the Constitution of our Church , and the Conformity required by Law ; as though it had been designed on purpose , to Represent the Clergy of our Church as a Company of Notorious , Lying and Perjured Villains , for Conforming to the Laws of the Land , and Orders established among us ; for there are no fewer than 30 Tremendous Aggravations of the Sin of Conformity set down in it . And all this done , without the lest Provocation given on our side ; when all our Discourses that touched them , tended only to Union , and the Desirableness of Accommodation . If this had been the single Work of one Man , his Passion and Infirmities might have been some tolerable excuse for the indiscretion of it ; but he Writes in the Name of a Whole Party of Men , and delivers the Sense of all his Acquaintance ; and if those Principles be owned , and allowed by them , there can hardly be expected any such thing as a National Settlement , but all Churches must be heaps of Sand , which may lie together till a puff of Wind disperses them ; having no firmer Bond of Vnion , than the present humor and good will of the People . But of the Principles of that Book , I have Discoursed at large , as far as concerns the business of Separation in the Second and Third Parts of the following Treatise . But , as though this had not been enough , to shew what Enemies to Peace Men may be under a Pretence of it ; not long after , the same Author sets forth another Book , with this Title , The true and only Way of Concord of all the Christian Churches . As though he had been Christ's Plenipotentiary upon Earth , and were to set the Terms of Peace and War among all Christians ; but I wish he had shewed himself such a Pattern of Meekness , Humility , Patience , and a Peaceable Disposition , that we might not have so much Reason to Dispute his Credentials . But this is likewise Fraught with such impracticable Notions , and dividing Principles ; as though his whole design had been , to prove , That there is No True Way of Concord among Christians : for if there be no other , than what he allows ; all the Christian Churches this day in the World , are in a mighty mistake . When I looked into these Books , and saw the Design of them , I was mightily concerned , and infinitely surprised , that a Person of his Reputation for Piety , of his Age , and Experience in the World , and such a Lover of Peace , as he had always professed himself ; and one who tells the World so often of his Dying , and of the Day of Judgment , should think of leaving two such Firebrands behind him , as both these Books will appear to any one who duely considers them , which have been since followed by 4 or 5 more to the same purpose , so that he seems resolved to leave his Life and Sting together in the Wounds of this Church . And it made me extremely pity the case of this poor Church , when even those who pretend to Plead for Peace , and to bring Water to quench her Flames , do but add more Fuel to them This gave the first occasion to those thoughts , which I afterwards delivered in my Sermon ; for since by the means of such Books , the zeal of so many People was turned off from the Papists against those of our Church , I saw a plain necessity , that either we must be run down by the Impetuous Violence of an Enraged , but Vnprovoked Company of Men , or we must venture our selves to try , whether we could stem that Tide , which we saw coming upon us . And it falling to my Lot to Preach in the most publick Auditory of the City , at a more than usual Appearance , being the first Sunday in the Term , I considered the Relation I stood in under our Honored Diocesan , to the Clergy of the City , and therefore thought my self more obliged to take notice of what concerned the Peace and Welfare of the Churches therein . Upon these Considerations , I thought fit to take that opportunity , to lay open the due sense I had of the Unreasonableness and Mischief of the Present Separation . Wherein I was so far from intending to reflect on Mr. B. as Preaching in the Neighborhood of my Parish , that to my best remembrance , I never once thought of it , either in the making or Preaching of that Sermon . And yet throughout his Answer he would insinuate , That I had scarce any one in my eye but himself . His Books indeed had made too great an Impression on my Mind for me easily to forget them : But it was the great , the Dangerous , the Vnaccountable Separation , which I knew to be in and about the City , without regard to the Greatness or Smallness of Parishes , to the Abilities or Piety of their Ministers , or to the Peace and Order of the Church we live in ; which made me fix upon that Subject ; although I knew it to be so sore a place , that the Parties most concerned , could hardly endure to have it touched , though with a Soft and Gentle hand . However , I considered the Duty which I owe to God , and this Church , above the esteem and good words of Peevish and Partial Men ; as I had before done in my dealing with the Papists ; and I resolved to give them no Iust Provocation by Reproachful Language , or Personal Reflections ; but if Truth and Reason would Anger them , I did not hold my self obliged to study to please them . But , against this whole Vndertaking , there have been two common Objections . First , That it was Unseasonable . Secondly , That it was too Sharp and Severe . To both these I shall Answer ; First , As to the Unseasonableness of it . What! Was it Unseasonable to perswade Protestants to Peace and Unity ? That surely is very seasonable at any time , and much more then . And I appeal to any one that Reads it , whether this were not the chief , and only Design of my Sermon . And , to say , This was Unseasonable , is just , as if a Garrison were besieg'd by an Enemy , and in great danger of being surprised , and although they had frequent notice of it given them , yet many of the Soldiers were resolved not to joyn in a common body , under Command of their Officers , but would run into Corners , a few in a Company , and do what they list , and one should undertake to perswade them to return to their due obedience , and to mind the Common Interest , and some Grave by-standers should say , It is true , this is good Counsel at another time , but at this present it is very Unseasonable . When could it be more seasonable , than when the sence of their danger is greatest upon them ? At another time it might have been less necessary ; but when the common danger is apparent to all , Men of Sense , or common ingenuity , could not but take such advice most kindly at such a season . But this advice was not given to themselves , but to the Magistrates and Judges , and that made it look like a design to stir them up to a persecution of them . There had been some color for this , if there had been the left word tending that way through the whole Sermon . But this objection is generally made by those who never read the Sermon , and never intend to read it ; and such I have found have spoken with the greatest bitterness against it . They resolved to condemn it , and therefore would see nothing that might have alter'd their Sentence . It is enough , it was Preached before the Magistrates and Judges , and therefore it must be for persecution of Dissenters . No●e are so incapable of Conviction , as those who presently determine what a thing must be , without considering what it is . Is it not possible for a Man to speak of Peace before Hannibal , or of Obedience to Government before Julius Caesar ? Must one speak of nothing but Drums and Trumpets before , great Generals ? Which is just as reasonable as to suppose , that a Man cannot Preach about Dissenters before Judges and Magistrates , but he must design to stir them up to the severe Execution of Laws ? But it is to no purpose for me to think to convince those by any Vindication , who will not be at the pains to read the Sermon it self , for their own satisfaction . But the Dissenters themselves were not there to hear it . And must we never Preach against the Papists but when they are present ? It seems they soon heard enough of it , by the Noise and Clamor they made about it . Yet still this gives advantage to the Papists , for us to quarrel among our selves . Would to God this advantage had never been given them ! And Woe be to them by whom these offences come . And what must we do ? Must we stand still with open Arms , and naked Breasts to receive all the Wounds they are willing to give us ? Must we suffer our selves to be run down with a Popular fury , raised by Reviling Books , and Pamphlets , and not open our Mouths for our own Vindication , lest the Papists should overhear us ? Which is , as if the unruly Soldiers in an Army must be let alone in a Mutiny , for fear the Enemy should take notice , and make some advantage of it . But which will be the greater advantage to him , to see it spread and increase , or care taken in time to suppress it ? If our Dissenters had not appeared more Active , and busie than formerly ; if they had not both by publick Writings , and secret Insinuations , gone about to blast the Reputation of this Church , and the Members of it , so disingenuously , as they have done ; there might have been some pretence for the Unseasonableness of my Sermon . But when those things were notorious , to say it was Unseasonable to Preach such a Sermon then , or now to defend it ; is , in effect to tell us , they may say and do what they will against us , at all seasons ; but whatever we say or do for our own Vindication is Unseasonable ; Which , under favor , seems to be little less than a State of Persecution on our side ; for it is , like setting us in the Pillory , for them to throw dirt at us , without allowing us any means to defend our Selves . But some complain of the too great sharpness and severity of it . But , Wherein doth it lie ? Not , in raking into old Sores , or looking back to the proceedings of former times ? Not , in exposing the particular faults of some Men , and laying them to the charge of the whole Party ? Not , in sharp and provoking reflections on Mens Persons ? All these I purposely , and with care declined . My design being not to exasperate any ; but to perswade and argue them into a better disposition to Union , by laying open the common danger we are in , and the great Mischief of the present Separation But I am told by one , There are severe reflections upon the sincerity and honesty of the Designs of the Non-conformists ; by another , that indeed I do not bespeak for them , Gibbets , Whipping-posts , and Dungeons ; nor ( directly ) any thing grievous to their flesh ; but I do not pass any gentle doom upon them , in respect of their Everlasting State. God forbid , that I should Iudge any one among them , as to their present sincerity , or final condition ; to their own Master they must stand or fall ; but , my business was to consider , the nature and tendency of their Actions . My Iudgment being , that a causless breaking the Peace of the Church we live in , is really as great and as dangerous a Sin , as Murder ; and in some respects aggravated beyond it ; and herein , having the concurrence of the Divines of greatest reputation both Ancient and Modern : Would they have had me represented that as no sin , which I think to be so great a one ; or those as not guilty , whom in my Conscience I thought to be guilty of it ? Would they have had me suffered this Sin to have lain upon them without reproving it ; or , Would they have had me found out all the soft and palliating considerations to have lessen'd their sense of it ? No , I had seen too much of this already : and a mighty prejudice done thereby to Men , otherwise scrupulous and conscientious , that seem to have lost all Sense of this Sin ; as if there neither were , nor could be any such thing ; unless perhaps they should happen to quarrel among themselves in a particular Congregation . Which is so mean , so jejune , so narrow a Notion of Schism , so much short of that Care of the Churches Peace which Ch●ist hath made so great a Duty of his Followers ; that I cannot but wonder that Men of understanding should be satisfy'd with it , unless they thought there was no other way to excuse their own actings . And that I confess , is a shrew'd temptation . But , so far as I can judge , as far as the Obligation to preserve the Churches Peace extends , so far doth the Sin of Schism ●each ; and the Obligation to preserve the Peace of the Church extends to all lawful Constitutions in order to it ; or else it would fall short of the Obligation to Civil Peace , which is as far as is possible , and as much as lies in us . Therefore to break the Peace of the Church we live in , for the sake of any lawful Orders and Constitutions made to preserve it , is directly the Sin of Schism , or an unlawful breach of the Peace of the Church . And this is not to be determined by Mens fancies , and present apprehensions ; which they call the Dictates of Conscience ; but upon plain and evident grounds , manifesting the repugnancy of the things required to the Laws and Institutions of Christ , and that they are of that importance that he allows Men rather to divide from such a Communion , than joyn in the practice of such things . We were in a lamentable case , as to the Defence of the Reformation , if we had nothing more to plead against the Impositions of the Church of Rome , than they have against ours : and I think it impossible to defend the lawfulness of our Separation from them , if we had no better grounds to proceed upon , than they have against our Church . For the proof of this , I refer the Reader to the BOOK it self . This then being my opinion concerning their Practices , Was this a fault in me , to shew some reason for it ? And How could I do that without proving those Practices to be sinful ? and if they were sinful , How could they who knowingly and deliberately continue in the Practice of them be innocent ? What influence the prejudices of Education , the Authority of Teachers , the almost Invincible Ignorance of some weaker People , and the Vncurable Biass of some Mens Minds may have to lessen their Guilt , I meddle not with ; but the Nature of the Actions , and the Tendency of them ▪ which I then declared to be Sinful ; and I am so far from being alter'd in my Iudgment by any of the Answers I have seen ( and I have read all that have been published ) that I am much more confirmed in it . But Dr. O. saith , He had seen a Collection made of severe reflections by the hand of a Person of Honor , with his Judgment upon them . I wish the Doctor had favour'd me with a sight of them ; but at present it is somewhat hard for me to make the Objections and Answers too . And it was not so fairly done to mention them , unless he had produced them . Therefore , to the ●nknown Objections , I hope no Answer is expected . But there is one expression wherein I am charged with a Scurrilous Sarcasm , or a very Unchristian Judging Mens hearts , or a Ridiculous piece of Nonsense , viz. When I say , That the most godly People among them can the lest endure to be to told of their Faults : Now , saith Mr. A. How can they be most Godly , who cannot bear reproof of their Faults , which is a main part of Godliness . I am really sorry , some of my Answerers have so much made good the Truth of that Saying in its plainest Sense . But there needs no more to clear my Intention in it , but to consider , of whom it is spoken ; viz. of those , who will not bear being told of the Sin of Separation by their own Teachers . For my Words are , Is it that they Fear the Reproaches of the People ? which some few of the most Eminent Persons among them , have found they must undergo , if they touch upon this Subject ( for I know not how it comes to pass , that the most Godly People among them can the lest endure to be told of their Faults . ) In all which words I had a particular respect to the Case of Mr. Baxter who , after he had , with great honesty , published his Cure of Divisions , and therein sharply rebuked the Separating , Dividing Humor of the People , who pretended most to Religious Strictness , he met with bitter Reproaches from them for the sake of this Freedom , that he was foced to Publish a Defence of his Cure in Vindication of himself from them ; wherein he saith , He was judged by them to be too Censorious of them , and too sharp in telling them of that which he did not doubt to be their Sin : And again , If I be mistaken , Should you be so impatient , as not to bear with one , that in such an Opinion differeth from you ? And why should not you bear with my Dissent , as well as I do with yours ? Again , Why should not you bear with lesser contradiction , when others must bear with far greater from you ? Will you proclaim you selves to be the more impatient ? You will then make Men think , you are the most guilty . — And a little after , And yet you that should be most patient , take it for a heinous crime and injury , to be told , that you wrong them , and that you judge too hardly of them ; and that their Communion is not unlawful . And when we joyn to this , what he saith elsewhere , that they are the most Self-conceited Professors who will not be ruled by their Ministers , but are most given to Division and Separation : in a passage before mention'd ; there needs no more to vindicate the truth of this saying , than to shew , that the most Self-conceited do often pass for the most Godly among them ; which is a figure so common , so easie to be understood , that it needs no more Apology , than our Saviours calling the Pharisees Righteous Men , and saying , they were so whole , as to need no Physician . And I cannot think such figures which were used by our Saviour , unfit for a Pulpit . But notwithstanding all the care I took to prevent giving any just occasion of Offence , my Sermon had not been long abroad , but I heard of Great Clamors against it . At first it went down quietly enough , and many of the People began to Read and Consider it , being pleased to find so weighty and so necessary a Point debated , with so much Calmness , and freedom from Passion . Which being discerned by the Leaders , and Managers of the Parties , it was soon resolved , that the Sermon must be cried down , and the People Disswaded , by all means , from Reading it . If any of them were Talked with about it , they shrunk up their Shoulders , and looked Sternly , and shook their Heads , and hardly forbore some Bitter Words both of the Author and the Sermon . Vpon this followed a great Cry and Noise , both in City and Country , against it ; and some honest persons really pittied me , thinking I had done some very ill thing ; so many People were of a sudden so set against me , and spoke so bitterly of my Sermon . I Asked , What the matter was ? What False Doctrine I had Preached ? Did they suspect I was turn'd Papist , at such a Time , when all the Nation was set against Popery ? who had Written so much against it , when others , who are now so fierce , were afraid to appear ? It was something , they said , had Angred them sorely , but they could not tell What : which made me Read my Sermon over again , to see what Offensive Passages there might be in it ; after all , I could see no just cause for any Offence , unless it were , that I perswaded the Dissenters to Submit to the Church of England , and not the Church of England to Submit to them . And this , I believe , lay at the bottom of many Mens Stomacks . They would have had me Humor'd the Growing Faction , which , under a Pretence of Zeal against Popery , Designed to Overthrow the Church of England ; or , at lest have Preached for Alterations and Abatements , and taking away Ceremonies and Subscriptions , and leaving them full Liberty to do what they pleased ; and then I might have gained their good opinion , and been thought to have Preached a very Seasonable Sermon . But supposing my own private opinion were never so much for some Abatements to be made , that might tend to strengthen and unite Protestants , and were consistent with our National Settlement ; Had it been seasonable to have spoken of the Alteration of Laws before Magistrates and Judges , who are tied up to the Laws in being ? Is it fit for private persons , when Laws are in force , to take upon them to Iudge what Laws are fit to continue , and what not ? I think the Alteration of Established Laws , which concern the Preservation of our Church and Religion , one of the Weightiest things that can be taken into Consideration . And although the Arguments are very plausible one way , yet the Objections are very strong another . The Union of Protestants , the Ease of Scrupulous Consciences , the providing for so many poor Families of Ejected Ministers , are great Motives on our side ; But , 1. The Impossibility of satisfying all Dissenters . 2. The Vncertainty of gaining any considerable number by Relaxations . 3. The Difficulty of keeping Factions out of the Church , considering the Vngovernableness of some Mens Tempers and Principles . 4. The danger of breaking all in pieces by Toleration ; 5. The Exposing our selves to the Papists , and others , by Receding too far from the first Principles and Frame of our Reformation . And 6. The Difficulty of keeping out Priests , pretending to be allowed Dissenters , are very weighty Considerations on the other side . So that , whatever Men talk of the easiness of taking away the present Impositions , it is a sign they look no farther than their own case ; and do not consider the Strength and Union of a National Settlement , and the necessity thereof to keep out Popery ; and , How much easier it is to break things in pieces , than to set them in order again ; for , new Objections will still be raised against any Settlement , and so the result may be nothing but Disorder and Confusion . Of what moment these things may be thought to other persons , I know not ; but they were great enough to me , to make me think it very unseasonable to meddle with Establish'd Law 's ; but on the other hand , I could not but think it seasonable to endeavor to remove such Scruples and Prejudices , as hindered the People most from Communion with our Churches ; for , as I said in the Epistle before the Sermon , If the People be brought to Vnderstand and Practice their Duty , as to Communion with our Churches , other difficulties , which obstruct our Union , will more easily be removed . This passage , Mr A. tells me , was the Sport and Entertainment of the Coffe●-Houses . I confess , I am a great Stranger to the Wisdom of those places ; but I see Mr. A. is able to give me an Account of the Sage Discourses upon Points of Divinity there . But if those pleasant Gentlemen would have understood the difference between Lay-Communion , and Ministerial Conformity , they might have apprehended the meaning of that passage . For , I am of Opinion , if the People once thought themselves bound to do , what they may lawfully do , towards Communion with us ; many of the Ministers who seem now most most forward to defend the Separation , would think of putting a fairer Construction upon many things than now they do . And therefore I thought it fittest to handle the Case of the People , who are either over-violent in these matters , without ever considering them , or have met with ill-instructors , who have not faithfully let them know what the terms of Communion , as to themselves , were . For the Scruple of the Surplice seems to be worn out ; Kneeling at the Sacrament is generally allowed by the more Iudicious Non-conformists ; and the only Scruple , as to them , about the Sign of the Cross , is not , whether it be lawful for the Minister to use it , but whether it be lawful for them to offer their Children to be Baptized where it is used ; and , as Mr. Baxter resolves the case ; Baptism is Gods Ordinance , and his priviledge , and the Sin ( if it be one ) is the Ministers , and not his . Another Man 's sinful Mode will not justifie the neglect of our Duty ; else we might not joyn in any Prayer or Sacrament in which the Minister Modally sinneth : that is with none . As to the Use of the Liturgy , Mr. Baxter saith , He that Separateth from all Churches among us , on the account of the Unlawfulness of our Liturgy , doth Separate from them on a Reason Common to All , or almost All Christian Churches upon Earth ; the thoughts of which he is not able to bear . And although the New Impositions , he saith , makes their Ministerial Conformity harder than formerly ; yet the Peoples Conformity is the same ( if not easier , by some Amendments of the Liturgy ) as when Separation was fully confuted by the Old Non-conformists . And the most Learned and Worthy of them , he saith , Wrote more against Separation , than the Conformists : and the present Non-conformists have not more Wisdom , Learning , or Holiness than they . But , he saith , they did not only urge the People against Separation , but to come to the very beginning of the Publick Worship , preferring it before their private Duties . What ground was there now , to make such a Hideous . Out-Cry about a Sermon , which perswaded Men to no more , than the Old Pious , and Peaceable Nonconformists would have done ; who talked more sharply against the Sin , and Mischief of Separation , than I have done ; as may be seen in the First Part of the following Treatise ? But as if they had been the Papists Instruments , to execute the fury of their Wrath and Displeasure against me , they Summon in the Power of their Party , and resolve , with their full might , to fall upon me . And , as if it had not been enough to deal with me by open Force , which is more Manly , and Generous ; they made use of mean and base Arts , by Scurrilous Rimes , by Virulent and Malicious Libels sent to me without Names ; by Idle Stories , and False Suggestions , to rob me at once , of my Reputation , and the Tranquillity of my Mind . But I thank God , I despised such pittiful Artifices , and such Vnmanly and Barbarous Usage ; which made no other Impression on my mind , but to make me understand , that other Men could use me , as Bad , or Worse , than the Papists . But this brought to my Mind a Passage of Arch-Bishop Whitgift , concerning their Predecessors usage of Bishop Jewel ; after he had so stoutly defended this Church against the Papists . But , saith he , it is their manner , except you please their humor in all things , though you otherwise deserve never so well , all is nothing with them , but they will Deprave you , Rail on you , Backbite you , Invent Lies of you , and spread False Rumors , as though you were the Vilest Persons upon Earth I could hardly have believed so ill a Character of Men pretending to any kind of Religion , had I not found so just a parallel ; abating only the due allowances that must be made as to my Case , with respect to the far greater deserts of that incomparable Bishop . But notwithstanding all their hard Censures of me , I do assure them , I am as firm a Protestant as ever I was , and should be still as ready to Promote the Interest of the Protestant Religion , yea , and to do any Real Kindness to the Dissenters themselves , that may be consistent with the National Settlement of our Church , and the Honor of our Reformation . After a while , they thought fit to draw their Strength into open Field , and the First who appeared against me , was Dr. Owen , who treated me with that Civility , and Decent Language , that I cannot but Return him Thanks for it ; however , I was far from being satisfied with his Reasoning , as will appear in the Book it self . The next was Mr. Baxter , who appeared with so much Anger , and unbecoming Passion ; that I truly pittied him ; and was so far from being transported by it , that it was enough to cure an inclination to an indecent passion , to see , how ill it became a Man of his Age , Profession , and Reputation . At first he sent me some Captious Questions for a Trial of Skill ; I Returned him Answer , They were not to the business ; but if he intended to Answer my Sermon ( as I perceived by his Letter he was put upon it , and I knew how hardly he could abstain from Writing however ) I desired him not to make too hasty a Reply . But he , who seldom takes the Advice of his Friends , was , I suppose , the more provoked by this Good Counsel ; and seems to have Written his whole Book in one continued fit of Anger ; and by some Rules of Civility peculiar to himself , he published my Private Letter , without so much as letting me know that he intended it . Whatever Injurious and Spiteful Reflections he hath made upon me through his Book , I can more easily forgive him , than he can forgive himself , when he looks them over again with a better mind . And therefore I pass over the Scurrility of his Preface , wherein , after he hath in 20 Particulars described , the most Unskilful , Proud , Partial , Obstinate , Cruel , Impertinent Adversaries he could think of places of Scripture , or Similitudes for , he then concludes ; But although all this be not the case of the Reverend Doctor . What a malicious way of Reproaching is this ? To name so many very ill things , and to leave it to the Reader to apply as much as he pleases ; and when he is charged with any one to say , he meant not that , for he added , although all this be not the case of R. Dr. If this be the Justice , the Charity , and Ingenuity of Mr. B. and his Brethren , who put him upon Writing , they must give me leave to think , there are some Non-conformist Ministers , that are not the Wisest , the Meekest , nor the most Self-denying Men upon Earth . He seems much concerned about my being likely to have the last Word : which I am very willing to let him have , hoping he may come to himself before he Dies ; and may live to Repent of the Injuries he hath done to his Brethren and the Mischiefs he hath done to the Church of God , by so industriously exposing the Governors of it , and laying the Foundation for Endless Separation , as will appear in the following Discourse . The Third who entred the Lists , was one , who seemed to Write more like a Well-disposed Gentleman , than like a Divine ; he wishes very well to the Cause he undertakes ; he di●courses Gravely and Piously , without Bitterness and Rancor , or any sharp Reflections , and sometimes with a great mixture of Kindness towards one ; for which , and his Prayers for me , I do heartily Thank him . What I find Material to the business in his Book , I have consider'd in its due place . The Fourth comes forth with a more than ordinary briskness ; and seems to set up rather for a sort of Wit , than a Grave Divine . His Book resembled the Bird of Athens , for it seems to be made up of Face and Feathers : For , setting aside his Bold Sayings , his Impertinent Triflings , his hunting up and down for any occasion of venting his little Stories and Similitudes , there is very little of Substance left in him ; but what he hath borrowed from Dr. O. or Mr. B. Methinks , such a light , vain , scurrilous Way of Writing , doth not become such a Tenderness of Conscience as our Dissenting Brethren pretend to . There is a sort of pleasantness of Wit which serves to entertain the Reader in the rough and deep Way of Controversies ; but certainly there is a difference between the Raillery and Good Humor of Gentlemen , and the Iests of Porters and Watermen . But this Author seems to be Ambitious of the honor of a Second Martin , whose way he imitates , and whose Wit he equals . Yet this is not his greatest Fault , for he deals with me as a Man that was by any means to be run down , without regard to common Ingenuity . For , suppose I had mistaken the Sense of my Text , which I am certain I did not ; yet I am not the only Person in the World that Talks Impertinently . Suppose there had been a Fault in my Reasoning , methinks the sense of Humane Frailty should make Men not grow Insolent upon such a Discovery : and yet I do not know one thing which he hath made it in ; as will appear hereafter . But , Will nothing serve but to Represent me to the World as a kind of Atheistical Hypocrite , i. e. as a secret underminer of the proof of a Deity , under the pretence of proving it ? Yet , this he doth more than once : which was so remote from his Business , that nothing but a Wretched , Malicious Design of Exposing me , could make him draw it in : He gives a gentle Touch at it in his Preface , to prepare the Readers Appetite ; but p. 70. he charges me with proceeding upon such Principles , as plainly render it impossible by any certain Argument to prove the existence of a Deity . Mr. B. had unhappily said , and without the least ground , that my Principles overthrow all Religion ; and Mr. A. vouches it , and undertakes to prove it for him . Mr. B. begins his Plea for Peace with a saying of St. Augustin , ( he meant St. Hierom ) that no Man ought to be patient under the accusation of Heresy : What should a Man then be under the accusation of being guilty of overthrowing all Religion , and rendring it impossible , by any certain Argument , to prove that there is a God ? According to all Rules of Iustice , a Charge of so high a nature ought not to be brought against any Man , without such evidence , as appears clear and convincing to him that brings it . But I very much mistrust in this case , that Mr. A. in his Conscience knew , his Proofs to be weak and insufficient ; What then can we think of him that charges another with so high a Crime , when he knows that he cannot prove it ? His first Proof , he takes from my Popish Adversaries , about the inconsistency of proving a Deity , by such Infallible Arguments , as must suppose the existence of what we prove ; as all infallibility from Divine Assistance must do . But did I ever say , there was no Certainty without Infallible Assistance ? And yet this whole matter about Certainty , as to the Proof of a God , and the Christian Religion , I had so lately cleared in my last Answer to the Papists , which he refers to in this very place , that he could not but be convinced of the Impertinency of it . His Main Argument he pretends to bring from a Principle of my own ; for his words are , He lays down this for a Principle , that the Foundation of all Certainty lies in the necessary Existence of a being Absolutely Perfect ; How then , saith he , shall we come to prove his Existence by such demonstration , Cui non potest subesse falsum ? And then he adds , That I have excluded all Demonstration from the Works of God , because we must first know , that there is an invisible God , before we can certainly know , that there is a visible World. But if I make it evident , that I lay down no such Principles of my own ; and that I do particularly insist upon the certainty of proving a God from his Works , What doth this Man deserve for his Calumnies ? First , That which he saith I lay down for a Principle , I only propose as an i●serence from the Hypothesis of other Men. For my words are , And if that Principle be supposed , as the foundation of all Physical Certainty , as to the Being of things , that there is a God : — I say , if that Principle be supposed . From hence appears a double Falsification . 1. That I make it the Principle of all certainty , whereas I expresly set down in their Hypothesis Physical Certainty as to the being of things ; but , Is there no certainty but what is Physical ? What thinks he of Mathematical , or Metaphysical Certainty ? so that there might be a Mathematical or Metaphysical Certainty of the Being of God , though this Principle were allowed . How then doth this prove , that I render it impossible , by any Certain Argument , to prove the Existence of a Deity ? 2. That I make it a Principle of my own , whereas I only suppose it as following from a Principle of others . To clear this , it will be necessary 〈◊〉 lay down the scope of that Discourse , which was to prove , that there is a certainty of Faith , as well as of Sense ; and to that end I shewed from the nature of the certainty of sense , that it doth fall short of Mathematical Demonstrations ; which having done from other Arguments , I then consider their Hypothesis , who derive all Physical Certainty from the knowledge of God , who will not suffer Mens Minds to be deceived in clear perceptions ; then from this Principle being supposed , I infer several things for the advantage of the certainty of Faith. 1. That the Foundation of all Certainty , i. e. such as was before spoken of , lies in the necessary Existence of a being absolutely perfect . Which I deduce as ● just inference from the former Hypothesis ; and therefore on this Supposition , something above our Comprehension , viz. Absolute perfection , must be made the foundation of our certain knowledge of things , and so the difficulty of our conception of matters of Faith , ought to be no hindrance to the certainty of Faith. 2. That we have as great , or greater reason to believe , that God will not suffer us to be deceived in matters of Faith , as in the objects of our Senses because as I there Argue , there is no sue● great danger of being deceived , or in being deceived in the objects of Sense , as in the matters of Faith. Let any Man now Iudge , whether this be the discourse of one that rendred it impossible , by any certain Argument , to prove the Existence of a Deity ? or that I laid down that as a Principle of my own , from which being supposed , I deduce such inferences as prove the certainty of Faith hath no greater difficulties , than the certainty of Sense . Secondly , I am so far from excluding the certainty of the Argument from the Works of God to prove his Being , that I particularly and largely insist upon it from p. 401. to p. 411. but he pretends that I bring no Argument but from the Idea of God in our minds , wich is so false , that ( 1. ) I make use of that Argument only to slex , that the notion of a God hath no inconsistency in it , nothing repugnant to the faculties of our Minds : as appeas by that very place he quotes : ( 2. ) The main Arguments I insist upon , are , That the things in the World are the manifest effects of Divine Wisdom , Goodness and Power : and that there be such things in the World which are unacceptable without a Deity . Let any Man now Iudge , with what Conscience or ingenuity , this Man hath managed such an Accusation against me ▪ as that I go upon such Principles , as plainly render it impossible , by any certain Argument , to prove the Existence of a Deity . But it may be he will pretend , that he did not design to prove me Atheistical , but only to shew , that I acted very unreasonably , in requiring a greater certainty in them , as to the Principles of Separation , than I do allow in far greater things . As to his design I leave the Reader to Iudge by his way of preceeding in it . As to the colour he hath to bring it in , on the account of the Grounds of Separation , it is only this ; The Sub-Committee of the Assembly arguing against the Dissenting Brethren , saith he , I say , That such tenderness of Conscience , as ariseth out of an Opinion ( cui potest subesse falsum ) which may be false , is not a sufficient ground , &c. to justifie Separation . But here is a dangerous &c. in the middle of a Sentence , which made me look again into the Papers , and there I find such words left out , as fully explain and determine the sense ; for the whole Sentence runs thus . We much doubt , whether such tenderness of Conscience , as ariseth out of an Opinion , Cui potest subesse falsum , when the Conscience is so tender , as that it may be withal an erring Conscience , can be a sufficient ground to justifie such a material Separation as our Brethren plead for . Where we see , the force is not laid upon the bare possibility of Deception ( for then no Separation could be allowed in any case , since all Men are fallible ) but upon the supposition of an actual deception , which an Erroneous Conscience supposes . For it is such a deception as doth suppose Tenderness of Conscience , which doth not arise from a possibility of being deceived , but from an Error of Conscience . The Plea is , Tenderness of Conscience ; the Question is , Whether this Plea be sufficient to justifie Separation ? We much doubt it , say they , Why so ? the other Reply ; Our Reason is , Because this Tenderness may arise from an Erroneous Conscience . But why should you suspect an Erroneous Conscience in the Case ? Because Persons are liable to be deceived in the Dictates of Conscience : especially when they go meerly upon their own apprehensions , without producing Arguments ex Naturâ rei . For all the debate between them about Tenderness of Conscience proceeded upon this . So that their meaning is not here to be taken as to the bare possibility of deception , but of such an Opinion , as carried a great probability along with it , that they were actually deceived . And what coherence is there now between this , and the Proof that I bring for the Existence of a Deity ? so that , it is apparent , that this was an occasion sought after , to lay as much load upon me as he could . And by this tast let the Reader Iudge , what Ingenuity I am to expect from this Man. The Last who appeared against my Sermon is called , the Author of the Christian Temper , I was glad to find an Adversary pretending to that ; having found so little of it in the Answers of Mr. B. and Mr. A. His business is , To commit the Rector of Sutton with the Dean of St. Paul's : which was enough to make the Common People imagine , this was some busie Justice of Peace who had taken them both at a Conventicle . The whole Design of that Book doth not seem very agreeable to the Christian Temper which the Author pretends to . For it is to pick up all the Passages he could meet with ( in a Book written twenty years since ) with great tenderness towards the Dissenters , before the Law 's were Establish'd . As though , as Mr Cotton once answered in a like case , there were no weighty Argument to be found , but what might be gather'd from the weakness or unwariness of my Expressions . And , Have you not very well requited the Author of that Book for the tenderness and pitty he had for you , and the concernment he then expressed , to have brought you i● , upon easier terms than were since required ? And , Hath he now deserved this at your hands , to have them all thrown in his face , and to be thus upbraided with his former kindness ? Is this your Ingenuity , your Gratitude , your Christian Temper ? Are you afraid of having too many Friends , that you thus use those , whom you once took to be such ? Methinks herein you appear very Self-denying , but I cannot take you to be any of the Wisest Men upon Earth . When you think it reasonable , that upon longer time , and farther consideration , those Divines of the Assembly , who then opposed Separation , should change their Opinions ; Will you not allow one single Person , who happen'd to Write about these matters when he was very young ; in twenty years time of the most busie and thoughtful part of his life , to see reason to alter his Iudgment ? But after all this , wherein is it that he hath thus contradicted himself ? Is it in the Point of Separation , which is the present business ? No , so far from it , that in that very Book , he speaks as fully concerning the Unlawfulness of Separation , as in this Sermon . Which will appear by these particulars in it . ( 1. ) That it is unlawful to set up new Churches , because they cannot conform to such practises which they suspect to be unlawful . ( 2. ) Those are New Churches when Men erect distinct Societies for Worship under distinct and peculiar Officers , governing by Laws , and Church Rules , different from that form they separate from . ( 3. ) As to things in the Judgment of the Primitive and Reformed Churches left undeter●in'd by the Law of God , and in matters of meer order and decency , and wholly as to the Form of Government , every one , notwithstanding what his private judgment may be of them , is bound for the Peace of the Church of God , to submit to the determination of the lawful Governors of the Church . Allow but these Three Conclusions , and defend the present Separation if you can . Why then do you make such a stir about other passages in that Book , and take so little notice of these , which are most pertinent and material ? Was it not possible for you to espy them , when you ransacked every Corner of that Book , to find out some thing which might seem to make to your purpose ? And yet the very first passage you quote is within two Leaves of these ; and Two passages more you soon after quote , are within a Page of them ; and another in the very same Page ; and so many up and down so very near them , that it is impossible you should not see and consider them ? Yes he hath at last found something very near them ; for he quotes the very Pages where they are . And , he saith , he will do me no wrong , for I do distinguish , he confesses , between Non-communion in unlawful or suspected Rites or Practises in a Church , and entering into distinct Societies for Worship This is doing me some right however , although he doth not fully set down my meaning . But he urges another passage in the same place , viz. That if others cast them wholly out of Communion , their Separation is necessary — That is no more , than hath been always said by our Divines in respect to the Church of Rome . But , Will not this equally hold against our Church , if it Excommunicates those who cannot conform ? I Answer , ( 1. ) Our Church doth not cast any wholly out of Communion for meer Scrupulous Non-conformity in some particular Rites . For , it allows them to Communicate in other parts of Worship ; as appeared by all the Non-conformists of former times , who constantly joyned in Prayers and other Acts of Worship , although they scrupled some particular Ceremonies . ( 2. ) The case is vastly different , as to the necessity of our Separation , upon being wholly cast out of Communion by the Church of Rome ; and the necessity of others Separating from us , supposing a general Excommunication ipso facto against those who publickly defame the Orders of this Church For that is all which can be inferred from the Canons . For , in the former case , it is not a lesser Excommunication denounced , as it is only in our case against Publick and scandalous Offenders ( which is no more than is allowed in all Churches ; and is generally supposed to lay no obligation , till it be duly executed , though it be latae sententiae & ipso facto ) but in the Church of Rome we are cast out with an Anathema , so as to pronounce us uncapable of Salvation , if we do not return to , and continue in their Communion ; and this was it which that Author meant , by being wholly cast out of Communion , i. e. with the greatest and highest Church Censure . ( 3. ) That Author could not possibly mean , that there was an equal reason in these cases , when he expresly determines , that in the case of our Church , Men are bound in Conscience to submit to the Orders of it ; being only about matters of Decency and Order , and such things which in the Judgment of the Primitive and Reformed Churches are left undetermined by the Law of God. Although therefore he might allow a scrupulous forbearance of some Acts of Communion , as to some suspected Rites , yet upon the Principles there asserted , he could never allow Mens proceedings to a Positive Separation from the Communion of our Church . And so much shall serve to clear the Agreement between the Rector of Sutton and the Dean of St. Pauls . But if any thing in the following Treatise , be found different from the sense of that Book , I do intreat them to allow me that which I heartily wish to them , viz. that in Twenty years time we may arrive to such maturity of thoughts , as to see reason to change our opinion of some things ; and I wish I had not Cause to add , of some Persons too . There is one thing more which this Author takes notice of , and the rest do not ( for else he offers little or nothing but what is in the others ) which is , that when I say our differences are condemned by the wiser Protestants abroad , he saith , if it be so , they may thank their Friends at home , that have misrepresented them to the World. Therefore , to give satisfaction , as to the judgment of some of the most eminent and learned Protestant Divines abroad now-living , I have subjoyned to the following Treatise , some late Letters of theirs , to a Person of great Honor and Dignity in our Church , to shew the Unlawfulness of Separation from the Communion of the Church of England . Which were not written by such , who had only a partial representation from others at a distance , but two of them by those who have been among us , and have been curious observers both of the Separate Meetings and of the Customs of our Churches ; and the Third by the Famous and Excellent Monsieur Claude . And i● a Council could be called of all the Protestant Churches in Christendom , we should not doubt of their Determination of the Unlawfulness of the Present Separation . But before I conclude this Preface , there is a great Objection yet to be removed , which concerns the Time of Publishing this Treatise ; which some do seem to think , to be very unseasonable ; when there is so much talk of Union among Protestants , and there appears a more General Inclination to it than formerly . And what , say they , can the laying open the Weakness of Dissenters tend to , but to Provoke and Exasperate them , and consequently to obstruct the Union so much desired ? In so doing , I shall appear to resent more the Injuries done to my Self , than the Mischief which may come to the Protestant Religion , if this opportunity be not embraced for making an Union among Protestants . This is the force of the Objection . To which I Answer . God forbid that I should either design , or do any thing which tended to obstruct so Blessed a Work , as a Firm and Lasting Vnion among Protestants would be . But my Business is , to shew the Vnreasonableness of those Principles and Practises , which hinder Men from such an Vnion , and lay a Foundation for Perpetual and Endless Separations . For upon the Principles laid down by some of our Dissenting Brethren , let the Constitution be made never so easie to themselves , yet others may make use of their Grounds , and carry on the Differences as high as ever . Which will render all Attempts of Vnion vain ; and leave the same Weapons ready to be taken up by others . If the Vnion so much talked of , be such as tends to the lessening , and not to the increasing of our Differences ; if it be for strengthning and supporting the Protestant Religion , and not rather for weaking and betraying it , by laying it more open to the Assaults of our Enemies ; no Man shall be more ready to promote it than I ; no Man will rejoyce more in the Accomplishment of it : But universal liberty is quite another thing from Union ; as much as looseing is from binding up ; and it is strange if that which the Papists , not long since , thought the best means to bring in Popery , should now be looked on as the most effectual way to keep it out . But suppose the Indulgence be at present strictly limited to Dissenting Protestants ; are we sure it shall always so continue ? Will not the same Reasons , as to scruple of Conscience , suffering for Religion , &c. extend farther when occasion serves , and the Popish Religion get footing on the Dissenters grounds ? Where hath the Church of Rome more Labourers , and a greater harvest , than under the greatest Liberty of Conscience ? Let the State of the Northern Kingdoms , as to this matter , be Compared with the Number of Papists in the United Provinces . And it will be found impossible to Root out Popery , where Toleration is allowed . ( 1 ) Because of the various ways of creeping in under several disguises , which the Priests and Jesuits have ; and can never be prevented , where there is a general Indulgence for Dissenters , and an unaccountable Church Power is allowed to separate Congregations . ( 2 ) Because it will be thought great hardship , when Mens heats are over , for them only to be deprived of the Liberty of their Consciences , when the wildest Fanaticks are allowed it . ( 3 ) Because the diversity of Sects which will be kept up by this means , will be always thought a plausible argument to draw Men to the Popish pretences of Unity . ( 4 ) Because the allowed Sects will in probability grow more insolent upon a Legal Indulgence , and bid defiance to the settled Constitution ; as we have seen already by the yet visible effects of the former Indulgence . If Laws would alter the temper of Mens minds , and make proud , selfwilled , froward and passionate Men , become meek , and humble , gentle and peaceable , then it were great pitty , some Men had not had the Law on their side long ago . But is this to be looked for ? are we to expect the Laws of Men should work more upon them than the Grace of God ? If such then continue peevish and quarelsome , full of wrath and bitterness against all that are not of their minds ; and they meet with Men as froward and contentious as themselves ; will this look like the Union of Protestants ? And By-standers will be apt to say , if this be all that you mean by Union of Protestants , viz. a Liberty to Pray and Preach , and to Write and Dispute one against another , there seems to be much more of sense and reason in the Papal pretence to Unity and Infallibility . But what then ? Is there nothing to be done for Dissenting Protestants , who agree with us in all Doctrinal Articles of our Church ; and only scruple the use of a few Ceremonies , and some late Impositions ? shall these differences still be continued , when they may be so easily removed ? And so many useful Men be incouraged and taken into the Constitution ? Do we value a few indifferent Ceremonies , and some late Declarations , and doubtful expressions , beyond the satisfaction of Mens Consciences , and the Peace and Stability of this Church ? As to this material Question , I shall crave leave to deliver my opinion freely and impartially ; and that , I. With respect to the Case of the People ; the Terms of whose Union with us , is acknowledged by our Brethren to be so much easier than their own . But these are of two sorts : 1. Some allow the use of the Liturgy , but say they cannot joyn in Communion with us , because the participation of the Sacraments hath such Rites and Ceremonies annexed to it , which they think unlawful ; and therefore till these be removed or left indifferent , they dare not joyn with us in Baptism or the Lords Supper ; because in the one the Cross is used , and in the other Kneeling is required . As to these I answer , ( 1 ) Upon the most diligent search , I could make into these things , I find no good ground for any scruple of Conscience , as to the use of these Ceremonies ; and as little as any as to the Sign of the Cross , as it is used in our Church ; notwithstanding all the noise that hath been made about its being a New Sacrament , and I know not what , but of this at large in the following Treatise . ( 2 ) I see no ground for the Peoples separation from other Acts of Communion , on the account of some Rites they suspect to be unlawful . And especially when the use of such Rites is none of their own Act , as the Cross in Baptism is not ; and when such an Explication is annexed concerning the intention of Kneeling of the Lords Supper , as is in the Rubrick after the Communion . ( 3 ) Notwithstanding , because the use of Sacraments in a Christian Church ought to be the most free from all exceptions , and they ought to be so Administred , as rather to invite than discourage scrupulous Persons from joyning in them ; I do think it would be a part of Christian Wisdom and Condescension in the Governours of our Church , to remove those Bars from a freedom in joyning in full Communion with us , which may be done , either by wholly taking away the Sign of the Cross ; or if that may give offence to others , by confining the use of it to the publick administration of Baptism ; or by leaving it indifferent , as the Parents desire it . As to Kneeling at the Lords Supper , since some Posture is necessary , and many devout People scruple any other , and the Primitive Church did in antient times , receive it in the Posture of Adoration ; there is no Reason to take this away , even in Parochial Churches ; provided , that those who scruple Kneeling do receive it , with the least offence to others , and rather standing than sitting , because the former is most agreeable to the practise of Antiquity , and of our Neighbour Reformed Churches . As to the Surplice in Parochial Churches , it is not of that consequence , as to bear a Dispute one way or other . And as to Cathedral Churches , there is no necessity of alteration . But there is another thing which seems to be of late much scrupled in Baptism , viz. the Use of God-fathers and God-mothers excluding the Parents . Although I do not question but the Practice of our Church may be justified ( as I have done it towards the End of the following Treatise ) yet I see no necessity of adhering so strictly to the Canon herein , but that a little alteration may prevent these scruples , either by permitting the Parents to joyn with the Sponsors , or by the Parents publickly desiring the Sponsors to represent them in offering the Child to Baptism ; or , which seems most agreeable to Reason , that the Parents offer the Child to Baptism , and then the Sponsors perform the Covenanting part , representing the Child ; and the charge after Baptism be given in common to the Parents and Sponsors . These things being allowed , I see no obstruction remaining , as to a full Union of the Body of such Dissenters with us , in all Acts of Divine Worship , and Christian Communion , as do not reject all Communion with us as unlawful . 2. But because there are many of those , who are become zealous Protestants , and plead much their Communion with us in Faith and Doctrine , although they cannot joyn with us in Worship , because they deny the lawfulness of Liturgies , and the right constitution of our Churches ; their case deserves some consideration , whether and how far they are capable of being made serviceable to the common Interest , and to the Support of the Protestant Religion among us ? To their Case I answer , First , That a general unlimited Toleration to dissenting Protestants , will soon bring Confusion among us , and in the end Popery , as I have shewed already ; and a suspension of all the penal Laws that relate to Dissenters is the same thing with a boundless Toleration . Secondly , If any present Favours be granted to such , in consideration of our circumstances , and to prevent their conjunction with the Papists , for a general Toleration , ( for if ever the Papists obtain it , it must be under their Name ) if , I say , such favour be thought fit to be shewed them , it ought to be with such restrictions and limitations , as may prevent the Mischief which may easily follow upon it . For all such Meetings are a perpetual Reproach to our Churches , by their declaring , that our Churches are no true Churches , that our Manner of Worship is unlawful , and that our Church-Government is Antichristian ; and that on these accounts they separate from us , and worship God by themselves . But if such an Indulgence be thought fit to be granted , I humbly offer these things to consideration . 1. That none be permitted to enjoy the priviledge of it , who do not declare , that they do hold Communion with our Churches to be unlawful . For it seems unreasonable to allow it to others , and will give countenance to endless and causeless Separations . 2. That all who enjoy it , besides taking the Test against Popery , do subscribe the 36 Articles of our Faith , because the pretence of this Liberty is joyning with us in Points of Faith ; and this may more probably prevent Papists getting in amongst them . 3. That all such as enjoy it , must declare the particular Congregations they are of , and enter their Names before such Commissioners as shall be authorised for that purpose ; that so this may be no pretence for idle , loose , and profane persons , never going to any Church at all . 4. That both Preachers and Congregations be liable to severe penalties , if they use any bitter or reproachful words , either in Sermons or Writings , against the established Constitution of our Churches ; because they desire only the freedom of their own Consciences ; and the using this liberty will discover , it is not Conscience , but a turbulent factions humour , which makes them separate from our Communion . 5. That all indulged Persons be particularly obliged to pay all legal Duties to the Parochial Churches ( lest meer covetousness tempt Men to run among them ) and no persons so indulged be capable of any publick Office. It not being reasonable , that such should be trusted with Government , who look upon the Worship established by Law as unlawful . 6. That no other penalty be laid on such indulged persons , but that of Twelve Pence a Sunday for their absence from the Parochial Churches , which ought to be duly collected for the Vse of the Poor , and cannot be complained of as any heavy Burden , considering the Liberty they do enjoy by it . 7. That the Bishops , as Visitors appointed by Law , have an exact Account given to them , of the Rule of their Worship and Discipline , and of all the persons belonging to the indulged Congregations , with their Qualities and Places of Abode ; and that none be admitted a Member of any such Congregation without acquainting their Visitor with it , that so means may be used to prevent their leaving our Communion , by giving satisfaction to their scruples . This Power of the Bishops cannot be scrupled by them , since herein they are considered as Commissioners appointed by Law. 8. That no indulged persons presume under severe penalties to breed up Scholars , or to teach Gentlemens Sons University Learning ; because this may be justly looked on as a design to propagate Schism to Posterity , and to lay a Foundation for the disturbance of future Generations . II. As to the Case of the ejected Mininisters , I have these things to offer , 1. That bare subscription of the Thirty six Articles concerning doctrinal Points , be not allowed as sufficient to qualifie any man for a Living , or any Church-preferment , for these Reasons , First , Any Lay-man upon these Terms may not only be capable of a Living , but may take upon him to Administer the Sacraments ; which was never allowed in any well constituted Church in the Christian World. And such an allowance among us , in stead of setling and uniting us , will immediately bring things into great confusion , and give mighty advantage to the Papists against our Church . And we have reason to fear , a Design of this Nature , under a pretence of Union of Protestants , tends to the subversion of this Church , and throwing all things into confusion , which at last will end in Popery . Secondly , This will bring a Faction into the Church , which will more endanger it than external opposition . For such Men will come in triumphantly , having beaten down three of the Thirty nine Articles ; and being in legal possession of their Places , will be ready to d●fie and contemn those who submitted to the rest , and to glory in their Conquests , and draw Followers after them , as the victorious Confessors against Prelacy and Ceremonies . And can they imagin those of the Church of England will see the Reputation of the Church , or their own , to suffer so much , and not appear in their own Vindication ? Things are not come to that pass , nor will they suddenly be , that the Friends of the Church of England will be either afraid , or ashamed to own her Cause . We do heartily and sincerely desire Union with our Brethren , if it may be had on just and reasonable Terms ; but they must not think , that we will give up the Cause of the Church for it , so as to condemn its Constitution , or make the Ceremonies unlawful , which have been hitherto observed and practised in it . If any Expedient can be found out for the ease of other Mens Consciences , without reflecting on our own ; if they can be taken in , without reproach or dishonour to the Reformation of the Church ; I hope no true Son of the Church of England will oppose it . But if the Design be to bring them in as a Faction to bridle and controll the Episcopal Power , by setting up forty Bishops in a Diocese against one ; if it be for them to trample upon the Church of England , and not to submit to its Order and Government upon fair and moderate terms , let them not call this a Design of Union , but the giving Law to a Party to oppose the Church of England . And what the success of this will be , let wise Men judge . Thirdly , If a subcription to Thirty six Articles were sufficient by the Statute 13 El. c. 12. I do not understand how by virtue of that Statute a Man is bound publickly to read the Thirty nine Articles in the Church , and the Testimonial of his Subscription , on pain of being deprived ipso facto , if he do not . For the L. Ch. I. Coke faith , That subscription to the 39 Articles is required by force of of the Act of Parliament 13 Eliz. c. 12. And he adds , That the Delinquent is disabled and deprived ipso facto ; and that a conditional subscription to them was not sufficient , was resolved by all the Judges in England . But how a Man should be deprived ipso facto , for not subscribing , and Reading the 39 Articles , as appears by the Cases mentioned in Coke ; and yet be required onely to subscribe to 36 , by the same Statute , is a thing too hard for me to conceive . 2. But notwithstanding this , if any temper can be found out , as to the manner of Subscription , that may give ease to the scruples of our Brethren , and secure the Peace of the Church , the desired Union may be attained without that apparent danger of increasing the Factions among us . And this I suppose may be done , by an absolute subscription to all those Articles which concern the Doctrine of the true Christian Faith , and the Use of the Sacraments ; and a solemn Promise under their hand , or Subscription of Peaceable submission , as to the rest , so as not to oppose or contradict them , either in Preaching or Writing ; upon the same penalty as if they had not subscribed to the 36. Which may be a more probable means to keep the Church in quiet , than forceing a more rigorous subscription upon them , or leaving them at their full liberty . 3. As to the other subscription required , 1. Jac. to the 3 Articles . The first is provided for , by the Oaths of Allegiance and Supremacy . The third is the same with the subscription to the 39 Articles . And as to the second , about the Book of Common Prayer , &c. It ought to be considered , ( 1 ) Whether , for the satisfaction of the scrupulous , some more doubtful and obscure passages may not yet be explained or amended ? Whether the New Translation of the Psalms were not fitter to be used , at least in Parochial Churches ? Whether portions of Canonical Scripture were not better put in stead of Apocrypha Lessons ? Whether the Rubrick about Salvation of Infants , might not be restored to its former place , in the Office of Confirmation , and so the present exceptions against it be removed ? Whether those expressions which suppose the strict exercise of Discipline , in Burying the Dead , were not better left at liberty in our present Case ? Such a Review made by Wise and Peaceable Men , not given to Wrath and Disputing , may be so far from being a dishonour to this Church , that it may add to the Glory of it . ( 2 ) Upon such a Review , whether it be not great Reason that all Persons who Officiate in the Church , be not only tied to a constant Use of it in all Publick Offices ; ( as often as they administer them ) which they ought in Person frequently to do , but to declare at their first entrance upon a Parochial Charge , their approbation of the Use of it , after their own Reading of it , that so the People may not suspect them to carry on a factious Design , under an outward pretence of Conformity to the Rules of the Church they live in . ( 3 ) Whether such a solemn Using the Liturgy , and approbation and promise of the Use of it , may not be sufficient , in stead of the late Form of declaring their Assent and Consent , which hath been so much scrupled by our Brethren ? These are all the things which appear to me reasonable to be allowed in order to an Union , and which I suppose may be granted without detriment or dishonour to our Church . There are other things very desireable towards the happiness and flourishing of this Church , as the exercise of Discipline in Parochial Churches , in a due subordination to the Bishop ; the Reforming the Ecclesiastical Courts as to Excommunication , without prejudice to the excellent Profession of the Civil Law ; the Building of more Churches in great Parishes , especially about the City of London ; the retrenching Pluralities ; the strictness and solemnity of Ordinations ; the making a Book of Canons suitable to this Age , for the better Regulating the Conversations of the Clergy . Such things as these , might facilitate our Union , and make our Church in spite of all its Enemies become a Praise in the whole Earth . The Zeal I have for the true Protestant Religion , for the Honour of this Church , and for a firm Union among Brethren , hath Transported me beyond the bounds of a Preface ; Which I do now conclude with my hearty Prayers to Almighty God , that he , who is the God of Peace , and the Fountain of Wisdom , would so direct the Counsels of those in Authority , and incline the hearts of the People , that we may neither run into a Wilderness of Confusion , nor be driven into the Abysse of Popery ; but that the true Religion being preserved among us , we may with one heart and mind serve the only true God , through his only Son Jesus Christ the Prince of Peace , and our alone Advocate and Mediator . Amen . The Contents . PART I. An Historical Account of the Rise and Progress of Separation . § 1. No Separation in the beginning of the Reformation , although there were then the same Reasons which are now pleaded . The Terms of Communion being the same which were required by the Martyrs in Queen Maries days . § 3. A true account of the Troubles of Francfurt . Mr. B's mistake about them . § 4. The first causes of the dislike of our Ceremonies . § 5. The Reasons of retaining them at the time of Reformation . § 6. The Tendencies to Separation checked by Beza and other Reformed Divines abroad . § 7. The Heats of the Nonconformists gave occasion to Separation . § 8. Their zele against it , notwithstanding their representing the sinfulness and mischief of it . § 9 , 10. The true state of the Controversie between the Separatists and Nonconformists . § 11. Their Answers to the Separatists Reasons . § 12. The progress of Separation . The Schisms and Divisions among the Separatists the occasion of Independency . That makes Separation more inexcusable , by owning some of our Churches to be true Churches . § 13. The mischiefs which followed Independency both abroad , and § 14. hither into England . § 15. The Controversie stated between the Divines of the Assembly and the Dissenting Brethren . § 16. The cause of the Assembly given up by the present Dissenters . § 17. The old Nonconformists Iudgment of the unlawfulness of mens preaching here , when forbidden by Laws , fully cleared from some late Objections . PART II. Of the Nature of the present Separation . § 1. The different Principles of Separation laid down . The things agreed on with respect to our Church . § 2. The largeness of Parishes a mere Colour and Pretence ; shewed from Mr. B's own words . § 3. The Mystery of the Presbyterian Separation opened . § 4. The Principles of it as to the People . Of occasional Communion , how far owned , and of what force in this matter , shewed from parallel cases . § 5. The reasons for this occasional Communion examined . § 6. Of the pretence of greater Edification in separate Meetings , never allowed by the Separatists or Independents as a reason for Separation . No reason for this pretence she●ed from Mr. B's words . § 7. The Principles of Separation as to the Ministry of our Churches . Of joyning with our Churches as Oratories . § 8. Of the Peoples judging of the worthiness and competency of their Ministers . Mr. B's Character of the People . The impertinency of this Plea as to the London Separation . § 9. The absurdity of allowing this liberty to separate from Mr. B's own words . § 10. The allowance be gives for Separation on the account of Conformity . What publick Worship may be forbidden . § 11. The Ministry of our Church charged with Usurpation in many cases , and Separation allowed on that account . § 12. Of Separation from Ithacian Prelatists . § 13. That the Schism doth not always lie on the Imposers side , where the terms of Communion are thought sinful . § 14. The Principles of the Independent Separation , or of those who hold all Communion with our Church unlawful . § 15. The nature of Separation stated and explained . § 16. The charge of Separation made good against those who hold Occasional Communion lawful . § 17. The obligation to constant Communion , where Occasional Communion is allowed to be lawful , at large proved . § 18. The Objection from our Saviours practice answered . § 19. The text Phil. 3. 16. cleared from all Objections . § 20. A new Exposition of that text shewed to be impertinent . § 21. The charge of Separation proved against those who hold all Communion with us unlawful . § 22 , 23. The mischief brought upon the Cause of the Reformation by it . The testimonies of forein Protestant Divines to that purpose . § 24. No possibility of Union among the Protestant Churches upon their grounds , which hath been much wished for and desired by the best Protestants . § 25. All the ancient Schisms justifiable on the same pretences . § 26. There can be no end of Separation on the like grounds . Mr. A's Plea for Schism at large considered . § 27. The Obligation on Christians to preserve the Peace and Unity of the Church . The Cases mentioned wherein Separation is allowed by the Scripture . In all others it is proved to be a great sin . PART III. Of the Pleas for the present Separation . Sect. 1. The Plea for Separation from the Constitution of the Parochial Churches considered . Sect. 2. Iustice Hobart's Testimony for Congregational Churches answered . Sect. 3. No Evidence in Antiquity for Independent Congregations . Sect. 4. The Church of Carthage governed by Episcopal Power , and not Democratical in S. Cyprian's time . Sect. 5 , 6. No evidence in Scripture of more Churches than one in a City , though there be of more Congregations . Sect. 7. No Rule in Scripture to commit Church-power to a single Congregation ; but the General Rules extend it further . Sect. 8. Of Diocesan Episcopacy ; the Question about it stated . But one Bishop in a City in the best Churches , though many Assemblies . Sect. 9. Diocesan Episcopacy clearly proved in the African Churches . The extent of S. Austin's Diocess . Sect. 10. Diocesan Episcopacy of Alexandria . The largeness of Theodoret's Diocese : the Testimony of his Epistle cleared from all Mr. B's . late Objections . Sect. 11. Diocese Episcopacy not repugnant to any Institution of Christ proved from Mr. B. himself . Sect. 12. The Power of Presbyters in our Church . Sect. 13. The Episcopal Power succeeds the Apostolical , proved from many Testimonies . Sect. 14. What Power of Discipline is left to Parochial Churches , as to Admission . Sect. 15. Whether the power of Suspension be no part of Church Discipline . Sect. 16 , 17. Of the defect of Discipline ; and whether it overthrows the being of our Parochial Churches . Sect. 18. Of National Churches , and the grounds on which they are built . Sect. 19. The advantages of National Churches above Independent Congregations . Sect. 20. Mr. B's . Quaeries about National Churches answered . The Notion of the Church of England explained . Sect. 21. What necessity of one Constitutive Regent part of a National Church . Sect. 22. What Consent is necessary to the Union of a National Church . Sect. 23. Other Objections answered . Sect. 24. Of the Peoples power of choosing their own Pastors . Not founded in Scripture . Sect. 25. The testimony of Antiquity concerning it fully inquired into . The great disturbances of popular Elections : the Ganons against them . The Christian Princes interposing . The ancient Rights of Nomination and Presentation . The practice of foreign Protestant Churches . No reason to take away the Rights of Patronage to put the choice into the peoples hands . Objections answered . Sect. 26. No unlawfulness in the Terms of our Communion . Of substantial parts of Worship . The things agreed on both sides . Sect. 27. The way of finding the difference between their Ceremonies and parts of Divine Worship cleared . Sect. 28. The difference of the Popish Doctrine from ours as to Ceremonies . Sect. 29. The Sign of the Cross a Rule of Admission into our Church , and no part of Divine Worship . Sect. 30 No new Sacrament . Mr. B's . Objections answered . Sect. 31. His great mistakes about the Papist's Doctrine concerning the Moral Casuality of Sacraments . Sect. 32. Of the Customs observed in our Church , though not strictly required . Sect. 33. Of the Censures of the Church against Opposers of Ceremonies , and the force of Excommunication ipso facto . Sect. 34. Of the Plea of an erroneous Conscience in the case of Separation . Sect. 35. Of scruples of Conscience still remaining . Sect. 36. Of the use of Godfathers and Godmothers in Baptism . Sect. 37. No ground of Separation because more Ceremonies may be introduced . Sect. 38. No Parity of Reason as to the Dissenters Pleas for separating from our Church , and our Separation from the Church of Rome . An Appendix containing several Letters of Eminent Protestant Divines abroad , shewing the unreasonableness of the present Separation from the Church of England . Letter of Monsieur le Moyn , — p. 395 Of Monsieur le Angle , — p. 412 Of Monsieur Claude , — p. 427 Errata in the Preface . Page 14. marg . r. Church History l. 9 p. 81. p. 17. l. 24. after find insert in . p. 34. l. 18. for S. Paul r. the Apostle , p. 36. l. 5. r. follows . p. 53. l. 21. for our r. one . In the Book . p. 59. l. 5. for ( 1 ) r. ( 3 ) p. 71. l. 27. r. secession . p. 72. l , 8. r. as will. l. 28. r. for which . l. ult . r. Cameron . p. 101 , l , 12. dele for before say they . p. 102. l. 11. r. their teachers . p. 378. l. 2. dele whether . AN Historical Account OF THE RISE and PROGRESS OF THE CONTROVERSIE ABOUT Separation . PART . I. Sect. I. FOr our better understanding the State of this Controversie , it will be necessary to Premise these Two Things . 1. That although the present Reasons for Separation would have held from the beginning of our Reformation , yet , no such thing was then practised , or allowed , by those who were then most zealous for Reformation . 2. That when Separation began , it was most vehemently opposed by those Non-conformists who disliked many things in our Church , and wished for a farther Reformation . And from a true Account of the State of the Controversie then , it will appear , that the Principles owned by them , do overthrow the present practise of Separation among us . In the making out of these , I shall give a full account of the Rise and Progress of this Controversie about Separation from the Communion of our Church . I. That although the present Reasons for Separation would have held from the beginning of the Reformation , yet no such thing was then practised , or allowed by those who were then most zealous for Reformation . By Separation we mean nothing else , but Withdrawing from the constant Communion of our Church , and Ioyning with Separate Congregations for greater Purity of Worship , and better means of Edification . By the present Reasons for Separation we understand such as are at this day insisted on , by those who pretend to justifie these Practises ; and those are such , as make the Terms of Communion with our Church to be unlawful . And not one of all those , which my Adversaries at this time hope to Justifie the present Separation by , but would have had as much force in the beginning of the Reformation . For our Church stands on the same Grounds ; useth the same Ceremonies ( only fewer ; ) prescribes the same Liturgy ( only more corrected ; ) hath the same constitution and frame of Government ; the same defect of Discipline ; the same manner of appointing Parochial Ministers ; and at least as effectual means of Edification , as there were when the Reformation was first established . And what advantage there is , in our present circumstances , as to the Number , Diligence and Learning of our Allowed Preachers ; as to the Retrenching of some Ceremonies , and the Explication of the meaning of others ; as to the Mischiefs we have seen follow the practice of Separation , do all make it much more unreasonable now , than it had been then . Sect. II. It cannot be denied , that there were different apprehensions concerning some few things required by our Church in the beginning of the Reformation ; but they were such things , as are the least scrupled now . Rogers refused the wearing of a Square Cap , and Tippet , &c. unless a Difference were made between the Popish Priests and ours . Hooper at first scrupled the Episcopal Habits , but he submitted afterwards to the use of them . Bucer , and some others , disliked some things in the first Common-Prayer-Book of Edward the Sixth , which were Corrected in the Second : So that upon the Review of the Liturgy there seemed to be little or no dissatisfaction left in the Members of our Church ; at least , as to those things which are now made the grounds of Separation . For we read of none , who refused the constant use of the Liturgy , or to comply with those very few Ceremonies which were retained , as the Cross in Baptism , and Kneeling at the Communion , which are now thought such Bugbears to scare People from our Communion , and make them cry out in such a dreadful manner of the Mischief of Impositions ; as though the Church must unavoidably be broken in pieces by the weight and burden of two or three such insupportable Ceremonies . Now we are told , That it is unreasonable that any should create a necessity of Separation , and then complain of an Impossibility of Vnion . By Whom ? At what Time ? In what Manner was this necessity of Separation created ? Hath our Church made any New Terms of Communion , or alter'd the Old Ones ? No : the same Author saith , It is perpetuating the old Conditions , and venturing our Peace in an old Worm-eaten Bottom , wherein it must certainly misc●rry . Not to insist on his way of Expression , in calling the Reformation , An Old Worm-eaten Bottom ; which ill be●omes them , that would now be held the most Zealous Protestants . I would only know , if those Terms of Communion which were imposed by the Martyrs , and other Reformers , and which are only continued by us , do , as this Author saith , Create a Necessity of Separation ; how then it came to pass , that in all King Edward's dayes , there was no such thing as Division in our Church about them ? And even Dr. Ames , who searched as carefully as any into this matter , can bring no other Instances of any differences then , but those of Rogers and Hooper : he adds indeed , That Ridley and others agreed with Hooper . Wherein ? What , in opposing our Ceremonies , when Hooper himself yielded in that which he at first scrupled ? No , but there was a perfect reconciliation between them , before they suffered . And what then ? Is there any the least colour of Evidence , that before that Reconciliation , either Hooper or Rogers held Separate Assemblies from the Conformists , or that Ridley ever receded from his stedfast adhering to the Orders of this Church ? This is then a very mean Artifice , and disingenuous Insinuation . For although Ridley , in his Letter to Hooper , out of his great Modesty and Humility , seems to take the blame upon himself , by attributing the greater Wisdom to Hooper in that difference ; yet he doth not Retract his Opinion , but only declares the hearty love that he bore to him for his constancy in the Truth . Neither do we find that ever Hooper repented of his Subm●ssion , to which he was so earnestly perswaded , both by Peter Martyr , and Martin Bucer ; and Peter Martyr in his Letter to Bucer condemns his frowardness , and saith , That his cause was by no means approved by the Wiser and Better sort of Men. But Ames saith , Mr. Bradford might have been added , who calleth Forked Caps and Tippets , Antichristian Pelf and Baggage . Suppose this were true , it proves no more than that a good man had an unreasonable Scruple , and such as is thought so by our Brethren themselves at this day . But did he ever divide the Church on such an account as this ? Did he set up separate Congregations , because a square Cap and a Tippet would not go down with him ? No , he was a far better man than to do so . But if the whole words had been set down , the seeming force of these words had been taken away , for they are these ; The cogniza●ce of the Lord standeth not in forked Caps , Tippets , shaven Crowns , or such other Baggage and Artichristian pelf , but in suffering for the Lords sake ; i.e. it is more a Mark of Gods Service to suffer Martyrdom as a Protestant , than to be at ease as a Romish Priest , for he puts them altogether , Caps , Tippets , and shaven Crowns . And what is this to the Impositions of our Church , or Separation on the account of them ? Dr. Ames knew too much , to pretend to any thing like that in those times ; For there was no such thing as Separation from our Church then heard of , on the account of these dividing Impositions . Some furious Anabaptists it may be , or Secret Papists then had separate Meetings , of which Ridley bids Enquiry to be made , in his Articles of Visitation ; but no Protestants , none that joyned in the Articles of our Fait● , and Substantials of Religion with our Church , as Dr. O. speaks , did then ap●●ehend any 〈◊〉 of Separation from it ; not for 〈◊〉 of the A●●● Sign of the Cross ; nor Kneeling at the Communion ; nor the Religious Observation of Holy-days ; nor the constant use of the Liturgy ; nor any one of all the particulars mentioned by Dr. O. which he saith , makes our Communion unlawful and separation from it to be necessary . How come these Terms of Communion to be so unlawful now ; which were then approved by such holy , learned , and excellent men as our first Reformers ? Were they not arrived to that measure of attainments , or comprehension of the Truths of the Gospel , that men in our Age are come to ? Is it credible , that men of so great integrity , such indefatigable industry , such profound judgment , as Cranmer and Ridley , who were the Heads of the Reformation , should discern no such sinfulness in these things , which now every dissenting Artificer can cry out upon , as unlawful ? Is it possible , that men that sifted every thing with so much care themselves , and made use of the best help from others , and begg●d the Divine Assistance , should so fatally miscarry in a matter of such might importance to the Souls of Men ? Could not Latimer , or Bradford , or such holy and mortified men as they , discern so much as a Mote of unlawfulness in those times , which others espy such Beams in now ? What makes this wonderful difference of eye-sight ? Were they under a cloudy , and dark , and Iewish Dispensation ; and all the clear Gospel Light of Division and Separation reserved for our times ? Did they want warmth and zeal for Religion , who burnt at the Stake for it ? Doth God reveal his Will to the meek , the humble , the inquisitive , the resolute Minds ? And would he conceal such weighty things from those who were so desirous to find the Truth , and so resolved to adhere to it ? If Diocesan Episcopacy , and the Constitution of our Church were such an unlawful thing , as some now make it , it is strange such men should have no suspition of it , no not when they went to suffer ? For as H. Iacob , the old Nonconformist , saith , in answer to Iohnson the Separatist , Did not M. Cranmer hold himself for Arch-Bishop still , and that he was by the Pope unjustly and unsufficiently deposed , and by Queen Mary forcibly restrained from it ? Did he ever repent of holding that Office to his death ? Also did not Ridley stand upon his Right to the Bishoprick of London though ready to die ? Latimer , though he renounced his Bishoprick , yet he kept his Ministery , and never repented him of it . Philpo● never disliked his Archdeaconry : yea , when he refused bloody Bonner , yet he appealed to his Ordinary the Bishop of Winchester . The like mind is to be seen in Bishop Farrar . And generally , whosoever were Ministers then of the Prelats Ordination , they never renounced it , though they died Martyrs . Johnson indeed quotes some passages of Bradford , Hooper , and Bale against the Hierarchy ; But he notoriously misapplies the words of Bradford , which are , The time was when the Pope was out of England , but not all Popery ; which he would have understood of the times of Reformation , under Edward VI. whereas he speaks them expresly of King Henry's days . And it is not credible , Hooper should think the Hierarchy unlawful , who ( as it is generally believed ) had the Administration of two Bishopricks at once . Bale's words were spoken in Henry VIII . his time ; and could not be meant of a Protestant Hierarchy , for he was after a Bishop himself . But H. Iacob answers to them all , That supposing these men disliked the Hierarchy , it made the stronger against the Principles of Separation : Seeing for all that , they did not refuse to communicate and partake with them then as true Christians . And that not only occasionally and at certain seasons , but they maintained constant and fixed Communion with our Church as the members of it . Sect. 3. Thus matters stood as to Communion with our Church in the days of Edward VI. but as soon as the Persecution began in Queen Mary's time , great numbers were forced to betake themselves to foreign parts , whereof some went to Zurick , others to Basil , others to Strasburg , and others to Frankford . Grindal in a Letter to B. Ridley , saith they were nigh 100 Students and Ministers then in Exile : These , with the people in all other places , Geneva excepted , kept to the Orders established in our Church ; but at Frankford some began to be very busie in Reforming our Liturgy , leaving out many things , and adding others ; which occasioned the following Troubles of Frankford . The true ground whereof is commonly much mis-represented . Mr. Baxter saith , The difference was between those which strove for the English Liturgy , and others that were for a free-way of praying , i.e. as he explains it , from the present sense and habit of the Speaker : but that this is a great mistake , will appear from the account published of them , A. D. 1575. by one that was a Friend to the Dissenting Party . From which it appears , That no sooner were the English arriv'd at Frankford , but the Minister of the French Congregation there , came to them and told them , he had obtained from the Magistrates the freedom of a Church for those who came out of England , but especially for the French ; they thanked him and the Magistrates for so much kindness , but withal let them understand this would be little benefit to the English , unless they might have the liberty of performing all the Offices of Religion in their own Tongue Upon an Address made to the Senate , this request was granted them ; and they were to make use of the French Church at different times , as the French and they could agree , but with this express Proviso , that they should not dissent from the French in Doctrine , or Ceremonies , lest they should thereby Minister occasion of offence . But afterwards , it seems , the Magistrates did not require them to be strictly tied up to the French Ceremonies , so they did mutually agree . Upon this , they perused the English Order , and endeavour'd to bring it as near as they could to the French Model , by leaving out the Responses , the Letany , Surplice , and many other things ; and adding a larger Confession , more suitable to the State and Time ; after which a Psalm was Sung ; then the Minister , after a short Prayer for Divine Assistance ( according to Calvins Custom ) was to proceed to the Sermon ; which being ended , then followed a General Prayer for all Estates , particularly for England , ending with the Lords Prayer ; and so repeating the Articles of the Creed , and another Psalm Sung , the People were dismissed with the Blessing . By which we see , here was not the least controversie , whether a Liturgy or not ; but whether the Order of Service was not to be accommodated , as much as might be , to the French Model . However , when they sent to the English in other places to resort thither , by reason of the great Conveniencies they enjoy'd , and acquainted them with what they had done ; it gave great offence to them , which they expressed in their Letters . Those of Zurick sent them word , They determined to use no other Order , than that which was last established in England ; and in another Letter , They desire to be assured from them , that if they removed thither , they should all joyn in the same Order of Service concerning Religion , which was in England last set forth by King Edward . To this the Congregation of Frankford returned Answer , That they could not , in all points , warrant the Full Vse of the Book of Service , which they impute to their present Circumstances , in which they suppose such Alterations would be allowed ; but they intended not hereby to deface the worthy Lawes and Ordinances of King Edward . These Learned Men of Strasburg , understanding their resolutions , send Grindall to them with a Letter subscribed by 16 ; wherein they intreat them , To reduce the English Church there , as much as possible , to the Order lately set forth in England , lest , say they , by much altering of the same , they should seem to condemn the chief Authors thereof , who , as they now suffer , so are they most ready to confirm that fact with the price of their Bloods ; and should also both give occasion to our Adversaries to accuse our Doctrine of Imperfection , and us of Mutability ; and the Godly to Doubt of that Truth wherein before they were perswaded , and to hinder their coming thither , which before they had purposed . And to obtain their desire , they tell them , They had sent Persons for that end to Negotiate this Affair with the Magistrates , and , in case they obtained their Request , they promised to come and joyn with them ; and they did not question the English in other places would do the same . Notwithstanding the weight of these Reasons , and the desireableness of their Brethrens company in that time of Exile , they persist in their former resolutions , not to have the Entire English Liturgy ; for by this time Knox was come from Geneva , being chosen Minister of the Congregation : However , they returned this Answer to Strasburg , That they made as little Alteration as was possible ; for , certain Ceremonies the Country would not bear ; and they did not dissent from those which lie at the Ransom of their Bloods for the Doctrine , whereof they have made a most worthy Confession . About this time , some suggested , that they should take the Order of Geneva , as farthest from Superstition ; but Knox declined this , till they had advised with the Learned Men at Strasburg , Zurick , Emden , &c. knowing , that the Odium of it would be thrown upon him . But finding their Zeal and Concernment for the English Liturgy , he , with Whittingham , and some others , drew up an Abstract of it , and sent it to Calvin , desiring his Judgment of it . Who , upon perusal of it , being throughly heated in a Cause , that so nearly concerned him , writes a very sharp Letter , directed to the Brethren at Frankford ; gently Rebuking them for their unseasonable Contentions about these matters , but severely Reproving the English Divines who stood up for the English Liturgy , when the Model of Geneva stood in Competition with it . And yet after all his Censures of it , he Confesses . The things he thought most unfit , were Tolerable ; but he blames them , if they did not choose a better , when they might choose ; but he gives not the least incouragement to Separation if it were continued ; and he declares for his own part , how easie he was to yield , in all indifferent things , such as External Rites are . And he was so far , in his Judgment , from being for Free Prayer , or making the constant use of a Liturgy a Ground of Separation , as Dr. O. doth , that when he delivered his Opinion , with the greatest Freedom , to the then Protector , about the best method of Reformation , he declares , That he did mightily approve a Certain Form , from which Men ought not to vary , both to prevent the inconveniencies which some Mens folly would betray them to , in the free way of Praying ; and to manifest the General Consent of the Churches in their Prayers ; and to stop the vain affectation of some who love to be shewing some new things . Let Mr. Br. now Judge , Whether it were likely that the Controversie then at Frankford , was , as he saith , between them that were for the English Liturgy , and others that were for a free way of Praying ; when Calvin , to whom the Dissenters appealed , was so much , in his Judgment , against the latter . And it appears , by Calvin's Letter to Cox and his Brethren , that the State of the Case at Frankford had not been truly represented to him ; which made him Write with greater sharpness than otherwise he would have done ; and he expresses his satisfaction , that the matter was so composed among them , when by Dr. Cox his means , the English Liturgy was brought into use at Frankford . And to excuse himself for his liberal censures before , he mentions Lights , as required by the Book , which were not in the second Liturgy of Edward the Sixth . So that either they deceived him , who sent him the Abstract ; or he was put to this miserable shift to defend himself ; the matter being ended contrary to his expectation . For , although upon the receipt of Calvin's Letter , the Order of Geneva had like to have been presently voted in , yet there being still some Fast Friends to the English Service , they were fain to compromise the matter , and to make use of a Mixt Form for the present . But , Dr. Cox , and others , coming thither from England , and misliking these Alterations , declared . That they were for having the Face of an English Church there ; and so they began the Letany next Sunday ; which put Knox into so great a Rage , that in stead of pursuing his Text ( which was directly contrary ) he made it his business , to lay open the nakedness of our Church , as far as his Wit and Ill Will would carry him . He charged the Service-Book with Superstition , Impurity , and Imperfection ; and the Governors of our Church with slackness in Reformation , want of Discipline , with the business of Hooper , allowing Pluralities ; all the ill things he could think on . When Cox and his Party ( with whom , at this time , was our excellent Iewel ) were admitted among them , they presently forbad Knox having any thing farther to do in that Congregation ; who being complained of soon after for Treason against the Emperor , in a Book by him Published , he was forced to leave the City , and to retire to Geneva ; whither most of his Party followed him . And thus saith Grindal , in his Letter to Bishop Ridley , The Church at Frankford was well quieted by the Prudence of Mr. Cox , and others , which met there for that purpose . Sect. 4. It is observed by the Author of the Life of Bishop Jewel ( before his Works ) that this Controversie was not carried with them out of England , but they received New Impressions from the places whither they went. For as those who were Exiles in Henry the Eighth's time ( as particularly Hooper , who lived many years in Switzerland ) brought home with them a great liking of the Churches Model , where they had lived ( which being such as their Country would bear , they supposed to be nearer Apostolical Simplicity , being far enough from any thing of Pomp , or Ceremony ) which created in them an aversion to the Ornaments and Vestments here used : So now , upon this new Persecution , those who had Friendship at Geneva , as Knox , and Whittingham , or were otherwise much obliged by those of that way , as the other English were , who came first to Frankford , were soon possessed with a greater liking of their Model of Divine Service , than of our own . And when Men are once engaged in Parties , and several Interests , it is a very hard matter to remove the Prejudices which they have taken in , especially when they have great Abettors , and such , whose Authority goes beyond any Reason with them . This is the True Foundation of those Unhappy Differences , which have so long continued among us , about the Orders and Ceremonies of our Church . For when Calvin and some others found , that their Counsel was not like to be followed in our Reformation , our Bishops proceeding more out of Reverence to the Ancient Church , than meer opposition to Popery ( which some other Reformers made their Rules ) they did not cease by Letters , and other wayes , to insinuate , that our Reformation was imperfect , as long as any of the Dregs of Popery remained . So they called the Vse of those Ceremonies , which they could not deny to have been far more Ancient than the great Apostasy of the Roman Church . Calvin , in his Letter to the Protector , Avows this to be the best Rule of Reformation , To go as far from Popery as they could ; and therefore what Habits and Ceremonies had been abused in the time of Popery were to be removed , lest others were hardened in their Superstition thereby : but at last he yields to this moderation in the case ; That such Ceremonies might be reteined as were easie , and fitted to the Capacities of the People ; provided they were not such , as had their beginning from the Devil , or Antichrist , i.e. were not first begun in the time of Popery . Now , by this Rule of Moderation our Church did proceed ; for it took away all those Ceremonies which were of late invention . As in Baptism , of all the multitude of Rites in the Roman Church , it reserved , in the Second Liturgy , only the Cross after Baptism ; which was not so used in the Roman Church ; for there the Sign of the Cross is used in the Scrutinies before Baptism ; and the Anointing with the Chrysm in vertice after it ; in stead of these , our Church made choice of the Sign of the Cross after Baptism , being of Uncontroulable Antiquity , and not used till the Child is Baptized . In the Eucharist , in stead of Fifteen Ceremonies required in the Church of Rome , our Church hath only appointed Kneeling . I say appointed , for although Kneeling at the Elevation of the Host , be strictly required by the Roman Church , yet in the Act of Receiving it is not ; ( as manifestly appears by the Popes manner of Receiving , which is not Kneeling , but either Sitting , as it was in Bonaventures time ; or after the fashion of Sitting , or a little Leaning upon his Throne , as he doth at this day ) therefore our Church taking away the Adoration at the Elevation , lest it should seem to recede from the Practise of Antiquity , which received the Eucharist in the Posture of Adoration then used , hath appointed Kneeling to be observed of all Communicants . In stead of the great number of Consecrated Vestments in the Roman Church , it only retained a plain Linnen Garment , which was unquestionably used in the times of St. Hierome , and St. Augustin . And lastly , As to the Episcopal Habits , they are retained only as a Mark of Distinction of a certain Order of Men ; the Colour of the Chimere being changed from Scarlet to Black. These are now the Ceremonies , about which all the Noise and Stir hath been made in our Church ; and any sober , considering Man , free from Passion , and Prejudice , would stand amazed at the Clamour and Disturbance which hath been made in this Church , and is at this day , about the intolerable Mischief of these Impositions . Sect. 5. But the most Material Question they ever Ask , is , Why were these few retained by our Reformers , which were then distastful to some Protestants , and were like to prove the occasion of future Contentions ? I will here give a Just and True Account of the Reasons which induced our Reformers either to Retain , or to Apoint these Ceremonies , and then proceed . 1. Out of a due Reverence to Antiquity . They would hereby convince the Papists they did put a difference between the Gross and Intolerable Superstitions of Popery , and the Innocent Rites and Practises which were observed in the Church before . And What could more harden the Papists , then to see Men put no difference betwen these ? It is an unspeakable Advantage which those do give to the Papists , who are for Reforming 1600 years backward , and when they are pinch'd with a Testimony of Antiquity , presently cry out of the Mystery of Iniquity working in the Apostles times : as though every thing which they disliked , were a part of it . Next to the taking up Arms for Religion , which made Men look on it as a Faction and Design , there was scarce any thing gave so great a check to the Progress of the Reformation in France , especially among Learned and Moderate Men , as the putting no difference between the Corruptions of Popery , and the innocent Customs of the Ancient Church . For the time was when many Great Men there , were very inclinable to a Reformation ; but when they saw the Reformers oppose the undoubted Practises of Antiquity , equally with the Modern Corruptions , they cast them off , as Men guilty of an unreasonable humor of Innovation ; as may be seen in Thuanus , and Fran. Baldwins Ecclesiastical Commentaries , and his Answers to Calvin and Beza . But our Reformers , although they made the Scripture the only Rule of Faith , and rejected all things repugnant thereto ; yet they designed not to make a Transformation of a Church , but a Reformation of it ; by reducing it as near as they could , to that state it was in , under the first Christian Emperors , that were sound in Religion ; and therefore they retained these few Ceremonies as Badges of the Respect they bore to the Ancient Church . II. To manifest the Iustice and Equity of the Reformation ; by letting their Enemies see , they did not Break Communion with them for meer indifferent things . For some of the Popish Bishops of that time were subtle and learned Men , as Gardiner , Heath , Tonstall , &c. and nothing would have rejoyced them more , than to have seen our Reformers boggle at such Ceremonies as these ; and they would have made mighty advantage of it among the People . Of which we have a clear instance in the case of Bishop Hoopers scrupling the Episcopal Vestments . Peter Martyr tells him plainly , That such needless scrupulosity would be a great hindrance to the Reformation . For , saith he , since the People are with difficulty enough brought to things necessary , if we once declare things indifferent to be unlawful , they will have no patience to hear us any longer . And , withall , hereby we condemn other Reformed Churches , and those Ancient Churches , which have hitherto to been in great esteem . III. To shew their Consent with other Protestant Churches , which did allow and practice the same , or more Ceremonies , as the Lutheran Churches generally did . And even Calvin himself , in his Epistle to Sadolet , declared , That he was for restoring the Face of the Antient Church ; and in his Book of the true way of Reformation , he saith , He would not contend about Ceremonies , not only those which are for Decency , but those that are Symbolical . Oecolampadius looked on the Gesture at the Sacrament , as indifferent . Bucer thought the use of the Sign of the Cross after Baptism neither indecent nor unprofitable . Since therefore , so great a number of Protestant Churches used the same Ceremonies ; and the Chief Leaders of other Reformed Churches thought them not unlawful , our first Reformers for this , and the foregoing Reasons , thought it fit to retain them , as long as they were so few , so easie both to be practised and understood . Sect. 6. But the Impressions which had been made on some of our Divines abroad , did not wear off , at their Return home , in the beginning of Queen Elizabeths Reign . For they reteined a secret dislike of many things in our Church ; but the Act of Vniformity being passed , and the Vse of the Liturgy strictly enjoyned ; I do not find any Separation made then on the account of it ; no , not by the Dissenting Brethren , that withdrew from Frankford to Geneva ; Knox was forbidden to Preach here , because of some Personal Reflections on the Queen ; but Whittingham , Sampson , Gilby , and others , accepted of Preferment and Imployment in the Church . The Bishops , at first , shewed kindness to them , on the account of their forward and zealous Preaching , which at that time was very needful ; and therefore many of them were placed in London . Where , having gained the People by their zeal and diligence in Preaching , they took occasion to let fall at first their dislike of the Ceremonies , and a desire of farther Reformation of our Liturgy ; but finding that they had gained ground , they never ceased , till by inveighing against the Livery of Antichrist , as they called the Vestments and Ceremonies , they had inflamed the People to that degree , that Gilby himself insinuates , That if they had been let alone a little longer , they would have shaken the Constitution of this Church . This was the first occasion of pressing Vniformity with any rigor ; and therefore some examples were thought fit to be made for the warning of others . But as kindness made them presumptuous , so this severity made them clamorous ; and they sent bitter complaints to Geneva . Beza , after much importunity , undertook to give an Answer to them ; which being of great consequence to our present business , I shall here give a fuller account of it . We are then to understand , that about this time , the Dissenting Party being Exasperated , by the Silencing some of their most busie Preachers , began to have Separate Meetings ; This Beza takes notice of in his Epistle to Grindal Bishop of London ; and it appears , by an Examination taken before him , 20th of Iune 1567. of certain persons , who were accused not only for absenting themselves from their Parish Churches ; but for gathering together and making Assemblies , using Prayers and Preachings , and Ministring Sacraments among themselves ; and hiring a Hall in London under Pretence of a Wedding , for that Purpose . The Bishop of London first Rebuked them for their Lying Pretences , and then told them , That in this Severing themselves from the Society of other Christians , they not only Condemned them , but also the whole State of the Church Reformed in King Edward's dayes , which was well Reformed according to the word of God ; yea , and many Good Men have shed their . Blood for the same , which your doings Condemn . Have ye not , saith he , the Gospel truly Preached , and the Sacraments Ministred accordingly , and good order kept , although we differ from other Churches in Ceremonies , and in indifferent things , which lie in the Princes Power to Command , for Order sake ? To which one of them Answered , That as long as they might have the Word freely Preached , and the Sacraments Administred , without the preferring of Idolatrous Gear about it , they never assembled together in Houses : but their Preachers being displaced by Law for their Non-conformity , they be thought themselves what was best for them to do ; and calling to mind , that there was a Congregation there in the dayes of Queen Mary , which followed the Order of Geneva , they took up that , and this Book and Order , saith he , we hold . Another Answered , That they did not refuse Communion for Preaching the Word , but because they had tied the Ceremonies of Antichrist to it ; and set them up before it , so that no Man may Preach , or Minister the Sacraments without them . Things being come to this height , and Separation beginn●ng to break out , the Wiser Brethren thought not fit to proceed any farther , till they had Consulted their Oracle at Geneva . Beza being often solicited by them , with doleful Complaints of their hard usage , and the different Opinions among themselves , what they were to do , at last resolves to Answer ; but first he declares , How unwilling he was to interpose in the Differences of another Church , especially when but one Party was heard ; and he was afraid , this was only the way to exasperate and provoke more , rather than Cure this evil , which he thought was not otherwise to be Cured , but Precibus & Patientiâ , by Prayers and Patience . After this General Advice , Beza freely declares his own judgment , as to the Reformation of several things he thought amiss in our Church ; but as to the case of the Silenced Preachers , and the Peoples Separation , he expresses his Mind in that manner , that the Dissenters at this day , would have published their Invectives against him , one upon the back of another . For ( 1. ) As to the Silenced Ministers , he saith , That if the Pressing Subscription continued , he perswades them rather to live privately than to yield to it . For , they must either act against their Consciences , or they must quit their Imployments ; for , saith he , the Third thing that may be supposed , viz. That they should exercise their Function against the Will of the Queen and the Bishops , we Tremble at the Thoughts of it , for such reasons , as may be easily understood , though we say never a word of them . What! Is Beza for Silencing , and stopping the Mouths of such a number of Faithful and able Ministers ; and at such a time , when the Church was in so great Necessity of Preaching , and so many Souls like to be famished for the want of it ? when St. Antholins , St. Peters , St. Bartholomews , at which Gilby saith their great Preaching then was , were like to be left destitute of such Men ? Would Beza , even Beza , at such a time , as that , be for Silencing so many Preachers , i. e. for their sitting quiet , when the Law had done it ; And would not he suffer them to Preach , when they ought to have done it , though against the Will of the Queen and the Bishops ? It appears that Beza was not of the Mind of our Adversaries , but that he was of the contrary , it appears plainly by this , That before he Perswades the Dissenting Ministers rather to live privately than to subscribe ; and that he expresses no such terrible apprehensions at their quitting their Places , as he doth at their Preaching in Opposition to the Laws . ( 2 ) As to the case of the People , his Advice was , As long as the Doctrine was sound , that they should diligently attend upon it , and receive the Sacraments devoutly , and to joyn Amendment of Life with their Prayers , that by those means they might obtain a through Reformation . So that nothing can be more express against S●paration , than what is here said by Beza : for , even as to the Ministers , he saith , Though he did not approve the Ceremonies , yet since they are not of the nature of things evil in themselves , he doth not think them of that moment , that they should leave their Functions for the sake of them ; or that the People should forsake the Ordinances , rather than hear those who did Conform . Than which words , nothing can be plainer against Separation . And it further appears , by Beza ' s Resolution of a case concerning a Schism in the French Church then in London ; That he looked on it as a Sin , for any one to Separate from a Church , wherein Sound Doctrine , and a Holy Life , and the Right use of the Sacraments is kept up . And , by Separation , he saith , he means , Not meerly going from one Church to another , but the Discontinuing Communion with the Publick Assemblies , as though one were no Member of them . Beza's Authority being so great with the Dissenting Brethren at that time , seems to have put an effectual Stop to the Course of Separation , which they were many of them , then inclined to . But , he was not alone among the Foreign Divines , who , about that time , expressed themselves against Separation from the Communion of our Church , notwithstanding the Rites and Ceremonies herein used . For Gualter , a Divine of good Reputation in the Helvetian Churches , takes an occasion in an Epistle to several of our Bishops to talke of the Difference then about these things ; and he extremely blames the Morose humor of those , who disturbed the Church for the sake of such things , and gave an occasion thereby to endless Separations . And in an Epistle to Cox Bishop of Ely , 1572. he tells him , How much they had disswaded them from making such a stir in the Church , about Matters of no moment : and he Complains grievously of the Lies and Prejudices against our Church , which they had sent Men on purpose to possess them with , both at Geneva and other places . Zanchy , upon great Sollicitation , wrote an earnest Letter to the Queen to remove the Ceremonies ; but withal he sent another to Bishop Iewel , to perswade the Non-conformists , if the Queen could not be moved , not to leave their Churches on such accounts , which , for his part , he did not understand how any could lawfully do ; as long as they had otherwise liberty to Preach the Gospel , and Administer the Sacraments , although they were forced to do something therein , which did not please them ; as long as the things were of that kind , which in themselves were neither good nor evil . And the same Reason will much more hold against the Peoples S●paration . Sect. 7. But about this time , the dissenting party much increasing , and most of the old and peaceable Non-conformists being dead , or unfit for business ; the management of their affairs fell into the hands of younger and fiercer Men. Who thought their Predecessors too cold in these matters ; insomuch , that honest Iohn Fox complained of the Factious and Turbulent Spirit which had then possessed that Party , although himself a Moderate Non-conformist ; and he saith , They despised him , because he could not Rail against Bishops , and Archbishops as they did ; but if he could be as mad as they , they would be kinder to him . And therefore he soberly adviseth the Governors of the Church to look well after this sort of Men ; for , saith he , if they prevail , it is not to be imagin'd , what Mischief and Disturbance they will bring ; whose Hypocrisie is more subtle and pernicious then that of the old Monks ; for , under a Pretence of Greater Purity , they will never give over , till they have brought Men under a Iewish Slavery . These New Men , full of bitter zeal , despised the old trifling Controversie about Garments and Ceremonies , they complained , That all was out of order in the Church , and nothing but a New and Thorough Reformation would please them . For , in the Admonition presented to the Parliament , 14 Eliz. they complain for want of a Right Ministry , a right Government in the Church according to the Scriptures , without which ( they say ) there could be no right Religion . The Liturgy they deride , as c●lled and picked out of the Popish Dunghill , the Portuise and Mass-Book ; the Government of the Church by Arch-Bishops and Bishops they call Devillish and Antichristian ; and Condemn the Vocation of the Clergy , as Popish and Vnlawful ; and add , That the Sacraments are mangled , and profaned , that Baptism is full of Childish and Superstitious Toys . All which , and many more expressions of a like Nature , are extant in the First and Second Admonitions . Which Bold and Groundless Assertions , being so Openly Avowed to the World , by the Leaders of the Dissenting Party , gave the true Occasion to the following practise of Separation . For when these things were not only published in the name of the Party , being the Pleas for Peace at that time , but stifly maintained with greater Heat , than Learning , It is easie to imagine , what Impressions such things would make on the common sort of People ; who have still a good Inclination to find fault with their Governors , especially in the Church , and to Admire those that Oppose them . And these they Courted most , having their Opinions so suited to Vulgar capacities , that they apprehended their Interest carried on together with that of Purity of Reformation . Hence they pleaded then , as others do at this day , for the Peoples right to choose their Bishops and Pastors against the Vsurpations , as they accounted them , of Princes and Patrons ; hence they railed against the Pomp and Greatness of the Clergy , which is always a Popular Theme ; and so would the exposing the inequality of Mens Estates be , if Men durst undertake it , with as great hopes of impunity . Besides , it was not a Little Pleasant to the People , to think , what a share they should come to in the New Seigniory , as they called it , or Presbytery , to be erected in every Parish ; and what Authority they should Exercise over their Neighbours , and over their Minister too by their double Votes . By such Arts as these , they complied with the Natural Humors of the People , and so gained a mighty Interest amongst them ; as the Anabaptists in Germany and Switzerland at first did , upon the like Grounds . Which made Bullinger , in an Epistle to Robert Bishop of Winchester , parallel the Proceedings of this Party here , with that of the Anabaptists with them in those Countries ; For , saith he , we had a sort of People here , to whom nothing seemed pure enough in our Reformation , from whence they brake out into Separation , and had their Conventicles among us , upon which followed Sects and Schisms , which made great entertainment to our Common Enemies , the Papists . Just thus it happened here , these hot Reformers designed no Separation at present ; which they knew would unavoidably bring confusion along with it ; for , that was laying the Reins on the Peoples ne●ks , and they would run whither they pleased , without any possibility of being well managed by them ; but since these Men would Refine upon the present Constitution of our Church , there soon arose another sort of Men , who thought it as fit to Refine upon them . They acknowledged they had good Principles among them , but they did not practise according to them : If our Church were so bad as they said , that there was neither right Ministery , nor right Government , nor right Sacraments , nor right Discipline ; What follows , say they , from hence , but that we ought to separate from the Communion of so corrupt a Church , and joyn together to make up new Churches for the pure administration of all Gospel Ordinances ? The Leaders of the Non-conformists finding this Party growing up under them , were quickly apprehensive of the danger of them ; because the Consequence seemed so Natural from their own Principles ; and the People were so ready to believe , that nothing but Worldly considerations of Interest and Safety kept them from practising according to them . Which was a mighty prejudice against them in the Minds of the Separatists , as appears by Robinsons Preface to his Book of Communion . Sect. 8. II. The Separation being now begun , the Non-conformists set themselves against it , with the Greatest Vehemency . Which is the second thing I am to make out . As for those of the Separation , saith Parker a Noted Non-conformist , Who have Confuted them more than we ? or , Who have Written more against them ? And in a Letter of his , he expresseth the greatest Detestation of them . Now it grieved me not a little , at this time , saith he , that Satan should be so impudent , as to fling the dung of that Sect into my Face , which , with all my Power , I had so vehemently resisted , during the whole course of my Ministery in England : I think no other , but that many of them love the Lord , and fear his Name ; howbeit their Error being Enemy to that Breast of Charity , wherewith Cyprian covered his , Qui ab Ecclesiâ nunquam recessit , as Augustin speaketh ; they cannot stand before his Tribunal , but by the Intercession of our blessed Saviour . Father forgive them for they know not what they do . Think not these words are applyed to their Sect amiss ; for , in effect , What doth it less than even persecute the Lord Jesus in his Host , which it revileth ; in his Ordinances , which it dishonoreth ; and in his Servants last of all , whose Graces it blasphemeth , whose footsteps it slandereth , and whose Persons it despiseth . And Two Characters he gives of the Men of that way , viz. That their Spirits were bitter above measure , and their hearts puffed up with the Leaven of Pride . How far these Characters still agree to the Defenders of the present Separation , I leave others to Judge . When Brown and Harrison openly declared for Separation , T. C. himself undertook to Answer them , in a Letter to Harrison . His example was soon followed by others of his Brethren , who Wrote the Admonition to the Followers of Brown , and the Defence of that Admonition . When Barrow and Greenwood published their Four Reasons for Separation , Three of which they took out of the Admonition to the Parliament , viz. Vnlawful Ministry , Antichristian Government , and False Worship ; Gifford , a Non-conformist at Maldon in Essex , undertook to Answer them in several Treatises . And it is observable , that these Non-conformists Charge the Brownists with making a Vile , Notorious , and Damnable Schism , because they withdrew from the Communion of our Churches , and set up New Ones of their own . Gifford not only calls them Schismaticks , but saith , They make a Vile Schism , Rending themselves from the Church of England ; and condemning by their Assertions , the Whole Visible Church in the World , even as the Donatists did of old time : and he adds , That the end of Brownism , as it was then called , is Infinite Schismes , Heresies , Atheism and Barbarism . And the same Author , in his Second Book , reckoning up the ill effects of this Separation among the People , hath these remarkable words . Now look also on the People , where we may see very many , who not regarding the chief Christian Vertues , and Godly Duties , as namely , to be Meek , to be Patient , to be Lowlie , to be full of Love and Mercy , to deal Vprightly and Iustly , to Guide their Families in the Fear of God , with Wholsome Instructions , and to stand fast in the Calling in which God hath set them , give themselves wholly to this , even as if it were the Sum and Pith of Religion , namely , to Argue and Talk continually against Matters in the Church , against Bishops and Ministers , and one against another on both sides . Some are proceeded to this , that they will come to the Assemblies to hear the Sermons and Prayers of the Preacher , but not to the Prayers of the Book , which I take to be a more grievous sin than many do suppose . But yet this is not the worst , for sundry are gone further , and fallen into a Damnable Schism ; and the same so much the more fearful and dangerous , in that many do not see the foulness of it , but rather hold them as Godly Christians , and but a little over-shot in these matters . But that this Man went upon the Principles of the Non-conformists , appears , by his Stating the Question , in the same Preface . For , I shewed , saith he , in express words , that I do not meddle at all in these Questions , whether there be corruptions and faults in our Church , condemned by Gods Word ; whether they be many or few ; whether they be small or great ; but only thus far , whether they be such , or so great , as make our Churches Antichristian . Barrow saith , That this Gifford was one that Ioyned with the rest of the Faction in the Petition to the Parliament against the English Hierarchy : and it appears by several passages of his Books that he was a Non-conformist ; and he is joyned with Cartwright , Hildersham , Brightman , and other Non-conformists , by the Prefacer to the Desence of Bradshaw against Iohnson : and I find his Name in one of the Classes in Essex at that time . The Author of the Second Answer for Communicating , who defends T. Cs. Letter to Harrison , Browns Colleague against Separation , proves Ioyning with the Church a Duty necessarily enjoyned him of God by his Providence , through his being and placing in a particular Church , and justly required of him by the Church , or Spiritual Body , through that same inforcing Law of the coherence , and being together of the parts and members , which is the express Ordinance of God. So that , saith he , unless I hold the Congregation , whereof I am now , disanulled , and become no Church of Christ , for the not separating an unworthy Member , I cannot voluntarily either absent my self from their Assemblies to Holy Exercises , or yet depart away being come together , without Breach of the Bond of Peace , Sundring the Cement of Love , empairing the growth of the Body of Christ , and incurring the guilt of Schism and Division . To the same purpose he speaks elsewhere . Richard Bernard calls it , An Vncharitable and Lewd Schism which they were guilty of . But I need not mention more particular A●thors , since in the Grave Confutation of the Errors of the Separatists , in the Name of the Non-conformists , it is said , That because we have a True Church , con●●ting of a Lawful Ministery , and a Faithful People , therefore they cannot separate themselves from us , but they must needs incur the most shameful and odious Reproach of Manifest Schism . And concerning the State of the Persons who lived in Separation , they say , We hold them all to be in a Dangerous Estate , ( we are loth to say in a Damnable Estate ) as long as they continue in this Schism . Sect. 9. But , for our farther understanding the full State of this Controversie , we must consider , What things were agreed on both sides , and where the Main Points of Difference lay . 1. The Separatists did yield the Doctrine , or Faith of the Church of England True and Sound , and a Possibility of Salvation in the Communion of it . In their Apology presented to King Iames , thus they speak ; We testifie by these presents unto all Men , and desire them to take knowledge hereof , that we have not forsaken any one Point of the True Ancient Catholick and Apostolick Faith professed in our Land ; but hold the same Grounds of Christian Religion with them still . And the Publisher of the Dispute about Separation , between Iohnson and Iacob , saith , That the first Separatists never denied , that the Doctrine and Profession of the Churches of England , was sufficient to make those that believed and obeyed them , to be true Christians , and in the state of Salvation , but always held , professed , and acknowledged the contrary . Barrow saith , That they commended the Faith of the English Martyrs , and deemed them saved , notwithstanding the false Offices , and great corruptions in the Worship exercised : And in the Letter to a Lady a little before his Death , he saith , He had Reverend estimation of sundry , and good hope of many hundred thousands in England ; though he utterly disliked the present Constitution of this Church , in the present Communion , Ministry , Worship , Government , and Ordinances Ecclesiastical of these Cathedral and Parishional Assemblies . 2. The Separatists granted , That Separation was not Justifiable from a Church , for all Blemishes and Corruptions in it . Thus they express themselves in their Apology , Neither count we it lawful for any Member to forsake the Fellowship of the Church , for blemishes and imperfections , which every one , according to his Calling , should studiously seek to cure , and to expect and further it , until either there follow redress , or the Disease be grown incurable . And in the 36 Article of the Confession of their Faith , written by Iohnson and Ainsworth , they have these words . None is to separate from a Church rightly gathered and established , for faults and Corruptions , which may , and so long as the Church consisteth of Mortal Men , will fall out and arise among them , even in true constituted Churches , but by due order to seek the redress thereof . But in the case of our Church they pleaded , that the Corruptions were so many and great , as to overthrow the very Constitution of a Church . So Barrow saith , They do not cut off the members of our Church from Gods Election , or from Christ , but from being Members of a True Constituted Church . On the other side , the Non-conformists granted there were many and great Corruptions in our Church , but not such as did overthrow the Constitution of it , or make Separation from our Parochial Assemblies to be necessary , or lawful . So that the force of all their Reasonings against Separation lay in these two Suppositions . 1. That nothing could Justifie Separation from our Church , but such Corruptions which overthrew the being , or constitution of it . 2. That the Corruptions in our Church were not such , as did overthrow the Constitution of it . The making out of these two will tend very much to the clear Stating of this present Controversie . 1. That nothing could Iustifie Separation from our Church , but such Corruptions which overthrow the being or constitution of it . Barrow and his Brethren , did not think they could satisfie their Consciences in Separation , unless they proved our Churches to be no true Churches . For , here they assign the Four Causes of their Separation to be ; Want of a right gathering our Churches at first ; False Worship ; Antichristian Ministery and Government : These Reasons , say they , all Men may see prove directly these Parish Assemblies not to be the true established Churches of Christ , to which any faithful Christian may joyn himself in this estate ; especially , when all Reformation unto the rules of Christ's Testament is not only denied , but resisted , blasphemed , persecuted . These are the words of the First , and Chiefest Separatists , who suffered death rather than they would foregoe these Principles . We condemn not , say they , their Assemblies , barely for a mixture of good and bad , which will alwayes be , but for want of an orderly gathering , or constitution at first : we condemn them not for some faults in the Calling of the Ministry , but for having and reteining a false Antichristian Ministry imposed upon them : we forsake not their Assemblies for some faults in their Government , or Discipline , but for standing subject to a Popish and Antichristian Government . Neither refrain we their Worship for some light imperfections , but because their Worship is Superstitious , devised by Men Idolatrous , according to that patched Popish Portuise their Service-Book ; according unto which their Sacraments , and whole Administration is performed , and not by the Rules of Christ's Testament . So that these poor deluded Creatures saw very well , that nothing but such a Charge , which overthrew the very being and constitution of our Churches ( the Doctrine of Faith being allowed to be sound ) could justifie their Separation : not meer promiscuous Congregations , nor mixt Communions ; not defect in the Exercise of Discipline ; not some Corruptions in the Ministry or Worship ; but such gross corruptions as took away the Life and Being of a Church ; as they supposed Idolatrous Worship , and an Antichristian Ministry to do . If Mr. Giffard , saith Barrow , can prove the Parish Assemblies in this estate true and established Churches , then we would shew him how free we are from Schism . The same Four Reasons are insisted on as the Grounds of their Separation in the Brownists Apology to King Iames , by Ainsworth , Iohnson , and the rest of them . Ainsworth frames his Argument for Separation thus . That Church which is not the true Church of Christ and of God , ought not , by any true Christian , to be continued , or Communicated with ; but must be forsaken , and separated from ; and a true Church sought , and ioyned unto , &c. But the Church of England is before proved , not to be the true Church of Christ , and of God , therefore it ought to be separated from , &c. By which we see , the Greatest Separatists that were then , never thought it Lawful to Separate from our Churches , if they were true . On the other side , those who opposed the Separation , with greatest zeal , thought nothing more was necessary for them , to disprove the Separation , then to prove our Churches to be true Churches . R. Brown ( from whom the Party received their denomination ) thought he had a great advantage against Cartwright ( the Ringleader of the Non-conformists ) to prove the Necessity of Separation , because he seemed to make Discipline Essential to a Church ; and therefore since he complained of the want of Discipline here , he made our Church not to be a true Church , and consequently that Separation was necessary . T. C. Answers , That Church Assemblies are builded by Faith only on Christ the Foundation , the which Faith so being , whatsoever is wanting of that which is commanded , or remaining of that which is forbidden , is not able to put that Assembly from the right and title of so being the Church of Christ. For that Faith can admit no such thing , as giveth an utter overthrow , and turning upside down of the truth . His meaning is , wherever the true Doctrine of Faith is received and professed , there no defects or corruptions can overthrow the being of a True Church , or Iustifie Separation from it . For , he addeth , although besides Faith in the Son of God , there be many things necessary for every Assembly ; yet be they necessary to the comely and stable being , and not simply to the being of the Church . And in this respect , saith he , the Lutheran Churches , ( which he there calls the Dutch Assemblies ) which beside the maym of Discipline , which is common to our Churches , are grossely deceived in the matter of the Supper , are notwithstanding holden in the Roll of the Churches of God. Was not Jerusalem , saith he , after the Return from Babylon , the City of the Great King , until such time as Nehemias came and Builded on the Walls of the City ? To say therefore it is none of the Church , because it hath not received this Discipline , methinks is all one with this , as if a Man would say , It is no City , because it hath no Wall : or that it is no Vineyard , because it hath neither Hedge , nor Ditch . It is not , I grant , so sightly a City , or Vineyard , nor yet so safe against the Invasion of their several Enemies which lie in wait for them ; but yet they are truly both Cities and Vineyards . And whereas T. C. seemed to make Discipline Essential to the Church , his Defender saith , He did not take Discipline there strictly for the Political Guiding of the Church , with respect to Censures , but as comprehending all the Behaviour concerning a Church in outward Duties , i. e. the Duties of Pastor and People . Afterwards , as often as the Non-conformists set themselves to disprove the Separation , their main Business was , To Prove our Churches to be True Churches . As in a Book , Entituled , Certain Positions h●ld and maintained by some Godly Ministers of the Gospel , against those of the Separation ; which was part of that Book , afterwards Published by W. R. and called , A Grave and Modest Confutation of the Separatists . The Ground-work whereof , as Mr. Ainsworth calls it , is thus laid . That the Church of England is a True Church of Christ , and such a one , as from which whosoever Wittingly and Continually Separateth himself , Cutteth himself off from Christ. If this was the Ground-work of the Non-conformists in those days ; those who live in ours , ought well to consider it , if they regard their Salvation . And , for this Assertion of theirs , they bring Three Reasons . 1. For that they Enjoy , and Ioyn together in the Vse of these outward Means , which God in his Word hath ordained for the Gathering of an Invisible Church ; i. e. Preaching of the Gospel , and Administration of the Sacraments . 2. For that their Whole Church maketh Profession of the True Faith : and Hold and Teach , &c. all Truths Fundamental . So we put their Two Reasons into One , because they both relate to the Profession of the Truth Faith ; which , say they , is that which giveth life and being to a Visible Church : and upon this Profession we find many that have been incorporated into the Visible Church , and admitted to the Priviledges thereof , even by the Apostles themselves . So the Church of Pergamus , though it did Tolerate Gross Corruptions in it : yet because it kept the Faith of Christ , was still called the Church of God. 3. For that all the known Churches in the World acknowledge that Church for their Sister , and give unto Her the Right hand of Fellowship . When H. Iacob undertook Fr. Iohnson upon this Point of Separation , the Position he laid down was this , That the Churches of England are the True Churches of God. Which he proved by this Argument . Whatsoever is sufficient to make a particular Man a true Christian , and in state of Salvation ; that is sufficient to make a Company of Men , so gathered together , to be a True Church . But the whole Doctrine , as it is Publickly Professed , and Practised , by Law in England , is sufficient to make a particular Man a true Christian , and in state of Salvation ; and our Publick Assemblies are therein gathered together . Therefore it is sufficient to make the Publick Assemblies True Churches . And in the Defence of this Argument , against the Reasons and Exceptions of Iohnson , that whole Disputation is spent . And , in latter times , the Dispute between Ball and Can , about the necessity of Separation , runs into this , Whether our Church be a True Church or not ; concerning which , Ball thus delivers his Judgment . True Doctrine , in the main Grounds and Articles of Faith , though mix't with Defects and Errors in other matters , not concerning the Life and Soul of Religion , and the Right Administration of Sacraments for Substance , though in the manner of Dispensation , some things be not so well ordered , as they might and ought , are notes and markes of a True and Sound Church , though somewhat crased in health and soundness , by Errors in Doctrine , Corruptions in the Worship of God , and Evils in Life and Manners . The Second Supposition which the Non-conformists proceeded on , was , Sect. 11. ( 2. ) That the corruptions in our Church were not such as did overthrow the being and constitution of it . This will best appear , by the Answers they gave to the main Grounds of Separation . I. That our Church was not rightly gathered at the time of our Reformation from Popery . To which Giffard thus Answers , The Church of England in the time of Popery , was a Member of the Vniversal Church , and had not the being of a Church of Christ from Rome , nor took not her beginning of being a Church , by Separating her self from that Romish Synagogue ; but having her Spirits revived , and her Eyes opened , by the Light of the Heavenly Word , did cast forth that Tyranny of Antichrist , with his Abominable Idolatry , Heresies , and False Worship ; and sought to bring all her Children unto the Right Faith , and True Service of God ; and so is a purer , and more faithful Church than before . Others add , That the Laws of Christian Princes have been a means to bring Men to the outward Society of the Church , and so to make a visible Church : Neither were sufficient means wanting , in our Case , for the due Conviction of Mens Minds ; but then they add , That the Question must not be , Whether the Means used were the Right Means , for the Calling and Converting a People to the Faith ; but , Whether Queen Elizabeth took a lawful course for recalling , and re-uniting of Her Subjects unto those true Professors , whose Fellowship they had forsaken ; which they Iustifie , by the Examples of Jehoshaphat , and Josiah , Asa , and Hezekiah . II. That we Communicate together in a False and Idolatrous Worship of God , which is polluted with Reading stinted Prayers , using Popish Ceremonies , &c. To this they Answer ; 1. That it is evident by the Word , That the Church hath used , and might lawfully use , in God's Worship , and Prayer , a stinted Form of Words : and that not only upon Ordinary , but Extraordinary Occasions , which requires an Extraordinary and Special Fervency of Spirit . Nay , they say , They are so far from thinking them unlawful , that in the ordinary and general occasions of the Church , they are many times more fit , than those which are called Conceived Prayers . 2. If Formes , thus devised by Men , be Lawful and Profitable , What sin can it be for the Governors of the Church , to Command , that such Fo●ms be used ; or , for us , that are perswaded of the Lawfulness of them , to use them ? unless they will say , That therefore it is unlawful for us to Hear the Word , Receive the Sacraments , Believe the Trinity , and all other Articles of Faith , because we are Commanded by the Magistrates so to do : Whereas indeed , we ought the rather to do good things , that are agreeable unto the Word , when we know them also to be commanded by the Magistrate ▪ 3. It is true , the Non-conformists say , The Liturgy is in great part picked and culled out of the Mass Book ; but it followeth not thence , that either it is , or was esteemed by them a devised or false Worship ; for many things contained in the Mass-Book it self are good and holy . A Pearl may be found upon a Dunghil ; we cannot more credit the Man of Sin , than to say , That every thing in the Mass-Book is Devillish and Antichristian , for then it would be Antichristian to Pray unto God in the Mediation of Jesus Christ , to read the Scriptures , to profess many Fundamental Truths necessary to Salvation . Our Service might be Picked and culled out of the Mass-Book , and yet be free from all fault and tincture , from all shew and apperance of Evil ; though the Mass-Book it self was fraught with all manner of Abominations — But if it be wholly taken out of the Mass-Book , how comes it to have those things which are so directly contrary to the Mass , that both cannot possibly stand together ? Yea , so many points , saith B●ll , are there taught directly contrary to the foundation of Popery , that it is not possible Popery should stand , if they take place . And , saith he , it is more proper to say , the Mass was added to our Common Prayer , than that our Common Prayer was taken out of the Mass Book : for most things in our Common Prayer , were to be found in the Liturgies of the Church , long before the Mass was heard of in the World. 4. As to the Fasts , and Feasts , and Ceremonies retained , they Answer , That what was Antichristian in them , was the Doctrine upon which those Practices were built in the Church of Rome , which being taken away by the Reformation , the things themselves are not Antichristian . As namely , saith Giffard , the Remission of Sins , and Merit of Eternal Life by Fasting ▪ which is the Doctrine of the Romish Church ; the Worship and Invocation of Saints and Angels ; the Power of expelling Devils by the Sign of the Cross , and such like things , which the Papacy is full of , but rejected by us . III. That our Ministery was Antichristian . To this they Answer . 1. That Antichrist is described in Scripture , not by his unlawful outward Calling , or Office , that he should exercise in the Church ; but First by the False Doctrine he should Teach ; and Secondly by the Authority he should Vsurp , to give Laws to Mens Consciences , and to Rule in the hearts of Men as God. Which two Marks of Antichrist , as they may evidently be discerned in the Papacy , so admit all the outward Callings and Offices in the Church of England exercised , were faulty , and unwarrantable by the Word , yet you in your own Conscience know , that these Marks of Antichrist cannot be found among the worst of our Ministers . For neither do the Laws of our Church allow any to teach False Doctrine ; and we all Profess Christ to be the only Law-giver to Conscience ; neither is any thing among us urged to be done , upon pain of Damnation , but only the Word and Law of God. 2. That the Office , which our Laws call the Office of Priesthood , is the very same in substance with the Pastors Office described in the Word ; and the manner of outward Calling unto that Office , which the Law alloweth , is the very same in substance which is set down in the VVord . Doth the VVord enjoyn the Minister to Teach diligently ? so , by our Laws , he is expresly charged at his Ordination to do , and forbidden to Teach any thing , as required of necessity to Salvation , but that which he is perswaded may be concluded and proved by the Scripture : yea , it Commandeth him , with all faithful diligence , to banish , and drive away all Erroneous and strange Doctrines , that are contrary to Gods VVord . Doth the VVord Authorise him , to Administer the Sacraments ? So doth our Law. Doth the VVord require that the Minister should not only publickly Teach , but also oversee , and look to the Peoples Conversation , Exhorting , Admonishing , Reproving , Comforting them as well privately as publickly ? So doth our Law. Lastly , Doth the VVord Authorise the Minister to execute the Censures and Discipline of Christ ? our Law doth also command the same . So that , although many , to whom the execution of these things appertain , do grievously fail in the practice thereof , yet you see the Office which the Law enjoyneth to the Minister , is the same in substance , with that which the VVord layeth upon him . Tell us not then , That the same Name is given to our Office , as to the Popish Sacrificers . Do you think the worse of your self because you are called Brownists ? And , Shall the Holy Office and Calling , which is so agreeable to the VVord , be misliked , because it is called a Priesthood ? considering , that though it agree in Name , yet it differeth in Nature and Su●stance as much from the Romish Priesthood , as Light doth from Darkness . IV. That Discipline is wanting in our Church . To which they Answer . 1. That the want or neglect of some of those Ordinances of Christ , which concern the Discipline of his Church , and the outward calling of his Ministers , is no such sin , as can make either the Ministers , or Governors of our Church Antichrist , or our Church an Antichristian and False Church . And Mr. H. adds , That no one place of Scripture can be found , wherein he is called an Antichrist , or Antichristian , who holding the Truth of Doctrine , and professing those Articles of Religion that are Fundamental , as we do , doth swerve , either in Iudgment , or Practice , from that Rule , which Christ hath given for the Discipline of his Church . Neither can you find any Antichrist mentioned in Scripture , whose Doctrine is sound . If then the Doctrine of our Church be sound , VVhat VVarrant have you to call us Antichrists ? If our Pastors offer to lead you unto Salvation , through no other door than Christ , How dare you , that say you are Christ's , refuse to be guided by them ? If our Assemblies be built upon that Rock , How can you deny them to be True Churches ? 2 That the Substance of Discipline is preserved among us ; in which they reckon Preaching of the VVord , and Administration of Sacraments , as well as the Censures of Admonition , Suspension , Excommunication , and Provision for the Necessity of the Poor ; which , say they , by Law , ought to be in all our Assemblies ; and therefore we cannot justly be said to be without the Discipline of Christ ; but rather that we having the Discipline of Christ ; which is most substantial , do want the other , and so exercise it not rightly , that is to say , not by those Officers which Christ hath appointed . And farther they add , That the Laws of our Land do Authorize the Minister to stay from the Lords Table , all such as are Vncat●chised , and out of Charity , or any otherwise publick offenders ; as appeareth in the Rubrick before the Communion , and in that which is after Confirmation . 3. That although it were granted , That we wanted both the Exercise of the Churches Censures , and some of those Officers which Christ hath appointed to exercise them by , yet might we be a True Church notwithstanding : as there was a True Church in Judah all the days of Asa and Jehosaphat , yet was not the Discipline Reformed there till the latter end of Jehoshaphat's Reign . The Church of Corinth was a True Church , even when the Apostle blamed them for want of Discipline . The Congregation at Samaria is called a Church , before the Discipline was established there . And even in Jerusalem there was a famous visible Church of Christ long before sundry parts of the Discipline ( for want whereof they Condemn us ) were established there ; yea , it is evident , that by the Apostles themselves divers Churches were gathered some good space of time , before the Discipline was setled , or exercised : by all which it is manifest , that how necessary soever those parts of the Discipline ( which we want ) be , to the Beauty and Well-being , or preservation of the Church ; yet are they not necessary to the being thereof ; but a True Church may be without them . 4. That it doth not belong to private persons to set up the Discipline of the Church against the Will and Consent of the Christian Magistrate , and Governors of the Church : Nay , they declare , that in so doing , they should highly offend God. Giffard saith , That the Fetters and Chains , can no faster bind the hands and feet of Brownists , then the hands of private Men are bound with the bands of Conscience , and the Fear of God , from presuming to take upon them Publick Authority . And if all the Brownists in the Land should come together , and choose a Minister and Ordain him , it would make him no more a Minister before God , then if all the Apprentices in London , taking upon them to choose a Lord Mayor , and Minister an Oath unto him , should make him a Lord Mayor . But of this more afterwards . V. That the Ministers of our Church stand under ( as they speak ) an Antichristian Hierarchy . To which they Answer , First , They deny that our Bishops can be called Antichristian , since they do , and by the Laws of the Land ought to hold and teach all Doctrines that are Fundamental ; yea , some of them have Learnedly and Soundly maintained the Truth against Hereticks , that have gainsay'd it ; some have not only by their Doctrine and Ministry Converted many to the Truth , but have suffered Persecution for the Gospel . Secondly , Suppose it were an Antichristian Yoke , which they deny ; yet this doth not destroy the being of a True Church , or Mi●istry under it . Since both the Jewish and Christian Churches , have frequently born such a Yoke , and yet have been the True Churches of God still . Thirdly . That there is nothing unlawful , or Antichristian in the Office of Bishops , if they consider them as the Kings Visitors and Commissioners , to see that the Pastors do their Duties . And that this cannot destroy the nature of a Visible Church , to cast many particular Churches , under one Provincial , or Diocesan Government . Yea , Mr. Bradshaw undertakes to prove this , not only lawful , but expedient , to that degree , that he thinks the Magistrate cannot well discharge his Duty , as to the Oversight and Government of the Churches within his Dominions , without it : as is implyed in the seven Quaeries he propounds to Fr. Iohnson about it . But supposing them to be Pastors of the Churches under them , this , saith he , doth not overthrow the Office of Pastors to particular Congregations , so long as under them they perform the main and substantial Duties of True Pastors ; which all the Ministers of our Church-Assemblies do , and by the Laws cought to do . These Particulars I have laid together with all possible brevity and clearness , from the Authors of best reputation on both sides , that we might have a distinct view of the State of the Controversie about Separation , between the Old Non-conformists , and the Separatists of that time . Sect. 12. But before we come to our present Times , we must consider the Alteration that was made in the State of this Controversie , by those who were called Independents , and pretended to come off from the Principles of Brownism , or rigid Separation . And here I shall give an Account of the Progress of the Course of Separation , or the Steps by which it was carried on ; and how it came at last to settle in the Congregational Way ; and what the True State of the Difference was , between the Assembly of Divines , and the Dissenting Brethren ; and how far the Reasons , then used , will hold against the present Separation . When those who were called Brownists , for the f●eer Exercise of their new Church way , withdrew into the Low-Countreys , they immediately fell into strange Factions and Divisions among themselves . A. D. 1582. Robert Brown , accompanied with Harrison a School-Master , and about 50 or 60 Persons , went over to Middleburgh , and there they chose Harrison Pastor ▪ and Brown Teacher . They had not been there Three Months , but upon the falling out between Brown and Harri●on , Brown forsakes them , and returns for England , and Subscribes , promising to the Archbishop , To live Obediently to his Commands . Concerning whom , Harrison Writes to a Friend in London in these words : Indeed the Lord hath made a breach among us for our sins , which hath made us unworthy to bear his great and worthy Cause . Mr. Brown hath cast us off , and that with open , manifest , and notable Treacheries , and if I should declare them , you could not believe me . Only this I testifie unto you , that I am well able to prove , That Cain dealt not so ill with his Brother Abel , as he hath dealt with me . Some of the words of Browns Subscription , were these , I do humbly submit my self to be at my Lord of Canterbury's Commandment , whose Authority , under Her Majesty , I w●ll never resist , or deprave , by the Grace of God , &c. But , being a Man of a Restless , and Factious Temper , no Promises , or Subscriptions could keep him within due bounds ; as one who lived at that time hath fully discovered . For , although he promised to frequent our Churches , and to come to Prayers and Sacraments , yet , living School-Master at S. Olaves in Southwark for two years , in all that time he never did it ; and when he was like to have been question'd for it , he withdrew into another Parish . Sometimes he would go to hear Sermons , but that he accounted no act of Communion ; and declared to his Friends , That he thought it not unlawful to hear our Sermons ; and therefore perswaded his Followers in London so to do . Notwithstanding this , he Preached in Private Meetings , and that in the time of Publick Assemblies , when he thought fit ; Which this Author , though a Non-conformist , and Friend of T. Cs , calls a Cursed Conventicle : who sets forth at large his Strange Iuglings , and Iesuitical Aequivocations in his Subscription . By the Bishops Authority , he said he meant only his Civil Authority ; by declaring the Church of England to be the Church of God , he understood the Church of his own setting up ; by frequenting our Assemblies according to Law , he meant , the Law of God , and not of the Land : he declared , his Child was Baptized according to Law , but then told his Followers , it was done without his Consent Mr. Cotton , of New England , hath this passage concerning Brown. The first Inventor of that way , which is called Brownism , from whom the Sect took its Name , fell back from his own way , to take a Parsonage called I●ourc● ; God so , in a strange ( yet wise ) Providence , ordering it , that he , who had utterly renounced all the Churches in England , as no Church ; should afterwards accept of one Parish Church among them , and it called , A Church . But upon the Dissention at Middleborough , between Brown and Harrison , that Congregation soon broke to pieces . Ainsworth cannot deny the early Dissentions between Brown and Harrison , Brown and Barrow , Barrow and Fr. Iohnson ; but he reckons up all the differences in Scripture from Cain and Abel downwards to justifie theirs ; notwithstanding , as Dr. O. well observes , We are to distinguish between what falls out through the passions of Men , and what follows from the nature of the thing . But one of their own Party at Amsterdam takes notice of a Third Cause of these Dissentions , viz. The Iudgment of God upon them . I do see , saith he , the hand of God is heavy upon them , blinding their Minds , and hardening their Hearts , that they do not see his Truth , so that they are at Wars among themselves , and they are far from that true Peace of God which followeth Holiness . There were two great Signs of this hand of God upon them . First , Their Invincible Obstinacy . Secondly , The Scandalous Breaches which followed still one upon the other , as long as the course of Separation continued ; and were only sometimes hindred from shewing themselves , by their not being let loose upon each other ; For then the Firebrands soon appear , which at other times they endeavour to cover . Their great Obstinacy appears , by the Execution of Barrow and Greenwood , who being Condemned for Seditious Books , could no ways be reclaimed ; rather choosing to Dye , than to Renounce the Principles of Separation . But Penry , who suffered on the same account about that time , had more Relenting in him , as to the business of Separation . For Mr. I. Cotton , of New-England , relates this Story of him , from the Mouth of Mr. Hildersham , an eminent Non-conformist ; That he confessed , He deserved Death at the Queens hand , for that he had Seduced many of Her Loyal Subjects to a Separation , from Hearing the Word of Life in the Parish Churches , Which though himself had learned to discover the Evil of , yet he could never prevail to recover divers of Her Subjects whom he had Seduced ; and therefore the Blood of their Souls was now justly required at his hands . These are Mr. Cotton's own words . Concerning Barrow , he reports from Mr. Dod's Mouth , that when he stood under the Gibbet , he lift up his eyes , and said , Lord , if I be deceived , thou hast deceived me . And so being stopt by the hand of God , he was not able to proceed to speak any thing to purpose more , either to the Glory of God , or Edification of the People . These Executions extremely startled the Party , and away goes Francis Iohnson with his Company to Amsterdam ; Iohnson chargeth Ainsworth and his Party with Anabaptism , and want of Humility and due Obedience to Government . In short , they fell to pieces , separating from each others Communion : some say , They formally Excommunicated each other ; but Mr. Cotton will not allow that , but , he saith , They only withdrew : yet those who were Members of the Church do say , That Mr. Johnson and his Company , were Accursed , and Avoided by Mr. Ainsworth and his Company : and Mr. A. and his Company were rejected and avoided by Mr. Johnson and his . And one Church received the Persons Excommunicated by the other , and so became ridiculous to Spectators , as some of themselves confessed . Iohnson and his Party charged the other with Schism in Separating from them : But , as others said , who returned to our Church ; Is it a greater Sin in them to leave the Communion of Mr. Johnson , than for him to refuse and avoid the Communion of all True Churches beside ? But the Difference went so high , that Iohnson would admit none of Ainsworth's Company without Re-baptizing them ; Ainsworth , on the other side , charged them with woful Apostasy : And one of his own Company said , That he lived and died in Contentions . When Robinson went from Leyden , on purpose to end these Differences , he complained very much of the disorderly and tumultuous carriage of the People ; Which , with Mr. Ainsworths Maintenance , was an early discovery of the Great Excellency of Popular Church-Governm●nt . Smith , who set up another Separate congregation , was Iohnson's Pupil , and went over , In hopes , saith Mr. Cotton , to have gained his Tutor from the Errors of his Rigid Separation ; but he was so far from that , that he soon outwent him : and he charges the other Separate Congregations with some of the very same Faults which they had found in the Church of England , viz. ( 1. ) Idolatrous Worship ; for if they charged the Church of England with Idolatry , in Reading of Prayers ; he thought them equ●lly guilty in looking on their Bibles , in Preaching and Singing . ( 2. ) Antichristian Government , in adding the Human Inventions of Doctors , and Ruling Elders : which was pulling down one Antichrist , to set up another ; and if one was the Beast , the other was the Image of the Beast . Being therefore unsatisfied with all Churches , he began one wholly new , and therefore Baptized himself . For , he declared , There was no one True Ordinance with the other Separatists . But this New Church was of short continuance , for , upon his Death , it dwindled away , or was swallowed up in the Common Gulf of Anabaptism . And now one would have thought here had been an end of Separation ; and so in all probability there had ; had not Mr. Robinson of Leyden abated much of the Rigor of it ; for he asserted , The Lawfulness of Communicating with the Church of England in the Word and Prayer , but not in Sacraments and Discipline . The former he defended in a Discourse between Ainsworth and him . So that the present Separatists , who deny that , are gone beyond him , and are fallen back to the Principles of the Rigid Separation . Robinson succeeded ( though not immediately ) Iacob , in his Congregation at Leyden , whom some make the Father of Independency . But from part of Mr. Robinson's Church , it spread into New England ; for Mr. Cotton saith , They went over thither in their Church-State to Plymouth ; and that Model was followed by other Churches there ; at Salem , Boston , Watertown , &c. Yet Mr. Cotton professeth , That Robinson 's Denyal of the Parishional Churches in England to be true Churches ( either by reason of their mixt corrupt matter , or for defect in their Covenant , or for excess in their Episcopal Government ) was never received into any heart , from thence to infer a nullity of their Church State. And in his Answer to Mr. Roger Williams , he hath these words , That upon due consideration he cannot find , That the Principles and Grounds of Reform●tion do necessarily conclude a Separation from the English Churches , as false Churches ; from their Ministery as a false Ministry ; from their Worship as a false Worship ; from all their Professors as no visible Saints : Nor can I find , that they do either necessarily , or probably conclude a Separation from Hearing the Word Preached by godly Ministers in the Parish Churches in England . Mr. R. Williams urged Mr. Cotton with an apparent inconsistency between these Principles and his own Practice ; for although he pretended to own the Parish Churches as true Churches , yet by his Actual Separation from them , he shewed , that really he did not ; and he adds , that Separation did naturally follow from the old Puritan Principles ; saying , That Mr. Can hath unanswerably proved , That the Grounds and Principles of the Puritans against Bishops and Ceremonies , and profaneness of People professing Christ , and the necessity of Christ ' s Flock and Disciples , must necessarily , if truly followed , lead on to , and inforce a Separation . Notwithstanding all this , Mr. Cotton doth assert the Lawfulness of hearing English Preachers in our Parish Churches ; but then , he saith , There is no Church Communion in Hearing , but only in giving the Seals . Mr. Williams urgeth , That there is Communion in Doctrine , and Fellowship of the Gospel . Upon which , Mr. Cotton grants , That though a Man may joyn in Hearing , and Prayer , before and after Sermon ; yet not as in a Church-state . Yet , after all , he will not deny our Churches to be True Churches . But , if they remain true Churches , it appears from the former Discourse , they can never justifie Separation from them ; upon the Principles of either Party . So that though those of the Congregational Way seem to be more moderate , as to some of their Principles , then the old rigid Separatists ; yet they do not consider , that by this means they make their Separation more Inexcusable . The Dissenting Brethren , in their Apologetical Narration , to avoid the imputation of Brownism , deliver this as their Judgment , concerning our Parochial Churches . And for our own Congregations , viz. of England , we have this sincere Profession to make before God and all the World , that all that Conscience of the Defilements , we conceived to cleave to the true Worship of God in them , or of the Vnwarranted Power in Church Governors exercised therein , did never work in us any other thought , much less opinion , but that Multitudes of the Assemblies , and Parochial Congregations thereof , were the True Churches and Body of Christ , and the Ministery thereof a True Ministery : much less did it ever enter into our hearts , to Iudge them Antichristian ; we saw , and cannot but see , that by the same reason , the Churches abroad in Scotland , Holland , &c. ( though more Reformed ) yet for their Mixture , must be in like manner Iudged no Churches also ; which , to imagine , or conceive , is , and hath ever been an horror to our thoughts . Yea , we have always professed , and that in those times when the Churches of England were the most , either actually overspread with Defilements , or in the greatest danger thereof ; and when our selves had least , yea no hopes of ever so much as visiting our own Land again in peace and safety to our persons , that we both did and would hold Communion with them as the Church of Christ. This is a very fair Confession from the Dissenting Brethren ; but then the difficulty returns with greater force ; How comes Separation from these Churches to be lawful ? If they had gone upon the Brownists Principles , all the Dispute had been about the truth or falshood of them ; but their truth being supposed , the necessity of Separation followed ; whereas now , upon altering the State of the Controversie by the Independents , though their Principles seem more Moderate , yet their Practice is more Unreasonable . It is therefore a vain pretence used at this day , to justifie the Separation , That they do not deny our Churches to be true Churches , and that therein they differ from the old Separatists ; It is true ▪ in that Opinion they do ; but in Separation they agree , which is the more unjustifiable in them , since they yield so much to our Churches . And yet herein , whatever they pre●end , they do not exceed their Independent Brethren , whose Separation themselves Condemned . But the Presbyterians were then unsatisfied with this Declaration of the Dissenting Brethren , and thought , it did not sufficiently clear them from the Charge of Brownism ; because ( 1. ) They agreed with the old Separatists in the Main Principle of Popular Church Government , Which , they say , is inconsistent with the Civil Peace ; as may be seen , say they , in the Quarrels both at Amsterdam , and Rotterdam ; and the Law-Suites depending before the Magistrates there . ( 2. ) They overthrow the Bounds of Parochial Churches , as the Separatists did , and think such a Confinement Unlawful . ( 3. ) They make true Saintship the necessary Qualification of Church Members , as the Separatists did : Whereby , say they , they confound the Visible , and Invisible Church , and make the same essential form of both . ( 4. ) They renounce the Ordination received in our Church , but all the allowance they make of a true Ministry , is , by vertue of an explicit or implicit Call , grounded on the Peoples explicit or implicit Covenant , with such a Man as their Pastor . For when they first began to set up a Congregational Church , after the New Model , at Rotterdam , Ward was chosen Pastor , and Bridges Teacher , but they both Renounced their Ordination in England ; and some say , They ordained one another ; others , That they had no other Ordination , than what the Congregation gave them . Sect. 13. And now , new Congregations began to be set up in Holland , upon these Principles ; but they again fell into Divisions as great as the former . Simpson renouncing his Ordination , was admitted a private member of the Church at Rotterdam ; but he grew soon unsatisfied with the Orders of that Church , and thought too great a Restraint was laid upon the private Members , as to the exercise of Prophecying ; and so he , and those who joyned with him , complaining of the Mischief of Impositions , were ready for a Separation , if that restraint were not speedily removed . Mr. Bridge yields to the thing , but not as to the time , viz. On the Lords Day after Sermon ; this gives no satisfaction , for they must have their will in every thing , or else they will never cease complaining of the Mischief of Impositions . And so Mr. Simpson , and his Party , set up a New Church of their own : Which I. Goodwin doth not deny ; for Mr. Simpson , saith he , upon dislike of some persons and things in that Church , whereof Mr. Bridge was Pastor , might seek and make a departure from it . But were these Churches quiet , after this Separation made ? So far from it , that the contentions and slanders were no less grievous , saith Baylie , than those of Amsterdam , betwixt Ainsworth and Johnsons followers ▪ But did not Mr. Bridges Church continue in great quietness ? No , but in stead of that , they were so full of Bitterness , Reproaches , and hard Censures , that Mr. Br●dge often declared , If he had known at first , what he met with afterwards , he would never have come amongst them , nor being amongst them , have given them such scope and liberty , as he had . It seems at last , he came to apprehend the necessity of Impositions , and the mischief of a Separating dividing humor . But the People having the Power in their hands , were resolved to shew , that they held it not in vain ; for Mr. Ward , had it seems given Offence to some of the Congregation , by Preaching the same Sermons there , which he had Preached before at Norwich ; this , and some other frivolous things , were thought Intolerable Impositions ; and therefore against the Will of Mr. Bridge , they Depose Mr. Ward from his Ministery . This being a fresh discovery of the great inconveniency of Popular Church Government , gave a mighty alarm to the Brethren : which occasion'd a Meeting of the Messengers from other Churches ( as they called them ) for closing up of this wound ; but they durst not search deep into it , but only skinn'd it over , to prevent the great reproach and scandal of it . From these things , the Presbyterians inferred the necessity of Civil Authorities interposing ; and of not leaving all to Conscience . For , say they , Conscience hath been long urging the taking away that Scandal occasion'd at Rotterdam by that Schism , where divers Members left the one Church , and joyned to the other , so disorderly , wherein even the Rulers of one Church had a deep Charge ; yet as that could not then be prevented , so there had been many Meetings , Sermons , and all means used to press the Conscience of taking it off , by a Re-union of the Churches , and yet the way to do it could never be found , till the Magistrates Authority and Command found it . These things I have more fully deduced ; Not , as though bare Dissentions in a Church were an Argument of it self against it ; but , to shew ( 1. ) That Popular Church Government naturally leads to Divisions , and leaves them without Remedy ; and ( 2. ) That humerous and factious People will always complain of the Mischief of Impositions , though the things be never so just and reasonable ; and ( 1. ) That this Principle of Liberty of Conscience , will unavoidably lead Men into Confusion : For when Men once break the Rules of Order and Government in a Church , they run down the Hill , and tumble down all before them . If Men complain of the Mischief of our Impositions , the Members of their own Churches , may on the same grounds , complain of theirs ; and as the Presbyterians cannot Answer the Independents , as to the Pretence of Conscience ; so it is impossible for either , or both of them , to Answer the Anabaptists , who have as just a Plea for Separation from them , as they can have from the Church of England . Sect. 14. From hence we find , that , although the Pretence of the Dissenting Brethren seemed very modest , as to themselves ; yet they going upon a Common Principle of Liberty of Conscience , the Presbyterians charged them with being the Occasion of that Horrible Inundation of Errors and Schisms , which immediately overspread this City and Nation : which I shall briefly represent in the words of the most ●●inent Presbyterians of that time . Thence 〈…〉 , a zealous Scotch Presbyterian , said , That he verily believed , Independency cannot but prove the Root of all Schisms and Heresies : Yea , I add , saith he , That by consequence , it is much worse than Pop●ry . Then●e the Scotch Commissioners , in the first place , pres●ed Vniformity in Religion , as the only means to preserve Peace , and to prevent many Divisions and Troubles ; a thing very becoming the King to promote , according to the practice of the good Kings of Judah ; and a thing which , they say , all sound Divines and Politicians are for . Dr. Corn. Burgess told the House of Commons , That our Church was laid waste , and exposed to confusion , under the Plausible Pretence of not forcing Mens Consciences : and that , to put all Men into a course of Order and Vniformity , in God's way , is not to force the Conscience ; but to set up God in his due place , and to bring all his People into the paths of righteousness and life . The Errors and Innovations , under which we groaned so much of later years , saith Mr. Case , were but Tolerabiles Ineptiae , Tolerable Trifles , Childrens Play , compared with these Damnable Doctrines , Doctrines of Devils , as the Apostle calls them : Polygamy , Arbitrary Divorce , Mortality of the Soul ; No Ministry , no Churches , no Ordinances , no Scripture , &c. And the very foundation of all these laid in such a Schism of Boundless Liberty of Conscience , and such Lawless Separation of Churches , &c. The Famous City of London is become an Amsterdam , saith Mr. Calamy , Separation from our Churches is Countenanced , Toleration is Cried Vp , Authority asleep . It would seem a wonder , if I should reckon how many separate Congregations , or rather Segregations there are in the City ; What Churches against Churches , &c. Hereby the hearts of the People are mightily distracted , many are hindred from Conversion , and even the Godly themselves have lost much of the Power of Godliness in their Lives . The Lord keep us , saith he , from being Poysoned with such an Error as that of an Vnlimited Toleration . A Doctrine that overthroweth all Church-Government , bringeth in Confusion , and openeth a wide door unto all Irreligion and Atheism . Diversity of Religion , saith Mr. Matthew Newcomen , disjoynts and distracts the Minds of Men , and is the Seminary of perpetual Hatreds , Iealousies , Seditions , Wars , if any thing in the World be ; and in a little time , either a Schism in the State begets a Schim in the Church , or a Schism in the Church begets a Schism in the State : i. e. either Religion in the Church is prejudiced by Civil Contentions , or Church-Controversies and Disputes about Opinions break out into Civil Wars . Men will at last take up Swords and Spears in stead of Pens ; and defend that by Arms which they cannot do by Arguments . These may serve for a Taste of the Sense of some of the most eminent Presbyterian Divines at that time , concerning the dangerous effects of that Toleration which their Independent Brethren desired . The Dissenting Brethren finding themselves thus Loaden with so many Reproaches , and particularly with being the Occasion of so many Errors and Schisms , published their Apologetical Narration in Vindication of themselves , wherein ( as is said before ) they endeavour to purge themselves from the Imputation of Brownism ; declaring , That they looked on some of our Churches as True Churches , and our Ministery , as a true Ministery ; but yet they earnestly desire liberty , as to the Peaceable practice of their own way . To this the Presbyterians Answered , First , That they did not understand by them , in what Sense they allowed our Churches to be true Churches . Secondly , If they did , what Necessity there was for any Separation , or what need of Toleration . As to the Sense in which they owned our Churches to be true Churches ; either they understood it of a bare Metaphysical Verity , as many of our Divines , say they , grant it to the Romish Church ; That she is a True Church , as a rotten Infections Strumpet is a True Woman ; and then they thank them for their Favour , that they hold our Churches in the same Category with Rome : or else they understand it in a Moral sense for sound and pure Churches , and then , say they , Why do ye not joyn with us , and Communicate as Brethren ? Why desire ye a Toleration ? Yes , say the Dissenting Brethren , we own you to be True Churches , and Communicate with you in Doctrine . To which the others reply'd , If you own it by External Act of Communion , ye must Communicate with us in Sacraments : but this ye refuse ; therefore ye must return to the old Principles of Separation . For where there was such a refusal of Communion , as there was in them towards all Churches besides their own , there must lie at the bottom the same Principle of Separation which was in the Brownists . And , as Mr. Newcomen urged them , their agreeing with us in Doctrines that are Fundamental , their holding one Head , and one Faith , doth not excuse them from being guilty of breach of Vnity , and downright Schism , as long as they hold not one Body , one Baptism . For when Men make different Assemblies , and Congregations , and draw Men into Parties , it is not their owning the same Doctrine doth excuse them from Schism , as he proves from St. Augustin and Beza . Of which afterwards . But still they denied themselves to be Brownists , or Rigid Separatists , because they separated from our Congregations as no Churches , and from the Ordinances dispensed as Antichristian , and from our People as no Visible Christians . To which the other Replyed , That there was always a Difference among the Separatists themselves , some being more rigid than others ; and as to the last Clause , none since Barrow had owned it . But , for the rest , only putting Vnlawful for Antichristian ; and by Ordinances , understanding Church-Ordinances , they own the very same Principles as the others did . And although in words they seem to own our Parochial Congregations to be true Churches ; yet having the same Opinions with the more moderate Brownists , touching Church-Constitution , Matter , Form , Power , Government , Communion , Corruptions , &c. The consequence must be , say they , that we have no true Churches , and that our Ordinances are all unlawful . And the less cause they have to plead for their Separation , by acknowledging our Churches to be True Churches , their Separation is so much the more culpable , and the grosser and more inexcusable the Schism . For , it is a greater sin , saith Bayly , to depart from a Church , which I profess to be True , and whose Ministry I acknowledge to be saving , than from a Church which I conceive to be False , and whose Ministers I take to have no calling from God ; nor any Blessing from his hand . So that the Independents were then charged with Schism for these two things . First , For refusing Communion with those Churches , which they confessed to be true Churches . For , say the Members of the Assembly , Thus to depart from True Churches , is not to hold Communion with them as such , but rather by departing , to declare them not to be such . Secondly , For setting up different Congregations , where they confessed there was an Agreement in Doctrine . Sect. 15. But because some Men are so unwilling to understand the True State of this Controversie about Separation , between the Divines of the Assembly , and the Independents , I shall here give a fuller account of it from the Debates between them . The desire of the Independents , as it was proposed by themselves at the Committee for Accommodation , Dec. 4. 1645. was this , That they may not be forced to Communicate as Members in those Parishes where they dwell ; but may have liberty to have Congregations of such Persons who give good Testimonies of their Godliness , and yet out of tenderness of Conscience , cannot Communicate in their Parishes , but do voluntarily offer themselves to joyn in such Congregations . To which the Divines of the Assembly Answered , Decemb. 15. This Desire is not to be granted them , for these Reasons . 1. Because it holds out a plain and total Separation from the Rule ; as if in nothing it were to be complied with ; nor our Churches to be communicated with in any thing , which should argue Church-Communion . More could not be said , or done , against False Churches . 2. It plainly holds out , The lawfulness of gathering Churches out of true Churches , yea out of such True Churches , which are endeavouring farther to reform according to the word of God ; whereof we are assured , there is not the least hint of any example in all the Book of God. 3. This would give Countenance to A perpetual Schism and Division in the Church , still drawing away some from the Churches under the Rule , which also would breed many Irritations among the Parties going away , and those whom they leave ; and again , between the Church that should be forsaken , and that to which they should go . Decemb. 23. The Dissenting Brethren put in their Reply to these Reasons . To the First Reason , they say , ( 1. ) That gathering into other Congregations such , who cannot , out of tenderness of Conscience , partake as Members in their Churches , for the purer enjoyment ( as to their Consciences ) of all Ordinances yet still maintaining Communion with them as Churches , is far from Separation , much less a plain and total Separation . And this is not setting up Churches against Churches , but Neighbour Sister Churches of a different Iudgment . For , say they , if the purest Churches in the World ( unto our Iudgment , in all other respects ) should Impose as a Condition of receiving the Sacrament of the Lords Supper , any one thing ; that such tender Consciences cannot joyn in ( as suppose kneeling in the Act of Receiving , which was the case of Scotland and England ) if they remove from these Churches , and have Liberty from a State to Gather into other Churches , to enjoy this and other Ordinances , this is no Separation . ( 2. ) That it is not a plain and total Separation from the Rule , unless they Wholly in all things differ , by setting up altogether different Rules of Constitution , Worship and Government ; but they shall practice the most of the same things ; and these the most substantial , which are found in the Rule it self . ( 3. ) That they would maintain Occasional Communion with their Churches , not only in Hearing and Preaching , but Occasionally , in Baptising their Children in their Churches , and receiving the Lords Supper there , &c. And , Would not all this clear them from the Imputation of Schism ? Not agreeing in the main things ? Not owning their Churches to be true ? Not maintaining Occasional Communion with them ? Let us hear , what the Divines of the Assembly think of all this . Thus they Answer , First , That although Tenderness of Conscience may bind Men to forbear , or suspend the Act of Communion in that Particular , wherein Men conceive they cannot hold Communion without sin , yet it doth not bind to follow such a positive Prescript , as possibly may be divers from the Will and Counsel of God , of which kind we conceive this of Gathering Separate Churches out of True Churches , to be one . Secondly , It is one thing to remove to a Congregation which is under the same Rule , another to a Congregation of a different Constitution from the Rule ; in the former case a Man retains his Membership ; in the latter he renounceth his Membership upon difference of Judgment , touching the very Constitution of the Churches , from and unto which he removes . Thirdly , If a Church do require that which is evil of any Member , he must forbear to do it , yet without Separation . They who thought Kneeling in the Act of Communion , to be unlawful , either in England , or Scotland , did not Separate , or Renounce Membership , but did , some of them , with Zeal and Learning , defend our Church against those of the Separation . Fourthly , The Notion of Separation is not to be measured by Civil Acts of State , but by the Word of God. Fifthly , To leave all Ordinary Communion in any Church with dislike , when Opposition or Offence offers it self , is to Separate from such a Church in the Scripture Sense . Sixthly , A total difference from Churches is not necessary to make a total Separation ; for the most rigid Separatists hold the same rule of Worship , and Government with our Brethren ; and under this pretence , Novatians , Donatists , all that ever were thought to Separate , might shelter themselves . Seventhly , If they may occasionally exercise these Acts of Communion with us once , a second , or third time , without sin , we know no reason why it may not be ordinary without sin ; and then Separation and Church-Gathering would have been needless . To Separate from those Churches ordinarily and visibly , with whom occasionally you may joyn without sin , seemeth to be a most Unjust Separation . To the Second Reason , The Dissenting Brethren gave these Answers . 1. That it was founded upon this supposition , That nothing is to be tolerated which is unlawful in the Iudgment of those who are to Tolerate : Which the Divines of the Assembly denied ; and said , It was upon the supposition of the unlawfulness , to tolerate gathering of Churches out of true Churches : which they do not once endeavor to prove lawful . 2. That if after all endeavors , Mens Consciences are unsatisfied , as to Communion with a Church , they have no Obligation lying upon them to continue in that Communion ; or on the Churches to withold them from removing to purer Churches ; or if there be none such to gather into Churches . To which the Divines of the Assembly Replied . I. That this opened a Gap for all Sects to challenge such a Liberty as their due . II. This Liberty was denied by the Churches of New-England ; and they have as just ground to deny it as they . To the third Reason they Answered . First , That the abuse of the word Schism hath done much hurt in the Churches ; that the signification of it was not yet agreed upon by the State , nor debated by the Assembly . To which the others Reply ; That if the word Schism had been left out , the Reason would have remained strong , viz. That this would , give countenance to Perpetual Division in the Church , still drawing away Churches from under the Rule . And to give countenance to an unjust , and causless Separation from Lawful Church Communion , is not far from giving countenance to a Schism ; especially when the grounds , upon which this Separation is desired , are such , upon which all other possible scruples , which erring Consciences may , in any other case , be subject unto , may claim the priviledge of a like Indulgence , and so this Toleration being the first , shall indeed but lay the foundation , and open the Gap , whereat as many Divisions in the Church , as there may be Scruples in the Minds of Men , shall , upon the self-same Equity be let in . Secondly , This will give Countenance only to Godly Peoples joyning in other Congregations for their greater Edification , who cannot otherwise , without sin , enjoy all the Ordinances of Christ ; yet so , as not condemning those Churches , they joyn not with , as false ; but still preserving all Christian Communion with the Saints , as Members of the Body of Christ , of the Church Catholick ; and joyn also with them in all duties of Worship , which belong to particular Churches , so far as they are able ; and if this be called Schism , or Countenance of Schism , it is more then we have yet learned from Scriptures , or any approved Authors . To this , the Divines of the Assembly replyed . 1. This desired forbearance is a perpetual Division in the Church , and a perpetual drawing away from the Churches under the Rule . For , upon the same pretence , those who scruple Infant-Baptism , may withdraw from their Churches , and so Separate into another Congregation ; and so in that some practice may be scrupled , and they Separate again : Are these Divisions , and Sub-Divisions , say they , as lawful as they may be infinite ? or , Must we give that respect to the Errors of Mens Consciences , as to satisfie their Scruples , by allowance of this liberty to them ? And , Doth it not plainly signifie , that Errors of Conscience is a protection against Schism ? 2. The not condemning of our Churches as false , doth little extenuate the Separation : for , divers of the Brownists , who have totally separated in former times , have not condemned these Churches as false ; though they do not pronounce an Affirmative Judgment against us , yet the very Separating is a tacit and practical condemning of our Churches , if not as false , yet as impure , eousque as that in such Administrations , they cannot be by them , as Members , Communicated with , without sin . And when they speak of Communion with us , as Members of the Church Catholick , it is as full a declining of Communion with us as Churches , as if we were false Churches . 3. We do not think differences in Judgment in this , or that Point , to be Schism , or that every inconformity unto every thing used or enjoyned is Schism , so that Communion be preserved ; or that Separation from Idolatrous Communion , or Worship , ex se unlawful , is Schism : but to joyn in Separate Congregations of another Communion , which succession of our Members is a manifest rupture of our Societies into others , and is therefore a Schism in the Body : and if the Apostle do call those Divisions of the Church , wherein Christians did not Separate into divers formed Congregations , of several Communion in the Sacrament of the Lords Supper Schismes , much more may such Separation as this desired , be so called . 4. Scruple of Conscience is no cause of Separating , nor doth it take off causeless separation from being Schism , which may arise from Errors of Conscience , as well as carnal and corrupt reasons ; therefore we conceive the causes of Separation must be shewn to be such exnaturâ rei , will bear it out ; and therefore we say , that the granting the liberty desired will give countenance to Schism . 5. We cannot but take it for granted upon evidence of Reason , and Experience of all Ages , that this Separation will be the Mother and Nurse of Contentions , Strifes , Envyings , Confusions , and so draw with it that breach of Love , which may endanger the heightning of it into formal Schism , even in the sence of our Brethen . 6. What is it that approved Authors do call Schism , but the breaking off Members from their Churches , which are lawfully constituted Churches , and from Communion in Ordinances , &c. without just and sufficient cause , ex natura rei , to justifie such secession , and to joyn in other Congregations of Separate Communion , either because of personal failings in the Officers , or Members of the Congregation from which they separate , or because of causeless Scruple of their own Conscience , which hath been called setting up altare contra altare : from which they quote St. Augustin , and Camenon . Thus I have faithfully laid down the State of this Controversie about Separation , as it hath been managed in former times among us . From whence there are these things to be considered by us , which may be of some use in our following Discourse . ( 1. ) That all the old Non-conformists did think themselves bound in Conscience to Communicate with the Church of England , and did look upon Separation from it to be Sin , notwithstanding the Corruptions they supposed to be in it . This I have proved with so great evidence in the forgoing Discourse ; that those who deny it , may , with the help of the same Metaphysicks , deny , That the Sun shines . ( 2. ) That all Men were bound in Conscience towards preserving the Vnion of the Church , to go as far as they were able . This was not only Asserted by the Non-formists , but by the most rigid Separatists of former times , and by the Dissenting Brethren themselves . So that the lawfulness of Separation , where Communion is lawful , and thought so to be by the persons who Separate , is one of the Newest Inventions of this Age ; but what new Reasons they have for it , besides Noise and Clamour , I am yet to seek . ( 3. ) That bare Scruple of Conscience doth not justifie Separation , although it may excuse Non-communion in the particulars which are scrupled ; provided that they have used the best means for a right information . ( 4. ) That where occasional Communion is lawful , constant Communion is a Duty . Which follows from the Divines of the Assembly blaming the Dissenting Brethren for allowing the lawfulness of occasional Communion with our Churches , and yet forbearing ordinary Communion with them . For , say they , to separate from those Churches ordinarily and visibly , with whom occasionally you may joyn , seemeth to be a most unjust Separation . ( 5. ) That withdrawing from the Communion of a True Church , and setting up Congregations for purer Worship , or under another Rule , is plain and downright Separation ; as is most evident from the Answer of the Divines of the Assembly to the Dissenting Brethren . Sect. 16. From all this it appears , that the present practice of Separation can never be justified , by the old Non-conformists Principles ; nor by the Doctrine of the Assembly of Divines . The former is clear from undeniable Evidence , and the latter is in effect confessed by all my Adversaries . For , although they endeavour all they can , to blind the Readers Judgment , with finding out the disparity of some circumstances , which was never denied ; yet not one of them can deny , that it was their Judgment , That the holding of Separate Congregations for Worship , where there was an agreement in Doctrine , and the substantials of Religion , was Vnlawful , and Schismatical . And this was the point , for which I produced their Testimony in my Sermon : and it still stands good against them . For their resolution of the case , doth not depend upon the particular circumstances of that time , but upon General Reasons drawn from the Obligations to preserve Vnity in Churches ; which must have equal force at all times , although there happen a great variety , as to some circumstances . For whether the greater purity of Worship be pleaded , as to one circumstance , or another , the general case , as to Separation , is the same : whether the Scruples do relate to some Ceremonies required , or to other Impositions as to Order and Discipline ; if they be such as they pretend to , a necessity of Separation on their Account ; it comes at last to the same point . Was it unlawful to desire a Liberty of Separate Congregations , as the Dissenting Brethren did , because of some Scruples of Conscience in them ? and is it not equally unlawful in others , who have no more but Scruples of Conscience to plead , although they relate to different things ? I will put this case as plain as possible , to prevent all subterfuges and slight evasions . Suppose five Dissenting Brethren now , should plead the necessity of having Separate Congregations , on the account of very different Scruples of Conscience ; one of them pleads , that his Company scruple the use of an imposed Liturgy : another saith , His People do not scruple that , but they cannot bear the Sign of the Cross , or Kneeling at the Communion ; a third saith , If all these were away , yet if their Church be not rightly gather'd and constituted , as to matter and form , they must have a Congregation of their own ; a fourth goes yet farther , and saith , Let their Congregation be constituted how it will , if they allow Infant-Baptism , they can never joyn with them ; nor , saith a fifth , can we , as long as you allow Preaching by set forms , and your Ministers stint themselves by Hour-glasses , and such like Human Inventions : Here are now very different scruples of Conscience ; but , Doth the nature of the case vary , according to the bare difference of the Scruples ? One Congregation scruples any kind of Order as an unreasonable Imposition and restraint of the Spirit , is Separation on that account lawful ? No , say all other Parties against the Quakers ; because their scruples are unreasonable . But is it lawful for a Congregation to separate on the account of Infant-Baptism ? No , say the Presbyterians and Independents , that is an unreasonable Scruple . Is it lawful for Men to Separate to have greater purity in the frame and order of Churches , although they may occasionally joyn in the duties of Worship ? No , saith the Presbyterians , this makes way for all manner of Schism's and Divisions , if meer scruple of Conscience be a sufficient ground for Separation : and if they can joyn occasionally with us , they are bound to do it constantly ; or else the obligation to Peace and Unity in the Church signifies little : No Man's Erroneous Conscience can excuse him from Schism . If they alledge grounds to justifie themselves , they must be such as can do it ex naturâ rei , and not from the meer error or mistake of Conscience . But , at last , the Presbyterians themselves come to be required to joyn with their Companies in Communion with the Church of England , and if they do not , either they must desire a separate Congregation , on the account of their Scruples , as to the Ceremonies , and then the former Arguments unavoidably return upon them . ( For the Church of England hath as much occasion to account those Scruples Vnreasonable , as they do those of the Independents , Anabaptists , and Quakers , ) Or else they declare , They can joyn occasionally in Communion with our Church , but yet hold it lawful to have separate Congregations for greater Purity of Worship ; and then the obligation to Peace and Vnity ought to have as much force on them , with respect to our Church , as ever they thought it ought to have on the dissenting Brethren , with respect to themselves . For no disparity , as to other Circumstances , can alter the nature of this Case ; viz. That as far as Men judge Communion lawfull , it becomes a Duty , and Separation a Sin ; under what denomination soever the persons pass . For the fault doth not lie in the Circumstances , but in the nature of the Act ; because then Separation appears most unreasonable , when occasional Communion is confessed to be lawful . As will fully appear by the following Discourse . Those Men therefore speak most agreeably to their present practice , although least for the honor of the Assembly , who confess , That they were transported with undue heats , and animosities against their Brethren ; which deserve to be lamented , and not to be imitated ; that they are not obliged to vindicate all they said , nor to be concluded by their Determinations : that it is to be hoped , the Party is become wiser since . This is plain dealing , and giving up the Cause to the dissenting Brethren ; and that in a matter wherein they happened to have the strongest reason of their side . But hereby we see , that those who justifie the present Separation have forsaken the Principles and Practices of the old Non-conformists ; as to this point of Separation . Sect. 17. It remains now , that I shew how far they are likewise gone off from the Peaceable Principles of their Predecessors , as to private persons undertaking to reform the Discipline of the Church , and setting up new Churches , against the consent of the Magistrate , in a Reformed Church : and particularly , as to the Preaching of their Ministers , when Silenced by our Law 's This I am the more obliged to do , because when I said , That I was certain , that Preaching in opposition to our Established Laws , is contrary to the doctrine of all the Non-conformists of former times , Mr. B. is pleased to say , That my Assertion is so rash and false , in matters of notorious Fact , that it weakeneth his Reverence of my Iudgment , in matters of right . I should desire no better Terms from Mr. B. as to the matter of right in this present Controversie , than that he would be determin'd by the plain Evidence of the Fact ; and if what I said be true , and notoriously true , I shall leave him to consider on whose side the Rashness lies . Giffard makes this one principal part of Brownism , That Churches are to be set up , and Discipline reformed , without the consent of the Christian Magistrate : Brown maketh many Arguments , saith he , to prove , that Princes are not to be stayed for , nor yet to have to do , by Publick Power , to establish Religion . Which Opinion of his , is such abridging the Sacred Power of Princes , and such horrib● Injury to the Church , contrary to the manifest Word of God , that if there were nothing else , it is enough to make him an odious and detestable Heretick , untill he shew Repentance . But to clear this matter , he distinguishes , ( 1. ) of Princes that are enemies to Christianity ; as they were in the time of the Apostles ; to what end , saith he , should they , having Authority from Christ , to establish Discipline , sue unto the Courts of such Princes , or attend their pleasure . ( 2. ) Of such who profess Christianity , but are Idolaters . In this case , he saith , they are neither ●ound to forbear Preaching , nor setting up Discipline if they do oppose it . ( 3. ) Of such Princes , who own the true Doctrine of Christianity , but the Churches in their Dominions are corrupt in Discipline . In this case he determines , That though every Man is to take care to keep a good Conscience , yet no private persons are to break the Vnity and Peace of the Faithful , or to take upon them Publick Authority to reform : which he there proves , and concludes it to be a wicked and dangerous Principle in the Brownists to hold the contrary . In Answer to this , Barrow saith , That the Servants of God ought not to be stayed from doing the Commandments of God , upon any restraint , or persecution of any Mortal Man whatsoever ; and for this he quotes the example of the Apostles , who then had been guilty of the same disobedience and rebellion , if Princes had been to be stayed for , or their restraint been a sufficient let : and adds , That they only , according to Gods Commandment , refrained from their Idolatry , and other Publick Evils , and Assembled together in all holy and peaceable manner , to Worship the Lord our God , and to joyn our selves together in the Faith , unto mutual Duties , and to seek that Government which Christ left to his Church , and for the Church to erect the same . To the Instance of the Apostles , Giffard had Answered , That they were furnished with an extraordinary Authority and Commission by Christ , to set up his Kingdom : but ye have no Commission from God , it is the Devil that hath set you forward ; And will ye , in such vile and wretched manner , pretend the Examples of the Primitive Churches ? Barrow replies , If the Commandment of God were sufficient warrant to the Apostles to do their Work , though all the Princes of the World resisted ; then must the Commandment of the same God , be of the same effect to all other Instruments , whom it pleaseth the Lord to use in their callings to his Service also , though all the Princes in the World should withstand , and forbid the same . By this we see , this was a great point in controversie between the Brownists and Non-conformists . Which will more appear by the Dispute between Fr. Iohnson and Iacob . For among the points of false Doctrine which he charges the Non-conformists with , whom they called the forward Preachers ; these are two . 1. That the planting , or reforming of Christ's Church must tarry for the Civil Magistrate , and may not otherwise be brought in by the Word and Spirit of God in the Mouths of his weakest Servants , except they have Authority from Earthly Princes ; which Doctrine , saith he , is against the Kingly Power of Christ , and three whole Lines of Scripture , which he there puts together . 2. That it is lawful for a Minister of Christ to cease Preaching , and to forsake his Flock , at the commandment of a Lord Bishop : Which Doctrine , he saith , is contrary to two Lines of Scripture more , with the bare numbers of Chapter and Verse . But , lest it should be supposed , that these two were among those which Iacob saith , he falsly laid to their charge ; we find both these Doctrines owned by the several Non-conformists , who joyned together in a Confutation of the Brownists . For , say they , As to the Peoples power of Reforming , First , We cannot find any Warrant in Holy Scripture , for them that are private Members of any Church , to erect the Discipline , no not though the Magistrate and Ministers , who should deal in this work , were altogether profane and ungodly . Secondly , We esteem our Prince to be a most Lawful and Christian Magistrate , and our Ministers to be true Ministers of Christ , and therefore we are justly afraid , that by enterprising a publick Reformation , not only without , but contrary to the direction and liking of them , who by God's word ought to have , if not the onely , yet the principal hand in that work , we should highly offend God. Thirdly , That for the want of Publick Reformation , the Magistrate is every where blamed , and no where the Church , for ought we can find : Oft are the Priests and People blamed for erecting and practising Idolatry , but never for that they plucked it not down , when their Princes had set it up ; neither can we find , whether ever the Church , under a Christian Magistrate , was by any Prophet , either commanded to deal ( otherwise than by perswasion ) in publick Reformation , when the Magistrate neglected it ; or reproved for the contrary . Fourthly , To the Instance of the Apostles they Answer Two things . I. That though they set up Church-Government without the Magistrates leave ; yet not contrary to his liking ; or when he opposed his Authority directly , and inhibited it ; they never erected the Discipline , when there was so direct an opposition made against it by the Civil Magistrates . II. If it could be proved that the Apostles did so then , yet would it not follow , that we may do so now ; for neither was the Heathen Magistrate altogether so much to be respected by the Church , as the Christian Magistrate is ; neither have our Ministers and People now so full and absolute a power , to pull down , and set up Orders in the Church , as the Apostles ( those wise Master-builders ) had . Fifthly , As to their Ministers Preaching being Silenced , they declare , 1. So long as the Bishops Suspend , and Deprive , according to the Law of the Land , we account of the Action herein , as of the Act of the Church , which we may and ought to reverence , and yield unto ; if they do otherwise , we have liberty given us by the Law to appeal from them . If it be said , the Church is not to be obey'd when it Suspends and deprives us , for such causes as we in our Consciences know to be insufficient . We Answer , That it lieth on them to Depose , who may Ordain ; and they may shut that may open . And as he may , with a good Conscience execute a Ministery , by the Ordination and Calling of the Church , who is privy to himself of some unfitness ( if the Church will press him to it ) so may he who is privy to himself , of no fault that deserveth Deprivation , cease from the execution of his Ministery , when he is pressed thereunto by the Church . And if a guiltless person , put out of his Charge by the Churches Authority , may yet continue in it , What proceedings can there be against guilty persons , who , in their own conceit , are alwayes guiltless , or will at least pretend so to be ; seeing they will be ready alwayes to object against the Churches Iudgment , That they are called of God , and may not therefore give over the Execution of their Ministery at the will of Bishops ? 2. That the case of the Apostles was very different from theirs in Three respects . First . They that Inhibited the Apostles , were known and professed enemies to the Gospel . Secondly . The Apostles were charged not to teach in the Name of Christ , nor to publish any part of the Gospel , which Commandment might more hardly be yielded unto , than this of our Bishops , who , though they cannot endure them which teach that part of the Truth that concerneth the good Government , and Reformation of the Church , yet are they not only content that the Gospel should be Preached , but are also Preachers of it themselves . Thirdly . The Apostles received not their Calling and Authority from Men , nor by the hands of Men , but immediately from God himself , and therefore also might not be restrain'd or deposed by Men ; whereas we , though we exercise a Function , whereof God is the Author , and we are also called of God to it , yet are we called and ordained by the hands and Ministery of Men , and may therefore by the Ministery of Men be also deposed , and restrained from the Exercise of our Ministery . To this , which I had referred Mr. B. to , he gives this Answer , If Mr. Rathband hath denied this , it had been no proof . Did I ever mention Mr. Rathband's Testimony as a sufficient proof ? My words are , That I was certain their Practice was contrary to the Doctrine of all the Non-conformists , as you may see in the Book published in their name by Mr. Rathband . Can any thing be plainer , than that the Book was written by the Non-conformists , and that Mr. Rathband was only the Publisher of it ? This way of Answering is just , as if one should quote a passage out of Curcellaeus his Greek Testament , and another should reply , If Curcellaeus said so , it had been no proof . Can Mr. B. satisfie his Mind with such Answers ? When Fr. Iohnson said , That our Ministers ought not to suffer themselves to be Silenced and Deposed from their Publick Ministery , no not by Lawful Magistrates . Mr. Bradshaw Answered , This Assertion is false and seditious . And when Iohnson saith , That the Apostles did not make their immediate Calling from God the ground of their refusal ; but this , that they ought to obey God rather than Man ; which is a Duty required of all Ministers and Christians . Bradshaw ( a Person formerly in great esteem with Mr. Baxter , and highly commended by the Author of the Vindication of his Dispute with Iohnson ) gives this Answer . 1. Though the Apostles did not assign their immediate Calling from God , as the Ground of their refusal , in so many Letters and Syllables , yet that which they do assign , is by Implication , and in effect the same with it . For it is as much as if they had said , God himself hath imposed this Calling upon us , and not Man ; and therefore except we should rather obey Man than God , we may not forbear this Office which he hath imposed upon us . For , opposing the Obedience of God to the obedience of Man , they therein plead a Calling from God , and not from Man ; otherwise , if they had received a Calling from Man , there had been incongruity in the Answer ; considering , that in common sense and reason , they ought so far forth to obey Men , forbidding them to exercise a Calling , as they exercise the same by vertue of that Calling . Else , by this reason , a Minister should not cease to Preach , upon the Commandment of the Church , that hath chosen him ; but should be bound , to give them also the same Answer , which the Apostles gave , which were absurd . So that by this gross conceit of Mr. Johnson , there should be no Power in any sort of Men whosoever , to depose a Minister from his Ministery ; but that nowithstanding any Commandment of Church or State , the Minister is to continue in his Ministery . 2. For the further Answer of this his ignorant conceit , plainly tending to Sedition , we are to know , that though the Apostles , Prophets , and Evangelists , Preached Publickly , where they were not hindred by open violence ; and did not , nor might not leave their Ministery upon any Human Authority , or Commandment whatsoever , because they did not enter into , or exercise the same upon the will and pleasure of any Man whatsoever ; yet they never erected and planted Publick Churches and Ministeries in the Face of the Magistrate , whether they would or no ; or in despite of them ; but such , in respect of the Eye of the Magistrate , were as private and invisible as might be . 3. Neither were some of the Apostles only forbidden , so as others should be suffered to Preach the same Gospel in their places ; but the utter abolishing of Christian Religion was manifestly intended in Silencing of them . But our Churches whereof we are Ministers , are no private and secret Assemblies , such as hide themselves from the Face of a persecuting Magistrate and State ; but are publick , professing their Worship , and doing their Religion in the face of the Magistrate and State ; yea , and by his Countenance , Authority and Protection ; and we are set over those Churches , not only by a Calling of our People , but also by the Authority of the Magistrate , who hath an Armed Power to hinder any such publick action ; who is willing also to permit and maintain other true Ministers of the Gospel , in those places where he forbiddeth some . If therefore after our publick calling , to Minister to such a known and Publick Church , not by the Church only , but by the Magistrate also , the Magistrate shall have matter against us ( whether just or unjust it skilleth not ) and shall in that regard forbid us to Minister to our Church ; I see not by what Warrant in Gods Word , we should think our selves bound notwithstanding to exercise our Ministery still ; except we should think such a Law of Ministery to lie upon us , that we should judge our selves bound to run upon the Swords point of the Magistrate , or to oppose Sword to Sword. And suppose the Magistrate should do it unjustly , and against the will of the Church , and should therein sin ; yet doth not the Church in that regard cease to be a Churh , nor ought she therein to resist the Will of the Magistrate ; neither doth she stand bound , in regard of her affection to her Minister ( how great and deserving soever ) to deprive her self of the Protection of the Magistrate , by leaving her publick standing , to follow his Ministery in private , and in the dark ; refusing the benefit of all other Publick Ministery , which with the leave and liking of the Magistrate she may enjoy . 4. Neither do I know what warrant any ordinary Minister hath , by Gods Word , in such a case , so to draw any such Church or People to his private Ministery , that thereby they should hazard their outward state and quiet in the Common-wealth where they live ; when in some competent measure they may publickly , with the grace and favor of the Magistrate , enjoy the ordinary means of Salvation by another : and ( except he have a calling to Minister in some Church ) he is to be content to live as a private member , till it shall please God to reconcile the Magistrate to him , and to call him again to his own Church ; labouring mean while privately , upon particular occasions offered , to strengthen and confirm in the wayes of God , those People that are deprived of his publick Labour . And I take it to be the duty of the People , in such a Case , if they will approve themselves faithful Christians , and good Subjects , so to submit to the Ministery of another , as that by Prayer , and all other good , dutiful , and loyal means , they may do their best endeavor to obtain him , of whom , against their will , they have been deprived , and still to affect and love him as their Pastor : now , if the People do thus , then is that Minister called to be Silent , not only by the Magistrate , but by them also , though with much grief . To this Testimony of Mr. Bradshaw , all that Mr. B. saith , is , That Bradshaw thought , we should submit to a Silencing Law , where our Ministery was unnecessary , and so doth he . If Mr. B. did allow himself any time to consider what he writes , he would never have given such an Answer as this . For , Mr. Bradshaw never puts the case upon the necessity , or no necessity of their Preaching , but upon the allowance , or disallowance of the Christian Magistrate . And if it had been resolved upon the point of necessity , Is it possible for Mr. B. to think there was less necessity of Preaching at that time , than there is now , when himself confesseth , several years since , That Thirty years ago , there were many bare Reading , not Preaching Ministers , for one that there is now ? And what was there , which the old Non-conformists more complained of , than the want of a more Preaching Ministery ? This then , could not be Mr. Bradshaw's Reason ; and Mr. Baxter , upon second thoughts , cannot be of that opinion . I have yet one Argument more , to prove this to have been the general sense of the Non-conformists ; which is Mr. Sprints Argument for Conformity in case of Deprivation ; Which is , that where two Duties do meet , a greater , and a less , whereof both cannot be done at the same time , the lesser duty must yield unto the greater ; but this Doctrine of suffering Deprivation for not Conforming , teacheth , and the practice thereof causeth , to neglect a greater duty for performing of a less ; therefore it seemeth to be an Error in Doctrine , and a Sin in Practice . The force of which Argument doth necessarily suppose , That Ministers , deprived by Law , are not to exercise their Ministerial Function in opposition to the Law 's . And to confirm this , several Non-conformists undertook to Answer this Argument , and to give an account of the disparity of the case , as to the Apostles times , and ours . For Mr. Sprint had urged the instance of the Apostles to this purpose , since they submitted to Iewish Ceremonies rather than lose the liberty of their Ministery , they ought to yield to our Ceremonies on the same ground ; to which they Answer ; That the Apostles had far greater reason so to do ; because their Ministery was of far greater excellency , and usefulness , and therefore the Argument was of much greater weight with the Apostles , than it could be with them . For , say they , What one Minister of the Gospel is there , that dare be so presumptuous , as to say , That his Preaching and Ministery can be of that necessity , and use for the Glory of God , and good of his Church ; as was the Ministery of his Apostles ? The work whereunto the Lord called and separated the Apostles ( viz. the planting of the Church , and the Preaching the Gospel to all Nations ) was such , as could not have been performed by any other , but the Apostles alone ; but in deprivation of our Ministers that refuse conformity , there is no such danger , and of their Preaching there can be no such necessity imagined ; though they Preach not , the Gospel is Preached still , and that soundly , and fruitfully . Did these Men think , the Apostles Woe be unto me if I Preach not the Gospel , did reach to their case ? Can Mr. B. imagine , that such Men thought themselves still bound to Preach , although they were silenced by our Laws ? And now , I hope , I have proved that to be evidently True , which Mr. B. saith was notoriously false . But if after all this , Mr. B. will persist , in saying , That he knew those who did otherwise ; all that I have to say to it , is , That I hope Mr. Bs. Acquaintance , both of the one , and the other Party ( if they were such , as he represents ) are not to be the Standard for all the rest ; for , it seems , he was not very happy in either . PART II. Of the Nature of the Present Separation . Sect. 1. HAving made it my business , in the foregoing Discourse , to shew , How far the present Dissenters are gone off from the Principles of the old Non-conformists ; I come to consider , What those Principles are , which they now proceed upon ; And those are of Two sorts . First , Of such as hold partial , and occasional Communion with our Churches to be lawful ; but not total and constant , i. e. they judge it lawful at some times to be present in some part of our Worship , and upon particular occasions to partake of some acts of Communion with us ; but yet , they apprehend greater purity and edification in separate Congregations , and when they are to choose , they think themselves bound to choose these , although at certain seasons they may think it lawful to submit to occasional Communion with our Church , as it is now established . Secondly , Of such as hold any Communion with our Church to be unlawful , because they believe the Terms of its Communion unlawful ; for which they instance , in the constant use of the Liturgy ; the Aereal sign of the Cross ; kneeling at the Communion ; the observation of Holy-dayes ; renouncing other Assemblies ; want of Discipline in our Churches ; and depriving the People of their Right in choosing their own Pastors . To proceed with all possible clearness in this matter , we must consider these Three things , 1. What things are to be taken for granted by the several parties , with respect to our Church . 2. Wherein they differ among themselves about the nature and degrees of Separation from it . 3. What the true State of the present Controversie about Separation , is . I. In General , they cannot deny these three things . 1. That there is no reason of Separation , because of the Doctrine of our Church . 2. That there is no other reason of Separation because of the Terms of our Communion , than what was from the beginning of the Reformation . 3. That Communion with our Church hath been still allowed by the Reformed Churches abroad . 1. That there is no Reason of Separation , because of the Doctrine of our Church . This was confessed by the Brownists , and most rigid Separatists ; as is proved already ; and our present Adversaries agree herein . Dr. Owen saith , We agree with our Brethren in the Faith of the Gospel ; and we are firmly united with the main Body of Protestants in this Nation , in Confession of the same Faith : And again , The Parties at difference do agree in all Substantial parts of Religion , and in a Common Interest , as unto the preservation and defence of the Protestant Religion . Mr. Baxter saith , That they agree with us in the Doctrine of the 39 Articles , as distinct from the form of Government , and imposed abuses . And more fully elsewhere , Is not the Non conformists Doctrine the same with that of the Church of England , when they subscribe to it , and offer so to do ? The Independents as well as Presbyterians offer to subscribe to the Doctrine of the 39 Articles , as distinct from Prelacy and Ceremony . We agree with them in the Doctrine of Faith , and the Substance of God's Worship , saith the Author of the last Answer . And again , We are one with the Church of England in all the necessary points of Faith , and Christian Practice , We are one with the Church of England as to the Substance , and all necessary parts of God's Worship And even Mr. A. after many trifling cavils , acknowledges , That the Dissenters generally agree with that Book which is commonly called the 39 Articles , which was compiled above a Hundred years ago ; and this Book some Men call the Church of England . I know not who those Men are , nor by what Figure they speak , who call a Book a Church ; but this we all say , That the Doctrine of the Church of England is contained therein ; and whatever the opinions of private persons may be , this is the Standard by which the Sense of our Church is to be taken : And that no objection ought to be made , against Communion with our Church , upon account of the Doctrine of it ; but what reaches to such Articles as are owned and received by this Church . 2. That there are in effect no new termes of Communion with this Church , but the same , which our first Reformers owned , and suffered Marty●dom for , in Q. Maries days . Not , but that some alterations have been made since , but not such as do , in the Judgment of our Brethren , make the terms of Communion harder than before . Mr. Baxter grants , that the terms of Lay Communion are rather made easier by such Alterations , even since the additional Conformity , with respect to the late Troubles . The same Reasons then , which would now make the terms of our Communion unlawful , must have held against Cranmer , Ridley , &c. who laid down their Lives for the Reformation of this Church . And this the old Non-conformists thought a considerable Argument against Separating from the Communion of our Church ; because it reflected much on the honor of our Martyrs ; who not only lived and died in the Communion of this Church ; and in the practice of those things , which some are now most offended at ; but were themselves the great Instruments in setling the Terms of our Communion . 3. That Communion with our Church hath been still owned by the Protestant and Reformed Churches abroad . Which they have not only manifested , by receiving the Apology and Articles of our Church into the Harmony of Confessions ; but by the Testimony and Approbation which hath been given to it , by the most Esteemed , and Learned Writers of those Churches , and by the discountenance which they have still given to Separation from the Communion of it . This Argument was often objected against the Separatists , by the Non-conformists ; and Ainsworth attempts to Answer it no less than Four times in one Book ; but the best Answer he gives , is , That if it prove any thing , it proves more than they would have For , saith he , the Reformed Churches have discerned the National Church of England to be a true Church ; they have discerned the Diocesan Bishops of England , as well as the Parish-Priests to be true Ministers ; and rejoyce as well for their Sees , as for your Parishes , having joyned these all alike in the●r Harmony . As to the good opinion of the Reformed Church , and Protestant Divines abroad , concerning the Constitution and Orders of our Church , so much hath been proved already by Dr. Durel , and so little or nothing hath been said to disprove his Evidence , that this ought to be taken as a thing granted ; but , if occasion be given , both he and o●hers are able to produce much more from the Testimony of foreign Divines , in Justification of the Communion of our Church against all pretences of Separation from it . Sect. 2. We now come to the several Hypotheses and Principles of Separation , which are at this day among the Dissenters from our Church . Some do seem to allow Separate Congregations only in such places where the Churches are not capable to receive the Inhabitants . For this I find insisted on , by almost all my Answerers ; Some Parishes , saith one , cannot receive a tenth part , some not half the People , belonging to them , few can receive all . The Parochial Teacher , saith another , is overlaid with a numerous throng of People . The Parish Ministers are not near sufficient for so populous a City , saith a third . And yet not one of these , but assignes such reasons , for the necessity of Separate Congregations , as would equally hold , if there were never a Church in London , but what would hold all the Inhabitants together . This is therefore but a color , and pretence , and no real Cause . Any one would think , by Mr. Baxter's insisting so very much , on the greatness and largeness of our Parishes , as the Reason of his Preaching in separate Congregations , this were his opinion , that such Congregations are only allowable in such vast Parishes , where they are helps to the Parochial Churches : And no Man denies , that more places for Worship are desireable , and would be very useful , where they may be had , and the same way of Worship and Order observed in them , as in our Parochial Churches ; where they may be under the same Inspection , and Ecclesiastical Government ; where , upon pretence of greater Purity of Worship , and better means of Edification , the People are not drawn into Separation . But , is it possible that Mr. Baxter should think the case alike , where the Orders of our Church are constantly neglected , the Authority of the Bishops is slighted and contemned ; and such Meetings are kept up in affront to them , and the Laws ? Would Mr. B. have thought this a sufficient Reason for Mr. Tombs to have set up a Meeting of Anabaptists in Kidderminster , because it is a very large Parish ? Or for R. Williams in New-England to have set up a Separate Congregation at Boston , because there were but three Churches there , to receive all the numerous Inhabitants ? If such a number of Churches could be built , as were suitable to the greatness , and extent of Parishes , we should be so far from opposing it , that we should be very thankful to those who would accomplish so excellent a Work : but , in the mean time , Is this just and reasonable , to draw away the People , who come to our Churches , under the pretence of Preaching to those who cannot come ? For , upon consideration , we shall find , ( 1. ) That this is Mr. Baxter's own case . For , if we observe him , although he sometimes pretends only to Preach to some of many thousands , that cannot come into the Temples , many of which never heard a Sermon of many years ; and to this purpose he put so many Quaere 's to me , concerning the largeness of Parishes , and the necessity of more Assistants , thereby to insinuate , That what he did , was only to Preach to such , as could not come to our Churches ; yet , when he is pinch'd with the point of Separation , then he declares , That his hearers are the same with ours ; at least 10 or 20 for one ; and that he knows not many ( if any ) who use to hear him , that Separate from us . If this be true , as no doubt Mr. B. believes it , then what such mighty help , or assistance is this to our great Parishes ? What color , or pretence is there from the largeness of them , that he should Preach to the very same persons , who come to our Churches ? And if such Meetings as theirs be only lawful in great Parishes , where they Preach to some of many thousands who cannot come into the Churches , Then how come they to be lawful , where few or none of those many thousands ever come at all , but they are filled with the very same Persons , who come to our Parish Churches ? These two pretences then are inconsistent with each other ; and one of them cannot hold . For if he doth Preach to those who come to our Churches , and scarce to any else ( i● any , as Mr. B. supposes ) then all the pretence from the large●ess of our Parishes , and the many thousands who cannot come to our Churches , is vain and impertinent ; and , to Speak Softly , not becoming Mr. Baxter's sincerity . ( 2. ) That if this were Mr. Baxter's own case , viz. That he Preached only to such , as could not come to our Churches , it would be no defence of the general practice of Dissenters , who express no regard at all to the greatness or smallness of Parishes . As , if it were necessary , might be proved , by an Induction of the particular Congregations within the City ; and in the adjacent Parishes . Either those separarate Meetings are lawful or not ; if not , Why doth not Mr. Baxter disown them ? if they be , Why doth he p●etend the greatness of Parishes to justifie Separate M●etings ; when , if they were never so small , they would be lawful however ? This therefore must be set aside , as a mee● color and pretence , which he thought plausible for himself , and invidious to us , though the bounds of our Parishes were ne●ther of our own making , nor is it in our power to alter them . And we shall find , that Mr. B. doth justifie them upon other grounds , which have no relation at all to the extent of Parishes , or capacity of Churches . I come therefore to the real grounds which they proceed upon . Sect. 3. Some do allow Communion with some Parochial Churches , in some duties , at some Seasons ; but not with all Churches , in all Duties , or at all times . These things must be more particulary explained , for a right understanding the Mystery of the present Separation . Which proceeds not so openly and plainly , as the old Separation did ; but hath such artificial windings and turnings in it , that a Man thinks they are very near our Church , when they are at a great distance from it . If we charge them with following the steps of the old Separatists , we utterly deny it , for , say they ; For they separated from your Churches as no true Churches ; they disowned your Ministery and Hierarchy as Antichristian , and looked on your Worship as Idolatrous ; but we do none of these things ; and therefore you charge us unjustly with Separation . To which I Answer , ( 1. ) There are many still , especially of the People , who pursue the Principles of the old Separatists ; of whom Mr B. hath spoken very well in his Cure of Divisions , and the Defence of it ; and elsewhere . Where he complains , of their Violence , and Censoriousness : their contempt of the Gravest and Wisest Pastors ; and forcing others to forsake their own judgments to comply with their humors . And , he saith , A sinful humoring of rash Professors , is as great a Temptation to them , as a sinful compliance with the Great Ones of the World. In another place he saith , The People will not endure any Forms of Prayers among them , but they declare they would be gone from them , if they do use them . And he doth not dissemble , that they do comply with them , in these remarkable words , Should the Ministers in London , that have suffer'd so long , but use any part of the Liturgy and Scripture Forms , though without any Motive but the pleasing God and the Churches good , What Muttering and Censuring would then be among them ? And Woe to those few Teachers that make up their Designs by cherishing these Distempers . One would think , that their warning had been fair ; but , Si nati sint ad bis perdendam Angliam ; The Lord have Mercy upon us . ( 2. ) When the matter is throughly examined , the difference between the Teachers , and the old Separatists , will be found not near so great as is pretended . For what matter is it , as to the nature of Separation , whether the terms of our Communion be called Idolatrous , or Vnlawful ; whether the Ministery of our Church be called a False Ministery , or Insufficient , Scandalous , Vsurpers , and Persecutors ; whether our Hierarchy be called Antichristian , or Repugnant to the Institution of Christ. Now these are the very same Arguments , which the old Separatists used , only they are disguised under another appearance , and put into a more fashionable dress . As will be manifest by Particulars . ( 1. ) As to the People . ( 2. ) As to the Ministry of our Church . Sect. 4. ( I. ) Our present Dissenters who disown the old Separation , yet make the terms of Lay-Communion for Persons , as Members of our Church , to be unlawful . For , Mr. B. in his late Plea for Peace , hath a whole Chapter of Reasons against the Communion of Laymen with our Church . And in the same Book he saith , It is Schismatical in a Church to deny Baptism , without the Transient Sign of the Cross , or for want of Godfathers , &c. or to deny the Communion to such who scruple kneeling . Now , if the Church be Schismatical , then those who Separate in these things are not . For saith Mr. B. When the Laity cannot have their Children Baptized without such use of the Transient Dedicating Image of the Cross ; and such use of Entitling and Covenanting Godfathers , which they take to be no small sin ; Is it Separation to joyn with Pastors that will otherwise Baptize them ? We see the Church is Schismatical in requiring these things , and Mr. B. thinks the People bound to joyn with other Pastors that will not use them ; And what is this but formal Separation ? But for all this , Mr. B. may hold , that total renouncing of Communion with our Church may be Schismatical ; for , he saith , it may be Schism to Separate from a Church that hath some Schismatical Principles , Practises , and Persons , if those be not such , and so great , as to necessitate our departure from them . But here Mr. B. saith , There is a necessity of departure , and to joyn with other Pastors ; and therefore he must hold a formal Separation : And as to the renouncing total Communion with our Church , that was never done by the greatest Separatists . For they all held Communion in Faith with it : And even Brown , the Head of the old Separatists , thought it lawful to joyn with our Church in some Acts of Worship ; and others thought , they might joyn in Acts of private and Christian Communion , but not in Acts of Church Communion ; others thought it lawful to joyn in hearing Sermons and Pulpit Prayers , though not in others ; and yet were charged with Separation by the old Non-conformists . And if our present Dissenters do hold the terms of Communion with our Church to be unlawful ; they must hold a necessity of Separation , or that persons may be good Christians , and yet be no Members of any Church . For , if it be unlawful to communicate as Members of our Church , they must either not communicate at all as Members of any Church , or as Members of a distinct and Separate Church from ours . If they declare themselves Members of another Church , they own as plain a Separation , as the old Separatists ever did : if they do not , and yet hold it unlawful to Communicate with our Churches as Members , then they are Members of no Church at all . So that , if they hold the terms of our Communion unlawful ; they must either be Separatists , or no good Christians upon their own Principles . For , saith the Author of the Letter out of the Country ; this were to exchange visible Christianity , for visible ( at least Negative ) Paganism . Now , that our present dissenters do hold the terms of our Communion unlawful , they are more forward to declare , than I could have imagined . In my Sermon I mentioned some passages , wherein it seemed clear to me , that some considerable persons among them did allow Lay communion with our Church to be lawful : But they have taken a great deal of pains to undeceive me ; some declaring in express terms , That they look on the terms of our Communion as unlawful , and that there is a necessity of Separation from our Parochial Churches , and of joyning to other Congregations . And others saying , That such a Concession , viz. That they hold Communion with our Churches to be lawful , taken in their own sense , will neither do them any harm , nor us any service . For , as Mr. A. hath summed up the sense of these Men. 1. Many of them declare so , and many declare otherwise — And it 's as good an Argument to prove Communion unlawful , because many declare against it , as 't is to prove it lawful , because many declare for it . 2. They d●clare Communion lawful , but. D● they declare Total Communion lawful ? The same Persons will tell us , that both these Propositions are ●●ue Communion is lawful ▪ and Communion is unlawful ; Communion in some parts of Worship is so , in others not . And , 3. Th●y will further tell us , That Communion with some Parish chu●ches is lawful , with others unlawful ; that there are not the same Doctrines Preached , the same Ceremonies urged , the same rigid terms of Communion in all Churches exacted . And lastly , that occasional Communion is , or may be lawful , where a stated and fixed Communion is not so ; and they give this Reason for their Iudgment and practice , because to hold Communion with one Church , or sort of Christians , exclusively to all others , is contrary to their true Catholick Principles , which teach them to hold Communion , though not equally , with all tolerable Churches ; and that there are some things tolerable , which are not eligible , wherein they can bear with much for Peace sake , but chuse rather to sit down ordinarily with Purer Administrations . Here we have the Principles of the New Separation laid together . 1. Many of them hold Communion with our Church unlawful ; and that must be understood of any kind of Communion ; for the Second sort , from whom they are distinguish●d , hold total Communion unlawful ; and therefore this first sort must hold Communion in any parts of Worship unlawful . And so they exceed the more moderate Separatists of Robinson's , and the New-England way ; and must fall into the way of the most rigid Separatists . 2. Those that do hold Communion lawful , do it with so many restrictions and limitations , that in practice it amounts to little more than the other . For First , It is only with some Churches ; and those it seems must be such , as do not hold to our Constitution ; for he saith , The same Ceremonies are not urged in all Churches , nor the same rigid terms of Communion exacted , i. e. If any Churches among us comply with them , they can Communicate with them , i. e. if they break their own Rules , they can joyn with them . Is not this an admirable way of Communicating with our Churches ? But , if our Churches hold to their Rule , and observe the Orders prescribed , then it seems they renounce all Communion with them as unlawful . And what is this but to deny Communion with the Church of England ? For unless Parochial Churches depart from the terms of Communion required by it , they will have no Communion with them . And Mr. A. delivers this , not only as his own Opinion ▪ but as the Sense of the Party , That if most of the Preachers in the Separate Meetings were Asked their Iudgments , about the Lawfulness of Ioyning with the Parochial Churches in all the parts of Worship , or in any exclusive to their joyning with other Assemblies , where the Gospel Rule is more strictly observed , they would flatly deny it . And he goes yet further , when he saith , That the People cannot lawfully Separate from those Churches whereof they are regularly Members , and from those Pastors , under whose Ministerial Conduct their own Free Election hath placed them , to joyn ordinarily and constantly with any other particular Churches . This is owning a plain and downright Separation , in as clear and distinct words as ever Iohnson or Ainsworth did . For , 1. He makes it to be their general sense , That it is unlawful to communicate with our Churches ordinarily and constantly , or to be Members of our Churches : Which is the same thing which they said . 2. He ownes the setting up new and distinct Churches in plain opposition to ours . For he owns other Pastors , other People , and a new Relation between these , by the choice of the one , and the conduct of the other . This is no mincing the matter , as Mr. B. often doth ; but he speaks it boldly , and with great assurance ; and ushers it in with , I have confidence contrary to his . I think no Man doubts of his Confidence , that ever looked into his Book ; but in this matter he is so brisk , that he saith , He doth not question that he should carry it by the Poll. And is withall so indiscreet as on this occasion to Triumph in the Poll of Non-conformists at Guildhall : as though all who gave their Votes there , had owned these Principles of Separation , for which , many of those Gentlemen will give him little thanks , and is a very unseasonable boasting of their Numbers . ( II. ) All the difference then that seems to be left , is about the lawfulness of that which they call Occasional Communion . As to which , these things are to be observed . ( 1. ) That it is practised by very few ; especially if Mr. A ' s. Poll be allowed . ( 2. ) That it signifies little , as to this matter , if Men be fixed Members of other Churches . For the denomination of their Communion is to be taken from thence , and not from an Occasional and accidental Presence . For Communion with a Church , is joyning with a Church as a Member of that Church : And it is not occasional Presence at some parts of Worship , which makes a Man a Member of a Church . I suppose there are many occasionally present at Mr. A's , or Mr. B's Meetings , who renounce all Communion with them . A Protestant may be occasionally present at some parts of Worship in the Roman Church , and that frequently too , to hear Sermons , &c. but , Doth this make a Man to have Communion with the Church of Rome ? Most of our Gentlemen who have Travelled abroad , have been thus occasionally present in some parts of the Romish Worship , at Rome and Paris ; but they would think themselves hardly dealt with , to be charged to have had Communion with the Church of Rome . And if they be urged with it , they will plead still , They were of the Protestant Communion ; and the Reason they will give , is , because they did not joyn with them in all parts of their Worship ; not in adoration of the Host , or Worship of Images ; and therefore they remained still of the Protestant Communion , although they were occasionally present at some parts of the Popish Service . And Is it not the same case here , If Men only afford an occasional Presence , at some parts of our Worship ? How comes this to make them more to have Communion with our Church , than the like presence would make them to have Communion with the Roman Church ? In the beginning of Q Elizabeth's Reign , most of the Papists in England did offer an Occasional Presence at our Churches , in some parts of our Worship ; and yet all that time were Members of the Roman Church , because they kept their Priests , and had Mass in private , and declared , That though they looked on our Service as tolerable , yet they thought the Roman more eligible ; and so having Full Communion with that , and being only occasionally present at our Service , they thought themselves good Catholicks . So , if Men do look on the Separate Meetings as more eligible , and a better way of Worship ; with which they constantly joyn , and alwayes choose to do it , their occasional Presence at our Assemblies , doth not make them Members of our Churches , but they still remain Members of the Separate Congregations , if they maintain full and constant Communion with them . And none of the formed Separate Churches will look on any one as having Communion with them , for being occasionally present at some parts of their Worship ; for they say , That Heathens and Indians may have such occasional Communion with them ; but they require from Persons that are admitted to Communion with their Churches , a Submission to all the Rules and Orders among them . The New-England Churches will suffer no Man to continue a Member of their Communion , that scruples Infant Baptism , or refuses to be present at the Administration of it ; although he be never so willing to be occasionally present at all other parts of Worship with them . For not only openly condemning and opposing Infant-Baptism , but going about secretly to seduce others from the approbation or use thereof , or purposely departing the Congregation at the Administration of that Ordinance , is liable , by their Laws , to the Sentence of Banishment . And they have found it so necessary to twist the Civil and Ecclesiastical Interests together , that as none but Church-Members are Free-men among them ; so none that are banished can retain their Church-Membership . From all this , it appears , that this new Notion of Occasional Communion , in some parts of Worship . exclusively to others , is disowned by all sorts of Churches ; and is a late fancy taken up on purpose to avoid the charge of Separation . Sect. 5. But we here meet with an excellent Reason for the lawfulness of this Occasional Communion with our Churches ; viz. because to hold Communion with one Church exclusively to all others , is contrary to their true Catholick Principles , which teach them to hold Communion , though not equally , with all tolerable Churches . Or as Mr. B. expresses it , The benefit of Christian Love and Concord may make it best , for certain seasons , to joyn even in defective Modes of Worship , as Christ did in the Synagogues and Temple in his time : though the least defective must be chosen , when no such accidental Reasons sway the other way . From whence we may take notice , ( 1. ) That no obligation to the Peace and Vnity of this Church , as they are Members of it , doth bring them to this occasional Communion with it , but a certain Romantick Fancy of Catholick Vnity ; by which these Catholick Gentlemen think themselves no more obliged to the Communion of this Church , than of the Armenian or Abyssine Churches . Only it happens , that our Church is so much nearer to them , than the others are , and therefore they can afford it more occasional Communion . But I would suppose one of these Men of Catholick Principles to be at Ierusalem , where he might have occasional Communion with all sorts of the Eastern Churches ; and some of the Members of those Churches should Ask him , What Church he is Member of ? If he should Answer , He could have occasional Communion with all tolerable Churches , but was a fixed Member of none : Would they take such a Man for a Christian ? What , a Christian , and a Member of no Church ! That , they would all agree , was no part of Catholick Christianity . And I much doubt , whether any of them would admit such a one to occasional Communion , that could not tell what Church he was Member of . For , as to the Church of England , he declares , That he holds only occasional Communion with that , as he would do with any other tolerable Churches . But , Were they not Baptized in this Church , and received into Communion with it as Members of it ? if so , then if they Communicate no otherwise with it , than as a tolerable defective Church , they must renounce their former Membership ; for that did oblige them to fixed and constant Communion with it . And if they do renounce their Membership in this Church , their occasional Presence at some duties of Worship can never excuse them from Separation . We thank them , that they are pleased to account our Churches tolerable , but we cannot see , how in any tolerable sense they can be accounted Members of our Church ; so that this great favor of occasional Communion , which they do not chuse but submit to for some accidental reasons , and some very good occasions , is not worth the speaking of among Friends ; and so far from looking like Communion , that it hath hardly the face of a Civility . ( 2. ) That , if the least defective way of Worship is to be chosen , as they say , then this occasional Communion cannot be lawful above once or twice in a Man's Life : For that is sufficient to shew their true Catholick Principles ; and Mr. B. faith , When no such accidental Reasons do sway , they are to choose the least defective way of Worship ; or as Mr. A. speaks , To sit down ordinarily with purer Administrations . If then a Man be bound , out of love to his Soul , to prefer the best way of Worship , and he judges the way of the Separate Congregations to be such , there will arise a difficult case of Conscience , concerning the lawfulness of this occasional Communion . For the same Reasons , which moved him to prefer one Communion above the other , will likewise induce him to think himself bound to adhere constantly to the one , and to forsake the other . And why should a Man , that is acquainted with purer Administrations , give so much countenance to a defective way of Worship , and have any Communion with a Church which walks so disorderly , and contrary to the Rules of the Gospel ; and not reprove her rather , by a total forbearance of her Communion ? And why should not those general Rules of approving the things that are more excellent , and holding fast that which is good , and not forsaking the Assembling themselves together , perswade such a Man , that it is not lawful to leave the best Communion , meerly to shew , what defective , and tolerable Church he can communicate with ? Which is , as if a Man should forsake his Muskmelons , to let others see what Pumpions he can swallow ; or to leave wholsom Diet to feed on Mushroms , and Trash . ( 3. ) That here are no bounds set to the Peoples Fancies of Purer Administrations , and less defective wayes of Worship . So that there can be no stop to Separation in this way . Suppose some think our Churches tolerable , and Mr. B's . or Mr. A's . Meetings were eligible ; but after a while , when the first rellish 〈◊〉 . they afford occasional Communion to the 〈◊〉 or Quakers , and then think their way more 〈◊〉 and the other only tolerable ; Are not these Men bound to forsake them , for the same Reasons , by which they were first moved to leave our Communion , and joyn with them , unless they be secure , that the absolute perfection of their way of Worship is so glaringly visible to all Mankind , that it is impossible for them , either to find or fancy any defect in it ? Mr. Baxter once very well said , Separation will ruin the Separated Churches themselves at last ; it will admit of no consistency . Parties will arise in the Separated Churches , and Separate again from them , till they are dissolved . Why might not R. Williams of New-England ( mention'd by Mr. B. ) proceed in his course of Separation from the Church of Salem , because he thought he had found out a purer and less defective way of Worship than theirs ; as well as they might withdraw from our Churches on the like pretence ? Why might he not go on still refining of Churches , till at last he dissolved his Society , and declared , That every one should have liberty to Worship God according to the light of his own Conscience ? By which remarkable Instance we see , that this Principle , when pursued , will carry Men at last to the dissolution of all Churches . Sect. 6. This I had objected to Mr. B. in my Letter , that upon his Principles the People might leave him to Morrow , and go to Dr. O. and leave him next week and go to the Anabaptists , and from them to the Quakers . To which Mr. B. Answers ; What harm will it do me or them , if any hearers go from me , as you say , to Dr. O. None , that I know . For , as Dr. O. saith , Since your Practice is one and the same , your Principles must be so also , although you choose several wayes of expressing them . But , Did the whole force of my Argument lie there ? Did I not mention their going from him to the Anabaptists and Quakers , upon the very same ground ? And , Is this a good way of Answering , to dissemble the main force of an Argument , that something may seem to be said to it ? I suppose Mr. B's . great hast made him leave the best part of the Argument behind him . But I desire him calmly to weigh and consider it better ; whether he doth think it reasonable to suppose , that since the Peace and Vnity of the Church is a thing of such great importance , and Separation so mischievous ( as he hath represented it ) that the Peoples apprehension of a less defective way of Worship , shall be sufficient ground for them to break a Church in pieces , and to run into wayes of Separation ? Hath not Mr. Baxter represented ( and no Man better ) the Ignorance , Injudiciousness , Pride , Conceitedness and Vnpeaceabless of the ordinary sort of zealous Professors of Religion ? And after all this , must they , upon a conceit of Purer Administrations , and Less Defective Wayes of Worship , be at liberty to rend and tear a Church into pieces ; and run from one Separate Congregation to another , till they have run themselves out of breath , and left the best parts of their Religion behind them ? How fully hath Mr. B. set forth the Vngovernable and Factious Humor of this sort of People , and the Pernicious consequences of complying with them ? and , Must the Reins be laid in their Necks , that they may run whither they please ? Because , forsooth , they know better , what is good for their Souls , than the King doth ; and they love their Souls better than the King doth , and the King cannot bind them to hurt , or Famish , or endanger their Souls . But , Why must the King bear all the blame , if Mens Souls be not provided for according to their own wishes ? Doth the King pretend to do any thing in this matter , but according to the establish'd Laws and Orders of this Church ? Why did he not keep to the good old Phrase of King and Parliament ? And why did he not put it as it ought to have been , that they know what makes better for their own Edification , than the Wisdom of the whole Nation in Parliament , and the Governors of this Church do : and let them make what Law 's and Orders they will , if the People , even the rash and injudicious Professors , as Mr. B. calls them , do think other means of Edification better , and other wayes of Worship less defective , they are bound to break through all Laws , and to run into Separation . And , How is it possible , upon these terms , to have any Peace , or Order , or any establish'd Church ? I do not remember , that any of the old Separatists , no not Barrow , or Iohnson , did ever lay down such loose Principles of Separation , as these are . The Brownists declare , in their Apology , That none are to Separate for faults and corruptions , which may , and will fall out among Men , even in true constituted Churches , but by due order to seek the redress thereof . Where a Church is rightly constituted , here is no allowance of Separation for defects and corruptions of Men , although they might apprehend Smith or Iacob to be more edifying Preachers , than either Iohnson , or Ainsworth . The ground of Separation with them , was the want of a right constituted Church ; if that were once supposed , other defects were never till now thought to be good grounds of Separation . In the Platform of the Discipline of New-England , it is said , That Church-Members may not depart from the Church as they please , nor without just and weighty cause : Because such departure tends to the dissolution of the Body . Those just Reasons are , 1. If a Man cannot continue without sin . 2. In case of Persecution . Not one word of better means of Edification . For the Independents have wisely taken care to secure their Members to their own Congregations , and not suffer them to wander abroad upon such pretences ; lest such liberty should break them into disorder and confusion . So in their Declaration at the Savoy , they say , That Persons joyned in Church-Fellowship , ought not lightly , or without just cause , to withdraw themselves from the Communion of the Church , whereunto they are joyned . And they reckon up those which they allow for just causes . 1. Where any person cannot continue in any Church without his sin : and that in Three cases . First , Want of Ordinances . Secondly , Being deprived of due priviledges . Thirdly , Being compelled to any thing in practice , not warranted by the Word . 2. In case of Persecution . 3. Vpon the account of conveniency of Habitation . And in these Cases , the Church or Officers are to be consulted , and then they may peaceably depart from the Communion of the Church . No allowance here made of forsaking a Church , meerly for greater means of Edification . And how just soever the reason were , they are civilly to take leave of the Church and her Officers , and to tell them why they depart . And Mr. Burroughs condemns it , as the direct way to bring in all kind of disorder and confusion into the Church . Yet this is now the main support of the present Separation ; and meer necessity hath driven them to it ; for either they must own the Principles of the old Separatists , which they are unwilling to do , or find out others to serve their turn ; but they are such , as no Man , who hath any regard to the Peace and Vnity of the Church , can ever think fit to maintain , since they apparently tend to nothing but disorder and confusion , as Mr. Burroughs truly observed . But what ground is there to suppose so much greater means of Edification in the Separate Congregations ? since Mr. B. is pleased to give this Testimony to the Preaching in our Parish-Churches ; That for his part , he hath seldom heard any , but very good well-studied Sermons in the Parish Churches in London , where he hath been ; but most of them are more fitted to well-bred Schol●rs , or judicious Hearers , than to such as need more Practicall Subjects , and a more plain , familiar , easie method . Is this the truth of the case indeed ? Then , for all that I can see , the King is excused from all blame in this matter ; unless it be a fault to provide too well for them . And , Is this a good ground for Separation , that the Preaching is too good for the People ? Some Men may want Causes to defend , but at this rate they can never want Arguments . Yet , methinks , the same Men should not complain of starving , and famishing Souls , when the only fault is , that the Meat is too good , and too well dressed for them . And on the other side , hath not Mr. B. complained publickly of the weakness and injudiciousness of too many of the Non-conformist Preachers ? and that he really fears , lest meer Non-Conformists have brought some into reputation as conscientious , who , by weak Preaching , will lose the reputation of being Iudicious , more than their silence lost it . And again , But verily the injudiciousness of too many is for a Lamentation . To which he adds , But the Grand Calamity is , that the most injudicious are usually the most confident and self-conceited , and none so commonly give way to their Ignorant Zeal , to Censure , Backbite , and Reproach others , as those that know not what they talk of . Let now any Reader judge , whether upon the stating of the case by Mr. B. himself , their having better means of Edification , can be the ground of leaving our Churches , to go to Separate Congregations , unless injudiciousness , and self-conceited confidence and an ignorant zeal may perhaps be more edifying to some capacities , and to some purposes , than judicious and well studied Sermons . This Argument must therefore be quitted ; and they who will defend the present Separation , must return to the old Principles of the Separatists , if they will justifie their own practices . And so I find Mr. B. is forced to do ; for discerning ▪ that the pretence of greater Edification would not hold of it self , he adds more weight to it , and that comes home to the business ; viz. That the People doubt of the Calling of the obtruded Men. This is indeed an Argument for Separation , and the very same , which Barrow , and Greenwood , and Iohnson , and Smith , and Can used . Now we are come to the old Point of defending the Calling of our Ministry ; but we are mistaken , if we think they now manage it after the same manner . We do not hear so much the old terms of a False and Antichristian Ministry ; but if they do substitute others in their Room as effectual to make a Separation , but less fit to justifie it , the difference will not appear to be at all to their advantage . Sect. 7. 2. I come therefore to consider the Principles of our new Separatists , as to the Ministry of our Church ; and to discover , how little they differ from the old Separatists , when this matter is throughly enquired into , as to the Argument for Separation . I. In General , they declare , That they only look on those as true Churches , which have such Pastors whom they approve . How oft have I told you , saith Mr. B. that I distinguish , and take those for true Churches , that have true Pastors . But I take those for no true Churches , that have , 1. Men uncapable of the Pastoral Office. 2. Or not truly called to it . 3. Or that deny themselves to have the power essential to a Pastor . And one or other of these he thinks most , if not all the Parochial Churches in England fall under . You will say then , Mr. B. is a Rigid Separatist ; and thinks it not lawful to joyn with any of our Parochial Congregations : but this is contradicted by his own Practice . There lies therefore a farther subtilty in this matter ; for he declares in the same place , he can joyn with them notwithstanding . But how ? as true Churches , though he saith they are not ? No ; but as Chappels and Oratories , although they be not Churches , as wanting an essential part . This will bring the matter to a very good pass , the Parish Churches of England shall only be Chappels of Ease to those of the Non-conformists . This I confess is a Subtilty beyond the reach of the old Brownists , and Non-conformists , for they both took it for granted that there was sufficient ground for Separation , if our Churches were not true Churches , and the Proof of that depended on the Truth of our Ministry . Now , saith Mr. B. Although our Parochial Congregations be not true Churches , because they want an essential part , viz. a true Ministry , yet he can joyn with them occasionally , as Chappels or Oratories . From whence it appears , that he accounts not our Parochial Churches as true Churches , nor doth communicate with them as such ; but only looks on them as Publick places of Prayer , to which a Man may resort upon occasion without owning any relation to the Minister , or looking on the Congregation as a Church . For , where he speaks more fully , he declares , That he looks on none as true Churches , but such as have the Power of the Keys within themselves , and hath a Bishop or Pastor over them with that Power ; and any Parochial Church that hath such a one , and ownes it self to be independent , he allows to be a true Church , and none else . So that unless our Parochial Churches and Ministers assume to themselves Episcopal Power , in opposition to the present Constitution of our Church , as he apprehends , he at once discards them all from being true Churches : but I shall afterwards discover his mistake as to the nature of our Parochial Churches ; that which I only insist on now is , That he looks on none of them as truly constituted Churches , or as he calls it , of the Political Organized Form , as wanting an essential part , viz. a true Pastor . From hence it necessarily follows , either that Mr. B. communicates with no true Church at all ; or it must be a Separate Church ; or , if he thinks himself bound to be a Member of a true Church , he must proceed to as a great Separation as the old Brownists did , by setting up new Churches in opposition to ours . It is no sufficient Answer in this case , to say , That Mr. B. doth it not ; for we are only to shew , what he is obliged to do by vertue of his own Principles : which tend to as much Separation , as was practised in former times , and hath been so often condemned by Mr. B. Sect. 8. II. Suppose they should allow our Parochial Churches in their Constitution to be true Churches ; yet the exceptions they make against the Ministers of our Churches are so many , that they scarce allow any , from whom they may not lawfully Separate . 1. If the People judge their Ministers unworthy , or incompetent , they allow them liberty to withdraw , and to Separate from them . This I shall prove from many passages in several Books of Mr. B. and others . First , They 〈◊〉 it in the Peoples Power , notwithstanding all Lega●●stablishments , to own or disown whom they judge sit Mr. B. speaks his Mind very freely against the Rights and ●etronage , and the Power of Magistrates in these cases , and pleads for the unalterable Rights of the People ; as the old Separatists did . God , saith Mr. B. in Nature and Scripture , hath given the People that consenting Power , antecedent to the Princes determination , which none can take from them . Mr. A. saith , Every particular Church has an inherent right to choose its own Pastors . Dr. O. makes the depriving the People of this right one of his grounds of Separation . So that although our Ministers have been long in possession of their Places , yet if the People have not owned them , they are at liberty to choose whom they please . How many hundred Congregations , saith Mr. B. have Incumbents , whom the People never consented to ; but take them for their hinderers and burden ! So many hundred Congregations it seems are in readiness for Separation . Secondly , The People are made Iudges of the worthiness and competency of their Ministers . This follows from the former . In case incompetent Pastors be set over the People , saith Mr. B. though it be half the Parishes in a Kingdom , or only the tenth part , it is no Schism , saith he , but a Duty , for those that are destitute , to get the best supply they can , i.e. to choose those whom they judge more competent ; and it is no Schism but a Duty , for faithful Ministers , though forbidden by Superiors , to perform their Office to such people that desire it . This is plain dealing . But suppose the Magistrate should cast out some , and put in others ; In that case he saith , If they be Men of uniried and suspected parts of fidelity ( of which the People are to be Judges ) the Princes imposition doth not make such true Pastors of the Church before , or without the People consent ; nor doth it always bind the People to consent , and to forsake their former Pastors , nor prove them Schismaticks , because they do it not . Thirdly , They give particular directions to the People , what sort of Ministers they should own , and what not . Mr. B. bids the People not think that he is perswading them to make no difference : but after he hath set aside the utterly insufficient , and the heretical ( of which the People are admirable Judges ) he lays down this general Rule , Any one whose Ministry is such , as tendeth to destruction more than to edification , and to do more harm than good is not to be owned . And if not to be owned so , then he is to be separated from : and although he adviseth the People to lay aside partiality and passion ; yet whether they will or not , they are left sole Iudges in this matter . And that we may not think all this to be only a Romantick Scheme , or Fiction , he tells us elsewhere , That they are not able to confute the People in too many places , who tell them that their publick Priests are so defective in their necessary qualifications for their Office , as that they hold it unlawful to own such for true Ministers , and to encourage them by their presence , or commit the care of their Souls to such , i.e. in plain terms , they are encouraged to Separation on this account , which is directly contrary to the Principles of the old Non-conformists , as appears at large by Mr. Ball. if , saith he , Can's meaning be , that it is not lawful to communicate in the Worship of God with Ministers not fitly qualified , disorderly called , or carelesly executing their Office and Function , then it is directly contrary to the word of Truth , sound Reason , and consent of all the Learned . With much more to that purpose . and even Mr. B. himself , when he takes upon him as a Casuist to determine these things , doth then declare his Mind . 1. That a Ministers personal faults do not allow People to Separate from the Worship of God. 2. Nor all Ministerial faults , but only those that prove him or his Ministration utterly intolerable . But now , if Mr. B. may be believed , the People need not be told , how great a number of Cases there are among us , where the Ministers are uncapable of the Ministerial Office , and therefore it is no sin in them to judge him no Minister , and consequently to Separate from him . Hath not Mr. B. fully set forth the Pride , Ignorance , Censoriousness , Headiness , Rashness of raw and injudicious Zealots ? and after all this . Is it fit or reasonable , that the opinion of such persons be taken , concerning the qualifications of their Ministers ? Hath not Mr. B. complained with more than ordinary resentment , that they are ready to scorn , and vilifie the gravest wisest Pastors ? And , Must such Mens Judgments be taken , concerning the Abilities and Competency of their Ministers ? Either Mr. B. hath extremely wronged them in the Characters he hath given of such People ; or he hath taken away all the reputation of their Judgment in such cases : When they scorn and contemn the greavest wisest Pastors , are they fit to Judge of Ministerial A●ilities ? But there are graver and wiser among the People . Suppose that ; But doth not Mr. B. say , That the rawest and rashest Professors are commonly the most violent and censorious ? these are the bold and forward men , that will Judge in spite of the rest ; these are the men that need not be told , what numbers of uncapable Ministers there are among us And it doth not become Mr. B's Gravity or Wisdom to hearken to all the censures and malicious reports of such ignorant and heady zealots ( as he calls them ) about the unworthiness or incapacity of their Ministers . Are they only the grave and wise Pastors among themselves , which are scorned by such men ? It is possible , that those may be grave and wise among us too , whom they censure for incompetent men ; Or must the same People which are raw and injudicious , ignorant and censorious , proud and self-conceited , when they make their Judgment of them , be of a sudden turned into grave and wise men , when they pass their Judgment upon the Abilities and Fitness of our Preachers ? This doth not look like fair and equal dealing . I pray let our Ministers have a fair hearing , and let the matter be well examined , before the People be thus encouraged to Separate from their Ministers for their disabilities , or unworthiness . But suppose there be too great a number of young , raw , injudicious Preachers , as Mr. B. saith , no Man can deny that knoweth England , and hath any modesty . Is there no way , but to your Tents O Israel ? Will nothing but Separation serve your Turn ? Is this the way to mend the matter , and to make them grave and wise ? Doth not Mr. B. confess , That they have too many such among themselves ? Must they Separate from them too ? What endless confusions do such Principles tend to ? But the bottom of all is , this Separation must be justified , one way or other ; and such Principles found out , which may seem to do it . Yet after all , What is this to the present case of Separation in this City ? for here the Charge was laid , and to this the Answer must be given , or it is to no purpose . Is it any reason , that near half of some Parishes in London , should Separate from their grave and wise Pastors , such as I know some to be , where this case is ; because in Cornwall , or Yorkshire , or Northumberland , there are many raw and injudicious , besides scandalous Priests , as Mr. B. speaks ? We urge you particularly with the London Separation , you tell us what the People say of the Insufficiency and Vnworthiness of the Clergy in other parts of England ; suppose it true , What is all this to the business ? If you persist in this way , we can name the Parishes to you in London , where the Ministers are Men of unexceptionable Learning and Piety ; where the Churches are large enough to receive the People that Separate ; as well as those that come ; and yet they forsake the Churches Communion , and adhere to the Separate Congregations : Tell us plainly in this case , Is this Separation lawful or not ? If it be lawful , to what purpose do you make use of so many shifts and evasions , as to great Prishes , and insufficient and scandalous Priests , in other parts of the Nation ? Answer to the case proposed , and to the place where the Charge was laid ; and think not to escape by such apparent evasions , and impertinencies as these . If you think such a Separation unlawful , then Why do you pretend to confute my Sermon , which was designed purposely against it ? Sect. 9. But while you plead for this liberty of the Peoples Separating upon their Iudgment of their Ministers Abilities and Fitness , you can never secure them from Separation from any Church or Ministers whatsoever . And no setled Church in the World could ever subsist long , without infinite disorder and confusion , if this were allow'd . For Mr. B. thinks them uncapable of the Ministerial Office in the Peoples Judgment . 1. Who have not tolerable Ministerial Knowledge , or utterance . 2. Who are Heretical . 3. Who malignantly oppose serious Religion as Hypocrisie , or a needless thing . 4. Who by their wicked lives do more hurt than they do good . From such , saith he , St. Paul bids turn away . And of all these things the People are to be Iudges ; and so may Separate , ( 1. ) When they are unsatisfied about the Ministerial Knowledge or utterance of their Ministers . As for their Vtterance ; we may allow them to be Judges of that ; but I never heard before , that St. Paul did bid People turn away from their Ministers , if their Vtterance were not thought to be tolerable . For he intimates , that some complained of his utterance and had him in contempt for it . But as to Abilities and Knowledge fit for Ministers , Are not the People admirable Judges ? How few , how very few , even of those of the people who pretend most to Knowledge in Religion , have any tolerable understanding of the true principles , and right notion of it ? I do not speak only of Artificers and Tradesmen ; but of those of better education , who either by prejudices , or want of due application of their minds to such things , are subject to great mistakes about Religion , and yet may be very good men : If such as these , are so unfit to Judge of Ministerial Knowledge , and the Doctrines of Religion , What shall we say to the common sort of raw , and injudicious Professors of Religion ? Mr. B's . experience in the World is not so little , as not to know and be sensible of the truth of this , among the People most apt to divide and Separate . Is it not then a strange thing he should thus subject the Judgment of Ministerial Knowledge to such a Company of Triers as these ? But suppose they do allow their Ministers to pass for men of tolerable abilities , and reasonable good utterance , there is a harder task yet behind , and that is , to approve themselves to the People to be Sound and Orthodox ; For , saith Mr. B. ( 2 ) If they be Heretical , they may without sin separate from them . But how shall a Man escape being thought Heretical by the People , if they have a mind to make him so ; i.e. if he crosseth their humor , and delivers such Doctrine as doth not please them ; for that is generally their Standard for Heresie ? And they cannot well have any other ; unless you will suppose all the People to be learned Divines , and every Man obliged to read and understand Epiphanius and Binius : and then perhaps they may be competent Iudges of Heresie , and come at last to be even with the Divines for having been their Judges so long in that matter . Let us now suppose a Person of great value and esteem among them for his other Ministerial Abilities , should happen to be thought unsound in the Point of Iustification , and to draw too near to the Papists in it ; and this not only be said by the common People , but they are abetted and encouraged in it , by the greatest part of their Teachers , who tell them , this is a Fundamental point , Articulus stantis & cadentis Ecclesiae ; that they had as good give up the Cause of Reformation , as yield in that matter , as some have said ; I would fain know in this Case , whether upon Mr. B's . Principles , the People are not bound to Separate from such a Man , notwithstanding his other Abilities ? The like may happen as to many other Doctrines , which the People are as incompetent Iudges of , as they are in this matter . Let us yet suppose that such a Man may pass for sound in the main among the People ; what shall we say to him , if under pretence of Curing Divisions he exposes good People , and lays open with great freedom and plainness their Factious , Turbulent , Censorious , Vngovernable humor ; not omitting their Injudiciousness , but forgetting all the while that these same injudicious People ( with all their other faults ) were once his Electors , and are still his Iudges ; suppose , that he tells the World , That for their Ignorance , Injudiciousness , Pride and Self-conceitedness , they are their grief and their shame ; that they are endanger'd by Divisions , principally because the selfconceited part of the Religious People will not be ruled by their Pastors ; that it is they that tempt the Papists to use Fire and Faggot that will not be ruled , nor kept in Concord by the wisest , and holiest , and most self-denying Ministers upon earth . Notwithstanding all these very kind words of themselves , Do not we think such People would call all this Reviling , and Reproaching the People of God , and say , That such men do malignantly oppose serious godliness as Hypocrisie ; and let their lives be what they will , they do more hurt than good ; and therefore by Mr. B's own Rules , they are bound to Seprate from the Wisest , the Holiest , the most Self-denying Ministers upon earth . Which I think is sufficient for the present to shew the mischievous consequence of putting so great a power of Judgment , and Separation upon it into the hands of the People . Sect. 10. But this is not all the encouragement to Separation , which is given to the People , by their power of Iudging , and Withdrawing from their Ministers ; For , 2. They insinuate , That the whole Body of the conforming Clergy is guilty of such Faults , as the People may lawfully Separate from them ; as will appear by these Particulars . First , They make Conformity it self to be a very scandalous thing ; and then tell the People over and over , It is no sin to separate from Scandalous Priests ; especially when the Scandal is notorious , as it is in this case . Mr. B. goes about to prove This , by many Arguments , when he Writes in the name of the Party ; now let us see what Judgment they pass upon Conformity . In one place he saith , That the Love of Peace , and the fear of frightning any farther from Parish Communion than I desire ( as though such suggestions did not do it enough ) do oblige me to forbear so much as to describe or name the additional Conformity ; and that sin which Non-conformists fear , and fly from , which maketh it harder to us that desire it to draw many good People to Communion with Conformists than it was of old . No doubt of it , if you give such broad intimations as these are , what a horrible scandalous sin Conformity is . Nay , he maketh it an inexcusable sin , when he saith , in the Preface to his Plea , That more like Truth hath been said for the lawfulness of Anabaptistry , Poligamy , Drunkenness , Stealing , and Lying , in case of necessity , than any thing he ever yet read of all that he hath there described , i.e. full Conformity . He chargeth us downright with Lying , and by consequence with Perjury , and tells me of 30 tremendous Aggravations of the Sin of Conformity ; among which are Lying and Perjury , and not only that , but drawing on our selves the guilt of many thousand Perjuries ( by declaring , That the Covenant doth not oblige . ) But I do not question , if Mr. B. pleased , he could find out 40 or 50 as tremendous aggravations of the Sin of Separation . For never did any Man lay more load than he , upon whatever he opposes , without considering how it may fall upon himself at last ; and How easie it is to return such heaps of Aggravations . And it was well said by one of Mr. B's . Adversaries concerning him , That be the Controversie what it will , he can make his Adversary differ with him about the Existence of God and Christ , a Heaven and Hell. Which I have found too true , by my experience in this case , for without any colour or pretence in the World that I know of , but only by declaring against Separation , he tells me , That he is so far past doubt , on the other side , as that he thinks I overthrow all Religion , and set up Man in Rebellion against God. But the worst is that he would make me say , which I never said or thought , That all Publick Worship is sinful , when forbidden : and then on he runs with a mighty torrent , Daniel may go to the Lions ; the Martyrs , Fathers , Counsels , the Vniversal Church are all foolisher , than the meanest of his Auditors . I wonder he did not give me 30 tremendous aggravations of Atheism and Hobbism . For he doth in effect charge me with them ; For it follows , It 's strange that he can be sure , God's Word is true , and yet be so sure , that Mens Laws are above it , and may suspend it . Did I ever in my life say the least thing tending that way ? I abhor and detest such Principles , as set Mans Laws above Gods. And when I gave him the State of the Controversie about Separation , I supposed an Agreement in all the Substantials of Religion , between the dissenting Parties and our Church . How then could he possibly infer from hence , that I set Man's Laws above Gods ? The Question is not , Whether all Publick Worship be sinful , when forbidden ? but whether in a Nation professing true Religion , some publick Worship may not be forbidden ? If not , then an universal , unlimited toleration of Turks , Iews , Papists , Socinians , Ranters , &c. must follow . If some may be forbidden , then another Question follows , viz. Whether such Publick Worship , as may have an evil in it , antecedent to that Prohibition , may not be forbidden ? viz. such as tends to Idolatry , Sedition , Schism , &c. and if this be allowed , then it comes to this at last , Whether such Meetings are guilty of any of these faults ; and if they be , Whether the Magistrate so judging may not justly forbid them ? And this is the utmost that matter can be driven to ; which I here mention , to let the Reader understand , what little cause there is to dread Mr. B's 30 Aggravations of the Sin of Conformity ; which are built on as slight grounds as this heavy charge against me ; for the sake of which I shall hardly ever dread his aggravations more . But the sting of these aggravations follows . If the People think , ( though they should mistake ) that all the Conformists are guilty of the like , Can you wonder , if they prefer less Guilty Pastors to trust the Conduct of their Souls with ? Now the true Reason of Separation is come out at last . Our Conformity is a horrible , scandalous sin with them , and therefore they must choose better Pastors . Is not this just the old Brownists Argument ? The Ministry of the Church of England is a corrupt and sinful Ministery , and therefore we must not communicate with them , but choose more honest and faithful Guides : But let me ask Mr. B. supposing all this to be true , Is it lawful to communicate with Conformists or not ? If it be not lawful , then he condemns his own practice , and takes away occasional communion ; if it be lawful , How comes Separation to be lawful , since , that is never lawful , but when it is necessary ? as it will be proved afterwards . Sect. 11. 2. They make most of the present Ministers of the Church of England to be Vsurpers ; and from such they say , they may lawfully separate . Is it Separation , saith Mr. B. to refuse Pastors that are Vsurpers , and have no true Power over them ? But Who are these Vsurpers among us , since we have a legal establishment , and we thought Law and Vsurpation contrary to each other ? But notwithstanding Law , it is determin'd , First , All that come into the places of ejected Ministers are Vsurpers , at least to as many of the People , as do not consent to their coming in : How prove you , saith Mr. B. that the relation of the ejected London-Ministers and their Flocks was dissolved , and that the succeeders , were true Pastors to the Non-consenting Flocks ? When faithful Pastors , saith he in his Plea ( written in the name of the Party , and by consent , as he saith , of many of his Acquaintance ) are in possession , if a lawful Magistrate cast them out ; and put others in their places of untried or suspected parts or fidelity . I. The Princes Imposition maketh not such true Pastors of that Church , before , or without the Peoples consent . II. Nor will it alwayes bind the People to consent , and to forsake their former Pastors , nor prove them Schismaticks , because they do it not . The bottom of all this , is , they are Vsurpers to whom the People do not consent in any particular Parish ; although the whole Nation in Parliament consented to the passing of a Law for removal of some Pastors , and putting in of others . And what dangerous consequences there may be of such Principles as these , I leave others to Judge . For upon these grounds , when Salomon deprived Abiathar , and put Zadok in his room ; any part of the People might have pleaded , They never consented to Zadok 's coming in , and therefore he was their High-●riest still ; let Salomon do what he would ; he could not dissolve the relation between them , without their own consent . For the Question is not , Whether Abiathar did not deserve to be put out , but to whom it belonged to do it , whether to the King , or the People ? And whether any part of the People might still own that relation which he had before to them , without palpable disobedience and contempt of Authority ? Especially if the People had given their own consent , and the thing had been done not only by Salomon , but by the States of Israel ; as it was in our case . They who discern not the ill consequences of such Assertions as to our Government , have very little insight into Affairs . For it follows , that a small part of the People may disown the Publick Acts of Parliament , and choose other Governors , to themselves in opposition to those established by Law : and why they should not do it , upon an equal pretence in other cases , I do not understand . For there is no more colour for the Peoples resuming their right , especially a small part against the whole , in one case then in the other . Which makes me wonder at those who da●e call them Vsurpers , who enjoy their places by the same Laws , that any Men do enjoy their Estates . And they who assert , that the people are bound notwithstanding the Laws to adhere to their former Pastors , as Mr. A. doth , who saith , They judge it their unquestionable duty to abide in that relation to their ejected Pastors , do not only assert a power in a handful of people to act against established Laws , passed by general consent in Parliament ; but overthrow the settlement of our Church upon the Reformation . For , the Papists then had the very same Plea , that these Men have now , v●z . That the Magistrate could not dissolve the relation between their former Church Guides and them : and therefor● notwithstanding Acts of Parliament , they were still hound to adhere to them . For the Magistrate had no power in such matters , and the real Schism was to withdraw from those Guides ; just as Mr. A. speaks concerning the ejected Ministers . So much do these Men , in pursuing the interests of their Parties , overthrow the principles of the Reformation . For either the Magistrate hath a Power to Silence some Ministers , and to put others in their places , or he hath none : if he hath none , then , What becomes of the Iustice of the Reformation , when the Popish Bishops and Priests were ejected , and others put into their places ? If they say , He hath a just power in some cases , but not in theirs . Is not this a Plea common to all ? For whoever thought themselves justly ejected ? Or that they did any thing which deserved so severe a punishment ? What then is to be done in this case , if Men think themselves unjustly cast out ? The old Non-conformists said , They ought to sit down quietly ; with this satisfaction , that there were others to Preach the Word of God soundly , although they did not . They might by joyning in their private capacities in Communion with our Churches , and drawing the People to it by their example and encouragement , have done more good both to the People and to this Church , than I fear their publick preaching in opposition to the Laws hath done to either ▪ But if they go upon such principles ●s these , That the Magistrate had no rightful power to eject them , That others are Vsurpers who come in their places , That the People are still bound to own them in their former relation notwithstanding the Laws , And that 't is Schism to separate from them , notwithstanding that they confess the True Religion is maintained and preached in our publick Assemblies , I leave it to others to determine how consistent such Principles are with the submission Men owe to Government , or that peaceable behaviour which becometh Christians . This I the rather insist upon , because I find not only Mr. B. and Mr. A. asserting it , but that it is made the standing Plea for the necessity of the present Separation , among those who do not hold all Communion with our Churches unlawful . So the latest of my Answerers makes a Question , Whether they can be said to erect new Churches , or proceed to the forming of separate Congregations , who were true Ministers , and had their Congregations before others came into their places ? If they had done nothing worthy of ejection , or exclusion from their Ministry , whether they have not still a right to exercise their Function . And consequently , whether others may not as justly be said to draw away their People from them , as they are charged with the same practice ? There is not one word in all this Plea but might have equally served the Papists in the beginning of the Reformation . For the Law signifies nothing with them in any case where themselves are concerned , if Ministers be ejected without or against Law , they who come into their places are no Usurpers ; and if they are cast out by Law , they that succeed them are Usurpers ; so that the Law is always the least thing in their consideration . Secondly , All those who come into any Pastoral charge , whether Bishops by vertue of the Kings Nomination , or others by the Presentation of Patrons , are Vsurpers , unless the People be pleased to give their free consent ; and if they do it not , they may lawfully withdraw from them . For , saith Mr. B. the People have an antecedent Right to consent , which none can take from them . And he saith , he hath proved it by many Canons , that he was no Bishop , that was not chosen by the Clergy and the People ; or came in without the Peoples consent . Nay , if they have the consent of some , and not of the greater part , those who did not consent , may proceed to choose another Bishop , if Mr. B. say true . For these are his words . If a Diocess have a Thousand or 600 , or 300 Parish Pastors , and a Hundred thousand or a Million of People ( or 50000 or 20000 , as ye will suppose ) and if only a dozen or 20 Presbyters , and a Thousand People ( or none ) chuse the Bishop , this is not the Election or Consent of the Diocesan Church ; nor is it Schism for twenty thousand to go against the Votes of two thousand . Therefore if they have so much the advantage in polling , as Mr. A. suggests , there is nothing hinders them , but that in spite of Laws , they may proceed to the choice of new Bishops , and new Pastors of Churches , wherever they think they can make the Majority . For this is an inherent and unalterable right in the People , say they , to choose their own Pastors . Again , saith Mr. B. in the name of the Party in his Plea , If Bishops that have no better a Foundation , i.e. that come in by the Kings Nomination , and not by the Majority of the People , shall impose inferior Pastors or Presbyters on the Parish Churches , and command the Peoples acceptance and obe●●●nce , i.e. if they give them Institution upon a Patrons presentation , the People are not bound to accept and obey them by any Authority that is in that command as such ; nor is it Schism to disobey it , no more than it is Treason to reject the Vsurper of a Kingdom . It is plain then , all Bishops of the Kings Nomination , all Ministers presented by Patrons are meer Vsurpers : the People may give them a good Title if they please ; but they are not to blame if they do it not . For in them , Mr. B. saith , the chief Power is , and sometimes he tells them , they are bound to Separate ; however , while they do not consent , they are no Churches , which they are set over ; and it is no Schism so to pronounce them ; nor to deny them Communion proper to a Church . Is not this an excellent Plea for Peace ; and the true and only way of Concord , which lays the foundation for all imaginable Disorders and Confusions , only that they might have some pretence for their present Separation ? Sect. 12. 3. Suppose the Bishops and Clergy have gained the consent ( implicit at least ) of the People , and so are no Vsurpers , yet if they be Persecutors , or Ithacian Prelatists , i.e. if they either act towards , or approve of the Silencing Non-conformists , the People may Separate from them . When Mr. B. wrote the Defence of his Book , called , The Cure of Divisions , to satisfie the People who were much displeased with him for it ; one of the material Questions , he Asks about his Book , is , Is there a word to perswade you to Communion with Persecutors ? As though that had been an unpardonable Crime . In the Plea he saith , If any Excommunicate persons for not complying with them in sin , i.e. Conformity , but also prosecute them with Mulcts , Imprisonments , Banishments , or other Prosecution , to force them to transgress , this were yet more heinously aggravated Schism : and therefore it is no sin to Separate from such . And how easily Men are drawn in to the guilt of this persecution , appears by the example he makes of me , for although I expresly set aside the case of Ministers , and declared , I intended only to speak of Lay-communion ; yet he charges me with engaging my self in the Silencing design . And by such consequences , all that speak against Separation may be Separated from , as Persecuters , and Ithacian Prelatists . Sect. 13. 4. As long as they suppose the terms of our Communion to be sinful , they say , the Schism doth not lye on those that Separate , but on those that do impose such terms ; and therefore they may lawfully separate from such imposers . This is the most colourable Plea hath been yet used by them . But in this case , we must distinguish between terms of communion plainly and in themselves sinful ; and such which are only fancied to be so through prejudice , or wilful Ignorance , or error of Conscience . That there is a real distinction between these two , is evident ; and that it ought to be considered in this case , appears from hence , that else there can be no sinful separation under an erroneous Conscience . As suppose some men should think that Preaching by an hour-glass , and much more Praying by one , was a stinting of the Spirit in point of Time , as Praying by a Form was in point of words ; and all Men should be required to begin the publick Worship at such an Hour , and so end at such an Hour ; time being a necessary circumstance , our Brethren grant , that the Magistrate or Church may lawfully determine it . Here is then a lawful imposition ; and yet the Quakers may really judge it to be sinful ; and declare they cannot communicate unless this sinful Imposition be removed ; For it is against their Consciences to have the Spirit limited to any certain time ; On whose side doth the Schism lie in this case ? Not on the Imposers , because they grant such an imposition lawful ; therefore it must lie on those that Separate , although they judge such terms of Communion sinful . If therefore the determination of other things not forbidden be really as much in the Magistrates and Churches Power , as the necessary circumstances of time and place , &c. then mens apprehending such terms of Communion to be sinful will not hinder the guilt of Separation from lying on their side , and not on the imposers . Because it is to be supposed . that where there is no plain prohibition , men may with ordinary care and judgment , satisfie themselves of the lawfulness of things required . As for instance , when the Church of Rome imposeth the Worship of Images , we have the plain prohibition of the Second Commandment to prove that it is really a sinful condition of Communion ; but when our Church requireth the constant use of a Liturgy , and Ceremonies , which are now pleaded as sinful conditions of Communion , Where is the prohibition ? In the same Second Commandment say some . I desire them to read it over to me . They do so . Where , say I , are the words that forbid a Liturgy , or Ceremonies ? I am mistaken , they tell me , it is not in the words , but in the sense . I Ask , How we should come by the sense , but from the words ? Yes , they say , there are certain Rules for interpreting the Commandments . Are they Divine or Human ? Where are they to be found ? What are those Rules ? One , they say , is , that where any thing is forbidden , something is commanded . So say I , there is here a Command to Worship God without an Image . What is there more ? Yes , say they , ( 1. ) That we must not Worship God with our own Inventions ; now Liturgies and Ceremonies are Mens Inventions ▪ But , I say , no Inventions are condemned in the Worship of God , but such as God himself hath somewhere forbidden ; but he hath no where forbidden these . And human Inventions are forbidden in this Commandment in the Worship of God ; but then ( 1 ) They are such inventions which go about to represent God , and so to disparage him ; and no other inventions are to be understood , than the Reason of the Law doth extend to , i.e. not such which are consistent with the Spiritual and Invisible nature of God. ( 2. ) They are not such as do relate to the manner or form of Worship , supposing the Worship it self be performed in a way agreeable to the Divine Nature and Law. For otherwise all use of mens inventions , as to Preaching , or Reading , or Interpreting Scripture , would be forbidden . And then this interpretation of the Second Commandment would be unlawful , because it is a meer Invention of Men ; as much as Liturgies , or Ceremonies . By this we see , what stretching and forcing of Scripture there must be , to make Liturgies or Ceremonies unlawful terms of Communion ; And that Men must first blind and fetter their Minds by certain prejudices of Education , or Reading only one sort of Books , and taking some things for granted which they ought not , before they can esteem the terms of Communion required by our Church to be sinful : and therefore the Schism doth not lye on the Imposers side , but upon those who suffer themselves first to be so easily Deluded , and then Separate from our Church upon it . But there is another plain instance in this case , wherein our Brethren themselves will not allow the Schism to lie on the imposers side ; and that is of those who deny the lawfulness of Infant-Baptism . Many of whom pretend to do it with as much sincerity and impartiality , as any of our Brethren can deny the lawfulness of Liturgy or Ceremonies : if they break Communion rather than allow what they judge to be sinful , On whose side doth the Schism lie , on theirs that require the allowance of it , as a condition of Communion , or not ? If on the Imposers side , they must condemn themselves , who blame the Anabaptists for their Separation . And so did Fr. Iohnson , and so did the New-England Churches . From whence it appears , that they do all agree , that where Men through mistake do judge those to be sinful terms of Communion which are not , the guilt of Schism doth not lie on the imposers side , but on those that separate . Therefore , this matter of Schism cannot be ended by the Plea of Conscience judging the conditions to be sinful , but by evident and convincing Proofs that they are so ; but till these are brought forth , which never yet were , or ever will be , they must bear the blame of the Schism , if they Separate on these accounts . Thus I have faithfully represented the Principles of those who allow occasional Presence in our Churches , rather than Communion with them ; which I have discover'd to be of that Nature , as leads Men to the greatest Separation . Sect. 14. There are others who deal more openly and ingenuously , and so need the less pains to discover their minds , and those are , II. Such who do in terms assert all Acts of Communion with our Churches to be unlawful . But there is a difference among these ; For , First , Some allow hearing Sermons in our Publick Assemblies , and joyning in the Pulpit Prayers ; but not in the Liturgy , or any proper Act of Church-Communion . This I have shewed , was the Opinion of Robinson , and the New-England Churches ; and was lately owned by Mr. Ph. Nye , who Wrote a Discourse about it , and answered all Objections . Yea , he goes so far , as to own the publick preaching , as a great blessing to the Nation ; and he thinks , the Dissenters and their Families are bound to frequent , ( as they have liberty and opportunity ) the more publick and National Ministry . But towards the end of his Treatise he confesses the generality of their People , to be of another opinion ; which he imputes to the activity of the Iesuits among them ; and he was a very sagacious Man. Secondly , Others hold it unlawful to joyn with our Churches in any Acts of publick Worship . And some are arrived to that height , that one of my Answerers confesseth , That they refuse to hear him , because he owns many Parochial Churches to be true Churches . It seems then , they not only think it unlawful to hear us , but to hear those who think it lawful ; and the next step will be to Separate from those who do not Separate from them , that own many Parochial Churches to be true Churches . Several Books have been published to prove it unlawful to hear our Ministers Preach : and these proceed upon the old Arguments of the former Separatists ; as may be seen at large in a Book called Ierubbaal : whose Author goes about to prove our Worship Idolatry , and our Ministers Antichristian ; which Mr. Nye was so far from owning , that he grants our Ministry to be true and lawful , and utterly denies it to be Anti-christian ; because the Articles of our Religion , to which our Ministers are to conform their Instructions , are Orthodox , and framed for the casting and keeping out of Popery . Sect. 15. The several Principles of our Dissenters being thus laid down , the State of the present Controversie , as to Separation from our Communion , will soon appear . And any one may now discern , 1. That I do not mean bare local Separation . For Mr. B. puts this in the front of his Quaere's ; Do you think , that he is a Separatist that meeteth not in the same Parish Church with you ? No ; I do assure him , provided that he elsewhere joyns with our Churches as a Member of them ; and doth not think himself bound to prefer the Separate Meetings , as having a purer way of worship , and ordinarily to frequent them for more Gospel-administrations . And so much may satisfie Mr. A. too , who , after his trifling manner , talks of a bellum Parochiale , as though Men were so weak to charge one another with Separation because they meet in different Parishes ; but as to the Gird he gives about a Bellum Episcopale , I desire him only to look into the Evangelium armatum for an Answer to it . 2. I do not mean by Separation any difference in Doctrine , not determin'd by our Church , upon which Men do not proceed to divide from the Communion of it : And I wonder , who ever did . But Mr. B. is pleased to make another Quaere about it . To this I shall Answer him in Mr. Hales his words : While the Controversies in Holland about Praedestination , went no farther th●n the Pen-combats , the Schism was all that while unhatcht ; but assoon as one party swept an old Cloyster , and by a pretty art made it a Church , by putting a new Pulpit in it for the Separating party there to meet , that which was before a Controversie became a formal Schism . 3. By Separation I do not mean any difference in Modes of Worship allowed by the Church in whose Communion we live . This is to Answer Mr. B's . Quaere concerning the difference between Cathedral and Parochial Churches ; and publick and private administrations of Sacraments . But this sticks much with Mr. A. who takes his hints from Mr. B. which he cooks and dresses after his Facetious manner , that they may go off the better with the common people . And a very pleasant representation he endeavors to make of the difference of the Cathedral Service from that in Countrey Parishes . But what is all this to the purpose ? If the same Man puts on finer Clothes at London , than he wears in the Countrey , Is he not the same Man for all that ? Are not David's Psalms the same , whether they be Sung , or Said ? Or whether Sung in a Cathedral Tune , or as set by a Parish Clerk ? That which only looks like Argument ( and my business is to mind nothing else ; possibly others may call him to an account for his unbecoming way of Writing ) That I say which looks like Argument is , That some things are done without Rules in our Parish Churches , as the universal practice of Singing Psalms in Hopkins and Sternholds Metre ; and therefore they may do things without Rules and yet not be guilty of Separation . This proceeds upon a mistake , for in the first establishment of the Liturgy upon the Reformation under Edward the VI. allowance was made for the use of the Psalms , as they were to be Sung in Churches distinct from the use of them as part of the Liturgy ; and from thence that custom hath been so universally practised . But suppose there are some Customs receiv'd without Rules ; suppose there are some different Customs among us ; What is this , to the denying the lawfulness of constant Communion with our Churches ? To the choosing of new Pastors ? and sitting down , as he speaks , with purer Administrations ? All which this Man owns in his Book , as their avowed Principles and Practices ; and yet hath the confidence to parallel their Separation from our Church , with the different Modes of Worship among our selves . He must have a very mean opinion of Mens understandings , that thinks to deceive them in so gross a manner . 4. By Separation I do not understand a meer difference as to the way of Worship , which the Members of foreign Churches are here permitted to enjoy . For they do not break off from the Communion of our Churches ; but have certain priviledges allowed them , as acting under the Rules of those Churches from whence they came . But what have we to do to judge the Members of other Reformed Churches ? Our business is with those who being Baptized in this Church , and living under the Rules and Government of it ; either renounce the Membership they once had in it , or avoid Communion with it as Members , and joyn with other Societies set up in opposition to this Communion . Yet this matter about the Foreign Churches Mr. B. mentions again and again ; as though their case could be thought alike , who never departed from ours , but only continue in the Communion of their own Churches . 5. I do not charge every disobedience to the King and Laws and Canons in matters of Religion , Government and Worship with the Guilt of Separation . For although a Man may be guilty of culpable disobedience in breaking the Commands of Authority , and the Orders of the Church he lives in ; yet if he continues in all Acts of Communion with our Church , and draws not others from it upon mere pretence of greater Purity of Worship , and better means of Edification , I do not charge such a one with Schism . 6. I do not charge those with Separation , who under Idolatrous , or Arian Princes did keep up the Exercise of true Religion though against the Will of the Magistrate . But what is this to our case , where the true Religion is acknowledged , and the true Doctrine of Faith owned by the dissenters themselves , who break off Communion with our Churches . Wherefore then doth Mr. B. make so many Quaeres , about the case of those who lived under Heathen Persecutors ? or the Arian Emperors , or Idolatorous Princes ? I hope , he did not mean to Parallel their own Case with theirs ; for , What horrible reflection would this be upon our Government , and the Protestant Religion established among us ? To what end doth he mention Valens and Hunericus that cut out of the Preachers Tongues , and several other unbecoming Insinuations ? when God be thanked , we live under a most merciful Prince , and have the true Doctrine of the Gospel among us , and may have it still continued , if Mens great Ingratitude , as well as other crying Sins , do not provoke God justly to deprive us of it . What need was there , of letting fall any passages tending this way ? when I told him in the very State of the Question , that all our Dispute was , Whether the upholding Separate Meetings for Divine Worship , where the Doctrine established , and the substantial parts of Worship are acknowledged to be agreeable to the Word of God , be a Sinful Separation or not ? Why is this Dissembled and passed over ? And the worst cases imaginable supposed , in stead of that which is really theirs ? If I could defend a Cause by no other means , I think Common Ingenuity , the Honor of our Prince and Nation , and of the Protestant Religion Professed among us , would make me give it over . Sect. 16. And for the same Reasons , in the management of this debate , I resolve to keep to the true State of the Question , as it is laid down ; and to make good the charge of Separation , I. Against those who hold occasional Communion with our Church to be lawful in some parts of Worship ; but deny constant Communion to be a Duty . II. Against those who deny any Communion with our Church to be lawful ; although they agree with us in the Substantial of Religion . 1. Against those who hold occasional Communion to be lawful with our Church in some parts of Worship , but deny Constant Communion to be a Duty . To overthrow this Principle , I shall prove these two things , 1. That bare occasional Communion doth not excuse from the guilt of Separation . 2. That as far as occasional Communion with our Church is allowed to be lawful , constant Communion is a Duty . 1. That bare occasional Communion doth not excuse from the guilt of Separation . Which will appear by these things , First . Bare occasional Communion makes no Man the Member of a Church . This term of occasional Communion , as far as I can find , was invented by the Dissenting Brethren to give satisfaction to the Presbyterians , who charged them with Brownism : to avoid this charge , they declared , That the Brownists held all Communion with our Parochial Churches unlawful , which they did not ; for , said they , we can occasionally Communicate with you ; but this gave no manner of satisfaction to the other Pary , as long as they upheld Separate Congregations , with whom they would constantly Communicate ; and accounted those their Churches , with whom they did joyn as Members of the same Body . But if notwithstanding this lawfulness of occasional Communion with our Churches , they joyned with other societies in strict and constant communion ; it was a plain Argument they apprehended something so bad or defective in our Churches , that they could not joyn as Members with them ; and because they saw a necessity of joyning with some Churches as Members , they pleaded for separate Congregations . And so , must all those do , who think it their duty to be members of any Churches at all ; and not follow Grotius his Example , in suspending Communion from all Churches . Which is a principle I do not find any of our dissenting Brethren willing to own . Although Mr. B. declares , That he and some others own themselves to be Pastors to no Churches ; That he never gather'd a Church ; that he Baptized none in 20 years ; and gave the Lords Supper to none in 18 years . I desire to know , what Church Mr. B. hath been of all this time . For as to our Churches , he declares , That he thinks it lawful to Communicate with us occasionally ; but not as Churches ( for he thinks we want an essential part , viz. a Pastor with Episcopal Power , as appears before ) but as Oratories ; and so he renounces Communion with our Churches as Churches ; and for other Churches , he saith he hath gathered none , he hath administred Sacraments to none in 18 years ; and if he hath not joyned as a Member in constant Communion with any separate Church , he hath been so long a Member of no Church at all . It is true , he hath Pray'd occasionally , and Receiv'd the Sacrament occasionally in our Oratories , but not as a Member of our Churches ; he hath Preached occasionally to separate Congregations , but he hath gather●d no Church , he hath Administred no Sacraments for 18 years together . So that he hath Prayed occasionally in one place , and Preached occasionally in another , but hath had no Communion as Member of a Church any where . But I wonder , how any Man could think such a necessity lay upon him to Preach , that Woe was unto him if he did not ; and yet apprehend none to Administer the Sacraments for so long together ; none , to joyn himself as a Member to any Church . Is it possible for him to think it Sacriledge not to Preach ; and to think it no fault , not to give the Sacraments to others , nor to receive one of them himself as a Communicant with a Church ? Was there not the same devotedness , in Ordination to the faithful Administration of Sacraments , as to Preaching the Gospel ? Was not the same Authority , the same charge as to both of them ? Was there not the same promise and engagement to give faithful diligence to Minister the Doctrine and Sacraments ? Is there an indispensable obligation to do one part of your duty , and none at all to the other ? Is this possible , to perswade impartial Men , that for 18 years together you thought your self bound to Preach against the Laws ; and yet never thought your self bound to do that , which you were as solemnly obliged to do as the other ? Mr. B. knows very well in Church-History , that Presbyters were rarely allowed to Preach , and not without leave from the Bishop , and that in some of the Churches he most esteems too ; viz. the African ; but they were constantly bound to Administer the Sacraments ; so that , if one obligation were stricter than the other , that was so which Mr. B. dispensed with himself in , for 18 years together ; and why he might not as well in the other , is not easie to understand . However , Why all this while , no Constant Communicant with any Church ? What , no Church among us fit for him to be a Member of ? No Obligation upon a Christian to that , equal to the necessity of Preaching ? These things must seem very strange , to those who judge of Christian Obligations , by the Scripture , and the Vniversal Sense and practice of the Christian Church in the best and purest Ages . To what purpose is it to dispute about the true notion of an Instituted Church for personal presential Communion ; if men can live for 18 years together without joyning in Communion with any such Church ? What was this Communion intended for ? The antient Churches at this rate , might easily be capacious enough for their Members , if some never joyned with them in so long a time . But he hath communicated occasionally with us : Yes , to shew , what defective and tolerable Churches he can communicate with , but not as a Member , as himself declares ; and this occasional Communion makes him none . For Mr. A. saith , Their occasional Communion with us , is but like any of our occasional Communion with them : or occasional hearing of a weak Preacher ; or occasional going to a Popish Chappel ; which no one imagines makes the Persons Members of such Congregations . If therefore Men use this occasional Communion more than once or twice , or ten or twenty times , as long as they declare it is only occasional communion , it makes them no Members of our Churches ; for that obliges them to fixed and constant Communion . Secondly , They that have fixed and constant communion in a Church gathered out of another , are in a State of Separation from the Church out of which it is gathered , although they may be occasionally present in it . Now , if Men who think our constant communion unlawful , Do judge themselves bound to joyn together in another Society for purer administrations , as Mr. A. speaks , and to choose new Pastors ; this is gathering new Churches ; and consequently is a plain Separation from those Churches out of which they are gather'd . The Author of the Letter out of the Country speaks plainly in this matter . Such , saith he , of the dissenting Ministers , as have most openly declared for communicating at some times with some of the Parochial Churches ; have also declared their judgment of the lawfulness and necessity of Preaching and Hearing , and doing other Religious Duties in other Congregations also . If this be true , as no doubt that Gentleman well understands their Principles , then we see plainly a Separation owned , notwithstanding the occasional communion with our Churches . For , here is not only a lawfulness , but a necessity asserted of joyning in Separate Congregations , for Preaching , Hearing , and other Religious Duties . And here are all the parts necessary for making New Churches , Pastors , People , and joyning together for Religious Worship , in a way separate from our Assemblies . For although they allow the lawfulness of occasional communicating with some of them ; yet they are so far from allowing constant communion , that they assert a necessity of separate Congregations for Divine Worship ; And what was there more then this which the old Separatists held ? For when they first published the Reasons of their Separation , which Giffard Answered , they laid down the grounds of their dissatisfaction with our Assemblies ; from whence they inferred the necessity of Separation ; and then declare , that they only sought the Fellowship and Communion of Gods faithful servants ; and by the direction of his Holy Spirit to proceed to a choice of new Pastors ; with whom they might joyn , in all the Ordinances of Christ. And what is there in this different , from what must follow from the Principles of those , who assert the necessity of joyning in other Congregations distinct and separate from our Assemblies for the performance of Religious Duties ? And if there be a necessity of Separation , as this Gentleman tells us they generally hold , that seem most moderate , the holding the lawfulness of occasional Communion , will not excuse them from the guilt of the other . For , as long as the necessity of Separation was maintained , the other was alwayes accounted a less material dispute , and some held one way and some another . And for this occasional communion the same Author tells us , that he looks upon it , but as drinking a single glass of Wine , or of Water , against his own inclination , to a person out of Civility ; when he is not for any Mans pleasure to destroy his health by tying himself to drink nothing else . It seems then , this occasional communion is a meer Complement to our Churches , wherein they force themselves to a dangerous piece of civility much against their own inclinations ; but they account constant communion a thing pernicious to their Souls , as the other is destructive to their health . So that this Salvo cannot excuse them from the guilt of Separation . Sect. 17. 2. That as far as occasional Communion is lawful , constant Communion is a Duty . This the former Gentleman wonders at me if I think a good consequence . Mr. A. brings several instances to prove , that we allow occasional Communion to be lawful , where constant is no duty ; as with other Parish Churches , upon a Iourney , at a Lecture , &c. but who ever question'd the lawfulness of occasional Communion with Churches of the same constitution ; or thought a Man was bound to be always of that Church , where he goes to hear a Lecture , &c. but the question is , about the lawfulness of Separation , where occasional Commuon is allowed to be lawful . For a man is not said to separate from every Church , where he forbears or ceases to have Communion ; but only from that Church , with which he is obliged to hold Communion , and yet withdraws from it . And it is a wonder to me , none of my Friends ( my Adversaries I am loth to call them ) could discern this . It is lawful , saith Mr. B. to have Communion with the French , Dutch , or Greek Church , Must constant Communion therefore with them be a duty ? Yes , if he were obliged to be a Member of those Churches , and thought it lawful to communicate some times , constant communion would be a Duty . But because this seems so hard to be understood , I will therefore undertake to prove it , by these Two Arguments . First , From the general Obligation upon Christians , to use all lawful means for preserving the Peace and Vnity of the Church . Secondly , From the particular force of that Text , Philipp . 3. 16. As far as you have already attained walk by the same Rule , &c. First , From the general Obligation upon Christians to use all lawful means for preserving the Peace and Unity of the Church . If it be possible , saith St. Paul , as much as lies in you live peaceably with all Men. Now I Ask , If there be not as great an obligation at least , upon Christians to preserve Peace in the Church , as with all Men ? and they are bound to that , as far as possible , and as much as lies in them . And is not that possible and lies in them to do , which they acknowledge lawful to be done , and can do at some times ? What admirable Arguments are there to Peace and Vnity among Christians ? What Divine Enforcements of them on the Consciences of Men in the Writings of Christ and his Apostles ? And cannot these prevail with Men to do that , which they think in their Consciences they may lawfully do , towards joyning in Communion with us ? This I am perswaded , is one of the provoking Sins of the Non-conformists , that they have been so backward in doing , what they were convinced they might have done , with a good Conscience . When they were earnestly pressed to it by those in Authority , they refused it ; and they have been more and more backward ever since , till now they seem generally resolved , either to break all in pieces , or to persist in Separation . Mr. B. indeed very honestly moved them 1663. to consider how far it was lawful , or their duty to communicate with the Parish Churches in the Liturgy and Sacraments ; and brought many Arguments to prove it lawful ; and no one of the Brethren seemed to dissent : but observe the Answer Mr. A. makes to this ; i. e. saith he , They did not enter their several Protestations , nor formally declare against the Reasons of their Brother ; like wise and wary persons they would advise upon them . And so they have been advising and considering ever since , till with great Wisdom and Wariness they are dropt into Separation before they were aware of it ; and the meer necessity of defending their own practices , makes them espouse these Principles . Such another Meeting Mr. B. saith , they had after the Plague and Fire , at which they agreed , That Communion with our Church was in it self lawful and good . Here Mr. A. charges me for being tardy , and wronging the Relator , by leaving out the most considerable words of the sentence , viz. When it would not do more harm than good . And upon this he expatiates about the wayes when it may do more harm than good ; Whereas if the Reader please to examine the place , he will find , I did consider the force of those words ; when I put it , that they resolved it to be lawful in it self ; although some circumstances might hinder their present doing it . For they declared , That it was in it self lawful and meet ; but the circumstances of that time , did make them think it might do more harm than good ; and therefore it is said , They delaid for a fitter opportunity , which makes it clear , they were then resolved upon the lawfulness of the thing . But that opportunity hath never hapned since ; and so they are now come to plead against the practice of it ; as Mr. A. plainly doth ; by such reasons as these . Communion with our Churches will then do more harm than good , 1. When such Communion shall perswade the Parish Churches , that their frame is eligible and not only tolerable . As though Separation were more eligible , than a Communion that is lawful and tolerable ; and Schism were not more intolerable , than Communion with a tolerable Church . What will not Men say in defence of their own practice ? Was ever Schism made so light a matter of , And the Peace and Vnity of Christians valued at so low a rate ; that for the prevention of the one , and the preservation of the other , a thing that is lawful may not be done , if there be any danger that what is only tolerable should be mistaken for more eligible ? As if all the Mischiefs of Schism and Division in the Church , were not fit to be put in the ballance , against such a horrible and monstrous inconvenience . Methinks , it were better sometimes to be wise and considerate , than always thus subtil and witty against the common sence , and reason of Mankind . 2. When others shall thereby be thought obliged to separate from purer Churches , i. e. be drawn off from their Separation . 3. When it will harden the Papists . As though their Divisions did not do it ten thousand times more . 4. When it shall notably prejudice the Christian Religion in general . Yes , no doubt the Cure of Divisions would do so . By these particulars , it appears , that he thinks them not obliged to do what lawfully they can do . Yet at last , he saith , he tells us , as much is done , as their Consciences will permit them . Say you so ? Is it indeed come to this ? Will none of your Consciences now permit you either to come to the Liturgy , or to make use of any parts of it , in your own Meetings ? How often hath Mr. B. told the World , That you stuck not at Set-Forms , nor at the Vse of the Liturgy , provided some exceptionable passages were alter'd in it ? Did not Mr. B. declare at his Meeting , publickly , in a Writing on purpose , That they did not meet under any colour , or pretence of any Religious Exercise in other manner , than according to the Liturgy and Practice of the Church of England , and were he able he would accordingly Read himself ? Is this observed in any one Meeting in London , or through England ? Then certainly , there are some who do not , what they think they lawfully may do towards Communion with us . And Mr. B. saith in the beginning of his late Plea , That they never made one Motion for Presbytery , or against Liturgies ; and these words are spoken in the Name of the whole Party called Presbyterians . And since that , Mr. B. saith , They did come to an Agreement , wherein the constant Vse of the Liturgy , with some Alterations , was required . And are we now told , That all that can lawfully be done is done ? Mr. B. indeed acts agreeably to his Principles , in coming to our Liturgy ; but Where are all the rest ? And , Which of them Reads what they think lawful at their own Assemblies ? Do they not hereby discover , that they are more afraid of losing their People , who force them to comply with their humors , than careful to do , what they judge lawful , towards Communion with our Church ? Sect. 17. But whence comes it to pass , that any who think occasional Communion with us to be lawful , should not think themselves obliged to constant Communion ? From what grounds come they to practise occasional Communion ? Is it from the Love of Peace and Concord , as Mr. B. saith ? That is a good ground so far , as it goes , But will it not carry a Man farther , if he pursue it , as he ought to do ? What love of Concord is this to be occasionally present at our Churches , and at the same time to declare , That there is greater purity of Worship , and better means of Edification in Separate Congregations ? The one can never draw Men so much to the love of Concord , as the other doth incourage them in the Principles of Separation . But , if there be an Obligation upon Men to Communicate with the Church they live in , notwithstanding the defects and corruptions of it , that Obligation can never be discharged by meer occasional Presence at some times , and in some Acts of Worship ; for , saith Mr. Ball , To use one Ordinance , and not another , is to make a Schism in the Church . The only Example produced to justify such occasional Communion with defective Churches , is that our Blessed Saviour did communicate after that manner in the Iewish Synagogues and Temple . But this is so far from being true , that the old Separatists granted , That our Lord Communicated with the Iewish Church in Gods Ordinances , living and dying a Member thereof ; and from thence they prove , That the Iewish Church had a right Constitution in our Saviours time . And did not he declare , That he came not to dissolve the Law , but to fulfill it ? And that he complyed with Iohn 's Baptism , because he was to fulfill all righteousness ? Did he not go up to the Feasts at Ierusalem , as a Member of the Iewish Church , and frequent the Synagogues ? Even at the Feast of Dedication , though not instituted by the Law , he was present , as other Iews were . Yea , Did he not express more than ordinary zeal , for purifying the outward parts of the Temple , because it was to be a House of Prayer for all Nations ? Was not this to shew Mens Obligation to come and Worship there , as well , as that the place was to be kept Sacred for that use ? And , Doth not the Apostle expresly say , That he was made under the Law ? Where is there the least ground in Scripture , to intimate , that Christ only kept occasional , and not constant communion with the Iewish Church ? What part of Worship did he ever withdraw from ? Did he not command his Disciples to go hear the Scribes and Pharisees , because they sate in Moses Chair ? Where did he ever bid them go thither , when they could have no better ; but when they could to be sure to prefer the Purer way of Worship , and better Means of Edification ? Was not his own Doctrine incomparably beyond theirs ? Is there any pretence for greater Edification now , to be mention'd with what the Disciples had , to forsake the Iewish Assemblies , for the love of Christ 's own Teaching ? Yet he would not have them to do that , out of the regard he had to the Publick Worship and Teaching . Our Saviour himself did only Teach his Disciples Occasionally , and at certain Seasons ; but their constant Communion was with the Iewish Assemblies . And so it was after his Passion , till the Holy Ghost fe●l upon them , and they were then imploy'd to gather and form a new Church ; which was not done before ; and thence the Author of the Ordinary Glosse observes ; That we never read of Christ 's Praying together , with his Disciples ( unless perhaps at his Transfiguration with three of his Disciples ) although we often read of his Praying alone . So that no example can be mention'd , which is more directly contrary to the Practice of Separation upon the present grounds , than that of our Blessed Saviour's ; which ought to be in stead of all others to us . Sect. 19. 2. I argue , from the particular force of that Text , Phil. 3. 16. As far , as we have already attained , let us walk by the same Rule , let us mind the same things . From whence it appears evident , that Men ought to go as far as they can , towards Vniformity ; and not to forbear doing any thing , which they lawfully may do towards Peace and Vnity . To take off the force of the Argument from this place , several Answers have been given , which I shall now remove ; so that the strength of it may appear to remain , notwithstanding all the attempts which have been made to weaken it . Some say , That the Apostles words are to be understood of the different attainments Christians had in knowledge , and the different conceptions and opinions which they had concerning the Truths of the Gospel . Thus Dr. O. understands the Text ; whose sence is somewhat obscurely and intricately expressed ; but as far as I can apprehend his meaning , he makes this to be the Apostles ; viz. I. That although the best Christians in this life cannot attain to a full measure and perfection in the comprehension of the Truths of the Gospel , or the enjoyment of the things contained in them ; yet they ought to be pressing continually after it . II. That in the common pursuit of this design , it is not to be supposed , but the Men will come to different attainments , have different measures of light and knowledge , yea and different conceptions , or opinions about these things . III. That in this difference of opinions , those who differ'd from others should wait on the Teachings of God , in that use of the means of Instruction which they enjoy'd . IV. That as to their Duty in common to each other , as far as they had attained , they should walk by the same Rule , namely , which he had now laid down , and mind the same things as he had enjoyned them . From whence he infers , That these words are so far from being a Foundation to charge them with Schism , who agreeing in the substance of the Doctrine of the Gospel , do yet dissent from others , in some things ; that it enjoyns a mutual forbearance towards those who are differently minded . And again , he saith , The advice St. Paul gives to both Parties , is , that whereunto they have attained , wherein they do agree , which were all those Principles of Faith and Obedience which were necessary to their acceptance with God , they should walk by the same Rule , and mind the same things , that is , forbearing one another in the things wherein they differ ; which , saith he , is the substance of what is pleaded for by the Non-conformists . For the clearing of this matter , there are Three things to be debated , 1. Whether the Apostle speaks of different opinions , or different practises ? 2. Whether the Rule he gives be mutual forbearance ? 3. How far the Apostles Rule , hath an influence on our present case ? First , Whether the Apostle speaks of different opinions , or of different practises ? For the right understanding of this , we must strictly attend to the Apostles scope and design . It is most evident that the Apostle began this Discourse with a Caution against the Teachers of the Circumcision , Vers 2. Beware of Dogs , beware of Evil Workers , beware of the Concision . But speaking so reproachfully of them , he shews in the next words , that every thing that was excellent in the design of the Law , was accomplished in the Gospel ; and so he proceeds to declare , how justly he was brought to a disesteem of the greatest priviledges of the Law , in comparison with the things revealed by the Gospel , which shews , that the Apostle had still an eye to these False Teachers , who were very busie in disturbing the Peace of the Churches , and drawing Disciples after them , pleading the necessity of observing the Law ; and dividing the Christians into different Communions on that account , as appears by their proceedings at Antioch , where they did separate themselves from the Gentile Christians , and St. Peter for a time complyed with them . If such as these had not been busie at Philippi ( where it appears that Iews inhabited ) What need St. Paul give so much caution against them ? What need all this dispute concerning the Priviledges of the Law ? If it be allowed , that they were there carrying on the same designs , which they did in other Churches , then it follows , he had great reason to perswade them to Vnity so earnestly , as he doth , Philip. 2. 1 , 2. and to give so much caution against them ; and to represent the great excellencies of the Gospel above the Law ; which being done , the Apostle after his usual method , makes a digression , concerning himself , viz. How far short he thought himself of what he aimed at , and yet with what earnestness he pressed forward , toward Christian perfection ; making no longer any account of legal priviledges . Which I take to be his meaning , when he saith , Forgetting the things which are behind I press forward , &c. So St. Hierome understands it , Legis obliviscens ad perfecta Evangelii praecepta me teneo . Forgetting the Law , I keep to the Precepts of the Gospel . This being understood , the Apostles sence naturally follows , according to his former design ; Let us therefore , as many as are arrived to this height of Christianity ( so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , 1 Cor. 14. 20. Ephes. 4. 13. Coloss. 4. 12. Heb. 5. 14. ) agree in pursuing our main end . But then comes the case of those , who were not so fully satisfied in this matter of the Law ; there being many and plausible Arguments on their side ; well , saith the Apostle , if they are doubtful , I advise them however , not to hearken to these false Teachers , for they make nothing but Faction and Divisions among you , wait patiently upon God , which is the best means , for your satisfaction . If any be otherwise minded , God shall reveal even this unto you , i. e. saith Beza in his Paraphrase , If any yet doubt of the laying aside of the Law , let them make no disturbance in the Church about it . And so Erasmus saith , It ought to be understood of the Iudaizing Christians , who did not yet discern , that the Ceremonial Law was to be abolished , however , saith he , they ought not to break the Peace of the Church for it . But , What sence can Dr. O. here put upon the being otherwise minded : Otherwise than what ? As many as be perfect be thus minded , to pursue your main end ; but , if any be otherwise minded ; Did any think they ought not to mind chiefly their great end ? that is incredible ; Therefore the Apostle must be understood of somewhat , about which there were then very different apprehensions ; and that it is certain there were about the Law among the Christians then . The Apostle therefore doth not speak of any kind of different apprehensions Christians might fall into ; but of such as were at that time among them ; and so one Copy reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If hitherto ye have been otherwise minded ; they had no difference concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things before them ; viz. the happiness of the Gospel , but they had concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things behind , viz. the force and obligation of the Law. And since this difference did not rest barely in opinion , but was carried on so far , as to break the Peace of the Church about it ; it appears to have been no bare difference of Opinions , but such as related to the Peace and Communion of Christians . Secondly , Whether the Rule which the Apostle layes down , be only a Rule of mutual forbearance ? Nevertheless , whereto we have already attained , let us walk by the same Rule , let us mind the same things . The sence according to Dr. O. is this , That those who are agreed in the stubstantials of Religion , should go on and do their duty without regarding lesser differences . Which is a sence very uncertain , and doth not reach to the differences then among them ▪ It is very uncertain , because it sets no bounds to differences ; and supposes the continuance of such differences among them , which he designed to prevent , by perswading them so often in this Epistle to be of one mind , of one soul ; as well as to mind the same things . Besides , the difference then on foot , was none of the smaller differences of opinions , but that about which they differ'd was urged on one side , as necessary to Salvation , by the false Apostles ; and opposed on the other , as pernicious and destructive to it . One of my Answerers saith , That the Iudaizing Christians were leaven'd with such a corrupt Opinion , as was by no means to be born with ; which would have madè Christ and his Death in vain . And that the Apostle sets himself against it might and main , shewing the dreadful consequences of it . And is it probable the Apostle should prescribe a Rule of mutual forbearance , in such a case as this ? especially , when in the same Chapter , he gives so great a caution against them , with so much unusual sharpness of expression ; Beware of Dogs , beware of Evil Workers , beware of the Concision . Doth this look like a Precept of mutual forbearance , as to the differences then among them ? these we know there were , let Dr. O name any other smaller differences of Opinion , which might be an occasion of the Apostles giving such a Rule of mutual forbearance . But now , if we suppose the Apostle to speak to the difference about the Law , about which the Churches were then divided , the sence is plain , easie , and pertinent . For so , either ( 1. ) It takes in those who hitherto differ'd about the Law ; and then the sence is , although you are not come up to so great satisfaction as others have , yet go as far as you can with the Body of Christians , you live with ; keep within one Rule ; break not the bounds of Peace and Vnity which Christ hath set you ; run not with the false Teachers into Separating dividing courses . ( 2. ) It is directed to those who have got the start of others , and then it contains the obligation that lies upon them , especially so have a mighty regard to the Peac● and Vnity of Christians ; not to break the Common●ties and bonds on the account of their greater attainments , nor to Separate from others , as meaner and lower Christians , because they are not come up to that perfection , which you have attained to . And so either way , it contains an excellent Rule , and of admirable use to the Christian Church , not only at that time , but in all Ages of the World , viz. That those who cannot be fully satisfied in all things , should go as far as they can towards preserving Peace and Communion among Christians ; and not peevishly separate and divide the Church , because they cannot in all things think as others do ; nor others on the account of greater sanctity and perfection , despise the inferior sort of Christians , and forsake their Communion , but they ought all to do what lies possibly in them to preserve the bonds of Peace , and the Vnity of the Church . Thirdly , How far this Rule hath an influence on our case ? ( 1. ) It follows from hence , that as far as Communion is lawful , it is a duty , since , as far as they have attained they are to walk by the same Rule . And so much Dr. O. doth not deny ; when he saith , Those who are agreed in the Substantials of Religion , or in the Principles of Faith and Obedience , should walk by the same Rule , and mind the same things , forbearing one another in the the things wherein they differ . Then as far , as they agree , they are bound to joyn together , whether it be as to Opinion , or Communion . Because the obligation to Peace and Vnity must especially reach to Acts of Christian Communion , as far as that is judged to be lawful . ( 2. ) That the best Christians are bound to Vnite with others , though of lower attainments , and to keep within the same Rule ; which is a general expression relating to the bounds of a Race , and so takes in all such Orders which are lawful and judged necessary to hold the Members of a Christian Society together . But , saith Dr. O. Let the Apostles Rule be produced with any probability of proof to be his , and they are all ready to subscribe and conform unto it . This is the Apostles Rule , to go as far as they can ; and if they can go no farther , to sit down quietly , and wait for farther instruction , and not to break the Peace of the Church , upon present dissatisfaction , nor to gather new Churches out of others upon supposition of higher attainments . If the Rule reach our Case , saith he again , it must be such as requires things to be observed , as were never divinely appointed , as National Churches , Ceremonies and Modes of Worship . And so this Rule doth in order to Peace , require the observation of such things , which although they be not particularly appointed by God , yet are enjoyned by lawful Authority , provided , they be not unlawful in themselves , nor repugnant to the World of God. But the Apostles never gave any such Rules themselves , about outward Modes of Worship with Ceremonies , Feasts , Fasts , Liturgies , &c. What then ? It is sufficient that they gave this general Rule , That all lawful things are to be done for the Churches Peace : And without this no Vnity , or Order can be preserved in Churches . The Apostles , saith he , gave Rules inconsistent with any determining Rule , viz. of mutual forbearance , Rome . 14. And herein the Apostle acted not upon meer Rules of Prudence , but as a Teacher divinely inspired . That he was Divinely inspired , I do not question , but even such a one may determine a case upon present circumstances , which resolution may not always bind , when the circumstances are changed . For then , the meaning of the Apostle must be , that whatever differences happen among Christians , there must be no determination either way . But the direct contrary to this , we find in the Decree of the Apostles at Ierusalem , upon the difference that happened in the Christian Churches . And although there was a very plausible pretence of the obligation of Conscience one way ; yet the Apostles made a determination in the case , contrary to their Judgment . Which shews , that the Rule of Forbearance , where Conscience is alledged both wayes , is no standing Rule to the Christian Church ; but that the Governors of it from Parity of Reason may determine those things which they judge to conduce most to the Peace and Welfare of that Church , which they are bound to preserve . And from hence it appears how little Reason there is for Dr. O's Insinuation , as though the false Apostles were the only Imposers : whereas , it is most evident , that the true Apostles made this peremptory Decree , in a matter of great consequence , and against the pretence of Conscience on the other side . But saith Dr. O. further , The Iewish Christians were left to their own liberty , provided they did not impose on others ; and the Dissenters at this day , desire no more , than the Gentile Churches did , viz. not to be imposed upon to observe those things which they are not satisfied , it is the mind of Christ should be imposed upon them . I Answer , 1. It was agreed by all the Governors of the Christian Church , that the Iewish Christians should be left to their own liberty , out of respect to the Law of Moses ; and out of regard to the Peace of the Christian Church , which might have been extremely hazarded , if the Apostles had presently set themselves against the observing the Iewish Customs among the Iews themselves . 2. The false Apostles imposing on the Gentile Christians had two Circumstances in it , which extremely alter their case from that of our present Dissenters . For , ( 1. ) They were none of their lawful Governors , but went about as Seducers drawing away the Disciples of the Apostles from them . ( 2. ) They imposed the Iewish Rites as necessary to Salvation , and not as meerly indifferent things . And therefore the case of our Dissenters is very different from that of the Gentile Christians , as to the Impositions of the false Apostles . Thus I have considered every thing material in Dr. O. which seems to take off the force of the Argument drawn from this Text. The Author of the Letter saith , ( 1. ) That I ought to have proved , that the Apostles meant some Rule superadded to the Scriptures ; and , ( 2. ) That other Church-Guides had the same Power , as the Apostles had . But what need all this ? If it appear ( 1. ) That the Apostles did give binding Rules to particular Churches , which are not extant in Scriptures , as appears by 1 Cor. 7. 17. So that either the Scripture is an imperfect Rule , for omitting some Divine Rules ; or else these were only Prudential Rules of Order and Government , ( 2. ) That it is a standing Rule of Scripture , that Men are bound to do all lawful things for the Peace of the Church . And this I have shewed , was the Apostles design in the words of this Text. Sect. 20. Others pretend , that the Apostle means no more by these words , but that Christians must live up to their knowledge , and mind that one thing . This is a very new Exposition ; and the Author of it intends to set up for a Critick upon the credit of it . It is pitty therefore it should pass , without some consideration . But , I pass by the Childish triflings about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Canon , viz. that is not taken in a Military notion , because great Guns were not then invented ; that it is an Ecclesiastical Canon mounted upon a platform of Moderation ; which are things fit only for Boys in the Schools ; unless , perhaps , they might have been designed for an Artillery-Sermon on this Text ; but however , methinks they come not in very sutably in a weighty and serious debate . I come therefore to examine the New-Light that is given to this Controverted Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he observes from Grotius , is left out in one MS ( it may be the Alexandrian ) but , What is one MS. to the general consent of Greek Copies ? not only the Modern , but those which St. Chrysostom , Theodoret , Photius , Oecumenius , and Theophylact had , who all keep it in . But suppose it be left out , the sence is the very same to my purpose . No , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To walk by the same must be referred to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And what then ? Then , saith he , the sense is , What we have attained let us walk up to the same ; Which comes to no more than this , unto whatsoever measure or degree of knowledge we have reached , let us walk sutably to it . But the Apostle doth not here speak of the improvement of knowledge ; but of the union and conjuction of Christians , as appears by the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mind the same thing . No such matter , saith Mr. A. that phrase implyes no more than to mind that thing ; or that very thing , viz. Vers. 14. pressing towards the mark . But if he had pleased to have read on , but to Phil 4. 2. he would have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie Vnanimity . And St. Paul , 1 Cor. 12 ▪ 25 ▪ opposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That there be no Schism in the Body , but that all the Members should take care of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one for another : and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minding the same things , is very aptly used against Schisms and Divisions . I should think St. Chrysostom , Theodoret , and Theophylact , all understood the importance of a Greek Phrase , as well as our Author , and they all make no scruple of interpreting it of the Peace and Concord of Christians . Although St. Augustin did not understand much Greek , yet he knew the general sense of the Christian Church about this place ; and he particularly applyes it to the Peace of the Church , in St. Cyprians case . By this tast , let any Man judge of the depth of that Mans learning , or rather the height of his Confidence , who dares to tell the World , That the Vniversal Current and Stream of all Expositors is against my sense of this Text. And for this universal stream and current , besides Grotius , who speaks exactly to the same sense with mine , viz. That those who differ'd about the legal Ceremonies , should joyn with other Christians in what they agreed to be Divine ; he mentions only Tirinus and Zanchy , and then cries , In a word , they all conspire against my Interpretation . If he be no better at Polling Non-conformists than Expositors , he will have no such reason to boast of his Numbers . Had it not been fairer dealing , in one word , to have referred us to Mr. Pool's Synopsis ? For , if he had looked into Zanchy himself , he would have found , how he applyed it sharply against Dissensions in the Church . Mr. B. saith , That the Text speaketh for Vnity and Concord is past Question ; and that to all Christians , though of different attainments ; and therefore requireth all to live in Concord that are Christians , notwithstanding other differences . And if he will but allow , that by vertue of this Rule , Men are bound to do all things lawful for preserving the Peace of the Church , we have no farther difference about this matter : For then , I am sure , it will follow , that if occasional Communion be lawful , constant Communion will be a Duty . And so much for the first sort of Dissenters , who allow some kind of Communion with our Church to be lawful . Sect. 21. II. I come now to consider the charge of Schism , or Sinful Separation , against Those , who , though they agree with us in the Substantials of Religion , yet deny any Communion with our Church to be lawful . I do not speak of any improper 〈…〉 Communion , which Dr. O. calls Comm●●●● Faith and Love , this they do allow to the Church of England , but no otherwise , than as they believe us to be Orthodox Christians ; yet he seems to go farther , as to some at least of our Parochial Churches , that they are true Churches : But in what sense ? Are they Churches rightly constituted , with whom they may joyn in Communion as Members ? No ; that he doth not say . But his meaning is , that they are not guilty of any such heinous Errors in Doctrine , or Idolatrous Practice in Worship , as should utterly deprive them of the Being and Nature of Churches . And doth this Kindness only belong to some of our Parochial Churches ? I had thought , every Parochial Church was true , or false , according to its frame and constitution ; which among us supposeth the owning the Doctrine and Worship received and practised in the Church of England , as it is established by Law ; and if no such Errors in Doctrine , nor Idolatrous Praces be allowed by the Church of England , then every Parochial Church which is constituted according to it , is a true Church . But all this amounts to no more , than what they call a Metaphysical Truth ; for he doth not mean , that they are Churches with which they may lawfully have Communion . And he pleads , for the necessity of having Separate Congregations , from the necessity of Separating from our Communion : ( although the time was , when the bare want of a right Constitution of Churches , was thought a sufficient ground for setting up new Churches , or for withdrawing from the Communion of a Parochial Church ; and I do not think the Dr. is of another mind now . ) But however , I shall take things as I find them ; and he insists on , as the grounds of this necessity of Separation , the things enjoyned by the Law 's of the Land , or by the Canons and Orders of the Church ; as Signing Children Baptized with the Sign of the Cross ; Kneeling at the Communion ; Observation of Holy-dayes ▪ Constant Vse of the Liturgy ; Renouncing other Assemblies , and the Peoples Right in choice of their own Pastors ; Neglect of the Duties of Church-members ; submitting to an Ecclesiastical Rule and Discipline , which not one of a Thousand can apprehend to have any thing in it , of the Authority of Christ , or Rule of the Gospel . This is the short account of the Reasons of Separation from our Churches Communion . That which I am now to inquire into , is , Whether such Reasons as these be sufficient ground for Separation from a Church , wherein it is confessed there are no heinous Errors in Doctrine , or Idolatrous Practice in Worship ; for if they be not , such Separation must be a formal Schism ; because such persons not only withdraw from Communion with our Church , but set up other Churches of their own . Now the way I shall take to shew the insufficiency of these Causes of Separation , shall be , by shewing the great Absurdities , that follow upon the allowance of them . These Five especially , I shall insist upon . ( 1. ) That it weakens the Cause of the Reformation . ( 2. ) That it hinders all Vnion between the Protestant-Churches . ( 3. ) That it justifies the antient Schism's , which have been always condemned by the Christian Church . ( 4. ) That it makes Separation endless . ( 5. ) That it is contrary to the Obligation which lies on all Christians , to preserve the Peace and Vnity of the Church . Sect. 22. ( 1. ) The prejudice it brings upon the Cause of the Reformation . Which I shall make appear , not from the Testimonies of our own Writers , who may be suspected by the Dissenters of too much kindness to our Church ; but , from the most eminent and learned Defenders of the Reformation in France , who can be the least suspected of partiality to our Church . I begin with Calvin ; against whom I hope no exceptions will be taken . ( 1. ) In the General , He assigns two marks of the Visible Church , the Word of God truly Preached , and Sacraments administred according to Christ's Institution . ( 2. ) He saith , Wherever these Marks are to be found in particular Societies , those are true Churches , howsoever they are distributed according to humane conveniencies . ( 3 ) That although those stand as Members of particular Churches , ( who may not be thought worthy of that Society ) till they are duly cast out ; yet the Churches themselves having these Marks , do still retain the true Nature and Constitution of Churches , and ought to be so esteemed . ( 4. ) Men ought not to Separate from , or break the Vnity of such Churches . And he hath this notable saying upon it : God sets such a value upon the Communion of his Church , that he looks upon him as an Apostate from his Religion , who doth wilfully Separate himself from any Christian Society , which hath the true Ministery of the Word and Sacraments . And a little after , he calls Separation a Denial of God and Christ , a destruction of his Truth , a mighty provocation of his Anger , a crime so great that we can hardly imagine a worse , it being a Sacrilegious and perfidious breach of the Marriage betwixt Christ and his People . In the next Section he makes it a very dangerous and mischievous temptation so much as to think of Separation from a Church that hath these Marks . ( 5. ) That although there be many Faults and Corruptions in such a Church , yet as long as it retains those Marks , Separation from it , is not justifiable : nay , although some of those faults be about Preaching the Word , and Administration of Sacraments : for , saith he , all truths are not of equal moment : but as long as the Doctrine according to Godliness , and the true Vse of Sacraments is kept up , Men ought not to separate upon lesser differences ; but they ought to seek the amending what is amiss , continuing in the Communion of the Church ; and without disturbing the Peace and Order of it . And he at large proves , what great allowance is to be made , as to the corruption of Members from the Examples of the Apostolical Churches : and he saith , Mens Moroseness in this Matter , although it seems to flow from zeal , yet it much rather comes from Spiritual Pride , and a false opinion of their own holiness above others . Although , saith he , there were such universal corruptions in the Iewish Church , that the Prophets compare it to Sodom and Gomorrah ; yet they never set up new Churches , nor erected other Altars , whereat they might offer Separate Sacrifices : but whatever the People were , as long as Gods Word and Ordinances were among them , they lifted up pure hands to God , although in such an impure Society . The same he proves , as to Christ and his Apostles . From whence he concludes , That Separation from such Churches , where the true Word of God and Sacraments are , is an inexcusable fault . But how then comes he to justifie the Separation from the Church of Rome ? Because in that Church the true Doctrine of Christ is so much suppressed , and so many Errors obtruded on Mens Minds in stead of it ; and the Worship of God so corrupted , that the Publick Assemblies are Schools of Idolatry and Wickedness . And the truth of the Gospel , being the Foundation of the Churches Vnity , it can be no culpable Separation to withdraw from the Communion of a Church which hath so notoriously corrupted his Doctrine and Institutions : especially , when they Anathematize those who will not comply with them ? But doth he mean any indifferent Rites , or Ceremonies , where the Doctrine is sound ? No ; but False Doctrine , and Idolatrous Worship ; as he frequently declares . And therefore he that would go about to defend Separation from a Church , on the account of some Ceremonies prescribed , and some Corruptions remaining in it , must overthrow the fundamental grounds of the Reformation , as they are explained by Calvin himself . Sect. 23. Among their later Writers , no Man hath Vindicated the Cause of the Reformation with greater success and reputation then Mr. Daille in his Apology . And the Grounds he goes upon are these . ( 1. ) That we are bound to avoid the Communion of those , who go about to destroy and ruin Christianity . ( 2. ) If the Church of Rome hath not required any thing from us which destroys our Faith , offends our Consciences , and overthrows the service which we believe due to God ; if the differences have been small , and such as we might safely have yielded unto ; then he will grant , that their Separation was rash and unjust , and they guilty of the Schism . ( 3. ) He proves , that they had weighty reasons for their Separation ; which are these , ( 1. ) Imposing new Doctrines as necessary Articles of Faith : and yet , not all errros in Doctrine do afford sufficient ground for Separation ; but such as are pernicious and destructive to Salvation : for which he instanceth in the Lutherans opinion of Christ's Bodily Presence in the Sacrament , which overthrows not the use of the Sacraments , nor requires the adoring it , it neither divides nor mutilates it , nor makes it an Expitiatory Sacrifice for Sin ; all which follows from the Popish Doctrine . From whence he concludes , That to separate from a Church for tolerable Errors , is an unjust Separation . ( 2. ) Requiring such Worship , as overthrows the Foundations of Christianity ; which , saith he , proves the necessity of our Separation ; and for this he instances in Adoration of the Host ; which the Church of Rome strictly requiring , and the Protestants believing it to be a meer Creature , they cannot give it without Idolatry : from whence he concludes our Separation to be ●ust , because it was necessary . Besides this he gives instances in the Worship of Images , Invocation of Saints , &c. By which we see the Iustice of the Cause of Reformation doth not depend on any such Ceremonies , as ours are , nor on the want of Discipline , nor on the bare Dissatisfaction of Conscience , but on such great and important Reasons , as obtruding new Articles of Faith , and Idolatrous Worship on the partakers of the Communion of the Roman Church . Amyraldus goes so far , as to say , That if there had been no other faults in the Roman Church besides their unprofitable Ceremonies in Baptism , and other things , beyond the measure and genius of Christian Religion , they had still continued in its communion ; For , saith he , a Physician is to be born with that loads his Patient with some unuseful Prescriptions , if he be otherwise faithful and skilful . But if he mixes Poison with his Medicines , and besides adds abundance of Prescriptions , both needless and chargeable , then the Patient hath great reason to look out for better help , and to take care of his own safety and freedom . By which he plainly declares , that bare Ceremonies , although many more than ours , are no sufficient Ground for Separation . Of late years , a Person of Reputation in France set forth a Book against the Reformation , charging it with Schism , because of the Separation from the Roman Church ; which hath been Answered three several ways by three learned Divines , M. Claude , M. Pajon , and M. Turretin . But , Do any of these insist upon matters of meer Ceremony where the Doctrine is sound , the constant use of Liturgy , bare neglect of Discipline , &c. No , they were Men of better understanding than to insist on such things as these , which they knew , could never bear that weight as to justifie Separation from a Church ; and that they should have exposed themselves and their Cause to the contempt of all considering Men , if they could have alledged no more Substantial Reasons than these . But they all agree in such common reasons , which they thought sufficient to make a Separation Justifiable , viz. Great corruption in Doctrine , Idolatrous Worship , and insupportable Tyranny over the Consciences of Men. Turretin expresly saith , No slight errors , no tolerable Superstitious Rites that do not infect the Conscience ( as they cannot where they are not forced upon it by unsound Doctrine ) not any corruption of Manners , nor defect in Government , or Discipline , are sufficient grounds for Separation . In one word , saith he , the Patient is not to be forsaken , unless his Disease be deadly and infectious , nor then neither but with great difficulty . Le Blanc shewing the impossibility of Reunion with the Papists , goes upon these 3 grounds . 1. That it cannot be obtained without subscribing to the Decrees and Canons of the Council of Trent , and without Anathematizing all those who have opposed them . For the condition of Communion with that Church is no less , than receiving all its Errors for necessary Articles of Faith. 2. That the Publick Worship practised , and allowed in that Church is Idolatrous , he instanceth in Adoration of the Host , the Worship of Saints and Images . 3. That they cannot return to that Church without subjecting their Consciences to the Tyrannical Vsurpations of the Pope . Let our Brethren now consider , what Triumphs the Church of Rome would make over us , if we had nothing to justifie our Separation from them , but only that we could not have our Children Baptized without an Aerial Sign of the Cross , nor receive the Communion without kneeling ; that we must observe Holy-days , and use a Liturgy ; and that Men are not so good as they should be , nor Discipline so exact as were to be wished ; How should we be hissed and laughed at all over the Christian World ; if we had nothing to alledge for our Separation from the Roman Church , but such things as these ? And when the Papists see the weakness of these Allegations , they are harden'd in their own ways ; and cry out presently there is no end of Schism's and Separations on such pretences as these , by which , unspeakable mischief hath been done to the Cause of the Reformation . Sect. 24. ( 2. ) This Pretence of Separation would make Vnion among the Protestant Churches impossible , supposing them to remain as they are . For the Lutheran Churches have the same , and more Ceremonies , and Vnscriptural Impositions ( as they are called ) than our Church hath . They use the Cross in Baptism , Kneeling at the Communion ; and the observation of Holy-days and times of Fasting , and Set-Forms of Prayer , &c. yet these Churches have been thought fit to be united with the most reformed Churches , by the best and wisest Protestants both abroad , and at home . I do not mean only to have Communion with them in Faith and Love , as Dr. O. speaks , but to joyn together so , as to make the same Bodies of Churches . A Synod of the Reformed Churches in France , at Charenton , A. D. 1631. declared , that there was no Idolatry , or Superstition in the Lutheran Churches , and therefore the Members of their Churches might be received into Communion with them , without renouncing their own opinions or Practices , Which shews , that they did not look on those as sufficient grounds of Separation ; for then they would not have admitted them as Members of the Lutheran Churches , but have told them , they ought to forsake their Communion , and embrace that of the Reformed Churches . Look over all those learned and peaceable Divines , who have projected or perswaded an Vnion with the Lutheran Churches and others ; and see , if any of them make the particulars mention'd any cause of Separation from them . The Helvetian Churches declare , That no Separation ought to be made for different Rites and Ceremonies , where there is an Agreement in Doctrine : and the true Concord of Churches lies in the Doctrine of Christ and the Sacraments delivered by him . And this Confession was first drawn up by Bullinger , Myconius and Grynaeus , and subscribed afterwards by all their Ministers ; and by those of Geneva and other places . And they take notice of the different Customs in other Churches about the Lords Supper and other things , yet , say they , because of our consent in Doctrine , these things cause no Breach in our Churches . And they make no scruple about the indifferency of any of the Ceremonies used in the Lutheran Churches , except those of the Mass and Images in Churches . At Sendomir in Poland , A. D. 1570. Those who followed the Helvetian , Auspurg , Bohemian Confessions , came to a full agreement , so as to make up one Body , notwithstanding the different Rites and Ceremonies among them ; which , they say , ought not to break the Communion of Churches , as long as they agree in the same purity of Doctrine , and the same foundation of Faith and Salvation ; and for this they appeal to the Auspurg and Saxon Confessions . The Auspurg Confession declares , That agreement in Doctrine and Sacraments is sufficient for the Churches Vnity ; then Separation cannot be lawful meerly on the account of Ceremonies and Human Traditions . And the Confession of Strasburg saith , That they look on no Human Traditions as condemned in Scripture , but such as are repugnant to the Law of God ; and bind the Consciences of Men ; otherwise if they agree with Scripture , and be appointed for good ends , although they be not expresly mention'd in Scripture , they are rather to be looked on as Divine than Human : and the contempt of them is the contempt of God himself : nay , they say , though the Laws seem very hard and unjust , a true Christian will not stick at obeying them , if they command nothing that is wicked . Ioh. Crocius distinguisheth of 3 sorts of Ceremonies . The First Commanded , The Second Forbidden , The Third neither Commanded , nor Forbidden . The Vnity of the Church supposeth the observation of the First , and yet for every omission the Communion of the Church is not to be broken . The Second breaks the Churches Vnity ; yet its communion not to be forsaken for one or two of these , if there be no Tyranny over the Consciences of Men : but for the Third , Men ought not to break the Vnity of the Church . And in another place he gives particular instances in the ceremonies observed in the Lutheran Churches , the Exorcism in Baptism , the Linnen Garments and Wax Candles , the Holy-days and Confession , &c. and declares , That we ought not to break off communion with Churches , or make a Schism for these things . Zanchy accounts it a great sin to disturb the Peace of Churches for the sake of indifferent ceremonies ; and contrary to that charity we ought to have to our Brethren and to Churches . Amyraldus speaking of the ceremonies in the Lutheran Churches , saith , That those which came in use after the Apostolick times , have no other obligation on us , than that for the sake of indifferent things , though at first appointed out of no necessity , nay though there be inconveniency in them , yet the Churches Peace ought not to be disturbed . And he very well observes , That the Nature of ceremonies is to be taken from the Doctrine which goes along with them ; if the Doctrine be good the Rites are so , or at least , are tolerable : if it be false , then they are troublesome , and not to be born ; if it be impure , and lead to Idolatry , then the ceremonies are tainted with the Poyson of it . But , saith he , the Lutheran Churches have no false or wicked Doctrine concerning their Rites ; and therefore he adviseth persons to communicate with the Lutheran Churches , as their occasions serve : and so do others . And Ludovicus Prince Elector Palatine , not only congratulated the mutual communion of the several Churches in Poland , but Pray'd for the same in Germany too , as Bishop Davenant tells us ; who proves at large , that there is no sufficient Reason to hinder it ; which he makes to lie only in three things . I. Tyranny over Mens Faith and Consciences . II. The Practise of Idolatry . III. The denial of some Fundamental Article of Faith. And none of these things being chargeable on the Lutheran Churches , the lawfulness of the terms of Communion with them doth fully appear . And now I desire our Brethren , who justifie their Separation upon pretence that our Terms of communion are unlawful , to reflect upon these things . Will they condemn so many Protestant Churches abroad , which have harder Terms of communion than we ? What would they think of the Exorcism of Infants , of Auricular Confession , of Images in Churches , and some other things , besides what are observed among us ? Do we want Discipline ? Do they not in other Churches abroad ? The Transylvanian Divines in their Discourse of the Vnion of Protestant Churches , declared , That little or none was observed among them . Will they then Separate from all Protestant Churches ? Will they confine the Communion of Christians to their Narrow Scantlings ? Will they shut out all the Lutheran Churches from any possibility of Vnion with them ? For , What Vnion can be justifiable with those whose terms of Communion are unlawful ? They may pity them , and pray for them , and wish for their Reformation , but an Vnion doth suppose such a Communion of Churches , that the Members of one may communicate in another . Do they allow this to the Lutheran Churches ? If not , then they render Vnion among the Protestant Churches impossible , because unlawful . If they do , will they be so unjust , as not to allow the same favor and kindness to our own Church ? Can they think Separation necessary from our Church on those grounds , which are common to us with other Protestant Churches ; and yet think Vnion desirable and possible with them notwithstanding ? Do they think that 〈◊〉 Members of the Reformed Churches could lawfully communicate with the Lutheran Churches , although they have the Cross in Baptism , K●e●●g at the Communion , the Surpless , and other Ceremonies which we have not ? and yet , Is it necessary to S●parate from our Churches Communion on the account of such things as these ; where there is acknowledged to be a full Agreement in the Substantials of Religion ? Either therefore they must differ from the judgment of the Reformed Churches , and the most emine●● ▪ Protestant Divines abroad , or they must renounce this Principle of Separation . Sect. 25. ( 3. ) This will justifie the ancient Schisms which have been always condemn'd in the Christian Church . For setting aside the Ceremonies ( of which already ) and the use of the Liturgy and Holy-days ( which is common to our Church with all other Christian Churches , for many hundred years before the great degeneracy of the Roman Church ; and are continued by an Vniversal consent in all parts of the Christian World ) the other Reasons for Separation are such , which will justifie the greatest Schismaticks that ever were in the Christian Church , viz. Want of Evangelical Church-Discipline , and due means of Edification , and depriving the People of their Liberty of choosing their own Pastors , whereby they are deprived also of all use of their light and knowledge of the Gospel , in providing for their own Edification . For , What gave occasion to the Novatian Schism , which began so soon , and spread so far , and continued so long , but the pretence of the want of Evangelical Church-Discipline , and better means of Edification , and humoring the People in the choice of their own Pastors ? There were Two things the Novatians chiefly insisted on , as to Evangelical Discipline . 1. The Power of the Keys . 2. The Purity of the Church . 1. As to the Power of the Keys , they said , That Christ had never given it absolutely to his Church , but under certain restrictions , which if Men exceeded , the Church had no Power to release them : and that was especially in the case of denial of Christ before Men , when Men fell in time of Persecution . 2. The Churches Purity ought to be preserved , by keeping such who had thus fallen from ever being receiv'd into communion again . They did not deny that God might pardon such upon Repentance , but they said , the Church could not . And this they pleaded , would tend very much to the Edification of Christians , and would make them more watchful over themselves , when they saw no hopes of recovering the Churches Communion , if they once fell from it . Add to this , that Novatus , or Novatianus ( for the Greeks confounded their Names ) in his Epistle to Dionysius of Alexandria , saith , That he was forced to do what he did , by the importunity of the Brethren , who out of their zeal for the Purity of the Ecclesiastical Discipline , would not comply with the looser part which joyned with Cornelius , and therefore chose him to be their Bishop . And so much appears by Pacianus , that Novatus coming from Carthage to Rome ▪ makes a party there for Novatia●us in opposition to Cornelius , which consisted chiefly of those who had stood firmest in the Persecution ; in their Name he Writes to Novatianus , declaring , That he was chosen by the zealous Party at Rome , whereas Cornelius had admitted the lapsed to Communion , and consequently corrupted the Discipline of the Christian Church . Here we have a concurrence of Dr. O's Pleas , Zeal for Reformation of Discipline , the greater Edification of the People , and the asserting their Right in choosing such a Pastor as was not likely to promote their Edification . But notwithstanding these fair pretences , the making a Separation in the Church , was every where condemned as a great Sin ; as appears by St. Cyprian , Dionysius of Alexandria , Theodoret , Epiphanius , and others . Dionysius tells the Author of the Schism , that he had better have suffer'd any thing , than thus to have made a Rent in the Church : and it was as glorious a Martyrdom to die to prevent a Schism , as to avoid Idolatry , and he thinks it a much greater thing ; the one being a Martyrdom for the Church , the other only for ones own Soul. St. Cyprian charges those who were guilty of this Schism with Pride and Arrogance , and doing unspeakable mischief to the Church , by breaking the Peace of it : and will hardly allow those to be Christians who lived in such a Schism : when as Epiphanius observes , they still pleaded they had the same Faith with the Catholick Church ; and yet St. Cyprian will not allow that to be true Faith which hath not charity ; and saith , That there can be no true charity , where Men do thus break in pieces the Vnity of the Church . The Meletians in Aegypt agreed with the Catholick Christians in the Substantials of Religion , holding the same Faith with them , as Epiphanius relates the Story ; and their Schism began too about preserving the Discipline of the Church , and the best means for the Edification of the People . They allowed a Restitution for the lapsed to the Communion of the Church , but after a very severe Discipline , and an utter incapacity of those in Orders as to any parts of their Functions . But Peter Bishop of Alexandria thought the milder way the better ; whereupon a Separation followed : and the Meletians had distinct Churches ; which they called , The Churches of the Martyrs . This Schism grew to that height , that they would not pray together in Prison , nor in the Quarries whither they were sent . Meletius being a Bishop was deposed by Peter of Alexandria , but he went on still to promote the course of Separation in Thebais , and other parts of Egypt , upon which the Council of Nice , in their Synodical Epistle , deprived him of all Episcopal Power , and the People that adhered to him , of the Power of choosing their own Pastors ( or rather of proposing the names of those who were to be ordained . ) And so , according to Dr. O. they had just cause to continue their Separation still , although it were condemned by the Council of Nice . Audaeus began his Schism out of a mighty zeal for the Discipline of the Church , and a great freedom which he used in reproving the faults of the Bishops and Clergy ; but meeting with ill usage , he withdrew from the Churches communion , with his Disciples , although he still retained the same Faith , and agreed in the Substantials of Religion with the best Christians ; but forbore all communion with them ; which Epiphanius accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most dreadful thing in the World : and yet upon Dr. O's Principles of Separation , they did a very commendable thing as long as their design was to restore the Churches Discipline , and to consult their own greater Edification . The followers of Eustathius Sebastenus are on this account likewise excused , who withdrew from the publick Congregations on a pretence of greater sanctity and purity in Paphlagonia , and stand condemned in several Canons of the Council at Gangrae ; so are those mention'd and condemn'd in the Councils of Constantinople and Carthage ; and the Separation of Felicissimus and his Brethren from St. Cyprian ; all which are set down together in my Sermon , but are gently passed over by Dr. O. and Mr. B. and the rest of their Adversaries . Only one saith , That the Errors of the followers of Eustathius Sebastenus , both in Opinion and Practise , were very gross , which the Council takes notice of and condemns . Yet , as gross as they were , there was a pretence of greater Sanctity and Purity in them . For their abstaining from Marriage , and peculiarity of Habits , and Separate Meetings , were all carried on with the same Pretence . To proceed then . On the same accounts the Donatists will be vindicated in the main grounds of their Schism , although they were mistaken in the matter of fact concerning Coecilian ; for their great pretence was to preserve the purity of the Churches Discipline , as may at large be seen in Optatus , and St. Augustin ; and yet they frequently , and deliberately call it , a most Damnable and Sacrilegious Schism . The Luciferians pretended such a zeal for the true Faith , and the Discipline of the Church , that the only pretence for their Schism was , that they could not communicate with those who had subscribed to Arianism , or received Ordination from Ari●n Bishops ; as may be seen at large in the Book of Marcellinus and Faustinus . And they joyned with the party of Vrsinus at Rome against that of Damasus , and complained , they were deprived of the liberty of choosing their own Pastors . So that upon these grounds , there hath scarce been any considerable Schism in the Christian Church , but may be justified upon Dr. Owens Reasons for Separation from our Church . Sect. 26. ( 4. ) Another Argument against this course of Separation , is , That these grounds will make Separation endless . Which is , to suppose all the Exhortations of Scripture to Peace and Vnity among Christians , to signifie nothing . For nothing being more contrary to Vnity than Division and Separation ; if there be no bounds set , but what the fancies of Men dictate to them , be sufficient Grounds to justifie Division and Separation ; any People may break Communion with a Church , and set up a new one , when they think fit ; which will leave the Christian Church in a remediless condition against those who break its Peace and Communion . It being a true saying of Mr. Cottons of New-England , That they that separate from their Brethren farther than they have just Cause , shall at length find cause ( or at lest think they have found cause ) just enough to separate one from another . I never heard , saith he , of any instance to the contrary , either in England , or Holland . The substance of this I had objected before in the Preface to my Sermon ; To which Mr. A. Replies after this manner ; That though some petty and inconsiderable inconveniencies , some little trouble may arise to a Church from the levity and volubility of Mens Minds ; yet this is no Reason why they should enslave their Iudgments or Consciences to others . And Is this all the Antidote against the Mischief of Separation ? Is it a Sin , to break the Churches Communion , or , Is it not ? If it be a Sin in some cases , but not in others ; Why do you not shew us what those cases are ; and that it is a sinful Separation in other cases , but not in them ? But to talk of small inconveniencies by the levity of Peoples minds , is Childish trifling , and not Answering . Is Schism indeed become such an inconsiderable and petty inconvenience ? Is this an Answer becoming a Christian , To swell every small imposition into a huge insupportable Mountain , and to make themselves lie groaning under the weight of a Ceremony or two , as though their very heart-strings were cracking , and as if Nero had begun a fresh Persecution ; and at the same time to lessen the guilt of Division and Separation , as though it were nothing but a little wantonness in the Lambs of their Flocks , frisking up and down from one Pasture to another ; some small and inconsiderable inconveniencies may happen by it , but not worth speaking of ; and it is pity they should be deprived of their pleasure for it ? What a rare Advocate had this Man been for the Novatians , Donati●ts , Luciferians , or what Schismaticks soever rent the Church in pieces in former times ? And supposing St. Cyprian , and St. Augustine , and other great opposers of the antient Schisms , to be met together , we may gather from these words , and the Principles of Separation , which he lays down , after what manner he would accost them . Alass ( saith he ) What do you mean , Cyprian , and Austin , and other Reverend Fathers , to talk with so much severity and sharpness against separation from the communion of the Church , as though it were such a damnable sin , such a sacrilegious impiety , such a horrid wickedness ? Will you make no allowance to the levity and volubility of Mens Minds ? What! you would have Men enslave their Iudgments and consciences to others , would you ? you would have us be meer Brutes to be managed by your Bit and Bridle ? If the Novatians do think your Discipline too loose , Why should not they joyn together for stricter ? If Felicissimus and his Brethren dislike some things in the Church of Carthage , Why may not they go to the Mountains for separate Meetings ? If the good People were imposed upon against their Wills in the choice of Cornelius , Why may not they choose Novatian for their Pastor ? What a stir do you Cyprian make in your Epistles about keeping the Peace of the Church , and submitting to your Rules of Discipline ? As though there were not more mischief in your imposing , than in the Peoples separating . And as for you , Augustin , Who can with patience read your long and fierce Declamations , against the sober Donatists ? For , there were mad hare-brained Fanaticks , called Circumcellians , who were troubled with more than ordinary levity and volubility , running from place to place , and taking away other Mens lives , and their own too , out of pure zeal ; These I grant have an extraordinary Worm , which ought to be picked out in time ; but for the rest of the Brethren that only separate on the account of impurity which they apprehend in your Church , Why should you be so severe against them ? Why do you so often cry out of the sacrilegiousness of this Schism ? we know no other sacriledge , but the sacrilegious desertion of our Ministery , in obedience to the Laws ; this is a Sacriledge we often talk of , and tell the People , it is far worse than robbing Church-Plate , considering what precious Gifts we have . But for the Sacriledge of Schism , that we can never understand ; although I perceive you have it over and over ; besides many other hard words , wherein you would seem to make it the greatest of all Wickedness ; and you say , That God punished it more severely than Idolatry ; since those who were guilty of the latter , were to be destroyed by the Sword , but Schismaticks were swallowed up of the Earth ; as Corah , and his Company . Whereas we that have greater light , look upon Separation but as an effect of the levity and volubility of Mens Minds , and though some little trouble may come to the Church by it , yet it is far better than submission to others impositions . And is not this an intolerable imposition , for you to force these honest Donatists to Communicate in a corrupt and impure Church , as they do believe yours to be ? When the Cause was strictly examined at Carthage , What was it their Party pleaded for , but Purity of Discipline , and that the Church was defiled for want of it ? and therefore they were forced to Separate , for greater Purity of Ordinances . And , Is this the Damnable , Devillish , Sacrilegious Schism you talk of ? Methinks you should consider better the Mischief of your Impositions , when you require Communion so strictly with you , or else they must presently be Separatists and Schismaticks . I pray Sirs have a little patience with me ; if I do not fetch off my good friends the Donatists in this matter , we will all be content to be called Schismaticks , as well as they . For if our Principles do clear our selves , I am sure they will do as good a turn for them . Now , the main Principles of our present Separation are these . ( 1 ▪ ) That every particular Church , upon a due ballance of all circumstances , has an inherent right to choose its own Pastor , and every particular Christian the same Power to choose his own Church . I say not to mischoose , do you mark me , but , a power to choose ; not to choose any , but one that may best advance their own Edification ; at lest that no Pastor be forced upon a Church , no Church obtruded on a single Christian without their own consent . Now I pray consider , Why might not Lucilla , and Donatus , and Botrus , and Celeustus , with their Party among the People at Carthage , choose Majorinus for their Pastor ; although the rest had chosen Caecilian ? For they were not well satisfied with Mensurius his Predecessor , whom they suspected for a Traditor ; but when they had their liberty to choose , Why should they be debarred of their inherent right of choosing their own Pastor ? Why should Caecilian be obtruded upon them ? Why should not they choose one , who would best advance their Edification ? For Caecilian was at lest under suspicion of compliance in time of Persecution ; and therefore for my part , upon our Principles , I think the Donatists very free from the charge of Schism . ( 2. ) That it is the duty of every Christian to Worship God , not only in purity of heart , but according to the purity of Gospel-Administrations . Now observe , that there was nothing the Donatists pleaded so much , and so vehemently for , as the purity of Gospel-Administrations . This was that which Parmenian , Petilian , and the rest still contended for , as appears by the Plea they put in for themselves in the last Conference at Carthage . We are they ( say they ) that have suffer'd persecution for maintaining the Purity of the Church , this hundred years , because we would not comply with their corruptions , we have been turned out of our Churches , and been sent to Prison , and had our Goods taken from us , and some of our Brethren have been killed , and others hardly used for so good a Cause ; And , Can such Men as you condemn them for a horrible Schism ? I tell you , they are as Innocent as our selves , for they went upon the same grounds . ( 3. ) That every Christian is obliged to live in the use of all God's Ordinances and Commandments . Now , Is not Discipline one of God's Ordinances ? And , Do we not make want of Discipline , one of the Reasons of our Separation ? And therefore the Donatists were very honest Men , for they were just of our mind . And these being the chief grounds we go upon , we cannot but in Brotherly kindness speak this in vindication of them , against your unreasonable severity . I know you tell them often , There will be no end of Separation upon these terms ; for why might not Maximia●●us do the same by Primianus , that Majorinus did by Caecilian ? and so make frustum de frusto , by which they did minuta●im concidere , cut the Church into so many little pieces , that could never be joyned together again : But , let me tell you , that the force of your Argument comes to this , That Men may choose one Pastor to day , and another to morrow , and a third the next ; and so turn round till they are giddy , and run ●hemselves out of breath in a wild Goose chase , till they sit down and rest in Irreligion and Atheism . And is this all ? ( these are his own words . ) The Apostle commands us to prove all things ( What! By running from one Communion to another ? ) M●●t we needs therefore never hold fast that which is good ? unsetled heads , and unsetled hearts will be ●●ndring ; let them go , 't is a good riddance of them 〈◊〉 they be obstinate ; but where this humor has destroyed one Church , this rigorous forcing of Pastors on the People ( as Caecilian on the People of Carthage ) has divided and destroyed hundreds . Thus far the Advocate-General for Schismaticks . Judge now , Reader , whether the Causes of the present Separation , as they are laid down by my Adversary , do not equally defend the Donatists in their Schism ; and his making so light a matter of Schisms doth not give encouragement to Men to make more . Sect. 27. But I shall not send him so far back as St. Cyprian , and St. Augustin , for better instruction in this matter ; but I shall refer him to one whose Writings I perceive he is better acquainted with , even Mr. Baxter . Who hath very well , in several Books , set forth the great Mischief of Divisions , and Separations . He doth not look upon them as petty and inconsiderable inconveniencies , little troubles to the Church , the effects of levity , and volubility of Mens Minds ; but he quotes above Forty places of Scripture against them , and saith , That the World , the Flesh , and the Devil are the causes from whence they come ; that they are as much the Works of the Flesh , as Adulteries , Fornications , &c. that contentious dividers are carnal Men , and have not the Spirit ; that Divisions are the Wounding , nay the Killing of the Church , as much as lieth in the Dividers ; and that to Reform the Church , by dividing it , is no wiser , than to cut out the Liver , or Spleen , or Gall to cleanse them from the filth that both obstruct them , and hinder them in their Office : that Divisions are the deformities of the Church , the lamentation of Friends , and the scorn of Enemies : the dishonor of Christ and the Gospel : the great hindrance of the Conversion and Salvation of the World , and of the Edification of the Members of the Church : That they fill the Church with sins of a most odious nature ; they cherish Pride , and Malice , and Belying others ( the three great Sins of the Devil ) as naturally as dead flesh breedeth Worms . In a word , the Scripture telleth us , that where envying and strife is , there is confusion and every evil work . ( And , is not this a lamentable way of Reformation of some imaginary , or lesser evils ) Yet farther , he saith , They are uneasie to the persons themselves , and rob them of the sweetest part of Religion ; they lead directly to Apostacy from the Faith , and shake States and Kingdoms , having a lamentable influence on the Civil Peace . Is all this nothing but the natural effect of the levity or volubility of Peoples Minds ? This learned Author begins his Book with a very starched relation of his admirable Reading , That in his time he hath read an Elegant Oration in praise of a Quartan Ague ; another upon the Gout , a third upon Folly ; but there wants one yet in the praise of Schism ; and I never met with one that doth offer fairer toward it , than he doth . For he not only excuses it , from the natural cause of it , and the small trouble that attends it ; but he implies it to be the consequence of Mens using their Reason , and not being made Bruits to be managed with a strong bit and bridle . But Mr. Baxter will teach him another Lesson ; for , he saith , that Schism is a sin against so many , and clear , and vehement words of the Holy Ghost , that it is utterly without excuse ; Whoredoms , and Treason , and Perjury are not oftner forbidden in the Gospel , than this : that it is contrary to the very design of Christ in our Redemption , which was , to reconcile us all to God , and to unite and centre us all in him : that , it is contrary to the design of the Spirit of Grace , and to the very nature of Christianity it self : that it is a sin against the nearest bonds of our highest Relations to each other ; that it is either a dividing Christ , or robbing him of a great part of his inheritance : and neither of these is a little sin : that it is accompanied with Self-ignorance , and Pride , and great unthankfulness to God : that Church-dividers are the most successful servants of the Devil , being enemies to Christ in his Family and Livery : and that they serve the Devil more effectually than open enemies : that Schism is a sin which contradicteth all Gods Ordinances and Means of Grace , which are purposely to procure and maintain the Vnity of his Church . That it is a sin against as great and lamentable experiences , as almost any sin can be : and this is a heinous aggravation of it , that it is commonly justified , and n●t repented of by those that commit it ; and it is yet the more heinous , `that it is commonly father'd upon God : Lastly , that it is most unlike the Heavenly State , and in some regard worse than the Kingdom of the Devil , for he would not destroy it by dividing it against it self . Remember now , saith he , that Schism , and making Parties and Divisions in the Church , is not so small a Sin , as many take it for . I conclude this , with his Admonition to Bag shaw , upon his lessening the Sin of Separation . Alass , dear Brother , that after so many years Silencing and Affliction , after Flames and Plagues , and Dreadful Iudgments , after Twenty years Practice of the Sin it self , and when we are buried in the Ruines which it caused , we should not yet know , that our own Vncharitable Divisions , Alienations , and Separations are a Crying Sin ! Yea , the Crying Sin ; as well as the Vncharitableness and Hurtfulness of others . Alass ! Will God leave us also , even us , to the Obdurateness of Pharaoh ? Doth not Iudgment begin with us ? Is there not Crying Sin with us ? What have we done to Christ's Kingdom , to this Kingdom , to our Friends ( dead and alive ) to our selves , and ( alass ) to our Enemies , by our Divisions . And , Do we not feel it ? Do we not know it ? Is it to us , even to us , a Crime intolerable to call us to Repentance ? Woe to us ! Into what Hard-heartedness have we sinned our selves ? Yea , that we should continue , and Passionately defend it ! When will God give us Repentance unto Life ? Let Mr. A. read these Passages over Seriously , and then consider , Whether he can go on to Excuse , and Palliate the SIN of SCHISM . But it may be said , That Mr. A. speaks all this Comparatively , with enslaving our Iudgments and Consciences to others , which he calls an Enormous and Monstrous Principle ; and he saith , This is a Medicine worse than the Poyson , even as 't is much better to have a Rational Soul , though subject to Mistakes , than the Soul of a Brute , which may be managed as you will , with a strong bit and bridle . To make it plain , that he makes little , or nothing of the Sin of Separation , we must attend to the Argument he was to Answer ; which was , That if it be lawful to Separate on a pretence of greater purity , where there is an Agreement in Doctrine , and the substantial parts of Worship , as is agreed in our Case , then a bare difference of Opinion , as to some circumstances of Worship , and the best Constitution of Churches , will be sufficient Ground to break Communion , and to set up new Churches ; which considering the great variety of Mens fancies about these matters , is to make an infinite Divisibility in Churches , without any possible stop to farther Separation . Where we see plainly the inconvenience urged is endless Separation : Doth he set any kind of bounds to it ? No ; but only talkes of inconsiderable and petty inconveniencies , and some little trouble that may arise to a Church from the levity and volubility of Mens Minds , i. e. let Men Separate as long as they will ▪ ●his is the worst of it ; and he must grant , that though Separation be endless , there is no harm in it . But he that could find out a medium between Circumstances of Worship , and Substantials ; can find out none between endless Separation , and the enslaving Mens Iudgments and Consciences : for he supposes , one of the two must of necessity be : Which is plain giving up the Cause to the Papists . For this is their Argument , Either we must give up our Iudgments and Consciences to the Conduct of our Guides , or there will be endless Separation . He grants the consequence , and cries , What then ? It is nothing but the levity and volubility of Mens Minds , and this is much rather to be chosen , than the other . But any sound Protestant that understands the State of the Controversie between us and them ( as this Author apparently doth not ) will presently deny the Consequence : because a prudent and due submission in lawful things lies between Tyranny over Mens Consciences , and endless Separation . But he knows no Medium between being tied Neck and Heels together , and leaping over Hedge and Ditch , being kept within no bounds . And what ignorance or malice is it to suppose , that our Church brings in that enormous and monstrous Principle , of enslaving Mens Iudgments and Consciences , forcing them to surrender their Reasons to naked Will and Pleasure ? and if he doth not suppose it , his Discourse is frivolous and imperti●●●t . For , a due submission to the Rules of our established Church , without any force on the Consciences of Men , as to the Infallibility of Guides , or necessity of the things themselves ; will put a sufficient stop to Separation ; which must be endless on my Adversaries suppositions . Sect. 28. ( 5. ) Lastly , I Argue against this Separation , from the Obligation which lies upon all Christians , to preserve the Peace and Vnity of the Church . And now I have brought the matter home to the Consciences of Men , who it may be will little regard other inconveniences , if the practice of Separation do not appear to be unlawful from the Word of God. Which I now undertake to prove , upon these Suppositions . ( 1. ) That all Christians are under the strictest obligations to preserve the Peace and Vnity of the Church . For it is not possible to suppose , that any Duty should be bound upon the Consciences of Men , with plainer Precepts , and stronger Arguments than this is . The places are so many , that it were endless to repeat them ; and therefore needless , because this is agreed on all hands . So that violation of the Vnity of the Church , where there is no sufficient reason to justifie it , is a Sin , as much as Murder is , and as plainly forbidden . But it happens here , as it doth in the other case , that as Murder is always a sin ; but there may be some circumstances , which may make the taking away a Mans life , not to be Murder ; so it may happen , that though Schism be always a sin , yet there may be such circumstances which may make a Separation not to be a Schism ; but then they must be such Reasons , as are not fetched from our Fancies , no more than in the case of Murder ; but such as are allowed by God himself in his Law. For , he only that made the Law can except from it . ( 2. ) The Vnity of the Church doth not lie in a bare communion of Faith and Love , but in a Ioynt-participation of the Ordinances appointed by Christ to be observed in his Church . For although the former be a duty , yet it doth not take in the whole Duty of a Christian , which is to joyn together , as Members of the same Body . And therefore they are commanded to Assemble together ; and upon the first Institution of a Christian Church , it is said , The Disciples continued in the Apostles Doctrine and Fellowship , and in breaking of Bread , and in Prayers . And the Apostle sets forth Christians as making one Body , by Communion in the Ordinances of Christ. We being many are one Bread , and one Body ; for we are all partakers of that one Bread. And by one Spirit , we are all Baptized into one Body ; whether we be Iews or Gentiles , bond or free , and have been all made to drink into one Spirit . The Vnity of the Christian Church , St. Paul saith , is to be preserved by the bond of Peace ; and that Vnity supposeth One Body and One Spirit ; and the Members of that Body as they are united to one Head , whom he calls One Lord , so they are joyned together by One Faith , and One Baptism . Therefore as the Vnity of the Church is founded upon some External Bonds , as well as Internal , that is , One Faith , and One Baptism , as well as One Lord , and One Spirit ; so the manifestation of this Vnity ought to be by External Acts ; for , How can this Vnity be discovered by Acts meerly Internal and Spiritual ; as inward love to the Members of the Body , being present in Spirit , & c ? Therefore , the Obligation to preserve the Vnity of the Church , doth imply a joyning together with the other Members of the Church , in the Common and Publick Acts of Religion . ( 3. ) Nothing can discharge a Christian from this obligation to Communion with his Fellow-Members , but what is allowed by Christ or his Apostles , as a sufficient Reason for it . Because this being a new Society of Christ's own Institution ; and the obligation to Communion being so strictly enjoyned , we are to suppose it still to hold , where some plain declaration of his Will to the contrary doth not appear . Although God hath , with great severity , forbidden Killing : yet when himself appointed particularly cases , wherein Mens Lives were to be taken away ; we are thereby assur'd , that in these cases it is not that killing which is forbidden ; so in the present case , if it appear that although Separation from the C●mmunion of Christians be a thing condemned ; yet if the same Authority do allow particular exemptions , we are certain in those cases such Separation is no sin . But then , as in the former case , no Man is exempted from the guilt of shedding blood , who upon his own fancy takes upon him to execute Iustice ; so here , no Mans imagination that he doth separate for a good end , will justifie his Separation ; for the guilt of the sin remains as great in it self . And there is scarce any other sin more aggravated in the New Testament than this ; it being so directly contrary to that Vnity of his Church , which our Saviour prayed for , and his Apostles with so much earnestness recommend to all Christians ; and use so many Arguments to perswade Men to persevere . From hence Irenaeus saith , That Christ will come to Iudge those who make Schisms in the Church , and rather regard their own advantage , than the Churches Vnity ; who , for slight causes , or for any , make nothing of cutting asunder the great and glorious Body of Christ , and do what in them lies to destroy it . They speak for Peace , saith he , but they mean War : they strain at a Gnat , and swallow Camels . The benefit they hope to bring to the Church , cannot make amends for the Mischief of their Schism . Nothing provokes God more , saith St. Chrysostom , than to divide his Church : Nay , saith he , the Blood of Mortyrdom will not wash off the guilt of it . The Mischief the Church receives by it , is greater than it receives from open Enemies : for the one makes it more glorious , the other exposes it to shame among its Enemies , when it is set upon by its own Children . This , saith he , I speak to those who make no great matter of Schism ; and indifferently go to the Meetings of those who divide the Church . If their doctrine be contrary to ours , for that reason they ought to abstain ; if not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they ought to do it so much the rather . Do no you know , what Corah , Dathan , and Abiram suffer'd ? and not they only , but those that were with them . But you say , they have the same Faith , and they are very Orthodox ; Why then , saith he , do they Separate ? One Lo●d , one Faith , one Baptism . If they do well , we do ill ; if we do well , they do ill . If they have the same Doctrines , the same Sacraments , For what cause do they set up another Church in opposition to ours ? It is nothing but vain glory , ambition and deceit . Take away the People from them , and you cut off the disease . And after much more to that purpose ; I speak these things , saith he , that no Man might say , he did not know it to be such a sin : I tell you , and testifie this to you , that Separation from the Church , or dividing of it , is no less a sin , than falling into Heresy . If the sin then be so great and dangerous , Men ought to examin with great care , what cases those are wherein Separation may be made without Sin. And I do earnestly desire our Brethren , as they love their own Souls , and would Avoid the Guilt of so Great a Sin , Impartially and without Prejudice to consider this passage of Irenaeus , and how Parallel it is with their own Case who Separate from us , and set up other Churches in opposition to ours , which yet they acknowledge to be very Orthodox , and to agree with them in the same Doctrine , and the same Sacraments . 4. There are Three Cases wherein the Scripture allows of Separation . First , In the case of Idolatrous Worship . For the Precepts are as plain that Christians should abstain from Idolatry , as that they should preserve the Vnity of the Church . Neither be ye Idolaters . Flee from Idolatry . Keep your selves from Idols . Thou shalt love the Lord thy God , and him only shalt thou serve . And to the case of Idolaters , St. Paul applyes the words spoken of old to the Babylonians , Come out from among them , and be separate ; and touch not the unclean thing . Now in this case , where there is so plain a Command , there is no doubt of the lawfulness of Separation ; if Men cannot joyn with a Church in their Religious Worship , without doing that which God hath so strictly forbidden . Secondly , In case of false Doctrine being imposed in stead of true . For although in other things great submission is required to the Guides and Governors of the Church ; yet if any Teachers offer to bring another Gospel , or to corrupt the true one ; St. Paul denounces an Anathema against them : and that implies , that they should have no Communion with them , but look upon them as Persons cut off from the Body ( like putrid Members ) lest they should corrupt the rest . St. Paul commands Titus , when there is no hopes of reclaiming such , to exclude them from the Society of Christians . St. Iohn forbids all familiar conversation with such . The Church of Ephesus is commended for hating the Nicolaitans ; and the Church of Pergamus reproved for tolerating their Doctrine . Thirdly . In case Men make things indifferent necessary to Salvation , and divide the Church upon that account . And this was the case of the false Apostles , who urged the Ceremonies of the Law , as necessary to Salvation ; and to propagate this Opinion of theirs , they went up and down , and endeavor'd to draw away the Apostles Disciples , and to set up Separate Churches among the Christians ; and to allow none to partake with them , that did not own the Necessity of the Iewish Ceremomonies to Salvation . Now although St. Paul himself complyed sometimes with the practice of them ; and the Iewish Christians especially in Iudaea , generally observed them ; yet when these false Apostles came to enforce the observation of them , as necessary to Salvation , then he bid the Christians at Philippi to beware of them , i. e. to fly their Communion , and have nothing to do with them . These are all the Cases I can find in the New Testament , wherein Separation from Publick Communion is allowed ; but there are two others , wherein S. Paul gives particular directions , but such as do not amount to Separation . 1. The different opinions they had about Meats and Drinks ; some were for a Pythagorean Abstinence , from all Flesh ; some for a Iewish Abstinence , from some certain sorts ; others for a full Christian Liberty . Now this being a matter of Diet , and relating to their own Families , the Apostle advises them not to censure or judge one another ; but notwithstanding this difference , to joyn together as Christians in the Duties common to them all . For the Kingdom of God doth not lie in Meats and Drinks ; i. e. Let every one order his Family as he thinks fit ; but that requires innocency , and a care not to give disturbance to the Peace of the Church for these matters ; which he calls Peace and Ioy in the Holy Ghost ; which is provoked and grieved by the dissentions of Christians . And he , saith he , that in these things serveth Christ , is acceptable to God , and approved of Men. Let us therefore follow after the things that make for Peace , and things wherewith we may edifie one another . In such Cases then , the Apostle allows no Separation from the publick Communion of Christians . It was the same case as to the observation of Days then ; for some Christians went then on Iewish Holidays to the Synagogues ; others did not ; but for such things they ought not to divide from each others Communion in the common Acts of Christian Worship . And the design of the Apostle is not to lay down a standing Rule of Mutual forbearance as to different Communions ; but to shew , that such differences ought not to be an occasion of breaking Communion among Christians , and so the Apostles discourse , Rom. 14. holds strongly against Separation , on these and the like Accounts . 2. The corrupt lives of many who were not under Churches Censure . When St. Paul taxes so many Corruptions in the Church of Corinth , no wonder if some of them , put the case to them , what they should do , in case they knew some Members of the Church to be Men of bad lives ; although the offences were not scandalous , by being publickly known ; Must they abstain from the Communion of the Church for these ? To this St. Paul Answers , That every private Christian ought to forbear all familiar Conversation with such ; If any one that is a Brother , be a fornicator , &c. with such a one , no not to eat . Which is all the Apostle requires of private Christians ; but if the Scandal be publick , as that of the Incestuous persou , the Church had power to vindicate its own honor , by casting such out : not as though the Church Communion were defiled , if they continued in ; but the reputation and honor of the Church suffered by it ; the preservation whereof , is the true cause of the Churches Discipline . But the Apostle gives not the lest countenance to private Mens withdrawing from the Churches Communion , though such persons still continued in it . For there may be many reasons to break off private familiarity , which will not hold as to publick Communion . For our Communion in publick , is a thing which chiefly respects God , and a necessary duty of his own appointing , the benefit whereof depends upon his Promises , and all the communion they have with other Men , is only joyning together for the performance of a common Religious Duty : but private familiarity is a thing which wholly respects the Persons converse with , and a thing of mere choice , and hardly to be imagined without approbation at lest , if not imitation of their wickedness . And therefore to argue from one to the other is very unreasonable . The matter of Separation being th●s stated according to the Scripture , there can be no way le●t to justifie the Separation from our Church , but to prove , either that our Worship is Idolatrous , or that our Doctrine is false , or that our Ceremonies are made necessary to Salvation ; which are all so remote from any color of Truth , that none of my Adversaries have yet had the hardiness to undertake it . But however , what Pleas they do bring to justifie this Separation must in the next place be examined . PART III. The Pleas for Separation examined . Sect. 1. ALL the considerable Pleas at this time made use of for Separation may be reduced to these Heads . 1. Such as relate to the Constitution of our Church . 2. To the terms of Communion with it . 3. To the Consciences of Dissenters . 4. To the Parity of Reason as to our Separation from Rome . 1. Such as relate to the Constitution of our Church : which are these , 1. That our Parochial Churches are not of Christ's Institution . 2. That our Diocesan Churches are unlawfull . 3. That our National Church hath no foundation . 4. That the People are deprived of their Right in the choice of their Pastours . 1. I begin with our Parochial Churches ; because it is Separation from these , with which we principally charge our Adversaries ; for herein they most discover their principles of Separation , since in former times , the Non-conformists thought it their duty to keep up Communion with them . But since the Congregational way hath prevailed in England , the present Dissenters are generally fallen into the practice of it , whatever their principles are , at least so far as concerns forsaking Communion with our Parochial Churches , and joyning together in separate Congregations for Divine Worship . This principle is therefore the first thing to be examined . And the main foundation of that way , I said , was , that Communion in Ordinances must be onely in such Churches as Christ himself instituted by unalterable Rules , which were onely particular and Congregational Churches . Concerning which I laid down two things . ( 1. ) That supposing Congregational Churches to be of Christ's Institution , this was no reason for separation from our Parochial Churches , which have all the essentials of such true Churches in them . ( 2. ) That there is no reason to believe that the Institution of Churches was limited to particular Congregations . In answer to this Dr. O. saith these things , ( 1. ) That they do not deny , at least some of our Parochial Churches to be true Churches : but why then do they deny Communion with them ? But , he saith , he hopes it will not be made a Rule , that Communion may not be withheld ( so the sense must be although not be left out ) or withdrawn from any Church in any thing , so long as it continues as unto the essence of it to be so . This is somewhat odly and faintly expressed . But as long as he grants , that our Parochial Churches are not guilty of such heinous Errours in Doctrine , or idolatrous Practice in Worship as to deprive them of the Being and Nature of Churches , I do assert it to be a Sin to separate from them . Not but that I think , there may be a separation without sin , from a Society retaining the essentials of a Church ; but then I say , the reason of such separation is , some heinous Errour in Doctrine , or some idolatrous Practice in Worship , or some tyranny over the Consciences of men ; which may not be such , as to destroy true Baptism ; and therefore consistent with the essentials of a Church . And this is all that I know the Protestant Writers do assert in this matter . ( 2. ) He answers , That they do not say , that because Communion in Ordinances must be onely in such Churches as Christ hath instituted , that therefore it is lawfull and necessary to separate from Parochial Churches , but if it be on other grounds necessary so to separate or withhold Communion from them , it is the duty of them who doe so , to joyn themselves in or unto some other particular Congregation . To which I reply , that This is either not to the business , or it is a plain giving up the Cause of Independency . For , wherefore did the dissenting Brethren so much insist upon their separate Congregations , when not one of the things , now particularly alleged against our Church , was required of them ? But if he insists on those things common to our Church with other reformed Churches , then they are such things , as he supposes contrary to the first Institution of Churches ; And then I intreat him to tell me , what difference there is , between separating from our Churches because Communion in Ordinances is onely to be enjoy'd in such Churches as Christ hath instituted ; and separating from them because they have things repugnant to the first Institution of Churches ? Is not this the primary reason of Separation , because Christ hath appointed unalterable . Rules for the Government of his Church ; which we are bound to observe , and which are not observed in Parochial Churches ? Indeed , the most immediate reason of separation from such a Church is not observing Christ's Institution ; but the primary ground is , that Christ hath settled such Rules for Churches which must be unalterably observed . Let us then ( 1. ) suppose , that Christ hath by unalterable Rules appointed that a Church shall consist onely of such a number of men as may meet in one Congregation , so qualified ; and that these by entring into Covenant with each other become a Church , and choose their Officers , who are to Teach , and Admonish and Administer Sacraments , and to exercise Discipline by the consent of the Congregation ; And let us ( 2. ) suppose such a Church not yet gathered , but there lies fit matter for it dispersed up and down in several Parishes . ( 3. ) Let us suppose Dr. O. about to gather such a Church . ( 4. ) Let us suppose not one thing peculiar to our Church required of these members ; neither the aëreal sign of the Cross , nor kneeling at the Communion , &c. I desire then to know , whether Dr. O. be not bound by these unalterable Rules to draw these members from Communion with their Parochial Churches , on purpose that they might form a Congregational Church , according to Christ's Institution ? Either then he must quit these unalterable Rules , and the Institution of Christ ; or he must acknowledge that setting up a Congregational Church is the primary ground of their Separation from our Parochial Churches . If they do suppose but one of those Ordinances wanting which they believe Christ hath instituted in particular Churches , do they not believe this a sufficient ground for separation ? It is not therefore any Reason peculiar to our Church , which is the true Cause of their separation ; but such Reasons as are common to all Churches , that are not formed just after their own model . If there be then unalterable Rules for Congregational Churches , those must be observed , and separation made in order to it ; and therefore separation is necessary upon Dr. O.'s grounds , not from the particular Conditions of Communion with us , but because our Parochial Churches are not formed after the Congregational way . But this was a necessary piece of art at this time , to keep fair with the Presbyterian Party , and to make them believe ( if they can be so forgetfull ) that they do not own separation from their Churches , but onely from ours , the contrary whereof is so apparent from the debates with the dissenting Brethren , and the setting up Congregational Churches in those days , that they must be forgetfull indeed , who do not remember it . Have those of the Congregational way since alter'd their judgments ? Hath Dr. O. yielded , that in case some terms of Communion in our Church were not insisted upon , they would give over separation ? Were not their Churches first gathered out of Presbyterian Congregations ? And if Presbytery had been settled upon the Kings Restauration , would they not have continued their Separation ? Why then must our Church now be accused for giving the Occasion to the Independent separation , when it is notoriously otherwise ; and they did separate and form their Churches , upon reasons common to our Church with all other Reformed Churches ? This is more artificial than ingenuous . Sect. 2. As to the Second , Dr. O. answers , that it is so clear and evident in matter of fact , and so necessary from the nature of the thing , that the Churches planted by the Apostles were limited to Congregations , that many wise men , wholly unconcerned in our Controversies , do take it for a thing to be granted by all without dispute . And for this two Testimonies are alleged , of Iustice Hobart , and Father Paul ; but neither of them speaks to the point . All that Chief Iustice Hobart saith is , That the Primitive Church in its greatest Purity , was but voluntary Congregations of Believers submitting themselves to the Apostles , and after to other Pastours . Methinks Dr. O. should have left this Testimony to his Friend L. du Moulin , it signifies so very little to the purpose ; or rather , quite overthrows his Hypothesis ; as appears by these two Arguments . ( 1. ) Those voluntary Congregations over which the Apostles were set , were no limited Congregations of any one particular Church ; but those Congregations over whom the Apostles were set , are those of which Iustice Hobart speaks . And therefore it is plain he spake of all the Churches which were under the care of the Apostles , which he calls voluntary Congregations . ( 2. ) Those voluntary Congregations over whom the Apostles appointed Pastours after their decease , were no particular Congregations in one City ; but those of whom Iustice Hobart speaks , were such ; for he saith , they first submitted to the Apostles , and after to other Pastours . But Iustice Hobart could not be such a stranger to Antiquity to believe that the Christians in the Age after the Apostles amounted but to one Congregation in a City . And therefore , if he consults Iustice Hobart 's honour or his own , I advise him to let it alone for the future . As to the Testimony of Father Paul , it onely concerns the Democratical Government of the Church , and I wonder how it came into this place ; I shall therefore consider it in its due season . Sect. 3. I come therefore to consider now , the evidence for the Institution of Congregational Churches ; concerning which , these are my words . It is possible at first , there might be no more Christians in one City than could meet in one Assembly for Worship ; but where doth it appear , that when they multiplied into more Congregations , they did make new and distinct Churches under new Officers with a separate Power of Government ? Of this I am well assured , there is no mark or footstep in the New Testament , or the whole History of the Primitive Church . I do not think it will appear credible to any considerate man , that the 5000 Christians in the Church of Ierusalem made one stated and fixed Congregation for Divine Worship ; not , if we make all the allowances for strangers which can be desired : but if this were granted , where are the unalterable Rules , that as soon as the company became too great for one particular Assembly , they must become a new Church under peculiar Officers and an Independent Authority ? To this Dr. O. answers in four particulars . 1. That an account may e're long be given of the insensible deviation of the First Churches after the decease of the Apostles from the Rule of the first Institution : which although at first it began in matters of small moment ; yet still they increased untill they issued in a fatal Apostasy ; Or as he after expresses it , leaving their Infant state , by degrees , they at last brought forth the Man of Sin. But I do not understand how this at all answers the former Paragraph of my Sermon concerning the first Institution of Churches ; but being I suppose intended for a Reason why he doth not afterwards answer to the evidence out of Antiquity , I shall not onely so far take notice of it , as to let him know , that when that is done , I do not question , but the Primitive Church will find sufficient Advocates in the Church of England : but I desire that undertaker to consider , what a blot and dishonour it will be to Christian Religion , if the Primitive Churches could not hold to their first Institution , not for one Age after the Apostles . I know what abominable Heresies there were soon after , if not in the Apostles days ; but the question is not concerning these , but the purest and best Churches ; and about them , not whether some trifling Controversies might not arise , and humane infirmities be discovered ; but whether they did deviate from the plain Institutions of Christ , and the unalterable Rules of Government which he had fixed in his Church ? This seems utterly incredible to me upon this consideration among many others : That Government is so nice and tender a thing , that every one is so much concerned for his share in it , that men are not easily induced to part with it . Let us suppose the Government of the Church to have been Democratical at first , as Dr. O. seems to doe ; is it probable , that the People would have been wheadled out of the sweetness of Government so soon and made no noise about it ? Yea Dr. O. tells us that in Cyprian's time it continued at Carthage ; and others say , a great deal longer : there was then no such change as to this part of the Government so soon after . And why should we imagin it otherwise , as to extent of Power and Iurisdiction ? Suppose Christ had limited the Power of a Church to one Congregation ; the Pastour of that Church could have no more pretence over any other Congregation , than Dr. O. by being Pastour over one Congregation in London , could challenge a right to Govern all the Independent Congregations in London or about it ; and appoint their several Teachers , and call them to an account for their proceedings . I appeal now to any man of consideration , whether there be the least probability that such an alteration could be made without great noise and disturbance ? Would not Mr. G. Mr. B. Mr. C. and many more , think themselves concerned to stand up for their own Rights ? And if they could be drawn into the design , would the People submit ? Let us put the case , as to New-England . Suppose the Apostles an Age or two since , had planted such Congregational Churches there , as have been formed within these last 50 years at Plimouth , Boston , Hereford , Newhaven , &c. and had invested every Congregation with the full Power of the Keys , the execution whereof they had intrusted with the several Elderships , within their own Congregation ; but so , as not to have any Power or Authority , over the Elders or Members of any other Congregation : let us then suppose , that after the decease of the Apostles , these Churches gradually declined so far , that in this Age Mr. Cotton at Boston should take upon him the whole Power of the Keys , and not onely so , but appoint Pastours over other Congregations , and keep a great number of Elders under him , and challenge the Ecclesiastical Iurisdiction over the whole Colony of Massachusets , of which Boston is the chief Town , and so three others doe the same at the chief Places of the other Colonies ; would not this be a wonderfull alteration of the Church Government ? And is it possible to conceive , such a change should be brought about insensibly , without any complaint of the subordinate Elders , or the members of the Congregations , who were robbed of their inherent Right by an Institution of Christ , and so late an establishment by the Apostles ? Doctrines may be insensibly changed by continuing the names and altering opinions , through the carelesness and unskilfulness of People : but in matters of Government , the meanest People are sensible , and look big with an opinion of it . If therefore it be not conceivable in this case , the Government should be thus changed from the Institution of Christ in so short a time ; let the same consideration be applied to the Ages which really succeeded the Apostles . Sect. 4. I shall , to prevent all cavils , choose that very Church which Dr. O. mentions , and I find Mr. Cotton and others make their Appeals to , and that is the Church of Carthage in Saint Cyprian's time . Here Dr. O. finds the Community of members determining Church affairs ; but Mr. Cotton hath further discovered the judgment of the Elders , the Votes of the Congregation , and the Consent of neighbour Ministers ; in short , he hath found there , the express and lively lineaments of the very Body of Congregational Discipline ; and the same for substance wherein they walk ( as he calls it ) at this day . Hitherto then , there was no deviation from the unalterable Rules of Christ. Let us therefore impartially consider , what the Government of the Church of Carthage then was : concerning which these things may be observed . 1. That there was a great number of Presbyters belonging to the Church of Carthage , and therefore not probable to be one single Congregation . This appears from Saint Cyprian's Epistles to them in his retirement . In one he gives them advice how to visit the Confessours in Prison , which he would have them to doe by turns , every one taking a Deacon with him because the change of Persons would be less invidious : and considering the number of Confessours and the frequent attendance upon them , the number of Presbyters and Deacons must be considerable . When he sent Numidicus to be placed among the Presbyters at Carthage , he gives this reason of it , that he might adorn the plenty of his Presbyters with such worthy men , it being now impaired by the fall of some , during the persecution . In the case of Philumanus , Fortunatus and Favorinus , he declares he would give no judgment , cùm multi adhuc de Clero absentes sint , when many of his Clergy were absent . And in another Epistle he complains , that a great number of his Clergy were absent , and the few that were remaining were hardly sufficient for their work . At one time Felicissimus and five Presbyters more did break Communion with the Church at Carthage ; and then he mentions Britius , Rogatianus and Numidicus , as the chief Presbyters remaining with them ; besides Deacons and inferiour Ministers . About the same time Cornelius Bishop of Rome mentions 46 Presbyters he had with him in that City . And in Constantinople of old , saith Iustinian in his Novels , were 60 Presbyters ( for in one he saith , The custom was to determin the number , and in another , that 60 was to be the number at Constantinople . ) Let any one now consider , whether these Churches that had so many Presbyters were single Congregations ; and at Carthage , we have this evidence of the great numbers of Christians ; that in the time of Persecution , although very many stood firm , yet the number of the lapsed was so great , that Saint Cyprian saith , Every day thousands of Tickets were granted by the Martyrs and Confessours in their behalf for reconciliation to the Church : and in one of those Tickets sometimes might be comprehended twenty or thirty persons , the form being Communicet ille cum suis. Is it then probable this Church at Carthage should consist of one single Congregation ? 2. These Presbyters and the whole Church were under the particular care and Government of Saint Cyprian as their Bishop . Some of the Presbyters at Carthage took upon them to meddle in the affairs of Discipline , without consulting their Bishop then in his retirement . Saint Cyprian tells them they neither considered Christ's Command , nor their own Place , nor the future Iudgment of God , nor the Bishop who was set over them , and had done that which was never done in foregoing times , to challenge those things to themselves , with the contempt and reproach of their Bishop , which was to receive Penitents to Communion without imposition of hands by the Bishop and his Clergy . Wherein , he vindicates the Martyrs and Confessours in his following Epistle , saying , that such an affront to their Bishop was against their will : for they sent their Petitions to the Bishop , that their Causes might be heard when the Persecution was over . In another Epistle to the People of Carthage on the same occasion , he complains of these Presbyters , that they did not Episcopo honorem Sacerdotii sui & Cathedrae reservare , reserve to the Bishop the honour which belonged to his Place : and therefore charges , that nothing further be done in this matter till his return , when he might consult with his fellow-Bishops . Celerinus sends to Lucian a Confessour , to beg him for a Letter of Grace for their Sisters Numeria and Candida who had fallen . Lucian returns him answer , that Paulus before his Martyrdom had given him Authority to grant such in his Name , and that all the Martyrs had agreed to such kindness to be shewed to the lapsed ; but with this condition that the Cause was to be heard before the Bishop , and upon such Discipline as he should impose , they were to be received to Communion . So that though Lucian was extreamly blamed for relaxing the Discipline of the Church ; yet neither he nor the other Martyrs would pretend to doe any thing without the Bishop . Cyprian gives an account of all that had passed in this matter to Moses and Maximus two Roman Presbyters and Confessours ; they return him answer , that they were very glad he had not been wanting to his Office , especially in his severe reproving those who had obtained from Presbyters the Communion of the Church in his absence . In his Epistle to the Clergy of Carthage he mightily blames those who communicated with those persons who were reconciled to the Church meerly by Presbyters without him ; and threatens excommunication to any Presbyters or Deacons who should presume to doe it . The Roman Clergy in the vacancy of the See , take notice of the discretion of the Martyrs in remitting the lapsed to the Bishop , as an argument of their great modesty , and that they did not think the Discipline of the Church belonged to them : and they declare their resolution , to doe nothing in this matter , till they had a new Bishop . By which we see the Power of Discipline was not then supposed to be in the Congregation , or that they were the first subject of the Power of the Keys ; but that it was in the Bishop as superiour to the Presbyters . And that they were then far from thinking it in the Power of the People , to appoint and ordain their own Officers , Saint Cyprian sends word to the Church of Carthage , that he had taken one Aurelius into the Clergy ; although his general custom was in Ordinations to consult them before , and to weigh together the manners and deserts of every one : which is quite another thing from an inherent Right to appoint and constitute their own Church-officers : the same he doth soon after , concerning Celerinus and Numidicus . When he could not go among them himself , by reason of the persecution , he appoints Caldonius and Fortunatus two Bishops , and Rogatianus and Numidicus two Presbyters , to visit in his name ; and to take care of the poor , and of the persons fit to be promoted to the Clergy . Who give an account in the next Epistle , that they had excommunicated Felicissimus and his Brethren for their separation . 3. That Saint Cyprian did believe that this Authority which he had for governing the Church was not from the Power of the People , but from the Institution of Christ. So upon the occasion of the Martyrs invading the Discipline of the Church , he produceth that saying of Christ to Saint Peter , Thou art Peter , &c. And whatsoever you shall bind , &c. From whence , saith he , by a constant succession of times , such a course hath been always observed in the Church , that the Church hath been still governed by Bishops , and every Act of the Church hath been under their care and conduct . Since this , saith he , is a Divine Institution , I wonder at the boldness of those who have written at that rate to me ( concerning the lapsed ) since the Church consists in the Bishop , the Clergy and the standing People . In his Epistle to Antonianus , he speaks of the Agreement of the Bishops throughout the whole world : and in that to Cornelius , that every Bishop hath a part of the flock committed to him , which he is to govern and to give an account thereof to God : and that a Bishop in the Church is in the place of Christ ; and that disobedience to him is the cause of schisms and disorders . To the same purpose he speaks in his Epistle to Rogatianus , and to Pupianus ; where he declares a Church to be a People united to a Bishop ; and to Stephanus , that they have succeeded the Apostles in a constant course . Let the Reader now judge , whether these be the strokes and lineaments of the Congregational way ; and whether Dr. O. had any reason to appeal to Saint Cyprian for the Democratical Government of the Church . But we have this advantage from this appeal , that they do not suppose any deviation then from the Primitive Institution , and what that was in Saint Cyprian's judgment any one may see ; when he speaks of nothing peculiar to his own Church , but what was generally observed over the Christian world . And now let Dr. O. give an account , how a change so great , so sudden , so universal , should happen in the Christian world , in the Government of the Church ; that when Christ had placed the Power in the People , the Bishops in so short a time should be every where settled , and allowed to have the chief management in Church-affairs , without any controul from the People : which to me is as strong an argument as a matter of this nature will bear , that the Power was at first lodged in them , and not in the People . For , as Mr. Noys of New-England well argues , It is not imaginable that Bishops should come by such Power , as is recorded in Ecclesiastical History , and that over all the world ; and in a way of ambition , in such humbling times , without all manner of opposition for 300 years together , and immediately after the Apostles ; had it been usurpation or innovation . When and where is innovation without opposition ? Would not Elders , so many seeing and knowing men , at least some of them , have contended for Truth , wherein their own Liberties and Rights were so much interessed ? Aërius his opposing of Bishops , so long after their rise and standing , is inconsiderable . The force of which reasoning , will sway more with an impartial and ingenuous mind , than all the difficulties I ever yet saw on the other side . So much for the account Dr. O. promises of the deviations of the Churches after the Apostles decease . Sect. 5. ( 2. ) Dr. O. answers as to the matter of fact concerning the Institution of Congregational Churches , that it seems to him evidently exemplified in the Scripture . The matter of fact is , that when Churches grew too big for one single Congregation in a City , then a new Congregational Church was set up under new Officers , with a separate Power of Government . Let us now see Dr. O.'s proof of it . For although it may be there is not express mention made that these or those particular Churches did divide themselves into more Congregations with new Officers : i. e. Although the matter of fact be not evident in Scripture : yet , saith he , there are Instances of the erection of new particular Congregations in the same Province . But what is this to the proof of the Congregational way ? The thing I desired was , that when the Christians in one City multiplied into more Congregations , they would prove , that they did make new and distinct Churches ; and to exemplifie this he mentions new Congregations in the same Province . Who ever denied or disputed that ? On the contrary , the proof of this , is a great advantage to our Cause ; for since , where the Scripture speaks of the Churches of a Province , it speaks of them as of different Churches ; but when it mentions the Christians of one City , it calls them the Church of that City ( as the Church of Ierusalem , the Church of Ephesus ; but the Churches of Iudea , Galilee and Samaria ) what can be more evident , than that the Christians of one City , though never so numerous , made but one Church ? If one observe the language of the New Testament , one may find this observation not once to fail : that where Churches are spoken of in the plural number , they are the Churches of a Province , as the Churches of Iudea , the Churches of Asia ; the Churches of Syria and Cilicia ; the Churches of Galatia ; the Churches of Macedonia ; but where all the Christians of one City are spoken of , it is still c●lled the Church of that City ; as the Church at Antioch ; the Church at Corinth ; and when the 7 Churches are spoken of together , they are the 7 Churches ; but when spoken to single , it is the Church of Ephesus , the Church of Smyrna , &c. Which being spoken , without any discrimination , as to the difference of these places , in greatness and capacity , or the number of Believers in them , doth evidently discover that what number soever they were , they were all but the Church of that City . For it is not to be supposed that the number of Christians was no greater in Ephesus , Sardis , Pergamus and Laodicea , which were great and populous Cities , than in Thyatira and Philadelphia , which were much less ; especially , considering the time Saint Paul staid at Ephes●s ; and the mighty success which he had in preaching there ; which will amount to no great matter , if in three years time , he converted no more , than made up one single Congregation . And thus men to serve an Hypothesis take off from the mighty Power , and prevalency of the Gospel . I cannot but wonder , what Dr. O. means when after he hath produced the evidence of distinct Churches in the same Province , as Galatia and Macedonia , he calls this plain Scripture evidence and practice for the erecting particular distinct Congregations : who denies that ? but I see nothing like a proof of distinct Churches in the same City which was the thing to be proved , but because it could not be proved was prudently let alone : whereas we have plain Scripture evidence that all the Christians of a City , though never so great , made but one Church ; and uncontroulable evidence from Antiquity , that the neighbouring Christians were laid to the Church of the City . All that he saith further to this matter , is , that such Churches had power to rule and govern themselves , because in every one of them Elders were ordained , Act. 14. 22. which is again an argument on our side : for if we compare Act. 14. 22. with Titus 1. 5. we shall find that ordaining Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same importance with ordaining them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that by the Church is understood the Body of Christians inhabiting in one City , as the ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Athens was the whole Corporation here ; and particular Congregations are but like the several Companies , all which together make up but one City . Sect. 6. ( 3. ) Dr. O. saith that the Christians of one City might not exceed the bounds of a particular Church or Congregation , although they had a multiplication of Bishops or Elders in them , and occasional distinct Assemblies for some Acts of Divine Worship . Then , say I , the notion of a Church is not limited in Scripture to a single Congregation : For if occasional Assemblies be allowed for some Acts of Worship , why not for others ? if the number of Elders be unlimitted , then every one of these may attend the occasional distinct Assemblies for Worship , and yet all together make up the Body of one Church ; to which , if he had but allowed a single Bishop over these , he had made up that representation of a Church , which we have from the best and purest Antiquity . And so Origen compares the Churches of Athens , Corinth and Alexandria with the Corporations in those Cities ; the number of Presbyters with the Senates of the Cities ; and at last the Bishop with the Magistrate . But Dr. O. adds , that when they did begin to exceed in number , beyond a just proportion for Edification ; they did immediately erect other Churches among them , or near them . Name any one new Church erected in the same City , and I yield . And what need a new Church when himself allows occasional distinct Assemblies for greater Edification ? But he names the Church at Cenchrea , which was a Port to the City of Corinth ; because of the mighty increase of Believers at Corinth , Act. 18. 10. with Rom. 16. 1. I answer , ( 1. ) It seems then there was such an increase at Corinth , as made them plant a distinct Church ; and yet at Ephesus , where Saint Paul used extraordinary diligence , and had great success , there was no need of any new and distinct Church . And at Corinth he staid but a year and six months , but at Ephesus three years ; as the time is set down in the Acts. Doth not this look very improbably ? ( 2. ) Stephanus Byzant . reckons Cenchrea as a City distinct from Corinth ; and so doth Strabo , who placeth it in the way from Tegea to Argos through the Parthenian Mountain ; and it is several times mentioned by Thucydides as distinct from Corinth : and so it is most likely was a Church originally planted there , and not formed from the too great fulness of the Church of Corinth . As to the Church of Ierusalem , he saith , that the 5000 Converts were so disposed of or so dispersed , that some years after , there was such a Church there , as did meet together in one place , as occasion did require , even the whole multitude of the Brethren ; nor was their number greater when they went unto Pella . To which I answer ( 1. ) the force of the Argument lies in the 5000 being said to be added to the Church , before any dispersion , or persecution . In which time we must suppose a true Church to be formed , and the Christians at that time performing the Acts of Church-communion : the Question then is , whether it be in the least probable , that 5000 persons should at that time , make one stated and fixed Congregation for Divine Worship and all the Acts of Church-communion ? What place was there large enough to receive them , when they met for Prayer and Sacraments ? Dr. O. was sensible of this inconvenience , and therefore onely speaks of the Church of Ierusalem when these were dispersed ; but my question was about them , while they were together . Were they not a Church then ? Did they not continue in the apostles Doctrine and Fellowship and breaking of Bread and Prayers ? But how could 5000 then doe all this together ? Therefore a Church according to its first Institution is not limited to a single Congregation . ( 2. ) A Church consisting of many Congregations , may upon extraordinary occasions assemble together ; as the several Companies in a Common-Hall for matters of general concernment , which yet manage their particular interests apart : so for Acts of Worship and Christian Communion particular Congregations may meet by themselves ; but when any thing happens of great concernment they may occasionally assemble together ; as in the two debates mentioned Act. 15. 4. and 21. 22. so the several Tribes in Athens did , at their general Assemblies ; which Strabo and Eustathius say , were 174. ( 3. ) There is no number mentioned of the Christians that went to Pella , neither by Eusebius , nor Epiphanius who relate the story , so that nothing can thence be concluded ; but if the force lies , in his calling Pella a Village , I am sure Eusebius calls it a City of Peraea , beyond Iordan ; and Epiphanius adds , that they spread themselves from thence to Coelesyria , and Decapolis , and Basanitis . So that all this put together makes no proof at all , that the Christian Churches by their first Institution were limited to single Congregations . Sect. 7. ( 4. ) He answers that he cannot discern the least necessity of any positive Rule or Direction in this matter , since the nature of the thing and the duty of men doth indispensably require it . But is it not Dr. O. that saith that the Institution of Churches , and the Rules for their disposal and Government throughout the world , are the same , stable and unalterable ? Are all these Rules now come to nothing but what follows from the nature of the thing ? Is it not Dr. O. that saith , that no religious Vnion or Order among Christians is of spiritual use and advantage to them , but what is appointed and designed for them by Iesus Christ ? Doth not this overthrow any other Order or Vnion among Christians but what Christ hath instituted and appointed for them ? The Question is not about such a Constitution of Churches as is necessary for performing the duties of religious Worship ; for all Parties are agreed therein ; but whether Church-power be limited to these exclusively to all other Vnions of Christians ? whether every single Congregation hath all Church-power wholly in it self , and unaccountably , as to subordination to any other ? How doth this appear from the nature of the thing , and the necessary duties of Christians ? I grant the Institution of Churches was for Edification : And I think a great deal of that Edification lies in the orderly disposal of things . Whatever tends to Peace and Vnity among Christians , in my judgment tends to Edification . Now I cannot apprehend how a sole Power of Government in every Congregation tends to the preserving this Peace and Vnity among Christians : much less how it follows so clearly from the nature of the thing as to take away the need of any positive Rule or Direction in this matter . And here the main Controversie lies , between us and the Congregational Churches . Is there no positive Rule or Direction in this matter ? then it follows as much from the nature of the thing , that since Peace and Order is to be kept up among Churches as well as Persons , every single Congregation ought not to engross Church-power to it self , but to stand accountable for the management of it to those who are intrusted with the immediate care of the Churches Peace . And I cannot yet see , by all that hath been said , how those that break the established Order in a Church wherein all the substantials of Religion are acknowledged to be sound , and set up particular Independent Churches in opposition to it , can acquit themselves from the Guilt of Schism , how great and intolerable soever it be thought . As to what concerns the Churches in the Houses of Priscilla and Aquila , and Nymphas and Philemon , I say , that this is to be understood , not of a Church meeting in their Houses , but of their own Families was pleaded by the dissenting Brethren who say , most of our Divines are of that Opinion : and therefore the Argument holds against them . And from Dr. O.'s Discourse I less understand than I did before , what obligation of Conscience can be upon any , when they may serve God in their Families , in opposition to Laws , to keep up such publick Congregations as are forbidden by them . For ( 1. ) he grants that a Church may be in a Family ; although a Family as such be not a Church . Then the members of a Family submitting to the Government of the Master as their Pastour are a true Church : for a Church , he saith , may consist onely of the Persons that belong to a Family . Then there is no necessity of going out of a Family for the Acts of Church-communion ; especially , when the addition of four more , may provide sufficiently for all the Officers they believe necessary to the making up a Church . ( 2. ) All that he saith , is , that there is no such example given of Churches in private Families in Scriptures , as should restrain the extent of Churches from Congregations of many Families . And what then ? the Question is not now whether they be lawfull , but whether they be necessary ; for nothing less than a Divine Command can justifie the breach of a plain Law ; but where is that Command ? Doth not Dr. O. appeal to the nature of the thing , and the indispensable duties of men with respect to the end of Churches , as his great Rule in these cases ? But which of all these necessary duties may not be performed within the terms of the Law ? so that no obligation can arise from thence to have Congregations of many Families . All that he saith further , as to this matter is , that if through non-compliance any disturbance happen , the blame will be found lying upon those who would force others to forego their Primitive Constitution . Then it seems at last the Primitive Constitution is come to be the ground of non-compliance ; which in this case amounts to separation . But this primitive Constitution had need be far better proved , before it can be thought a good ground for breaking the Peace of the Church and the Laws of the Land ; and much more , before it can carry off the blame from the persons who break Orders and Laws to the Makers of them . All men no doubt that ever broke Laws , if this Plea would be admitted , would transfer the blame upon those that made them . And so much for the Plea of the Congregational Party . Sect. 8. 2. I now come to consider the Plea of those , who hold our Diocesan Episcopacy to be unlawfull . In my Sermon , as it is printed , I set down this saying of Mr. Baxter , That to devise new species of Churches ( beyond Parochial or Congregational ) without God's Authority , and to impose them on the world ( yea in his name ) and to call all Dissenters Schismaticks , is a far worse usurpation , than to make or impose new Ceremonies or Liturgies . Which I said doth suppose Congregational Churches to be so much the Institution of Christ ; that any other Constitution above these is both unlawfull and insupportable : which is more than the Independent Brethren themselves do assert . Now for our better understanding Mr. B. 's meaning , we must consider his design in that place from whence those words are quoted . 1. He saith , Christ hath instituted onely Congregational or Parochial Churches . 2. That Diocesan Episcopacy is a new species of Churches devised by men without God's Authority , and imposed in such a manner , that those are called Schismaticks who dissent from it . 3. That such an imposition is worse than that of Ceremonies and Liturgies ; and consequently affords a better plea for Separation . But to prevent any misunderstanding of his meaning , I will set down his own Cautions . 1. That the Question is not whether every particular Church should have a Bishop with his Presbyters and Deacons : i.e. whether every Rectour of a Parish be not a Bishop , if he hath Curates under him . This he calls Parochial Episcopacy . 2. Nor , whether these should have Archbishops over them , as Successours to the Apostolical and general Overseers of the first Age , in the ordinary continued parts of their Office. 3. Nor , whether Partriarchs , Diocesans and Lay-chancellours be lawfull , as Officers of the King , exercising under him such Government of the Church as belongeth to Kings , to which in such exercise all Subjects must for conscience sake submit . 4. Nor , if Diocesans become the sole Bishops over many hundred Parishes , all the Parochial Bishops and Parish Churches being put down and turned into Curates and Chappels , whether a Minister ought yet to live quietly and peaceably under them . You will ask then , where lies this horrible imposition , and intolerable usurpation ? It is in requiring the owning the lawfulness of this Diocesan Episcopacy ; and joyning with Parochial Churches as parts of it . But wherein lies the unsufferable malignity of that ? 1. It is making a new species of Churches without God's Authority . 2. It is overthrowing the species of God's making : which , according to Mr. B. requires two things . 1. Local and presential Communion , as he calls it , i.e. That it consists onely of so many , as can well meet together for Church Society . 2. The full exercise of Discipline within it self by the Pastours ; which being taken away , they are onely Curates , and their Meetings Oratories and no Churches . This I think is a true and fair representation of Mr B. 's opinion in this matter . Which tending so apparently to overthrow our present Constitution as insupportable , and to justifie separation from our Parochial Churches as members of a Diocesan Church ; Therefore to vindicate the Constitution of our Church , I shall undertake these three things . 1. To shew that our Diocesan Episcopacy is the same for substance which was in the Primitive Church . 2. That it is not repugnant to any Institution of Christ , nor devising a new species of Churches without God's Authority . 3. That the accidental alterations in Discipline do not overthrow the being of our Parochial Churches . 1. That our Diocesan Episcopacy is the same for substance which was in the Primitive Church . This I begin with , because Mr. B. so very often makes his Appeal to Antiquity in this matter . And my first inquiry shall be into the Episcopacy practised in the African Churches ; because Mr. B. expresseth an esteem of them above others ; for in Saint Cyprian 's time he saith they were the best ordered Churches in the world ; and that the Bishops there were the most godly , faithfull , peaceable company of Bishops since the Apostles times . And of the following times he thus speaks , Most of the African Councils , saith he , were the best in all the world . Many good Canons for Church order were made by this and most of the African Councils , no Bishops being faithfuller than they . Therefore concerning the Episcopacy there practised , I shall lay down these two Observations . Obs. 1. That it was an inviolable Rule among them , That there was to be but one Bishop in a City , though the City were never so large , or the Christians never so many . This one Observation made good , quite overthrows Mr. B.'s Hypothesis . For upon his principles , where ever the Congregation of Christians became so great , that they could not conveniently assemble at one place so as to have personal Communion in presence , as he speaks ; there either they must alter the instituted species of Government , or they must have more Bishops than one in a City . For , he saith , the Church must be no bigger , than that the same Bishop may perform the Pastoral Office to them in present Communion , and for this he quotes 1 Thess. 5. 12 , 13. Heb. 13. 7 , 17. i.e. their Bishops must be such as they must hear preach , and have Conversation with . But that this was not so understood in the African Churches , appears by their strict observance of this Rule ; of having but one Bishop in a City how large soever it was . And how punctually they thought themselves bound to observe it , will appear by this one Instance , That one of the greatest and most pernicious Schisms that ever happened , might have been prevented if they had yielded to more Bishops than one in a City ; and that was the Schism of the Donatists , upon the competition between Majorinus and Coecilian ; as the Novatian Schism began at Rome upon a like occasion between Cornelius and Novatian . Now was there not all the Reason imaginable upon so important an occasion to have made more Bishops in the same City , unless they had thought some Divine Rule prohibited them ? When there were 46 Presbyters at Rome , had it not been fair to have divided them ? or upon Mr. B.'s principles made so many Bishops that every one might have had three or four for his share ? But instead of this , how doth Saint Cyprian , even the holy and meek Saint Cyprian , as Saint Augustin calls him , aggravate the Schism of Novatian for being chosen a Bishop in the same City , where there was one chosen before ? His words are so considerable to our purpose , that I shall set them down . Et cum post primum secundus esse non possit , quisquis post unum qui solus esse debeat , factus est , non jam secundus ille sed nullus est . Since there cannot be a second after the first , whosoever is made Bishop when one is made already , who ought to be alone , he is not another Bishop , but none at all . Let Mr. B. reconcile these words to his Hypothesis if he can . What! in such a City of Christians , as Rome then was , where were 46 Presbyters , to pronounce it a meer nullity to have a second Bishop chosen ? Mr. B. would rather have thought there had been need of 46 Bishops ; but Saint Cyprian who lived somewhat nearer the Apostles times , and I am apt to think , knew as well the Constitution of Churches then , thought it overthrew that Constitution to have more Bishops than one in a City . At Carthage it seems some turbulent Presbyters that were not satisfied with Saint Cyprian's Government , or it may be looking on the charge as too big for one , chose one Fortunatus to be Bishop there : with this Saint Cyprian acquaints Cornelius ; and there tells him , how far they had proceeded , and what mischief this would be to the Church , since the having one Bishop was the best means to prevent Schisms . After the election of Cornelius , some of the Confessours who had sided with Novatian deserted his Party , and were received back again at a solemn Assembly , where they confessed their fault , and declared , That they were not ignorant , that as there was but one God , and one Christ , and one Holy Ghost , so there ought to be but one Bishop in the Catholick Church . Not according to the senseless interpretation of Pamelius , who would have it understood of one Pope ; but that according to the ancient and regular Discipline and Order of the Church , there ought to be but one Bishop in a City . After the Martyrdom of Cornelius at Rome , Saint Cyprian sends to Rome to know who that one Bishop was , that was chosen in his place . And the necessity of this Vnity , he insists on elsewhere ; and saith , Our Saviour so appointed it , unam Cathedram constituit , & unitatis ejusdem originem , ab uno incipientem sua auctoritate disposuit . Which the Papists foolishly interpret of Saint Peter's Chair ; for in his following words he utterly overthrows the supremacy , saying , all the Apostles were equal ; and a little after , Episcopatus unus est , cujus à singulis in solidum pars tenetur . But this is sufficient to my purpose , to shew that these holy men , these Martyrs and Confessors , men that were indeed dying daily , and that for Christ too , were all agreed that a Bishop there must be , and that but one in a City , though never so large and full of Christians . Saint Augustin in his excellent Epistle to the Donatists , gives an account of the proceedings about Caecilian after the election of Majorinus , and that Melchiades managing that matter with admirable temper , offer'd for the healing of the Schism to receive those who had been ordained by Majorinus , with this Proviso , that where by reason of the Schism there had been two Bishops in a City , he that was first consecrated was to remain Bishop , and the other to have another People provided for him . For which Saint Augustin commends him , as an excellent man , a true Son of Peace , and Father of Christian People . By which we see the best , the wisest , the most moderate Persons of that time , never once thought that there could be more Bishops than one in a City . In the famous Conference at Carthage between the Catholick and Donatist Bishops , the Rule on both sides was , but one Bishop to be allowed of either side of a City and Diocese ; and if there had been any new made , to increase their number , as it was objected on both sides ; if it were proved , they were not to be allowed : for generally then , every Diocese had two Bishops of the different Parties ; but in some places they had but one , where the People were of one mind ; and nothing but this notorious Schism gave occasion to such a multiplication of Bishops in Africa ; both Parties striving to increase their Numbers . Sect. 9. Obs. 2. In Cities and Dioceses which were under the care of one Bishop , there were several Congregations and Altars , and distant places . Carthage was a very large City , and had great numbers of Christians even in S. Cyprians time , as I have already shewed . And there besides the Cathedral called Basilica Major & Restituta a , in which the Bishops always sate , as Victor Vitensis saith ; there were several other considerable Churches , in which S. Augustine often preached when he went to Carthage ; b as the Basilica Fausti ; the c Basilica Leontiana ; the d Basilica Celerinae mentioned by * Victor likewise , who saith it was otherwise called Scillitanorum . The f Basilica Novarum . The g Basilica Petri. The h Basilica Pauli . And I do not question there were many others , which I have not observed ; for Victor saith , that when Geisericus enter'd Carthage he found there Quodvultdeus the Bishop , & maximam turbam Clericorum , a very great multitude of Clergy , all which he immediately banished . And without the City there were two great Churches , saith Victor ; one where S. Cyprian suffered Martyrdom , and the other where his body was buried , at a place called Mappalia . In all he reckons about 500 of the Clergy belonging to the Church of Carthage , taking in those who were trained up to it ; And doth Mr. B. imagine all these were intended to serve one Congregation ? or that all the Christians then in Carthage could have local and presential Communion , as he calls it , in one Church ; and at one Altar ? Sometimes an Altar is taken with a particular respect to a Bishop ; and so setting up one Altar against another , was setting up one Bishop against another , as that Phrase is commonly used in Saint Cyprian and Saint Augustin ; sometimes for the place at which the Christians did communicate , and so there were as many Altars as Churches . So Fortunatus a Catholick Bishop objected to Petilian the Donatist , that in the City where he was Bishop , the Hereticks had broken down all the Altars : which is the thing Optatus objects so much against them . And that there were Altars in all their Churches appears from hence , that not onely the Oblations were made there , and the Communion received , but all the Prayers of the Church were made at them : as not onely appears from the African Code and Saint Augustin ( which I have mentioned elsewhere ) but from Optatus , who upbraiding the Donatists for breaking down the Altars of Churches , he tells them that hereby they did what they could to hinder the Churches Prayers , for , saith he , illàc ad aures Dei ascendere solebat populi oratio . The Peoples Prayers went up to Heaven that way . And that distant places from the City were in the Bishops Diocese and under his care I thus prove . In the African Code , there is a Canon that no Bishop should leave his Cathedral Church , and go to any other Church in his Diocese there to reside ; which evidently proves , that there were not onely more places , but more Churches in a Bishops Diocese . And where the Donatists had erected new Bishopricks , as they often did , the African Council decrees , that after the decease of such a Bishop , if the People had no mind to have another in his room , they might be in the Diocese of another Bishop . Which shews , that they thought the Dioceses might be so large , as to hold the People that were under two Bishops . And there were many Canons made about the People of the Donatist Bishops . In one it was determined , that they should belong to the Bishop that converted them , without limitation of distance ; after that , that they should belong to the same Diocese they were in before : but if the Donatist Bishop were converted , then the Diocese was to be divided between them . If any Bishop neglected the converting the People of the places belonging to his Diocese , he that did take the pains in it , was to have those places laid to his Diocese ; unless sufficient cause were shewed by the Bishop , that he was not to blame . Let Mr. Baxter now judge , whether their Bishopricks were like our Parishes ; as he confidently affirms . Saint Augustin mentions the Municipium Tullense not far from Hippo , where there was Presbyter and Clerks under his care and government : and he tells this particular story of it ; that a certain poor man who lived there fell into a trance , in which he fancied he saw the Clergy thereabout , and among the rest the Presbyter of that place who bade him go to Hippo to be baptized of Augustin who was Bishop there ; the man did accordingly , and the next Easter put in his name among the Competentes and was baptized , and after told Saint Augustin the foregoing passages . It seems the Donatists were very troublesome in some of the remoter parts of the Diocese of Hippo , whereupon Saint Augustin sent one of his Presbyters to Caecilian the Roman President , to complain of their insolence , and to crave his assistance , which he saith , he did , lest he should be blamed for his negligence , who was the Bishop of that Diocese . And can we think all these persons had praesential and local Communion with Saint Augustin in his Church at Hippo ? While he was yet but a Presbyter at Hippo , in the absence of the Bishop he writes to Maximinus a Donatist Bishop a sharp Letter , for offering to rebaptize a Deacon of their Church who was placed at Mutagena , and he saith , he went from Hippo to the place himself to be satisfied of the truth of it . At the same place lived one Donatus a Presbyter of the Donatists whom Saint Augustin would have had brought to him against his Will , to be better instructed , as being under his care , but the obstinate man rather endeavour'd to make away himself , upon which he writes a long Epistle to him . In another Epistle he gives an account , that there was a place called Fussala , which with the Country about it , belonged to the Diocese of Hippo ; where there was abundance of People , but almost all Donatists ; but by his great care in sending Presbyters among them , those places were all reduced ; but because Fussala was 40 miles distant from Hippo , he took care to have a Bishop placed among them ; but as appears by the event he had better have kept it under his own Care. For upon the complaints made against their new Bishop , he was fain to resume it ; as appears by a Presbyter of Fussala , which he mentions afterwards . However it appears , that a place 40 miles distance was then under the care of so great a Saint , and so excellent a Bishop as Saint Augustin was . And could Mr. B. have found it in his heart to have told him that he did not understand the right constitution of Churches ? How many Quaere's would Mr. B. have made about the numbers of Souls at Fussala , and how he could take upon him the care of a place so far distant from him ? And it is no hard matter to guess what answer Saint Augustin would have given him . But besides this plain evidence of the extent of Dioceses , we have as clear proof of Metropolitan Provinces in the African Churches . Quidam de Episcopis in Provinciâ nostrâ , saith Saint Cyprian ; and yet he speaks of his Predecessours times , which shews the very ancient extent of that Province , In provinciâ nostrâ per aliquot Civitates , saith he again ; which shews that more Cities than Carthage were under his care . Quoniam latius fusa est provincia nostra , in his Epistle to Cornelius . In the African Code it appears the Bishop of Carthage had the Primacy by his place ; in the other Provinces by Seniority of Consecration . Victor mentions one Crescens , who had 120 Bishops under him as Metropolitan . And I hope at least for the sake of the African Bishops , Mr. B. will entertain the better opinion of the English Episcopacy . Sect. 10. But that he may not think this sort of Episcopacy was onely in these parts of Africa , let us enquire into the Episcopacy of the Church of Alexandria . And we may suppose Athanasius did not spend all his zeal upon doctrinal points , but had some for the right Constitution of Churches ; and yet it is most certain the Churches under his care could not have personal Communion with him . It is observed by Epiphanius , that Athanasius did frequently visit the neighbour Churches , especially those in Maraeotis ; of which Athanasius himself gives the best account . Maraeotis , saith he , is a Region belonging to Alexandria , which never had either Bishop or Suffragan in it ; but all the Churches there are immediately subject to the Bishop of Alexandria ; but every Presbyter is fixed in his particular Village ; and here they had Churches erected in which these Presbyters did officiate . All this we have expressly from Athanasius himself , whence we observe , ( 1. ) That here were true Parochial Churches ; for so Athanasius calls them Churches , and not bare Oratories . ( 2. ) That these had Presbyters fixed among them , who performed divine Offices there . ( 3. ) That these were under the immediate inspection of the Bishop of Alexandria , so that the whole Government belonged to him . ( 4. ) That these were at that distance , that they could not have local Communion with their Bishop in his Church at Alexandria . Which is directly contrary to Mr. Baxter's Episcopacy . So in Alexandria it self , there were many distant Churches with fixed Presbyters in them , as Epiphanius several times observes : and it would be a very strange thing indeed , if so many Presbyters should have fixed Churches in Alexandria , and yet the whole Church of Alexandria be no bigger than to make one Congregation for personal Communion with the Bishop . But Mr. Baxter's great argument is , from the meeting of the whole multitude with Athanasius in the great Church at Alexandria to keep the Easter Solemnity ; whence he concludes , that the Christians in Alexandria were no more than that the main body of them could meet and hear in one Assembly . Whereas all that Athanasius saith , amounts to no more than this , that the multitude was too great to meet in one of the lesser Churches , and therefore a great clamour was raised among them that they might go into the New Church ; Athanasius pressed them to bear with the inconveniency and disperse themselves into the lesser Churches ; the People grew impatient , and so at last he yielded to them . But what is there in all this to prove that all the Christians in the whole City were then present , and that this Church would hold them all ? If a great Assembly should meet at one of the lesser Churches in London upon some Solemn Occasion , and finding themselves too big for that place should press the Bishop to open Saint Paul's for that day before it were quite finished , because of the greater capacity of the Church for receiving such a number , would this prove that Saint Paul's held all the Christians in London ? Athanasius saith not a word more , than that it was Easter , and there appeared a great number of People , such a one as Christian Princes would wish in a Christian City . Doth he say , or intimate , that all the Christians of the City were present ? that none of them went to the lesser Churches ? or were absent , though the Croud was so great ? Doth he not say , the multitudes were so great in the smaller Churches in the Lent Assemblies , that not a few were stifled and carried home for dead ? And therefore it was necessary to consider the multitude at such a time . In my mind Mr. Baxter might as well prove that the whole Nation of the Iews made but one Congregation ; because at the dedication of Solomon's Temple there was so great a multitude present , that one of the lesser Synagogues could not hold them . But the argument is of greater force in this respect , that God himself appointed but one Temple for the whole Nation of the Iews : and therefore he intended no more than a single Congregational Church . But to serve this hypothesis , Alexandria it self must be shrunk into a less compass ; although Dionysius Alexandrinus who was Bishop there saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great City ; and the Geographer published by Gothofred saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exceeding great City ; so great that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past mens comprehension : and Ammianus Marcellinus saith it was the top of all Cities . And for the number of Christians there long before the time of Athanasius , Dionysius Alexandrinus saith in a time of great persecution , when he was banished , he kept up the Assemblies in the City ; and at Cephro he had a large Church , partly of the Christians of Alexandria which followed him , and partly from other places , and when he was removed thence to Colluthion , which was nearer the City , such numbers of Christians flocked out of the City to him , that they were forced to have distinct Congregations : so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , and so Athanasius useth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Christians meeting in several Congregations . If there were such a number of Christians at Alexandria so long before , under the sharpest persecution , is it possible to imagin , in so great a City , after Christianity had so long been the Religion of the Empire , that the number of Christians there should be no greater than to make one large Congregation ? There is no hopes of convincing men , that can build Theories upon such strange improbabilities . I shall onely add one Instance more from Antiquity , which is plain enough of it self to shew the great extent of Diocesan Power then ; and that is of Theodoret , a great and learned Bishop ; and although his Bishoprick was none of the largest , yet in his Epistle to Leo he saith , he had the Pastoral charge of 800 Churches ; for so many Parishes , saith he , are in my Diocese , which he had then enjoyed twenty six years . Doth Mr. B. believe that all the Christians in these 800 Churches had personal Communion with Theodoret ? And yet these Parishes did not change their species , for he saith , they were Churches still . This Testimony of Theodoret is so full and peremptory , that Mr. Baxter hath no other way to avoid the force of it , but to call in question the Authority of the Epistle . But without any considerable ground , unless it be that it contradicts his Hypothesis . For , what if Theodoret ' s Epistles came out of the Vatican Copy ? Is that a sufficient argument to reject them , unless some inconsistency be proved in those Epistles , with the History of those times , or with his other Writings ? Which are the Rules , Rivet gives for judging the sincerity of them . That Epistle which Bellarmin and others reject as spurious , is contradicted by other Epistles of his still extant ; which shew a full reconciliation between Cyril of Alexandria and him before his death . And it is supposed , that Iohn of Antioch was dead some considerable time before Cyril ; which manifestly overthrows the Authority of it . But what is there like that in this Epistle to Leo ? when the matter of fact is proved by other Epistles ? As to the unreasonable proceedings of Dioscorus against him , ( which was the occasion of writing it ) his other Epistles are so full of it , that Mr. B. never read the rest , if he calls this into question upon that account . That Hypatius , Abramius and Alypius were sent into the West upon Theodoret's account , appears by the Epistles to Renatus and Florentius , which follow that to Leo. What if several Epistles of his are lost , which Nicephorus saw , doth that prove all that are remaining to be counterfeit ? But he is much mistaken , if he thinks , there was no other Copy but the Vatican translated by Metius ; for Sirmondus tells us he met with another Copy at Naples , which he compared with the Vatican , and published the various Readings of the Epistles from it . What if Leontius saith that Hereticks feigned Epistles in Theodoret ' s name ? Doth that prove an Epistle wherein he vindicates himself from the imputation of Heresie , to be spurious ? What Mr. B. means by the printing this Epistle alone after Theodoret ' s Works , I do not well understand , unless he never saw any other than the Latin Edition of Theodoret. But it is a very bold thing to pronounce concerning the Authority of a man's Writings , without so much as looking into the latest and best Editions of them . But there are two things he objects which seem more material . ( 1. ) That it seems incredible that a Town within two days journey of Antioch should have 800 Churches in it at that time . ( 2. ) That he proves from other places in Theodoret , that it is very improbable that Dioceses had then so many Churches . 1. As to the first ; certainly no man in his wits ever undertook to prove , that one such City as Cyrus then was , had 800 Churches in it . But by Cyrus , Theodoret means the Diocese of Cyrus ; as will afterwards appear . If Cyrus were taken for the Regio Cyrrhestica with the bounds given it by Ptolemy , Strabo and Pliny , then there would not appear the least improbability in it , since many considerable Cities were within it ; as Beroea ( now Aleppo ) and Hierapolis , and extended as far as Euphrates ; Zeugma being comprehended under it . The Ecclesiastical Province was likewise very large , and by the ancient Notitiae it is sometimes called Euphratensis , which in Ammianus his time took in Comagena and extended to Samosata ( but the Regio Cyrrhestica before was distinct from Comagena as appears by Strabo and others ) in that Province there was a Metropolitan , who was called the Metropolitan of Hagiopolis , which by the same Notitiae appears to have been then one of the names of Cyrus , or Cyrrhus . But notwithstanding , I do not think the words of Theodoret are to be understood of the Province , but of his own peculiar Diocese ; for Theodoret mentions the Metropolitan he was under . By Cyrus therefore we understand the Region about the City , which was under Theodoret's care ; within which he was confined by the Emperour's Order , as he complains in several Epistles , and there it is called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Regio Cyrrhestica ; and Theodoret himself sets down the extent of it in his Epistle to Constantius , where he saith , it was forty miles in length and forty in breadth . And he saith in another Epistle , that Christianity was then so much spread among them , that not onely the Cities , but the Villages , the Fields , and utmost bounds were filled with Divine Grace . And that these Villages had Churches and Priests settled in them under the care of the Bishop , appears expresly from a passage in the Life of Symeon ; where he speaks of Bassus visiting the Parochial Churches ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If there were then Parochial Churches settled with Presbyters in them , and these under the care of the Diocesan Bishop , then Mr. B.'s Hypothesis is utterly overthrown . In his Epistle to Nomus , he mentions eight Villages in his Diocese that were overrun with the Heresie of Marcion , another with the Eunomian , another with the Arian Heresie ; which were all converted by his care : and in another place he saith , he had brought ten thousand Marcionists to Baptism . In another he mentions the spreading of Marcion ' s Doctrine in his Diocese , and the great pains he took to root it out ; and the success he had therein . And we find the names of many of the Villages in his Lives , as Tillima , Targala , Nimuza , Teleda , Telanissus , which are sufficient to shew , that Theodoret had properly a Diocesan Church , and that his Episcopal care and Authority did extend to many Parochial Churches ; his Diocese being forty miles in length , and as many in breadth . So that Mr. B. must reject , not onley that Epistle to Leo , but the rest too , and his other Works , if he hopes to make good his Parochial Episcopacy ; which is too hard a task to be undertaken , without better evidence than he hath hitherto brought . 2. But he offers to produce other Testimonies out of Theodoret to shew the improbability that Dioceses had so many Churches . The question is not about the bare number of Churches in Dioceses , which all men know to have been very different ; but about the extent of Episcopal Power , whether it were limited to one Parochial Church , or was extended over many . And what is there in Theodoret which contradicts this ? I extreamly failed of my expectation , as to the other places of Theodoret , which he promised to produce ; For I find five or six places cited out of his History , but not one that comes near any proof of this matter . The ( 1. ) proves that in a time of Persecution at Alexandria , nineteen Presbyters and Deacons were banished to Heliopolis in Phoenicia , where there were no Christians . Therefore in Theodoret's time , there was no Diocesan Episcopacy . The ( 2. ) shews that in a small City of Thebais , Whither Eulogius and Protogenes were banished , and there were but a few Christians , yet there was a Bishop . Who ever denied this , where there was a prospect of converting more , as appears by the endeavours of Eulogius and Protogenes there ? But he ought to have proved that as the Christians increased , new Bishops were made , which this is very far from . The ( 3. ) proves that Lucius of Alexandria was made Bishop by force , without any Synod of Bishops , or Choice of the Clergy , or Request of the People . I suppose by this time , Mr. B. had forgotten what he promised to prove from Theodoret. But I wonder , how it came into his mind to say the Church of Alexandria at that time was like a Presbyterian Church : which I am sure he had not from Theodoret , nor from the Epistle of Peter of Alexandria . The ( 4. ) is intended to prove , that in the time of Valens the Patriarchal Orthodox Church of Alexandria was but one Assembly , which met onely in one place at once . But it is very unhappy , that Theodoret shews just the contrary in that place , for he saith , that Valens expelled the Orthodox Christians out of their Churches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are his very words : to whom , he saith , Iovianus had likewise given the new built Church . Which Mr. B. thus translates , Valens found the Orthodox , even in the great Patriarchial City of Antioch in possession but of one Church , which good Jovinian the Emperour had given them , of which he dispossessed them . I desire any one who relies on Mr. B.'s skill and fidelity in these matters , but to compare this Translation with the Text in Theodoret ; and I dare say , he will see cause to admire it . But if any one can imagin that the Patriarchal Church of Antioch in the time of Valens could consist but of one Congregation , for my part , I must give him over , as one uncapable of being convinced of any thing by me . I do not speak what the Church in a time of great persecution might be driven to , but of what it was in its settled state . The ( 5. ) is , from Terentius his begging One Church for the Orthodox of Valens ; which saith Mr. B. intimates their numbers . I am ashamed to reade , much more to confute such arguments as these . For if the Papists should desire the liberty but of one Church in London , doth that prove they are no more than can make one Congregation ? The ( 6. ) proves that Maris was made Bishop of Dolicha a small Town infected with Arianism . It is true , Theodoret saith , Doliche was a little City , and so he tells us , Cyrus was no great one ; but he doth not set down the bounds of the Diocese ; which for any thing we see in Theodoret , might be as large , as , we have evidently proved from him , the Diocese of Cyrrhus was . Let the Reader now judge , whether Theodoret doth not plainly overthrow Mr. B.'s notion of Parochial Episcopacy . But Mr. B. insists upon the Institution of Christ ; and if Christ hath appointed one sort of Churches , viz. for personal Communion , and men make another , is not this a violation of Christ's Command , and setting up Man against God ? I see no evidence produced for any such Institution of Christ , which limits Episcopal Power to a single Congregation ; and therefore the extending it to more , can be no violation of Christ's Command , or setting up a new species of Churches , as will appear from Mr. B. himself under the next particular . Yet Mr. B. according to his wonted meekness towards his Adversaries , charges me , for speaking against this principle of his , with pleading for presumption , profanation , usurpation , uncharitableness , schism , what not ? What is the reason of all this rage and bitterness ? Why , I set down a saying of his , as going beyond the Independents in making the devising new species of Churches beyond Parochial or Congregational without God's Authority , and to impose them on the world , yea in his name , and call all dissenters Schismaticks , a far worse usurpation than to make or impose new Ceremonies or Liturgies . But is not all this true supposing that such new species of Churches be so devised and so imposed ? That is not to the business ; for that which I quoted it for , was to shew that Mr. B. looked upon all Churches beyond Parochial , as Churches meerly of mens devising ; and that to charge men with Schism for opposing any such Constitution is unreasonable ; and that the imposing it as Divine , is an intolerable usurpation ; and all this at the same time , when he pretends to write for Peace and Concord . My business is now to shew Sect. 11. 2. That such an Episcopacy as is practised here , and was so in the Primitive Church is no devising a new species of Churches , nor hath any thing repugnant to any Institution of Christ. And to prove this , I need no more than one of Mr. B. ' s own Cautions in his Premonition ; viz. that he doth not dispute the lawfulness of Archbishops , as he calls them , over Parochial Bishops , as Successours to the Apostolical and other general Overseers of the first Age , in the ordinary continued parts of their Office. And what he saith in his own name and others in his Plea for Peace : There are some of us , that much incline to think that Archbishops , that is , Bishops that have oversight of many Churches with their Pastours , are lawfull Successours of the Apostles in the ordinary part of their Work. But I cannot here omit Mr. Baxter ' s Arguments to prove , that the Ordinary governing part of the Apostolical Office , was settled for all following Ages . 1. Because we reade of the settling of that form , but we never reade of any abolition , discharge , or cessation of the Institution . 〈…〉 affirm a cessation without proof , we seem to accuse God of mutability , as settling one form of Government for one Age onely , and no longer . 3. We leave room for audacious Wits accordingly to question other Gospel Institutions , as Pastours , Sacraments , &c. and to say , they were but for an Age. 4. It was general Officers Christ promised to be with , to the end of the world , Matt. 28. 20. Which being joyned with the Consent of the Christian Church of the Ages succeeding the Apostles , that the Apostles did leave Successours in the care and Government of Churches , have a great deal of weight in them , and overballance the difficulties on the other side . As upon this occasion I think fit to declare . From whence I argue thus , That which is onely a Continuance of the same kind of Churches which were in being in the Apostolical times is no devising a new species of Churches , nor hath any thing repugnant to any Institution of Christ. But that is the case as to our Episcopacy . We intend no quarrel about names : If it be Mr. B. ' s pleasure to call our Bishops , Archbishops , let him enjoy his own fancy . It already appears from Saint Cyprian , and might much more be made plain from many others if it were needfull , that the Bishops of the several Churches were looked on as Successours to the Apostles in the care and Government of Churches . Now the Office of Mr. B. ' s Parochial Bishops was onely to attend to one particular Congregation ; but the Apostolical Office was above this , while the Apostles held it in their own hands ; and did not make a new species of Churches , nor overthrow the Constitution of Parochial Churches . It seems then a strange thing to me , that the continuance of the same kind of Office in the Church , should be called the devising a new species of Churches . But Mr. B. runs upon this perpetual mistake , that our English Episcopacy is not a succession to the Ordinary part of the Apostolical Power in Governing Churches ; but a new sort of Episcopacy not heard of in the ancient Church , which swallows up the whole Power of Presbyters , and leaves them onely a bare name of Curates , and destroyes the being of Parochial Churches . But if I can make the contrary to appear from the Frame and Constitution of this Church , I hope Mr. B. will be reconciled to our Episcopal Government , and endeavour to remove the prejudices he hath caused in Peoples minds against it . Sect. 12. Now to examin this , let us consider two things . ( 1. ) What Power is left to Presbyters in our Church . ( 2. ) What Authority the Bishops of our Church have over them . I. What Power is left to presbyters in our Church : and that may be considered two ways . 1. With respect to the whole Body of this Church . 2. With respect to their particular Congregations or Cures . 1. With respect to the whole Body of this Church : and so ( 1. ) There are no Rules of Discipline , no Articles of Doctrine , no Form of Divine Service , are to be allowed or received in this Nation ; but , by the Constitution of this Church , the Presbyters of it have their Votes in passing them , either in Person , or by Proxy . For , all things of that Nature , are to pass both Houses of Convocation ; and the lower House consists wholly of Presbyters ; who represent the whole Presbytery of the Nation ; either appearing by their own Right , as many do ; or as being chosen by the rest , from whom by Indentures they either do , or ought to receive Power to transact things in their names . And the Custom of this Church hath sometimes been , for the Clergy of the Dioceses to give limited Proxies in particular Cases to their Procuratours . Now I appeal to any man of understanding , whether the Clergy of this Church have their whole Power swallowed up by the Bishops , when yet the Bishops have no power to oblige them to any Rules or Canons but by their own consent ; and they do freely vote in all things of common concernment to the Church ; and therefore the Presbyters are not by the Constitution deprived of their share in one of the greatest Rights of Government , viz. in making Rules for the whole Body . And in this main part of Government the Bishops do nothing without the Counsel of their Presbyters , and in this respect our Church falls behind none of the ancient Churches , which had their Councils of Presbyters together with their Bishops ; onely , there , they were taken singly in every City ; and here they are combined together in Provincial Synods ; model'd according to the Laws of the Nation . And when the whole Body of Doctrine , Discipline and Worship are thus agreed upon by a general consent , there seems to be far less need of the particular Councils of Presbyters to every Bishop ; since both Bishops and Presbyters are now under fixed Rules , and are accountable for the breach of them . ( 2. ) In giving Orders ; by the Rules of this Church four Presbyters are to assist the Bishops ; and to examin the Persons to be Ordained ( or the Bishop in their presence ) and afterwards to joyn in the laying on of hands upon the Persons ordained . And is all this nothing but to be the Bishop's Curates , and to officiate in some of his Chapels ? 2. As to their particular charges ; one would think those who make this objection , had never read over the Office of Ordination ; for therein ( 1. ) For the Epistle is read the charge given by Saint Paul to the Elders at Miletus , Act. 20. or the third Chapter of the first Epistle to Timothy ; concerning the Office of a Bishop . What a great impertinency had both these been , if the Presbyters Power had been quite swallowed up by the Bishops ? But it hence appears , that our Church looked on the Elders at Ephesus , and the Bishop in Timothy to be Presbyters , as yet under the care and Government of the Apostles , or such as they deputed for that Office , such as Timothy and Titus were . Which I suppose is the true meaning of Saint Ierome and many other doubtfull passages of Antiquity , which relate to the community of the names of Bishop and Presbyter , while the Apostles governed the Church themselves . And at this time Timothy being appointed to this part of the Apostolical Office of Government , the Bishops mentioned in the Epistle to him , may well enough be the same with the Presbyters in the Epistle to Titus , who was appointed to ordain Elders in every City , Titus 1. 5. ( 2. ) In the Bishop's Exhortation to them that are to be ordained , he saith , Now we exhort you in the name of the Lord Iesus Christ , to have in remembrance into how high a dignity , and to how chargeable an Office ye be called , that is to say , the Messengers and Watchmen , the Pastours and Stewards of the Lord , to teach , to premonish , to feed and provide for the Lord's Family , &c. have always therefore printed in your remembrance , how great a treasure is committed to your charge ; for they be the Sheep of Christ which he bought with his death , and for whom he shed his bloud . The Church and Congregation whom you must serve is his Spouse and Body . And if it shall chance the same Church , or any member thereof , to take any hurt or hinderance , by reason of your negligence , you know the greatness of the fault and of the horrible punishment which will ensue , &c. Is this the language of a Church which deprives Presbyters of the due care of their flocks , and makes Parochial Congregations to be no Churches ? ( 3. ) The person to be ordained doth solemnly promise to give faithfull diligence to minister the Doctrine and Sacraments , and the Discipline of Christ as the Lord hath commanded , and as this Realm hath received the same , according to the Commandments of God , so that he may teach the People committed to his Cure and charge , with all diligence to keep and observe the same . Here we see a Cure and charge committed to the Presbyters ; Preaching and Administration of Sacraments required of them ; and the exercise of Discipline as far as belongs to them , ( of which afterwards ) : but now in the Consecration of a Bishop , this part is left out , and instead of that it is said , That he is called to the Government of the Church ; and he is required to correct and punish such as be unquiet , disobedient and criminous in his Diocese . So that the more particular charge of Souls is committed to every Pastour over his own Flock , and the general care of Government and Discipline is committed to the Bishop ; as that which especially belongs to his Office as distinct from the other . Sect. 13. II. Which is the next thing to be considered , viz. What Authority the Bishop hath , by virtue of his Consecration , in this Church ? And that , I say , is what Mr. B. calls the ordinary parts of the Apostolical Authority ; which lies in three things , Government , Ordination and Censures . And that our Church did believe our Bishops to succeed the Apostles in those parts of their Office , I shall make appear by these things . ( 1. ) In the Preface before the Book of Ordination , it is said , That it is evident unto all men , diligently reading holy Scripture , and ancient Authours , that from the Apostles time , there have been these Orders of Ministers in Christ's Church , Bishops , Priests and Deacons . What is the reason that they express it thus , from the Apostles time , rather than in the Apostles times , but that they believed , while the Apostles lived , they managed the affairs of Government themselves ; but as they withdrew , they did in some Churches sooner , and in some later , as their own continuance , the condition of the Churches , and the qualification of Persons were , commit the care and Government of Churches to such Persons whom they appointed thereto ? Of which , we have an uncontroulable evidence in the Instances of Timothy and Titus ; for the care of Government was a distinct thing from the Office of an Evangelist ; and all their removes do not invalidate this , because while the Apostles lived , it is probable there were no fixed Bishops , or but few . But as they went off , so they came to be settled in their several Churches . And as this is most agreeable to the sense of our Church , so it is the fairest Hypothesis for reconciling the different Testimonies of Antiquity . For hereby the succession of Bishops is secured from the Apostles times , for which the Testimonies of Irenaeus , Tertullian , Saint Cyprian , and others , are so plain ; hereby room is left to make good all that Saint Ierom hath said ; and what Epiphanius delivers concerning the differing settlements of Churches at first . So that we may allow for the Community of names , between Bishop and Presbyter , for a while in the Church , i. e. while the Apostles governed the Churches themselves ; but afterwards , that which was then part of the Apostolical Office , became the Episcopal , which hath continued from that time to this , by a constant succession in the Church . ( 2. ) Archbishop Whitgift several times declares that these parts of the Apostolical Office still remained in the Bishops of our Church . As for this part of the Apostles function , saith he , to visit such Churches as were before planted , and to provide that such were placed in them , as were vertuous and godly Pastours , I know it remaineth still , and is one of the chief parts of the Bishops function . And again , there is now no planting of Churches , nor going through the whole world , there is no writing of new Gospels , no prophesying of things to come , but there is Governing of Churches , visiting of them , reforming of Pastours and directing of them , which is a portion of the Apostolical function . Again , Although that this part of the Apostolical Office which did consist in planting and founding of Churches through the whole world is ceased ; yet the manner of Government by placing Bishops in every City , by moderating and Governing them , by visiting the Churches , by cutting off schisms and contentions , by ordering Ministers remaineth still , and shall continue , and is in this Church in the Archbishops and Bishops , as most meet men to execute the same . Bishop Bilson fully agrees , as to these particulars . ( 1. ) That the Apostles did not at first commit the Churches to the Government of Bishops , but reserved the chief power of Government in their own hands . ( 2. ) That upon experience of the confusion and disorder which did arise through equality of Pastours , did appoint at their departures certain approved men to be Bishops . ( 3. ) That these Bishops did succeed the Apostles in the care and Government of Churches , as he proves at large ; and therefore he calls their function Apostolick . Instead of many others , which it were easie to produce , I shall onely add the Testimony of King Charles I. in his debates about Episcopacy , who understood the Constitution of our Church as well as any Bishop in it , and defended it with as clear and as strong a Reason . In his third Paper to Henderson , he hath these words , Where you find a Bishop and Presbyter in Scripture to be one and the same ( which I deny to be always so ) it is in the Apostles times ; now I think to prove the Order of Bishops succeeded that of the Apostles , and that the name was chiefly altered in reverence to those who were immediately chosen by our Saviour . In his first Paper at the Treaty at Newport , he thus states the case about Episcopal Government . I conceive that Episcopal Government is most consonant to the word of God , and of an Apostolical Institution , as it appears by the Scriptures to have been practised by the Apostles themselves , and by them committed and derived to particular persons as their substitutes or successours therein ( as for ordaining Presbyters and Deacons , giving Rules concerning Christian Discipline , and exercising Censures over Presbyters and others ) and hath ever since to these last times been exercised by Bishops in all the Churches of Christ , and therefore I cannot in conscience consent to abolish the said Government . In his Reply to the first Answer of the Divines , he saith , that meer Presbyters are Episcopi Gregis onely , they have the oversight of the Flock in the duties of Preaching , Administration of Sacraments , publick Prayer , Exhorting , Rebuking , &c. but Bishops are Episcopi Gregis & Pastorum too , having the oversight of Flock and Pastours within their several precincts in the Acts of external Government . And that , although the Apostles had no Successours in eundem gradum as to those things that were extraordinary in them , as namely the Measure of their Gifts , the extent of their charge , the infallibility of their Doctrine , and the having seen Christ in the flesh : but in those things that were not extraordinary ( and such those things are to be judged which are necessary for the service of the Church in all times , as the Office of Teaching and the Power of Governing are ) they were to have and had Successours ; and therefore the learned and godly Fathers and Councils of old times did usually stile Bishops the Successours of the Apostles without ever scrupling thereat . Many other passages might be produced out of those excellent Papers to the same purpose , but these are sufficient to discover that our Bishops are looked on as Successours to the Apostles , and therefore Mr. Baxter hath no reason to call our Episcopacy a new devised species of Churches , and such as destroys the being of Parochial Churches . Sect. 14. 3. It now remains , that we consider whether the restraint of Discipline in our Parochial Churches doth overthrow their Constitution ? To make this clear , we must understand that the Discipline of the Church either respects the admission of Church-members to the Holy Communion ; or the casting of them out for Scandal afterwards . 1. As to that part of Discipline which respects the admission of Church-members . The Rubrick after Confirmation saith , That none shall be admitted to the holy Communion , untill such time as he be confirmed , or be ready and desirous to be confirmed . Now to capacitate a person for Confirmation , it is necessary that he be able to give an account of the necessary points of the Christian Faith and Practice , as they are contained in the Creed , the Lord's Prayer , the Ten Commandments and the Church Catechism ; and of his sufficiency herein the Parochial Minister is the Iudge . For he is either to bring or send in writing , with his hand subscribed thereunto , the names of all such persons within his Parish , as he shall think fit to be presented to the Bishop to be confirmed . Now , if this were strictly observed ( and the Church is not responsible for mens neglect ) were it not sufficient for the satisfaction of men as to the admission of Church-members to the Lord's Supper ? And I do not see , but the Objections made against the Discipline of this Church might be removed , if the things allowed and required by the Rules of it , were duly practised ; and might attain to as great purity , as is ever pretended to by the Separate Congregations who now find so much fault for our want of Discipline . For , even the Churches of New-England do grant , that the Infant seed of Confederate visible Believers are members of the same Church with their Parents , and when grown up are personally under the Watch , Discipline and Government of that Church . And , that Infants baptized have a right to further privileges , if they appear qualified for them . And the main of these qualifications are , understanding the Doctrine of Faith , and publickly professing their assent thereto , not scandalous in life , and solemnly owning the Covenant before the Church . Taking this for the Baptismal Covenant , and not their Church Covenant , our Church owns the same thing , onely it is to be done before the Bishop instead of their Congregation . But the Minister is to be judge of the qualifications , which Mr. Baxter himself allows in this case . Who grants the Profession of Faith to be a Condition of Right before the Church ; and then adds , that such profession is to be tried , judged and approved by the Pastours of the Church to whose Office it belongs ; because to Ministers as such the Keys of the Kingdom of Heaven are committed ; and they are the Stewards of God's House , &c. which he there proves at large by many Arguments . But he complains of the old careless practice of this excellent duty of Confirmation . This is a thing indeed to be lamented , that it is too hastily and cursorily performed : but let the fault then be laid , where it ought to be laid ; not upon the Church , whose Rules are very good , but upon those persons in it who slubber over so important a Duty . But is it not more becoming Christians in a peaceable and orderly manner to endeavour to retrieve so excellent a means for the Reformation of our Parochial Churches ; than peevishly to complain of the want of Discipline , and to reject Communion with our Church on that account ? And I shall desire Mr. Baxter to consider his own words , That the practice of so much Discipline , as we are agreed in , is a likelier way to bring us to agreement in the rest , than all our disputings will do without it . Yea Mr. Baxter grants , That the Presbyters of our Church have by the Rubrick the Trial and Approbation of those , that are sent to the Bishop for Confirmation ; and that the Doctrine and Practice of the Church of England , is for the Power of Presbyters herein as far as they could desire . This is a very fair confession , and sufficient to make it appear that our Diocesan Episcopacy doth not overthrow the Power of Presbyters , as to this part of Discipline which concerns admission of Church-members to the Communion . Sect. 15. 2. As to that part of Church Discipline which respects the rejecting those for Scandal , who have been Church-members . In case of open and publick Scandal , our Church doth allow if not require the Parochial Minister to call and advertise such a one that is guilty of it in any wise not to come to the Lord's Table , until he hath openly declared himself to have truly repented and amended his former naughty life , that the Congregation may thereby be satisfied , which before was offended . And in case the offender continue obstinate , he may repel him from the Communion ; but so , that after such repelling , he give an account to the Ordinary within 14 days ; and the Ordinary is then to proceed according to the Canon . Here is plainly a Power granted to put back any Scandalous Offender from the Sacrament , whose faults are so notorious as to give offence to the Congregation ; but it is not an absolute and unaccountable Power , but the Minister is obliged to give account thereof within a limited time to the Ordinary . Now wherein is it that our Diocesan Episcopacy destroys the being of Parochial Churches for want of the Power of Discipline ? Is it that they have not Power to exclude men , whether their faults be Scandalous to the Congregation or not ? Or is it , that they are bound to justify what they doe , and to prosecute the Person for those faults for which they put him back from the Communion ? Or is it , that they have not Power to proceed to the greater Excommunication , that being reserved served to the Bishop , upon full hearing of all parties concerned ? But as long as by the Constitution of our Church every Minister in his Parish hath power to keep back notorious Offenders , it will be impossible to prove from other circumstances that the being of our Churches is destroyed by our Diocesan Episcopacy . Mr. B. saith , that if it could be proved , that the lesser excommunication out of our particular Congregations were allowed to the Parish Ministers , it would half reconcile him to the English sort of Prelacy ; but if it be so , he hath been in a sleep these 50 years , that could never hear or read of any such thing . It is strange , in all this time , he should never reade or consider the 26 Canon , which saith , that no Minister shall in any wise admit any one of his Flock , or under his care to the Communion of the Lord's Supper , who is notoriously known to live impenitently in any scandalous Sin. This is not in the Reformatio Legum Ecclesiasticarum , which he mentions as an abortive thing , published by Iohn Fox , ( which last any one that hath seen them , knows to be a mistake ) nor in Dr. Mocket's Book which was burnt ; yet not so destroyed , but with some diligence he might have seen it ( but it was for nothing of this kind , that Book underwent so severe a censure ; as Mr. B. insinuates ; but for seeming to incroach too much on the King's Prerogative . ) But I appeal to what Mr. B. calls the Authorized Church Canons ; which I think are plain in this case . But Mr. B. saith , this is not the lesser excommunication , but a temporary suspension of the Ministers own Act in delivering the Sacrament to such persons . Let Mr. B. call it by what name he pleaseth ; this is certain , the Minister is impowred , is required to doe this ; the question then is , whether this be not such a Censure of the Church , as to suspend notorious Offenders from the Sacrament ; and that within the Power of the Parochial Minister ? I grant , this is not the lesser excommunication , according to the Vse of this Church , for that supposeth the sentence passed ; and is so called by way of distinction from the greater pronounced by the Bishop in Person , upon extraordinary occasions . But yet it is a Church-censure upon Offenders , and was accounted a sort of excommunication by the Ancient Church ; for those who were in the state of Penitents were then said to be under a kind of excommunication ; as appears by several passages in S. Augustin , produced by Spalatensis to this purpose , viz. to prove that there was a penitential excommunication . But Mr. B. quotes Albaspinaeus to shew that the old Excommunication did shut persons out from all other Church-communion as well as the Sacrament . Which is very true of the greater Excommunication ; but besides this there were other Censures of the Church upon Offenders , whereby they were suspended from full Communion ; but not debarred the hopes of it upon satisfaction given . These were said to be in the state of Penitents . It was a favour to the excommunicated to be brought into this state ; and others were never allowed to hope to be restored to Communion ; others onely on their death-beds ; others according to the nature and degrees of their Repentance ; of which those were left to be Iudges , who were particularly intrusted with the care of the Penitents . Albaspinaeus grants that as long as men remained Penitents they were actually deprived of the Priviledges of Church-communion ; but he saith , the Penitents were in a middle state between the excommunicated and the faithfull , being still Candidates , as he calls them ; so that all that were Penitents were suspended from Communion ; but not wholly cast out of the Church ; because the Christians might as freely converse with these , as with any , but they were not allowed to participate in the Sacred Mysteries . But there was no question , wherever there was a Power to suspend any Persons from Communion , there was a Power of Discipline ; because the Churches Discipline did not consist merely in the power of Excommunication ; no more than a Iudges power lies onely in condemning men to be hanged ; but in so governing the Members of the Church , that Scandalous persons may be kept from the greatest Acts of Communion , and by Admonition and Counsel be brought to a due preparation for it . Since then our Church doth give power to Parochial Ministers to suspend notorious Offenders from the Communion , it is thereby evident , that it doth not deprive them of all the necessary and essential parts of Church-discipline . But saith Mr. B. If a Minister doth publickly admonish another by name , not censured by the Ordinary , the Lawyers tell him he may have his action against him . I answer , 1. What need this publick Admonition by name ? Doth the nature of Church-discipline lie in that ? Suppose a man be privately and effectually dealt with to withdraw himself , is not this sufficient ? I am sure Saint Augustin took this course with his People at Hippo , he perswaded them to examine their own Consciences , and if they found themselves guilty of such Crimes as rendred them unfit for the holy Communion , he advised them to withdraw themselves from it , till by Prayers and Fasting and Alms they had cleansed their Consciences , and then they might come to it . Here is no publick Admonition by name ; and in many cases Saint Augustin declares the Church may justly forbear the exercise of Discipline towards Offenders , and yet the Church be a true Church , and Christians obliged to communicate with it ; as appears by all his disputes with the Donatists . 2. If a restraint be laid on Ministers by Law : the question then comes to this , whether the obligation to admonish publickly an Offender , or to deny him the Sacrament , if he will come to it , be so great as to bear him out in the violation of a Law ; made by publick Authority , with a design to preserve our Religion ? But my design is onely to speak to this case , so far as the Church is concerned in it . Sect. 16. If it be said , that notwithstanding this , the neglect and abuse of Discipline among us are too great to be justified , and too notorious to be concealed ; I answer , 1. That is not our question , but whether our Parochial Churches have lost their being for want of the Power of Discipline ? and whether the Species of our Churches be changed by Diocesan Episcopacy ? which we have shewed sufficient Reason to deny . And what other abuses have crept in , ought in an orderly way to be reformed , and no good man will deny his assistance in it . 2. It is far easier to separate , or complain for want of Discipline , than to find out a due way to restore it . No man hath more set out the almost insuperable difficulties which attend it , than Mr. Baxter hath done ; especially in that , it will provoke and exasperate those most who stand in need of it ; and be most likely to doe good on those who need it least . 3. The case of our Churches now , is very different from that of the Churches in the Primitive times . For , the great Reason of Discipline is not , that for want of it the Consciences of Fellow-communicants would be defiled ( for to assert that , were Donatism ) but that the honour of a Christian Society may be maintained . If then the Christian Magistrates do take care to vindicate the Churches honour by due punishment of Scandalous Offenders , there will appear so much less necessity of restoring the severity of the ancient Discipline . To which purpose these words of the Royal Martyr King Charles I. are very considerable . But his Majesty seeth no necessity that the Bishops challenge to the Power of Iurisdiction should be at all times as large as the exercise thereof at some times appeareth to have been ; the exercise thereof being variable according to the various conditions of the Church in different times . And therefore his Majesty doth not believe that the Bishops under Christian Princes do challenge such an amplitude of Iurisdiction to belong unto them in respect of their Episcopal Office precisely , as was exercised in the Primitive times , by Bishops before the days of Constantine . The reason of the difference being evident , that in those former times under Pagan Princes , the Church was a distinct Body of it self , divided from the Common-wealth , and so was to be governed by its own Rules and Rulers ; the Bishops therefore of those times , though they had no outward coercive power over mens Persons or Estates , yet in as much as every Christian man when he became a Member of the Church , did ipso facto , and by that his own voluntary Act put himself under their Government , they exercised a very large Power of Jurisdiction in spiritualibus , in making Ecclesiastical Canons , receiving accusations , converting the accused , examining Witnesses , judging of Crimes , excluding such as they found guilty of Scandalous offences from the Lord's Supper , enjoyning Penances upon them , casting them out of the Church , receiving them again upon their Repentance , &c. And all this they exercised as well over Presbyters as others . But after that the Church under Christian Princes began to be incorporated into the Common-wealth , whereupon there must of necessity follow a complication of the Civil and Ecclesiastical Power , the Iurisdiction of Bishops ( in the outward exercise of it ) was subordinate unto , and limitable by the Supreme Civil Power , and hath been , and is at this day , so acknowledged by the Bishops of this Realm . 4. The due exercise of Discipline is a work of so much prudence and difficulty , that the greatest Zealots for it , have not thought it fit to be trusted in the hands of every Parochial Minister and his particular Congregation . Calvin declares , that he never thought it convenient that every Minister should have the power of Excommunication : not onely because of the invidiousness of the thing , and the danger of the example ; but because of the great abuses and Tyranny it may soon fall into , and because it was contrary to the Apostolical Practice . And to the same purpose , Beza delivers his judgment , who likewise gives this account of the Discipline of Geneva , that the Parochial Ministers and Elders proceed no farther than Admonition ; but in case of Contumacy they certify the Presbytery of the City which sits at certain times and hears all Causes relating to Discipline , and as they judge fit either give admonition , or proceed to suspension from the Lord's Supper ; or , which is a rare case , and when no other remedy can prevail , they go on to publick Excommunication . Where we see , every Parochial Church is no more trusted with the Power of Discipline than among us ; nay , the Minister here hath no power to repel , but all that he can doe there is to admonish ; and how come then their Parochial Churches to be true , and not ours ? Besides , why may not our Ministers be obliged to certify the Bishop , as well as theirs to certify the Presbytery ? since in the African Churches the matter of Discipline was so much reserved to the Bishop , that a Presbyter had no power to receive a Penitent into the Communion of the Church without the advice and direction of the Bishop ; and Saint Augustin proposed it , that whosoever received one that declined the judgment of his own Bishop , should undergoe the same censure which that person deserved ; and it was allowed by the Council . Alipius , Saint Augustins great Friend and Legat of the Province of Numidia , proposed the case of a Presbyter under the censure of his Bishop , who out of pride and vain-glory sets up a separate Congregation in opposition to the Order of the Church ; and he desired to know the judgment of the Council about it ; and they unanimously determined that he was guilty of Schism , and ought to be anathematized , and to lose his place . And this was the Iudgment even of the African Bishops , for whom Mr. Baxter professeth greater reverence than for any others ; and saith , their Councils were the best in the world ; and commends their Canons for very good about Discipline . But he pretends that a Bishop's Diocese there , was but like one of our Parishes , which I have already refuted at large , by shewing that there were places at a considerable distance under the care of the Bishops . So that the bringing the full power of Discipline into every Parochial Church , is contrary to the practice of Antiquity , as well as of the Reformed Churches abroad , which plead most for Discipline ; and would unavoidably be the occasion of great and scandalous disorders , by the ill management of the Power of Excommunication ; as was most evident by the Separatists when they took this Sword into their hands , and by their foolish and passionate , and indiscreet use of it , brought more dishonour upon their Churches , than if they had never meddled with it at all . And in such a matter , where the honour of the Christian Society is the chief thing concerned , it becomes wise men to consider what tends most to the promoting of that ; and whether the good , men promise themselves by Discipline , will countervail the Schisms and Contentions , the heart-burnings , and animosities which would follow the Parochial exercise of it . The dissenting Brethren in their Apologetical Narration do say , That they had the fatal miscarriages and shipwrecks of the separation , as Land-marks to forewarn them of the rocks and shelves they ran upon ; and therefore they say they never exercised the Power of Excommunication . For they saw plainly , they could never hold their People together if they did ; since the excommunicated party would be sure to make friends enough , at least to make breaches among them ; and they holding together by mutual consent , such ruptures would soon break their Churches to pieces . Besides , this would be thought no less than setting up an Arbitrary Court of Iudicature in every Parish ; because there are no certain Rules to proceed by ; no standing determination what those sins and faults are , which should deserve excommunication ; no method of trials agreed upon ; no security against false Witnesses ; no limitation of Causes ; no liberty of Appeals , ( if Parochial Churches be the onely instituted Churches , as Mr. Baxter affirms : ) besides multitudes of other inconveniencies , which may be easily foreseen ; so that I do not question , but if Mr. Baxter had the management of this Parochial Discipline in any one Parish in London , and proceeded by his own Rules ; his Court of Discipline would be cried out upon in a short time , as more arbitrary and tyrannical , than any Bishop's Court this day in England : Let any one therefore judge , how reasonable it is for him to overthrow the being of our Parochial Churches , for want of that , which being set up according to his own principles , would destroy the Peace and Vnity , if not the very being , of any Parochial Church whatsoever . 5. That want of Discipline , which is in Parochial Churches , was never thought by the most zealous Non-conformists of old , destructive to the Being of them . Of which I have already produced the Testimonies of Cartwright , Hildersham , Giffard , and many others . Sect. 17. And supposing all persons left to the judgment of their own Consciences , as to their own fitness for the Holy Communion , we may observe these things ; which may serve towards the vindication of our Parochial Churches . ( 1. ) That the greatest Offenders do generally excommunicate themselves ; not daring to venture upon so hazardous a thing , as they account the holy Communion to be , for fear of the damnation following unworthy receiving . So that , the most constant Communicants , are the most pious and sober and devout Christians . ( 2. ) That if any such do voluntarily come , it is upon some great awakenings of Conscience ; some fresh resolutions they have made of amendment of life ; after some dangerous sickness , or under some great affliction ; when they are best inclined , and have strong convictions , and hope for greater strength of Grace against the power of Temptations . So that whether this Sacrament be a converting Ordinance or not , by God's Institution , yet the preparation and disposition of men's minds before it , puts them into the fittest capacity for Divine Grace ; if they be not looked on as the effects of it . ( 3. ) That it is no prejudice to the benefit of this holy Sacrament to those who are well prepared , if those who are not , do come to it ; any more than in joyning in Prayer or Thanksgiving with them . And if the presence of such persons who deserve excommunication and are not excommunicated , do overthrow the being of a Church ; then Christ and his Disciples did not make a Church , when Iudas was present with them ; as in probability he was , at his last Supper . At least , if this kind of Discipline had been so necessary , it would never have been left so doubtfull , as it is by the Evangelists ; since it had been necessary for the information of the Christian Church , to have set it down expresly ; not onely that he was not present , but that he ought not to be ; and therefore was cast out before . ( 4. ) That several Presbyterian Churches for many years had no Discipline at all among them ; nor so much as the Lord's Supper administred . And were these true Churches all that while , and are not ours so now ? Nay Mr. Baxter saith , That some Non-conformists have these seventeen or eighteen years forborn to Baptize , or administer the Lord's Supper , or to be Pastours of any Churches . Now I would fain know , what Churches these men are of ? Some or other they must own , if they be Christians ; New Churches they have not , they say ; either then they must own our Churches to be true , notwithstanding the defect of Discipline , or they must be of no Church at all . ( 5. ) That our Church is but in the same condition , the Church of Constantinople and other Churches were in , when Nectarius changed the Discipline of it , or rather took it quite away . For , the Poenitentiary , whom he removed for the scandal given , was the Person whose business it was to look after the Discipline of the Church , and to see that all known Offenders performed the Penance enjoyned them , for satisfaction of the Church . And , the consequence of it Socrates saith was , That every one was left to the judgment of his own Conscience , as to the participation of the holy Mysteries . And this Socrates saith , he had from Eudaemon himself , who gave the Counsel to Nectarius to take that Office away ; which was accordingly done ; and no more restored , saith Sozomen : the consequence whereof was , saith he , that every one went to the Lord's Table , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his Conscience gave him leave , and as he was assured in his own mind . And this example of Nectarius was soon followed in other Churches , saith Sozomen ; and so the Discipline of the Church decayed . But I hope all those Churches did not lose their being , by the loss of Discipline . And so much in vindication of our Diocesan Church Government . Sect. 18. I now come to the National Constitution of our Church . By the Church of England , I said , we meant that Society of Christian People which in this Nation are united under the same Profession of Faith , the same Laws of Government , and Rules of Divine Worship . And that this was a very consistent and true notion of our National Church , I proved from the first notion of a Church , which is a Society of men united together for their Order and Government according to the Rules of Christian Religion . And since , the lowest kind of that Society , viz. Congregations for Worship , are called Churches ; since the largest Society of all Christians is accounted a true Catholick Church ; and both from their union and consent in some common thing ; I said I did not understand why a National Society agreeing together in the same Faith , and under the same Government and Discipline , might not be as truly and properly a Church , as any particular Congregations ? Because the narrowness or largeness of extent doth not alter the nature of the thing : the Kingdom of France being as truly a Kingdom , as the small Kingdom of Ivetot : and as several Families make one Kingdom , so several lesser Churches make one National . And that this notion was not disagreeing with the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I shewed , that at Athens , from whence the word was taken , it did comprehend in it all the several Tribes when met together , although every one of those Tribes in its particular Assembly might be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ; and from thence in the first Ages of the Christian Church , the name of a Church comprehended in it the Ecclesiastical Governours and People of whole Cities , and therefore might by parity of Reason be extended to many Cities united together under one civil Government and the same Rules of Religion . This is the substance of what I delivered upon this subject ; against which all my Adversaries have something to say , though not with equal strength , clearness , or temper . Dr. Owen saith ( 1. ) That since I make National Churches to begin with the dissolution of the Roman Empire , it fell out a great while after the first Institution of Churches , and therefore they are not concerned in it : because he supposeth Congregational Churches to be entire Churches of Christ's Institution , and therefore to have a just right to govern and reform themselves , independently as to any National Constitution . To which I answer , that if the Churches of Christs Institution be not limited to particular Congregations , as I have already proved , then the gradual increase of Churches , till they came to be National , doth not alter any Institution of Christ ; and consequently the Power of those Churches must limit and determin that of particular Congregations ; or else nothing but disorder and confusion will follow , if every Congregation may have a several Rule of Worship and Doctrine of Faith , without being liable to an account to any superiour Church Authority . Which is all one , as to suppose that every Family may govern it self , because a Kingdom is made up of Families , without any respect to the Laws and Constitution of a Kingdom . No , saith Dr. O. the case is not the same . For God never appointed that there should be no other Government but that of Families . And where hath he appointed that there should be no other Churches but particular Congregations ? But God by the Light and Law of Nature , by the ends and use of the Creation of man , by express Revelation in his Word , hath by his own Authority , appointed and approved other sorts of Civil Government . So say I , that God by the Light and Law of Reason , by the ends and use of a Christian Society , by express Institution of the Apostolical function in the care and Government of many Churches did declare , that he did appoint and approve other sorts of Church Government besides that of particular Congregations . For , if God upon the dispersion of the Nations after the Floud , had appointed twelve Princes to have ruled the People in their several dispersions , it had been a plain demonstration he did not intend the several Families to have a distinct and independent Power within themselves ; but that they ought to be governed according to their appointment ; so in the case of Churches ; since Christ did appoint twelve Apostles to plant , settle and govern Churches , and set up Rulers in them , but still under their Authority , can any thing be plainer , than that these particular Churches were not settled with an entire power of governing themselves ? But as in the former case , if we suppose those twelve Princes to have led out their several Divisions , and to have placed them in convenient Seats , and given them general Rules for governing themselves in Peace and Order under such as they should appoint , and as they found themselves decaying , should nominate so many Successours as they thought fit for the ruling the several Colonies , were they not then obliged to submit to such Governours ? Without breaking in pieces into so many Families , every Master governing his family by himself ; which would certainly ruin and destroy them all ; because they could not have strength and union to defend themselves . So it is again in the case of Churches , The Apostles planted them , and settled such Officers in them as were then fit to teach and govern them , still reserving the main care of Government to themselves ; but giving excellent Rules of Charity , Peace , Obedience and Submission to Governours ; and as they withdrew from particular Churches ( within such a precinct , as Crete was ) they appointed some , whom they thought fit to take care of all those Churches , and to constitute inferiour Officers to teach and rule them ; and therefore in this case , here is no more independency in particular Congregations ; than in the other , as to private Families ; which is as contrary to the general design of the Peace and Vnity of Christians , and their mutual preservation and defence , as in the former case . In which , we believe the civil Government to be from God , although no Monarch can now derive his Title from such Princes at the first dispersion ; and would it not then seem unreasonable to question the succession of Bishops from the Apostles , when the matter of fact is attested by the most early , knowing , honest and impartial Witnesses ? Lastly , as in the former case , several of those lesser Princes might unite themselves together by joynt-consent for their common interest and security , and become one Kingdom : so in the latter case ; several Bishops with the Churches under them , might for promoting the common ends of Christianity , and the Peace and establishment of their Churches , joyn together under the same common bonds and become one National Church : which being intended for the good of the whole so united , and no ways repugnant to the design of the Institution , and not usurping upon the Rights of others , nor assuming more than can be managed , as an universal Pastour must doe ; will appear to be no ways repugnant to any particular command or general Rules of the Gospel , as the Pope's challenge of universal Dominion over the Church is . Which I therefore mention that any one may see , that the force of this Reasoning will never justifie the Papal Vsurpations . But saith Dr. O. National Provincial Churches must first be proved of Christ's Institution , before they can be allowed to have their power given them by Iesus Christ. And yet in the case of Congregational Churches he saith there is no need of any positive Rule or direction ; for the Nature of the thing it self , and the duty of men with respect to the end of such Churches , is sufficient for it . And this is as much as we plead in behalf of National Churches , viz. What the nature of a Christian Society , and the duty of men with respect to the end of it doth require . For , whatever tends to the support of Religion , to the preserving Peace and Vnity among Christians , to the preventing dangerous Errours and endless confusions , from the very nature of the thing , and the end of a Christian Society becomes a Duty . For the general Rules of Government lay an obligation upon men to use the best means for advancing the ends of it . It being then taken for granted among all Christians , 1. That Christ is the Authour or founder of this Society which we call the Church ; 2. That he designs the continuance and preservation of it ; 3. That the best way of its preservation is by an Vnion of the members of it ; provided the Union be such as doth not overthrow the ends of it : We may reasonably infer , that whatever tends to promote this Vnion , and to prevent any notable inconveniencies or mischiefs which may happen to it , is within the design of the first Institution ; although it be not contained in express words . Sect. 19. We are now therefore to consider , whether single Congregations dispersed and disunited over a Nation ; or a combination of them together under some common bonds as to Faith , Government and Worship , be the more likely way to promote Religion , to secure the Peace and Tranquillity of a Church . Let us then compare these two Hypotheses together in point of Reason , as to these ends . In the Congregational way , there may be as many Religions as Churches . I do not say there are , but we are arguing now upon what may be , from the nature of the thing . Supposing then every Congregation to have an entire and unaccountable Power within it self ; what hinders but of ten Congregations one may be of Socinians , another of Papists , another of Arians , another of Quakers , another of Anabaptists , &c. and it may be no two of them of the same mind . But if they be , it is meer chance and good hap ; there being no obligation upon them to have any more than mutual forbearance towards each other . Let now any rational man judge , whether it appear probable , that so loose and shatter'd a Government as this is , should answer the obligation among Christians , to use the best and most effectual means to preserve the Faith once delivered to the Saints , and to uphold Peace and Vnity among Christians ? But supposing all these several Congregations united together under such common bonds , that the Preacher is accountable to superiours ; that none be admitted but such as own the true Faith , and promise obedience ; that publick legal Censures take hold upon the disturbers of the Churches Peace : here we have a far more effectual means according to Reason for upholding true Religion among us . And that this is no meer theory , appears by the sad experience of this Nation , when upon the breaking the bonds of our National Church-Government , there came such an overpowring inundation of Errours and Schisms among us , that this Age is like to smart under the sad effects of it . And in New-England , two or three men , as Williams , Gorton and Clark discovered the apparent weakness of the Independent Government : which being very material to this business , I shall give a brief account of it as to one of them . Mr. Roger Williams was the Teacher of a Congregational Church at Salem , and a man in very good esteem as appears by Mr. Cotton's Letter to him : he was a great admirer of the purity of the New-England Churches ; but being a thinking man , he pursued the principles of that way farther than they thought fit , for he thought it unlawfull to joyn with unregenerate men in prayer , or taking an Oath ; and that there ought to be an unlimited toleration of Opinions . &c. These Doctrines , and some others of his not taking , he proceeded to Separation from them , and gathered a New Church in opposition to theirs ; this gave such a disturbance to them , that the Magistrates sent for him , and the Ministers reasoned the case with him . He told them , he went upon their own grounds , and therefore they had no reason to blame him . Mr. Cotton told him they deserved to be punished who made Separation among them ; Mr. Williams replied , this would return upon themselves ; for had not they done the same as to the Churches of Old-England ? In short , after their debates , and Mr. Williams continuing in his principles of Separation from their Churches , a sentence of banishment is decreed against him by the Magistrates , and this sentence approved and justified by their Churches . For these are Mr. Cotton's words , That the increase of concourse of People to him on the Lord's days in private , to a neglect or deserting of publick Ordinances , and to the spreading of the leaven of his corrupt imaginations , provoked the Magistrates , rather than to breed a Winters spiritual plague in the Country , to put upon him a Winters journey out of the Country . This Mr. Williams told them , was falling into the National Church way , which they disowned ; or else , saith he , why must he that is banished from the one , be banished from the other also ? And he charges them that they have suppressed Churches set up after the Parochial way ; and although the Persons were otherwise allowed to be godly , to live in the same air with them , if they set up any other Church or Worship than what themselves practised . Which appears by the Laws of New England mentioned before : and Mr. Cobbet one of the Teachers of their Churches , confesseth that by the Laws of the Country , none are to be free men , but such as are members of Churches . I now appeal to any man , whether these proceedings and these Laws do not manifestly discover the apparent weakness and insufficiency of the Congregational way for preventing those disorders which they apprehend to be destructive to their Churches ? why had not Mr. Williams his liberty of Separation as well as they ? why are no Anabaptists or Quakers permitted among them ? Because these ways would disturb their Peace , and distract their People , and in time overthrow their Churches . Very well : but where is the entireness of the power of every single Congregation , the mean while ? Why might not the People at Salem have the same liberty as those at Boston or Plymouth ? The plain truth is , they found by experience , this Congregational way would not do alone , without civil Sanctions , and the interposing of the Pastours of other Churches . For when Williams , and Gorton , and Clark had begun to make some impressions on their People , they besti●red themselves as much as possible to have their mouths stopt , and their persons banished . This I do onely mention , to shew , that where this way hath prevailed most , they have found it very insufficient to carry on those ends which themselves judged necessary for the preservation of their Religion , and of Peace and Vnity among themselves . And in their Synod at Boston , 1662 , the New-England Churches are come to apprehend the necessity of Con●eciation of Churches , in case of divisions and contentions ; and for the rectifying of male-administrations , and healing of errours and scandals , that are unhealed among themselves : For , Christ's care , say they , is for whole Churches as well as for particular persons . Of which Consociation they tell us , that Mr. Cotton drew a platform before his death . Is such a Consociation of Churches a Duty or not , in such cases ? If not , why do they doe any thing relating to Church Government , for which they have no Command in Scripture ? If there be a Command in Scripture , then there is an Institution of a Power above Congregational Churches . It is but a slender evasion , which they use , when they call these onely voluntary Combinations , for what are all Churches else ? Onely , the antecedent obligation on men to joyn for the Worship of God makes entring into other Churches a Duty ; and so the obligation lying upon Church-Officers to use the best means to prevent or heal divisions , will make such Consociations a Duty too . And therefore in such cases the Nature of the thing requires an union and conjunction superiour to that of Congregational Churches ; which is then most agreeable to Scripture and Antiquity when the Bishops and Presbyters joyn together . Who agreeing together upon Articles of Doctrine , and Rules of Worship and Discipline , are the National Church representative ; and these being owned and established by the civil Power , and received by the Body of the Nation , and all persons obliged to observe the same in the several Congregations for Worship ; these Congregations so united in these common bonds of Religion , make up the compleat National Church . Sect. 20. And now I hope I may have leave to consider Mr. Baxter's subtilties about this matter ; which being spred abroad in abundance of words to the same purpose , I shall reduce to these following heads , wherein the main difficulties lie . 1. Concerning the difference between a National Church and a Christian Kingdom . 2. Concerning the Governing Power of this National Church ; which he calls the Constitutive regent part . 3. Concerning the common ties or Rules which make this National Church . 1. Concerning the difference between a Christian Kingdom and a National Church . A Christian Kingdom , he saith , they all own , but this is onely equivocally called a Church , but , he saith , the Christian Bishops for 1300 years , were far from believing that a Prince or Civil Power was essential to a Christian Church , or that the Church in the common sense was not constituted of another sort of regent part that had the Power of the Keys . If there be any such Christians in the world , that hold a Prince an essential part of a Christian Church , let Mr. Baxter confute them ; but I am none of them ; for I do believe there were Christian Churches before Christian Princes , that there are Christian Churches under Christian Princes , and will be such , if there were none left . I do believe the Power of the Keys to be a distinct thing , from the Office of the Civil Magistrate ; and if he had a mind to write against such an opinion , he should have rather sent it to his learned , sincere , and worthy Friend Lewis du Moulin ; if he had been still living . But if I onely mean a Christian Kingdom , who denies it ? saith he ; If all this confused stir , be about a Christian Kingdom , be it known to you that we take such to be of divine Command . Nay farther , if we mean all the Churches of a Kingdom associated for Concord as equals , we deny it not . What is it then , that is so denied and disputed against , and such a flood of words is poured out about ? It seems at last it is this , that the Nation must be one Church as united in one Saccrdotal head , personal or collective , Monarchical or Aristocratical . Before I answer this Question , I hope , I may ask another ; whence comes this zeal now against a National Church ? For , when the Presbyterians were in power , they were then for National Churches , and thought they proved them out of Scriptures ; and none of these subtilties about the Constitutive Regent part did ever perplex , or trouble them . Thus the Presbyterian London Ministers 1654. made no difficulty of owning National Churches ; and particularly the Church of England ; in these words . And if all the Churches in the world are called one Church ; let no man be offended if all the Congregations in England , be called the Church of England . But this you will say , is by association of equal Churches . No , they say , it is when the particular Congregations of one Nation living under one Civil Government , agreeing in Doctrine and Worship , are governed by their greater and lesser Assemblies , and in this sense , say they , we assert a National Church . Two things saith Mr. Hudson are required to make a National Church . 1. National agreement in the same Faith and Worship . 2. National union in one Ecclesiastical body , in the same Community of Ecclesiastical Government . The old Non-conformists had no scruple about owning the Church of England , and thought they understood what was meant by it . Whence come all these difficulties now to be raised about this matter ? Is the thing grown so much darker than formerly ? But some mens Understandings are confounded with nice distinctions , and their Consciences ensnared by needless Scruples . To give therefore a plain answer to the Question , what we mean by the National Church of England . By that is understood either ( 1 ) the Church of England diffusive . Or ( 2 ) The Church of England representative . 1. The National Church of England diffusive , is , the whole Body of Christians in this Nation , consisting of Pastours and People , agreeing in that Faith , Government and Worship , which are established by the Laws of this Realm . And by this description , any one may see , how easily the Church of England is distinguished from the Papists on one side , and the Dissenters on the other . Which makes me continue my wonder at those who so confidently say , they cannot tell what we mean by the Church of England . For was there not a Church here settled upon the Reformation in the time of Edward 6. and Queen Elizabeth ? Hath not the same Doctrine , the same Government , the same manner of Worship , continued in this Church ? ( bating onely the interruption given by its Enemies . ) How comes it then so hard for men to understand so easy , so plain , so intelligible a thing ? If all the Question be , how all the Congregations in England make up this one Church ? I say , by unity of consent ; as all particular Churches make one Catholick Church . If they ask , how it comes to be one National Church ? I say , because it was received by the common consent of the whole Nation in Parlament , as other Laws of the Nation are ; and is universally received by all that obey those Laws . And t●is I think is sufficient to scatter those mists which some pretend to have before their eyes , that they cannot clearly see what we mean by the Church of England . 2. The representative Church of England , is the Bishops and Presbyters of this Church , meeting together according to the Laws of this Realm , to consult and advise about matters of Religion . And this is determin'd by the allowed Canons of this Church . We do not say , that the Convocation at Westminster is the representative Church of England , as the Church of England is a National Church ; for that is onely representative of this Province , there being another Convocation in the other Province ; but the Consent of both Convocations , is the representative National Church of England . Sect. 21. And now to answer Mr. Baxter's grand difficulty , concerning the Constitutive Regent part of this National Church . I say , 1. It proceeds upon a false supposition . 2. It is capable of a plain resolution . 1. That it proceeds upon a false supposition : which is , that whereever there is the true Notion of a Church , there must be a Constitutive Regent part , i. e. there must be a standing Governing Power , which is an essential part of it . Which I shall prove to be false from Mr. Baxter himself . He asserts , that there is one Catholick visible Church ; and that all particular Churches , which are headed by their particular Bishops , or Pastours , are parts of this Vniversal Church , as a Troop is of an Army , or a City of a Kingdom . If this Doctrine be true , and withall it be necessary that every Church must have a Constitutive Regent part as essential to it , then it unavoidably follows that there must be a Catholick visible Head , to a Catholick visible Church . And so Mr. Baxter ' s Constitutive Regent part of a Church , hath done the Pope a wonderfull kindness , and made a very plausible Plea for his Vniversal Pastourship . But there are some men in the world , who do not attend to the advantages they give to Popery ; so they may vent their spleen against the Church of England . But doth not Mr. Baxter say , that the universal Church is headed by Christ himself ? I grant he doth ; but this doth not remove the difficulty ; for the Question is about that visible Church whereof particular Churches are parts ; and they being visible parts do require a visible Constitutive Regent part as essential to them ; therefore the whole visible Church must have likewise a visible Constitutive Regent part , i. e. a visible Head of the Church ; as if a Troop hath an inferiour Officer , an Army must have a General ; if a City hath a Mayor , a Kingdom must have a King , that is equally present and visible as the other is . This is indeed to make a Key for Catholicks , by the help of which they may enter and take possession . 2. The plain resolution is , that we deny any necessity of any such Constitutive Regent part , or one formal Ecclesiastical Head as essential to a National Church . For a National Consent is as sufficient to make a National Church ; as an Vniversal Consent to make a Catholick Church . But if the Question be , by what way this National Consent is to be declared ? then we answer farther ; that by the Constitution of this Church , the Archbishops , Bishops , and Presbyters being summoned by the King 's Writ are to advise and declare their Iudgments in matters of Religion ; which being received , allowed and enacted by the King and three Estates of the Kingdom ; there is as great a National Consent as is required to any Law. And all Bishops , Ministers , and People , taken together , who pr●fess the Faith so established , and worship God according to the Rules so appointed , make up this National Church of England : which notion of a National Church being thus explained , I see no manner of difficulty remaining in all Mr. Baxter ' s Quaeries and Objections about this matter . Sect. 22. 3. That which looks most like a difficulty is ( 3. ) concerning the common ties or Rules which make this National Church . For Mr. B. would know , whether by the common Rules I mean a Divine Rule or a meer humane Rule . If it be a Divine Rule , they are of the National Church as well as we ; if it be a humane Rule , how comes consent in this to make a National Church ? how come they not to be of it for not consenting ? how can such a consent appear , when there are differences among our selves ? This is the substance of what he objects . To which I answer ( 1. ) Our Church is founded upon a Divine Rule , viz. the Holy Scriptures , which we own as the Basis and Foundation of our Faith ; and according to which , all other Rules of Order and Worship are to be agreeable . ( 2. ) Our Church requires a Conformity to those Rules which are appointed by it , as agreeable to the word of God. And so the Churches of New-England doe , to the orders of Church Government among themselves by all that are members of their Churches ; and annex civil Privileges to them ; and their Magistrates impose civil Punishments on the breakers and disturbers of them . And although they profess agreement in other things , yet because they do not submit to the Orders of their Churches , they do not own them as members of their Churches . Why should it then be thought unreasonable with us , not to account those members of the Church of England , who contemn and disobey the Orders of it ? ( 3. ) There is no difference among our selves concerning the lawfulness of the Orders of our Church , or the duty of submission to them . If there be any other differences , they are not material , as to this business : and I believe are no other than in the manner of explaining some things , which may happen in the best Society in the world , without breaking the Peace of it . As about the difference of Orders ; the sense of some passages in the Athanasian Creed ; the true explication of one or two Articles ; which are the things he mentions . A multitude of such differences will never overthrow such a Consent among us , as to make us not to be members of the same National Church . Sect. 23. Having thus cleared the main difficulties which are objected by my more weighty Adversaries , the weaker assaults of the rest in what they differ from these , will admit of a quicker dispatch . Mr. A. objects , ( 1. ) That if National Churches have Power to reform themselves , then so have Congregational ; and therefore I do amiss to charge them with Separation . I grant it , if he proves that no Congregational Church hath any more Power over it , than a National Church hath : i. e. that there is as much evidence against both Episcopal and Presbyterial Government as there is against the Pope's Vsurpations . When he doth prove that , he may have a farther answer . ( 2. ) That National Churches destroy the being of other Churches under them ; this I utterly deny , and there wants nothing but Proof ; as Erasmus said one Andrelinus was a good Poet , onely his Verses wanted one Syllable and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 3. ) By my description the Parlament may be a National Church , for they are a Society of men united together for their Order and Government , according to the Rules of the Christian Religion . But did I not immediately before say , that National Churches are National Societies of Christians , under the same Laws of Government and Rules of Worship ? from whence it is plain that in the next words , when I went about to prove National Churches to be true Churches , I used such a general description as was common to any kind of Church and not proper to a National Church . ( 4. ) He gives this reason why consent should not make National Churches as well as Congregational ; because it must be such an agreement as the Gospel warrants ; and that is onely for Worship , and not to destroy their own being . This is the reasoning of a horse in a mill ; still round about the same thing . And therefore the same answer may serve . ( 5. ) Out come Mr. B.'s Objections , against a visible Head of this National Church ; and the manner of union , and the differences among our selves ; as though Mr. B. could not manage his own Arguments , and therefore he takes them and strips them of their heavy and rusty Armour ; and makes them appear again in the field , in another dress , and if they could not stand the field in the former habit , they can much less doe it in this . The Authour of the Letter saith , I onely prove a National Church a possible thing . He clearly mistakes my design ; which was to shew that if there be such a thing as a National Church , then no single Congregations have such a power in themselves to separate from others in matters of order and decency where there is a consent in the same Faith. To prove that there was such a thing , I shewed that if the true Notion of a Church doth agree to it , then upon the same reason that we own particular Churches , and the Catholick Church , we are to own a National Church ; so that the design of that discourse was not barely to prove the possibility of the thing ; but the truth and reality of it . But , saith he , Can it be proved that Christ hath invested the Guides of this Church , not chosen by the People , with a Power to make Laws and Decrees , prescribing not onely things necessary for common order and decency , but new federal rites , and teaching signs and symbols , superadded to the whole Christian Institution ? &c. I answer , that such a Church hath Power to appoint Rules of Order and Decency not repugnant to the word of God , which on that account others are bound to submit to ; and to take such care of its preservation , as to admit none to its privileges but such as do submit to them ; and if any disturb the Peace of this Church , the Civil Magistrate may justly inflict civil Penalties upon them for it . All which is no more than any settled Church in the world asserts , as well as ours . And I wonder this should be so continually objected against our Church , which all Societies in the world think just and necessary for their own preservation . As to the Guides of the Church not being chosen by the People , I shall speak to that afterwards . One objection more he makes , which the others did not , viz. I had said that by whole or National Churches , I understood the Churches of such Nations which upon decay of the Roman Empire resumed their just right of Governing themselves , and upon their owning Christianity incorporated into one Christian Society , under the same common ties and Rules of Order and Government . Such Churches , I say , have a just right of Reforming themselves , and therefore are not liable to the imputation of Schism from the Roman Church . Would one think , what unlucky Inferences he draws from hence ? ( 1. ) Then all that remain within the Empire , were bound to continue in the Communion of the Roman Church . What , if I should deny the continuance of the Roman Empire ? then all would be safe . But do I any where say , that being in the Empire , they were bound to submit to the Roman Church ? No ; but as the Nation resumed its just civil Rights , the Church might as rightfully recover it self from Papal Vsurpations ; not laying the force of one upon the other , but paralleling them together : and the advantage of the argument is on the Churches side . ( 2. ) Then where Princes have not resumed their just rights as to Reformation , they are Schismaticks that separate from Rome . That doth not follow : for in the cases before mentioned separation is lawfull ; but no Reformation is so unexceptionable , as when there is a Concurrence of the Civil Power . My last Adversary doth not deny a National Church from consent in the same Articles of Religion , and Rules of Government and Order of Worship ; but then he saith , such ought to be agreeable to the established Rule of Holy Scriptures . And therein we are all agreed . So that after much tugging , this point is thought fit to be given up . Sect. 24. The next thing to be considered , is , the interest and Power of the People as to the choice of their Pastours ; for want of which great complaints are made by my Adversaries , as a thing injurious to them , and prejudicial to the Church , and that we therein go contrary to all Antiquity . Dr. O. puts the depriving the People of their liberty of choosing their Pastours among the Causes of Separation . Mr. Baxter is very Tragical upon this argument ; and keeps not within tolerable bounds of discretion , in pleading the People's Cause , against Magistrates and Patrons and Laws : and he tells me , I go against all the ancient Fathers and Churches for many hundred years , and am so far a Separatist from more than one Parish Priest ; and therefore my charge of them is schismatical and unjust , and recoileth on my self ; who instead of God's Rule , accuse them that walk not by our novel crooked Rules , which may make as many modish Religions as there are Princes . When I first read such passages as these , I wonder'd what I had said , that might give occasion to so much undecent Passion , as every where almost discovers it self in his Answer : and the more I consider'd the more I wonder'd ; but at last I resolved as Mr. A. doth about the Assembly , that Mr. B. is but a man , as other men are ; and for all that I see , of equal passions , and that upon little or no provocation . For I had not said one word upon this Argument . What then ? would Mr. B. seek a Cause to express his anger against me ? as if I had allowed Princes to set up what Religions they please . Surely , he thought himself writing against Hobbs and Spinosa then . No : but thus he artificially draws me into this snare . I spake much against Separation . How then ? They would never have separated , if they had not been silenced ; therefore my being against their separation , shews I am for their silencing . As though these necessarily followed each other . What is this to Princes imposing what Religion they please ? Thus ▪ Then Magistrates by their Laws may put out Nonconformists and put in Conformists . But have we not the same Religion still ? But , saith Mr. Baxter , these must be my supposed Grounds ; that Magistrates may appoint what Religion they please , and those are Separatists who do not obey them . Is not this admirable ingenuity , to rail upon a man , for suppositions of his own making ? However Mr. Baxter will have it so , let me say what I will. The People's part he will take , and let me take that of the Magistrates and Laws , if I think good ; and since they are fallen to my lot , I will defend them as well as I can , as to this matter . Mr. B. appearing very warm in this business , what doth Mr. A. coming after him , but make it the very first and fundamental Ground of their Separation ? viz. That every particular Church upon a due ballance of all circumstances , has an inherent right to choose its own Pastour , and every particular Christian the same Power to chuse his own Church . Nay then , I thought , we were in a very fair way of settlement ; when the Anabaptists in Germany never broached a looser principle than this ; nor more contrary to the very possibility of having an established Church : for it leads to all manner of Schisms and Factions in spight of all Laws and Authority in Church or State. The Authour of the Letter goes upon the same principle too , and saith , The Guides of the Church are to be chosen by the People , according to Scripture and Primitive practice . This I perceive is a popular argument , and a fine device to draw in the common People to the dissenting Party ; whatever becomes of Laws , and mens just and legal Rights of Patronage , all must yield to the antecedent Right of the People . But to bring this matter to a strict debate , we must consider these three things . 1. What Original , or inherent Right and Power the People had . 2. How they came to be devested of it . 3. Whether there be sufficient ground to resume it . And from thence we shall understand , whether some of the People's consenting to hear the Nonconformists preach , notwithstanding the Laws , can excuse them from Separation ? for this lies at the bottom of all . 1. As to the Original , inherent Right and Power of the People . Dr. O. supposeth all Church-Power to be originally in the People ; for to manifest how favourable wise men have been to the Congregational way , he quotes a saying of F. Paul ; out of a Book of his , lately translated into English , that in the beginning , the Government of the Church had altogether a Democratical Form ; which is an opinion so absurd and unreasonable , that I could not easily believe such a saying to have come from so learned and judicious a Person . For was there not a Church to be formed in the beginning ? Did not Christ appoint Apostles and give them Commission and Authority for that end ? Where was the Church power then lodged ? Was it not in the Apostles ? Did not they in all places , as they planted Churches , appoint Officers to teach and govern them ? And did they not give them Authority to doe what they had appointed ? Were not then the several Pastours and Teachers invested with a Power superiour to that of the People and independent upon them ? And if they had such Power and Authority over the People , how came their Power to be derived from them , as it must be , if the Church Government then were Democratical ? Besides , Is it reasonable to suppose the People should assemble to choose their Officers , and convey the Power of the Keys to them ; which never were in their hands ? And how could they make choice of men for their fitness and abilities , when their abilities depended so much on the Apostles laying on of their hands ? For then the Holy Ghost was given unto them . But in all the Churches planted by the Apostles , in all the directions given about the choice of Bishops and Deacons , no more is required , as to the People , than barely their Testimony ; therefore it is said they must be blameless , and men of good report . But , where is it said or intimated that the Congregation being the first subject of the Power of the Keys , must meet together , and choose their Pastour , and then convey the Ministerial Power over themselves , to them ? If it were true that the Church Government at first was Democratical , the Apostles have done the People a mighty injury ; for they have said no more of their Power in the Church , than they have done of the Pope's . It is true the Brethren were present at the nomination of a new Apostle : but were not the Women so too ? And is the Power of the Keys in their hands too ? Suppose not , doth this prove that the Churches Power was then Democratical ? then the People made an Apostle and gave him his Power ; which I do not think any man would say , much less F. Paul. As to the election of Deacons ; it was no properly Church Power which they had ; but they were Stewards of the common Stock ; and was there not then , all the reason in the world , the Community should be satisfied in the choice of the men ? When Saint Peter received Cornelius to the Faith , he gave an account of it to all the Church . And what then ? Must he therefore derive his power from it ? Do not Princes and Governours give an account of their proceedings for the satisfaction of their Subjects minds ? But here is not all the Church mentioned ; onely those of the Circumcision at Ierusalem had a mind to understand the reason of his receiving a Gentile Convert . And what is this to the power of the Church ? But in the Council of Jerusalem the People did intervene , and the Letters were written in the names of all the three Orders , Apostles , Priests and faithfull Brethren . I grant it ; but is it not expresly said , that the Question was sent up from the Churches , to the Apostles and Presbyters ? Is it not said , that the Apostles and Presbyters met to debate it ; and that the multitude was silent ? Is it not said , that the Decrees were passed by the Apostles and Presbyters , without any mention of the People ? And here was the proper occasion to have declared their Power ; but in the other place , it signifies no more than their general consent to the Decrees that were then made . In success of time , it is added , when the Church increased in number , the faithfull retiring themselves to the affairs of their Families , and having left those of the Congregation , the Government was retained onely in the Ministers , and so became Aristocratical , saving the election which was Popular . Which account is neither agreeable to Reason , nor to Antiquity . For , was not the Government of the Church Aristocratical in the Apostles times ? How came it to be changed , from that to a Democratical Form ? Did not the Apostles appoint Rulers in the several Churches , and charged the People to obey them ? And was this an argument the Power was then in the People ? It was not then the People's withdrawing ( of which there can be no evidence , if there be so much evidence still left for the People's Power , in Antiquity ) but the Constitution of the Church was Aristocratical by the appointment of the Apostles . Sect. 25. We therefore come now to consider the Popular Elections , as to which there is so fair a pretence from Antiquity ; but yet not such , as to fix any inherent , or unalterable Right in the People . As I shall make appear , by these following observations . 1. That the main ground of the People's Interest was founded upon the Apostles Canon , That a Bishop must be blameless and of good report . 2. That the People upon this assuming the Power of Elections , caused great disturbances and disorders in the Church . 3. That to prevent these , many Bishops were appointed without their choice , and Canons made for the better regulating of them . 4. That when there were Christian Magistrates , they did interpose as they thought fit , notwithstanding the popular claim ; in a matter of so great consequence to the Peace of Church and State. 5. That upon the alteration of the Government of Christendom the Interest of the People was secured by their consent in Parlaments , and that by such consent the Nomination of Bishops was reserved to Princes , and the Patronage of Livings to particular Persons . 6. That things being thus settled by established Laws , there is no reasonable Ground for the Peoples resuming the Power of electing their own Bishops and Ministers in opposition to these Laws . If I can make good these Observations , I shall give a full answer to all the Questions propounded , concerning the Right and Power of the People , which my Adversaries build so much upon . ( 1. ) That the main ground of the Peoples interest was founded upon the Apostles Canon , that a Bishop must be blameless , and of good report . For so the Greek Scholiast argues from that place in Timothy , If a Bishop ought to have a good report of them that are without , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How much rather of the Brethren , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Theophylact. And both have it from Saint Chrysostom . So it is said concerning Timothy himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who had a good Testimony from the Brethren in Lystra and Iconium . And this is mentioned before Saint Paul's taking him into the Office of an Evangelist . So in the choice of the Deacons , the Apostles bid them find out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of good reputation among them . And there is a very considerable Testimony in the Epistle of Clemens to this purpose ; where he gives an account , how the Apostles preaching through Cities and Countries , did appoint their First-fruits , having made a spiritual trial of them , to be Bishops and Deacons of those who were to believe . Here it is plain , that they were of the Apostles appointment , and not of the Peoples choice ; and that their Authority could not be from them , whom they were appointed first to convert and then to govern ; and although their number was but small at first , yet as they increased , though into many Congregations , they were still to be under the Government of those , whom the Apostles appointed over them . And then he shews how those who had received this Power from God came to appoint others : and he brings the Instance of Moses , when there was an emulation among the Tribes , what method he took for putting an end to it , by the blossoming of Aarons Rod ; which , saith he , Moses did on purpose to prevent confusion in Israel , and thereby to bring Glory to God ; now , saith he , the Apostles foresaw the contentions that would be about the name of Episcopacy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. about the choice of men into that Office of Ruling the Church ; which the sense shews to be his meaning : therefore , foreseeing these things perfectly , they appointed the persons before mentioned , and left the distribution of their Offices , with this instruction , that as some died , other approved men should be chosen into their Office. Those therefore who were appointed by them , or other eminent Men , the whole Church being therewith well-pleased , discharging their Office with humility , quietness , readiness , and unblameableness , being men of a long time of good report , we think such men cannot justly be cast out of their Office. It seems , some of the Church of Corinth were at that time factious against some Officers in their Church , and endeavoured to throw them out for the sake of one or two more , and made such a disturbance thereby as had brought a great scandal , not onely on themselves , but the Christian Church ; which made Clemens write this Epistle to them ; wherein he adviseth those busie men rather to leave the Church themselves , than to continue making such a disturbance in it ; and if they were good Christians they would do so ; and bring more glory to God by it , than by all their heat and contentions . Now by this discourse of Clemens it is plain , ( 1. ) That these Officers of the Church were not chosen by the People , but appointed by the Apostles , or other great Men , according to their Order ? ( 2. ) That they took this course on purpose to prevent the contentions that might happen in the Church , about those who should bear Office in it . ( 3. ) That all that the People had to doe , was to give Testimony , or to express their approbation of those , who were so appointed . For he could not allow their power of choosing , since he saith , the Apostles appointed Officers on purpose to prevent the contentions that might happen about it . And it seems very probable to me , that this was one great reason of the faction among them ; viz. that those few Popular men in that Church , who caused all the disturbance , represented this , as a great grievance to them ; that their Pastours and Officers were appointed by others , and not chosen by themselves . For they had no objection against the Presbyters themselves , being allowed to be men of unblameable lives ; yet a contention there was , and that about casting them out ; and such a contention , as the Apostles designed to prevent by appointing a succession from such whom themselves ordain●d ; and therefore it is very ●ikely , they challenged this power to themselves to cast out those whom they had not chosen . But it seems , the Apostles knowing what contentions would follow in the Church , took 〈…〉 them , leaving to the People their Testimony concerning those whom they ordained . And this is plain , even from Saint Cyprian where he discourseth of this matter , in that very Epistle concerning Basilides and Martialis , to which Mr. Baxter refers me . For , the force of what Saint Cyprian saith comes at last onely to this giving Testimony ; therefore , saith he , God appointed the Priest to be appointed before all the People , thereby shewing that Ordinations in the Christian Church ought to be , sub Populi Assistentis Conscientiâ , in the Presence of the People : for what reason ? that they might give them Power ? no ; that was never done under the Law ; nor then imagined , when S. Cyprian wrote ; but he gives the account of it himself ; that by their presence , either their faults might be published , or their good acts commended ; that so it may appear to be a just and lawfull Ordination , which hath been examined by the suffrage and judgment of all . The People here had a share in the Election , but it was in matter of Testimony concerning the good or ill behaviour of the Person . And therefore , he saith , it was almost a general Custom among them , and he thinks came down from Divine Tradition and Apostolical Practice , that when any People wanted a Bishop , the neighbour Bishops met together in that place , and the new Bishop was chosen , plebe praesente , the People being present , ( not by the Votes of the People ) quae singulorum vitam plenissimè novit , which best understands every mans Conversation : and this , he saith , was observed in the Consecration of their Fellow-bishop Sabinus , who was put into the place of Basilides . Where he doth express the Consent of the People , but he requires the Iudgment of the Bishops ; which being thus performed , he incourages the People to withdraw from Basilides and to adhere to Sabinus . For , Basilides having fallen foully into Idolatry , and joyned blasphemy with it , had of his own accord laid down his Bishoprick , and desired onely to be received to Lay-Communion , upon this Sabinus was consecrated Bishop in his room ; after which Basilides goes to Rome and there engages the Bishop to interpose in his behalf , that he might be restored ; Sabinus finding this , makes his application to Saint Cyprian and the African Bishops , who write this Epistle to the People to withdraw from Basilides , saying that it belonged chiefly to them to choose the good and to refuse the bad . Which is the strongest Testimony in Antiquity for the Peoples Power ; and yet here we are to consider ( 1. ) It was in a case where a Bishop had voluntarily resigned . ( 2. ) Another Bishop was put into his room , not by the Power of the People , but by the judgment and Ordination of the neighbour Bishops . ( 3. ) They had the judgment of a whole Council of African Bishops for their deserting him . ( 4. ) For a notorious matter of fact , viz. Idolatry and Blasphemy by his own confession . ( 5. ) All the proof which Saint Cyprian brings for this , doth amount to no more , than that the People were most concerned to give Testimony , as to the good or bad lives of their Bishops . This further appears by the words in Lampridius concerning Alexander Severus , who proposed the names of his civil Officers to the People , to hear what they had to object against them , and said it was a hard case , when the Christians and Iews did so about their Priests , the same should not be done about Governours of Provinces , who had mens lives and fortunes in their hands . But no man could ever from hence imagin , that the People had the Power to make or unmake the Governours of Roman Provinces . Origen saith , The Peoples presence was necessary at the Consecration of a Bishop , that they might all know the worth of him who was made their Bishop ; it must be astante Populo , the People standing by ; and this is that Saint Paul meant , when he said , A Bishop ought to have a good Testimony from those that are without . ( 2. ) That the People upon this assuming the Power of Elections caused great disturbances and disorders in the Church . Eusebius represents the disorders of Antioch to have been so great in the City upon the choice of a new Bishop , by the Divisions of the People , that they were like to have shaken the Emperour's Kindness to the Christians . For , such a flame was kindled by it , that he saith , it was near destroying both the Church and the City : and they had certainly drawn Swords , if the Providence of God , and fear of the Emperour had not restrained them . Who was forced to send Officers and Messages to keep them quiet : and after much trouble to the Emperour and many meetings of Bishops , at last Eustathius was chosen . Greg. Nazianzen sets forth the mighty unruliness of the People of Caesarea in the choice of their Bishop , saying it came to a dangerous sedition , and not easy to be suppressed : and he saith , the City was very prone to it , on such occasions . And although there was one Person of incomparable worth above the rest , yet through the Parties and Factions that were made , it was a hard matter to carry it for him . He complains so much of the inconveniencies of popular Elections , that he wishes them alter'd ; and the Elections brought to the Clergy ; and he thinks no Common-wealth so disorderly as this method of Election was . Evagrius saith , the sedition at Alexandria was intolerable , upon the division of the People between Dioscorus and Proterius ; the People rising against the Magistrates and Souldiers who endeavoured to keep them in order : and at last they murthered Proterius . Such dangerous Seditions are described at Constantinople , upon the Election of Paulus and Macedonius , by Sozomen ; and in the same place after the death of Eudoxius , and after the death of Atticus by Socrates ; and after the deprivation of Nestorius . And again at Antioch upon the removal of Eudoxius ; and about the Election of Flavianus ; at Ephesus by Saint Chrysostom , at Verselles by Saint Ambrose ; at Milan by Socrates , and many other places . I shall onely adde a remarkable one at Rome on the choice of Damasus : which came to bloodshed for several days ; and is particularly related by Ammianus Marcellinus ; and the Preface to Faustinus his Libellus Precum . Mr. Baxter grants there are inconveniencies in the Peoples consenting Power , and so there are in all humane affairs . But are these tolerable inconveniencies ? Is this Power still to be pleaded for , in opposition to Laws , as though Religion lay at stake ; and onely Magistrates were bad men , and the People always good and wise and vertuous ? A man must have great spite against Men in Power , and unreasonable fondness of the Common People that can represent great Men as wicked , debauched , and enemies to Piety , and at the same time dissemble , and take no notice of the Vices of the Common People ; besides their Ignorance and incapacity of judging in such matters , and their great proneness to fall into sidings and parties and unreasonable contentions on such occasions . But Saint Chrysostom complains much of the unfitness of the People to judge in such cases . Saint Hierom saith , they are apt to choose men like themselves : and saith elsewhere , they are much to be feared whom the People choose . Origen saith , the People are often moved either for favour or reward . ( 3. ) That to prevent these inconveniencies many Bishops were appointed without the choice of the People , and Canons were made for the regulation of Elections . In the Church of Alexandria the Election of the Bishop belonged to the 12 Presbyters ; as Saint Ierom and others shew . For by the Constitution of that Church , before the alteration made by Alexander , the Bishop of Alexandria was not onely to be chosen out of the 12 Presbyters , but by them . So Severus in the life of the Alexandrian Patriarchs , saith , that after the death of their Patriarch , the Presbyters met together and prayed , and proceeded to election ; and the first Presbyter declared it belonged to them to choose their Bishop , and to the other Bishops to consecrate him . To which the Bishops assented , onely saying , if he were worthy they would consecrate whom they chose , but not otherwise . Elmacinus makes this a Constitution of Saint Mark in the first foundation of that Church ; and saith it continued to the time of the Nicene Council : and then as Hilarius the Deacon saith , the custom was alter'd , by a Council among themselves , which determin'd that they might choose the most deserving person , whether of that Body or not . And there could be no room for popular elections , whereever that Custom obtained , which the Counterfeit Ambrose speaks of , ut recedente uno sequens ei succederet ; speaking of the Bishop dying and the next in course succeeding . But if this be onely a particular conceit of that Authour , yet we find the Bishops consecrating others in several Churches without any mention of choice made by the People . So , when Narcissus retired from Ierusalem , Eusebius saith , the neighbour Bishops assembled , and consecrated one Dius in his room ; and after him followed Germanio and then Gordius , in whose time Narcissus returned : but being grown very old , Alexander was brought in to assist him , by Revelation , and a Voice from Heaven to some of the Brethren . Severus Bishop of Milevis in his life-time appointed his Successour , and acquainted the Clergy with it , but not the People ; great disturbance was feared hereupon ; the Clergy sent to Saint Augustin to come among them , and to settle their new Bishop ; who went , and the People received the Bishop so appointed very quietly . S. Augustin himself declares , the sad effects he had often seen of the Churches Election of Bishops , through the ambition of some , and the contention of others , and therefore he desired to prevent any such disturbance in his City , when he was dead . And for that reason , he acquainted the People that he designed Eradius , or as some Copies have it , Eraclius for his Successour . So Paulus the Novation Bishop at Constantinople , appointed his Successour Marcianus to prevent the contentions that might happen after his death ; and got his Presbyters to consent to it . The Greek Canonists are of opinion , that the Council of Nice took away all power of election of Bishops from the People , and gave it to the Bishops of the Province . And it is apparent from the Council of Antioch , that Bishops were sometimes consecrated in the East , without the consent of the People ; for it doth suppose a Bishop after consecration may not be received by his People , which were a vain supposition if their election necessarily went before it . And withall , it puts the case of a Bishop that refused to go to his People after consecration ; which shews , that the consecration was not then performed in his own Church . Gregory subscribed at Antioch as Bishop of Alexandria , before ever he went thither . So Saint Basil mentions his consecration of Euphronius to be Bishop of Nicopolis , without any consent of the People before ; it being then performed by the Metropolitan in his own See ; but he perswades the Senate and People to accept of him . If the People did agree upon a Person to be Bishop , their way then was , to petition the Metropolitan and his Synod , who had the full Power either to allow or to refuse him . And it is evident from the twelfth Canon of the Council of Laodicea , that although all the People chose a Bishop , if he intruded himself into the possession of his See without the consent of a Provincial Synod , he was to be turned out or rejected by them . Which shews how much the business of elections was brought into the Bishops Power in the Eastern parts . And by virtue of this Canon , Bassianus and Stephanus were rejected in the Council of Chalcedon . By the Law of Iustinian , the common People were excluded from elections of Bishops ; and the Clergy and better sort of Citizens were to nominate three to the Metropolitan ; out of which he was to choose one . By the Canon of Laodicea ▪ the common People were excluded from the Power of choosing any into the Clergy : For they were wont to raise tumults upon such occasions ; such as Saint Augustin describes in the case of Pinianus ; but some of the Greek and Latin Canonists inlarge the sense of the Laodicean Canon to the election of Bishops too . The second Council of Nice restrained the election onely to Bishop ; which was confirmed by following Councils in the Greek Church ; as Can. 28. Concil . Constantinopol . against Photius ; and the People are there excluded with an Anathema . So far were popular Elections grown out of request in the Eastern Church . ( 4. ) That when there were Christian Magistrates , they did interpose in this matter as they judged expedient . So Constantine did in the Church of Antioch , when there was great dissension there , upon the deposition of Eustathius , he recommended to the Synod Euphronius of Cappadocia , and Georgius of Arethusa , or whom they should judge fit , without taking any notice of the interest of the People : and they accordingly consecrated Euphronius . After the death of Alexander Bishop of Constantinople , the People fell into Parties , some were for Paulus , and others for Macedonius ; the Emperour Constantius coming thither puts them both by , and appoints Eusebius of Nicomedia to be Bishop there . Eusebius being dead , the Orthodox Party again choose Paulus , Constantius sends Hermogenes to drive him out by force : and was very angry with Macedonius for being made Bishop without his leave ; although afterwards he placed him in his throne . When Athanasius was restored , Constantius declared , it was by the decree of the Synod , and by his consent . And he by his Authority restored likewise Paulus and Marcellus , Asclepas and Lucius to their several Sees . When Gregory Nazianzen resigned the Bishoprick of Constantinople , Theodosius commended to the Bishops the care of finding out a Person , who recommending many to him , the Emperour himself pitched upon Nectarius , and would have him made Bishop , though many of the Bishops opposed it . When Chrysostom was chosen at Constantinople , the royal assent was given by Arcadius , the election being made , saith Sozomen , by the People and Clergy ; but Palladius gives a more particular account of it , viz. That upon the death of Nectarius many Competitours appeared , some making their application to the Court , and othes to the People ; in so much that the People began to be tumultuous , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Palladius ) upon which they importuned the Emperour to provide a fit man for them . Eutropius being then chief Minister of State , recommended Chrysostom to the Emperour , and immediately an express was sent to the Comes Orientis , that he should with all privacy , for fear of a tumult at Antioch , send him away to Constantinople : whither being brought , he was soon after consecrated Bishop . So that here was no antecedent election of the People , as Sozomen saith , but whatever there was , was subsequent to the Emperour's determination . After the death of Sisinnius , the Emperour declared , That to prevent disturbance they would have none of the Clergy of Constantinople chosen Bishop there ; and so Nestorius was brought from Antioch . Maximianus being dead he gave order that Proclus should be made Bishop , before the others body was buried . These instances are sufficient to shew , that Christian Princes did from the first think fit , when just occasion was given , to make use of their Authority in this matter . ( 5. ) Upon the alteration of the Government of Christendom there was greater reason for the Magistrates interposing than before . For upon the endowment of Churches by the great liberality of the Northern Princes , it was thought at first very reasonable , that the Royal assent should be obtained , though a Bishop was chosen by the Clergy and People : which at first depended onely on tacit consent ; but after the solemn Assemblies of the People came to be much used , these privileges of Princes came not onely to be confirmed by the Consent of the People , but to be inlarged . For , the Princes obtained by degrees not onely the confirmation of the elected , but the liberty of nomination ; with a shadow of election by the Clergy and others of the Court ; as appears by the Formulae of Marculphus . This way was not always observed in France where frequently according to the Edict of Clotharius , the Clergy and People chose , the Metropolitan consecrated , and the Prince gave his Royal assent : but in doubtfull or difficult cases , he made use of his Prerogative , and nominated the Person , and appointed the Consecration . Afterwards , there arose great contests between the Papal and Royal Power ; which continued for several Ages ; and at last among us , the royal Power overthrowing the other , reserved the Power of Nomination of Bishops , as part of the Prerogative ; which being allowed in frequent Parlaments , the Consent of the People is swallowed up therein : since their Acts do oblige the whole Nation . For not onely the Statute of 1 Edw. 6. declares , The Right of appointing Bishops to be in the King ; but 25 Edw. 3. it is likewise declared , That the Right of disposing Bishopricks was in the King by Right of Patronage , derived from his Ancestours before the freedom of elections was granted . Which shews not onely the great Antiquity of this Right , but the consent of the whole Nation to it . And the same is fully related in the Epistle of Edw. 3. to Clement 5. where it is said , That the King did dispose of them , jure suo Regio , by his Royal Prerogative ; as his Ancestours had done from the first founding of a Christian Church here . This is likewise owned in the famous Statute of Carlisle 25 Edw. 1. so that there is no Kingdom where this Right hath been more fully acknowledged by the general consent of the People , than here in England ; and that from the Original planting of a Christian Church here . As to the inferiour Right of Patronage ; it is justly thought to bear equal date with the first settlements of Christianity in peace and quietness . For when it began to spread into remoter Villages and places distant from the Cathedral Churches , where the Bishop resided with his Presbyters , as in a College together ; a necessity was soon apprehended of having Presbyters fixed among them . For the Council of Neocaesarea mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Country Presbyters , c. 13. whom the Greek Canonists interpret to be such as then were fixed in Country-Cures , and this Council was held ten years before the Council of Nice . In the time of the first Council of Orange , A. D. 441. express mention is made of the Right of Patronage reserved to the first Founders of Churches , c. 10. viz. If a Bishop built a Church on his own Land in another Bishop's Diocese , yet the right of presenting the Clerk was reserved to him . And this was confirmed by the second Council of Arles , c. 36. A. D. 452. By the Constitution of the Emperour Zeno. A. D. 479. the Rights of Patronage are established , upon the agreements at first made in the endowments of Churches . This Constitution was confirmed by Iustinian , A. D. 541. and he allows the nomination and presentation of a fit Clerk : And the same were settled in the Western Church ; as appears by the ninth Council of Toledo , about A. D. 650. and many Canons were made in several Councils about regulating the Rights of Patronage , and the endowments of Churches , till at last it obtained by general consent that the Patron might transmit the right of presentation to his heirs , and the Bishops were to approve of the Persons presented , and to give institution to the Benefice . The Barons of England in the Epistle to Gregory IX . plead , That their Ancestours had the Right of Patronage , from the first planting of Christianity here . For those upon whose Lands the Churches were built , and at whose cost and charges they were erected , and by whom the Parochial Churches were endowed , thought they had great Reason to reserve the Nomination of the Clerks to themselves . And this Ioh. Sarisburiensis saith , was received by a general custom of this whole Kingdom . So that the Right of Patronage was at first built upon a very reasonable consideration ; and hath been ever since received by as universal a Consent as any Law or Custom among us . And the onely Questions now remaining are , whether such a Consent can be made void by the Dissent of some few Persons , who plead it to be their inherent Right to choose their own Pastours ? and supposing , that it might be done , whether it be reasonable so to doe ? And I conclude , that , 6. Things being thus settled by general consent and established Laws there is no ground for the People to resume the liberty of Elections : ( 1. ) because it was no unalterable Right , but might be passed away ; and hath been by consent of the People upon good considerations , and ( 2. ) because no such inconveniencies can be alleged against the settled way of disposal of Livings , but may be remedied by Laws ; far easier , than those which will follow upon the Peoples taking this Power to themselves , which cannot be done in a divided Nation , without throwing all into remediless confusion . ( 3. ) Because other Reformed Churches have thought this an unreasonable pretence . Beza declaims against it , as a thing without any ground in Scripture , or any right in Antiquity , and subject to infinite disorders . In Sweden the Archbishop and Bishops are appointed by the King : and so are the Bishops in Denmark ; In other Lutheran Churches , the Superintendents are appointed by the several Princes and Magistrates : and in these the Patrons present before Ordination . The Synod of Dort hath a Salvo for the Right of Patronage , Can. Eccles. 5. In France the Ministers are chosen by Ministers ; at Geneva by the Council of State , which hath Power to depose them . And it would be very strange , if this inherent and unalterable right of the People should onely be discovered here ; where it is as unfit to be practised , as in any part of the Christian world . But Mr. B. is unsatisfied with any Laws that are made in this matter ; for when the objection is put by him , That the People chose the Parlament who make the Laws which give the Patrons Power , and therefore they now consent ; he saith , this seemeth a Iest ; for , he saith , 1. It cannot be proved that all the Churches or People gave the Patrons that Power . 2. They never consented that Parlaments should do what they list , and dispose of their Souls , or what is necessary to the saving of their Souls . 3. They may as well say , that they consent to be baptized and to receive the Sacraments because the Parlament consented to it . 4. Their forefathers had no power to represent them by such consenting . 5. The obligation on the People was Personal , and they have not God's consent for the transmutation . So that one would think by Mr. B.'s Doctrine , all Laws about Patronage are void in themselves ; and all Rights of Advowson in the King , or Noblemen and Gentlemen , or Vniversities are meer Vsurpations , and things utterly unlawfull among Christians , since he makes such a personal obligation to choose their own Pastours to lie on the People , that they cannot transfer it by their own Act. But upon second thoughts I suppose he will not deny , that the freedom of Publick Churches and the endowments of them , do lie within the Magistrates Power , and so binding Laws may be made about them ; unless he can prove that the Magistrates Power doth not extend to those things which the Magistrate gives . And if these may be justly settled by Laws , then the Rights of Patronage are as just and legal Rights as men have to their Estates ; and consequently every Minister duly presented hath a legal Title to the Temple and Tithes , as Mr. B. calls them . But this doth not , saith he , make a Minister for their Souls , and the Parlament cannot dispose of their Souls . The meaning of all which is , if the People be humorsome and factious , they may run after whom they please , and set up what Minister they please , in opposition to Laws . And so for instance , suppose a Parish be divided in their Opinions about Religion , ( as we know too many are at this day ) all these several parties , viz. Anabaptists , Quakers , yea and Papists too , as well as others , will put in for an equal share in what concerns the care of their Souls , and consequently , may choose a several Pastour to themselves , and leave the Incumbent the bare possession of the Temple and Tithes . But if there be no other objection , this may be thought sufficient , that he was none of their choosing , being imposed upon them by others , who could not dispose of their Souls . By which means , this pretence of taking care for their Souls , will be made use of , to justifie the greatest disorder and confusion , which can happen in a Church . For , let the Person be never so worthy in himself , the People are still to have their liberty of choosing for themselves . And who are these People ? Must all have equal Votes ? then according to Mr. B.'s opinion of our Churches , the worst will be soonest chosen ; for why should we not think the worst People will choose their like as well as the worst Patrons , and the worst Bishops ? But if the Profane must be excluded , by what Law ? Is it because they have no right to the Ordinances ? But have they no right to their own Souls and to the care of them ? therefore they are equally concerned with others . Yet let us suppose all these excluded , as no competent Iudges ; shall all the rest be excluded too , who are incompetent Iudges ? then I am afraid , there will not be many left . And whatever they pretend , the People wher● they do choose , do trust other mens Judgments , as well as where the Patrons present ; and to prevent popular tumults , such elections are generally brought by a kind of devolution to a few Persons who are entrusted to choose for the rest . But if all the People were left to choose their own Pastours , it is not to be imagined , what parties and factions , what mutual hatreds , and perpetual animosities , they would naturally fall into on such occasions . Do we not daily see such things to be the fruits of popular elections , where men are concerned for the strength and reputation of their Party ? What envying and strife , what evil speaking and backbiting , what tumults and disorders , what unchristian behaviour in general , of men to each other , do commonly accompany such elections ? Which being the natural effects of mens passions stirred up by such occasions , and there being so much experience of it in all Ages of the Christian Church , where such things have been ; I am as certain , that Christ never gave the People such an unalterable Right of choosing their own Ministers , as I am , that he designed to have the peace and unity of the Church preserved . And of all Persons , I do the most wonder at him , who pretends to discover the Onely way of unity and concord among Christians , that he should so much , so frequently , so earnestly insist upon this ; which if it be not the onely , is one of the most effectual ways to perpetuate disorder and confusion in a broken and divided Church . And so much for the Plea for Separation , taken from the Peoples Rights to choose their own Ministers . Sect. 26. Having thus dispatched all the Pleas for Separation , which relate to the Constitution of our Church , I come to those which concern the Terms of Communion with us ; wh●● are said to be unlawfull . One of the chief Pleas alledged for Separation , by Dr. O. and Mr. A. is , that many things in the constant total Communion of Parochial Churches are imposed on the Consciences and Practices of men , which are not according to the mind of Christ. These are very general words ; but Dr. O. reckons up the particulars , which ( setting aside those already considered ) are , the use of the Aëreal sign of the Cross , kneeling at the Communion , the Religious observation of Holy-days ; and the constant use of the Liturgy in all the publick Offices of the Church . As to this last , I shall say nothing , it being lately so very well defended by a learned Divine of our Church . To the other , Mr. B. adds , the use of Godfathers and Godmothers ; and now I am to examine what weight there is in these things , to make men seriously think Communion with our Church unlawfull . When I found our Church thus charged with prescribing unlawfull terms of Communion , I expected a particular and distinct proof of such a charge , because the main weight of the Cause depended upon it . And this is the method we use in dealing with the Church of Rome . We do not run upon general charges of unscriptural Impositions , and things imposed on mens Consciences against the mind of Christ ; but we close with them upon the particulars of the charge , as Worship of Images , Invocation of Saints , Adoration of the Host , and we offer to prove by plain Scripture , that these are forbidden and therefore unlawfull . But I find no such method taken or pursued by our Brethren ; onely we are told over and over , that they judge , they think , they esteem them unlawfull ; and they cannot be satisfied about them ; but for particular arguments to prove them unlawfull I find none ; which makes the whole charge look very suspiciously . For men do not use to remain in generals , when they have any assurance of the Goodness of their Cause . Yet , to let the Reader see that I decline nothing that looks like argument in this matter , I shall pick up every thing I can find , which seems to prove these terms of our Communion to be unlawfull , or to justify their Separation . In the Epistle before my Sermon I had used this Argument against the present Separation , that if it be lawfull to separate on a pretence of greater purity , where there is an agreement in Doctrine and the substantial parts of Worship , as is acknowledged in our Case ; then a bare difference of opinion , as to some circumstantials of Worship and the best Constitution of Churches will be sufficient ground to break Communion and to set up new Churches ; which , considering the great variety of mens fancies about these matters , is to make an infinite Divisibility in Churches , without any possible stop to further Separation . This Argument others were willing to pass over , but Mr. A. in his Preface , undertakes to answer it in all the parts of it ; which being so material to our business , I shall now distinctly consider : and like an able Disputant he allows nothing at all in this Argument ; for he denies the Supposition , viz. that there is any such agreement in Doctrine and the substantial parts of Worship ; he denies the first consequence ; and as though that were not sufficient , he denies the remoter consequence too . And what Argument can stand before a man of such prowesse in disputing ? 1. He denies an Agreement in Doctrine , which I have already shewed was allowed by all Dissenters before him , from the days of R. Brown to Mr. A. But we must not mistake him , for as fierce as he seems to be at first , yet let him but have scope to shew some tricks of Wit , and trials of his skill in fencing ; and he is as tame and yielding as you would wish him ; for at last he confesses they generally agree with the Doctrine contained in the 39 Articles ; and but for meer shame , he would have said all ; for I never heard of one before him made any scruple of it . And this is the Doctrine established in this Church ; and if there be an Agreement in this , then this Supposition is granted . 2. As to substantial parts of Worship ; he denies an Agreement in this too : although Dr. O. saith , we are agreed in the substantial parts of Religion ; and I hope the parts of Worship are allowed to be some of them . But he pretends not to know what we mean by the difference between the parts of Worship , making some substantial , and others circumstantial ; and then he offers to prove that our Church appoints new substantial parts of Worship , and therefore he must know one from the other ; and after he hath spent some leaves in the proof of that , at last he fairly concludes , that there is a difference at least in a circumstantial part of Worship . But because this is a weighty charge against our Church , I shall take the more pains to consider it , because the main objection against our Ceremonies lies under it , and that which most sticks with the more sober Nonconformists . Mr. A. 's charge about a substantial part of Worship being appointed by our Church , is thus drawn up . An outward visible sign of an inward invisible grace , whereby a person is dedicated to the profession of , and subjection to the Redeemer , is a substantial part of Worship . Now this he chargeth our Church with , but gives no instance ; but the sign of the Cross after baptism , is that which he means : which Mr. B. calls the transient dedicating Image of the Cross. For the clearing of this , it will be necessary to shew , 1. What we mean by a substantial part of Worship . 2. How it appears that the sign of the Cross is made no substantial part of Worship by our Church . 1. What we mean●●y a substantial part of divine Worship . For I have observed , that the want of a clear and distinct notion of this , hath been one of the greatest occasions of the Scruples of the most conscientious Non-conformists . For being afraid of displeasing God , by using any other parts of Worship , than himself hath appointed ; and looking on our Ceremonies , as real parts of divine Worship , upon this reason they have thought themselves obliged in conscience , at least to forbear the use of them . The great principle they went upon was this , that whatever was any ways intended or designed for the Worship of God , was a real and substantial part of his Worship ; and when their Adversaries told them that Divine Institution was necessary to make a part of Worship ; their answer was , that Divine Institution did not make that a part of Worship which was none , but that to be a part of true Worship , which otherwise would be a part of false Worship . In the mean time , they did not deny the lawfulness of the application of common circumstances to Acts of Religious Worship , as Time and Place , &c. but the annexing any other Rites , or Ceremonies to proper Acts of Religious Worship ( as the sign of the Cross to Baptism ) they supposed to be the making new substantial parts of Divine Worship ; and therefore forbidden by all those places of Scripture , which imply the Scripture it self to be a perfect Rule of Worship . This as far as I can gather is the strongest Plea of the Non-conformists side , which I have represented with its full advantage , because my design is , if possible , not so much to confute , as to convince our Dissenting Brethren . Let us then seriously consider this matter , and if we can find out a plain discernible difference between substantial parts of Divine Worship and mere accidental appendices , this discovery may tend more to disentangle scrupulous minds , than the multiplying of arguments to prove the lawfulness of our Ceremonies . And that we may better understand where the difficulty lies , these following things are agreed on both sides . 1. That besides proper Acts of Worship there are some Circumstances which may be differently used , without setting up new parts of Worship . As for instance , Adoration is a substantial and proper Act of Divine Worship ; but whether that Adoration be performed by prostration , or by bowing , or by kneeling , is in it self indifferent ; and no man will say , that he that makes his adoration kneeling makes another new part of Worship , from what he doth who performs it standing or falling on his face . And so , if the Ancient Eastern Church did at certain times forbid kneeling in acts of Adoration ; this doth not prove that they differ'd in point of Adoration from the Western Church which requires kneeling in the same Offices of Divine Worship ; because they agreed in the act of Adoration , but onely differ'd in the manner of expressing it . 2. That Divine Institution makes those to be necessary parts of Worship which of themselves are not so . As is plain in the Sacraments of the New Testament ; which of themselves are no necessary substantial parts of the worship of God ; but onely become so , by being appointed by Christ. So under the Law , many things meerly ritual and ceremonial in themselves , yet by vertue of Divine appointment became substantial parts of Divine Worship . 3. That for men to make new Parts of Divine Worship is unlawfull . For that is to suppose the Scripture an imperfect Rule of Worship ; and that Superstition is no fault ; and consequently that our Saviour , without cause , found fault with the Scribes and Pharisees for their Traditions . 4. That there are many things which may be done in the Worship of God ; which are not forbidden to be done unless they be Parts of Divine Worship . For , if the supposed reason of their prohibition , be their being made Parts of Divine Worship , if it be made appear , that they are not so , then it follows they are not forbidden . 5. That what is neither forbidden directly , nor by consequence is lawfull and may be practised in the Worship of God. For although Mr. A. quarrels with me , for saying , they require express Commands to make things lawfull in the Worship of God ; yet he allows , that what is not required either directly or by consequence is unlawfull ; and by parity of Reason , what is not forbidden in the same manner must be lawfull . Sect. 27. It remains now to find out those certain notes and marks of distinction in this matter , as may give satisfaction to the consciences of men , in the difference between innocent Ceremonies , and superstitious parts of Divine Worship . For the difference here doth not lie in supposing some things of Divine Institution which are not , but in making those to be parts of Divine Worship which are not . And that may be done these ways . 1. By supposing them to be so necessary , that the doing them would be a thing pleasing to God , and the omitting of them would be a thing displeasing to God , although there were no humane Law which required the doing of them . For , where there is no obligation by vertue of any humane Law and yet men suppose they should please God by doing , or displease God by not observing some particular Ceremonies ; it is a sign they esteem those to be parts of Divine Worship . And this was the case of the Scribes and Pharisees whom our Saviour reproved , not so much for their frequent washings , as for supposing that a mans Conscience was defiled , if he did not observe them . For they had taken up an opinion among them , ( as H. Grotius observes ) that any thing that was touched by a Person unclean by the Law , did communicate an uncleanness first to their Bodies , and then to their Souls ; but that this ceremonial washing did purifie both Body and Soul : upon which supposition , they concluded this washing so necessary a part of God's Worship , that the doing of it was a thing very pleasing to God , and the omission of it must be displeasing to him , because it left an inward defilement upon their Consciences , which might have been removed by the use of it . But it is lately pleaded by Mr. A. that this washing of hands among the Iews condemned by our Saviour , was just of the nature of our Ceremonies , being onely observed as a command of their Superiours not repugnant to the Law of God , but rather more agreeable to it than our Ceremonies are : from whence he infers , that all Traditions , Canons , Injunctions , concerning unnecessary things are contrary to the Law of God , and consequently invalid and not obligatory . But I say , the Reason of our Saviour's opposing the Pharisees about this matter , was not because a thing in it self unnecessary , was determined by their Superiours , but because of the superstitious opinion which the Pharisees had concerning this washing with respect to the Consciences of men . And that I shall prove 1. From the force of our Saviour's reasoning . 2. From the general sense of the Iews concerning it . 1. From the force of our Saviour's reasoning : which will appear , by observing what He proves , viz. that they set up their Tradition above the Law. v. 3. Why do you also transgress the Commandment of God by your Tradition ? and v. 6. Thus ye have made the Commandment of God of none effect by your Tradition . v. 9. Full well ye reject the Commandment of God , that ye may keep your own Tradition . Our Saviour here proves by a plain and undeniable Instance about the Vow Corban , that they did believe their Traditions to have a force superiour to the Law ; else it were impossible they should suppose such an arbitrary Vow should supersede the obligation of the Law , as to the duty which Children owe to their Parents ; but from hence it appeared that they believed the keeping of this Vow to be a thing more pleasing to God , than relieving their Parents , and so they esteemed it a more necessary and substantial part of Divine Worship . The force of his Argument then extends to all things which they looked on as things pleasing to God , on the account of the Tradition of their Elders ; for he argued against the main supposition , the truth of which he proves by a clear instance , where the Tradition did contradict the Law. And since by this , it appeared , that they thought their Tradition to over-rule the Law , it was no wonder they set up others equal to it ; and thought mens consciences strictly obliged to observe them . But how doth the argument reach to the present case , viz. Because that when their Traditions contradicted the Law , they were not to be observed ; therefore , not , when agreeable ; unless he rejected all kind of Traditions ? I answer , the Pharisees did think a man's Conscience defiled if he did not observe that Tradition , as appears by what follows , when he taught the People upon this occasion , v. 11. That which entreth into the mouth defileth not a man ; but that which cometh out of the mouth defileth a man. This was the Doctrine Christ taught the People with respect to this dispute with the Pharisees : which signified nothing , unless the opinion among them was , that eating of bread with unwashen hands , did really defile a man's Conscience towards God. At which the Pharisees were much offended , as the Disciples told him , v. 12. and they were not so very well satisfied , but they desire a further explication of this matter from himself ; which he gives them , v. 17 , 18 , 19. where he shews that no defilement could come to mens Consciences meerly by what they did eat ; but that mens inward lusts were the things which defiled them , for these were the source of those wicked actions , which were most displeasing to God. And so he concludes his Discourse , v. 20. These are the things which defile a man , but to eat with unwashen hands defileth not a man. From whence it follows , that the main thing in dispute was , whether this Ceremony of washing hands could be omitted , without defiling the conscience ? or else our Saviour's conclusion doth not reach the Question . But if the conclusion was contrary to the Pharisees Doctrine , then they must look upon this Ceremony of washing of hands , as a part of Worship equal to the Law of God , and which men pleased God by doing , and displeased him by omitting it ; not meerly with respect to the command of Superiours , but as they supposed some lesser guilt upon the Conscience might be expiated by it , which would remain , if they did not use it . 2. From the general sense of the Iews . Even Mr. A. himself , in the very same discourse , where he would make this washing of hands like our Ceremonies , quotes several passages of the Talmudists , to prove that they equalled their Traditions with the Laws of God ; and sometimes set them above them ; and particularly of this Tradition he saith , It is a saying of the Talmud , that he that eats bread with unwashen hands , sins as grievously as if he lay with a Whore. Which is a saying of R. Ase in Sota ; and abundantly proves , that this was not looked on as an indifferent Ceremony , but as a thing , whose omission brought a guilt on the Conscience . And I wonder Mr. A. did not discern , that by this one saying , he overthrew all the rest of his discourse : but this opinion is not built on the saying of any Rabbi , but on a constant Tradition among them , which they derive from the days of Solomon ; who , they say , appointed it first , when they did eat of Sacrifices ; afterwards , the wise men applied it to the Terumah , and at last Hillel and Schammai decreed it ought to be observed for their greater purification , before the eating their common Meals . And the Pharisees placing the greatest part of their Religion in the nice observance of such Traditions , thought themselves so much more holy than others , as they did more carefully avoid the defilements of common Conversation ; and for that reason they observed this washing especially when they had been in promiscuous company . For they thought themselves defiled by any touch from the ordinary sort of People ; and this , Maimonides saith , They looked on , as a peculiar part of Sanctity ; and the more strict and punctual they were in this , the more holy they were accounted . Therefore in the Talmud one Iohn the Son of Gudged is particularly admired for his Sanctity , because he exceeded others in the niceness of washing his hands . And they have a saying in the Misna to this purpose , The Garments of the common People , are a pollution to the Pharisees , the Garments of the Pharisees to those that eat the Terumah , and theirs to those that eat of the Sacrifices , and theirs to those that touched the water of cleansing . So that they had different degrees of Sanctity about this matter of washing , none of which was imposed for the sake of cleanliness , but from the supposition of some inward purification they obtained by it , from the common filthiness of the world . And upon this principle , even the vessels of the Temple were to be washed all over , if they were but touched by the common People . In the washing their hands , they put a difference between that before , and that after meat ; the latter they accounted a matter of liberty , or at least onely for health to wash off the dangerous saline particles which they supposed to remain ; but the former was required for inward purification ; which they require so strictly , that if water may be had within four miles , a Iew is bound not to eat till he hath washed , no not with a fork ; and in case none can be had , then he is to cover his hands and so eat ; nor can he take meat from another in his mouth , untill his mouth be first washed . If there be no more water than will serve for his drink , he must part with enough of it to wash his hands ; and therefore R. Akiba in prison said , He would rather perish with thirst than want water to wash his hands . And they say , Whosoever disesteems this Custom , deserves not onely excommunication but death too . Since all this is evident from the most authentick Writers among the Iews , I cannot but admire at Mr. A.'s design , who would make the world believe , that this was no more than an indifferent Ceremony among the Iews , that was onely required for Order and Decency , as our Ceremonies are , when those very citations he brings from Buxtorf and Dr. Lightfoot do manifestly prove the contrary . This I thought necessary to be cleared , because this is the chief place in the New Testament which they bring to prove the unlawfulness of our Ceremonies . From hence it now appears that the reason of Christ's condemning that Ceremony of washing of hands , was not upon the account of Decency , but a superstitious Opinion they had concerning it , that it did expiate a lesser kind of guilt and spiritual filthiness which they contracted by the impure touches of men less holy than themselves . And this the Pharisees more wondred at in Christ's Disciples , because it was a Rule among them , that the Disciples of the Wise ought to be more strict in these cases than others , because these things tended to advance the reputation of their holiness , among the People . And where such an opinion prevails , there such Ceremonies are made parts of Divine Worship . Sect. 28. And thus it is in many of the Ceremonies of the Roman Church , which their Divines assert to have a purifying and cleansing faculty as to the Souls of men ; not for justification of men from mortal sins , but for other spiritual effects , and taking away the guilt of venial sins . For say they , no doubt they are effectual for the ends to which the Church appointed them , and of this , there is no dispute among Catholicks . And withall , they add , That it is probable that the Church hath power to appoint Ceremonies in such a manner , that they may produce these effects , ex opere operato , as the Sacraments do justification , because Christ hath left it in the power of the Church to apply his merits for lesser effects , having appointed the Sacraments himself for the greater . But Bellarmin thinks this latter part disputable concerning the opus operatum of Ceremonies ; but as to the former , viz. by way of impetration , he saith , it is past all doubt among Catholicks . So , as to the sprinkling of Holy Water , Bellarmin saith , it is no meer significant Ceremony ; but it is effectual for the blotting out of venial sins ; and he quotes Saint Thomas , and Dom. à Soto , and Gratian for it ; who produceth the Canon of Alex. 1. whereby it appears it was first instituted ut eâ cuncti aspersi sanctificentur & purificentur ; that all that were sprinkled might be sanctified and purified by it . In the prayer of Consecration for the Salt to make holy Water , one expression is , that it might be wholsome both to Body and Soul ; and the Water is consecrated to drive away the power of the Devil . Azorius saith , that holy Water cleanseth venial sins , ex opere operato , and drives away Devils . Greg. de Valentia agrees in the thing , but is not so peremptory in the manner . But Marsilius Columna hath written a whole Book of the admirable effects of this Ceremony . And so for the sign of the Cross , Bellarmin attributes wonderfull effects to it , for driving away Devils and Diseases , and sanctifying the things it is applied to : and he saith , it hath power against the Devil ex opere operato . Pet. Thyraeus the Iesuit , attributes a proper efficiency to the sign of the Cross against the power of the Devil . Coccius saith it is a terrour to the Devils , and very beneficial to mankind . Which makes me wonder at Dr. Ames his disingenuity , when he would go about to make the Doctrine of our Church about Ceremonies not to differ from that of the Church of Rome . It is true , Cassander and some few others , talk at another rate ; and Cassander himself saith , the best men on both sides were agreed about these matters . But we are not to take their general sense from such as Cassander ; especially when their publick Offices speak the sense of their Church better than Cassander . Greg. de Valentiâ indeed , saith , it is a lie that they attribute as much to Ceremonies as to Sacraments : and in truth they do it not ; for they attribute Iustification to the Sacraments , and the expiation of the remainder of venial sins to the use of Ceremonies . However , since they attribute so spiritual effects to them ; it is an argument they look upon them as real parts of Divine Worship , as much as they do on Prayer , with which they compare them in point of efficacy . But with what face can this be objected against our Church ; which utterly rejects any such spiritual efficacy , as to the Ceremonies that are retained among us ; and declares that they are no otherwise received in our Church , than as they are purged from Popish Superstition and Errour . And therefore all opinion of merit and spiritual efficacy is taken from them ; which do make them to be parts of Divine Worship ; which being removed , they remain onely naked Ceremonies , i. e. as Cassander well expresses it , Words made visible , or teaching Actions ; whose design and intention being towards us , and not towards God , they cannot be thought to be made parts of Divine Worship , although they be used in the performance of them . As if the Christians in the East did wear the b●dge of a Cross upon their Arms , at some solemn days , as on good Friday at their devotions , to distinguish them from Turks and Iews ; would any one say , that they made this badge a part of Divine Worship ? But when they see the Papists on that day using the most solemn postures of adoration to the Crucifix , they might well charge them with making this a part of Divine Worship . So that the distinction between these two , is not so hard to find , if men apply their minds to the consideration of it . 2. Men may make Ceremonies to become parts of Divine Worship if they suppose them unalterable , and obligatory to the Consciences of all Christians : for this supposes an equal necessity with that of Divine Institution . If men do assert so great a Power in the Church , as to appoint things for spiritual effects , and to oblige the Consciences of all Christians to observe them ; it is all one as to say , the Church may make new parts of Worship . But this can with no colour be objected against a Church which declares as expresly as it is possible , that it looks on the Rites and Ceremonies used therein , as things in their own nature indifferent and alterable ; and that changes and alterations may be made , as seems necessary or expedient to those in Authority ; And that every Country is at liberty to use their own Ceremonies ; and that they neither condemn others nor prescribe to them What can more express the not making Ceremo●● any parts of Divine Worship than these things d● And thus I have at once shewed , what we mean by substantial parts of Divine Worship , and that our Church doth not make any human Ceremonies to be so . Sect. 29. I now come particularly to examin the charge against our Church . For Mr. A. saith , An outward visible sign of an inward invisible grace , whereby a person is dedicated to the profession of and subjection to the Redeemer , is a substantial part of Worship . I answer , 1. An outward visible sign between men representing the duty or engagement of another , is no part of Divine Worship at all , much less a substantial part of it . There are some visible signs from God to men , representing the effects of his Grace to us ; and those we call Sacraments ; there are other signs from men to God , to testifie their subjection and dependence , and these are acts of Worship ; and there are signs from men to men to represent some other thing besides the bare action ; and these are significant Ceremonies , such as the Cross in Baptism is . For , after the Child is baptized and received into the Church , the sign of the Cross is used in token that hereafter he shall not be ashamed to confess the faith of Christ crucified , &c. To whom is this token made ? Is it to God ? no certainly . If it were a permanent sign of the Cross , would it be for a Testimony to God , or to Men ? When the Primitive Christians used the sign of the Cross in token they were not ashamed of Christ crucified , was this a dedicating sign to God , or a declarative sign to men ? And what if it represents subjection to Christ as the Redeemer ? must it therefore be such an outward visible sign of inward invisible Grace , as the Sacraments are ? It represents the Duty and not the Grace ; the Duty is ours and may be represented by us ; but the Grace is Gods and therefore he must appoint the signs to represent and convey that , because he alone is the Giver of it . 2. The Cross in Baptism is not intended by our Church for a sign of immediate dedication to God , but of obligation on the person . It is true , that in the 30 Canon it is said , that this Church retains the sign of the Cross , following the example of the Primitive and Apostolical Churches ; and accounteth it a lawfull outward Ceremony and honourable badge , whereby the Infant is dedicated to the service of him who died upon the Cross. But for the right understanding thereof , we must consider , That Baptism is declared to be compleat before ; so that the sign of the Cross adds nothing to the perfection or vertue of it , nor being omitted , takes nothing from it ; as it is there expressed as the sense of this Church . This therefore , is no part of the Baptismal Dedication . And the Minister acts in a double capacity , when he doth baptize , and when he signs with the sign of the Cross : when he baptizeth , he acts by vertue of Authority derived from Christ , I baptize thee in the Name of the Father , &c. Which being done , and the Child thereby solemnly dedicated to God in Baptism ; he then speaks in the name of the Church , varying the number ; We receive this Child into the Congregation of Christ 's Flock , and do sign him with the sign of the Cross , &c. i. e. We Christians that are already members of Christ's Flock do receive him into our number ; and in token of his being obliged to perform the duty belonging to such a one , do make use of this sign of the Cross , as the Rite of Admission into the Church , and of his obligation to behave himself , as becomes a Christian. And if we consider the sign of the Cross in this sense , as no doubt it was so intended , all the difficulties about a Dedicating , Covenanting , Symbolical , Sacramental Sign , concerning which some have made so great a stir , will soon appear to be of no force . For why may not the Church appoint such a Rite of Admission of one of her Members declaring it to be no part of Baptism ? Let us suppose an adult person to be baptized , and immediately after Baptism to be admitted a Member of an Independent Church ; and the Ceremony of this admission to be holding up of his hand in token of his owning the Church-Covenant , i. e. of promising to live as a Church-member ought to doe among them ; the Pastour of the Church then baptizes him , and immediately after , upon the holding up of his hand in token of his owning the Church-Covenant , he saith in the name of the Church , we receive thee into this Congregation , and accept of thy holding up of thy hand as a token that thou wilt hereafter behave thy self as a Church-member ought to do among us . What harm is there in all this ? And yet is not this a Professing , Dedicating , Covenanting , Symbolical , Sacramental Sign , as much as the Sign of the Cross is among us ? Doth not holding up the hand signify and represent ? Is it not therefore a significant and symbolical Ceremony ? Doth it not import an obligation lying on the person ? Is it not therefore dedicating , covenanting , and sacramental , as much as the sign of the Cross ? Why then should this be scrupled more than the other ? And by this Mr. B.'s great mistake appears about this matter ; who supposeth that the Minister speaketh in the name of Christ when he signs with the sign of the Cross ; and as God's Officer from him , and so dedicates him by this sign to the service of him that died upon the Cross ; whereas the Minister in the Act speaks in the name of the Church , as evidently appears by those words , We receive him into the Congregation of Christ 's Flock ; and then follows , as the solemn rite of Admission , And do sign him with the sign of the Cross , &c. All publick and solemn Admissions into Societies , having some peculiar Ceremony belonging to them . And so as Baptism besides its sacramental Efficacy is a Rite of Admission into Christ's Catholick Church ; so the sign of the Cross is into our Church of England : in which this Ceremony is used , without any prescription to other Churchs . Sect. 30. But saith Mr. B. though the sign of the Cross may be lawfull , as a transient , arbitrary , professing sign ; yet not as a dedicating sign , and as the common professing symbol of baptized Persons . If it be lawfull in the former sense , I cannot understand how it should be unlawfull in the latter . Yes , saith he , the instituting of the latter belongs to God onely . How doth that appear ? Because he hath made two Sacraments already for that end . True , but not onely for that end ; but to be the means and instruments of conveying his Grace to men ; which none but God himself can doe , and therefore none but he ought to appoint the means for that end . And we account it an unsufferable insolency in the Roman Churches , for them to take upon them to make application of the Merits of Christ to Rites of their own Institution ; which is the onely possible way for a Church to make new Sacraments ; but if every significant custom in a Church must pass for a new Sacrament , then sitting at the Sacrament is a new Sacrament , because we are told it betokens rest and Communion with Christ ; then putting off the Hat in Prayer is a new Sacrament , because it is a professing sign of Reverence ; then laying on the hand , and kissing the Book in swearing are new Sacraments , because they are publick symbolical Rites . But saith Mr. B. it belongeth onely to the King to make the common badge or symbol of his own Subjects . Yet I hope , every Nobleman or Gentleman may give a distinct Livery without Treason . And therefore why may not every Church appoint its own Rite of admission of Members into its Body ? But the obligation here is to the common duties of Christians . And is not every Church-member bound to perform these ? That which is peculiar , is the manner of admission by the sign of the Cross ; and this Rite our Church imposes on no others but its own Members , i. e. makes it necessary to none else ; and to shew it to be onely a solemn Rite of Admission , it allows it to be forborn in private Baptism . But saith Mr. B. Christs Sacraments or Symbols are sufficient , we need not devise more , and accuse his Institutions of insufficiency . If it be lawfull , the Church is to judge of the expediency ; and not every private person . And to appoint other Rites that do not encroach upon the Institutions of Christ , by challenging any effect peculiar to them , is no charging them with insufficiency . Well , saith Mr. B. but it is unlawfull on another account , viz. as it is an Image used as a medium in God's Worship , and so forbidden in the Second Commandment . He may as well make it unlawfull to use Words in God's Worship , for are not they Images and represent things to our minds , as well as a transient sign of the Cross ? Nay , doth not Mr. B. in the same place make it lawfull to make an Image an Object or Medium of our consideration exciting our minds to Worship God ? as he instanceth in a Crucifix , or historical Image of Christ , or some holy man. If any Divine of the Church of England had said any thing to this purpose , what out-cries of Popery had been made against us ? How many Advances had we presently made for letting in the grossest Idolatry ? How many Divines of the Church of Rome had been quoted , to shew , that they went no further and desired no more than this ? Yet the transient sign of the Cross , without any respect to Worship , is condemned among us , as forbidden by the Second Commandment ; and that by the same person and in the same page . But it is used as a medium in God's Worship . Is our Worship directed to it ? or , do we kneel before it , as Mr. B. allows men may do before a Crucifix ? Do we declare that we are excited by it to worship God ? No ; all these are rejected by our Church . How then is it a medium in God's Worship ? Why forsooth , it is not a meer circumstance but an outward act of Worship . What , as much as kneeling before a Crucifix ? and yet that is lawfull according to him , supposing the mind be onely excited by it . Suppose then we onely use the sign of the Cross to excite mens consideration in the act of Worship ; what harm were in it upon Mr. B.'s ground ? But our Church allows not so much , onely taking it for a lawfull outward Ceremony , which hath nothing of Worship belonging to it ; how comes it then to be a medium in God's Worship ? For Mr. B. saith , in the same place , there is a twofold medium in God's Worship . 1. Medium excitans , that raises our minds to Worship God , as a Crucifix , &c. 2. Medium terminans ; or as he calls it terminus , in genere causae finalis , a worshipped medium or the terminus , or the thing which we worship mediately , on pretence of representing God , and that we worship him in it ultimately . And this he takes to be the thing forbidden directly in the second Commandment , viz. to worship a Creature ( with mind or body ) in the Act of Divine Worship , as representing God , or as the mediate term of our Worship , by which we send it unto God , as if it were more acceptable to him . So that it is lawfull , saith he , by the sight of a Crucifix to be provoked to worship God , but it 's unlawfull to offer him that Worship , by offering it to the Crucifix first , as the sign , way , or means of sending it to God. Observe here a strange piece of partiality . 1. It is allowed to be lawfull to pray before a Crucifix , as a medium excitans , as an object that stirs up in us a worshipping affection ; and so all those Papists are excused from Idolatry who profess they use a Crucifix for no other end , although they perform all Acts of adoration before it ; and it will become a very hard Question whether the mind in its consideration , uniting the Image with the Object may not give the same Acts of Worship to one as to the other , but in different respects . For the Image being allowed to excite the mind to consideration of the object to be worshipped , the object is considered in the mind as represented by the Image , and consequently is so worshipped ; and why then may not the worship be as well directed to the Image as representing , as to the Object represented by the Image ; provided , that the Act of the mind be still fixed upon the Object as represented by the Image ? And thus even Latria may be performed to a Crucifix . Is not this a very fair concession to the Papists ? But on the other side , 2. The sign of the Cross , even the aëreal sign , as Dr. O. calls it , must be made a medium in God's Worship , though it be utterly denied by our Church ; and there be no colour for it , from his own grounds . For it is neither medium excitans , being not intended by our Church for that purpose , a Crucifix being much fitter for that purpose ; and our Church calls it onely a lawfull ceremony and honourable badge ; much less can it be thought to be any mediate object of our Worship , there being nothing like Worship performed towards it . But if all his meaning be , that whatever is used in the time of Worship that is not a meer circumstance must be a medium of Worship , that is so weak a pretence , that I shall consider it no farther . Sect. 31. But suppose it be no medium of Worship , yet it cannot out of Mr. B. 's Head , but that it must be a new Sacrament ; For , saith he , If Christ had instituted the Cross as our Church doth ; would you not have called this a Sacrament ? And if it want but Divine Institution and Benediction , it wanteth indeed a due efficient , but it is still a Human Sacrament though not a Divine , and therefore an unlawfull Sacrament . If Christ had instituted it with such promises , as he hath his other Sacraments , no doubt it had been one ; but then the use of it had been quite changed , from what it is now . For then its signification had been from God to us ; and the Minister had signed in Christ's Name and not in the Churches ; and then it had been in token that Christ will not fail of his Promise , if we perform our Conditions . But here it is quite contrary , as hath already appeared . There is one thing yet remaining in Mr. B. about this matter to be considered , viz. That according to the Rule of our Church , the Cross in Baptism hath a Sacramental efficacy attributed to it ; for , saith he , As the Water of Baptism worketh morally , by signifying the washing of Christ's Body ; so the Cross is to operate morally , by signifying Christ's Crucifixion , the benefits of his Cross and our Duty . And then he adds , That it is the common Doctrine of Protestants that the Sacraments are not instituted to give Grace physically , but onely morally ; and that even the wisest Papists themselves do maintain onely such moral Causality in Sacraments . And so by this means he would make the sign of the Cross to have the nature of a Sacrament with us . But that he hath misrepresented or misapplied both the Popish and Protestant Doctrine about the efficacy of Sacraments to serve his purpose , I shall now make appear , 1. Concerning the Popish Doctrine ; that which overthrows the strength of all that Mr. B. saith is , that it is unanimously agreed among them as a matter of faith , that the Sacraments do confer grace , ex opere operato , where there is no actual impediment ; and that it is no less than heresie to assert , that they are bare outward professing signs , i. e. That they are meer Ceremonies . This not one of them , whom I ever saw , either denies , or disputes ; and it is expresly determin'd in the Councils of Florence and of Trent . But then they have a very nice and subtle question among them about the manner how the Sacraments do confer Grace , whether physically or morally . By physically , they mean , when a thing by its own immediate action hath influence on producing the effect ; by morally , they mean that which doth effectually concurr to the producing the effect , but after another manner , as by perswasion , by intreaty , &c. As he that runs the sword into anothers bowels , kills him physically ; he that perswades and incourages him effectually to doe it , is as really the cause of his death as the other ; but then they say , he is but a moral and not a physical cause of the murther . They all agree , that the Sacraments do effectually convey Grace , where there is no obstacle put ; but the onely question is , about the manner of producing it . And as to this they agree , that the Sacraments do work as moral Causes , not principal but instrumental ; the principal they say is the Merit of Christ , the Instrumental the Sacraments as deriving their efficacy from the former ; as the Writing from the Seal , and the Seal from the Authority of the Person ; or as Money from the Stamp , and the Stamp from the King : but besides this , they question whether there be not a proper efficiency by Divine Power in the Sacraments , to produce at least the character from whence Divine Grace immediately follows . And about this indeed they are divided . Some say , there is no necessity of asserting more than a bare moral Causality ; because this is sufficient for the infallible efficacy of the Sacraments , sublato obice , as Gamachaeus a late Professour in the Sorbon delivers their Doctrine : and of this opinion , he reckons Bonaventure , Altissidore , Scotus , Durandus , Canus , Ledesma , and many others : and with this he closes , because this is sufficient , and the other is to make Miracles without cause ; as long as the effect follows certò , infallibiliter & ex opere operato , as he there speaks . And for the same reason Card. de Lugo yields to it , although he there saith , that a Sacrament is signum practicum infallibile Gratiae . So that those who do assert onely this moral Causality of Sacraments , do not suppose any uncertainty in the effect , any more than the others do , but onely differ about the way of producing it . Yet Ysambertus , another late Professour of the Sorbon proves the Doctrine of a Physical efficiency to be much more agreeable to the sense of their Church ; and that the argument is of no force against it , because it is so hard to be understood , for then they must quit many other Doctrines besides this . Ioh. Baptista Gonet , a late learned Thomist not onely contends earnestly for this opinion , but saith , The greater part of their Divines assert it , and those of greatest reputation , as Ruardus Tapper , Vega , Sayrus , Ysambertus , Suarez , Valentia , Bellarmin , Reginaldus , Moeratius , Ripalda and many more . And Conquetius , he saith , reckons up Fifty three eminent Divines who hold the physical Causality of the Sacrament . So that Mr. B. is both very much mistaken in the common Doctrine of the Roman Schools , and in applying the moral Causality of the Sacraments , as it is asserted by their Divines , to the significancy of our Ceremonies . 2. As to the Protestant Doctrines , he represents that in very ambiguous terms ; for , he saith , That Protestants commonly maintain that the Sacraments are not instituted to give Grace physically , but onely morally . If it be their Doctrine , that the Sacraments are instituted for the conveying of Grace at all , which he seems to yield ; ( and if he did not , might be fully proved from the Testimonies of the most eminent Reformers abroad , as well as at home ) This is sufficient to shew that the sign of the Cross can never be advanced to the dignity of a Sacrament among us ; since in no sense it is held to be an Instrument appointed for the conveying of Grace . And so this Phrase of a New Sacrament is a thing onely invented to amuse and perplex tender and injudicious persons . There being not the least ground for it , that I can discern ; and yet such pretences as these have served to darken People's minds , and have filled them with strange fears and scruples ; yea , some who have conquer'd their prejudices as to other things , have not been able to get over this mighty stumbling-block ; which I have therefore taken the more pains to remove out of their way . And yet after all , Mr. B. declares , That if it be a sin , it is the Ministers , and not the Person 's who offers the Child to be baptized ; and another man's sinfull mode will not justifie the neglect of our duty . And therefore supposing the sign of the Cross to be as bad as some make it , yet it can be no pretence for Separation . Sect. 32. But Mr. A. hath a farther blow at our Church , for allowing worshipping towards the Altar , the East , and at the sound of the word Iesus ; which , he saith , are made the Motive of Worship , if not something else . The lawfulness of these things , so far , as they are required by our Church , I had formerly defended against the Papists , and now Mr. A. borrows their Weapons from them ; although he doth not manage them with that skill and dexterity which T. G. used . I had said , that bowing at the name of Iesus , was no more than going to Church at the Toll of a Bell , the Worship being not given to the Name , but to Christ at the sound of his Name . Why may not , saith he , an Image give warning to the Eye , when to worship God , as well as a Bell to the Ear ? I will tell him , since he needs it , because an Image is a mighty disparagement to an infinite and invisible Being ; it is directly contrary to his Law to worship him by an Image ; it is against the sense of the Christian Church in its best and purest Ages ; this one would have thought I had proved so much against the Papists , that I had little reason to expect such a question from a Protestant . But such men do too much discover , whose part they are willing to take against the Church of England . He grants the Papists go too far in preferring an Image higher than to be Motivum Cultûs , but the Question is , whether they do not sin in applying it to this lower use , to make it an ordinary stated Motive to Worship . When I read this , I began to pity the man , being in some fear lest something had a little disordered his fancy . For where do we ever allow such an use of Images in our Church ? If he had written against Mr. B. who allows a Crucifix to be Medium excitans , he had some reason to have answered him , but I have none . But he brings it home to us ; for , saith he , If men do sin who make an Image an ordinary stated motive of Worship , then how shall we excuse our own adorations ? What doth the man mean ? I am yet afraid , all things are not right somewhere . We acknowledge no adorations , but what are due to the Divine Majesty ; and do these need to be excused ? And what consequence is there from the unlawfulness of the Worship of Images , against our worshipping of God ? Let him first prove , that we give adoration to any besides the Divine Majesty , before we shall go about to excuse our adorations . But if men do not sin in making an Image a stated Motive of Worship ( whoever said they did not ? I am sure , not our Church . But let this pass , what follows ? ) then , saith he , why do we not introduce Images into our Churches ? Ask Mr. B. that Question , and not us of the Church of England . If we allowed the Worship of Images to be lawfull , this were a pertinent Question ; but since we deny it , what makes all this against us ? which if our Church-men shall venture upon ; I pray stay till they do , before you charge us with it . Are not these men hugely to seek for Arguments against our Church that talk at this rate ? But , he saith , they may doe it with equal reason . Here is something now fit to be proved . We utterly deny that we may worship Images on the same Reason , that we perform external adoration to God by bowing the Body ; or to Iesus at the mention of his name . Hold now to this , and prove it . Instead of that , he shews the difference between going to Church at the sound of a Bell , and bowing at the name of Iesus ; viz. That the Bell tolls out of Worship to bring them to it ; but the sound of the word Iesus is in the middle of Worship , when mens minds should be intent on devotion , and not sit listening and watching , as Whittington ' s Cat watcht the Mouse , ( there 't is for you , viz. what he hath laboured for all this while ) for the casual starting of a word , and the dropping of two syllables . But the Question is not about the seasonableness of doing this when we are in other Acts of Devotion and immediate Application to God , which no body contends for , that I know of , but about the lawfulness of doing it in the time of Divine Service , when we hear the name of Iesus repeated in the Lessons , or the Creed ; and the Canon which requires it refers to the former Custom , and in the Injunctions of Queen Elizabeth , the Lessons and Sermons are mentioned particularly ; and although it be said , or otherwise in the Church pronounced , yet by the manner of shewing this Reverence , viz. with lowness of courtesie and uncovering of heads of mankind ; it supposeth them at that time not to be imployed in any other Act of Devotion . And so it gives no interruption to the intention of it ; nor obliges men to lie at the catch for the coming of the word , as though all our Worship consisted in it ; but since our Church approves it as a laudable Ceremony , we ought not to refuse it at seasonable times ; unless it can be proved unlawfull in it self . Which I say , can never be done , as long as the Worship is directed to a true object , viz. the Person of Christ ; and the mention of his name , onely expresses the time , as the tolling the Bell doth of going to Church . Neither doth it signifie any thing to this purpose , whether Persons be in the Church or out of it , when the Bell rings ; for in the same page he mentions the Mass-bell ; which sounds to the People in the Church as well as out of it ; and if the Object of their Worship were true , as it is false , that would make him better understand the parallel . But , saith he , if it be a duty to give external Reverence to God , when ever the word Iesus is mentioned , there is more need of it in our ordinary converses , and the secular affairs of the world ; and so , he addes , this word might do the service of the Mass-bell going about the streets , at which all are bound to fall down and worship . Now , what a strange piece of crosness is this , to dispute the lawfulness of doing it at Church , because we do it not at the Market-place ? My business is to defend what our Church requires , if he will allow that , and thinks it convenient to do it likewise in common conversation , let him defend his own new invented wayes of Reverence ; as for us , we think there are proper seasons for Divine Worship , and that it is not enough to do what is lawful , unless it be done at its convenient time , but there are some men , who know no mean between doing nothing , and over-doing . But is this becoming a Protestant Divine to parallel the Worship we give to the Eternal Son of God , as our Church declares , Can. 18. and that which the Papists give to the Host , when it is carried up and down the streets ? At last , he commends the moderation of the Canon , 1640. about bowing towards the East or Altar , that they which use this Rite , despise not them who use it not ; and they who use it not , condemn not those that use it : but he would fain know why the same moderation should not be used in other Rites , as the sign of the Cr●s● , and kneeling at the Lords Supper ? It had been much more to his purpose to have proved any thing unlawful which had been required by our Church . But the case was not the same as to those things which were required by our Church , ever since the Reformation ▪ and as to some customes , which although in themselves lawful , yet were never strictly enjoyned , but left indifferent . And therefore the moderation used in the Canon , 1640 , was very suitable to the principles of our Church ; but how doth it follow , that because some things are left at liberty , therefore nothing should be determin'd ; or being determin'd ought not to be obeyed ? It was the great Wisdom of our Church not to make more things necessary ( as to practice ) than were made so at the settlement of our Reformation ; but whether there be sufficient Reason to alter those terms of Communion which were then settled , for the sake of such whose scruples are groundless and endless , I do not take upon me here to determine . But as far as I can perceive by Mr. A. he thinks the Apostles Rule of forbearance , Rom. 14. to be of equal force in all ages , and as to all things , about which Christians have different apprehensions ; and then the Papists come in for an equal share in such a toleration . And so those who do not worship the Host , or Images , or use Auricular Confession , must not censure those that do , unless he will say , that the Papists have no scruple of Conscience , as to such things ; but if notwithstanding these scruples , our Laws put a just restraint upon them , then the Rule of Forbearance , Rom. 14. is no obligatory Law to Christians in all Ages ; and consequently , notwithstanding that , our Church may justly require the observation of some things , though it leaves others undetermin'd . But he saith , these Customes though left indifferent , are still observed among us , and practised by all the leading Church-men . And what then ? are they lawful , or are they not ? If not , why are they not proved to be unlawful ? And if that were proved , what is all this to the point of Separation , unless they were enjoyned to all People , and made terms of Communion ; i. e. that persons were not allowed to joyn in all Acts of Communion with us , unless they did them . However , he thinks this will prove ( What , that they differ from us in any substantial part of Worship ? No , he dares not say that : but what then ? ) that we differ in more than a circumstance , even at least in a circumstantial part of Worship , yet we must be supposed to be agreed . To convince the Reader , what an admirable faculty of proving this man hath , let him but look on the thing he undertook to prove . I had said , that we were agreed in the substantial parts of Worship ; this he undertakes to disprove , for two or three leaves together , and the conclusion is , that at least we differ in a circumstantial part of Worship , and his consequence must be , therefore we differ in a substantial , or else it is idle and impertinent talk . T. G. would have been ashamed to have argued after this fashion : but they are to be pittied , they both do as well , as their Cause will bear . Yet Mr. A. cannot give over , for he hath a very good will at proving something against our Church , although he hath very ill luck in the doing of it . My argument was , If it be lawful to separate upon pretence of greater purity , where there is an agreement in doctrine , and the substantial parts of Worship , then a bare difference in opinion , as to some circumstantials in Worship and the best constitution of Churches will be a sufficient ground to break Communion and to set up new Churches . Hitherto we have considered his denial of the Antecedent ; and the charge he hath brought against our Church , about new substantial parts of Worship ; we now come to his denying the Consequence , viz. that although it be granted that there is an agreement in Doctrine and the substantial parts of Worship , yet he will not allow it to follow that a bare difference in opinion as to some circumstantials will be sufficient ground to break Communion and to set up new Churches . To understand the consequence we must suppose , 1. An agreement in the substantial parts of Worship . 2. A Separation , for greater parity of Worship . And what then can justifie this Separation , but a difference of Opinion as to some circumstantials in Worship ? Hold , saith he , the consequence is not good , for there are certain middle things , between substantial parts of worship and bare circumstances , about which it will be lawful to divide , though otherwise we agree in doctrine , and the substantial parts of Worship . So that here a Separation is justified ( 1. ) on the account of such things , which are confessed to be neither substantial nor circumstantial parts of Worship , ( 2. ) Although there be an agreement in the substantial parts of Worship ; and consequently , although these middle kind of things be not made substantial parts of worship . For that he charged us with in the Antecedent ; and now allowing the Antecedent and denying the Consequence , he must grant , that it is lawful to separate on the account of Ceremonies , although they be made no parts of worship at all . For if they be neither substantial nor circumstantial parts of worship , they can be none at all ; and yet he saith , it is lawful to divide about them . And which is more pleasant , when he goes about to prove the lawfulness of separating for the sake of these things , he doth it by undertaking to shew , that they are made substantial parts of Worship . For thus he argues , The Church of England hath exalted these things , i. e. Ceremonies , to a high preferment in worship , to signifie the same things with the Sacramental Elements , to make them necessary to salvation as far as man can make them ; and therefore they conclude them sinful . If their preferment in Worship makes them sinful , then they must be either substantial , or circumstantial parts of Worship , and their separation is not upon the account of their being Ceremonies , but those Ceremonies are supposed to be made Parts of Worship , which I have answered already . But after all our arguings about these matters , Mr. A. saith , the Controversie stands still , where it did these hundred years , and more : I utterly deny that , for the Nonconformists have advanced more towards Separation these last ten years , than they did in a hundred years before ; as appears by the foregoing discourse . However , they are still unsatisfied in Conscience about these matters , and so long they cannot joyn with us , and our Church excommunicates those who condemn our ceremonies ; so that there appears from hence a necessity of separation ; and if it be necessary it cannot be denied to be lawful . This is the fairest remaining Plea for Separation , which I shall consider both wayes . ( 1. ) As it respects the Churches censures . ( 2. ) As it respects the judgement of Conscience . 1. As it respects the Churches censures . This Mr. B. often insists upon . The Canons , saith he , excommucate ipso facto , all that say the imposed Conformity is unlawful . If this be unjust , is it separation to be so excommunicated ? And who is the Schismatick here ? Would you have excommunicate men communicate with you ? And if men be wrongfully excommunicate , are they thereby absolved from all publick Worshipping of God ? or do they lose their Right to all Church-communion ? To this I answer , That the Excommunication denounced , is not against such as modestly scruple the lawfulness of things imposed , but against those who obstinately affirm it ? The words of the Canon are not , as Mr. B. quotes them , If any one do but affirm any thing in the Liturgy , Ceremonies , &c. to be unlawful are excommunicate , ipso facto ; but whosoever shall Affirm the Ceremonies of the Church of England , established by Law , to be impious , Anti-Christian , or Superstitious , let him be Excommunicate ipso facto . Mr. B.'s words bear quite another sense from those of the Canon ; for to say , if any man do but affirm , &c. it implies that a bare single affirmation incurrs excommunication ipso facto ; but when the Canon saith , if any shall affirm , &c , it implies , these circumstances which according to the common sense of mankind do deserve excommunication , viz. that it be done publickly and obstinately : ( Both which the word Affirm will bear . ) For , as S. Augustin very well saith , every mans errour is born with , until he either finds an accuser , or he obstinately defends his opinion . Tam diu sustinetur peccatum aut error cujus●ibet , donec aut accusatorem inveniat , aut pravam opinionem pertinaci animositate defendat . All excommunication doth suppose precedent admonition , according to the Rule , If he will not hear the Church , let him be as an Heathen , or a Publican . Therefore general excommunications although they be latae sententiae as the Canonists speak , do not affect particular persons , until the evidence be notorious , not only of the bare fact but of the contumacy joyned with it . Besides , such excommunications which are de jure & latae sententiae , are rather to be looked on , as Comminations , than as formal excommunications . For Gerson putting the question , what the effect of such excommunications is ? he answers , that it is no more than this , that there needs no new judicial process , but upon proof or confession the Iudge may pronounce the sentence . Which , he saith , he learnt from his Master , who was Pet. de Alliaco the famous Cardinal of Cambray . And if it requires a new sentence , then it doth not actually excommunicate . But of this the learned Arch-bishop of Spalato hath discoursed coursed at large ; to whom I refer the Reader . As to the practice of Canon Law in England , Lyndwood saith , that a declaratory sentence of the Judge is necessary , notwithstanding the Excommunication ipso facto . And it is a Rule in our Church , that Persons excommunicate are to be publickly denounced excommunicate in a Cathedral or Parochial Church every six months , that others may have notice of them ; and until the sentence be thus declared , I do not know how far particular persons can think themselves obliged to forbear Communion on the account of a general sentence of excommunication , though it be said to be ipso facto . For although the sentence seem peremptory , yet ipso facto , doth suppose a fact , and such as deserves excommunication in the sense of the Church ; of which there must be evident proof brought , before the sentence can take hold of the Person . And to make the sentence valid as to the person , there must be due execution of it ; and the question in this case then is , whether any person knowing himself to be under such qualifications which incur a sentence of excommunication , be bound to execute this sentence upon himself ? which he must do , if he thinks himself bound to separate from our Church on the account of this general excommunication . And so Mr. B. himself seems to resolve this point ; Although , saith he , we are excommunicated ipso facto , yet we are not bound our selves to execute their sentence ; but may stay in Communion till they prove the fact , and do the execution on us themselves by refusing us . And so he hath fully answered his own objection . But can those be called Schismaticks for not communicating with a Church , who are first excommunicated by that Church ? Yes , in these cases they may ( 1. ) when there is a just and sufficient Cause for that sentence . For , otherwise , no Church could condemn any excommunicated Persons for Schism ; if it declared before hand , that all those who held such Doctrines , or condemned such Practices , should be excommunicated . To make this plain by Instances : Suppose the Churches of New England declare the sentence of excommunication ipso facto against all that oppose Infant-baptism ; R. Williams and his Company oppose it ; they upon this are actually excommunicated ; may the Churches of New England call these men Schismaticks or not ? If they are Schismaticks notwithstanding the sentence of excommunication ; then the denouncing this sentence before hand doth not excuse them from the guilt of Schism . By the Constitution of the Churches of France , every Minister that refuses to subscribe to the Orders among them is to be declared a Schismatick ; Would this make such a one not to be a Schismatick , because this amounts to an excommunication , ipso facto ? So in Scotland 1641. Subscription to the Presbyterian discipline was required under pain of excommunication ; if any had been excommunicated on this account , would this excuse them from the charge of Schism , in the judgement of the Covenanters ? By the Constitutions of Geneva , any one that opposes , or contemns the Authority of that Church for a year together , is liable to the sentence of banishment for a whole year ; as Calvin himself relates it . Suppose this were meerly excommunication for so long ; would not Calvin have thought them Schismaticks for all that ? For he fully declares his mind in this case , on occasion of a certain Non-conformist in an Epistle to Farell ; where he advises that he should be first summoned before the Magistrate ; if that did not prevail , they should proceed to excommunication of a person who by his obstinacy disturbed the order of the Church ; which , saith he , is agreeable to ancient Councils and the mind of God in Scripture ; therefore let him that will not submit to the Orders of a Society be cast out of it . Here we see excommunication justified against such as refuse to obey the Orders of a Church ; and much more certainly , if they publickly affirm them to be Impious , Antichristian or Superstitious as 8. Canon expresseth : and no Church in the world , but will think excommunication reasonable upon the like grounds ; and therefore if there be such a thing as Schism , they may be guilty of it still , although excommunication be denounced against them on such accounts . ( 2. ) If they proceed to form new Churches ; as will appear evident to any one that reflects on the former instances ; and let him judge , whether all persons so excommunicated , would not have been condemned much more for Schismaticks , if they had set up new Churches in opposition to theirs . S. Augustin puts the case of good men unjustly excommunicated ; and he saith , they are to bear it with patience , for the peace of the Church , and such will still maintain the true faith , sine ullâ Conventiculorum segregatione , without running into separate Meetings ; although they do believe themselves unjustly excommunicated . Such as these , saith he , the Father which seeth in secret , will reward and crown in secret . This kind seems very rare , but there want not instances , yea , there are more than can be believed . 2. As to the judgement of Conscience . The Author of the Letter out of the Countrey lays the Foundation of the separation upon the force of Scruples , mighty Scruples , Scruples of a long standing , and of a large extent , Scruples that there is no hopes to remove , without some very overpowering impression on mens minds . I am so much of another mind , that I think a little impartiality , and due consideration would do the business ; but as long as men read and hear and judge only of one side , and think it a temptation to examine things as they ought to do , and cry out , they are satisfied already , there is not much hopes of doing good upon such , but I think they can have no great comfort in such Scruples . Men that really scruple things out of tenderness of Conscience , are sincerely willing to be better informed , and glad of any light that brings them satisfaction , and do not fly out into rage , and violent passion against those who offer to remove their Scruples . Hath this been the temper of our scrupulous Brethren of late ? Let their Scruples be touched never so tenderly , they cannot bear it , and take it extremely ill of those who would better inform them . Mr. B. freely tells me , that he that thinks his own , or others reasonings will ever change all the truely honest Christians in the Land ( as to the unlawfulness of the things imposed ) knoweth so little of matters , or of men , or of Conscience , as that he is unmeet to be a Bishop or a Priest. What is the reason of such a severe saying ? Where lies the strength and evidence of these Scruples ? Why may not honest men be cured of their errors and mistakes , as I am perswaded these are such which they call Scruples ? Is there no hopes to bring the People to a better temper , and more judgement ? For I know nothing more is necessary for the cure of them . Here is no depth of learning , no subtilty of reasoning , no endless quotation of Fathers necessary about these matters . The dispute lies in a narrow compass , and men may see light if they will. But what if they will not ? Then we are to consider , how far a wilfull mistake or error of Conscience , will justifie men ? I say it doth not , cannot justifie them in doing evil ; and that I am sure breaking the Peace of the Church for the sake of such Scruples , is . And this I had said in my Sermon , which I take to be very material for our scrupulous persons to consider . For suppose they should be mistaken , doth this error of Conscience justifie their separation , or not ? If not , they may be in an ill condition , for all their Scruples , or their confidence . And so Mr. Baxter hath long since declared , that if we do through weakness , or perverseness take lawful things to be unlawful , that will not excuse us in our disobedience . Our error is our sin , and one sin will not excuse another sin . But Mr. A. saith , ( 1 ) That I do ill to put together wilfull Error and mistake of Conscience , when I say they do not excuse from sin , since there is so great a difference between a wilfull Error and a mistake of simple ignorance . What strange cavilling is this ? When any one may see that I join wilfull both to Error and Mistake . And is not a mistake or error of Conscience all one ? If I had said a mistake of simple ignorance doth not excuse from sin , I had contradicted the whole design of that discourse , which is to shew that there must be wilfulness in the error or mistake which doth not excuse . For I say expresly , if the error be wholly involuntary , it doth excuse . This is but a bad beginning in a Discourse about Conscience . 2. If no error will excuse from sin , why is the Question afterwards put by me , What error will excuse ? I answer , ( 1. ) it is an exercise of patience , to be troubled with a cavilling adversary . ( 2. ) Do not I say as plainly , as words can express it , that a wilful error doth not excuse from sin ? And the question afterwards put , concerns the same thing ; and the Answer I give to it is , if the error be wholly involuntary , it doth excuse , but if it be wilful it doth not . Is this mans conscience full of Scruples that writes at this rate , with so little regard to the plain meaning and words of him whom he pretends to confute ? 3. He saith , I put one of the wildest cases that ever was put , viz. If a man think himself bound to divide the Church by sinful Separation , that separation is nevertheless a sin for his thinking himself bound to do it . For ( 1. ) It may be justly questioned , whether it be possible for a man in his Wits to think himself bound to divide the Church by sinful Separation . What Sophisters arguments are these ? As though we did not commonly speak of the thing as it is , and not as the Person apprehends it . S. Paul did think himself bound to a sinful persecution , although he did not think it so , when he did it . The Iews thought themselves bound to kill the Apostles , which was wilful murder , and yet they were men in their wits . The false Apostles thought themselves bound to divide the Church by a sinful separation . How then comes this to be thought so impossible a case as to the thing it self ? for I was not so foolish to put the case concerning men , who thought themselves bound to commit a sin , knowing it to be a sin . ( 2. ) He much questions , whether ever any did think himself bound to divide a Church , he may possibly think himself bound to avoid it . If he may think himself bound to do that which makes divisions in a Church , it is sufficient to my purpose . And did not the false Apostles do so , and have not others followed their examples ? And thus , after other trifling Cavils to the same purpose , after his manner , he yields all that I say , and saith , It is freely granted by all the world , that wilful Error doth not excuse from sin . And after many words about the case of an erroneous conscience , he concludes that I deliver nothing but the common doctrine of all Casuists ; only he thinks it not pertinent to the matter in hand . Why so ? was not the matter in hand about the duty of complying with an established Rule ? And was it not very pertinent to this , to shew how far an erroneous conscience may , or may not excuse from sin ? But Mr. A. saith , it should have been about the Power of Conscience , concerning an established Rule of mans making ; and such for which they have neither general nor particular warrant from God so to make . Is not this indeed to the purpose ? First to suppose an unlawful rule imposed , and then to enquire what conscience is to do about it . My business was to shew , that men were not in doubtful cases to satisfie themselves with this , that they followed their consciences ; because their consciences might err , and if that Error happened to be wilful , being contracted for want of due care , what they did , might not only be sinful in it self , but imputed to them as sins . Which all men who pretended any regard to conscience ought to have an eye to : for why do they pretend conscience , but to ●void sin ? And if under a wilful error of 〈◊〉 they may still be guilty of great sins , as the Ie●● and S. Paul were , then men ought not to satisfie the●selves barely with this pretence , that they do as 〈…〉 direct them . This was the plain 〈◊〉 of that ●art of my Sermon ; and I leave any 〈…〉 whether it were not pertinent . But he saith , 〈…〉 , if they be such , are wholl● 〈…〉 invincible Ignorance . If 〈…〉 better for them . I hope they have 〈…〉 in their own breasts for it , than what appears in some of their late Books ; for neither a peevish , angry , scornful , provoking way of writing about these matters ; nor a light , scurrilous , cavilling , Sophistical Answer to a serious discourse , are any great signs of such an impartial endeavour after satisfaction , as Mr. A. boasts of . I cannot tell how much they have read the Scriptures , and studied this Controversie ; nor how earnestly they have pray'd for direction ; but I have seen enough of their unfriendly debates , which give me no great satisfaction in this matter . But I leave this to God and their own consciences to judge ; being very willing to hope and believe the best . To return to the Author of the Letter . The main force of what he saith , lies in this , that those who cannot conquer their scruples as to communion with our Church , must either return to the State of Paganism , or set up new Churches by joyning with the ejected Ministers . This is new doctrine , and never heard of in the dayes of the old Puritans ; for they supposed men obliged to continue in the Communion of this Church , although there were some things they scrupled , and could not conquer those scruples . And this they supposed to be far enough from a State of Paganism . But they scruple the Vse of the Sacraments with us ; and much more living under some of our Ministers . I never heard this last alledged for a ground of separation till very lately , and it hath been considered already . And it is a very hard case with a Church , if People must fly into Separation , because all their Ministers are not such as they ought to be . But if they do scruple joyning in communion with our Church , I would fain know , whether as often as men do scruple joyning with others , their Separation be lawful ? If it be , it is a vain thing to talk of any settled Constitution of a Church ; whether Episcopal , Presbyterian , or Independent ; for this Principle overthrows them all . I will instance particularly in the last , as most favourable to such kind of Liberty . And I need not suppose a case , since such hath already happened several times in New England . R. Williams is one remarkable Instance , who scrupled many things in their Churches , and therefore could joyn no longer with them ; and thought himself bound to set up a separate congregation among them ; and the People who scrupled as well as he , chose him for their Pastor . What is there in this case , but is every whit as justifiable , as the present separation ? But did the Churches of New England allow this for a just Cause ? so far from it , that R. Williams published grievous complaints to the world , of the persecution he underwent for it . Mr. Baxter mentions another Instance since this from the mouth of Mr. Norton , an eminent Minister of New England , viz. of a Church that separated from a Church , on the account of their Preachers having human learning ; and upon all the applications and endeavours that could be used towards them , their answer was , That is your judgement , and this is ours , i. e. they could not conquer their Scruples , and therefore must persist in separation , or return to Paganism . Mr. Cobbet of New England mentions a third instance ; one Obadiah Holmes being unsatisfied with the proceedings of the Church of Rehoboth , withdraws from their Communion , and sets up another Assembly in the Town ; and upon his obstinate continuance therein , was solemnly excommunicated by them . And what the late differences among them concerning the Subject of Baptism and Consociation of Churches may come to , time will discover . I would only know , whether if Mr. Davenport and the dissenting party there from the determination of their Synod , should proceed to Separation , whether this Separation be justifiable or not ? This is certain , that the Dissenters there do charge their Brethren with Innovation and Apostasie from their first principles ; and say , their consciences cannot comply with their Decrees : and if they proceed , those Churches may be broken in pieces , by these principles of Separation . As the Separate Congregations in the Low Countreys , most of them were by new Scruples , which the People could not conquer ; for the Anabaptists commonly raised Scruples among their members , and carried away many of them . And so they had done in New England , and dissolved those Churches before this time , if this principle had been allowed there , viz. that where People cannot conquer their scruples , they may proceed to Separation . No , they tell them , they must preserve the Peace of their Churches , and if they cannot be quiet among them , the world is wide enough for them . So they sent R. Williams and others out of their Colonies ; notwithstanding the far greater danger of Paganism among the Indians . This I only mention , to shew that no settled Church doth allow this liberty of Separation , because men cannot conquer their Scruples . And upon the same ground , not only Anabaptists and Quakers , but the Papists themselves must be allowed the liberty of setting up separate Congregations . For , I suppose this Gentleman will not deny , but they may have Scruples too , many Scruples , and of long standing , and among great numbers , and they have Priests enough at liberty to attend them . And by that time all these have set up among us , shall we not be in a very hopeful way to preserve the Protestant Religion ? These consequences do flow so naturally from such principles , that I wonder that none of those who have undertaken to defend the Cause of Separation , have taken any care to put any stop to it , or to let us know , where we may fix and see an end of it ; what scruples are to be allowed , and what not : and whether it be lawful to separate as long as men can go on in scrupling , and say they cannot conquer their Scruples . Are there no Scruples among us , but only against the sign of the Cross , and God-fathers and God-mothers in Baptism , and kneeling at the Lords Supper ? Are there none that scruple the lawfulness of Infant-baptism among us ? Are there none that scruple the very use of Baptism and the Lords Supper , saying they are not to be literally understood ? Are there none that scruple giving common respect to others as a sort of Idolatry ? Are there none that scruple the validity of our Ordinations , and say , we can have no true Churches , because we renounce Communion with the Pope ? What is to be done with all these , and many more scruplers , who profess they cannot conquer their Scruples no more than others can do theirs about our ceremonies , and such weighty things as the use of God-fathers and God-mothers . This I mention , because this Gentleman seems to look on it , as a more dreadful thing than the sign of the Cross. For , having spoken of that , he addes , Nor is it in it self of less weight ( perhaps 't is of much greater ) that in Baptism the Parents are not suffered to be Sponsors for their Children , but others must appear and undertake for them : which he repeats soon after . And yet T. C. who saw as much into these matters , as any that have come after him , in the Admonitions declared , that this was a thing arbitrary , and left to the discretion of the Church . And in his first Answer he saith , For the thing it self , considering that it is so generally received of all the Churches , they do not mislike of it . So that , on the same ground it seems , all o●●er Protestant Churches may be scrupled at , as well as ours ; and yet not only this Gentleman , but Mr. B. several times mentions this , as one of the grounds of the unlawfulness of the Peoples joyning in Communion with us : nay , he calls this , his greatest objection ; and yet he confesseth , that if the Sponsors do but represent the Parents , our Baptism is valid and lawful . Now where is it , that our Church excludes such a representation ? Indeed by Canon 29 , the Parents are not to be compelled to be present , nor suffered to answer , as Susceptors for their Children ; but the Parents are to provide such as are fit to undertake that Office. In the Bohemian Churches , there seems to be an express compact between the Parents and the Sponsors ; but there is no declaration of our Church against such an implicit one , as may be reasonably inferred from the consent of the parties . For the Parents desire of the Sponsors undertaking such an Office for his Child is in effect transferring his own Right to them ; and so they may be said to represent the Parents . If our Church had appointed the Sponsors without 〈◊〉 against the consent of the Parents ; then none cou●● in reason suppose , that there was any implicit compact between them . But since they are of the Parents choosing , what they do in that office , is supposed to be with their full consent . If Baptism were solemnly celebrated as of old , at some certain seasons only , and indispensable occasions required the Parents absence , might not they appoint others to be Sponsors for their Children upon mutual consent and agreement among themselves ? Our Churches not permitting the Parents themselves to be Sponsors is but like such an occasion of absence ; and the intentention of our Church is not to supersede the obligation of Parents , but to superinduce a farther obligation upon other Persons for greater security of performance . If men be negligent in doing their duty , must the Church bear the blame , and this be pleaded for a ground of Separation from her Communion ? But there is something beyond this , which lies at the bottom of this scruple ; viz. that the Child 's Right to Baptism depends on the Right of the Parents , and therefore if the Parents be excluded , and only Sponsors admitted , the Children so baptized have no right to Baptism . For Mr. B.'s first Question is , which way the Child cometh to have right to Baptism , any more than all the Infidels Children in the world ? And his next is , whether the Church of England require any ground of title in the Infant , besides the Sponsion of the fore-described God-fathers , and Gods general promise ? I answer , ( 1. ) The Church by requiring Sponsors doth not exclude any Title to Baptism , which the Child hath by the Right of the Parents . For the Sponsors may be supposed to appear in a threefold Capacity . 1. As representing the Parents in offering up the Child to Baptism ; and so whatever right the Parents have , that is challenged , when the Child is brought to be baptized . 2. As representing the Child in the Answers that are made in Baptism ; which is a very ancient and universal practice of the Christian Church ; for it was not only observed in the Latin Churches in S. Augustins time ; and in the Greek Churches in S. Chrysostom's ; and hath so continued ever since ; but the Aethiopick and Armenian Churches do still observe it . 3. In their own capacity ; when they promise to take care of the good education of the Child in the principles of the Christian faith ; in the charge given to them , after Baptism . So that since one of these capacities doth not destroy another , they all succeeding each other , there is no reason to say that the Church doth exclude the right which comes by the Parents . ( 2 ) If the Parents be supposed to have no right , yet upon the Sponsion of God-fathers , the Church may have right to administer Baptism to Children . Not , as though their Sponsion gave the right , but was only intended to make them parties to the Covenant in the Childs name and Sureties for performance . To make this clear , we must consider , that administration of Baptism , is one considerable part of the Power of the Keys , which Christ first gave to the Apostles , and is ever since continued in the Officers of the Church . By vertue of this Power , they have Authority to give admission into the Church to capable Subjects . The Church of Christ , as far as we can trace any records of Antiquity , hath alwayes allowed Children to be capable Subjects of Admission into the Christian Church ; but lest the Church should fail of its end , and these Children not be afterwards well instructed in their Duty , it required Sponsors for them , who were not only to take care of them for the future but to stand as their sureties to ratifie their part of the Covenant which Baptism implyes . And the ancient Church went no farther as to the right of Baptism than this , for since the Power of the Keys was in the Church to give admission to capable Subjects ; since the Catholick Church did alwayes judge Infants capable , there seemed to be no more necessary for their admission than the undertaking of Sponsors in their name . All this appears from S. Augustines Epistle , ad Bonifacium ; where he saith ( 1. ) That the Childs benefit by Baptism doth not depend upon the intention of those that offer him . For Boniface put the question to S. Augustin about some who offered Children to Baptism , not for any spiritual benefit , but for corporal health ; notwithstanding this , saith S. Augustine , if the due form of Baptism be observed , the spiritual effect of it is obtained . ( 2. ) That the Churches right is chiefly concerned in the baptism of Infants . For , saith he , the Children are offered to Baptism and the Spiritual Grace to be received thereby , not so much by those in whose arms they are carried ( for so the Sponsors used to carry them in their right arms ) as by the whole Society of the Faithful . Tota ergo mater Ecclesia quae in sanctis est facit , quia tota omnes , tota singulos parit : so that it is by the Churches right , that he supposeth them to receive baptism and the benefits by it . ( 3. ) That there is no necessity , that the Parents themselves offer their Children . For he calls it a mistake to think that Children receive the benefit in Baptism , as to the remission of Original Guilt , or the account of their Parents offering them . For many are offered to Baptism by strangers , and slaves sometimes by their Masters . And when Parents are dead , Children are offered by such as take pity upon them ; and sometimes Children exposed by Parents , and sometimes as they are taken up by holy Virgins , which neither have Children , nor intend to have any . ( 4. ) That the Answers made by the Sponsors in Baptism in the name of the Child are a part of the solemnity of Baptism . Not as though the Child did really believe , yet it is said to believe on the account of the Sacrament which supposeth faith . For the Sacraments because of the resemblance between them and the things represented by them , do carry the name of the things represented ; as , saith he , the Sacrament of Christs body after a certain manner is called his Body ; and the Sacrament of his blood is called his blood , so the Sacrament of faith is called faith , i. e. the Baptismal Covenant supposing believing on one part , the Church supplies that part by the Sponsors , which cannot be performed by the Children . Thence he saith , ipsa responsio ad celebrationem pertinet Sacramenti , so that then the Church looked upon the Sponsors Answering , as a necessary part of the solemnity of Baptism . Thence S. Augustin elsewhere saith , that the fide-jussores or Sureties did in the name of the Children renounce the Devil and all his Pomp and Works ; and in another place he declares , that he would not baptize a Child without the Sponsors answering for the Child that he would renounce the Devil , and turn to God , and that they believed he was baptized for the remission of sins . ( 3. ) Those who think themselves bound to baptize Children only by vertue of the Parents right , must run into many perplexing Scruples about baptizing Children , and be forced to exclude the far greater number of those that are offered . For , ( 1. ) They are not well agreed , what it is which gives Parents a right to have their Children baptized ; whether a dogmatical Faith be sufficient , or a justifying faith be necessary ? If saving faith be necessary , whether the outward profession of it be sufficient ? Whether that ought to be taken for a true profession which is only pretended to be a true sign of the mind , or that only which is really so ? Whether profession be required for it self , or as a discovery of something further ? Whether seeming seriousness in profession be sufficient , or real serio●sness be required ? What we must judge real seriousness in profession , as distinct from inward sincerity ? What contradiction may be allowed to make a profession not serious ? Whether besides a serious profession it be not necessary to be a practical profession ? and what is necessary for the judging a profession to be practical ? Whether besides meer practical profession the positive signs of inward Grace be not necessary ? And whether besides all these , actual confederation and joyning in Church Covenant be not necessary ? And if it be , whether the Children of confederated Parents not being confederated themselves , can convey a right to their Children ? About these , and other such like Questions , those who go upon the Parents Right are in perpetual disputes , and can neither give others , nor hardly themselves satisfaction about them . ( 2. ) The consequence of this is , that they must baptize many with a doubting mind ; and must exclude many more , than they can baptize . For Mr. B. saith , if he took a dogmatical faith it self , or any short of justifying for the Title and necessary qualifications of them I must admit , I would baptize none , because I cannot know who hath that dogmatical faith , and who not . The like others are as ready to say , of his serious , voluntary , not prevalently contradicted , practical profession ; or at least , that no man can baptize with a good Conscience , till he hath upon good evidence throughly weighed the lives of the Parents , and is able to pronounce that the actions of their lives do not prevalently contradict their profession . Others must reject all those in whose Parents they do not see positive signs of Grace ; or are not actually confederated with them . And upon all these several bars to the Parents Right , how few Children will be left , that a man can baptize with a safe Conscience ? Is not this now a more likely way to reduce the far greatest part of Christianity to Paganism than denying the lawfulness of Separation ? Thus I have considered this main Scruple against the Vse of entitling and Covenanting Godfathers , as Mr. B. calls them ; and have shewed how little reason there is to make use of this as so great an objection against our Churches , Communion . As to kneeling at the Communion , I find nothing particularly objected against that deserving consideration , which I have not answered in another place . Mr. A. hath one thing yet more to say against the terms of our Churches Communion , viz. that upon the same Reason these are imposed , the Church may impose some use of Images , Circumcision , and the Paschal Lamb. To which I answer , ( 1. ) That our Question is about Separation from the Communion of our Church on the account of the terms that are imposed ; and is this a reasonable pretence for men not to do what is required , because they do not know what may be required on the same grounds ? A Father charges his Son to stand with his Hat off before him , or else he shall not stay in his House ; at first the Son demurrs upon putting off his Hat to his Father , because he hath some scruples , whether putting off the Hat be a lawful ceremony or not ; not meerly on the account of its significancy , but because it seems to him to be giving worship to a Creature . This he thinks so weighty a scruple , that he charges his Father with Tyranny over his Conscience for imposing such a condition , on his continuing in his house , and thinks himself sufficiently justified by it in his disobedience and forsaking his Fathers House , and drawing away as many of his servants from him , as he can infuse this scruple into . But let us suppose him brought to understand the difference between Civil and Religious Worship , yet he may upon Mr. A.'s grounds still justifie his disobedience . For faith he to his Father , Why do you require me to put off my Hat in your Presence , and to make this the condition of my staying in your House ? Is it not enough that I own my self to be your Son , and ask you blessing Morning and Evening , and am very willing to sit at your Table , and depend upon you for my subsistence ? Are not these sufficient Testimonies that I am your Son , but you must expect my obedience in such a trifling Ceremony as putting off my Hat ? You say , it is a token of respect ; I say for that reason I ought not to do it . For , how do I know when you will have done with your tokens of respect ? It is true , you require no more now , but I consider what you may do , and for all that I know , the next thing you may require me will be to put off my Shoos before you , for that is a token of respect in some Countries ; next you may require me to kiss your Toe , for that is a token of respect used some where ; and who knows what you may come to at last ; and therefore I am resolved to stop at first , and will rather leave your House , than be bound to put off my Hat in your Presence . Let any one judge whether this be a reasonable ground for such an obstinate disobedience to the Command of his Father . Or suppose a Law were made to distinguish the several Companies in London from each other , that they should have some Badge upon their Livery Gowns , that may represent the Trade and Company they are of ; would this be thought a just excuse for any mans refusing it , to say , What do I know how far this imposing Power may go at last ; it is true , the matter is small at present , but I consider , it is a Badge , it is a moral significant ceremony , a dangerous teeming thing , no man knows what it may bring forth at last ; for how can I or any man living tell , but at last I may be required to wear a Fools Coat . Would such an unreasonable jealousie as this justifie such a mans refractoriness , in rather choosing to lose the priviledge of his Company , than submitting to wear the Badge of it ? So that the fears of what may be required is no ground for actual disobedience to what is required . ( 2. ) There can be no reasonable suspicion that our Church should impose any other Ceremonies , than what it hath already done , supposing that it might do it , on the same ground : Because the Church hath rather retrench●d than increased Ceremonies ; as will appear to any one that compares the first and second Liturgies of Edw. 6. And since that time no one new Ceremony hath been required , as a condition of Commmunion . But besides , our Church gives a particular reason against the multiplying of Ceremonies : because the very number of them , supposing them lawful is a burden ; of which S. Augustin complained in his time , and others had much more cause since ; and therefore for that cause many were taken away , And withall , it is declared that Christs Gospel was not to be a Ceremonial Law. So that for these reasons there can be no just fears that our Church should contradict her own doctrine , which it must do , if it increased our Cermonies , so as to make a new argument against them , from the number of them . ( 3. ) There is not the same Reason for introducing the things mentioned by Mr. A. as for the Ceremonies in Vse among us . For , ( 1. ) As to the Vse of Images , our Church hath fully declared against any Religious Vse of them , in the Homilies about the Peril of Idolatry ; and that from such reasons , as cannot extend to our Ceremonies : viz. from the express Law of God , and the general sense of the Primitive Church ; which allowed and practised the sign of the Cross , at the same time when it disputed most vehemently against Images . ( 2. ) For Circumcision , which he tells us , may be used as signifying the circumcision of the heart . He knows very well that our Church joins significancy and decency together in the matter of Ceremonies ; and no man can imagine that such a kind of significancy as that he mentions , should be sufficient to introduce such a practice which is so repugnant to Decency among us . Besides that S. Paul makes it so great a badge of the obligation to the Law , that he saith , If ye be circumcised , Christ profiteth you nothing : which was never said of any of our Ceremonies . And whereas he saith , it is observed in Abassia as a mystical Ceremony ; he is much mistaken , if their Emperour Claudius say true ; for he saith , it is only a National Custom without any respect to Religion , like the cutting of the face in some parts of Aethiopia and Nubia , and boreing the ear among the Indians . And Ludolphus proves it to be no other , because it is done by a woman in private , without any witnesses . ( 3. ) As to his Paschal Lamb in memory of Christ our Passeover that is sacrificed for us ; We owe greater Reverence to Gods own Institutions that were intended to typifie Christ to come , than to presume to turn them quite another way to represent what is past . Especially since Christ is become the great Sacrifice for the sins of mankind . And he might as well have mentioned the Scape-Goat and the Red Heifer as the Paschal Lamb ; since they were all Types of the great Sacrifice of Propitiation . But why are things never used by the Primitive Church ( for as to his story of Innocent 2. be it true or false , it is nothing to us ) brought to parallel our Ceremonies , when the great Reason of our Churches retaining any Ceremonies was declared from the beginning of the Reformation to be out of Reverence to the Ancient Church , which observed the same kind of Ceremonies ? The only remaining pretence for the present Separation , is , that there is a parity of reason , as to their Separating from us , and our Separating from the Church of Rome . For so Mr. A. urgeth the argument , we Separate from them because they impose doubtful things for certain , false for true , new for old , absurd for reasonable ; then this will hold for themselves because they think so ; and that was all I opposed to T. G. But is it possible for any man that pretends to be a Protestant Divine to think the case alike ? When ( 1. ) They confess our Doctrine in the 39 Articles to be true , we reject all their additional Articles , in Pius 4. his Creed , not only as false , but some of them as absurd and unreasonable , as men can invent , viz. that of Transubstantiation ; which is made by them the great trying and burning point . But what is there , which the most inveterate enemies of our Church can charge in her doctrine , as new , as false , as absurd ? nay , they all yield to the Antiquity , to the Truth , to the Reasonableness of our Doctrine ; and yet is not Mr. A. ashamed to make the case seem parallel . But what new and strong Reason doth he bring for it ? You may be sure it is some mighty thing ; for , he saith , presently after it , that my Importunity hath drawn them out of their reservedness , and they have hitherto been modest to their prejudice . Alas for him , that his modesty should ever hurt him ! But what is this dangerous Secret , that they have hitherto kept in , out of meer veneration to the Church of England ? Let us prepare our selves for this unusual , this killing charge . Why , saith Mr. A. In the Catechism of the Church , this Doctrine is contained ( It is matter of Doctrine then , I see ; although we are confessed to be agreed in the 39 Articles , as far as they concern ▪ Doctrine . But what is this notorious doctrine ? ) It is , saith he , that Infants perform Faith and Repentance by their Sureties . Did I not fear , it was some dreadful thing ; some notorious heresie , condemned by one or two at least of the four General Councils ? But is it said so , in plain words ? or is it wire-drawn by far-fetched Consequences ? No , it is plain enough ; for the Question is , What is required of Persons to be baptized . Answ. Repentance whereby they forsake sin ; and faith , whereby they stedfastly believe the promises of God made to them in that Sacrament . Quest. Why then are Infants baptized , when by reason of their tender age , they cannot perform them ? Answ. Because they promise them both by their Sureties ; which promise when they come to age themselves are bound to perform . But I pray doth it hence follow , that Infants do perform Faith and Repentance by their Sureties ? Are not the words express , that they promise both by their Sureties ? And is promising and performance all one ? I do not find it so by this Instance . For here was a great matter promised , and nothing performed . It is true the Catechism saith , Faith and Repentance are required of them that are to be baptized : which supposeth the persons to be baptized capable of performing these things themselves . And then comes a Question , by way of objection ; why then are Infants baptized , &c. to which the sense of the Answer is , that although by reason of their Age they are uncapable of performing the Acts of Repentance and Believing ; yet the Church doth allow Sureties to enter into Covenant for them ; which doth imply a Promise on their parts for the Children , and an obligation lying on them to perform what was then promised . And now let the Reader judge , since this horrible Secret is come out , whether this ought to be ranked in an equal degree as to the justifying Separation with the monstrous , absurd and unreasonable doctrines of the Roman Church . And I know nothing can do them greater Service , than such Parallels as these . ( 2. ) We charge them with those Reasons for Separation , which the Scripture allows ; such as Idolatry , perverting the Gospel and Institutions of Christ , and Tyranny over the Consciences of men , in making those things necessary to salvation , which Christ never made so : But not one of these , can with any appearance of Reason be charged on the Church of England , since we profess to give Religious Worship only to God ; we worship no Images ; we invocate no Sains ; we adore no Host ; we creep to no Crucifix ; we kiss no Relicks . We equal no traditions with the Gospel ; we lock it not up from the People in an unknown language ; we preach no other terms of salvation than Christ and his Apostles did ; we set up no Monarchy in the Church to undermine Christs , and to dispence with his Laws and Institutions . We mangle no Sacraments , nor pretend to know what makes more for the honour of his Blood than he did himself . We pretend to no skill in expiating mens sins when they are dead ; nor in turning the bottomless pit into the Pains of Purgatory by a charm of words and a quick motion of the hand . We do not cheat mens souls with false bills of exchange , called Indulgences ; nor give out that we have the Treasure of the Church in our keeping , which we can apply as we see occasion . We use no pious frauds to delude the People , nor pretend to be infallible , as they do when they have a mind to deceive . These are things which the Divines of our Church have with great clearness and strength of Reason made good against the Church of Rome ; and since they cannot be objected against our Church , with what face , can men suppose the cases of those who separate from each of them to be parallel ? ( 3. ) As to the Ceremonies in the Roman Church and ours , there are these considerable differences , ( 1. ) They have a mighty number , as appears by their Rituals and Ceremonials , and the great volums , written in explication of them ; we , very few , and those so very easie and plain ; that it requires as great skill not to understand ours , as it doth to understand theirs . ( 2. ) They place great holiness in theirs , as appears by the Forms of consecration of their Water , Oyle , Salt , Wax , Vestments , &c. but we allow none of these , but only the use of certain ceremonies , without any preceding Act of the Church importing any peculiar holiness attributed to them . ( 3. ) They suppose great vertue and efficacy to be in them , for the purging away some sorts of sins ; we utterly deny any such thing to belong to our ceremonies , but declare , that they are appointed only for Order and Deceny . ( 4. ) They make their ceremonies being appointed by the Church to become necessary parts of Divine Worship ; as I have already proved ; but our Church looks upon them , even when determined as things in their own nature indifferent , but only required by vertue of that general obedience which we owe to lawful Authority . So that as to ceremonies themselves there is a vast disparity between the Roman Church and ours ; and no man can pretend otherwise , that is not either grosly ignorant , or doth not wilfully misunderstand the state of the Controversie between them and us . Thus I have gone through all the Pleas for the present Separation I could meet with , in the Books of my Answerers : and I have not concealed the force or strength I saw in any of them . And however Mr. A. reproaches me with having a notable talent of misrepresenting my Adversaries , ( a thing which I have alwayes abhorred , and never did it wilfully in my life , it appearing to me an act of injustice as well as disingenuity ) yet I do assure him , I have endeavoured to understand them truly , and to represent them fairly , and to judge impartially . And although I make no such appeals to the day of Iudgement as others do ; yet I cannot but declare to the world , as one that believes a day of Judgement to come , that upon the most diligent search , and careful Inquiry I could make into this matter , I cannot find any Plea sufficient to justifie in point of conscience , the present Separation from the Church of England . Monseigneur , DEux voyages que j'ay été obligè de faire , m'ont empéché de répondre aussi tost que je l'aurois souhaitè a la lettre dont Vôtre Grandeur m'a fait la grace de m'honorer . Comme j'étois sur le point de vous en faire des excuses , Monsieur de L' Angle est arrivè en ceste ville , quime les a fait encor differer , dans l'esperance , qu' il voudroit bien se charger de ma reponse , & qu' elle pourroit par ce moien vous étre plus fidellement rendue . Il est vray , Monsieur , que si j'en croyois mon déplaisir , je la remettrois encor a une autre fois ; car je ne peux vous ecrire sans un extreme douleur , quand je songe a la matiere surla quelle vous me commandés de vous dire mon sentiment . Ie croy que vous le sçavés dejá bien , et que vous ne me faites pas l'honneur de me le demander comme en ayant quelque sorte de doute ; vous me faites plus de justice que cela ; & vous ne me comprenéz pas au nombre de ceux , qui ont touchant l ' Eglise d' Angleterre une si mechante opinion . Pour moy , je n'en avois pas une si mechante d'aucun veritable Anglois , & je ne pouvois pas me persuader qu' il y en eut un seul , qui crût qu'on ne peut éstre dans sa communion sans hasarder son propre salut . Pour ceux qui sont engagés dans le parti de l' Eglise Romaine , j'en jugeois tout autrement . Ils ont des maximes particuliers , & agissent par d'autres Interests . Mais pour ceux qui n'ont aucune liaison avec Rome , c'est une chose bien singuliere de les voir passer jusqu ' a cette extremitè que de croire que dans l' Eglise Anglicane on ne peut faire son salut . C'est n'avoir gueres de conoissance de la Confession defoy , que tout le monde Protestant a si hautement approuveé , & qui merite en effect les louanges de tout ce qu'il y a de bons Chrestiens . Car on ne pouvoit rien faire de plus sage que cette Confession , & jamais les articles de foy n'ont eté recueillis avec un discernment plus juste , & plus raisonnable que dans cette excellent● piece . On a raison de la garder avec tant de veneration dans la Bibliotheque d' Oxford , & le grand Iuellus pour l'avoir si dignement defendüe , est digne d'une louange immortelle . C'est d'elle dont Dieu se servit dans le commencement de la Reformation d' Angleterre , & si elle n'avoit pas été comme son ouvrage , il ne l'auroit pas benit d'une façon si avantageuse . Le succes qu' elle out , devroit fermer la bouche a ceux qui sont les plus animés , & l'avoir veue trionpher de tant d' Obstacles devroit faire reconnoitre a tout le monde , que dieu s'est declarè en sa faveur , qu'il est visiblement mélé de son établissement , & qu'elle a la verité & la fermeté de sa parole , a qui elle doibt en effect sa naissance , & son origine . Elle est aujourdhuy ce qu'elle ètoit quand elle ●toit formeé , & on ne peut pas reprocher a Messieurs les Evéques qu'ils y ayent depuis cette terme lá , apporté quelque changement . Et comment donc s'imaginer qu'elle ayt changé d'usage ? & peut on rien voir de plus inique , que de dire , qu'un Instrument que Dieu employa autrefois pour l'instruction de tant de gens de bien , pour le salut de de tant de peuples , pour la consolation tant de fidelles soit aujourdhuy devenüe quelque chose de funeste , & pernicieuse . Si votre Confession de foy est pure , & innocente , votre service divin l'est aussi Car on n'y voit rien de tout qui tende a L'idolatrie ; vous n'adorés que Dieu seul ; dans vôtre culte il n'y a rien qui se termine a la creature , & si l'on y trouve quelques ceremonies qui ne se rencontrent pas ailleurs , c'est faire profession d'une terrible Theologie , avoir depouillé toute charité , ne sçavoir guere ce que valent les ames , ne conoitre point la nature de choses indifferentes , que decroire qu'elles sont capables de perdre eternellement ceux qui s'y veulent assujettir . C'est avoir une méme dureté que de croire que vôtre discipline ecclesiastique est capable de damner les hommes . Car ou a t'on jamais vú que pour des articles de Discipline le salut des hommes se trouve interessé , & de choses qui ne regardent que le dehors , & L'ordre de L' Eglise , et qui ne sont que comme L'ecorce , & les envelopes de la veritè , peuvent elles causer la mort , & glisser du poison dans une ame ? Certes on ne les comprend jamais au nombre de verités essentielles , & comme il n'y a que celles cy qui sauvent , il n'y a qu'elles aussi qui peuvent exclurre du salut . Pour le gouvernement Episcopal , qu'a t'il qui soit dangereux , & qui puisse raisonnablement alarmer des consciences ? & s'il est capable de priver de la gloire eternelle , & de boucher les avenües du ciel , qui estce qui y est entré l'espace de plus de quinze cents ans ? Puisque pendant tout ce temps lá , toutes les Eglises du monde n'ont point eu d'autre gouvernement . S'il étoit contraire a la verité & a l'aquisition du bonheur eternel , est il croyable que Dieu l'eut si hautement approuvé , & qu'il eut permis que pendant tant de siecles son Eglise en eust été tyrannisé ? Car qui estce qui l'a gouverné , qui estce qui a composé ses conciles tant generaux que particuliers , qui estce qui a combatu les Heresies dont elle a esté de tout temps attaqué ? on t ce pas été les Evéques , & n' estce pas a leur sage conduite , que la parcle de Dieu est redevable , apres Dieu , de ses victoires & de ses Triomphes . Et sans remonter jusq ' au berceau , & la naissan ce de l' Eglise , qui estce qui dans le siecle precedant delivra l' Angleterre , de l' Erreur dont elle étoit envelopée ? Qui estce qui y fit resveiller si miraculeusement la verité ? fut ce pas le zele , & la fermeté des evéques , leur ministere ? degagea t'il pas les Anglois de l'oppression sous laquelle ils gemissoient de puis si long temps ; & leur exemple aida't y pas puissamment a la Reformation de toute l' Europe ? En verité je croy qu'ils en pouvroient vser comme fift autre fois Gregoire de Nazianze au milieu de Constantinople . Quand il y arriva , il trouva que L' Arrianismey avoit fait de fort grand progres , cependant , son courage , son zele , son sçavoir affoblioent si fort le parti des Heretiques , qu'en peu de temps la verité y apparut plus belle que jamais , & il voulut que le Temple ou il l'avoit si fortement appuiée portoit le nom d' Anastasie , parce qu'il L'y avoit comme deterrée , & degagée de dessous L'erreur , & par ses soins continuels , il y avoit comme fait sortir du tombeau , & glorieusement resusciteé , c'est ce qu'ont fait aussi Les Evesques d' Angleterre . Ils voyoient non une verité seulement , mais quasi toutes les verités fondamentales ensevelies sous un nombre espouvantables d' Erreurs . Ils voyoient le joug de Rome plus pesant au milieu d'eux qu'il n'étoit nulle part ailleurs . La difficulté qu'il y avoit a reüssir dans la Reformation étoit capable de décourager des personnes d'une capacité , & d'un zele mediocre , & neantmoins rien ne les detourne d'un si gene reux dessein . Les ennemis de dehors , ceux de dedans , tous terribles qu'ils parussent , ne les intimident point ; ils entreprenent ce grand ouvrage , et ne l'abandonnent point qu'ils n'en soient venus au bout , & qu'ils n'ayent remis sur le throne la verité resuscitée . En sorte qu'ils pouuoient lusser par tout des monuments de ce miracle & nommer justement toutes leur Eglises du nom d' Anastasie & de resurrection . Mais si ce Tiltre manque a leur Temples , la chose en soy leur convient , & l'on n'entend ressonner au milieu d'eux que les Lessons , & Les louanges de la pure Verité . Ce que doit obliger tous les gens de bien à ne s'en ecarter pas , & a regarder L' Eglise Anglicane comme une Eglise tres Orthodoxe . C'est ce qui font Les Protestants de France , ceux de Geneva , Ceux de Suisse , & d' Allemagne , & ceux d' Hollande aussi . Car ils se firent un fort grand Honneur , d'avoir dans leur Concile de Dordrecht des Theologiens d' Angleterre , & monstrerent bien qu'ils avoient pour L' Eglise Anglicane une profonde veneration . Et d'oú vient donc , que des Anglois mémes en ont aujourdhuy si mechante opinion , & rompre si temerairement comme ils font , avec Elle ? estce pas rompre avec toute L' Eglise Ancienne , avec toutes les Eglises Orientales , avec toutes les Eglises Protestantes qui ont toujours fort consideré la pureté de celle d' Angleterre ? estce pas une horrible dureté que de l'excommunier sans misericorde , & s'en faire etrangement a croire que de s'imaginer qu'ils soient le seuls en Angleterre & méme au milieu de tout le monde chrestien , qui soient destinés au bonheur eternel & a soustenir , comme il faut , le verites necessaires au salut . Certes on pourroit faire un parallele fort odieux entre ces Docteurs , & le Pape Victor , qui volut excommunier les Eglises d' Asie par ce qu'elles ne celebroient le feste de Pasque au méme jour que Rome le faisoit ; entre eux & les Audiens , qui rompoient avec les Chrestiens , & ne vouloient point souffrir d' Evéques riches . Entre Eux & le Donatistes , qui ne vouloient point de communion avec ceux qui avoient esté ordines par des Evéques laches , & qui s'imaginoient que leur societé étoit la veritable Eglise , & l'épouse bien aimée qui paissoit son troupeau vers le midi . Entre eux & ceux de la communion Romaine , qui ont si bonne opinion de leur Eglise , que hors d'elle ils ne s'imaginent pas qu'un puisse jamais acquerir le Salut . Pour moy quelque enclin que je sois a la tolerance , je ne pourois pourtant me persuader qu'il en faille avoir pour ceux qui en ont si peu pour les autres , & que s'ils étoient les maitres feroient assurement un mauvais quartiér a ceux qui dependroient d'eux . Ie regarde ces gens lá , comme de perturbateurs de l'Estat , & de l'Eglise , & qui sont infalliblement animés d'un esprit de sedition . I'ay méme de la paine a croire qu'ils soient justement ce qu'ils disent estre , & je craindrois bien que sous ces Docteurs il n'y eust des ennemis tres dangereux qui fussent cachés . Des Societés composées detelles personnes seroient extrement perilleuses , & on ne les pourroit soufrir sans ouvrir la porte au disordre , & travailler asa propre ruine . Ily en a de composées de personnes plus raisonnables . Mais j'y voudrois qu'elles le fussent assez , pour ne se point separer de celles qui composent l' Eglise Anglicane ; particulierement au terme ou nous sommes elles devroient tout faire pour une bonne Reconciliation ; & dans le conjuncture des affaires presentes ils devroient bien s'aperçevoir qu'il n'y a qu'une bonne reunion qui puisse prevenir les maux dont l'Angleterre est menacée . Car pour dire la verité , je ne voi pas que leue Meetings soient de fort grande utilité , & qu'on puisse s'y consoler davantage , que dans les Eglises Episcopales . Quand j'estois a Londres , il y a bien tost cinq ans , je me trouvay en plusieurs assemblées particulieres pour voir comme on l'y prenoit pour l'instruction du peuple , & la predication de la parole de Dieu . Mais j'avoue que je ●'en receus aucune edification . I'entendis un de plus fameux Non-conformistes . Il pre-choit en vn lieu ou il y avoit trois hommes & soissante , ou quatre vingt ●emmes . Il avoit choisi un texte touchant le restablissement des ruines de Ierusalem , & pour l'expliquer il cita cent fois Plinie & Vitruve , & n'oublia pas de dire en Italien ce proverbe , duro con duro non fa muro . Tout cela me parut hors de propos , fort peu a propos pour des femmelettes , & tres eloigné d'un esprit qui ne cherche que la consolation & l'edification de ses auditeurs . Se Cantonner & faire un schisme pour avoir la liberté de debiter de telles vanit●s est une fort m●●vaise conduite ; & les peuples paroissent bien ●●ibles de quitter leur mutuelles assemblées pour de choses qui m●ritent ●i peu leur estime , & leur preference . Ie n'estime pas , qu'on soit en obligation de souffrir ce dereglement . Il est vray qu'autrefois on souffroit les Assemblées de Novatiens á Rome & à Constantinople , & que le Donatistes a voient en la premiere place quelque sorte de liberté . Mais c'estoit les Estrangers , & cela méme ne dura pas long temps & comme il'y en avoit peu , cela ne tiroit pas en consequence . Mais c'est un autre fait en Angleterre , & comme le bien de l' Estat , & de l' Eglise depend absolument de l'union du peuple sur le poinct de la Religion , on n'y pourroit trop presser une union universelle . Mais il la faut procurer par les bonnes voyes , & comme Messieurs les Evéques sont de personnes d'une grande experience , d'un Scavoir extraordinaire , d'un zele , & d'une bonté , envers leur peuples veritablement paternelle , j'espere qu'ils s'employeront a c●grand O●rage avec toute la prudence & la charitè qui s●nt necess●ires pour faire reüssir une si louable entreprise . t'ous particulierement , Monseigneur , dont la moderation & la capacité sont reconnües de tout le m●nde , il semble que 〈◊〉 soit un dessein reservé pour votre grande Sag●sse , & 〈◊〉 vous n'y reuscistes pas , apparemment que tous les autres ' y travailleront inutilement . Pour mor , je re 〈◊〉 ●●●tribuer d'icy que de vo●us , & que de pr●res ; 〈◊〉 bien protester que j'en fais tous les jours de f●●r sinceres pour la prosperité de 〈…〉 qu'il plaise a Dieu faire en sorte , que tous les Protestants d'Angleterre ne soyent a l'avenir qu'un coeur , & qu'une Ame. Ie prie Vostre Grandeur d'en estre bien persuadé , & de croire qu'il n'est pas possible d'estre avec plus de respect que je le suis , A Leyden 3 Septemb . 1680. Monseigneur , Votre tres humble & tres Obeissant Serviteur , Le Moyne . First Letter . A Letter from Monsieur le Moyne , Professor of Divinity at Leyden , to my Lord Bishop of London , concerning the nature of our present Differences , and the unlawfulness of Separation from the Church of England . My Lord , TWo Journeys that I have been obliged to take , have hindered me from answering the Letter , with which your Lordship did me the favour to honour me , so soon as I could have wished . Just as I was about to excuse my self to you for it , Monsieur de l' Angle came to this Town , which made me defer it longer yet , in hopes that he would charge himself with my answer , and that by that means it might be brought unto you more safely . It is true , my Lord , that if I should hearken to my own unwillingness , I should put it off still to another time ; for I cannot write unto you without being extreamly grieved , when I think upon the matter , of which you command me to tell you my opinion . I believe that you know it already , and that you do not do me the honour to ask it of me , as if you had any kind of doubt of it . You do me more right than so ; and you do not account me of the number of those that have so ill an opinion of the Church of England . For my part I had not so bad a one of any true English-man , and I could not have perswaded my self that there had been so much as one , which had believed that a man could not be of her communion , without hazarding his own salvation . For those that are engaged in the party of the Church of Rome , I judged quite otherwise of them ; they have particular Maxims , and act by other interests . But for those that have no tye to Rome , it is a very strange thing to see them come to that extream , as to believe that a man cannot be saved in the Church of England . This is not to have much knowledge of that Confession of Faith , which all the Protestant World has so highly approved , and which does really deserve the praises of all good Christians that are . For there cannot be any thing made more wise than that Confession , and the Articles of Faith were never collected with a more just and reasonable discretion than in that excellent piece . There is great reason to keep it with so much veneration in the Library of Oxford ; and the great Iewell deserves immortal praise for having so worthily defended it . It was this that God made use of in the beginning of the Reformation of England . And if it had not been as it were his work , he had never blessed it in so advantageous a manner . The success that it has had , ought to stop the mouth of those that are the most passionate , and it 's having triumphed over so many obstacles , should make all the World acknowledge , that God has declared himself in favour of it , and that he has been visibly concerned in its establishment ; and that it has the truth and confirmation of his word , to which in effect it owes its birth and original . It is the same at present as it was when it was made , and no one can reproach the Bishops for having made any change in it since that time . And how then can it be imagined , that it has changed its use ? And can there be any thing more unjust , than to say , that an instrument which God has heretofore employed for the instruction of so many people , for the consolation of so many good men , for the salvation of so many believers , is now become a destructive and pernicious thing ? If your Confession of Faith be pure and innocent , your Divine Service is so too : for no one can discover any thing at all in it that tends to Idolatry : You adore nothing but God alone ; in your Worship there is nothing that is terminated on the Creature : And if there be some Ceremonies there , which one shall not meet with in some other places ; this were to make profession of a terrible kind of Divinity , to put off all Charity , not to know much what souls are worth ; not to understand the nature of things indifferent , to believe that they are able to destroy those eternally , that are willing to submit themselves unto them . It is to have the same hardness to believe that your Ecclesiastical Discipline can damn any . For where has it been ever seen , that the salvation of men was concerned for Articles of Discipline , and things that regard but the out-side , and order of the Church , and are but as it were the bark and covering of the truth ? Can these things cause death , and distill poyson into a soul ? Truly these are never accounted in the number of essential truths ; and as there is nothing but these that can save , so there is nothing but these that can exclude men from salvation . For the Episcopal Government , what is there in it that is dangerous , and may reasonably alarm mens consciences ? And if this be capable of depriving us of eternal glory , and shutting the Gates of Heaven , who was there that entered there for the space of fifteen hundred years , since that for all that time all the Churches of the World had no other kind of Government ? If it were contrary to the truth , and the attainment of eternal happiness , is it credible that God had so highly approved it , and permitted his Church to be tyrannized over by it for so many Ages ? For who was it that did govern it ? Who was it that did make up its Councils , as well General , as particular ? Who was it that combated the Heresies with which it has been at all times assaulted ? Was it not the Bishops ? And is it not to their wise conduct , to which next under God , his Word is beholden for its Victories and Triumphs ? And not to go back so far as the birth and infancy of the Church ; who was it that in the last Age delivered England from the error in which she was inveloped ? Who was it that made the truth to rise so miraculously there again ? Was it not the zeal and constancy of the Bishops , and their Ministry that disengaged the English from that oppression under which they had groaned so long ? And did not their Example powerfully help forward the Reformation of all Europe ? In truth I think they might make the same use of this , as Gregory Nazianzen did heretofore at Constantinople . When he arrived there he found that Arrianism had made a very great progress in that place ; but then his courage , his zeal , his learning did so mightily weaken the party of the Hereticks that in a little time the truth appeared there again more beautiful than ever ; and the Church where he had so stoutly upheld it , he would have to bear the name of Anastasia ; because he had brought the truth as it were out of the earth , and cleared it from the error that lay upon it , and by his continual cares had caused it , as it were , to come out of the Grave to a glorious Resurrection . It is this too that the Bishops of England have done ; they saw not only one truth , but almost all the fundamental truths buried under a formidable number of errors ; they saw the yoke of Rome heavier among them , than it was any where else : The difficulty that there was of succeeding in the Reformation , was enough to discourage persons of an ordinary capacity and zeal . Nevertheless nothing turns them from so generous a design ; the enemies without , and those within as terrible as they seem , do not fright them ; they undertake this great work , and do not leave it till they had brought it about , and raised up the truth , and placed it again upon the Throne , in such a manner that they might every where have monuments of this miracle , and justly have called all their Churches by the name of Anastasia or Resurrection . But if their Churches have not that title , the thing it self belongs unto them ; and you shall hear nothing discoursed of in these , but lectures and praises of the pure truth . Which ought to oblige all good men not to separate from it ; but to look upon the Church of England , as a very Orthodox Church . Thus all the Protestants of France do , those of Geneva , those of Switzerland and German , and those of Holland too ; for they did themselves a very great honour in having some Divines of England in their Synod of Dort , and shewed plainly that they had a profound veneration for the Church of England . And from whence does it then come , that some Englishmen themselves have so ill an opinion of her at present , and divide rashly from her , as they do ? Is not this to divide from all the antient Churches , from all the Churches of the East , from all the Protestant Churches , which have alwayes had a very great respect for the purity of that of England ? Is it not horrible impudence to excommunicate her without mercy , and to make themselves believe strangely of her , for them to imagine that they are the only men in England , nay , in the Christian World , that are predestinated to eternal happiness , and to hold the truths necessary to salvation , as they ought to be held ? Indeed one might make a very odious Parallel betwixt these Teachers and Pope Victor , that would needs excommunicate the Churches of Asia , because they did not celebrate the Feast of Easter the same day they did at Rome . Betwixt them and the Audeans that divided from the Christians , and would not endure rich Bishops . Betwixt them and the Donatists , that would have no communion with them that had been ordained by lapsed Bishops , and imagined that their Society was the true Church , and the well beloved Spouse , that fed her flock in the South . Betwixt them and those of the Roman Communion , who have so good an opinion of their own Church , that out of her they do not imagine that any one can ever be saved . For my part , as much inclined to Toleration as I am , I cannot for all this perswade my self , that it ought to be allowed to those that have so little of it for other men ; and who , if they were Masters , would certainly give but bad quarter to those that depended upon them . I look upon these men as disturbers of the State and Church , and who are doubtlesly animated by a Spirit of Sedition . Nay , I can scarce believe , that they are just such as they say they are ; and I should be something afraid , that very dangerous enemies might be hid under colour of these Teachers . Societies composed of such persons , would be extream dangerous ; and they could not be suffered without opening the Gate to disorder , and advancing towards ones own ruine . There are some of these that are composed of more reasonable men , but I could wish they were reasonable enough not to separate from those of which the Church of England is composed . Especially in the case we are in , they should do all for a good agreement ; and in the present conjuncture of affairs , they should understand that there is nothing but a good re-union , that can prevent the evils with which England is threatned . For to speak the truth , I do not see that their Meetings are of any great use , or that one may be more comforted there , than in the Episcopal Churches . When I was at London almost Five years ago , I went to several of their private assemblies , to see what way they took for the instruction of the people , and the preaching of the Word of God. But I profess I was not at all edified by it . I heard one of the most famous Non-Conformists , he preached in a place where there were three men and three or fourscore women : he had chosen a Text about the building up the Ruines of Ierusalem , and for the explication of it , he cited Pliny and Vitruvius a hundred times , and did not forget to mention a Proverb in Italian , Duro con duro non fa muro . All this seem'd to me nothing to the purpose , and very improper for the poor women , and very far from a Spirit that sought nothing but the comfort and edification of his hearers . To cantonize themselves , and make a Schism , to have the liberty to vent such vanities , is very ill conduct , and the people seem very weak to quit their mutual Assemblies for things that so little deserve their esteem and preference . I do not think that any one is obliged to suffer this irregularity . It is true , that the Assemblies of the Novatians were sometimes suffered at Rome and Constantinople , and that even the Donatists had some kind of liberty in the first of these places . But they were only strangers ; and that neither did not indure any long time ; and as there were but few of them , that is not to be drawn into example . But it is another case in England ; and seeing the good of the State and Church depends absolutely upon the union of the people in the point of Religion , one cannot there press an universal union too much . But it ought to be procured by good means ; and since the Bishops are persons of great experience , of an extraordinary knowledge , of a true fatherly zeal and goodness towards their people , I hope that they will employ themselves in this great work with all the prudence and charity that are necessary to the succeeding of such a commendable undertaking . You particularly , My Lord , whose moderation and capacity are acknowledged by all the World ; it looks as if it were a design reserved for your great Wisdom ; and if you do not succeed , it is clear , that all others will labour in it but in vain . For my part , I can contribute nothing to it where I am , but Vowes and Prayers ; and of these I can protest that I make very sincere ones every day for the prosperity of the English Church ; and that it would please God to order things in such manner , that all the Protestants of England for the future , might be of one heart and of one soul. I beg your Lordship to be well assured of this and to believe that it is impossible to be with more respect than I am , Leyden Sept. 3. 1680. My Lord , Your most Humble and most Obedient servant , Le Moyne . A Paris l' 32. d'Octob . Monseigneur , RIen ne vous a deu paroistre si estrange ny si incivil que mon silence sur la lettre que vous me fîstes l'honneur de m'escrire il y a environ trois mois ; Il est pourtant vray que je n'ay rien a me reprocher sur cela , & a fin que vous le croyiez comme moy , vous voulez bien me permettre de vous dire comment la chose s'est passée . Quand on m'apporta vostre lettre , j'estois retombé dans une grande & violente fiebvre dont Dieu m'a affligé durant quatre ou cinq mois , & qui m'a mené jusqu'a deux doits de la mort . Ie priay un de mes amis , qui estoit alors dans ma chambre , de l'ouvrir & de me dire le nom de celuy qui me l'escrivoit , mais il se trouva que vous aviez oublié de la signer , sur quoy je me l'a fis apporter , pour voir si je n'en connoistrois point le caractére ; Et ce fut encore inutilement , par ce que jusqu'alors je n' avois rien veu de vostre main : Cela me fit croire qu'elle avoit esté escrite par celuy lá mesme qui l'avoit apportée , pour m'attrapper dix ou douze sous de port ; car ce petit stratageme est assez commun en cette ville & aprez cela , je ne me mis pas fort en peine de ce qu'elle deviendroit . Elle se conserva pourtant dans mon cabinet par le plus grand hazard du monde , & m'estant heureusement tombée sous la main , il y a deux ou trois jours , je la relus ; & l'aiant trouvée trop sage & trop grave pour avoir esté escrite par un homme tel que je me l'estois imaginé , je la monstray à Monsieur Claude qui y reconnut d'abord vostre escriture , & qui me dit que vous en estiez l'Auteur . Ie pense Monseigneur que cela suffit pour me justifier auprez de vous d'un silence , qui bien que je n'en sois aucunement coupable , ne laisse pas de me donner quelque espece de confusion . Mais pour venir au contenu de vostre lettre , je ne vous puis exprimer avec quelle douleur j'apprens que vos divisions continuent , en un temps auquel il y a des raisons si pressantes de se réünir ; Ce que vous me dites sur tout des escrits que l'on publie a cette heure , pour faire croire que la communion avec l' Eglise Anglicane est illégitime , & que les Ministres ne la peuvent permettre aux particuliers sans crime , me paroist une chose si deraisonnable en elle mesme , & si fort à contre-temps , que j'aurois peine a la croire si elle ne m'estoit attestée par une personne de vostre mérite & de vostre poids . Vous savez bien Monseigneur quels sont & quels on t toujours esté mes sentimens sur cela , & la maniére dont j'en uzay il y a deux ans dans mon voiage d' Angleterre , en fréquentant vos assemblées , & en preschant mesme dans un troupeau qui est sous la Iurisdiction de l' Eglise Anglicane , monstre assez que je suis bien éloigné de croire que sa communion soit illégitime ; Et cela mesme prouve d'une maniére bien évidente , que mon sentiment a cet égard est celuy de nos Eglises , parce qu'il n'est pas imaginable que j'eusse voulu faire , sans nécessité , une chose qui m'eust attiré l'indignation de mes fréres , & qui , a mon retour , m'eust expose à leurs reproches ou a leurs censures . Pleust a Dieu , Monseigneur , que tout ce qu'il y a de Chrestiens égarez dans le monde voulussent recevoir vostre Réformation , que je répandrois de bon coeur tout ce que j'ay de sang pour leur procurer un si grand bien . Et que je suis asseuré de la joye extresme avec laquelle nos Eglises entreroient dans leur Communion , Si en estant dans la pureté de vos sentimens pour les dogmes , ils ne differoient plus d'avec nous que par des Surplis , par des Cérémonies innocentes , & par quelque diversité d' Ordres dans le gouvernement de l' Eglise . Et cela Monseigneur vous fait assez comprendre , ce que j'ay a respondre a vostre seconde question . Car puis que l' Eglise Anglicane est une véritable Eglise de nostre Seigneur , Puis que son Culte & ses Dogmes sont purs , & n'ont rien de contraire a lu parole de Dieu , Et puis que quand la Reformation y a esté receüe , elle y a esté receüe avec l'Episcopat . Et en y establissant la Liturgie & les Cérémonies qui y sont aujourdhuy en uzage , il est sans doute du devoir de tous les Réformez de Vostre Royaume de se tenir inséparablement unis a Cette Eglise ; Et ceux qui ne le font pas , sous ombre qu'ils desireroient , plus de simplicité dans les Cérémonies , & moins d'inegálité entre les Ministres commettent asseurément un tres grand péché . Car le schisme est le plus redoutable mal qui puisse arriver à l' Eglise ; Et pour l'éviter la charité Chrestienne oblige tous les gens de bien a supporter en leurs fréres des choses bien moins supportables que ne le doivent paroistre celles dont il s'agit , aux yeux de ceux lá mesmes qui les ont le plus en aversion : Et c'estoit lá si bien le sentiment de nostre Grand & Excellent Calvin que dans son traitté de la necessité de la Réformation il ne fait point de difficulté de dire , Que s'il se trouvoit des gens assez deraisonnables pour refuser la Communion d'une Eglise pure dans son culte & dans ses Dogmes , & pour ne pas se soumettré avec respect a son Gouvernement , sous ombre qu'elle auroit retenu l' Episcopat conditionné comme le vostre , il n'y auroit point de censure ny de rigueur de discipline qu'on ne deust exercer contre eux . * Talem nobis Hierarchiam si exhibeant , in qua sic emineant Episcopi ut Christo subesse non recusent , ut ab illo tanquam ab unico capite pendeant & ad ipsum referantur , in qua sic inter se fraternam societatem colant ut non alio modo quam ejus veritate sint colligati , tum vero nullo non anathemate dignos fatear , si qui erunt qui non eam revereantur , summaque obedientia observent . Et Beze mesme , qui n'approuvoit pas en général le gouvernement Episcopal , fait une telle distinction du vostre , et est si éloigne de croire que l'on puisse , ou que l'on doive en prendre sujet de se séparer de vostre Eglise , qu'il prie Dieu ardenment qu'elle puisse toujours de meurer dans l'heureux estate ou elle avoit esté mise et conservée , par le sang , par la pureté de la foy , et par la sage conduite de ses Excellens Evesques . * Quod si nunc Anglicana Ecclesia instaurata suorum Episcoporum & Archiepiscoporum authoritate persistat , quemadmodum hoc nostra memoria contigit , ut ejus ordinis homines non tantum insignes Dei Martyres , sed etiam praestantissimos Pastores & Doctores habuerit , fruatur sane ista singulari Dei beneficentia , quae utinam illi sit perpetua . Mais , Monseigneur , quoy que les premiers Auteurs de la séparation qui vous trouble soient extraordinairement coupables , et que ceux qui la continuent et qui la fortifient par leurs escrits dé raisonnables et emportez le soient aussy extrém●ment , est neanmoins certain que dans la multitude qui les suit , il y a une infinité de bonnes gens dont la foy est pure et la pieté sincére ; et qui ne demeurent cloignez de vous que parce que leur simplicité est surprise , et qu'on les a effrayez par ces grands mots de Tyrannie , d' Oppression , de supposts de l' Antechrist dont on leur bat perpetuellement les oreilles : Ie les mets au rang de ces foibles qui disoient qu'ils n'estoient point du corps et dont St. Paul dit qu'ils estoient du corps pourtant ; Et il me semble que les bons et charitables Evesques comme vous , en doivent dire , quoy qu'en un sens un peu différent , ce qu' Optat de Miléve disoit des Donatistes de son temps , Si collegium Episcopale nolunt nobiscum habere , tamen fratres sunt : Au nom de Dieu donc Monseigneur faites tout ce qui vous sera possible pour les ramencr a leur devoir par la douceur et par la Charité qui seule est capable d' opérer de grandes choses en ces occasions . Car les hommes qui ont toujeurs de l'orgueil , se soulevent ordinairement contre tout ce qui leur paroist n'agir que par la seule Authorité , mais ils ne manquent presque jamais de se rendre au support et a la condescendance , Mansuetus homo , cordis est medicus . Ie ne pretens pas Monseigneur m'ingérer de vous donner la dessus aucun conseil particulier ; Vous qui voiez les choses de prez , et qui avez le coeur tout pénetré de la charité Chrestienne jugez mieux que personne des remedes qui sont les plus propres a un si grand mal ; Et je suis asseuré que s'il ne falloit pour le guérir que s' abstenir de quelques expressions , que quitter quelques cérémonies , et que changer la couleur de quelques habits , vous vous y resouàriez avec grand pla s●r , et a quelque chose de plus difficile . Il me semble m●sme avoir leu en quelque endroit des Vindiciae de Monsieur le Doien de Winsor que ce furent lá les sentimens charitables que fit paroistre l' Eglise Anglicane par la bouche de trois ou quatre de ses Evesques dans une Conférence qui se fit sur les moiens de réunion , en la preniére année du restablissement de sa Majesté Britannique , et qu'il ne tint qu'a quelques Ministres de ceux qu'on appelle Presbyteriens que la chose ne passast plus avant . Quoy qu'il en soit je prie Dieu de tout mon coeur qu'il ouvre les yeux des uns pour leur faire connoistre la foiblesse des raisons sur lesquelles ils fondent une séparation si affligeante , Et qu'il conserve et qu'il augmente de plus en plus dans les autres , la piété , le zéle et la charité dont ils ont besoin pour travailler heureusement a une réünion qui réjonira les hommes et les Anges , et qui attirera mille bénédictions de la terre et du Ciel sur ceux qui y auront le plus contribüé : Et je vous avouë Monseigneur que je ne servis pas consolable si je voiois qu'on ne fist pas au moins quelque nouvel effort pour réüssir dans un ouvrage si saint et si important dans un temps qui m'y paroist si propre . Car outre que les interests de Vostre Estat et de Vostre Eglise le demandent extraordinairement , I' apprens que par une admirable bénédiction du Ciel , toutes vos Chaires Episcopales sont maintenant remplies par d' Excellens Serviteurs de Dieu , qui aiment Iesus Christ et son Eglise , et qui ont tous les qualitez de la teste et du coeur qui sont necessaires pour pouvoir et pour vouloir contribuer a cette bonne oeuvre . Et a en juger par vous Monseigneur , et par Monseigneur l' Archevesque de Canterbery , et Monseigneur l' Evesque d' Oxford que j'ay eu l'honneur de voir durant mon séjour en Angleterre , je n'ay pas de peine a me le persuader . Mais j'ay peur de vous avoir ennuyé par cette longue lettre , je vous en demande tres humblement pardon , Et je vous supplie d'estre bien persuadé que je conserve toujours une extresme reconnoissance de l' amitie dont vous m'honorez , et que je suis avec tout le respect que je vous dois Vostre tres humble & tres obeysant Serviteur , De l'Angle . Monseigneur , Monsieur Claude mon Excellent Collegue a qui j'ay monstré cette lettre , m'a prié de vous dire , en vous asseurant de son tres humble service , qu'il la souscriroit de bon coeur et qu'il est absolument dans mes sentimens . Paris , Octob. 31. 1680. Second Letter . From Monsieur de L' Angle one of the present Preachers of the Reformed Church meeting at Charenton near Paris , upon the same subject . My Lord , NOthing may seem so strange and so uncivil to you , as my silence upon your Letter you did me the honour to write me about three months ago . But yet it is true that in this case I have nothing to blame my self for ; and that you may believe it , as well as I , you will give me leave to tell you how the matter happened . When your Letter was brought me , I was relapsed into a great and violent Fever , with which God has afflicted me for the space of four or five months , and which has brought me very near the grave ; I prayed one of my friends , which was then in my Chamber , to open the Letter , and to tell me the name of him that wrote it ; but it chanced that you had forgotten to subscribe it , upon which I made it be brought to me , to see if I did not know the Character ; but it was to no purpose , because till then I had not seen any thing of your hand . This made me believe that it had been written by the same man that brought it , to get ten or twelve Sons for the carriage ; for that little stratagem is common enough in this Town . After this , I did not much trouble my self what became of it ; but yet it was preserved in my Cabinet by the greatest chance in the world ; and being happily fallen into my hands two or three days since , I read it over again ; and having found it too prudent and grave to have been written by such a one as I had imagined , I shewed it to Monsieur Claude , who presently knew your hand , and told me that you were the Author of it . I think , my Lord , this is enough to excuse me to you , for a silence , for which though I am not any way faulty , yet I cannot choose but be something ashamed . But to come to the contents of your Letter ; I cannot express to you with how much grief I understand that your divisions continue , at a time in which there are such pressing reasons for being Reunited . Above all , that which you tell me of writings that are at this time published , to make men believe that Communion with the Church of England is unlawful , and that the Ministers cannot permit it to private persons without sinning , seems to me a thing so unreasonable in it self , and so very unseasonable now , that I should scarce believe it , if it were not attested by a person of your merit and consideration . My Lord , you know well what my sentiments are , and always have been in this matter ; and the way which I used two years ago , when I was in England , in frequenting your assemblies , and preaching too in a Congregation that is under the jurisdiction of the Church of England , sufficiently shews that I am very far from believing that her Communion is unlawful . And this also proves very evidently that my opinion in this matter is the same that is holden by our Churches ; because it is not imaginable that I would without any necessity , have done a thing which would have drawn the displeasure of my Brethren upon me , and which at my return would have exposed my self to be blamed , if not to be censured by them . My Lord , I would to God that all the mistaken Christians that are in the world would receive your Reformation ; I would with all my heart spend all the blood I have to procure them so great a good . And I am sure with what an exceeding Joy our Churches would enter into their Communion , if being pure in their opinions for Doctrine , they differed no more from us , than by Surplices , and innocent Ceremonies ; and some diversity of Orders in the Government of the Church . And by this , my Lord , you may perceive what I have to answer to your second question . For since the Church of England is a true Church of our Lord ; since her Worship and Doctrines are pure , and have nothing in them contrary to the word of God ; and since that when the Reformation was there received , it was received together with Episcopacy , and with the establishment of the Liturgy , and Ceremonies , which are there in use at this day ; it is without doubt the duty of all the Reformed of your Realm , to keep themselves inseparably united to the Church . And those that do not do this , upon pretence that they should desire more simplicity in that Ceremonies , and less of inequality among the Ministers , do certainly commit a very great sin . For Schism is the most formidable evil that can befal the Church : and for the avoiding of this , Christian charity obliges all good men to bear with their Brethren in some things much less tolerable than those , of which the dispute is , ought to seem , even in the eyes of those that have the most aversion for them . And this was so much the opinion of our great and excellent Calvin , that in his Treatise of the necessity of the Reformation he makes no difficulty to say ; That if there should be any so unreasonable as to refuse the Communion of a Church that was pure in its Worship and Doctrine , and not to submit himself with respect to its Government , under pretence that it had retained an Episcopacy qualified as yours is ; there would be no Censure nor rigour of Discipline that ought not to be exercised upon them . Talem nobis Hierarchiam si exhibeant , in qua sic emineant Episcopi ut Christo subesse non recusent , ut ab illo tanquam ab unico Capite pendeant , et ad ipsum referantur ; in qua sic inter se fraternam societatem colant , ut non alio modo quam ejus veritate sint colligati ; tum vero nullo non Anathemate dignos fatear , si qui erunt ▪ qui non eum revereantur , summaque obedientia observent . And Beza himself , who did not in the general approve of the Episcopal Government , makes such a distinction of yours , and is so far from believing , that one may , or that one ought to take occasion from thence to separate from your Church , that he prays earnestly to God that she may always remain in that happy estate in which she had been put and preserved , by the blood , by the purity of the Faith , and by the wise conduct of her excellent Bishops . Quod si nunc Anglicana Ecclesia instaurata suorum Episcoporum et Archiepiscoporum authoritate persistat , quemadmodum hoc nostrâ memoriâ contigit , ut ejus ordinis homines , non tantum insignes Dei Martyres , sed etiam praestantissimos Pastores et Doctores habuerit , frautur sane istâ singulari Dei beneficentiâ , quae utinam illi sit perpetua . But , my Lord , although the first Authors of the Separation , which troubles you , be extraordinarily to blame , and though those that continue it , and strengthen it , by their unreasonable and passionate Writings , be extreamly so too ; it is certain yet that among the multitude that follows them , there is a very great number of good-men , whose faith is pure , and whose piety is sincere , and who remain separate from you only because their simplicity is surprized , and because they have been frightned with the bugbear words of Tyranny , Oppression , Limbs of Antichrist which are continually beaten into their ears . I rank these with those weak ones who said they were not of the Body ; and of whom St. Paul said they were of the Body for all that . And it seems to me that the good and charitable Bishops , such as you , ought to say of them , though in something a different sense , as Optatus Milevitanus said of the Donatists of his time , Si Collegium Episcopale nolunt nobiscum habere , tamen Fra●res sunt . In the name of God then , my Lord , do all that possibly you can to bring them back to their duty by sweetness and charity , which is only able to do great things on these occasions . For men , who have always something of pride , do commonly oppose every thing that seems to them to act by bare Authority only : but they scarce ever fail to yield themselves up to forbearance and condescension . Mansuetus homo cordis est medicus . I do not pretend , My Lord , to thrust my self in to give you any particular advice in this case ; you that see things near at hand , and that have a heart deeply affected with Christian Charity , will judge better than any man , what remedies are the most proper for so great an evil ; and I am sure that if there were nothing wanting to cure it , but the a staining from some expressions , the quitting some Ceremonies , and the changing the colour of some habits , you would resolve to do that , and something more difficult than that , with great pleasure . And I think I have read in some part of the Vindiciae of Mr ●ean of Windsor , that these were the charitable sentiments which the Church of England declared by the mouth of three or four of her Bishops , in a Conference that was held concerning the means of re-union , the first year that his Majesty was restored ; and that nothing hindered the matter from going farther , but some of those Ministers they call Presbyterians . However it be , I pray God with all my heart , that he would open the eyes of the one to make them see the weakness of the reasons upon which they ground such an afflicting Separation ; and that he would preserve , and increase more and more in the other , that piety , that zeal , and that charity which they have need of for the happy proceeding to a re-union , which will rejoice men and Angels , and bring down a thousand blessings of Heaven and Earth upon those that shall contribute the most unto it . And I assure you , My Lord , I should be 〈◊〉 ●●mpt at all Comfort if I should see that some new 〈◊〉 least were not made for the success of a 〈…〉 so holy , and of such consequence , in a time 〈…〉 to me so proper for it . For besides that the interest of your State , and Church do require it in such an extraordinary manner ; I hear that by a wonderful blessing of Heaven , all your Episcopal Sees are filled at this time with excellent servants of God , who love Iesus Christ and his Church and who have all the qualities of the head and the heart , which are necessary to make them able , and willing to contribute to this good work . And to judge of it by you , My Lord , and My Lord Arch-bishop of Canterbury , and My Lord Bishop of Oxford , whom I had the honour to see during my stay in England , I am easily perswaded of it . But I am afraid I have tired you with this long Letter ; I humbly beg your pardon for it ; and I beseech you to be very well assured that I alwayes preserve a very grateful acknowledgement of the Friendship with which you honour me , and that I am with all the respect that I owe My Lord , Your most Humble and most Obedient Servant , De L' Angle . Mons. Claude my excellent Collegue , to whom I have shewed this Letter , has prayed me to tell you , with assurance of his most humble service , that he would subscribe this with all his heart , and that he is absolutely of my Opinion . The Third Letter , from Monsieur Claude , on the same Subject . A Paris 29. Novemb. Stilo Novo . Monseigneur , MOnsieur de l' Angle m'ayaut rendu la Lettre qu'il vous a plû m'écrire , j'ay esté surpris d'y voir que vous m'aviez fait l'honneur de m'en écrire une autre que je n'ay point receüe , & à laquelle je n'eusse pas manquè de faire réponse . Vous me faites beaucoup d'honneur de vouloir bien que je vous dise ma pensée sur le different qui vous trouble depuis long-tems , entre ceux qu'on appelle Episcopaux , & ceux qu'on nomme Presbyteriens . Quoy que je m'en sois deja diverses fois expliquè & par des Lettres que j'ay faites sur ce sujet à plusieurs personnes , & dans mon livre mesme de la Defense de la Reformation , où parlant de la distinction de l' Evesque & du Prestre , j'ay dit formellement que je ne blame pas ceux qui l'observent comme une chose fort ancienne , & que je ne voudrois pas qu'on s'en fist un sujet de querelle dans les lieux où elle se trouve établie , pag. 366. & quoy que d'ailleurs je me connoisse assez pour ne pas croire que mon sentiment doive estre fort considerè , je ne laisseray pas de vous temoigner dans cette occasion , comme je feray toujours en toute autre , mon estime Chretienne , mon respect , & mon obeissance . C'est ce que je feray d'autant plus que je ne vous diray pas simplement ma pensée particuliere , mais le sentiment du general de nos Eglises . Premierement donc , Monseigneur , nous sommes si fort éloignez de croire qu'on ne puisse en bonne conscience vivre sous vostre discipline , & sous vostre Gouvernement Episcopal , que dans nostre pratique ordinaire nous ne faisons nulle difficultè , ni de donner nos chaires , ni de commettre le soin de nos troupeaux à des Ministres receus & ordinez par Messieurs vos Evesques , comme il se pourroit justifier par un assez grand nombre d'exemples , & anciens , & recens , & depuis peu Mr. Duplessis ordinè par Monsieur l' Evesque de Lincoln à esté establi , & appellè dans une Eglise de cette Province , & Monsieur Wicart , que vous , Monseigneur , avez receu au S. Ministere nous fit l'honneur il-n'y-a que quelques mois de Prescher à Charenton à l'edification universelle detout nostre troupeau . Ainsi ceux qui nous imputent à cet égard des sentimens éloignez de la paix & de la concorde Chretienne , nous font assurement injustice . Ie dis la paix & la concorde Chretienne , car , Monseigneur , nous croyons que l'obligation à conserver cette paix & cette concorde fraternelle , qui fait l'unité exterieure de l'eglise , est d'une necessitè si indispensable que S. Paul n'a pas fait difficultè de la joindre avec l'unité interieure d'une mesme foy , & d'une mesme regeneration , non seulement comme deux choses qui ne doivent jamais estre separées , mais aussi comme deux choses dependantes l'une de l'autre , parce que si l'unité exterieure est comme la fille de l'interieure , elle en est aussi la conservatrice . Cheminez , dit il Ephes. 4. comme il est convenable à la vocation dont vous estes appellez , avec toute humilitè , & douceur , avec un esprit patient , supportant l'un l'autre en charité . Estant soigneux de garder l'unitè de l'esprit par la lien de la paix . D'un cotè il fait dependre cette charitè fraternelle , qui nous joint les uns avec les autres , de nostre commune vocation , & de l'autre il nous enseigne qu'un des principaux moyens de conserner en son entier cette commune vocation qu'il appelle l'unitè de l'esprit , est de garder entre nous la paix . Selon la premiere de ces maximes nous ne pouvons avoir de paix , ni de Communion Ecclesiastique avec ceux qui ont tellement degenerè de la vocation Chretienne qu'on ne peut plus reconnoitre en eux une veritable & salutaire foy , principalement lors qu' à des erreurs mortelles ils ajoutent la tyrannie de l'ame , & qu'ils voulent contraindre la conscience , en imposant la necessitè de croire ce qu'ils croyent & de pratiquer ce qu'ils pratiquent . Car en ce cas le fondement & la veritable cause de la communion exterieure n'estant plus , la communion exterieure cesse aussi de droit , & il-n'y-en peut plus avoir de legitime . Selon la seconde maxime nous ne croyons pas qu'une simple difference de gouvernement , ou de discipline , ni mesme un difference de ceremonies innocentes de leur nature , soient un sujet suffisant pour rompre le sacrè lien de la communion . C'est pourquoy nos Eglises ont toûjours regardè & considerè la vostre , non seulement comme une soeur , mais comme une soeur aisuée pour qui nous devons avoir des tendresses accompagnées de respect & de veneration , & pour qui nous présentons sans cesse à Dieu des voeux tresardens . Nous n'entrons point dans la comparaison de vostre ordre , aver celuy sous lequel nous vivons . Nous savons qu'il-n'y-en a , ni n'y-en peut avoir aucun entre les hommes , qui par nostre corruption naturelle , ne soit sujet à des inconveniens , le nostre à les siens comme le vostre , & l'un & l'autre sans doute ayant leurs avantages & leurs desavantages à divers égards , alternis vincut & vincuntur . Il nous suffit de savoir que la mesme Providence Divine qui par une necessitè indispensable , & par la conjoncture des choses , mit au commencement de la Reformation nos Eglises sous celuy du Presbyterat , à mis la vostre sous celuy de l' Episcopat , & que comme nous sommes assurez que vous ne meprisez point nostre simplicitè , nous ne devons pas aussi nous élever contre vostre dignitè . Ainsi , Monseigneur , nous desapprouvons entierement , & voyons avec douleur , de certeines extremitez où se jettent quelques uns de part & d'autre , les uns regardant l' Episcopat comme un ordre si absolument necessaire que sans luy il-n'y peut avoir ni de societè Ecclesiastique , ni de legitime vocation ni d'esperance de salut , & les autres le regardant avec indignation comme un reste d' Antichristianisme . Ce sont également des chaleurs & des excés qui ne viennent point de celuy qui nous appelle , & qui pechent contre les loix de la sagesse & de la charité . Voylà , Monseigneur , nos veritables & sinceres sentimens communs , pour ce qui vous regarde , & puisque vous desirez que je descende un peu plus particulierement à l'état où se trouve vostre propre Eglise , par les divisions intestines qui la travaillent , Permettez moy que je ne vous dise mes pensées qu'en vous expliquant mes souhaits , & les desirs de mon coeur , sur une chose aussi importante que l'est celle là . Ie souhaiterois donc de toute mon ame que ceux qui sont allez jusqu ' à ce point que de songer à rompre les liens exterieurs , & la dependance mutuelle de vos troupeaux , pour donner à chaque Eglise particuliere une espece de souveraigntè de gouvernement , considerassent bien si ce qu'ils prétendent faire n'est pas directement contraire à l'esprit du Christianisme qui est un esprit d'union , & de societè , & non de division . Qu'ils considerassent que sous prétexte que le principe des Reformez est d'avoir en horreur la domination humaine sur la foy , & sur la conscience , comme une chose destructive de la Religion , il ne faut pourtant pas ni rejetter tout frein de discipline , ni secoüer tout joug de Gouvernement , ni se priver des secours que nous pouvous tirer de l'union generale pour nous affermir dans la vraye foy , & dans la vraye pietè . Qu'ils considerassent enfin que la mesme raison qui leur fait desirer l' Independence des troupeaux , peut estre aussi employée pour établir l' Independance des personnes dans chaque troupeau . Car un troupeau n'a pas plus de droit de vouloir estre Independant des autres troupeaux , qu'une personne en auroit de vouloir estre Independante des autres personnes . Or ce seroit ' aneantir toute discipline , jetter l' Eglise entant qu'en nous seroit dans une horrible confusion ; & exposer l'heritage du Seigneur à l'opprobre de ses adversaries . Pour ce qui regarde ceux qu'on appelle parmy vous Presbyteriens , comme je suis persuadè qu'ils ont de la lumiere , de la sagesse , & du Zele , je souhaiterois aussi de tout mon coeur qu'ils gardassent plus de mesure dans le scandale qu'ils croyent avoir autrefois receu de l'ordre Episcopal , & qu'ils distinguassent les personnes d'aves le Ministere . Les personnes qui occupent les charges non seulement ont leurs defauts , mais il peut mesme quelquefois arriver que les plus saintes , & les plus eminentes charges soient possedées par des méchans , & en ce cas la raison & la pietè voulent également qu'on ne confonde pas le Ministere avec le Ministre . A present que Dieu par sa grace a ôtè ce scandale de devant leurs yeux , & qu'il leur a fait voir dans les personnes de Messieurs les Evesques de la pietè , du Zele , & de la fermetè , pour la conservation de la Religion , j'espere que cela mesme ne contribuera pas peu à l'adoucissement des esprits . D'ailleurs je souhaiterois qu'il leur plust de considerer que si dans le Gouvernement Episcopal il-y-à des inconveniens facheux , comme je ne doute pas qu'il-n'y-en-ayt , il-y-en-à aussi & de tres-facheux dans le Presbyterien , comme je l'ay deja dit . Nul ordre dont l'exercice est entre les mains des hommes n'en est exempt , l'egalitè à ses vices , & ses excés à craindre , de mesme que la superioritè . Le plus sur & le plus sage n'est donc pas de voltiger de l'une à l'autre , ni de risquer de faire un ébranlement general , sur l'esperance d'estre mieux , quand mesme on seroit en autoritè & en pouvoir de le faire . La prudence , la justice , & la charitè Chretienne ne permettent pas d'en venir à ces éclattantes & dangereuses extremitez , pour une simple difference de Gouvernment . Le plus sur , & le plus sage est de tacher d'apporter quelque temperament pour éviter , ou pour diminuer autant qu'il se peut les inconveniens qu'on apprehende , & non de recourir à des remedes violens . Ie ne craindray pas d'appeller de ce nom celuy de faire des assemblées à part , de se separer des assemblées communes , & de se soustraire de vostre gouvernement . Il-n'y-a personne qui ne voye que ce seroit un veritable schisme , qui en luy-mesme & de sa nature ne peut jamais estre qu'odieux à Dieu , & aux hommes , & dont les auteurs , & les protecteurs ne sauroient eviter qu'ils ne rendent conte devant le Tribunal de nostre commun Maitre . Quand S. Paul nous a defendu de delaisser nostre commune assemblée , il a non seulement condamnè ceux qui ne s'y trouvent point en demeurant dans leur particulier , mais ceux aussi sans doute qui en font d'autres opposees aux communes , car c'est rompre le lien de la charitè Chretienne qui ne nous joint pas seulement avec quelques uns de nos freres , mais avec tous nos freres , pour recevoir d'eux de l'edification , & pour leur en donner de nostre part , en vivant ensemble dans une mesme societè . El il ne servirot de rien de pretexter que la conscience resiste à se trouver dans des assemblées qui se font sous un Gouvernement qu'on n'approuve pas , & que ce seroit approuver exterieurement , ce que l'on condamne interieurement . Car outre qu'il faudroit bien examiner la question si ces resistances ne viennent pas d'une conscience trompée , par un jugement precipitè , puisque les plus gens de bien sont souvent sujets à se former de tels scrupules qui au fond ne sont pas tout à fait legitimes . Outre cela , il faut distinguer trois sortes de choses , les unes que la conscience approuve , & recoit , & ausquelles elle acquiesce pleinement , les autres qu'elle regarde comme insupportables , & comme destructives de la gloire de Dieu , de la vraye foy , on de la vraye Pieté , & de l'esperance du salut , & les autres enfin qui tiennent le milieu , c'est-a-dire qu'on n'approuve pas à la veritè pleinement , mais qu'on ne croit pourtant pas mortelles à la vraye pietè & au salut , en un mot qu'on regarde comme des taches & des infirmitez supportables . I'avoüe que quand on trouve dans des assemblées des choses de ce second ordre , ou que la conscience les juge telles , on ne peut y assister , & toute la question se reduit à savoir , si l'on ne se trompe pas , sur quoy il faut bien prendre garde de ne pas faire de jugemens temeraires . Mais de s'imaginer qu'on ne puisse en bonne conscience assister à des assemblées , que lors qu'on y approuve pleinement & generalement toutes choses , c'est assurement ne pas connoitre ni l'usage de la charitè , ni les loix de la societè Chretienne . Ce principe renverseroit toutes les Eglises , car je ne say s'il-y-en a aucune dont le Gouvernement , la Discipline , la forme exterieure , les usages , & les pratiques soient dans une telle perfection , qu'il-n'y-ayt absolument rien à redire , & quoy qu'il en soit comme les jugemens des hommes sont fort differens , ce seroit ouvrir la porte à des separations continuelles , & abolir les assemblées . Il est donc constant que la conscience n'oblige point à se soustraire des assemblées , mais qu'au contraire elle nous oblige de nous y tenir attachez , lors que les choses qui nous y choquent sont supportables , & qu'elles n'empechent pas l'efficace salutaire de la parole , du culte divin , & des Sacremens . Et c'est à la faveur de ce support de la charitè qu'est couverte l'assistance que nous donnons à des choses que nous n'approuvons pas entierement . Voyez ce que S. Paul dit à ses Philippiens , chap. 3. Si vous sentez quelque chose autrement , Dieu vous le revelera aussi . Toutefois cheminons en ce à quoy nous sommes pervenus d'une mesme regle , & sentons une mesme chose . Cela est bien éloiguè de dire , des que vous aurez le moindre sentiment contraire separez vous , la conscience ne vous permet pas de demeurer ensemble . Consilia separationis , dit S. Augustin contre Parmenian , Inania sunt & perniciosa , & plus perturbant infirmos bonos , quàm corrigant animosos malos . Quels funestes effets ne produiroit pas une telle separation si elle s'établissoit au milieu de vous ? De la maniere que les esprits des hommes sont faits , on verroit bien-tôt naitre de là la difference des interets , celle des partys , celle des sentimens à l'égard mesme de la societè civile , la hayne mutuelle , & toutes les autres tristes suites que la division , qui n'est plus temperée par la charitè , produit naturellement . Ie laisse à part le scandale qu'en recevroient toutes les Eglises reformées de l' Europe , la joye qu'en auroient leurs adversaires , & les avantages qu'ils en retireroient , qui selon toutes les apparences ne seroient pas petits . I'ay trop bonne opinion de ces Messieurs qui croyent que la Gouvernement Presbyterien est preferable à l' Episcopal , pour n'estre pas persuadè qu'ils font de sages & de serieuses reflexions sur toutes ces choses , & sur tant d'autres que leurs lumieres leur fournissent , & que la conscience , & l'amour de la Religion Protestante les empechera toujours de rien faire , qui puisse estre blamè devant Dieu , & devant les hommes . Car enfin je ne saurois croire qu'il-y-en-ayt aucun parmy eux , qui regarde ni vostre Episcopat , ni vostre Discipline , ni quelques Ceremonies que vous observez , comme des taches & des erreurs capitales , qui empechent qu'on ne puisse faire son salut , & mesme avec facilitè dans vos Assemblées & sous vostre Gouvernement . Il ne s'agit icy ni de l' esse , ni du bene esse , mais seulement du melius esse , qu'ils disputent avec vous , & cela estant ainsi la justice , la charitè , l'amour de la paix , la prudence , & le zele pour le general de la Religion ne consentiront jamais qu'ils se détachent de vous . Mais , Monseigneur , puisque vous m'avez mis la plume à la main sur ce sujet , Pardonnez je vous supplie à ma libertè si elle và jusqu'à vous dire ce que je croy que vous aussi devez faire de vostre part . I'espere donc que dans ces occasions que Dieu vous presente vous ferez voir à toute la terre , & en convaincrez les plus incredulez que vous aves de la pietè , du zele , & de la crainte de Dieu , & que vous estez de dignes ouvriers , & de dignes serviteurs de Iesus Christ. C'est deja le temoignage que vous rendent les gens de bien , & que nul quelque mal intentionnè qu'il soit , n'ose contredire , & je ne doute pas que vous ne poussiez vostre vocation jusqu'an bout . Mais outre cela , Monseigneur , j'espere que vous ne defaudrez point aux devoirs de la charitè , & de l'esprit de paix , & que quand il ne s'agria que de quelques temperamens , ou de quelques Ceremonies qui servent d'achoppement , & qui en elles mesmes ne sont rien en comperaison d'une entiere reünion de vostre Eglise sous vostre saint Ministere , vous ferez voir que vous aymez l'Epouse de vostre Maitre plus que vous mesmes , & que ce n'est pas tant de vostre grandeur , & de vostre dignitè Ecclesiastique que vous desirez tirer vostre gloire & vostre joye , que de vos vertus Pastorales , & des soins ardens que vous avez de vos troupeaux . I'espere aussi que ceux que vous avez choisis , & appellez au S. Ministere , & ceux que desormais vous y appellerez avec un prudent discernement , reglez non seulement par la donceur , mais aussi par la severitè de la Discipline , quand la severitè sera necessaire , marcheront sur vos traces , & suiront heureusement l'exemple que vous leur donnerez , pour estre eux-mesmes en exemple , & en edification aux Eglises qui leur sont commises . Ie finis , Monseigneur , par des prieres tres-ardentes que je présente à Dieu de tout mon coeur , afin qu'il luy plaise de vous conserver à jamais le flamebeau de son Evangile , de repandre sur tout le corps de vostre Ministere , une abondante mesure de son onction & de sa benediction celeste , dont celle de l'ancien Aaron n'estoit que l'ombre , afin qu'elle soit non l'embleme & l'image de la concorde fraternelle comme cette ancienne , mais qu'elle en soit la cause & le lien . Ie le prie qu'il veu●lle de plus en plus ramener le coeur des enfans aux peres , & des peres aux enfans , afin que vostre Eglise soit heuereuse , & agreable comme un Eden de Dieu . Ie le prie enfin qu'il vous conserve , vous , Monseigneur , en parfait & longue santè pour sa gloire , & pour le bien & l'avantage de cette grande & considerable pertie de son champ qu'il vous a donnè cultiver , & que vous cultivez si heureusement . Ie vous demande aussi le secours de vos saintes prieres , & la continuation de l'honneur de vostre affection , en vous Protestant que je seray toute ma vie avec tout le respect que je vous dois , Monseigneur , Vostre tres-humble & tres-obeissant Serviteur & Fils en Jesus Christ , CLAVDE . Paris Novemb. 29. Stilo Novo . My Lord , MOnsieur de L' Angle having given me the Letter which you have been pleased to write me , I was surprized to see by that , that you had done me the honour to write me another which I have not received , and to which I had not failed to make an answer . You do me a great deal of honour to desire that I should tell you my thoughts of the difference that has troubled you so long , betwixt those they call Episcopal , and those they name Presbyterians . Although I have already explained my self about this divers tims , both by Letters which I have written upon this Subject to several persons , and in my Book too of the Defence of the Reformation , where speaking of the distinction betwixt the Bishop and the Priest , I have said expresly , That I do not blame those that observe it as a thing very ancient , and that I would not that any one should make it an occasion of quarrel in those places where it is established , pag. 366. And though I otherwaies know my self sufficiently not to believe that my opinion should be much considered , I will not forbear to assure you upon this occasion , as I shall always do upon any other , of my Christian esteem , my respect , and my obedience . This I shall do the rather because I shall not simply tell you my private thoughts , but the opinion of the generality of our Churches . First then , my Lord , we are so very far from believing that a man cannot live with a good Conscience under your Discipline and under your Episcopal Government , that in our ordinary practice we make no difficulty , neither to bestow our Chairs , nor to commit the care of our Flocks to Ministers received , and ordained by my Lords the Bishops ; as might be justified by a great number enought of Examples both old and new : And a little while since Mr. Duplessis that was ordained by my Lord Bishop of Lincoln has been established and called in a Church of this Province . And Monsieur Wicart , whom you , my Lord , received to the Holy Ministery , did us the honour , but some months agoe , to preach at Charenton to the general edification of our Flock . So that they who in this respect do impute unto us any opinions distant from peace , and Christian concord , do certainly do us wrong . I say Peace and Christian concord : for , my Lord , we believe that the obligation to preserve this Peace , and this Brotherly concord , which make up the external unity of the Church , is of a necessity so indispensable , that St. Paul has made no difficulty to join it with the internal unity of the same Faith , and the same Regeneration ; not onely as two things which ought never to be separated , but likewise as two things depending the one upon the other ; because if the external unity be as it were the Daughter of the internal , she is likewise the preserver of it . Walk , says he , Ephes. 4. worthy of the calling wherewith ye are called , with all lowliness and meekness , with long-suffering , forbearing one another in love ; Endeavouring to keep the unity of the spirit in the bond of peace . On the one side he makes this brotherly love , which joins us one with another , to depend upon our common vocation ; and on the other side he teaches us that one of the principal means to preserve our common vocation intire , which he calls the unity of the spirit , is to keep peace among our selves . According to the first of these maximes we cannot have peace , or Ecclesiastical communion with those that have so degenerated from the Christian vocation , that one cannot perceive in them a true and saving Faith ; especially when with mortal errours they join tyranny over the Soul , and that they will force the Conscience , by imposing a necessity to believe that which they believe , and to practise that which they practise . For in this case the foundation and true cause of external communion being no more , the external communion to its self ceases of right , and there is not any that is lawfull to be had any more with such . According to the second maxime we do not believe that a single difference of government or discipline , nor even a difference of Ceremonies innocent in their own nature is a sufficient occasion to break the sacred bond of Communion . Wherefore our Churches have always looked upon and considered yours , not onely as a Sister , but as an Elder Sister , for which we ought to have a kindness accompanied with respect , and veneration , and for which we do present most ardent prayers unto God without ceasing . We do not enter into the comparison of your Order , with that under which we live . We know that there is not neither can there be any amongst men , which by reason of our natural corruption is not subject to inconveniencies , ours has hers , as well as yours ; and the one and the other without doubt have their advantages , and disadvantages in divers respects : alternis vincunt , & vincuntur . It is enough for us to know that the same Divine Providence which by an indispensable necessity , and by the conjuncture of affairs , did at the beginning of the Reformation put our Churches under that of the Presbytery , has put yours under that of the Episcopacy ; and as we are assured that you do not despise our simplicity , so neither ought we to oppose our selves against your preeminence . So that , my Lord , we utterly disapprove and see with grief , certain extremes whereinto some of the one side , and the other do cast themselves . The one looking upon Episcopacy as an order so absolutely necessary , that without it there can be no Ecclesiastical society , nor lawfull vocation , nor hope of Salvation ; and the other looking upon it with indignation as a rellque of Antichristianism . These are equally heats and excesses which do not come from him that calls us , and which do offend against the laws of wisedom and charity . These , my Lord , are our true and sincere common opinions . For what concerns you , since you desire that I would descend a little more particularly into the state that your own Church is in , by reason of the intestine divisions that trouble it ; give me leave not to tell you my thoughts , without declaring my wishes , and the desires of my heart , upon a matter so important as this is . I could wish then with all my sould that those that are gone so far as this point , to think to break the external bonds , and the mutual dependance of your Flocks , to give every particular Church a kind of sovereignty of government , would consider well whether that they pretend to doe be not directly contrary to the spirit of Christianity , which is a spirit of union , and society , and not of division . That they would consider that under the pretence that the principle of the Reformed was to abhor men's domineering over Faith , and Conscience , as a thing destructive of Religion , we ought not for all that to reject the bridle of Discipline , nor to shake off the whole yoke of Government , nor deprive our selves of the succours we might draw out of a general Union , for to strengthen us in the true Faith , and in true Piety . That they would consider , in fine , that the same reason which makes them desire the Independency of the Flocks , may be likewise imployed to establish the Independency of the persons in every Flock . For a Flock has no more right to desire to be Independent upon other Flocks , than a person might have to desire to be Independent upon other persons . But this would be to bring all discipline to nothing , to throw the Church , as much as in us lies , into a horrible confusion , and to expose the heritage of the Lord to the reproach of its adversaries . For what concerns those which amongst you they call Presbyterians , as I am perswaded that they have light , and wisedom , and zeal , so I could wish with all my heart , that they would observe more moderation in the scandal they believe they have heretofore received from the Episcopal Order , and that they would distinguish the Persons from the Ministry . The persons that possess the places have not onely their faults , but it may happen too sometimes that the most holy , and most eminent places may be possessed by wicked men ; and in that case reason and peity do equally require that we should not confound the Ministry with the Minister . At present that God by his grace has taken away this scandal from before their eyes , and made them see piety , zeal , and constancy for the preservation of Religion in the persons of the Bishops , I hope that this will not a little contribute to the sweetning of their spirits . Besides , I could wish that they would be pleased to consider that if there be some unpleasant inconveniencies in the Episcopal Government , as I do not doubt but there are , there are too some very unpleasant ones in the Presbyterian , as I have said already . No order whose execution is in the hands of men , is exempt from them ; an equality has its faults and excesses to be feared , as well as a superiority . Therefore it is not the most safe and wise way to leap from the one to the other , nor to hazard the making a general concussion , upon the hopes of being better , though one should be in authority and power to doe it . Christian prudence , justice and charity do not permit us to proceed to such daring and dangerous extremes , for a single difference of Government . It is most safe and wise to indeavour to provide some kind of temper to avoid , or to lessen as much as may be , the inconveniencies that are feared , and not have recourse to violent remedies . I shall not be afraid to give that name to the holding of assemblies apart , and separating from the publick assemblies , and withdrawing themselves from under your government . There is no man that does not see that this would be real schism , which in it self and of its own nature cannot choose but be always odious to God and men , and of which the Authours and Patrons cannot avoid the rendring an account before the Tribunal of our common Master . When Saint Paul forbad us to forsake the assembling of our selves together , he did not onely condemn those that did not come thither , but stayed at home ; but those too without doubt that held other assemblies in opposition to the publick ones . For this is to break the bond of Christian charity which does not onely join us with some of our brethren , but with all our brethren , to receive from them , and to give them edification by living together in the same communion . And it would be to no purpose to pretend that our conscience did oppose our being present at those assemblies that are held under a Government that we do not approve ; and that that would be to approve outwardly , what we inwardly condemn . For besides that it would be necessary to examin well the question , whether these oppositions do not proceed from a conscience mistaken by a precipitate judgment ; since that the best men are often subject to fram to themselves such scruples , as are not altogether lawfull at the bottom . Further than this it is necessary to distingush three kinds of things ; the one those which the conscience approves , and admits of , and in which it does fully acquiesce ; the other which she looks upon as intolerable , and destructive to the glory of God , and the true faith , or true piety , and the hopes of salvation ; and others lastly which are between these , that is to say such as we do not fully approve as to the truth , but yet we do not believe them mortal enemies to true piety and salvation ; in a word such as we look upon as stains , and tolerable infirmities . I affirm that when we find things of this second rank in any Assemblies , or those which the Conscience judges such , we cannot be present there ; and the whole question will be reduced to this , to know , whether we be not mistaken , where we ought to take good heed that we do not make a rash judgment . But to imagine that we cannot with a good Conscience be present at Assemblies , but onely when we do fully and generally approve of all things in them , it is certainly not to know neither the use of charity , nor the laws of Christian society . This principle would overturn all Churches , for I cannot tell whether there be any , whose government , discipline , outward form , usages , and practices be of such perfection , that there is nothing at all in them to blame ; and however it be , as the judgments of men are very different , this would be to open the gate to continual separations , and to abolish all Assemblies . It is therefore certain that Conscience does not oblige us to withdraw from the Assemblies , but on the contrary it obliges us to join with them , when the things that offend us are tolerable , and do not hinder the salutary efficacy of the Word , of the Divine Worship , and of the Sacraments . 'T is the favour of this charitable patience that justifies our being present at those things which we do not perfectly approve . See what St. Paul says to the Philippians , chap. 3. If in any thing ye be otherways minded , God shall reveal even this unto you . Nevertheless , whereto we have already attained , let us walk by the same rule , let us mind the same thing . This is very far from saying , as soon as ye have the least contrary sentiment separate your selves , Conscience will not allow you to remain together . Consilia separationis , says St. Augustin against Parmenian , inania sunt & perniciosa , & plus perturbant infirmos bonos , quam corrigant animosos malos . What deadly effects would not such a separation produce if it were established amongst you ? As the dispositions of men are , one should quickly see to spring from hence a difference of interests , of parties , of opinions , even in respect of the civil society , mutual hatred , and all the other sad consequences which a division not tempered with charity does naturally produce . I let alone the scandal which all the Reformed Churches of Europe would receive by 〈…〉 which their Adversaries would have , and we advantages which they would draw from it , which in all appearance would not be small . I have too good an opinion of those Gentlemen who believe that the Presbyterian Government is to be preferred before the Episcopal , not to be perswaded that they make wise and serious reflections upon all these things , and many more which their own knowledge furnishes them with ; and that conscience , and the love of the Protestant Religion will always hinder them from doing any thing , that may be blamed before God and men . For in fine I cannot believe that there is any one amongst them that looks upon your Episcopacy , or your Discipline , or certain Ceremonies which you observe , as blots , and capital errours , which hinder a man from obtaining salvation , even with facility in your Assemblies , and under your Government . The question here is not about the Esse , or the bene Esse , but onely about the melius Esse , that they dispute with you ; and this being so , justice , charity , the love of peace , prudence , and zeal for Religion in the general will never allow that they should divide themselves from you . But , my Lord , since you have put the pen into my hand upon this subject , I beseech you pardon my freedom if it go so far as to tell you what I think you also ought to doe on your part . I hope then that on these opportunities that God presents unto you , you will make all the world see , and convince the most incredulous , that you have piety , zeal , and the fear of God , and that you are worthy labourers , and worthy servants of Jesus Christ. This is the tetimony which all good men do already give you , and none how spightfull soever he be dares to contradict it , and I do not doubt but that you will carry on your calling to the end . But besides this , my Lord , I hope you willnot be wanting in the duties of charity , and the spirit of peace , and that when the dispute shall be onely of some temperaments , or of some Ceremonies that are a stumbling-block , and which in themselves are nothing in comparison of an intire reunion of your Church under your holy Ministry , you will make it seen that you love the Spouse of your Master more than your selves ; and that it is not so much from your greatness , and your Ecclesiastical dignity that you desire to receive your glory , and your joy , as from your pastoral vertues , and the ardent care you take of your Flocks . I hope too that those you have chosen and called to the holy Ministry , and those which hereafter you shall with a prudent diseretion call unto it , being governed not onely by sweetness , but likewise by severity of discipline , when severity shall be necessary , will tread in your steps , and happily follow the example which you shall give them , that they may be themselves for an example , and edification to the Churches that are committed to them . I conclude , my Lord , with very earnest prayers which I present to God with all my heart , that it would please him always to preseve unto you the light of his Gospel , and to pour out upon the whole body of your Ministry , an abundant measure of his unction and heavenly benediction , of which that of the old Aaron was but a shadow ; that it may be not the emblem , and image of brotherly concord , like the unction of old , but the cause and bond of it . I pray him that he would more and more bring back the heart of the Children to the Fathers , and of the Fathers to the Children , that your Church may be happy and pleasant as the Paradise of God. Lastly I pray that he would preserve you , my Lord , in perfect and long health , for his glory , and the good and advantage of that great and considerable part of his field which he has given you to cultivate , and which you do cultivate so happily . I desire too the help of your holy prayers , and the continuance of the honour of your affection , protesting to you that I will be all my life with all the respect that I owe you , My Lord , Your most humble and most obedient Servant and Son in Iesus Christ , CLAUDE . FINIS . A Catalogue of some Books Printed for Henry Mortclock at the Phoenix in St. Paul's Church-Yard . A Rational account of the Grounds of Protestant Religion , being a Vindication of the Lord Archbishop of Canterburie's Relation of a Conference , &c. from the pretended answer of T. C. wherein the true grounds of Faith are cleared , and the false discovered ; the Church of England Vindicated from the Imputation of Schism , and the most Important particular Controversies between us and those of the Church of Rome , throughly examined . The Second Edition corrected , by Edw. Stillingfleet , D. D. Folio . Sermons preached upon several occasions , with a Discourse annexed concerning the True Reason of the Sufferings of Christ , wherein Crellius his Answer to Grotius is considered , by Edw. Stillingfleet , D. D. Folio . Irenicum : A Weapon Salve for the Churches Wounds , by Edw. Stillingfleet , D. D. Quarto . A Discourse concering the Idolatry Practised in the Church of Rome , and the hazard of Salvation in the communion of it , in Answer to some Papers of a Revolted Protestant , with a particular Account of the Fanaticism and Divisions of that Church , by Edw. Stillingfleet , D. D. Octavo . An Answer to several Late Treatises occasioned by a Book entituled a Discourse concerning the Idolatry practised in the Church of Rome , and the hazard of Salvation in the Communion of it , by Edw. Stillingfleet , D. D. the first part , Octavo . A second Discourse in vindication of the Protestant Grounds of Faith , against the pretence of Infallibility in the Rom. Church , in Answer to the Guide in Controversies , by R. H. Protestancy without Principles , and Reason and Religion , or the certain Rule of Faith , by E. W. with a particular enquiry into the Miracles of the Roman Church , by Edw. Stillingflect , D. D. Octavo . A Defence of the Discourse concerning the Idolatry practised in the Church of Rome , in Answer to a Book cutituled Catholicks no Idolaters , by Edw. Stillingfleet , D. D. Dean of S. Paul's , and Chaplain in Ordinary to His Majesty . THE END . Notes, typically marginal, from the original text Notes for div A61632-e220 Arch-Bishop Whitgift's Defence of the Answer to the Admonition , p. 423. Life of Bishop Jewel before his Works , n. 34. Vita Juelli per Hum●red . p. 255. Preface to 2d Vol. of Serm. Sect. 11. Preface to the First Volume , Sect. 18. Acts and Monuments , Tom. 3. p. 171. Foxes and Firebrands . 1680. Church History , l. 1. p. 81. History of Presbyter . l. 6. p. 257. Annales Elizabethae , A. D. 1568. V. Thom. à Iesu , de natura divinae Orationis . Defence of the Answer , p. 605. Page 55. Fair warning second Part Printed by H. March. 1663. Contzen Politic . l. 2. c. 18 ▪ Sect. 6 ▪ Sect. 9. Coleman's Tr●al , p. 101 ▪ Vindiciae libertatis Evangelii ; Or a Iustification of our present Indulgence and acceptance of Licences , 1672. p. 12. Sacrilegious desertion rebuked ▪ and Tolerated Preaching Vindicated , 1672. Answer to Sacrileg . desert . p. 171. 1672. Page 71. Page 72. Page 32. Page 250. Preface to the Defence of the Cure , p. 17. Defence of the Cure of Divisions , introduction , p. 52 , &c. Sacrilegious desertion , p. 103 , 104. Defence of the Cure , p. 53. Dr. O. Vindication , p. 4. Letter out of the Country , p. 7. Pag● 4. Mischief of Impos . end of the Preface . Preface , p. 11 , 13. Page 15. Mischief of Imposition Preface towards the end . Christian Direct . Cases Eccles. p. 49. Defence of Cure of Divis . Introd . p. 55. Ib. & p. 88. Arch-Bishop Whitgift ' s Defence , &c. p. 423. Several Conferences , p. 258 , &c. Orig. Sucr . l. 2. ch . 8. p. 220. Orig. Sacr. p. 367 , 368. Papers for Accommodation , p. 51. Answer to R. Williams , p. 129. Irenic . p. 123. Page 5. Page 6 , 7. Page 8. Co. Iast . 4. Part. 323 , 324. Notes for div A61632-e18300 Acts and Monuments Vol. 3. p. 131. Mischief of Impositions Preface . Fresh suit against Ceremonies , p. 467. Pet. Martyr , Epist. Theolog . Hoopero , Buc. r. Script . Anglic. p. 708. Acts and Mon. Vol. 3. p. 319. Ridiey's Articles of Visitation , 1550. Vindicat. of Nonconf . p. 13. P. 35. 37. Iacob's Answer to Iohnson , p. 20 , 21. Iohnson's Defence of his ninth Reason . Bradford's Confer . with the B● . Acts and Mon. Vol. 3. p. 298. Iacob ' s Answer , p. 82. Letters of the Martyrs , p. 50. Plea for Peace , p. 1●0 . Page 19. Page 21. Calvin , Ep. 164. Ep. 55. Ep. 165. Tr. of Fr. p. 30. Page 31. Letters of the Martyrs , p. 60. Bonavent . 〈◊〉 Ps. 21. Angel. Roecha de Soll●●i Communione Summi Pontificis , p. 33. 38. Calvin . Epist. ad Sadolet . De verâ Eccl. Reformatione , c. 16. ●●●olamp . Epist. f. 17. Bucer . Scri●t . ●●gl . p. 479. Dialogue between a Soldier of Barwick , and a-English Chaplain , p. 5 , 6. Beza Epist. 23. Part of a Register , p. 23. Beza Epist. 24. p , 148. Gualter . Ep. ded . ad Hom. in 1 Ep. ad C●rinth . Zanchii , Epist . l. 2. p. 391. See his Letter in Fullers Church-History , l. 9. p. ●06 . Bullinger , Ep. ad Robert Winton ▪ in the Appendix to Bishop Whitgifts first Book . Parker on the Cross ▪ Part. 2. cap. 9. Sect. 2. Vide Profane Schism of the Brownists , Ch. 12. Giffords first Treatise against the Donatists of England , Preface . Gifford's Second Treatise . Preface . Answer to Giffords Preface . Dangerous Positions , &c. l. 3. c. 5. The Second Answer for Communicating , p. 20. Printed by John Windet , A. D. 1588. Page 46. Answer to Ainsworth , p. 13. Page 57. Preface to the Read●r , p. 17. Brownists Apology , p. 7. A. D. 1604. A Defence of the Churches and Ministry of England , Middleburgh , p. 3. A. D. 1599. Barrow's Observations on Gifford's last Reply , n. 4. p. 240. Brownists Apol. p. 92. Brownists Apology , p 7. Barrow , ib. Barrow's Refutation of Giffard . Preface to the Reader . Sum of the Causes of Separation . Ibid. Brownists Apology , p. 7 , 8 , 9. Ainsworth's Counter-poyson , p. 3. Ib. p. 87. T. Cs. Letter to Harrison against Separation , in Defence of the Admonition to the followers of Brown p. 98 , 99. Page 106. Page 107. Page 91. Counterpoyson , p. 117. Ball against Can , p. 77. Giffard's Answer to the Brownists , p. 55. Grave Confutation , &c. p. 9 , 10 , 11. ●rav●con●utation , &c. ● . 12 , 13 , 15. Ibid. Pall against Can. Part. 2. p. 8. Giffard's Plain Declaration , &c. Preface . Answ. to the Brown. p. 10 , 11. Mr. Arthur Hildershams Letter against Separation , Sect. 2. highly commended by Mr. J. Cotton , in his Preface before his Commentaries , on 4 John. I● . Sect. C , 7 , 8. V. Bradshaw's Answer to Johnson . Hildershams Letter , Sect. 3. Grave Confutation , &c. p. 17. Giffard's Answer to the ●rownists , p. 47. Grave Confutation , &c. p. 18. Acts. 8 , 12 , 19 , 31. Grave Confutation , &c. p. 51. 52. Giffard's Answer , p. 59. 95 , 100 , 101 , 102. Grave Confutation , &c. p. 19. Bradshaw's Answer to Johnson , p. 65. Ed. 1642. Page 49. Stephen Offwoo● 's Adve●tisement to Jo●n Delecluse and H. May , p. 10 , 39. Defence of the Admon . to the Followers of Brown , p. 127. Page 133. Page 135. Page 134. Page 140. Page 141. Pag. 138 , &c. Counterpoyson p. 25. Cotton's Answ. to R. Will●●ms , p. 122. Offwood's Advertisement , p. 15. Cotton's Answer to R. Williams p. 17. Ib. Clifton's Advertisement , p. 22. 26. Way of Congregational Churches cleared , p. 6. Profane Schism of the Brownists , p. 63. Ib. ch . 2. p. 9. Page 71. Offwood's Advertisement , p. 43. Schism of the Browni●s , p. 87. Way of Congregational Churches , p. 7. See Smith's Reasons in B●nard against Br●●nists , ca●led P●ain Evidences , p. 5 , 6 , 7. Smith's Ep. to the Character . Cotton's Way cleare● , p. 8. Page 15. Page 14. Page 138. R. Williams Answer to Cotton 's 〈◊〉 . 3● . Page 39. Page 43. Cotton's Answer to Williams , p. 129 , 132. Apologet. Narrative , p. 5 , 6. Anatomy of Independency , p. 18 , 19 , 20 , &c. Answer to the Antapologia p. 245. Disswasive from the Errors of the Times , p. 76 ▪ Anatomy of Independ . p. 6. Anatomy of Independ . p. 49. Duply to M. S. p. 53. Arguments of the Scotch Commiss . p. 3 , 4. Serm. Nov. 8. 1641. Serm. before the Com. Feb. 19. 1645. Serm. before the Lord Mayor , Jan. 14. 1645. Serm. before the Parliament , Sept. 12. 1644. Observations and Annotations on the Apologetical Narration , p. 17. Sermon at St. Paul's , Feb. 8. 1645. p. 41. Narrative of New-England , &c. Postscript , p. 52. Baylies Disswasive , p. 104. Papers for Accommod . p. 47. Baxter's Answer , p. 89. Dr. O. p. 50. Mischief of Impos . p. 58 , 68 , 69. ●etter out of the Country , p. ●8 . Answ. to my Sermon , p. 21. Giffard's Answer to the Brownists , p. 104. Barrow against Giffard , p. 105. Page 70 , 72. Confut. of the Brown. p. 51. Page 2● ▪ Page 41. The Second Quaere . Answer to Letter , p. 22. Vnreasonableness of Separation , p. 89. Answer to Serm. p. 99. Defence of the Cure of Divisions , p. 55. Cassand . Anglic. p. 2. Page 232 ▪ Vindication of Non conformists , p. 8 , 9. Page 22. Answ. to Serm. p. 27. Defence of the Cure of Divisions , p. 64. Restor of Sutton , p. 15. Page 30. Mischief of Imposition . Preface . Iacob against Johnson , p. 21 , 23 , 29 , 32 , 33 , 37 , 40 , 42 , 47 , 54 , 68 , 79 , 82. Bradshaw's Answer to Johnson's Third Reason Sect. 2. Giffard against Brow : p. 97 , 98 , 10● . Counterpoyson , p. 9. 10 , 27 , 51 , 92. Letter out of the Country , p. 34. Mischief of Imposition . Preface . Rector of Sutton , &c. p. 35. Answ. to Let. p. 24. Ans. to Letter , p 17. Answer to Sermon , p. 57. Cure of Divis . p. 393. Sacrileg . desertion , p. 102. &c. First Plea , Sect. 9. p. ●41 . Page 45. Answ. to Serm p. 49. Plea for Peace , p. 47. Letter out of the Country , &c. p. 9. Dr. O. Vindication , &c. p. 35. Mischief of Impositions , &c. p. 36. Mischief of Impositions , p. 65. Sacrileg . de ●ertion , p. 16. Defence of the Cure of Divis. Introd . p. 50. Ibid. p. 170. Answ. p. 23. Dr. O. Vindicat . p. 20 , Christian Directory , part 3. p. 739 , 741. Sacrileg . desert , p. 102 , &c. Cure of Divis . p. 393. Answ. to my Letter ; p. 23. Apology of the Brownists , n. 36. Chap. 13. Order of Congregational Churches , n. 28. Irenic . c. 22. Answ. to Letter , p. 18. Sacrileg . desert , p. 86. Answ. p. 18. Answer to my Sermon , p. 63. Sacrileg . desert . p. 34. True way of Concord , Ch. 10. Answ. p 15 , 50. Plea for Peace , p. 55. Brownis●s Apology , Sect. 23. Mischief of Imposit . Preface . Dr. O's . Vindic . p. 36. Answ. p. 50. Plea for Peace , p. 83. Cure of Divisions , Direct . 36. Sacrileg . desert . p. 10. Ball against Can , p. 1 , 4 , 5 , &c. Pag. 15 , 42 , 56. Trial of New Church way , p. 11. Christian Direct . Part. 3. p. 747. Answ. p. 50. Cure of Divis . p. 393. Answ. p. 54. Answ. p. 50. Plea for Peace , p. 108. Sacrileg . desert . p. 43. Answer to Serm. p. 46. Plea for Peace , p. 220. 223 , 226 , 339. Answ. to Sacril . desertion , p. 13. Answ. p. 19. Answ. p. 50. Answ. p. 4● . Answ. p. 54. Plea for Peace , p. 55. Answ. p. 44. 1 Kings 2. 35. Mischief of Impos . Preface . Rector of Sutton &c. p. 26. Plea , p. 55. Answ. p. 9. Plea , p. 81 , 82. Ibid. Answ. p. 49. Plea , p. 82. Preface to Defence of his Cure , p. 9. Plea , p. 42. Answ. p. 61. Plea , p. 42. Rector of Su●to● &c. p. 25. Answ. p. 46. Mischief of Impos . P. 48. Tract of Schism , p. 3. Mischief of Impos . p. 48 , 49. Mischief of Impos . p. 53. Answ. p. 46. 60 , 87. Answ. p. 47. Answ. 15 , 52 , 53 , 84. Answ. p. 21. Answ. p. 64. Page 24. Page 62. Page 86. Mischief of Impos . P. 85. Page 33. Page 51. Page 50. Mischief of Impos . p. 84. Answ. p. 105. Rom. 12. 18. Mischief of Impos . P. 39. Ibid. Plea. p. 240. Mischief of Impos . p , 40. Answ. p. 64. Trial of Grounds of Separation . Chap. 10. p. 791. Robinson's Treatise , p. 11. Ainsworth's Consider . examin'd , p. 5. John 10 , 22 , 23. Matt. 23. 2. Luk. 24 , 53. Vindication of Non-conform●ts . p. 25 , 30. Act. 16. 13. Phil. 1 ▪ 27. 2. 2. Act. 15. 1. Rector of Sutton , p. 15 , 16. Gal. 5. 2. Vindication of Non-conformists , p. 26. Page 27. Page 28 , Page . 28 ▪ 31. Act. 15 , 28. Page 7 , 8. Letter cut of the Country , p. 24. Mischief of Imposit . p. 6 , 7. De Baptismo , ●c , Donat . l. 2. c , 4 , 5. 〈…〉 Vindicat. p. 14. Instit. l. 4. c. 1. n. 9. Numb . 10. Numb . 11. Numb . 13 , 14 , 15 , 16. Numb . 18. Numb . 19. Cap. 2. n. 1 , 2 , 3 , 4 , 5 , 6. Numb . 9 , 10 , 11 , 12. Apology , c. 3. Cap. 4. Cap. 5. Cap. 7. Cap. 8. Cap. 18. De secess . ab Eccles. Rom. &c , p. 233. Prejuges legitimes contre les Calvinistes . Claude sa Defence de la Reformation . 8. part . Pajon Examen du livre , &c. 3. partie . Turretini disput . 1. de necessariâ secessione ab Ecclesiâ . Rom. Sect. 11. Le Blanc . Theses de Reunione . Praefat. ad Confess . Helot . & art . 17 , 27. Consens . Polon . p. 220. Confess . August . art . 7. Confess . Argent . c. 14. Croc. de Ecc●es unit . & Schism . c. 6. ● . 4. Comment . de Aug. confess . 9. c. 4. p. 33. c. 29. Page 435. Zanch. 1. de . Re● . p. 765. Amyrald . de Secess . ab Eccl. Rom. Deque pace cum Evangel . constit . p. 23. Hornbeck de Consociat . Evang. Sect. 1. n. 3. Sencent . D. Daven . p. 5. Iren●c . tract . Pror . p. 55. Vindication of Non-conf●rmists , p. 13. 36. Cyprian . ad Anton. Ep. 52. n. 13. Euseb. l. 6. c. 45. Pacian . Epist . 3. ad Sempron . Cyprian . Ep●st . 51 , 52. 〈◊〉 unit . Eccl . de latsis . Euseb. l. 6. c. 45. Theod. haeret , fab , l 3. 5. Epiph. haer . 59. Cyprian . de Vnit. Eccl. n. 11 , 12 , &c. Epiph. haer . 68. Theod. l. 1. c. 9. Epiph. haer . 70. Sect. 15. Rector of Sutton , &c. p. 42. Cotton 's Answer to R. Williams p. 121. Mischief of Imposit . in the Preface . Aug. c. Ep. Parmen . l. 1. c. 7. l. 2. c. 1 , 3 , 11. l. 3. c. 1. De bapt . c. Donat. l. 2. c. Crescon . l. 2. c. 14. Aug. Ep. 43. & 51. Col● at . 3. Carthag . n. 258. Mischief of Imposi●ions in the Preface . Collat. 3. Carthag . n. 258. Aug 〈…〉 ●6 . C. Parmen . l. 1. c. 5. l. 2. c. 18. Cure of Divisions , Direct . 7. Defence of the Cure , p. 3. Christian Dire●tory , p. 739 , &c. M●schief of Impos . Sect. 1. Christian Directory , p. 741. Defence of his Cure , 2 Except . p , 6. Heb. 10. 25. Act. 2. 42. 1 Cor. 10. 17. 1 Cor , 12. 13. Ephes. 4. 3 , 4 , 5. Joh● 17. 21. Iren. l. 4. c. 62. Chrysost in . Eph. 4. p. ●22 , 1 Cor. 10. 6. 14. 1 St. John 5. Matt. 4. 19. 2 Cor. 6. 17. Heb. 13. 7. 17. 1 Thess. 5. 12. 13. Gal. 1. 6. 7. 8. Tit. 3. 10. 2 John 10. Revel . 2. 6. 15. A●t . 15. 2. Phil. 3. 3. Rom. 14. 2 ▪ 〈…〉 18 , 19. 1 Cor. 5. 11. Vers. 12. 13 , 〈◊〉 . 〈◊〉 . p. 37. Serm. p. 26. Vindic p. 41. Cotton's way of Congregati●nal Churches cleared , p. 98 , 99. Cyprian l. 5. Ep. 2. in the late Edit . Ep. 5. L. 4. 10. Ep. 35. L. 5. Ep. 3. Ep. 28. L. 3. Ep. 22. Ep. 24. Ep. 40. Euseb. l. 6. c. 35. Phot. Nomo-Can . tit . 1. c. 30. L. 3. Ep. 5. Ep. 15. L. 3. 15. Ep. 11. L. 3. Ep. 14. Ep. 10. L. 3. Ep. 15. Ep. 11. L. 3. Ep. 10. Ep. 12. Ep. 21. Ep. 22. Ep. 25. Ep. 26. Ep. 28. Ep. 30. Ep. 31. Ep. 33. Ep. 34. Ep. 35. Ep. 38. Ep. 39. Ep. 27. Ep. 52. Ep. 55. Ep. 65. Ep. 69. Ep. 75. Moses and Aaron , p. 62. Vindic. p. 39. Act. 9. 31. 1 Thess. 2. 14. 1 Cor. 16. 19. Act. 15. 41. 1 Cor. 16. 1. Gal. 1. 2. 2 Cor. 8. 1. Act. 20. 19. 31. 1 Cor. 16. 9. Vindic. p. 40. p. 4● . Orig. c. Cels. l. 3. Act. 18. 11. Act. 20. 31. S●t . l. 8. Thucyd. l. 4. & l. 8. p. 41. Act. 4. 4. S●● . l. 9. Eustar . ad Il. ● . Euseb. l. 3. c. 5. Epiph. haer . 29. p. 42. Evangel . Love. p. 59. p. 65. p. 43. p. 44. Reasons against the Instances , &c. p. 83. p. 46. p. 24. True and onely way of Concord . p III. Premonition to the true way of Concord . Plea for peace , p. 66. Church-History . p. 37. p. 73. Church-History , p. 57. Answ. to Serm. p. 74. Aug. de Bapt. l. 2. c. 4. Cypt. Ep. 52. n. 4. Cypr. Ep. 55. n. 6 , 9. Ep. 46. n. 3. Ep. 58. n. 2. De Vnit. Eccl. n. 3 , 4. S. August . Ep. 162. N. E. Ep. 43. Collat. Carthage 1. Aug. Ep. 43. Victor Vitens . l. 1. a Aug. Serm. 4. 14. 102. de diversis . b Serm. 12. 122. de diversis . c De divers . 11. d 96. de Temp. * Vict. l. 1. f 110. de Temp. g 251. de Temp. h 24. de divers . Victor Vit. l. 5. Collat. 1. Carthage n. 139. Optat. l. 6. Cod. Eccl. Afric . c. 71. c. 98 , 99. c. 117. c. 118. c. 121. Church History , p. 73. De Curd pro Mortuis c. 12. Aug. Ep. 60. Aug. Ep. 203. Ep. 204. Ep. 262. Ep. ad Quodvultdeum ante lib. de haeres . S. Cyprian . Ep. 52. n. 13. Ep. 23. n. 2. Ep. 45. n. 2. Victor Vit. l. 1. Epiph. haer . 68. n. 6. Athanas. Ap. p. 781. 802. Haeres . 68. n. 4. 69. n. 1. Abridgment of Chur. hist. p. 9. Athanas. Ap. p. 682. Euseb. l. 7. c. 21. Vetus Orbis descript . p. 18. Amm. Marc. l. 22. Euseb. l. 7. c. 11. Athan. Apol. p. 683. Theodor. Ep. 113. Treatise of Episcopacy , p. 67. Critic . Sacr. l. 4. c. 21. Theod. Ep. 116. Ep. 117. Sirmond . Praef. ad Theod. Opera . Ptolem. l. 5. c. 15. Strab. l. 16. Plin. l. 5. c. 24. Amm. Marcel . l. 14. Notitiae Antiq . Append. ad Car. à S. Paulo , p. 59. Theodor. Ep. 16. Theodor. Ep. 79 , 81. Ep. 42. Ep. 72. Religios . Hist. Vit. Symeon . p. 879. Ep. 81. Ep. 145. Vita Jacobi jun. p. 860. 861 , &c. 858 , 869 , 876 , 877 , 878 , 879. Treatise of Episcopacy , part 2. p ▪ 49 , 50. Theod. Hist. l. 4. c. 19. l. 4. c. 15. l. 4. c. 19. l. 4. c. 21. l. 4. c. 2 ▪ l. 5. c. 4. Answ. to Serm. p. 73. p. 263. Christian Directory . Eccles. Cases , Q. 56. p. 831. Can. 31. & 35. Defence of the Answer to the Admonit . p. 218. p. 424. p. 427. Perpetual Government of Christ's Church . ch . 12. p. 224. ch . 13 p. 244. Synod of New-England concerning the subject of Baptism , &c. 1662. Baxter of Confirmation , p. 20. p. 49 , 52. p. 155. p. 172. p. 262. Rubrick before Communion . Defence of the Plea. p. 58. Epist. 108. Post collat . c. Donat. c. 20. Spalat . l. 5. c. 9. Albaspin . l. 2. c. 4. Defence of the Plea. p. 65 , 72. De T●mp●re Serm. ●52 . Of Confirmation . p. 174 , &c. His Majesties final Answer to the Divines at Newport , n. 4. Calvin . Ep. 136. Bez. Ep. 20. Codex Eccles . Afric . c. 6 , 7 , 9 , 43. c. 10. c. 11. p. 5. p. 9. Plea for Peace , p. 243. Answ. 10 Serm. Socr. l. 5. c. 19. Soz. l. 7. c. 16. Serm. p. 19. Vindicat. of Non-conform . p. 16. p. 17. p. 17. p. 42. Williams his Answer to Cotton's Letter , p. 1. Cottons Answer to R ▪ Williams , p. 57. 〈…〉 p. 46. Cobbet's Answer to Cla●ks N●rrative , p. 40 , 47. Synod of New-England . p. 30. Defence of the Synod , p. 1●2 . Answ. p. 31 , 32. Difference between the Power of the Magistrates and Church Past●●rs , 1●●1 . p. 〈◊〉 , 40. 〈…〉 〈…〉 p. 12 , 13 , 14. Hudson of the Church . p. 15. Can. 139. Christian Directory . Eccl. Cases Q. 5● . p. 830. Answer to my Sermon , p. 77. Anws . p 34. p. 39. Mischief of Impos . p. 27. ibid. p. 29. p. 30. p. 31. Letter out of the country , p. 24. p. 25. p. 26. Part 2. Rect●r of Sutton , &c. p. 2● . Vindication , &c. p. 3● . Answ. p. 15 , 16. Mischief of 〈◊〉 , Preface . Letter out of the Country , p. 25. Vindicat. p. 37. 1 Tim. 3. 2 , 7 , 10. Act. l. 14. Act. 6. 3 , 5. Act. 11. 3. Act. 15. 2. 6. 12. 16. 4. 1 Tim. 3. 2 , 7. Act. 1● . 2. Act. 6. 3. Clement . Epist. p. 54 , 55 , 56 , 57. Answ. p. 27. Cypr. Epist. 68. Orig. hom 6. in Levit. Euseb. de Vit. Const. l. 3. c. 59. Greg. Naz. Orat. 19. Evagr. l. 2. c. 5. Socr. l. 4. c. 14. Soz. l. 3. c. 5. Socr. l. 7. c. 26 , 35. Ambros. Ep. 82. Socr. l. 4. c. 30. Soz. l. 4. c. 28. Socr. l. 5. c. 9. l. 6. c. 11. Amm. Marc. l. 27. Answ. p. 15. De Sacerd. l. 3. Hieron . adversus Iovin . in Ezek. c. 33. Orig in Num. hom . 22. Hieron . Epist. ad Evagr. Ecc●ellens . de Orig. Eccl. Alex. c. 6. Ambros. Comment . in 4 Eph. Euseb. l. 6. c. 10. c. 11. Aug. ep . 110. Socr. l. 8. c. 46. Concil . N●cen . c. 4. Concil . Antioch . c. 18. c. 17. Socr. l. 2. c. 10. Basil. Ep. 194. Concil . Chalced . Act. 11. Novell . Justin . 123 , 137. C. de Episc. lex . 42. Can. Laod. c. 13. Aug. Ep. 225. Conc. Nic. 2. c. 3. Concil . 8. c. 28. Soz. l. 2. c. 19. Socr. l. 2. c. 6 , 7. c. 13. c. 16. c. 23. Soz. l. 7. c. 7. l. 8. c. 2. Socr. l. 7. c. 29. Pallad . Vit. Chrys. p. 42. So●r . l. 7. c. 40. Concil . Aurelian . A. D. 549. V. Concil . Tarracon . A. D. 599. Can. 3. Concil . Tolet. 12. c. 6. & ibi Loaisam . Grati. Dist. 63. Concil . Vernense Can. 2. Sirmond . Append. ad To. 2. Concil . Gall. Lup. Ferrariens . Ep. 81 , 98 , 99. V. Grotii Piet. p. 91. Walsingh . in Edw. 3. p. 161. C. si quis 15. Cod de Sacros . Eccles. Nov. 57. Nov. 123. c. 18. Matt. Paris ad A. 1239. Joh. Saris● . Ep. 6. & 119. Epist. 83. Rittershus . ad Novell . p. 1. c. 7. n. 36 , 37. Treatise of Episcop . p. 2. p 123. Mischief of Impositi●ns , p. 41. Vindic. of Non-conf . p. 13. Dr. Falkner's Vindication of Liturgies , 1680. Vindication , p. 22. Answ. p. 49. Mischief of Impos . p. 29. Matt. 15. 11. 19 , 20. Exercit. on Matt. 15. 1 , 9. p. 23 , 25. p. 28. p. 17. E●ce . pta G●mar . c. 1. ● 6. Ma●k 7. 4. Chagiga c. 2. § ult . Erub i● f. 21. Bellarm. de effectu Sacra . l. 2. c. 31. Sect. tertia . Bell. de cultu Sanct. l. 3. c. 7. § Nota. Benedict . Salis ad aquam lustral . Pastoral . de Sacr. Bap. Azor. Instit. Moral . l. 4. c. 11. Greg. de Valent . To. 4. disp . 7. q. 4. puncto 1. Marsil . Columnae Hydragiologia . Bell. de Imag. l. 2. c. 30. Thyrae . de locis infest . p. 3. c. 68. Thesaur . Cathol . To. 1. l. 2. art . 9. Fresh Suit against Cerem . p. 70. p. 427. Cassand . Consult . art . 7. & 9. To. 4. disp . 3. q. 1. p. 4. Preface to the Common-Prayer . Can. 30. Preface to Common Prayer . 〈…〉 Plea for Peace , p. 178 , 179. Defence of the Plea , p. 4● . plea 〈…〉 p. 18. Christian Directory . Ecclesiastical Cases , Q. 113. Defence of the Plea , p. 41. Defence of the Plea , p. 49. Concil . Florent . Decret . Vnion . Concil . Trident. Sess. 7. Can. 6. Gamachae Sum. Theol. To. 3. qu. 2. c. 5. Lu●o de Sacram . disp . 4. Sect. 4. n 32. Ysambert . de Sacram. ad . Qu. 62. disp . 4 art . 3. Clypeus Theolog. Thomist . To. 5. disp . 3. art . 2. § 1. Christian Directory Eccles. Cases Q. 49. p. 826. Mischief of Imposit . Preface . §. 33. 1. Answer to Serm. p. 47 , 48. Plea for Peace , p. 232 , 233. Ca● . 6. Aug. 〈◊〉 R●ig . c. ● . 〈…〉 〈…〉 De Constit. c. quia incontinent . ipso facto . Can. 65. Plea for Pea●e p. 2●● . Dis●ipl . de France , Des Minist . art . 5. Calvin . Epist. 〈◊〉 . p. 311. p. 122. 〈…〉 . c. 6. §. 34. Letter out of the Country , p. 5 , 6 , &c. Answ. p. 81. 5. Disputations of Church Gov. p. 48● . Mischief of Impos . p. 72. P. 73. P. 77. P. 78. §. 35. p. 4. p. 8. Answ. to Cotton's Letter . Bloody Tenent . Defence of the Cure of Divis. p 124. 〈…〉 . to Magist●a●es Power , ● . 〈◊〉 . First Principles of New England by I. Mather , 1675. §. 36. p. 6. p. 8. T. C. 's first Answer to W●itg . p. 13● . Answ. p. 49. Plea for Peace , p. 143. 10● . Defence of his Plea. p. 26. Plea for Peace , p. 149. Ratio Discip. Fratr . c. 3. Sect. 2. Def. of the Plea. p. 25. Aug. ep . 23. Chrysost. in Psal. 14. Tert●l . de Baptismo . c. 18. Serm. 116. de Tempore . De peccat . meritis & remiss . l. 1. c. 34. Preface to Right to Sacraments . Conferen●● first Part. §. 37. Mischief of Impos . p. 85 , 86 , 87. 〈…〉 to the 〈…〉 . Confe●●o Fid●i Claudii Regis Aethiopiae . §. 38. Mischief of 〈…〉 . Mischief o● Impo● . ● . 〈◊〉 . Notes for div A61632-e154260 * C●lv . Edit . Amstel . ●om . 8 p. 60. * Bez. contra Sarrav . ad cap 8. art . 3. pag. 27● Edit . Fran●o● . ann . 16●1 Calvin ●pera Edit . 〈…〉 38. p. 6● . 〈…〉 cap. 8. art . 3. pag. 〈◊〉 Edit . 〈◊〉 anno 1601. 
A44419	----	Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand. Hales, John, 1584-1656. 1673 Approx. 1267 KB of XML-encoded text transcribed from 254 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A44419 Wing H271 ESTC R3621 13075321 ocm 13075321 97188 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44419) Transcribed from: (Early English Books Online ; image set 97188) Images scanned from microfilm: (Early English books, 1641-1700 ; 318:12) Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand. Hales, John, 1584-1656. The second impression. [9], 291, 190 [i.e. 198], [2], 7 p. Printed by Tho. Newcomb for Robert Pawlet ..., London : 1673. Added illustrated t.p. "To the reader" signed: John Pearson. Reproduction of original in Folger Library. "A tract concerning schisme": 7 p. at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2002-11 Chris Scherer Sampled and proofread 2002-11 Chris Scherer Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion GOLDEN REMAINS of the ever Memorable M r John Hales of Eton College & LONDON Printed for R. Pawlet at the Bible in Chancery Lane CONTROVERSERS of the Times Like Spirits in the Mineralls with all their labor nothing is don Page : 34 Golden Remains , OF THE EVER MEMORABLE● Mr. John Hales , OF EATON-COLLEDGE , &c. The Second Impression . With Additions from the Authours own Copy , Viz. SERMONS & MISCELLANIES . ALSO LETTERS and EXPRESSES Concerning the Synod of Dort , ( not before Printed , ) From an Authentick Hand . LONDON , Printed by Tho. Newcomb , for Robert Pawlet , at the Sign of the Bible in Chancery-lane . 1673. To the Reader . IF that Reverend and Worthy Person , Mr. Farindon , had not died before the Impression of this Book , you had received from that excellent hand an exact account of the Authour's Life , which he had begun , and resolved to perfect , and prefix to this Edition . And as the loss of him is great in many particulars , so especially in this ; because there was none to whom Mr. Hales was so throughly known as unto him , nor was there any so able to declare his worth , partly by reason of his own abilities eminently known , principally because he learn'd his Authour from an intimate converse , who was a man never to be truly express'd but by himself . I am therefore to intreat thee , Reader , being deprived of the proper Plutarch , not to expect any such thing as a Life from me , but to accept so much onely as is here intended . If Mr. Hales were unknown unto thee , be pleased to beleive what I know and affirm to be true of him ; if he were known , then onely be satisfi'd , that what is published in his Name , did really proceed from him : and more then this needs not to be spoken in reference to the advancement of this Work ; because he which knew or beleiveth what an excellent person Mr. Hales was , and shall be also perswaded that he was the Authour of this Book , cannot chuse but infinitely desire to see and read him in it . In order to the first of these , I shall speak no more then my own long experience , intimate acquaintance , and high veneration grounded upon both , shall freely and sincerely prompt me to . Mr. John Hales , sometime Greek Professor of the Vniversity of Oxford , long Fellow of Eaton Colledge , and at last also Prebendary of Windsore , was a man , I think , of as great a sharpness , quickness , and subtilty of Wit , as ever this , or , perhaps , any Nation bred . His industry did strive , if it were possible , to equal the largeness of his capacity , whereby he became as great a Master of Polite , Various , and Vniversal Learning , as ever yet convers'd with Books . Proportionate to his Reading was his Meditation , which furnished him with a Iudgment beyond the vulgar reach of man , built upon unordinary Notions , rais'd out of strange observations , and comprehensive thoughts within himself . So that he really was a most prodigious Example of an acute and peircing Wit , of a vast and illimited Knowledge , of a severe and profound Iudgment . Although this may seem , as in it self it truly is , a grand Elogium ; yet I cannot esteem him less in any thing which belongs to a good man , then in those Intellectual perfections : and had he never understood a Letter , he had other Ornaments sufficient to indear him . For he was of a Nature ( as we ordinarily speak ) so kind , so sweet , so courting all mankind , of an affability so prompt , so ready to receive all conditions of men , that I conceive it near as easie a task for any one to become so Knowing , as so Obligeing . As a Christian , none more ever acquainted with the nature of the Gospel , because none more studious of the knowledge of it , or more curious in the search , which being strengthened by those great advantages before mentioned , could not prove otherwise then highly effectual . He took indeed to himself a liberty of judgeing , not of others , but for himself : and if ever any man might be allowed in these matters to judge , it was he who had so long , so much , so advantagiously considered , and which is more , never could be said to have had the least worldly design in his determinations . He was not onely most truly and strictly Iust in his Secular Transactions , most exemplary Meek and Humble notwithstanding his perfections , but beyond all example Charitable , giving unto all , preserving nothing but his Books , to continue his Learning and himself : which when he had before digested , he was forced at last to feed upon , at the same time the happiest and most unfortunate helluo of Books , the grand Example of Learning , and of the envy and contempt which followeth it . This testimony may be truly given of his Person , and nothing in it liable to the least exception , but this alone , that it comes far short of him . Which intimation I conceive more necessary for such as knew him not , then all which hath been said . In reference to the second part of my Design , I confess , while he lived none was ever more sollicited and urged to write , and thereby truly to teach the world , then he ; none ever so resolved ( pardon the expression , so obstinate ) against it . His facile and courteous Nature learnt onely to yeild to that sollicitation . And therefore the World must be content to suffer the loss of all his learning with the deprivation of himself : and yet he cannot be accused for hiding of his Talent , being so communicative , that his Chamber was a Church , and his Chain a Pulpit . Onely that there might be some taste continue of him , Here are some of his Remains recollected ; such as he could not but write , and such as when written were out of his power to destroy . These consist of Sermons , Miscellanies , and Letters , and each of them proceeded from him upon respective obligations : This Impression is further augmented with the Addition of some Authentick Letters , relating to the same Transaction . His Letters , though written by himself , yet were wholly in the power of that Honourable Person to whom they were sent , and by that means they were preserv'd . The Sermons preached on several eminent occasions were snatch'd from him by his freinds , and in their hands the Copies were continued , or by transcription dispers'd . Of all which now published for His , there is need to say no more then this , That you may be confident they are His. This , Reader , is all the trouble thought fit to be given thee , By JOHN PEARSON . If any Person hath any more of the Writings of this Authour , he is desired that he would be pleased to communicate them to the Book-seller , Robert Pawlet , for whom this Book is Printed , upon Promise , or other Engagement , that he will take care to Print them by themselves . Mr. Garthwait , I Am very glad you chose so judicious an Overseer of those SERMONS of Mr. HALES , as Mr. Gunning , whom I always have had in high esteem , both for his Learning and Piety ; and I am of his Opinion , that they may pass for extraordinary . That Sermon of , Wresting hard places of Scripture , may well begin your Collection . The other on Rom. xiv . 1. Him that is weak in the faith , receive , &c. was preach'd at St. Paul's Cross , and I moved him to Print it . That of , My Kingdom is not of this world , I once saw , and returned to Mr. Hales , with four more , which I saw him put into Mr. Chillingworth's hands : That of Dixi Custodiam , I have heard him often speak of it with a kind of complacency . That of , He spake a Parable , that men ought always to pray , I believe is his , by the passage of the Spunge and the Knife , which I have heard from his mouth . The Sermon which you had from D. Hammond upon , Son , remember , &c. was preach'd at Eaton Colledge . The other of Duels was either one or two , and preach'd at the Hague to Sir D. Carlton and his company . That you call a Letter on , I can do all things , is a Sermon . The Sermon of , Peter went out and wept , &c. — is under his own hand . One caution I should put in , that you print nothing which is not written with his own hand , or be very careful in compareing them ; for not long since one shewed me a Sermon , which he said was his , which I am confident could not be ; for I saw nothing in it which was not Vulgaris mone tae , of a vulgar stamp , common , and flat , and low . There be some Sermons , that I much doubt of , for there is little of his spirit and Genius in them , and some that are imperfect : That of Genes . xvii . 1. Walk before me , &c. is most imperfect , as appears by the Autog●aphum which I saw at Eaton a fortnight since . For his LETTERS , he had much trouble in that kind from several freinds , and I heard him speak of that friends Letter you mention , pleasantly , Mr. — He sets up Tops , and I must whip them for him . But I am very glad to hear you have gained those Letters into your hands , written from the Synod of Dort. You may please to take notice , that in his younger days he was a Calvinist , and even then when he was employed at that Synod , and at the well pressing S Ioh. iij. 16. by Episcopius — There , I bid Iohn Calvin good-night , as he has often told me . I beleive they will be as acceptable , or , in your phrase , as saleable , as his Sermons . I would not have you to venture those Papers out of your hands to me , for they may miscarry , and I fear it would be very difficult to find another Copy . Peradventure I may shortly see you , at the Term I hope I shall ; and then I shall advise you further the best I can about those other Sermons you have . I see you will be troubled yet a while to put things in a right way . I have drawn in my mind the Model of his Life , but I am like Mr. HALES in this , which was one of his defects , not to pen any thing , till I must needs . God prosper you in your work , and business you have in hand , that neither the Church , nor the Authour suffer . Septemb. 17. 16●7 . Your assured Freind to his power , Anthony Farindon . 2 Pet. III. 16. Which the Vnlearned and Vnstable Wrest , as they do the other Scriptures , unto their own Destruction . THE love and favour which it pleased God to bear our Fathers before the Law , so far prevail'd with him , as that without any Books and Writings , by familiar and friendly conversing with them , and communicating himself unto them , he made them receive and understand his Laws : their inward conceits and Intellectuals being after a wonderful manner , as it were , Figured and Character'd , ( as St. Basil expresses it ) by his Spirit , so that they could not but see and consent unto , and confess the truth of them . Which way of manifesting his will , unto many other gracious priviledges which it had , above that which in after ages came in place of it , had this added , that it brought with it unto the man , to whom it was made , a preservation against all doubt and hesitancy , a full assurance both who the Authour was , and how far his intent and meaning reacht . We that are their offspring ought , as St. Chrysostom tell us , so to have demeaned our selves , that it might have been with us as it was with them , that we might have had no need of writing , no other teacher but the Spirit , no other books but our hearts , no other means to have been taught the things of God. Nisi inspirationis divinae internam suavioremque doctrinam , ubi sine sonis sermonum &c fiue elementis literarum , to dulcius quo secretius veritas loquitur ; as saith Fulgentius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Isidorus Pelusiot● : for it is a greater argument of our shame and imperfection , that the holy things are written in books . For as God in anger tells the Jews , that he himself would not go before them as hitherto he had done , to conduct them into the promised land , but would leave his Angel with them as his deputy : so hath he dealt with us , the unhappy posterity , degenerated from the antient purity of our forefathers . When himself refused to speak unto our hearts , because of the hardness of them , he then began to put his Laws in writing . Which thing for a long time amongst his own people seems not to have brought with it any sensible inconvenience . For amongst all those acts of the Jews , which God in his book hath registred for our instruction , there is not one concerning any pretended ambiguity or obscurity of the Text● and Letter of their Law , which might draw them into faction and schism ; the Devil belike having other sufficient advantages on which he wrought . But ever since the Gospel was committed to writing , what age , what monument of the Churches Acts is not full of debate and strife , concerning the force and meaning of those writings , which the holy Ghost hath left us to be the law and rule of faith ? St. Paul , one of the first Pen-men of the holy Ghost , who in Paradise heard words which it was not lawful for man to utter , hath left us words in writing , which it is not safe for any man to be too busie to interpret . No sooner had he laid down his pen , almost ere the ink was dry , were there found Syllabarum aucupes , such as St. Ambrose spake of , qui nescire aliquid erubescunt , & per occasionem obscuritatis tendunt laqueos deceptionis , who thought there could be no greater disparagement unto them , then to seem to be ignorant of any thing , and under pretence of interpreting obscure places , laid gins to entrap the uncautelous : who taking advantage of the obscurity of St. Pauls text , made the Letter of the Gospel of life and peace , the most forcible instrument of mortal quarrel and contention . The growth of which , the holy Ghost , by the ministery of St. Peter , hath endeavoured to cut up in the bud , and to strangle in the womb , in this short admonition which but now hath sounded in your ears , Which the unlearned , &c. In which words , for our more orderly proceeding , we will consider , First , the sin it self that is here reprehended , Wresting of Scripture : where we will briefly consider what it is , and what causes and motioners it finds in our corrupt understandings . Secondly , the persons guilty of this offence , discipher'd unto us in two Epithets , unlearned , unstable . Last of all , the danger , in the last words , unto their own damnation . And first , of the sin it self , together with some of the special causes of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They wrest . They deal with Scripture as Chimicks deal with natural bodies , torturing them to extract that out of them , which God and Nature never put in them . Scripture is a rule which will not fit it self to the obliquity of our conceits , but our perverse and crooked discourse , must fit it self to the straightness of that rule . A learned Writer in the age of our fathers , commenting upon Scripture , spake most truly , when he said , That his Comments gave no light unto the Text , the Text gave light unto his Comments . Other Expositions may give rules and directions for understanding their Authors , but Scripture gives rules to Exposition it self , and interprets the Interpreter . Wherefore when we made in Scripture , non pro sententia divinarum Scripturarum , as St. Austine speaks , sed pro nostra itae dimicantes ut tam velimus Scripturarum esse quae nostra est : When we strive to give unto it , and not to receive from it the sense : when we factiously contend to fasten our conceits upon God ; and , like the Harlot in the Book of Kings , take our dead and putrified fancies , and lay them in the bosome of Scripture , as of a mother ; then are we guilty of this great sin of wresting of Scripture . The nature of which will the better appear , if we consider a little , some of those motioners which drive us upon it . One very potent and strong mean , is the exceeding affection and love unto our own opinions and conceits . For grown we are unto extremities on both hands : we cannot with patience either admit of other mens opinions , or endure that our own should be withstood . As it was in the Lacedaemonian army , almost all were Captains : so in these disputes , all will be leaders : and we take our selves to be much discountenanced , if others think not as we do . So that the complaint which one makes , concerning the dissention of Physicians about the diseases of our bodies , is true likewise in these disputes which concern the cure of our souls , Hinc illae circa aegros miserae sententiarum concertationes , nullo idem censente , ne videatur accessio alterius . From hence have sprung those miserable contentions about the distemper of our souls , singularity alone , and that we will not seem to stand as cyphers to make up the sum of other mens opinions , being cause enough to make us disagree . A fault antiently amongst the Christians so apparent , that it needed not an Apostolical spirit to discover it , the very heathen themselves , to our shame and confusion , have justly , judiciously , and sharply taxt us for it . Ammianus Marcellinus passing his censure upon Constantius the Emperour : Christianam religionem absolutam & simplicem ( saith he : and they are words very well worth your marking ) Christianam religionem absolutam & simplicem anili superstitione confudit . In qua scrutanda perplexius quam componenda gratius , excitavit dissidia plurima , quae progressa fusius aluit concertatione verborum , dum ritum omnem ad suum trahere conatur arbitrium . The Christian Religion , a Religion of great simplicity and perfection , he troubled with dotage and superstition . For going about rather perplexedly to search the controversies , then gravely to compose them , he raised great stirs , and by disputing spread them far and wide , whilst he went about to make himselfsole Lord and Commander of the whole Profession . Now ( that it may appear wherefore I have noted this ) it is no hard thing for a man that hath wit , and is strongly possest of an opinion , and resolute to maintain it , to find some places of Scripture , which by good handling will be woed to cast a favourable countenance upon it . Pythagoras's Scholars having been bred up in the doctrine of Numbers , when afterward they diverted upon the studies of Nature , fancied unto themselves somewhat in natural bodies like unto Numbers , and thereupon fell into a conceit , that Numbers were the principles of them . So fares it with him , that to the reading of Scripture comes fore-possest with some opinion . As Antipheron Orietes in Aristotle thought , that every where he saw his own shape and picture going afore him : so in divers parts of Scripture where these men walk , they will easily perswade themselves , that they see the image of their own conceits . It was , and is to this day , a fashion in the hotter Countreys , at noon , when the Sun is in his strength , to retire themselves to their closets or beds if they were at home , to cool and shady places if they were abroad , to avoid the inconvenience of the heat of it . To this the Spouse in the Canticles alluding , calls after her Beloved as after a shepherd , Shew me , O thou whom my soul loveth , where thou feedest thy flock where thou dost rest at noon . The Donatists conceiting unto themselves , that the Church was shut up in them alone , being urged by the Fathers to shew how the Church , being universal , came on a suddain thus to be confin'd to Africk : they had presently their Scripture for it , for so they found it written in the Canticles , Indica , quem diligit anima mea , ubi pascas , ubi cubes in meridie . In which Text , meridies doubtless , as they thought , was their Southern Countrey of Africk , where the Shepherd of Israel was , and no where else , to feed his flocks . I may not trouble you with instances in this kind : little observation is able to furnish the man of slenderest reading with abundance . The Texts of Scripture which are especially subject to this abuse , are those that are of ambiguous and doubtful meaning . For as Thucydides observes of the fat and fertile places of Greece , that they were evermore the occasions of stirs and seditions● the neighbouring Nations every one striving to make it self Lord of them : so is it with these places that are so fertile , as it were , of interpretation , and yeild a multiplicity of sense : they are the Palaestra for good wits to prove masteries in , where every one desires to be Lord and Absolute . A second thing occasioning us to transgress against Scripture , and the discreet and sober handling of it , is our too quick and speedy entrance upon the practise of interpreting it , in our young and green years , before that time and experience have ripened us , and setled our conceits . For that which in all other business , and here likewise doth most especially commend us , is our caute●ous and wary handling it . But this is a flower seldome seen in youths garden . Aristotle differencing age and youth , makes it a property of youth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suppose they know all things , and to be bold in affirming : and the Heathen Rhetorician could tell us , that by this so speedy entring upon action , and so timely venting our crude and unconcocted studies , quod est ubique perniciosissimum , praevenit vires fiducia , a thing which in all cases is most pernicious . Presumption is greater then strength , after the manner of those , who are lately recovered out of some great sickness , in whom appetite is stronger then digestion . These are they who take the greatest mysteries of Christian Religion , to be the fittest arguments to spend themselves upon . So E●kins in his Chry●opassus , a work of his so termed , wherein he discusses the question of predestination , in the very entrance of his work tells us , That he therefore enterpris'd to handle this argument , because forsooth he thought it to be the fittest question in which he might Iuveniles calores exercere . The antient Masters of Fence amongst the Romans , were wont to set up a Post , and cause their young Schollars to practise upon it , and to foin and fight with it , as with an adversary . Instead of a Post , this young Fencer hath set himself up one of the deepest Mysteries of our profession , to practise his freshmanship upon . Which quality , when once it finds Scripture for its object , how great inconvenience it brings with it , needs no large discourse to prove . St. Ierome , a man not too easily brought on to acknowledge the errours of his writings , among those few things which he doth retract , censures nothing so sharply as the mistake of his youth in this kind : In adolescentia provocatus ardore & studio Scripturarum , allegorice interpretatus sum Abdiam Prophetam , cujus historiam nesciebam . He thought it one of the greatest sins of his youth , that being carried away through an inconsiderate heat in his studies of Scripture , he adventured to interpret Abdias the Prophet allegorically , when as yet he knew not the Historical meaning . Old men , saith our best natural Master , by reason of the experience of their often mistakes , are hardly brought constantly to affirm any thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they will always cautelously interline their speeches with it may bees , and peradventures , and other such particles of wariness and circumspection . This old mens modesty , of all other things , best fits us in perusing those hard and obscure Texts of holy Scripture . Out of which conceit it is , that we see St. Austine in his books , de Genesi ad literam , to have written onely by way of questions and interrogations , after the manner of Aristotle in his Problemes , That he might not ( for so he gives his reason ) by being ever positive prejudice others , and peradventure truer interpretations : that every one might choose according to his liking , & ubi quid intelligere non potest , Scripturae Dei det honorem , sibi timorem : and where his understanding cannot attain unto the sense of it , let him give that honour and reverence which is due unto the Scripture , and carry himself with that aw and respect which befits him . Wherefore not without especial providence it is , that the holy Ghost by St. Paul , giving precepts to Timothy , concerning the quality of those who were to be admitted to the distributing of Gods holy word , expresly prescribes against a young Schollar , lest , saith he , he be puft up . For as it hath been noted of men , who are lately grown rich , that they differ from other rich men onely in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that commonly they have all the faults that rich men have , and many more : so is it as true in those who have lately attained to some degree and mediocrity of knowledge . Look what infirmities learned men have , the same have they in greater degree , and many more besides . Wherefore if Hippocrates in his Physician required these two things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great industry , and long experience ; the one as tillage to sow the seed , the other as time and season of the year to bring it to maturity : then certainly by so much the more are these two required in the spiritual Physician , by how much he is the Physician to a more excellent part . I will adde yet one third motioner to this abuse of Scriptures and that is , The too great presumption upon the strength and subtilty of our own wits . That which the Roman Priest sometimes told an over-pleasant and witty Vestal Virgin , Coli Deos sancte magis quam scite , hath in this great work of exposition of Scripture an especial place . The holy things of God must be handled sancta , magis quam scite ; with fear and reverence , not with wit and dalliance . The dangerous effects of this have appeared , not in the green tree onely , in young heads , but in men of constant age , and great place in the Church . For this was that which undid Origen , a man of as great learning and industry , as ever the Church had any ; whilst in sublimity of his wit , in his Comments on Scripture , conceiving Meteors and airy speculations , he brought forth those dangerous errors , which drew upon his person the Churches heaviest censure , and upon posterity the loss of his works . Subtle witted men in nothing so much miscarry as in the too much pleasing themselves in the goodness of their own conceits ; where the like sometimes befalls them which befell Zeuxi● the Painter , who having to the life pictured an old woman so pleas'd himself with the conceit of his work , that he died with laughing at it . Heliodor Bishop of Tricca in Thessaly , the Author of the Ethiopick Story , a polite and elegant , I confess , but a loose and wanton work , being summon'd by a Provincial Synod , was told , that which was true , That his work did rather endanger the manners , then profit the wits of his Reader , as nourishing loose and wanton conceits in the heads of youth : and having his choice given him , either to abolish his work , or to leave his Bishoprick ; not willing to lose the reputation of wit , chose rather to resign his place in the Church , and as I verily think , his part in heaven . And not in private persons alone , but even in whole Nations , shall we find remarkable examples of miscarriage in this kind . The Grecians , till barbarism began to steal in upon them , were men of wonderous subtlety of wit , and naturally over indulgent unto themselves in this quality . Those deep and subtle Heresies concerning the Trinity , the Divinity of Christ , and of the holy Ghost , the Union and Division of the Divine Substance and Persons , were all of them begotten in the heat of their wits ; yea , by the strength of them were they conceived , and born , and brought to that growth , that if it had been possible for the gates of hell to prevail against the Church , they would have prevailed this way . Wherefore as God dealt with his own land , which being sometimes the mirrour of the world for fertility and abundance of all things , now lies subject to many curses , and especially to that of barrenness : so at this day is it with Greece , where sometimes was the flow and luxury of wit , now is there nothing but extream barbarism and stupidity . It is in this respect so degenerated , that it scarcely for some hundred of years hath brought forth a child that carries any shew of his fathers countenance : God as it were purposely plaguing their miserable posterity with extreme want of that , the abundance of which their fathers did so wantonly abuse . The reason of all , that hitherto I have in this point delivered , is this , Sharpness of wit hath commonly with it two ill companions , Pride , and Levity . By the first it comes to pass , that men know not how to yeild to another mans reasonable positions ; by the second , they know not how to keep themselves constant to their own . It was an excellent observation of the wise Grecian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Sad and dull spirited men usually manage matters of State , better then quick and nimble wits . For such for the most part have not learnt that Lesson , the meaning of that voice that came to the Pythagorean , that was desirous to remove the ashes of his dead friend out of his grave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things lawfully setled and composed must not be moved . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Iulian , Men over busie are by nature unfit to govern : for they move all things , and leave nothing without question and innovation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen speaks , Out of desire to amend what is already well . And therefore we see that for the most part such , if they be in place of Authority , by unseasonable and unnecessary tampering , put all things into tumult and combustion . Not the Common-wealth alone , but the Church likewise hath received the like blow from these kind of men . Nazianzen in his six and twentieth Oration , discoursing concerning the disorders committed in the handling of Controversies , speaks it plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Great wits , hot and fiery dispositions have raised these tumults . From these it is ( saith he ) that Christians are so divided . We are no longer a Tribe and a Tribe , Israel and Iudah , two parts of a small Nation : but we are divided kindred against kindred , family against family , yea , a man against himself . But I must hasten to my second general part , The persons here accounted guilty of abuse of Scripture . The persons are noted unto us in two Ephitets , Vnlearned , Vnstable . First , Vnlearned . It was St. Ierom's complaint , that practitioners of other Arts could contain themselves within the bounds of their own Profession , Sola Scripturarum ars est , quam sibi omnes passim vendicant ; Hanc garrula anus , hanc delirus senex , hanc sophista verbosus , hanc universi praesumunt , lacerant , docent antequam discant : every one presumes much upon his skill , and therefore to be a teacher of Scripture : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so Nazianzen speaks ) as if this great mystery of Christianity were but some one of the common , base , inferiour , and contemptible trades . I speak not this as if I envied , that all , even the meanest of the Lords people should prophesie : but onely that all kind of men may know their bounds , that no unlearned beast touch the hill , lest he be thrust through with a dart . It is true which we have heard , Surgunt indocti & rapiunt Regnum coelorum : they arise indeed , but it is as St. Paul speaks of the resurrection , every man in his own order . Scripture is given to all , to learn : but to teach , and to interpret , onely to a few . This bold intrusion therefore of the unlearned into the chair of the Teacher , is that which here with our blessed Apostle I am to reprehend . Learning in general is nothing else , but the competent skill of any man in whatsoever he professes . Usually we call by this name onely our polite and Academical Studies ; but indeed it is common to every one , that is well skill'd , well practised in his own mystery . The unlearned therefore , whom here our Apostle rebukes , is not he that hath not read a multiplicity of Authors , or that is not as Moses was , skilful in all the learning of the Egyptians : but he that taking upon him to divide the word of God , is yet but raw and unexperienced ; or if he have had experience , wants judgment to make use of it . Scripture is never so unhappy , as when it falls into these mens fingers . That which old Cato said of the Grecian Physicians , Quandocunque ista gens literas suos dabit , omnia corrumpet , is most true of these men ; whensoever they shall begin to tamper with Scripture , and vent in writing their raw conceits , they will corrupt and defile all they touch Quid enim molestiae tristitiaeque temerarii isti praesumptores , &c. as S. Austin complaineth : for what trouble and anguish these rash presumers ( saith he ) bring unto the discreeter sort of the brethren , cannot sufficiently be exprest , when being convinced of their rotten and ungrounded opinions ; for the maintaining of that which with great levity and open falshood they have averred , they pretend the authority of these sacred Books , and repeat much of them even by heart , as bearing witness to what they hold : whereas indeed they do but pronounce the words ; but understand not either what they speak , or of what things they do affirm . Belike as he that bought Orpheus Harp , thought it would of it self make admirable melody , how unskilfully soever he touch'd it : so these men suppose , that Scripture will sound wonderful musically , if they do but strike it , with how great infelicity or incongruity soever it be . The reason of these mens offence against Scripture , is the same with the cause of their miscarriage in civil actions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Thucydides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rude men , men of little experience , are commonly most peremptory : but men experienced , and such as have waded in Business , are slow of determination . Quintilian making a question , why unlearned men seem many times to be more copious then the learned ( for commonly such men never want matter of discourse ) answers , That it is , because whatsoever conceit comes into their heads , without care or choice they broach it , cum doctis sit electio & modus : whereas learned men are choice in their invention , and lay by much of that which offers it self . Wise hearted men , in whom the Lord hath put wisdom and understanding , to know how to work all manner of work for the service of the sanctuary , like Bezaleel and Aholiab , refuse much of the stuff which is presented them . But this kind of men whom here our Apostle notes , are naturally men of bold and daring spirits , Quicquid dixerint hoc legem Dei putant , as St. Ierome speaks ; whatsoever conceit is begotten in their heads , the Spirit of God is presently the father of it : Nec scire dignantur quid Prophet● , quid Apostoli senserint , sed ad suum sensum incongrua aptant testimonia . But to leave these men , and to speak a little more home unto mine own Auditory : Let us a little consider , not the weakness of these men , but the greatness of the business , the manage of which they undertake . So great a thing as the skill of Exposition of the Word and Gospel is , so fraught with multiplicity of Authors , so full of variety of opinion , must needs be confest to be a matter of great learning , and that it cannot , especially in our days , in short time , with a mediocrity of industry be attained . For if in the Apostles times , when as yet much of Scripture was scarcely written , when God wrought with men miraculously , to inform their understanding , and supplied by revelation what mans industry could not yield ; if , I say , in these times St. Paul required diligent reading , and expresly forbad greenness of Scholarship : much more then are these conditions required in our times , wherein God doth not supply by miracle our natural defects , and yet the burden of our profession is infinitely increast . All that was necessary in the Apostles times , is now necessary , and much more . For if we adde unto the growth of Christian learning , as it was in the Apostles times , but this one circumstance ( to say nothing of all the rest ) which naturally befalls our times , and could not be required at the hands of those who guided the first ages of the Church : that is , the knowledge of the state and succession of doctrine in the Church from time to time ; a thing very necessary for the determining the controversies of these our days : how great a portion of our labour and industry would this alone require ? Wherefore if Quintilian thought it necessary to admonish young men , that they should not presume themselves satis instructos , si quent ex iis , qui breves circumferuntur , artis libellum edidicerint , & velut decretis technicorum tutos putent : if he thought fit thus to do in an Art of so inferiour and narrow a sphere , much more is it behoveful , that young Students in so high , so spacious , so large a profession , be advised not to think themselves sufficiently provided , upon their acquaintance with some Notitia , or Systeme of some technical divine . Looke upon those sons of Anak , those Giant-like , voluminous Writers of Rome , in regard of whom , our little Tractates , and pocket Volumes in this kind , what are they but as Grashoppers ? I speak not this like some seditious or factious spie , to bring weakness of hands , or melting of heart upon any of Gods people : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stir up and kindle in you the spirit of industry , to inlarge your conceits , and not to suffer your labours to be copst and mued up within the poverty of some pretended method . I will speak as Ioshua did to his people , Let us not fear the people of that land , they are as meat unto us , their shadow is departed from them : the Lord is with us , fear them not . Onely let us not think , sedendo & votis debellari posse , that the conquest will be gotten by sitting still and wishing all were well : or that the walls of these strong Cities will fall down , if we onely walk about them , and blow rams horns . But as the voice of Gods people sometime was , by the sword of God and of Gideon , so that which here gives the victory must be the grace of God and our industry . For by this circumcised , narrow , and penurious form of study , we shall be no more able to keep pace with them , then a child can with Hercules . But I forbear , and pass away unto the second Epithet , by which these rackers of Scriptures are by St. Peter stiled Vnstable . IN the learning which the world teaches , it were almost a miracle to find a man constant to his own tenets . For not to doubt in things in which we are conversant , is either by reason of exellency and serenity of understanding , throughly apprehending the main principles on which all things are grounded , together with the descrying of the several passages from them unto particular conclusions , and the diverticles and blind by-paths which Sophistry and deceit are wont to tread ; and such a man can nature never yeild : or else it is through a sensless stupidity , like unto that in the common sort of men , who conversing among the creatures , and beholding the course of heaven , and the heavenly host , yet never attend them , neither ever sinks it into their heads to marvel , or question these things so full of doubt and difficulty . Even such a one is he , that learns Theology in the School of Nature , if he seem to participate of any setledness or composedness of conscience . Either it never comes into his head to doubt of any of those things , with which the world hath inured him : or if it doth , it is to no great purpose , he may smother and strangle , he can never resolve his doubt . The reason of which is this , It lies not in the worlds power to give in this case a text of sufficient authority to compose and fix the thoughts of a soul , that is dispos'd to doubt . But this great inconvenience , which held the world in uncertainty , by the providence of God is prevented in the Church . For unto it is left a certain , undoubted , and sufficient authority , able to exalt every valley , and lay low every hill , to smooth all rubs , and make our way so open and passable , that little enquiry serves . So that as it were a wonder in the School of Nature , to find one setled and resolved ; so might it seem a marvel that in the Church any man is unstable , unresolved . Yet notwithstanding , even here is the unstable man found too , and to his charge the Apostle lays this sin of Wresting of Scripture . For since that it is confest at all hands , that the sense and meaning of Scripture is the rule and ground of our Christian tenets , whensoever we alter them , we must needs give a new sense unto the word of God. So that the man that is unstable in his Religion , can never be free from violating of Scripture . The especial cause of this levity and flitting disposition in the common and ordinary sort of men , is their disability to discern of the strength of such reasons , as may be framed against them . For which cause they usually start , and many times fall away , upon every objection that is made . In which too sudden entertainment of objections , they resemble the state of those , who are lately recovered out of some long sickness , qui & si reliquias e●●ugerint , suspicionibus tamen inqui●tantur , & omnem calorem corporis sui calumniantur : Who never more wrong themselves , then by suspecting every alteration of their temper , and being affrighted at every little passion of heat , as if it were an ague-fit . To bring these men therefore unto an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to purchase them a setledness of mind ; that temper that St. Austine doth require in him that reads his Book , tales meorum Scriptorum velim judices , qui responsionem non semper des●derent , quum his quae le guntur audierint aliquid contradici : The same temper must be found in every Reader of Scripture , he must not be at a stand , and require an answer to every objection that is made against them . For as the Philosopher tells us , that mad and fantastical men , are very apprehensive of all outward accidents , because their soul is inwardly empty and unfurnished of any thing of worth which might hold the inward attention of their minds : so when we are so easily dor'd and amated with every Sophism , it is a certain argument of great defect of inward furniture and worth , which should as it were ballance the mind , and keep it upright against all outward occurrents whatsoever . And be it that many times , the means to open such doubts be not at hand , yet , as St. Austin sometime spake unto his Scholar Licentius , concerning such advice and counsel as he had given him , Nolo te cansas rationesque rimari , quae etiamsi reddi possint , fidei tamen , qua mihi credis non cas debeo : so much more must we thus resolve of those lessons which God teacheth us ; the reasons and grounds of them , though they might be given , yet it fits not that credit and trust which we owe him , once to search into , or call in question . And so I come to the third general part , the Danger of Wresting of Scripture , in the last words , unto their own Damnation . The reward of every sin is Death . As the worm eats out the heart of the plant that bred it , so whatsoever is done amiss naturally , works no other end but destruction of him that doth it . As this is true in general , so is it as true , that when the Scripture doth precisely note out unto us some sin , and threatens Death unto it , it is commonly an argument , that there is more then ordinary , that there is some especial sin , which shall draw with it some especial punishment . This sin of Wresting of Scripture in the eye of some of the Antients , seemed so ugly , that they have ranged it in the same rank with the sin against the holy Ghost . And therefore have they pronounced it a sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greater then can be pardoned . For the most part of others sins , are sins of infirmity or simplicity , but this is a sin of wit and strength : the man that doth it , doth it with a high hand ; he knows , and sees , and resolves upon it . Again , Scripture is the voice of God : and it is confest by all , that the sense is Scripture , rather then the words . It cannot therefore be avoided , but he that wilfully strives to fasten some sense of his own upon it , other then the very nature of the place will bear , must needs take upon him the Person of God , and become a new inditer of Scripture : and all that applaud and give consent unto any such , in effect cry the same that the people did to Herod , The voice of God , and not of man. If he then that abases the Princes Coin deserves to die , what is his desert , that instead of the tried silver of Gods word , stamps the Name and Character of God upon Nehushtan , upon base brasen stuff of his own ? Thirdly , No Scripture is of private interpretation , saith the Apostle . There can therefore be but two certain and infallible interpreters of Scripture ; either it self , or the holy Ghost the Author of it . It self doth then expound it self , when the words and circumstances do sound unto us the prime , and natural , and principal sense . But when the place is obscure , involved , and intricate ; or when there is contained some secret and hidden mystery , beyond the prime sense ; infallibly to shew us this , there can be no Interpreter but the holy Ghost that gave it . Besides these two , all other Interpretation is private . Wherefore as the Lords of the Philistines sometimes said of the kine that drew the Ark unto Bethshemesh , If they go of themselves then is this from God ; but if they go another way , then is it not from God , it is some chance that hath happened unto us : so may it be said of all pretended sense of Scripture . If Scripture come unto it of it self , then is it of God : but if it go another way , or if it be violently urged and goaded on , then is it but a matter of chance , of mans wit and invention . As for those marvellous discourses of some , framed upon presumption of the Spirits help in private , in judging or interpreting of difficult places of Scripture , I must needs confess , I have often wondred at the boldness of them . The Spirit is a thing of dark and secret operation , the manner of it none can descry . As underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects . The effects of the Spirit ( as far as they concern knowledge and instruction ) are not particular information for resolution in any doubtful case ( for this were plainly revelation ) but , as the Angel which was sent unto Cornelius informs him not , but sends him to Peter to school : so the Spirit teaches not , but stirs up in us a desire to learn ; desire to learn makes us thirst after the means : and pious sedulity and carefulness makes us watchful in the choice , and diligent in the use of our means . The promise to the Apostles of the Spirit which should lead them into all truth , was made good unto them by private and secret informing their understandings , with the knowledge of high and heavenly mysteries , which as yet had never entred into the conceit of any man. The same promise is made to us , but fulfilled after another manner . For what was written by revelation in their hearts , for our instruction have they written in their books . To us for information , otherwise then out of these books , the Spirit speaks not . When the Spirit regenerates a man , it infuses no knowledge of any point of faith , but sends him to the Church , and to the Scriptures . When it stirs him up to newness of life , it exhibits not unto him an inventory of his sins , as hitherto unknown ; but either supposes them known in the Law of Nature , of which no man can be ignorant ; or sends him to learn them from the mouth of his teachers . More then this in the ordinary proceeding of the holy Spirit , in matter of instruction , I yet could never descry . So that to speak of the help of the Spirit in private , either in dijudicating , or in interpreting of Scripture , is to speak they know not what . Which I do the rather note , first , because by experience we have learnt , how apt men are to call their private conceits the Spirit : and again , because it is the especial errour , with which S. Austine long ago charged this kind of men : Tanto sunt ad seditionem faciliores , quanto sibi videntur spiritu excellere : by so much the more prone are they to kindle Schism and contention in the Church , by how much they seem to themselves to be endued with a more eminent measure of Spirit then their brethren ; whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as St. Basil speaks ) under pretence of interpretation they violently broach their own conceits . Great then is the danger in which they wade , which take upon them this business of interpretation . Temevitas asserendae incertae dubiaeque opinionis , saith St. Austine , difficile sacrilegii crimen evitat : the rashness of those that aver uncertain and doubtful interpretations , for Catholick and Absolute , can hardly escape the sin of sacrilege . But whereas our Apostle saith , their own destruction , is the destruction onely their own ? this were well if it stretched no farther . The antients much complain of this offence , as an hinderer of the salvation of others . There were in the days of Isidorus Pelusiota some that gave out , that all in the Old Testament was spoken of Christ : belike out of extreme opposition to the Manichees , who on the other side taught , that no Text in the Old Testament did foretel of Christ. That Father therefore dealing with some of that opinion , tells them how great the danger of their tenet is : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if , saith he , we strive with violence to draw and apply those Texts to Christ , which apparently pertain not to him , we shall gain nothing but this , to make all the places that are spoken of him suspected ; and so discredit the strength of other testimonies , which the Church usually urges for the refutation of the Iews . For in these cases , a wrested proof is like unto a suborn'd witness ; it never doth help so much whilest it is presumed to be strong , as it doth hurt when it is discover'd to be weak . St. Austin in his Books , de Genesi ad literam , sharply reproves some Christians , who out of some places of Scripture misunderstood , fram'd unto themselves a kind of knowledge in Astronomy and Physiology , quite contrary unto some part of heathen Learning in this kind , which were true and evident unto sense . A man would think that this were but a small errour , and yet he doubts not to call it , turpe nimis , & perniciosum & maxime cavendum . His reason warrants the roundness of his reproof ; for he charges such to have been a scandal unto the Word , and hinderers of the conversion of some heathen men that were Scholars : For how , saith he , shall they believe our books of Scripture , perswading the resurrection of the dead , the kingdome of heaven , and the rest of the mysteries of our profession , if they find them faulty in these things , of which themselves have undeniable demonstration ? Yea , though the cause we maintain be never so good , yet the issue of diseas'd and crazie proofs brought to maintain it , must needs be the same . For unto all causes , be they never so good , weakness of proof , when it is discovered , brings great prejudice , but unto the cause of Religion most of all . St. Austine observ'd , that there were some , qui cum de aliquibus , qui sanctum nomen profitentur aliquid criminis vel falsi sonuerit , vel veri patuerit , instant , satagunt , ambiunt ut de omnibus hoc credatur . It fares no otherwise with Religion it self , then it doth with the professors of it . Divers malignants there are , who lie in wait to espie where our reasons on which we build are weak , and having deprehended it in some , will earnestly solicit the world to believe that all are so , if means were made to bring it to light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen speaks : using for advantage against us no strength of their own , but the vice and imbecility of our defence . The book of the revelation is a book full of wonder and mystery : the Ancients seem to have made a Religion to meddle with it , and thought it much better to admire with silence , then to adventure to expound it : and therefore amongst their labours in exposition of Scripture , scarcely is there any one found that hath touch'd it . But our Age hath taken better heart . And scarcely any one is there , who hath entertained a good conceit of his own abilities , but he hath taken that Book as a fit argument to spend his pains on . That the Church of Rome hath great cause to suspect her self , to fear lest she have a great part in the Prophesies in that book , I think the most partial will not deny . Yet unto the Expositours of it , I will give this advice , that they look that that befall not them , which Thuoidides observes to befall the common sort of men : who though they have good means to acquit themselves like men , yet when they think their best hopes fail them , and begin to despair of their strength , comfort themselves with interpretations of certain dark and obscure prophesies . Many plain texts of Scripture are very pregnant , and of sufficient strength to overthrow the points maintained by that Church againts us . If we leave these , and ground our selves upon our private expositions of this Book , we shall justly seem in the poverty of better proofs , to rest our selves upon those prophesies ; which , though in themselves they are most certain , yet our expositions of them must ( except God give yet further light unto his Church ) necessarily be mixt with much incertainty , as being at the best but unprobable conjectures of our own . Scarcely can there be found a thing more harmful to Religion , then to vent thus our own conceits , and obtrude them upon the world for necessary and absolute . The Physicians skill , as I conceive of it , stands as much in opinion , as any that I know whatsoever ; yet their greatest Master Hippocrates tells them directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Then the Physicians presumption upon opinion , there is not one thing that brings either more blame to himself , or danger to his patient . If it be thus in an art , which opinion taken away , must needs fall ; how little room then must opinion have in that knowledge , where nothing can have place but what is of eternal truth , where if once admit of opinion , all is overthrown ? But I conclude this point , adding onely this general admonition , That we be not too peremptory in our positions , where express text of Scripture fails us ; that we lay not our own collections and conclusions with too much precipitancy . For experience hath shewed us , that the errour and weakness of them being afterwards discovered , brings great disadvantage to Christianity , and trouble to the Church . The Eastern Church before St. Basils time , had entertained generally a conceit , that those Greek particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the rest , were so divided among the Trinity , that each of the Persons had his Particle , which was no way appliable to the rest . St. Basil having discovered this to be but a niceness and needless curiosity , beginning to teach so , raised in the Church such a tumult , that he brought upon himself a great labour of writing many tracts in apology for himself , with much ado , ere matters could again be setled . The fault of this was not in Basil , who religiously fearing what by way of consequence might ensue upon an errour , taught a truth ; but in the Church , who formerly had with too much facility admitted a conclusion so justly subject to exception . And let this suffice for our third part . Now because it is apparent , that the end of this our Apostles admonition is to give the Church a Caveat how she behave her self in handling of Scripture , give me leave a little , in stead of the use of such doctrines as I have formerly laid down , to shew you , as far as my conceit can stretch , what course any man may take to save himself from offering violence unto Scripture , and reasonably settle himself , any pretended obscurity of the text whatsoever notwithstanding . For which purpose , the diligent observing of two rules shall be throughly available : First , The litteral , plain , and uncontroversable meaning of Scripture , without any addition or supply by way of interpretation , is that alone which for ground of faith we are necessarily bound to accept , except it be there where the holy Ghost himself treads us out another way . I take not this to be any peculiar conceit of mine , but that unto which our Church stands necessarily bound . When we receded from the Church of Rome , one motive was , because she added unto Scripture her glosses as Canonical , to supply what the plain text of Scripture could not yield . If in place of hers , we set up our own glosses , thus to do , were nothing else but to pull down Baal , and set up an ephod ; to run round , and meet the Church of Rome again in the same point , in which at first we left her . But the plain , evident , and demonstrative ground of this rule , is this : That authority which doth warrant our faith unto us , must every way be free from all possibility of errour . For let us but once admit of this , that there is any possibility that any one point of faith should not be true ; if it be once granted that I may be deceived in what I have believed , how can I be assured that in the end I shall not be deceived ? If the Author of faith may alter , or if the evidence and assurance that he hath left us be not pregnant , and impossible to be defeated , there is necessarily opened an inlet to doubtfulness and wavering , which the nature of faith excludes . That faith therefore may stand unshaken , two things are of necessity to concur . First , That the Author of it be such a one , as can by no means be deceived , and this can be none but God. Secondly , That the words and text of this Author upon whom we ground , must admit of no ambiguity , no uncertainty of interpretation . If the trumpet give an uncertain sound , who shall provide himself to battel . If the words admit a double sense , and I follow one , who can assure me that that which I follow is the truth ? For infallibility either in judgment , or interpretation , or whatsoever , is annext neither to the See of any Bishop , nor to the Fathers , nor to the Councels , nor to the Church , nor to any created power whatsoever . This doctrine of the literal sense was never grievous or prejudicial to any , but onely to those who were inwardly conscious , that their positions were not sufficiently grounded . When Cardinal Cajetan , in the days of our grandfathers , had forsaken that vein of postilling and allegorising on Scripture , which for a long time had prevailed in the Church , and betaken himself unto the literal sense ; it was a thing so distasteful unto the Church of Rome , that he was forc'd to find out many shifts , and make many apologies for himself . The truth is , ( as it will appear to him that reads his writings ) this sticking close to the literal sense was that alone , which made him to shake many of those tenets , upon which the Church of Rome and the Reformed Churches differ . But when the importunity of the Reformers , and the great credit of Calvin's writings in that kind , had forced the Divines of Rome to level their interpretations by the same line : when they saw that no pains , no subtlety of wit was strong enough to defeat the literal evidence of Scripture , it drave them on those desperate shelves , on which at this day they stick , to call in question , as far as they durst , the credit of the Hebrew text , and countenance against it a corrupt translation ; to adde Traditions unto Scripture , and to make the Churches interpretation , so pretended , to be above exception . As for that restriction which is usually added to this Rule , that the literal sense is to be taken , if no absurdity follow , though I acknowledge it to be sound and good , yet my advise is that we entertain it warily . St. Basil thought the precept of Christ to the rich man in the Gospel , Go sell all that thou hast , and give unto the poor , to be spoken as a command universally and eternally binding all Christians without exception . And making this objection , how possibly such a life could be amongst Christians , since where all are sellers , none could be buyers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ask not me the sense of my Lords commands . He that gave the Law , can provide to give it possibility of being kept , without any absurdity at all . Which speech howsoever we may suppose the occasion of it to be mistaken , yet it is of excellent use to repress our boldness , whereby many times , under pretence of some inconvenience , we hinder Scripture from that latitude of sense , of which it is naturally capable . You know the story of the Roman Captain in Gellius , and what he told the Ship-wright , that chose rather to interpret , then to execute his Lords command ; Corrumpi atque dissolvi omne imperantis officium , si quis ad id quod facere jussus est non obsequio debito , sed consilio non desiderato respondeat . It will certainly in the end prove safer for us to entertain Gods commandments , obsequio debito , then to interpret them acumine non desiderato . Those other ways of interpretation , whether it be by allegorising , or allusion , or whatsoever , the best that can be said of them , is that which S. Basil hath pronounced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : We acount of them as of trim elegant and witty speeches , but we refuse to accept of them , as of undoubted truths . And though of some part of these , that may be said which one said of his own work , Quod ad usum lusi , quod ad molestiam laboravi , in respect of any profit comes by them , they are but sport , but in respect of the pains taken in making of them , they are labour and travel : yet much of them is of excellent use in private , either to raise our affections , or to spend our meditations , or ( so it be with modesty ) to practise our gifts of wit to the honour of him that gave them . For if we absolutely condemn these interpretations , then must we condemn a great part of antiquity , who are very much conversant in this kind of interpreting . For the most partial for antiquity cannot chuse but see and confess thus much , that for the literal sense the Interpreters of our own times , because of their skill in the Original Languages , their care of pressing the circumstances and coherence of the Text ; of comparing like places of Scripture with like , have generally surpast the best of the Ancients . Which I speak not to discountenance Antiquity , but that all ages , all persons may have their due . And let this suffice for our first rule . The Iewish Rabbins on their Comments on Scripture , so oft as they met with hard and intricate texts , out of which they could not wrest themselves , were wont to shut up their discourse with this , Elias cum venerit , solvet dubia , Elias shall answer this doubt when he comes . Not the Jews onely , but the learned Christians of all ages have found many things in Scripture , which yet expect Elias . For besides those texts of Scriptures , which by reason of the hidden treasures of wisdom , and depth of sense and mystery laid up in them , are not yet conceived , there are in Scripture of things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly confus'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carrying semblance of contrariety , Anachronisms , Metachronisms , and the like , which brings infinite obscurity to the text : there are , I say , in Scripture more of them , then in any writing that I know , Secular or Divine . If we mean not to settle our selves till all these things are answered , let us us take heed lest the like be said to us , which St. Austin said to some of the Gentiles , who refused to beleive till all objections were satisfied , sunt enim innumerabiles quae non sunt finiendae ante sidem , ne vita finiatur sine fide . The Arcopagites in Athens , when they were troubled in a doubtful case , in which they durst not proceed to sentence , were wont causam in diem longissimam differre , to put it off till a day of hearing for some hundred years after , avoiding by this means the further being importun'd with the Suit. To quiet ourselves in these doubts , it will be our best way , in diem longissimam differre , to put them to some day of hearing afar off , even till that great day , till Christ our true Elias shall come , who at his coming shall answer all our doubts , and settle all our waverings . Mean while , till our Elias come , let us make use of this second rule , In places of ambiguous and doubtful , or dark and intricate meaning , it is sufficient if we religiously admire and acknowledge and confess : using that moderation of S. Austin , Neutram partem affirmantes sive destruentes , sed tantuminodo ab audaci affirmandi praesumptione revocantes . Qui credit , saith one , satis est illi quod Christus intelligat . To understand belongs to Christ , the Authour of our Faith to us is sufficient the glory of Beleiving . Wherefore we are to advise , not so much how to attain unto the understanding of the mysteries of Scripture , as how it best fits us to carry our selves , when either the difficulty of the text , or variety of opinions shall distract us . In the sixth General Council , Honorius Bishop of Rome is condemned for a Monothelite . Two Epistles there are of his , which are produced to give evidence against him . For the first , I have nothing to say . For the second , ( I speak with submission to better judgments ) notwithstanding the sharp proceeding of the Councel against him , I verily suppose that he gives unto the Church the best counsel , that ever yet was given for the setling of doubts , and final decision of controversie . For that which he teaches in that Epistle , at least in those parts of it , which there are brought , sounds to no other purpose but this , That whereas there was lately raised in the Church a controversie concerning the Duality or unity of wills in Christ ; since that hitherto nothing in the Church concerning either part hath been expresly taught , his counsel was , That men would rather cease to doubt , then to be curious to search for any solution of their doubtings ; and so abstain from teaching doctrinally either part , and content themselves with that express measure of faith , with which the Church hath hitherto rest satisfied . This , to my conceit is the drift of his Epistle . How this advise of the Bishops was appliable , or how it fitted the question then in controversie ; or what reason moved the Council to think , that it was absolutely necessary for them , to give an express decision , and determine for the one part , belongs not to me to discuss . But I verily perswade my self , that if it had pleased those , who in all ages have been set to govern the Church of God , betimes to have made use of this advice , to have taught men rather not to have doubted , then to have expected still solution of their doubtings : to have stopt and damm'd up the originals and springs of controversies , rather then by determining for the one part , to give them as it were a pipe and conduit to conveigh them to posterity , I perswade my self , the Church had not suffered that inundation of opinions , with which at this day it is over-run . Is it not St. Paul's own practise , when having brought in a question concerning Gods justice in Predestination , he gives no other answer but this , O man , who art thou that disputest with God ? Is it not his plain purpose to advise the disputer , rather not to make the question , then to require a determination of it at his hands ? How many of the questions even of our own times , even of those that are at home amongst us , might by this way long since have been determin'd ? I have , I confess , the same disease that my first Parents in Paradise had , a desire to know more then I need . But I always thought it a very judicious commendation , which is given to Iulius Agricola , that he knew how to bridle his desire in pursuit of knowledge , retinuitque , quod est dif●icillimum , ex scientia modum . Mallem quidem ( as St. Austine saith ) ●orum quae à me quaesivisti habere scientiam , quam ignorantiam ; sed quia id nondum potui , magis eligo cautam ignorantiam confiteri , quam falsam scientiam profiteri . It shall well befit our Christian modesty to 〈…〉 till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● and remainder of our knowledge go be supplied by Christ : In quem si ●redinius , ut si aliqua nobis non aperiat ●tia●● puisantibus , nullo modo adversus eum murmurare debeamus . To conclude , St. Austine in his eightieth Epistle , discoursing of the speedy or slow coming of our Saviour to judgement , to shew that it is the safest way to teach neither , but to suspend our belief , and confess our ignorance , ranging himself with men of this temper , Obsecro te ( saith he to Hesychius , to whom he writes that Epistle ) obsecro te ut me talem non spernas . So give me leave to commence the same suit to you : Obsecro vos ut me talem non spernatis . Let me request you bear with me , if I be such a one as I have St. Austine for example . For it is not depth of knowledge , nor knowledge of antiquity , or sharpness of wit , nor authority of Councels , nor the name of the Church , can settle the restless conceits , that possess the minds of many doubtful Christians : onely to ground for faith on the plain uncontroversable Text of Scripture , and for the rest , to expect and pray for the coming of our Elias , this shall compose our waverings , and give final rest unto our souls . Thus instead of a discourse which was due unto this time , concerning the glorious Resurrection of our blessed Saviour , and the benefits that come unto us by it , I have diverted my self upon another Theam , more necessary , as I thought , for this Auditory , though less agreeable with this solemnity . Those who have gone afore me in that argument have made so copious a harvest , that the issue of my gatherings must needs have been but small , except I had with Ruth glean'd out of their sheaves , or strain'd my industry which is but small , and my wits which are none , to have held your attentiveness with new and quaint conceits . In the mean time , whether it be I or they , or whatsoever hath been delivered out of this place , God grant that it may be for his honour , and for the Churches good , to whom both it and we are dedicate . To God the Father , &c. Rom. XIV . I. Him that is weak in the faith receive , but not to doubtful disputations . MIght it so have pleased God , that I had in my power the choice of my ways , and the free management of my own actions , I had not this day been seen , ( for so I think I may better speak : seen may I be of many , but to be heard with any latitude and compass , my natural imperfection doth quite cut off : ) I had not I say in * this place this day been seen ; Ambition of great and famous Auditories I leave to those whose better gifts and inward endowments are Admonitioners unto them of the great good they can do , or otherwise thirst after popular applause . Vnto my self have I evermore applied that of St. Hierom , Mihi sufficit cum auditore & Lectore pauperculo in Angulo Monasterii susurrare , A small , a private , a retired Auditory , better accords both with my will and my abilities . Those unto whose discretion the furniture of this place is committed , ought especially to be careful , since you come hither to hear , to provide you those who can be heard ; for the neglect of this one circumstance , how poor soever it may seem to be , is no less then to offend against that Faith which cometh by hearing ; and to frustrate as much as in them is , that end for which alone these meetings were ordained . We that come to this place , as God came to Elias in the mount , in a soft and still voice , to those which are near us , are that which the grace of God doth make us , unto the rest we are but Statues : such therefore as my Imperfection in this kind shall offend , such as this day are my spectatours onely , know , I trust whom they are to blame . At my hands is onely required truth in sincerely discharging a common care , at others , care of profitably delivering a common truth . As for me , the end of whose coming is to exhort you to a gracious intepreting of each others imperfections , having first premised this Apology for my self , it is now time to descend to the exposition of that Scripture , which I have propos'd , I●firmum in Fide recipite , &c. Him that is weak in the Faith receive , &c. GOodness , of all the attributes , by which a man may be styled , hath cheif place and sovereignty ; Goodness , I say , not that Metaphysical conceit which we dispute of in our Schools , and is nothing else but that perfection which is inwardly due unto the Being of every creature , and without which , either it is not at all , or but in part , that whose name it bears : but that which the common sort of men do usually understand , when they call a man Good ; by which is meant nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a soft , and sweet , and flexible disposition . For all other Excellencies and Eminent qualities which raise in the minds of men some opinion and conceit of us , may occasion peradventure some strong respect in another kind ; but impression of love and true respect , nothing can give but this : Greatness of place and authority may make us fear'd , Depth of Learning admir'd , Aboundance of Wealth may make men outwardly obsequious unto us ; but that which makes one man a God unto another , that which doth tie the Souls of men unto us , that which like the Eye of the Bridegroom , in the Book of Canticles , ravishes the heart of him that looks upon it , is Goodness : Without this , Mankind were but ( as one speaks ) Commissiones merae , & arena sine calce , stones heapt together without morter , or peices of boards without any cement to combine and tie them together : For this it hath singular in it , above all other properties , of which our nature is capable , that it is the most available to Humane Society , incorporating , and as it were kneading us together by softness of disposition , by being compassionate , by gladly communicating to the necessity of others , by transfusing our selves into others , and receiving from others into our selves . All other Qualities , how excellent soever they are , seem to be somewhat of a melancholick and solitary disposition ; They shine then brightest , when they are in some one alone , or attain'd unto by few ; once make them common , and they lose their lustre : But Goodness is more sociable ; and rejoyceth in equalling others unto it self , and loses its nature , when it ceases to be communicable . The Heathen speaking of God , usually stile him by two Attributes , Optimus & Maximus , the one importing his Goodness , the other his Power . In the first place they call'd him Optimus a name signifying his Goodness , giving the precedency unto it ; and in the second place Maximus , a name betokening his Power : yea , Goodness is that , wherein God himself doth most delight himself ; and therefore all the Acts of our Saviour , while he conversed on earth among men , were purely the issues of his tenderness , without any aspersion of severity , two onely excepted : I mean his chasing the Prophaners out of the Temple , and the Curse laid upon the innocent Fig-tree : and yet in both these , mercy rejoyced against judgment , and his goodness had the preheminence . For the first brought some smart with it indeed , but no harm at all , as Fathers use to chastise their Children by means that fear them , more then hurt them . The second of it self was nothing , as being practis'd on a creature dull and senseless of all smart and punishment ; but was meerly exemplary for us , sterilitas nostra in ficu vapulat . Christ whips our fruitlesness in the innocent Fig-tree ; like as the manner was among the Persians , when their great men had offended , to take their Garments and beat them . Now that gracious way of goodness , which it pleased our Saviour thus to tread himself before us , the same hath he left behind him to be gone by us , and hath ordained us a course of Religious and Christian service unto him , known by nothing more then goodness and compassion . The very Heathen themselves though utter enemies unto it , have candidly afforded us this Testimony . Ammianus Marcellinus taxing Georgius , a factious and proud Bishop of Alexandria , for abusing the weakness of Constantius the Emperour , by base tale-bearing , and privy informations , notes precisely that he did it , Oblitus professionis suae , quae nil nisi justum suadet & lene ; quite besides the meaning of his profession , whose especial notes were Gentleness and Equity . And Tertullian tells us , that antiently among the Heathen , the Professors of Christianity were called , not Christiani , but Chrestiani , from a word signifying Benignity and sweetness of disposition . The Learned of our times , who for our instruction have written de Notis Ecclesiae , by what Notes and Signes we may know the Church of Christ , may seem to have but ill forgotten this , which the Heathen man had so clearly discovered . For what reason is there , why that should not be one of the chiefest notes of the Church of Christ , which did so especially Characterise a Christian man , except it were the decay of it at this day in the Church : of this thing therefore , so excellent in it self , so useful , so principally commended by the precept and example of our blessed Saviour , one especial part is , if not the whole , which here by our Apostle is commended unto us , when he speaks unto us of kindly intreating , and making much of such , who are , as he calls them , weak in faith . Him that is weak in faith , &c. To know the natural ground and occasion of which words , it shall be very pertinent to note unto you , that with the Church of Christ , as it signifies a Company of men on earth , it fares no otherwise , then it doth with other Societies , and Civil Corporations . One thing there is unavoidable , and natural to all Societies , which is the greatest occasioner , yea ; the very ground of disunion and dissent ; I mean , Inequality of Persons and Degrees . All are not of the same worth , and therefore all cannot carry the same esteem and countenance : yet all , even the meanest , are alike impatient of discountenance and contempt , be the Persons never so great from whence it proceeds . Wherefore we find that in States governed by the People , nothing did more exasperate the common sort , then the conceit of being contemned by men of greater place . For the taking away therefore of tumult and combustion , , which through this Inequality might arise , it was anciently counted an excellent policy in the Roman State , that men of greater account and place , did , as it were , share the Inferiour sort amongst themselves , and every one according to his ability entertain'd some part of them as Clients , to whom they yielded all lawful favour and protection . Even thus it fares with the Church of God , it cannot be , that all in it should be of equal worth , it is likewise distinguished into Plebem and Optimates . Some there are , and those that either through abundance of Spiritual graces , or else of natural gifts , do far out-strip a great part of other Christians ; these are the Optimates , the Nobles of the Church , whom our Apostle somewhere calls Strong men in Christ. Others there are , and those most in number , who either because God hath not so liberally blest them with gifts of understanding and capacity , or by reason of some other imperfections , are either not so deeply skill'd in the mysteries of Christ , and of Godliness , or otherwise weak in manners and behaviour ; and these are the Plebs , the Many of the Church , whom our Apostle sometimes calls , Brethren of low degree , sometimes Babes in Christ , and here in my Text the weak and sick in faith . Men , by nature querulous , and apt to take exception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Electra in the Tragedy ; A sick man is a pettish and wayward creature , hard to be pleased ; as therefore with the sick , so are we now to deal with a Neighbour , weak and sick of his spiritual constitution , and much we are to bear with his frowardness , where we cannot remedy it . For as Varro sometimes spake of the Laws of Wedlock , Vxoris vitium aut tollendum est , aut ferendum , Either a man must amend , or endure the faults of his wife ; he that amends them makes his Wife the better , but he that patiently endures them makes himself the better : so is it much more true in dealing with our weak Brethren , if we can by our behaviour remedy their imbecillities , we make them the better ; if not , by enduring them we shall make our selves the better ; for so shall we encrease the virtue of our patience , and purchase to our selves at Gods hand a more abundant reward . A great part of the lustre of a Christian mans vertue were utterly obscure , should it want this mean of shewing it self . For were all men strong , were all of sufficient discretion , to see and judge of Conveniency , where were the glory of our forbearance ? As well therefore to increase the reward of the strong man in Christ , as to stop the whining and murmuring of the weaker sort , and to give content at all hands , our Apostle like a good Tribune in this Text gives a Rule of Christian popularity , advising the man of worthier parts , to avoid all sleighting behaviour , to open the arms of tenderness and compassion , and to demerit by all courtesie the men of meaner rank , so to prevent all inconvenience , that might arise out of disdainful and respectless carriage ; for God is not like unto mortal Princes , jealous of the man whom the people love . In the world , nothing is more dangerous for great men , then the extraordinary favour and applause of the people ; many excellent men have miscarried by it . For Princes stand much in fear , when any of their Subjects hath the heart of the people . It is one of the commonest grounds upon which Treason is rais'd ; Absalom had the Art of it , who by being plausible , by commiserating the peoples wrongs , and wishing the redress ; O that I were a Iudge to do this people good ! by putting out his hand , and embracing , and kissing every one that came nigh him ; so stole away the hearts of the people , that he had well-nigh put his Father besides his Kingdom . But what alters and undoes the Kingdoms of this world , that strengthens and encreases the Kingdom of God ; Absalom the popular Christian , that hath the Art of winning mens souls and making himself belov'd of the people , is the best subject in the Kingdom of Grace , for this is that which our Apostle expresses in the phrase of Receiving the weak . Now it falls out oftentimes , that men offend through intempestive compassion and tenderness , as much as by over much rigidness and severity ; as much by familiarity , as by superciliousness and contempt : Wherefore even our love and courtesie must be managed by discretion . St. Paul saw this well , and therefore he prescribes limits to our affections ; and having in the former part of my Text counselled us , as Christ did S. Peter , to let loose our nets to make a draught ; to do as Ioseph did in Egypt , open our garners and store-houses , that all may come to buy , to admit of all , to exclude none , from our indulgence and courtesie : in this second part , But not to doubtful disputations ; he sets the bounds how far our love must reach . As Moses in the 19. of Exodus , sets bounds about Mount Sinai , forbidding the people , that they go not up to the Hill , or come within the borders of it ; so hath the Apostle appointed certain limits to our love and favour , within which it shall not be lawful for the people to come . Inlarge we the Phylacteries of our goodness as broad as we list , give we all countenance unto the meaner sort , admit we them into all inwardness and familiarity ; yet unto Disputations and Controversies , concerning profounder points of Faith and Religious Mysteries , the meaner sort may be by no means admitted . For give me leave now to take this for the meaning of the words ; I know they are very capable of another sense : as if the Apostles counsel had been unto us , to entertain with all courtesie our weaker brethren , and not over-busily to enquire into , or censure their secret thoughts and doubtings , but here to leave them to themselves , and to God who is the Judge of thoughts : For many there are , otherwise right good men , yet weak in judgment , who have fallen upon sundry private conceits , such as are unnecessary Differencing of Meats and Drinks , distinction of Days , or ( to exemplifie my self in some conceit of our Times ) some singular opinions concerning the state of Souls departed , private interpretations of obscure Texts of Scripture , and others of the same nature : Of these or the like thoughts , which have taken root in the hearts of men of shallow capacity , those who are more surely grounded , may not presume themselves to be judges ; many of these things of themselves are harmless and indifferent , onely to him that hath some prejudicate opinion of them , they are not so ; and of these things , they who are thus or thus conceited , shall be accomptable to God , and not to man , to him alone shall they stand or fall ; Wherefore , bear ( saith the Apostle ) with these infirmities , and take not on you to be Lords of their thoughts , but gently tolerate these their unnecessary conceits and scrupulosities . This though I take to be the more natural meaning of the words , ( for indeed it is the main drift of our Apostles discourse in this Chapter ) yet chuse I rather to follow the former interpretation . First , because of the Authority of sundry learned Interpreters , and because it is very requisite that our age should have something said unto it concerning this over-bold intrusion of all sorts of men into the discussing of doubtful Disputations . For Disputation , though it be an excellent help to bring the truth to light , yet many times by too much troubling the waters , it suffers it to slip away unseen , especially with the meaner sort , who cannot so easily espy when it is mix'd with sophistry and deceit . Infirmum autem in fide recipite , but not to doubtful disputations . This my Text therefore is a Spiritual Regimen and Diet for these who are of a weak and sickly constitution of mind , and it contains a Recipe for a man of crazie and diseased faith . In which by that which I have delivered , you may plainly see there are two general parts . First , An Admonition of courteous entertainment to be given to the weaker sort , in the first words , Him that is weak in the Faith , receive , &c. Secondly , The restraint and bound of this Admonition , how far it is to extend , even unto all Christian Offices , excepting onely the hearing of doubtful disputations . In the first part we will consider ; First , who these weak ones are of whom the Apostle speaks , and how many kinds of them there be , and how each of them may be the subject of a Christian mans goodness and courtesie . Secondly , Who these persons are , to whom this precept of entertaining is given , and they are two ; either the Private man , or the Publick Magistrate . In the second general part we will see what reasons we may frame to our selves , why these weak ones should not be admitted to questions and doubtful disputations . Which points severally , and by themselves , we will not handle , but we will so order them , that still as we shall have in order discover'd some kind of weak man , whom our Apostle would have received , we will immediately seek how far forth he hath a right to be an hearer of Sacred Disputation , and this as far onely as it concerns a private man : And for an upshot in the end , we will briefly consider by it self , whether , and how far this precept of bearing with the weak pertains to the man of Publick place , whether in the Church , or in the Common-wealth . And first concerning the weak , as he may be a subject of Christian courtesie in private . And here , because that in comparison of him that is strong in Christ , every man of what estate soever , may be said to be weak , that strong man onely excepted , we will in the number of the weak contain all persons whatsoever . For I confess , because I wish well to all , I am willing that all should reap some benefit by my Text. As therefore the Woman in the Gospel , who in touching onely the Hem of Christs garment , did receive vertue to cure her disease ; so all weak persons whatsoever , though they seem to come behind , and onely touch the hem of my Text , may peradventure receive some vertue from it to redress their weakness ; nay , as the King in the Gospel , that made a Feast , and willed his servants to go out to the high-ways side , to the blind , and the lame , and force them in , that his house might be full : so what lame or weak person soever he be , if I find him not in my Text , I will go out and force him in , that the Doctrine of my Text may be full , and that the goodness of a Christian man may be like the Widows Oyl , in the Book of Kings , that never ceas'd running so long as there was a vessel to receive it . Wherefore to speak in general , there is no kind of man , of what life , of what profession , of what estate and calling soever , though he be an Heathen , and Idolater , unto whom the skirts of Christian compassion do not reach . St. Paul is my Authour , Now whilest you have time ( saith he ) do good unto all men , but especially to the houshold of faith . The houshold of faith indeed hath the preheminence ; it must be chiefly , but not alone respected . The distinction that is to be made , is not by excluding any , but not participating alike unto all . God did sometimes indeed tie his love to the Iewish Nation onely , and gave his Laws to them alone : but afterward he enlarged himself , and instituted an Order of serving him promiscuously , capable of all the world . As therefore our Religion is , so must our compassion be , Catholick . To tie it either to Persons , or to Place , is but a kind of moral Iudaism . Did not St. Paul teach us thus much , common reason would . There must of necessity be some free entercourse with all men , otherwise the passages of publick Commerce were quite cut off , and the Common Law of Nations must needs fall . In some things we agree , as we are men , and thus far the ●y Heathen themselves are to be received . For the goodness of a man , which in Solomon's judgment , extendeth even to a beast , much more must stretch it self to a man of the same nature with him , be his condition what it will. St. Paul loved the Iews , because they were his brethren according to the flesh ; We that are of the Heathe● by the same Analogy , ought to be as tenderly affected to the rest of our brethren , who though they be not as we are now , yet now are that which we sometimes were . Facile est atque proclive , saith S. Austin , malis odisse quia mali sunt ; rarum autem & pium eosdem ipsos diligere , quia homines sunt : It is an easie thing to hate evil men , because they are evil ; but to love them as they are men , this is a rare and a pious thing . The offices of common hospitality , of helping distressed persons , feeding the hungry , and the like , are due not onely betwixt Christian and Christian , but between a Christian and all the world . Lot , when the Angels came to Sodom , and sate in the streets ; Abraham , when he saw three men coming toward him , stood not to enquire who they were , but out of the sense of common humanity , ran forth and met them , and gladly entertained them , not knowing whom they should receive . St. Chrysostom considering the circumstances of Abraham's fact , that he sate at his tent door , and that in the heat of the day , that he came to meet them , thinks , he therefore sate in publick , and endured the inconvenience of the heat , even for this purpose , that he might not let slip any occasion of being hospital . The writings of the Fathers , run much in commendation of the ancient Moncks , and were they such as they report , well did they deserve to be commended ; for their manner was to sit in the feilds , and by the high-way sides , for this end , that they might direct wandring passengers into the way , that they might releive all that were distressed by want , or bruising or breaking of any member , and carry them home into their Cells , and perform unto them all Duties of Humanity . This serves well to tax us , who affect a kind of intempestive prudence , and unseasonable discretion in performing that little good we do , from whom so hardly after long enquiry and entreaty drops some small benevolence , like the Sun in Winter , long ere it rise , and quickly gone . How many occasions of Christian charity do we let slip , when we refuse to give our alms , unless we first cast doubts , and examine the persons , their lives , their necessities , though it be onely to reach out some small thing , which is due unto him , whatsoever it be . It was anciently a complaint against the Church , that the liberality of the Christians made many idle persons . Be it that it was so , yet no other thing befell them , then what befalls their Lord , who knows and sees that his Sun-shine and his Rain is every day abused , and yet the Sun becomes not like a Sack , nor the Heavens as Brass ; unto him must we , by his own command , be like : and whom then can we exclude , that have a pattern of such courtesie proposed to us to follow ? we read in our books of a nice Athenian being entertain'd in a place by one given to Hospitality , finding anon that another was receiv'd with the like courtesie , and then a third , growing very angry , I thought , said he , that I had found here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I look'd for a friends house , but I am fallen into an Inne to entertain all Comers , rather then a Lodging for some private and especial friends . Let it not offend any that I have made Christianity rather an Inne to receive all , then a private house to receive some few . For so both the precepts and examples I have brought , teach us , Beneficia praestare non homini , sed humano generi , to extend our good , not to this or that man , but to mankind ; like the Sun that ariseth not on this or that Nation , but on the whole world . Iulian observes of the Fig-tree , that above all Trees it is most capable of Grafts and Siens of other kinds , so far , as that all variety will be brought to take nourishment from one Stock : Beloved , a Christian must be like unto Iulian's Fig-tree , so universally compassionate , that so all sorts of Grafts , by a kind of Christian Inoculation , may be brought to draw life and nourishment from his root . But I am all this while in a generality onely , and I must not forget , that I have many particular sick Patients , in my Text , of whom every one must have his Recipe , and I must visit them all ere I go . But withall , I must remember my Method , which was , still as I spake of Receiving the weak , to speak likewise of excluding them from Disputation . So must I needs , ere I pass away , tax this our age , for giving so general permission unto all , to busie themselves in doubtful cases of Religion . For nothing is there that hath more prejudiced the cause of Religion , then this promiscuous and careless admission of all sorts to the hearing and handling of Controversies , whether we consider the private case of every man , or the publick state of the Church . I will touch but one inconvenience which much annoys the Church , by opening this gate so wide to all comers ; for by the great preass of people that come , the work of the Lord is much hindred . Not to speak of those , who out of weakness of understanding fall into many errours , and by reason of liberty of bequeathing their errours to the world by writing , easily find heirs for them . There is a sort that do harm by being unnecessary , and though they sowe not Tares in the field , yet fill the Lords floor with chaff : For what need this great breed of Writers , with which in this Age the world doth swarm ? how many of us might spare the pains in committing our Meditations to writing , contenting our selves to teach the people viva voce , and suffering our conceits quietly to die in their birth ? The teaching the people by voice is perpetually necessary , should all of us every where speak but the same things . For all cannot use Books , and all that can , have not the leisure . To remedy therefore the want of skill in the one , and of time in the other , are we set in this Ministery of Preaching . Our voices are confin'd to a certain compass , and tied to the Individuating properties of Hic and Nunc : our Writings are unlimited . Necessity therefore requires a multitude of Speakers , a multitude of Writers , not so . G. Agricola writing de Animantibus subterraneis , reports of a certain kind of Spirits that converse in Minerals , and much infest those that work in them ; and the manner of them when they come , is , To seem to busie themselves according to all the custom of workmen ; they will dig , and cleanse , and melt , and sever Metalls ; yet when they are gone , the workmen do not find that there is any thing done : So fares it with a great part of the multitude , who thrust themselves into the Controversies of the Times ; they write Books , move Questions , frame Distinctions , give Solutions , and seem sedulously to do whatsoever the nature of the business requires ; yet if any skilful workman in the Lords Mines shall come and examine their work , he shall find them to be but Spirits in Minerals , and that with all this labour and stir there is nothing done . I acknowledge it to be very true , which S. Austin spake in his first Book , de Trinitate ; Vtile est plures libros a pluribus fieri diverso stilo , sed non diversa fide , etiam de quaestionibus iisdem , ut ad plurimos res ipsa perveniat ad alios sic , ad alios vero sic . It is a thing very profitable , that divers Tracts be written by divers men , after divers fashions , but according to the same Analogy of Faith , even of the same questions , that some might come into the hands of all , to some on this manner , to another after that . For this may we think to have been the counsel of the holy Ghost himself , who may seem even for this purpose , to have registred the self-same things of Christ by three of the Evangelists with little difference . Yet notwithstanding , if this speech of S. Austin admit of being qualified , then was there no time which more then this Age required , should be moderated , which I note , because of a noxious conceit spread in our Universities , to the great hindering of true proficiency in Study , springing out from this Root . For many of the Learned themselves are fallen upon this preposterous conceit , That Learning consisteth rather in variety of turning and quoting of sundry Authours , then in soundly discovering and laying down the truth of things . Out of which arises a greater charge unto the poor Student , who now goes by number rather then weight , and the Books of the Learned themselves , by ambitiously heaping up the conceits and authorities of other men , increase much in the bulk , but do as much imbase in true value . Wherefore as Gedeon's Army of two and thirty thousand , by prescript from God , was brought unto three hundred ; so this huge Army of Disputes might , without any hazard of the Lords Battles , be well contracted into a smaller number . Iustinian the Emperour , when he found that the study of the Civil Law was surcharged , and much confused , by reason of the great heaps of unnecessary writings , he calls an Assembly of Learned men , caus'd them to search the Books , to cut off what was superfluous , to gather into order and method the sum and substance of the whole Law : Were it possible that some Religious Iustinian might after the same manner employ the wits of some of the best Learned in Examining the Controversies , and selecting out of the best Writers what is necessary , defaulting unnecessary and partial Discourses , and so digest into order and method , and leave for the direction of Posterity , as it were , Theological Pandects , infinite store of our Books might well lie by , and peaceably be buried , and after Ages reap greater profit with smaller cost and pains . But that which was possible in the World , united under Iustinian , in this great division of Kingdoms , is peradventure impossible . Wherefore having contented my self to shew what a great and irremediable inconvenience this free , and uncontroulable venturing upon Theological Disputes hath brought upon us , I will leave this Project as a Speculation , and pass from this general Doctrine unto some particulars . For this generality , and heap of sick persons , I must divide into their kinds , and give every one his proper Recipe . The first in this order of weak persons , so to be received and cherish'd by us , is one of whom question may be made , whether he may be called weak or no ; he may seem to be rather dead : for no pulse of infused grace beats in him . I mean , such a one who hath but small , or peradventure no knowledge at all in the mystery of Christ , yet is otherwise , a man of upright life and conversation , such a one as we usually name A moral man. Account you of such a one as dead , or how you please , yet me-thinks I find a Recipe for him in my Text. For this man is even to be woed by us ; as sometimes one Heathen man wish'd of another , Talis cum sis utinam noster esses . This man may speak unto a Christian , as Ruth does unto Boaz , Spread the skirt of thy garment over me , for thou art a near kinsman . Two parts there are that do compleatly make up a Christian man , A true Faith , and an honest Conversation . The first , though it seem the worthier , and therefore gives unto us the name of Christians , yet the second in the end will prove the surer . For true profession without honest conversation , not onely saves not , but increases our weight of punishment : but a good life without true profession , though it brings us not to Heaven , yet it lessens the measure of our judgment : so that A moral man so called , is a Christian by the surer side . As our Saviour saith of one in the Gospel , that had wisely and discreetly answered him , Thou art not far from the kingdom of heaven ; so may we say of these men , Suppose that as yet they be not of , yet certainly far from the Kingdom of heaven they cannot be . Yea , this sincerity of life , though sever'd from true profession , did seem such a jewel in the eyes of some of the Ancient Fathers , that their opinion was , and so have they in their Writings ( erroneously doubtless ) testified it , That God hath in store for such men not onely this mitigating mercy , of which but now I spake , but even saving grace , so far forth as to make them possessors of his Kingdom . Let it not trouble you , that I intitle them to some part of our Christian Faith , and therefore without scruple to be received as weak , and not to be cast forth as dead . Salvianus disputing what Faith is , Quid est igitur credulitas vel sides ? saith he , opinor fideliter hominum Christo credere , id est , fidelem Deo esse , hoc est fideliter Dei mandata servare . What might this faith be ? ( saith he ) I suppose it is nothing else , but faithfully to believe Christ , and this is to be faithful unto God , which is nothing else but faithfully to keep the commandments of God. Not therefore onely a bare belief , but the fidelity and trustiness of Gods servants , faithfully accomplishing the will of our Master , is required as a part of our Christian Faith. Now all those good things which moral men by the light of Nature do , are a part of Gods will written in their hearts ; wherefore so far as they were conscientious in performing them ( if Salvianus his reason be good ) so far have they title and interest in our Faith. And therefore Regulus , that famous Roman , when he endured infinite torments , rather then he would break his Oath , may thus far be counted a Martyr , and witness for the truth . For the Crown of Martyrdom sits not onely on the heads of those who have lost their lives , rather then they would cease to profess the Name of Christ , but on the head of every one that suffers for the testimony of a good conscience , and for righteousness sake . And here I cannot pass by one very general gross mistaking of our Age. For in our discourses concerning the Notes of a Christian man , by what Signes we may know a man to be one of the visible company of Christ , we have so tied our selves to this outward profession , that if we know no other vertue in a man , but that he hath Cond his Creed by heart , let his life be never so profane , we think it argument enough for us to account him within the Pale and Circuit of the Church : on the contrary side , let his life be never so upright , if either he be little seen in , or peradventure quite ignorant of the Mystery of Christ , we esteem of him but as dead ; and those who conceive well of those moral good things , as of some tokens giving hope of life , we account but as a kind of Ma●ichecs , who thought the very Earth had life in it . I must confess that I have not yet made that proficiency in the Schools of our Age , as that I could see , why the Second Table , and the Acts of it , are not as properly the parts of Religion and Christianity , as the Acts and Observations of the first . If I mistake , then it is St. Iames that hath abus'd me ; for he describing Religion by its proper Acts , tells us , that True Religion , and undefiled before God and the Father , is , To visit the fatherless and the widow in their affliction , and to keep himself unspotted of the world . So that the thing which in an especial refine Dialect of the new Christian Language signifies nothing but Morality and Civility that in the Language of the Holy Ghost imports true Religion . Wherefore any difference that the holy Ghost makes notwithstanding , the man of vertuous dispositions , though ignorant of the Mystery of Christ , be it Fabricius , or Regulus , or any ancient Heathen man , famous for sincerity and uprightness of carriage , hath as sure a claim and interest in the Church of Christ , as the man deepest skill'd in , most certainly believing , and openly professing all that is written in the holy Books of God , if he endeavour not to shew his faith by his works . The Antients therefore , where they found this kind of men , gladly received them , and converst familiarly with them , as appears by the friendly entercourse of Epistles of S. Basil with Libanius , of Nazianzen and Austin , with sundry others ; and Antiquity hath either left us true , or forged us false Epistles betwixt S. Paul himself and Seneca . Now as for the admitting of any of these men to the discussing of the doubts in our Religio●s Mysteries , who either know not , or peradventure contemn them , there needs not much be said : by a Canon of one of the Councels of Carthage it appears , it had sometimes been the erroneous practise of some Christians to Baptize the dead , and to put the Sacrament of Christs Body into their mouths . Since we have confest these men to be in a sort dead , as having no supernatural quickening grace from above , to put into their hands the handling of the word of life at all , much more of discussing of the doubtful things in it , were nothing else , but to Baptize a carcase , and put the Communion bread into the mouth of the dead . Wherefore leaving this kind of weak person to your courteous acceptance , Let us consider of another , one quite contrary to the former ; a true Professor , but a man of prophane and wicked life , one more dangerously ill then the former : have we any Recipe for this man ? May seem for him there is no Balm in Gilead , he seems like unto the Leper in the Law , unto whom no man might draw near . And by so much the more dangerous is his case , because the condition of conversing with Heathen men , be they never so wicked , is permitted unto Christians by our Apostle himself , whereas with this man , all commerce seems by the same Apostle to be quite cut off . For in the 1 Cor. 6. St. Paul having forbidden them formerly all manner of conversing with Fornicators , infamous persons , and men subject to grievous crimes ; and considering at length how impossible this was , because of the Gentiles with whom they lived , and amongst whom necessarily they were to converse and trade , he distinguishes between the fornicators of this world , and the fornicators which were Brethren . I meant not ( saith the blessed Apostle ) expounding himself , that ye should not admit of the fornicators of this world ; that is , such as were Gentiles , for then must ye have sought a new world . So great and general a liberty at that time had the world assumed for the practise of that sin of Fornication , that strictly to have forbidden them the company of fornicatours , had almost been to have excluded them the society of mankind . But , saith he , If a brother be a fornicatour , or a thief , or a railer ; with such a one partake not , no not so much as to eat . Wherefore the case of this person seems to be desperate ; for he is not onely mortally sick , but is bereft of all help of the Physician . Yet notwithstanding all this , we may not give him over for gone ; for when we have well search'd our boxes , we shall find a Recipe even for him too . Think we that our Apostles meaning was , that we should acquaint our selves onely with the good , and not the bad ; as Physicians in the time of Pestilence look onely to the sound , and shun the diseas'd ? Our Saviour Christ familiarly converst , eat , and drank with Publicanes and sinners , and gives the reason of it , because he came not to call the righteous , but sinners to repentance . Is Christ contrary to Paul ? This reason of our Saviour concerns every one on whom the duty of saving of Souls doth rest . It is the main drift of his message , and unavoidably he is to converse , yea , eat and drink with all sorts of sinners , even because he is to call , not the righteous , but sinners to repentance . Necessary it is that some means be left to reclaim notorious offenders , let their disease be never so dangerous . Nescio an in extremis aliquid tentare medicina sit , certe nihil tentare perditio est ; Who can tell whether in this extremity , were it at the last cast , it may some way profit to receive him ; but this we all know , that altogether to cast him out of the society of good men , is to cut him off from all outward means of health . The Leper in the Law , though he were excluded the multitude , yet had he access unto the Priest. Beloved , the Priest in the new Law hath much greater priviledge then the Ancient had ; he was onely a Judge , and could not cure : But this is both a Judge and a Physician , and can both discern and cure the Leprosie of our souls ; wherefore he is not to be excluded from the most desperately sick person . Neither doth this duty concern the Priest alone ; for , as Tertullian sometimes spake in another case , In majestatis reos & publicos hostes omnis homo miles est , Against Traitors and publick enemies every man is a souldier ; so is it true in this . Every one who is of strength to pull a Soul out of the fire , is for this business , by counsel , by advice , by rebuking a Priest , neither must he let him lie there to expect better help . Again , no man so ill , but hath some good thing in him , though it breaks not out , as being clouded and darkened with much corruption . We must take heed , that we do not pro solis comprehendere frequentissima , mistake in thinking there is nothing else but evil , where we often see it . We must therefore entertain even near friendship with such a one to discover him . Nemo enim nisi per amicitiam cognoscitur , saith St. Austin ; No man is perfectly discovered , but by his inward acquaintance . As therefore they who seek for treasure , give not over by reason of clay and mire , so long as there is any hope to speed ; so may we not cast off our industry , though it labour in the most polluted Soul , ut ad quaedam sana in quorum delectatione acquiescamus per charitatis tolerantiam perducamur ; that so at length , through charitable patience and long-suffering we may discover in him some good things which may content us for the present , and give hope of better things to come For as they that work in Gold and costly matter , diligently save every little piece that falls away ; so goodness wheresoever it be , is a thing so precious , that every little spark of it deserves our care in cherishing . Many miscarry through the want of this patience in those who undertake them , whilst they despair of them too soon : Dum ita objurgant quasi oderint , Whilest they rebuke us , as if they hated , and upbraid rather then reprehend . Transit convitium & intemperantia culpatur , uterque qui periere arguuntur . As unskilful Physicians , who suffer their Patients to die under their hands , to hide their errour , blame their Patients intemperance : so let us take heed , lest it be not so much the strength of the disease , as the want of skill in us which we strive to cover , and vail over with the names of Contumacy , Intemperance , or the like . David received an express message from the Prophet , that the Child conceived in adultery should surely die ; yet he ceast not his Prayers , and Tears , and Fasting , as long as there was life in it . We receive no such certain message concerning any mans miscarriage , and why then should we intermit any Office which Christian patience can afford . Wherefore , what Maecenas sometime spake loosely in another sense , Debilem facito manu , debilene pede , coxa : lubricos quate dentes : vita dum superest bene est ; that we may apply more properly to our purpose , Let our weak person here be lame , hand and foot , hip and thigh , sick in head and heart ; yet so long as there is life in him , there is no cause we should despair . How knowest thou how potent the Word of God may be through thy Ministry , out of these stones to raise up children unto Abraham ? I cannot therefore perswade my self , that this prohibition of St. Paul , of which we but now spake , so far extended , as that it quite interdicted good men the company of the sinners , be they never so gross . For when he delivered men unto Satan , ( the greatest thing that ever he did in this kind ) it was ad interitum carnis , to the mortifying of the flesh , that so the spirit might be safe in the day of the Lord. But this is worse , for by this peremptory excluding the gross sinner from the good , a greater gap is opened to the liberty of the flesh , and a more immediate way could not be found to bring final destruction on him at that day . The extent therefore of St. Paul's precept , though given in shew to all , I take to reach no farther then the weak , and such as are in danger of Infection ; for the weaker sort of men are always evermore the most , and a charge given unto the most , is commonly given under the style of all . Our Apostle therefore jealous of the tenderer sort , whom every unwholesome blast doth easily taint , seems , what he intended for the most , to make general to all . The reason which the Apostle gives , does warrant this restraint ; See ye not ( saith he ) that a little leven sowres the whole lump ? If therefore there be any part of the lump , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of shot and danger of sowring and contagion , on it this precept can have no extent : and surely some wrong it were to the Church of Christ , to suppose that all were necessarily subject to sowring and infection , upon supposal of some admission of leven . Evil indeed is infectious , but neither necessarily , nor yet so , that it need fright us from those who are diseased with it . Contagious diseases which seize on our bodies , infect by natural force and means , which we cannot prevent : but no man drinks down this poison , whose Will is not the Hand that takes the Cup : So that to converse with men of diseas'd minds , infects us not except we will. Again , Aristotle in his Problems makes a question , Why health doth not infect as well as sickness . For we grow sick many times by incautelously conversing with the diseas'd , but no man grows well by accompanying the healthy . Thus indeed it is with the healthiness of the body ; it hath no transient force on others . But the strength and healthiness of the mind carries with it a gracious kind of infection : and common experience tells us , That nothing profits evil men , more then the company of the good . So that strength of mind , accompanied with the preservative of the grace of God , may not onely without fear of contagion , safely converse with ungracious sinners , but by so doing , as it were infect them , and make them such as himself is . No cause therefore hitherto , why the true Professors , though notorious sinners , should not be partakers of our Christian Courtesies . And therefore as of the former , so of this my conclusion is , We must receive him . Onely let me adde St. Paul's words in another place , Ye that are strong , receive such a one . HAving thus far spoken of his Admission , let us now a little consider of his Restraint , and see whether he may have any part in hearing and handling Religious Controversies ; where plainly to speak my mind , as his admission before was , so his exclusion here is much more necessary : the way to these Schools should be open to none , but to men of upright life and conversation : and that as well in regard of the profane and wicked men themselves , as of the Cause which they presume to handle : for as for themselves , this is but the Field , wherein they sowe and reap their own infamy and disgrace . Our own experience tells us , how hard a thing it is for men of behaviour known to be spotless , to avoid the lash of those mens tongues ; who make it their cheif fence to disgrace the persons , when they cannot touch the cause . For what else are the Writings of many men , but mutual Pasquils and Satyrs against each others lives , wherein digladiating like Eschines and Demosthenes , they reciprocally lay open each others filthiness to the view and scorn of the world . The fear therefore of being stained , and publickly disgraced , might be reason enough to keep them back from entring these contentions . And as for the cause it self , into which this kind of men do put themselves , needs must it go but ill with it : for is it possible that those respects , which sway and govern their ordinary actions , should have no influence upon their pens ? It cannot be , that they who speak , and plot , and act wickedness , should ever write uprightly . Nam ut in vita , ita & in causis quoque spes improbas habent : Doubtless , as in their lives , so in the causes they undertake , they nourish hopes full of improbity . Besides all this , the opinion of the common sort is not to be contemned , whom no kind of reason so much abuses , and carries away , as when the discredit of the person is retorted on the cause ; which thing our adversaries here at home amongst us know very well , a master-piece of whose policy it is , to put into the hands of the people such Pamphlets which hurt not our cause at all , but onely discredit our persons . St. Chrysostom observes out of the ancient Customes of the Olympick Games , that whensoever any man offered himself to contend in them , he was not to be admitted till publick Proclamation had been made throughout the multitude to this purpose . Whether any man knew him to be either a Servant , or a Thief , or otherwise of infamous life . And if any imputation in this kind were proved against him , it was sufficient to keep him back . Had the Heathen this care , that their vanities should not be discredited ? how great then must our care be , that they which enter into these Exercises , be of pure and upright condition ? Let mens skill and judgment therefore be never so good , yet if their lives be notoriously subject to exception , let them know , that there is no place for them in these Olympicks . Men indeed in civil business have found out a distinction , between an Honest man , and a good Common-wealths-man : And therefore Fabricius in the Roman Story is much commended , for nominating to the Consulship , Ruffinus , a wicked man , and his utter enemy , because he knew him to be serviceable to the Common-wealth , for those Wars which were then depending . But in the business of the Lord , and Common-wealth of God , we can admit of no such distinction . For God himself in the Book of Psalms , staves them off with a , Quid tuae ut euarres mea ? &c. What hast thou to do to take my words into thy mouth , since thou hatest to be reformed ? The world for the managing of her matters , may employ such as her self hath fitted : But let every one who names the name of God , depart from iniquity . For these reasons therefore it is very expedient , that none but right good men should undertake the Lords quarrels , the rather , because there is some truth in that which Quintilian spake , Cogitare optima simul & deterrima , non magis est unius animi , quam ejusdem hominis bonum esse ac malum . As impossible it is that good and bad thoughts should harbour in the same heart , as it is for the same man to be joyntly good and bad . And so from the consideration of this sick person , let us proceed to visit the next . The weak persons , I have hitherto treated of , are the fewest , as consisting in a kind of extreme . For the greatest sort of men are in a mediocrity of men , eminently Good , or extremely ill , the number is smallest ; but this rank of sick persons , that now we are to view , is an whole army , and may be every one of us , if we do well examine our selves , shall find our selves in it : For the weak , whom we now are to speak of , is he that hath not that degree and perfection of faith , and strength of spiritual constitution that he ought to have . Wherefore our Recipe here must be like the Tree of Life in the Book of the Revelation , it must be Medicine to heal whole Nations . For who is he amongst men that can free himself from this weakness ? Yea , we our selves that are set over others for their cure , may speak of our selves and our Charge , as Iolaus in Euripides doth of himself and Hercules children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We take care of these , our selves standing in need of others care for us . Hippocrates counsels his Physician , to look especially , that himself be healthy to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair of colour , and full of flesh . For otherwise , saith he , how can he give comfort and hope of success to a sick patient , who by his ill colour and meagreness , bewrays some imperfection of his own . But what Physician of Soul and Manners is capable of this counsel ? or who is it , that , taking the cure of others , d●th not in most of his actions bewray his own disease ? Even thus hath it pleased God to tie us together with a mutual sense of each others weakness ; and as our selves receive and bear with others ; so for our selves interchangeably must we request the same courtesie at others hands . Notwithstanding , as it is with the health of our bodies , no man at any time is perfectly well , onely he goes for an healthy man , who is least sick : so fares it with our souls . God hath included all under the name of Weak some perad venture are less weak then others , but no man is strong . Infaelicissimum Consolationis genus est de miseriis hominum peccatorum capere solatia . It is but a miserable comfort to judge our own perfections onely by others defects , yet this is all the comfort we have . Let us leave therefore those , who by reason of being less crazie , pass for healthy , and consider of those whom some sensible and eminent imperfection above others hath rank'd in the number of the weak . And of those there are sundry kinds , especially two . One is Weak , because he is not yet fully informed , not so sufficiently Catechized in the Mysteries of Faith , whom farther Institution may bring to better Maturity : The other peradventure is sufficiently Grounded for Principles of Faith , yet is Weak , by reason either of some Passion , or of some irritatory and troublesome Humour in his behaviour . Nullum unquam ingenium placuit sine venia ; There is no man so perfect , but hath somewhat in his behaviour that requireth pardon . As for the imperfection of the former of these , It is the weakness of infancy and childhood in Faith , rather then a disease : And with this weak man we are especially to bear above all others . For as for him that is Weak through gross and wilfull ignorance , or contumacy , or the like , it is pardonable , if sometimes we yield him not that measure of courtesie , which were meet ; but to be cruel against Infancy and Childhood were inhumanity . The manner of our Recipe for these men , our Apostle somewhere expresses , where he tells us of some that must be fed with milk , and not strong meat : Unto these we must rather be as Nurses , then Physicians ; Submittendo nos ad mensuram discentis , & manum dando & gradum nostrum minuendo ; by gently submitting our selves to the capacity of the Learner , by lending our hand , by lessening our steps to keep them in equipace with us till they come up to their full growth . As Christ being God emptied himself , and became Man like to us , so must we lay down our Gifts of Wit , in which we flatter our selves , and take our selves to be as Gods , and in shew and fashion become like one of them . Grave men have thought it no disparagement , to have been seen with their little sons , Lud●re par impar , equitare in arundi●e longa , toying and practising with them their childish sports : and if any take offence at it , they are such as know not what it is to be Fathers . Those therefore who bear the office of Fathers amongst other men , to bring up the Infancy of Babes in Christ , must not blush to practise this part of a Father , and out of St. Paul's lesson of Becoming all to all , learn to become a Child to Children ; do it he may very well , without any impeachment to himself . He that helps one up that is fallen , non se projicit , ut ambo jaceant ; sed incurvat tantum , ut jacentem erigat , throws not himself down to lie by him , but gently stoops to lift him up again ; but of this Weak person , I have little need , I trust , to speak . For no man in these days can be long Weak , but by his own default , so long and careful Teaching as hath been and every day is , must needs take from men all pretence of Weakness in this kind : Nam quid alnid agimus docendo vos , quam ne semper docendi sitis : For what is the end of all this labour and pains in Teaching , but that ye might at length not need a Teacher . Wherefore from this I come unto that other Weak person , strong in Faith , but Weak in Carriage and Behaviour . Having before proved , that Christian Courtesie spreads it self to all sorts of men , to the Infidel , to the gross notorious sinner , then will it without any straining at all come home to all the infirmities of our weaker Brethren : For that which can endure so great a tempest , how can it be offended with some small drops . Is Christian Patience like unto St. Peter's resolution , that durst manfully encounter the High Preist's servant , yet was daunted at the voice of a silly Maiden ; whatsoever it is that is irksome unto us in the common Behaviour of our Brethren , it were strange we should not be able to brook . Epictetus considering with himself , the weakness which is usual in men , still to make the worst of what befalls us , wittily tells us , That every thing in the world hath two handles , one turn'd toward us , which we may easily take , the other turn'd from us , harder to be laid hold of ; the first makes all things easie , the second not so ; The instance that he brings is my very purpose ; Be it , saith he , thy Brother hath offended thee , here are two hand-fasts , one of the offence , the other of thy Brother . If thou take hold of that of the offence , it will be too hot for thee , thou wilt not easily endure the touch of it : but if thou lay hold of that of thy Brother , this will make all Behaviour tolerable . There is no part of our Brother's carriage towards Vs , but if we search it , we shall find , some hand-fast , some circumstance , that will make it easie to be born . If we can find no other , the circumstance of our Saviour Christ's example will never fail : An example which will not onely make us to endure the importunity of his ordinary Behaviour , but all his outragious dealing whatsoever . For , saith St. Chrysostom , Didst thou know that thy Brother intended particular mischeif against thee , that he would embrue his hand in thy bloud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet kiss that hand ; for thy Lord did not refuse to kiss that mouth that made the bargain for his bloud . It is storied of Protagoras , that being a poor youth , and carrying a burthen of sticks , he so piled them , and laid them together , with such art and order , that he made them much more light and easie to be borne . Beloved , there is an Art among Christians , like unto that of Protagoras , of so making up and ordering our burthens , that they may lie with much less weight upon our shoulders ; this Art , if we could learn it , would make us take all in good part at our Brother's hand , were he as bad as Nabal was , of whom his own servant complain'd , that he was such a man of Belial , that no man could speak unto him . Wherefore leaving you to the study , and learning of this most Christian Art , I will a little consider for what reasons we may not admit of these two sorts of Weak men to Controversie . For as for the Unlearned , in private , nothing more usual with them then to take offence at our dissentions , and to become more uncertain and unjoynted upon the hearing of any question discust : It is their usual voice and question to us , Is it possible that we should be at one in these points in which your selves do disagree ? thus cast they off on our backs the burthen of their back-sliding and neutrality ; wherefore to acquaint them with Disputation in Religion , were as it were to blast them in their infancy , and bring upon them some improsperous Disease to hinder their growth in Christ. Secondly , What one said of other contentions , In bellis civilibus a●dacia etiam valet singulorum , In civil wars no man is too weak to do a mischeif , we have found too true in these our Sacra Bella ; no man is too weak ( I say not ) to do mischeif , but to be a principal Agent and Captain in them . Simple and unlearned souls , train'd up by men of contentious spirits , have had strength enough to be Authours of dangerous Heresies ; Priscilla and Maximilla , silly women laden with iniquity , were the cheif Ring-leaders in the errours of the Monna●ists ; and as it is commonly said , Bellum inchoant inertes , fortes finiunt , Weaklings are able to begin a quarrel , but the prosecution and finishing is a work for stronger men ; so hath it fared here . For that quarrel which these poor souls had raised , Tertullian , a man of great Wit and Learning , is drawn to undertake : so that for a Barnabas to be drawn away to errour , there needs not always the example and authority of a Peter . A third reason is the marvellous violence of the weaker sort in maintaining their conceits , if once they begin to be Opinionative . For one thing there is that wonderfully prevails against the reclaiming of them , and that is , The natural jealousie they have of all that is said unto them by men of better wits , stand it with reason never so good , if it sound not as they would have it . A jealousie founded in the sense of their weakness , arising out of this , that they suspect all to be done for no other end , but to circumvent and abuse them . And therefore when they see themselves to be too weak in reasoning , they easily turn them to violence . The Monks of Egypt , otherwise devout and religious men anciently , were for the most part unlearned , and generally given over to the errour of the Anthropomorphitae , who held , that God had hands and feet , and all the parts that a man hath , and was in outward shape and proportion like to one of us . Theophilus , a learned Bishop of Alexandria , having fallen into their hands , was so roughly used by them , that ere he could get out of their fingers , he was fain to use his wits , and to crave aid of his Equivocating Sophistry , and soothly to tell them , I have seen your face as the face of God. Now when Christian and Religious doubts , must thus be managed with wilfulness and violence , what mischeif may come of it is already so plain , that it needs not my finger to point it out . Wherefore let every such Weak person say unto himself , as St. Austin doth , Tu ratiocinare , ego mirer ; disputa tu , ego credam : Let others reason , I will marvel ; let others dispute , I will beleive . As for the man strong in passion , or rather weak , for the strength of passion is the weakness of the passionate ; great reason hath the Church to except against him . For first of all , from him it comes , that our Books are so stuft with contumelious meladiction , no Heathen Writers having left the like example of choller and gross impatience . An hard thing I know it is , to write without affection and passion in those things which we love , and therefore it is free so to do , to those who are Lords over themselves . It seems our Saviour gave some way to it himself . For somewhat certainly his Kinsmen saw in his behaviour● when as St. Mark reports , they went forth to lay hold upon him , thinking he was beside himself . But for those who have not the command of themselves , better it were they laid it by ; St. Chrysostom excellently observeth , that the Prophets of God , and Satan , were by this notoriously differenced , that they which gave Oracles by motion from the Devil , did it with much impatience and confusion , with a kind of fury and madness ; but they which gave Oracles from God by Divine Inspiration , gave them with all mildness and temper ; If it be the cause of God which we handle in our writings , then let us handle it like the Prophets of God , with quietness and moderation , and not in the violence of passion , as if we were possess'd , rather then inspir'd . Again , what equity or indifferencey can we look for in the carriage of that cause , that falls into the handling of these men : Quis conferre duces meminit qui pendere causas ? Qua stetit inde ●avet , What man overtaken with passion remembers impartially to compare cause with cause , and right with right ; Qua stetit inde ●avet — on what cause he happens , that is he resolute to maintain ; ut gladiator in arenam ; as a Fencer to the Stage , so comes he to write , not upon conscience of quarrel , but because he proposes to contend , yea , so potently hath this humour prevail'd with men that have undertaken to maintain a faction , that it hath broken o●t to the tempting of God , and the dishonour of Martyrdom . Two Friers in Florence , in the action of Savonoralla , voluntarily in the open view of the City , offer'd to enter the fire : so to put an end to the controversie , that he might be judged to have the right , who , like one of the three children in Babylon , should pass untouch'd through the fire . But I hasten to visit one weak person more , and so an end . He whom we now are to visit , is a man Weak through Heretical and erring Faith ; now whether or no we have any Receit for him , it may be doubtful : For St. Paul advises us to avoid the man , that is a maker of Sects , knowing him to be Damned . Yet , if as we spake of not admitting to us the notorious sinner , no not to eat , so we teach of this , that it is delivered respectively to the weaker sort ; as justly for the same reasons we may do : we shall have a Recipe here for the man that errs in Faith , and rejoyceth in making of Sects : which we shall the better do , if we can but gently draw him on to a moderation to think of his conceits onely as of opinions ; for it is not the variety of opinions , but our own perverse wills , who think it meet , that all should be conceited as our selves are , which hath so inconvenienced the Church , were we not so ready to Anathematize each other , where we concur not in opinion , we might in hearts be united , though in our tongues we were divided , and that with singular profit to all sides . It is the unity of the Spirit in the bond of peace , and not Identity of conceit , which the Holy Ghost requires at the hands of Christians . I will give you one instance , in which at this day our Churches are at variance ; The will of God , and his manner of proceeding in Predestination is undiscernable , and shall so remain until that day , wherein all knowledge shall be made perfect ; yet some there are , who with probability of Scripture teach , that the true cause of the final miscarriage of them that perish , is that original corruption that befell them at the beginning , increased through the neglect or refusal of grace offered . Others with no less favourable countenance of Scripture , make the cause of Reprobation onely the will of God , determining freely of his own work , as himself pleases , without respect to any second cause whatsoever . Were we not ambitiously minded , familiam ducere , every one to be Lord of a Sect , each of these Tenets might be profitably taught and heard , and matter of singular exhortation drawn from either ; for on the one part , doubtless it is a pious and religious intent , to endeavour to free God from all imputation of unnecessary rigour , and his Justice from seeming Injustice and Incongruity : and on the other side , it is a noble resolution , so to humble our selves under the hand of Almighty God , as that we can with patience hear , yea , think it an honour , that so base creatures as our selves should become the instruments of the glory of so great a Majesty , whether it be by eternal life , or by eternal death , though for no other reason , but for Gods good will and pleasures sake . The Authours of these conceits might both freely ( if peaceably ) speak their minds , and both singularly profit the Church : for since it is impossible , where Scripture is ambiguous , that all conceits should run alike , it remains , that we seek out a way , not so much to establish an unity of opinion in the minds of all , which I take to be a thing likewise impossible , as to provide , that multiplicity of conceit , trouble not the Churches peace . A better way my conceit cannot reach unto , then that we would be willing to think , that these things , which with some shew of probability we deduce from Scripture , are at the best but our Opinions : for this peremptory manner of setting down our own conclusions , under this high commanding form of necessary truths , is generally one of the greatest causes , which keeps the Churches this day so far asunder ; when as a gracious receiving of each other , by mutual forbearance in this kind , might peradventure in time bring them nearer together . This peradventure , may some man say , may content us in case of opinion indifferent , out of which no great inconvenience by necessary and evident proof is concluded : but what Recipe have we for him that is fallen into some known and desperate Heresie ? Even the same with the former . And therefore anciently , Heretical and Orthodox Christians , many times even in publick holy exercise converst together without offence . It 's noted in the Ecclesiastick stories , that the Arrians and Right Beleivers so communicated together in holy Prayers , that you could not distinguish them till they came to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gloria Patri , which the Arrians used with some difference from other Christians . But those were times quorum lectionem habemus , virtutem non habemus ; we read of them in our books , but we have lost the practise of their patience . Some prejudice was done unto the Church by those , who first began to intermingle with publick Ecclesiastical duties , things respective unto private conceits . For those Christian offices in the Church ought as much as possibly they may be common unto all , and not to descend to the differences of particular opinions . Severity against , and separation from Heretical companies , took its beginning from the Hereticks themselves : and if we search the stories , we shall find , that the Church did not at their first arising thrust them from her , themselves went out : and as for severity , that which the Donatists sometimes spake in their own defence , Illam esse veram Ecclesiam quae persecutionem patitur , non quae facit ; She was the true Church , not which raised , but which suffered persecution , was de facto true for a great space . For when Heresies and Schisms first arose in the Church , all kinds of violence were used by the erring Factions ; but the Church seem'd not for a long time to have known any use of a Sword , but onely of a Buckler , and when she began to use the Sword , some of her best and cheifest Captains much misliked it . The first Law in this kind that ever was made , was Enacted by Theodosius against the Donatists , but with this restraint , that it should extend against none , but onely such as were tumultuous , and till that time they were not so much as touch'd with any mulct , though but pecuniary , till that shameful outrage committed against Bishop Maximian , whom they beat down with bats and clubs , even as he stood at the Altar : So that not so much the errour of the Donatists , as their Riots and Mutinies were by Imperial Laws restrained . That the Church had afterward good reason to think , that she ought to be salubrior quam dulcior , that sometimes there was more mercy in punishing , then forbearing , there can no doubt be made . St. Austin ( a man of as mild and gentle spirit as ever bare rule in the Church ) having , according to his natural sweetness of disposition , earnestly written against violent and sharp dealing with Hereticks , being taught by experience , did afterward retract , and confess an excellent use of wholesome severity in the Church . Yet could I wish that it might be said of the Church , which was sometimes observed of Augustus , In nullius unquam suorum nccem duravit : He had been angry with , and severely punish'd many of his kin , but he could never endure to cut any of them off by death . But this I must request you to take onely as my private wish , and not as a censure , if any thing have been done to the contrary . When Absolom was up in arms against his Father , it was necessary for David to take order to curb him , and pull him on his knees ; yet we see how careful he was he should not die , and how lamentably he bewail'd him in his death : what cause was it that drove David into this extreme passion ? Was it doubt of Heir to the Kingdom ? that could not be ; for Solomon was now born , to whom the promise of the Kingdom was made : Was it the strength of natural affection ? I somewhat doubt of it ; three years together was Absolom in banishment , and David did not very eagerly desire to see him : The Scripture indeed notes , that the King long'd for him ; yet in this longing was there not any such fierceness of passion , for Absolom saw not the Kings face for two years more after his return from banishment to Hierusalem : What then might be the cause of his strength of passion , and commiseration in the King ? I perswade my self it was the fear of his sons final miscarriage , and reprobation , which made the King ( secure of the mercies of God unto himself ) to wish he had died in his stead , that so he might have gain'd for his ungracious child some time of repentance . The Church who is the common Mother of us all , when her Absoloms , her unnatural sons , do lift up their hands and pens against her , must so use means to repress them , that she forget not that they are the sons of her womb , and be compassionate over them as David was over Absolom , loth to unsheath either sword , but most of all the Temporal ; for this were to send them quick dispatch to Hell. And here I may not pass by that singular moderation of this Church of ours , which she hath most Christianly exprest towards her adversaries of Rome , here at home in her bosom above all the reformed Churches I have read of . For out of desire to make the breach seem no greater , then indeed it is , and to hold eommunion and Christian fellowship with her , so far as we possibly can ; we have done nothing to cut off the Favourers of that Church . The reasons of their love and respect to the Church of Rome we wish , but we do not command them to lay down : their Lay-brethren have all means of instruction offered them . Our Edicts and Statutes made for their restraint , are such as serve onely to awaken them , and cause them to consider the innocency of that cause for refusal of communion , in which they endure ( as they suppose ) so great losses . Those who are sent over by them , either for the retaining of the already perverted , or perverting others , are either return'd by us back again to them , who dispatch'd them to us , without any wrong unto their persons , or danger to their lives , suffer an easie restraint , which onely hinders them from dispersing the poison they brought . And had they not been stickling in our state business , and medling with our Princes Crown , there had not a drop of their bloud fallen to the ground ; unto our Sermons , in which the swarvings of that Church are necessarily to be taxt by us , we do not bind their presence , onely our desire is , they would joyn with us in those Prayers and holy Ceremonies , which are common to them and us . And so accordingly , by singular discretion was our Service-book compiled by our fore-fathers , as containing nothing that might offend them , as being almost meerly a Compendium of their own Breviary and Missal ; so that they shall see nothing in our Meetings , but that they shall see done in their own , though many things which are in theirs , here I grant they shall not find . And here indeed is the great and main difference betwixt us . As it is in the controversie concerning the Canonical Books of Scripture : whatsoever we hold for Scripture , that even by that Church is maintained , onely she takes upon her to add much , which we cannot think safe to admit : so fares it in other points of Faith and Ceremony ; whatsoever it is we hold for Faith , she holds it as far forth as we : our Ceremonies are taken from her ; onely she over and above urges some things for Faith , which we take to be Errour , or at the best opinion ; and for Ceremony which we think to be Superstition : So that to participate with us , is , though not throughout , yet in some good measure to participate with that Church ; and certainly were that spirit of charity stirring in them , which ought to be , they would love and honour us , even for the resemblance of that Church , the beauty of which themselves so much admire . The glory of these our proceedings , even our adversaries themselves do much envy ; So that from hence it is , that in their writings they traduce our Judiciary proceedings against them , for sanguinary and violent , striving to perswade other Nations , that such as have suffered by course of publick Justice for Religion onely , and not for Treason have died , and pretend we what we list , our actions are as bloudy and cruel as their own : wherefore if a perfect pattern of dealing with Erring Christians were to be sought , there were not any like unto this of ours , In qua nec saeviendi , nec errandi pereundique licentia permittitur , which as it takes not to it self liberty of cruelty , so it leaves not unto any the liberty of destroying their own souls in the errour of their lives . And now that we may at once conclude this point concerning Hereticks , for prohibiting these men access to Religious Disputations , it is now too late to dispute of that ; for from this , that they have already unadvisedly entred into these battels , are they become that which they are : Let us leave them therefore as a sufficient example and instance of the danger of intempestive and immodest medling in Sacred Disputes . I see it may be well expected , that I should according to my promise adde instruction for the publick Magistrate , and show how far this precept in receiving the weak concerns him . I must confess I intended , and promised so to do , but I cannot conceive of it , as a thing befitting me to step out of my Study , and give Rules for Government to Common-wealths , a thing befitting men of greater experience to do . Wherefore I hope you will pardon me if I keep not that promise , which I shall with less offence break then observe : And this I rather do , because I suppose this precept to concern us especially , if not onely as private men , and that in case of publick proceeding , there is scarce room for it . Private men may pass over offences at their pleasure , and may be , in not doing it , they do worse : but thus to do , lies not in the power of the Magistrate , who goes by Laws , prescribing him what he is to do . Princes and men in Authority do many times much abuse themselves , by affecting a reputation of Clemency , in pardoning wrongs done to other men , and giving protection to sundry offenders , against those who have just cause to proceed against them . It is mercy to pardon wrong done against our selves , but to deny the course of Justice to him that calls for it , and to protect offenders , may peradventure be some inconsiderare pity , but mercy it cannot be . All therefore that I will presume to advise the Magistrate , is , A general inclineableness to merciful proceedings . And so I conclude , wishing unto them who plentifully sowe mercy , plentifully to reap it at the hand of God , with an hundred fold encrease , and that blessing from God the Father of mercies , may be upon them all , as on the sons of mercy , as many as are the sands on the Sea-shore in multitude . The same God grant , that the words which we have this day , &c. A Sermon Preached on Easter day at Eaton Colledge . Luke XVI . 25. Son , remember that thou in thy life-time receivedst thy good things . I Have heard a Proverb to this sound , He that hath a debt to pay at Easter , thinks the Lent but short : How short this Lent hath seemed to me , who stand indebted to you for the remainder of my Meditations upon these words , is no matter of consequence ; to you peradventure it may have seemed so long , that what you lately heard at Shrovetide , now at Easter you may with pardon have forgotten . I will therefore recall into your memories so much of my former Meditations , as may serve to open unto me a convenient way to pursue the rest of those Lessons , which then , when I last spake unto you , the time and your patience would not permit me to finish . But ere I do this , I will take leave a little to fit my Text unto this time of Solemnity . This time , you know , calls for a Discourse concerning the Resurrection of our Lord and Saviour Jesus Christ ; of this you hear no sound in the words which I have read , and therefore you conclude it a Text unbefitting the day . Indeed , if you take the Resurrection for that glorious Act of his Omnipotency , by which , through the power of his eternal Spirit , he redeems himself from the hand of the grave , and triumphs over death and hell , you shall in these words find nothing pertinent : But if you take this Resurrection for that act , by which , through the power of saving grace , Christ the Sun of righteousness rises in our hearts , and raises us from the death of sin , unto the life of righteousness , here in these words you may perchance find a notable branch of it . For to raise our thoughts from this earth , and clay , and from things beneath ( and such are those which here Abraham calls , The good things of our life ) and to set them above , where Christ sits at the right hand of God , this is that practick Resurrection , which above all concerns us ; that other of Christ in Person , in regard of us , is but a Resurrection in speculation ; for to him that is dead in sin and trespasses , and who places his good in the things of this life , Christ is , as it were , not risen at all , to such a one he is still in the grave , and under the bands of death : But to him that is risen with Christ and seeks that good things that are above , to him alone is Christ risen : To know and beleive perfectly the whole story of Christ's Resurrection , what were it , if we did not practise this Resurrection of our own ? Cogita non exacturum à te Deum , quantum cognov●ris , sed quantum vixeris ; God will not reckon with thee , how much thou knowest , but how well thou hast lived . Epictetus , that great Philosopher , makes this pretty Parable , Should a Shepherd , saith he , call his sheep to account how they had profited , would he like of that sheep , which brought before him his hay , his grass , and fodder ; or rather that sheep , which having well digested all these , exprest himself in fat , in flesh , and wooll ? Beloved , you are the flock of Christ , and the sheep of his hands ; should the great Shepherd of the flock call you before him , to see how you have profited , would he content himself with this , that you had well Con'd your Catechism , that you had diligently read the Gospel , and exactly knew the whole story of the Resurrection ? would it not give him better satisfaction to find Christ's Resurrection exprest in yours , and as it were digested into flesh and wooll ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To have read Chrysippus his Book , this is not virtue : To have read the Gospel , to have gathered all the circumstances of the Resurrection of Christ , this is not Christianity : to have risen , as Christ hath done , so to have digested the Resurrection of Christ , as that we have made it our own , this is rightly to understand the Doctrine of the Resurrection of Christ. For this cause have I refused to treat this day of that Resurrection , in the Doctrine of which I know you are perfect , and have reflected on that , in the knowledge of which I fear you are imperfect : which that I might the better do , I have made choice to prosecute my former Meditations , begun when I last spake unto you in this place ; For so doing , I shall open unto you one of the hardest points of your Spiritual Resurrection , even to raise your thoughts from the things of this life , and seat them with Christ above . To make my way more fair to this , I will take leave to put you in mind , in short , how I proceeded in the opening of these words , when I last spake unto you out of this place : You may be pleased to remember , that after some instruction drawn from the first word , Son , I proceeded to consider the ensuing words , wherein having by an Alchimy , which then I used , changed the word [ Recordare ] Remember , into [ Cave ] Beware , and so read my Text thus , Beware thou receive not thy good things in this life , I shewed you , that we had never greater cause to consult our best wits , what we are to do , and how we are to carry our selves , then when the world , and outward blessings come upon us ; Upon this I moved this Question , Whether or no , if the things of this world should by some providence of God knock and offer themselves to us , we are bound to exclude them and refuse them ? or , we might open and admit of them ? I divided my answer according to the divers abilities and strengths of men : First , Qui potest capere , capiat ; he that hath strength and spiritual wisdom to manage them , let him receive them : But in the second place , he that is weak , let him let strong diet alone , and feed on herbs , let him not intangle himself with more then he can manage ; Let him try , Quid ferre recusent , Quid valeant humeri — To the first the sum of what I spake was this , Receive them we may , and that without danger of a Recepisti ; first , if we so received them , as if we received them not ; secondly , if we esteemed them not good ; thirdly , if we did not esteem them ours : And here the time cut me off , and suffered me not to descend unto the second part , upon which now I am about to fall , Cave ne recipias , Take heed thou receive not thy good things . In this matter of Receiving and entertaining these outward and foreign good things , there have been two ways commended to you , the one the more glorious , to receive them ; of this we have spoken . The other the more safe , not to receive them ; of this we are now to speak . These ways are trodden by two kinds of persons ; the one is the strong man , and more virtuous ; the other is weaker , but more cautelous ; the one encounters temptation , the other avoids it : We may compare them to the two great Captains , Hannibal and Fabius , the one ever calling for the battel , the other evermore declining it . In one of these two ranks must every good man be found ; if we compare them together , we shall find , that the one is far more excellent , the other far more in number : For to be able to meet and check our enemy , to encounter occasions , to act our parts in common life upon the common stage , and yet to keep our uprightness ; this indeed is truly to live , truly to serve God , and men , and therefore God the more , because men . On the contrary to avoid occasions , to follow that other vincendi genus , non pugnare , to overcome the world by contemning and avoiding it , this argues a wise , indeed but a weak and fainting spirit : I have often wondred at Antiquity , which doting extremely upon a sequestred , a solitary , retired , and Monkish life , sticks not to give out , that all perfection is in it , whereas indeed there is no greater argument of imperfection in good men , quam non posse pati solem , non multitudinem ; not to be able without offence to walk the publick ways , to entertain the common occasions , but to live onely to God and to themselves : Vtilis ipse sibi fortassis , inutilis orbi ; Men of no great publick use , but excellent for themselves ; Saints indeed in private , but being called forth into common life , are like Batts in the Sun , utterly ignorant of publick practise ; like Scheubelius a great Mathematician , but by book onely , and not by practise , who being required sometime in an Army to make use of his Quadrant , knew not the difference between umbra recta , and umbra versa : Yet , Beloved , because this kind of good men is by far the greatest in number ; and secondly , because it is both an usual and a dangerous errour of many men , to pretend to strength , when they are but weak , and so forgetting their place , range themselves among the first , whereas they ought to have kept station among the second sort , I will take leave both to advise my self , and all that hear me to like better of the safer , though the weaker side , and to avoid the exprobration of a Recepisti here in my Text , simply non recipiendo , by not receiving , not admitting at all of the outward , lower , and temporal good things , rather then by an improvident fool-hardiness to thrust our selves upon occasions which we are unable to manage without offence . This I am the more willing to do , because there is not among men a greater errour committed , and more frequent , then in this kind ; for in most things in the world , men that have no skill in them , will be content to acknowledge their ignorance , and to give place to better experience : should we put the discussion of some point of Scholarship to the Plough-hind , or a Case in Law to the Physician , or a point in Physick to the Lawyer , none of these will offer to interpose , but will advise to consult with every one in his proper mystery ; but let offer be made of moneys , lands , places of honour , and preferment , and who will excuse himself , who will acknowledge his ignorance , or weakness to manage them ? Whereas in all the Arts and Sciences there are not so many errours committed , as in the unskilful use of these things , cum tamen nusquam periculosius erretur , and yet our errours are no where so dangerous : It is therefore a thing most necessary , that in this behalf we advise men , either to know their weakness , or to suspect their strength . Malo cautior esse quam fortior ; fortis saepe captus est , cautus rarissime ; better to be cautelous and wary , then strong and hardy ; the strong man hath been often captivated , but the wary man very seldom . We read in many places of Moses and Samuel of a race of men , greater in bulk and stature , then the ordinary men , unto whom men of common inches seemed but as Grashoppers ; such were the Anakims , the Enims , the Horims , the Zamzummims , the Rephaims , and the like : but if you read the Scriptures , you shall find it observed unto your hand , that the men of lesser bodies always drove them out ; if you demand the reason , experience will answer you , that the one went upon the opinion of strength and hardiness , the other of wary wit and policy : It fares no otherwise with these two orders of men , of which I have spoken , there is the Anakim , the man that goes forth in the conceit of his strength and valour ; there is the man of mean stature , whose strength is his wariness ; were there a survey taken of both these , it would be found , that more by far have perished by unadvised adventuring upon the things of this world , then by discreet and sober retiring . Wherefore , dost thou find that thou comest on , and thrivest in the world ? that the good things of this world wooe thee , and cast themselves into thy lap ? that wealth , that honours , that abundance waits upon thee ? take heed how thou presume of thy strength to manage them , look well upon them , and see if there be not written in the fore-head of every one of them , Recepisti . But , Beloved , I perceive I deceive my self , for these gay things of the world carry not their Recepisti in their fore-heads , as they come towards us , they are smooth and fair : you can prognosticate nothing by their countenance , but serene and Summer weather : Our great master Aristotle hath told us , That if our pleasures did look upon us when they come to us , as they do when they turn their back and leave us , we would never entertain them ; these goodly things have their Recepisti written in their back , it is never discovered , till it be too late to mend it , when death summons us , when the world , the flesh , the glory and pomp of life turns its back and leaves us , then shall you read Recepisti . Cave therefore , presume not , but be wary , and that thou mayest avoid a Recepisti , cave nerecipias , be sure that thou receive not : How many of those , think you , who out of their opinion of skill and strength , have given free entertainment to the world , have made large use of the world , lived abundantly , fared costly , dwelt sumptuously , clothed themselves richly , when their time and hour came , would rather have gone out of some poor cottage , then out of a Princely Palace , and lived with no noise in the world , that so they might have died in some peace ? See you not , what some great Persons in the Church of Rome have often done ? Charles 5 , the Prince of Parma , sundry others , though they lived in all pomp and state , yet at their death they desired to be buried in a poor Capuchin's hood ; miserable men ! If to die in a state of perfect sequestration from the world were so precious , so available a thing ; how much more precious , more available had it been to live in it ? For thus to die , not having thus lived , is nothing else , but to give sentence against their own life ; for we shall not appear before God as we died , but as we lived . To profess hate and dissertion of the world at our death , as most do ; to put on humiliation at our death , that live at ease and in state all our life ; this is but to be buried in a Capuchin's hood : What is it , beloved , that thus reforms our judgment , and clears our sight at that hour ? Nothing but this , all our pleasures , all our honours , all the May-games of our life , they now shall shew themselves unto us , and every one cry out unto us , Recepistt , Thou hast received thy good things . Now , Beloved , that I may a little the better strengthen with good reason this my advice , de non recipiendo , of retiring from , and rejecting the goodly things of the world , give me leave a little to consult with my Topicks , and to try out of what place I may draw some arguments , to bring you on the easier . And first of all , were there no other reason to perswade you , yet the very reading of this story , where I have taken my Text , would afford arguments enough ; for what meant Abraham , I beseech you , when he told the rich man , he had received his good things ? Did he use some obscure and unknown phrase , which no circumstance of the story could open ? It stands not with the goodness of the Holy Ghost , to tell us of our danger in unknown Language ; something therefore certainly we shall find , to open the meaning : cast back your eye upon the description of the person , whom Abraham charges with this errour , and see if you find not a paraphrase there ; the man to whom this phrase is applied , is described by the properties , of which I understand not that any one is a virtue ; first , it is said , he was Rich ; secondly , he ware scarlet , and soft linen ; thirdly , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was jovial , and feasted liberally every day : doth not this accurate description of the person shew his errour ? For to what other purpose else could this description serve ? Either here is his errour , or this character is in vain ; it seems therefore we must conclude , that to be rich , to cloath our selves costly , to fare deliciously , thus to do , is to receive the good things in our life , except some favourable interpretation do help us out ; but we must take heed how we do de scripturis interpretationibus ludere , dally with , and elude Scripture by interpretations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When St. Iohn describes the world , which he forbids us to follow , he makes three parts of it , the lust of the flesh , the lust of the eye , and the pride of life : Do not all these three appear here in the character of our man ? Where is the lust of the eye , if it be not in gaudy apparel ? Where is the lust of the flesh , at least one great branch of it , if it be not in the use of dainty diet ? Where is the pride of life , if not in riches ? And what reason have you now to doubt , what should be the meaning of Recepisti , thou hast Received thy good things ? He then that fears to hear a Recepisti , if he be rich , let him not forget to distribute , and empty those bags which lie up by him ; if he be costly clad , let him turn his scarlet into sackcloth ; if he feed deliciously , let him turn his costly dishes into temperance and fasting : otherwise , what can we plead for our selves , that we should not , as well as this man in my Text , when our time comes , hear our Recepisti ? But I see what it is , peradventure , that troubles you , you will ask me , Whether I will avouch it to be a sin to be Rich ? I must walk warily , lest I lay my self open to exception : Pelagius grounding himself upon that of our Saviour , [ It is impossible for a rich man to enter into the Kingdom of Heaven ] taught that lesson indeed , as the words do lie , and would by no means grant , that a rich man could be saved ; but for this the Church noted him for an Heretick , for among his Heresies this is scored up for one , together with that , that it is not lawful to swear ; but if Pelagius had never otherwise erred , the Church might very well have pardoned him that Heresie . Many times it falls out , by the reason of the hardness of our hearts , that there is more danger in pressing some truths , then in maintaining some errours : that it is lawful sometime to sport our selves , that it is lawful to feast at Christmas , that it is lawful to swear , and many other things of the like nature , are all truths ; yet there is no necessity we should press them in our Sermons to the people , for there is no fear the people will ever forget these , Cavendum est ne nimium meminerint , better to labour that they do not too much remember them ; he that will labour in repressing the abuses , which people ground upon these truths , must remember the old rule , Iniquum petendum est , ut aeqnum feras , he must go very near to teach for truth the contrary falshood . To return then from this digression to our rich man ; Pelagius , I grant , was deceived , when he shut all rich men out of the Kingdom of Heaven : but suppose we that he had prevailed in this doctrine , that he had wrought all the world to this bent , that the Church had received it for Catholick doctrine , shew me , he that can , what inconvenience would have attended this errour ? If every rich man should suddenly become liberal , and disburse his moneys where his charity directed him ; if every painted Gallant did turn his Peacocks feathers into sackcloth ; if every glutton left his full dishes , and betook himself to temperance and fasting , yea , and thought himself in conscience bound so to do , out of fear , lest he might hear of Recepisti , I perswade my self the state of Greece would never suffer the more for this but the state of Christianity would have thrived the more . Well had it been for our rich man here , if he had been a Pelagian ; for this point of Pelagianism is the surest remedy , that I know , against a Recepisti ; whereas on the contrary side , by reason of the truth , many rich and covetous persons flatter themselves in their sin , whereof they die well conceited , from which they had been freed , had it been their good fortune to have been thus far deceived , and been Pelagians . Let men therefore either quite refuse riches , if they offer themselves , which is the advice I give , or if they will give them acceptance , let them beleive , that if they be rich , they may be saved ; but let them so live , as if they could not ; for the one shall keep them from errour in their Faith , the other from sin in their Actions . A second reason , perswading us to the neglect of these so much admired things of the world , is the consideration of certain abuses , which they put upon us , certain fallacies , and false glosses , by which they delude us ; for I know not how , the world hath cried them up , and hath given them goodly titles , Vt vel lactis gallinacei sperare possis hanstum , as Pliny speaks ; men call them blessings , and favours , and rewards , and think those men most blest of God , who enjoy most of them ; these goodly titles serve for nothing , but to set men on longing after them , and so fill those that have them with false perswasions , and those that have them not with despair and discontents . Were they indeed blessings , were they rewards , then were our case very ill , and we our selves in greater danger of a Recepisti then before : for as Abraham here tells the man of recepisti bona , thou hast received thy good things , so our Saviour tells more then once of some qui habent mercedem , have their reward ; if then we shall beg , and receive these things at the hands of God , as a reward of our service , we shall be no more able , when we come to appear before our God , to shelter our selves from an habetis mercedem , you have your reward , then the rich man here could defend himself from a Recepisti . They may indeed pass for rewards , and blessings , and that truly too , but to a sad and disconsolate end ; for there is no man , though never so wicked , but that some way or other doth some good , some cup of cold water hath been given , some small service enterprized even by the worst of men : now God who leaves no service unrewarded , no good office unrespected , therefore preserves these sublunary blessings of purpose , ut paria faciat , to clear accounts with men here , who otherwise might seem to claim something at his hand at that great day . It is the question Ahasuerus makes , What honour and dignity hath been done to Mordecai for this ? God is more careful of his honour then Ahasuerus was ; none more careful then he to reward every service with some honour : Nebuchadnezzar was no Saint , I trow , yet because of his long-service in the subduing of Tyre , God gives him Egypt for his reward , they are the Prophet Ezechiel's words : when therefore thou seest God willing to bring the world upon thee , to enrich thee , to raise thee to honours , suspectam habe hanc Domini indulgentiam , as Tertullian saith , be jealous of this courtesie of God ; or rather cry out with St. Bernard , Misericordiam hanc nolo Domine , O Lord , I will none of this kind of mercy : for how knowest thou whether he reward not thee , as he did Nebuchadnezzar , onely to even accounts with thee , and shew thee that he is not in thy debt , that thou mayest hear at the last either a Recepisti , or an habes mercedem , thou hast thy reward ? O quanta apud Deum merces , si in praesenti praemium non sperarent , saith St. Hierom , O how great a reward might many men receive at the hand of God , if they did not anticipate their reward , and desire it in this life ? Why do we capitulate with him for our services ? Why not rather out of pious ambition desire to have God in our debt ? He that doth God the greatest service , and receives here from him the least reward , is the happiest man in the world . There goes a story of Aquinas , that praying once before the Crucifix , the Crucifix miraculously speaks thus unto him , Eene de me scripsisti Thoma , quam ergo mercedem accipies ? Thou hast written well of me , Thomas , what reward dost thou desire ? To whom Aquinas is made to answer , Nullam , Domine , praeter Teipsum ; No reward , Lord , but thy self : 'T is great pity this Tale is not true , it doth so excellently teach , what to ask of God for our reward in his service . Let God but assure thee of this reward , caetera omnia vota Deo remittas , thou mayest very well pardon him all the rest . Let us therefore amend our language , and leave off these solecisms , and misapplied denominations of blessings , and favours , and rewards , names too high for any thing under the Moon , and at our leisure find out other names to express them ; as for this great esteem which we make of the things below , it comes but from this , that we know not the value of things above ; did we beleive our selves to be the heirs , and the sons of God , and knew the price of our inheritance in heaven , it could not be , that we should harbour so high and honourable conceits of earthly things . It is a famous speech of Martin Luther , Homo perfecte credens se esse haeredem & filium Dei , non diu superstes maneret , sed statim immodico gaudio absorbere●●r : Did a man indeed beleive that he is a son and heir unto God , it could not be , that such a man should long live , but forthwith he would be swallowed up , and die of immoderate joy . And certainly either our not beleiving , or not rightly valuing the things of God , or howsoever , not knowing them , is the cause of this our languishing , and impatient longing after earthly things . It is but a plain comparison which I shall use , yet because it fits the person to whom I will apply it , and because it is Theophylact's in his Comments on St. Luke's Gospel , I will not be ashamed to make use of it ; Swine , saith he , have their eyes so fram'd , that they cannot look up to Heaven ; their Keepers therefore when they find themselves troubled with their crying , are wont to cast them upon their backs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so make them cease their crying ; for that Beast being amazed to see the frame and beauty of Heaven , which before he had never seen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being stricken with admiration , forgets his crying : The eyes of many men seem to be framed like those of Swine ; they are not able to cast them up to Heaven ; for would they but cast themselves upon their backs , turn their face from earth , and veiw the beauty of things above , it could not be , but all this claim , or rather clamour after earthly things should utterly cease . Again , ( yet the more to quicken one to the neglect of these things below ) among many other fallacies , by which they delude us , I have made choice of one more : They present themselves unto us , sometimes as Necessaries , sometimes as Ornaments unto us in our course of virtue and happiness ; whereas they are but meer impertinences , neither is it any way material whether we have them yea or no : Virtus censum non requirit , nudo homine contenta est ; Virtue and happiness require nothing else but a man : Thus says the Ethnicks , and Christianity much more : For it were a strange thing that we should think , that Christ came to make Virtue more chargeable : In regard of Virtue and Piety , all estates , all conditions , high and low , are alike . It is noted by Petronius for the vanity of rich men , Qui solas divitias extruere curant , nihil voluntinter homines melius credi , quam quod ipsi tenent ; Those men whose minds are set upon wealth and riches , would have all men beleive that it is best so to do . But riches and poverty make no difference , for we beleive him that hath told us , there is no difference , Iew and Gentile , high and low , rich and poor , all are one in Christ Iesus . Non naturae paupertas , sed opinionis est , saith S. Ambrose , Poverty , as men call it , is but a phansie , there is no such thing indeed , it is but a figment , an Idol , men first framed , and set it up , and afterward feared it ; Oculi nostri tota haec lunuria est , as some Naturalists tell us , that the Rain-bow is oculi opus , a thing framed onely by the eye ; so this difference betwixt rich and poor is but the creature of the eye , Smyndyrides the Sybarite was grown so extremely dainty , that he would grow weary with the sight of another mans labour , and therefore when sometime he saw a poor man digging , and painfully labouring , he began to faint , and pant , and requires to be removed : Beloved , when we are thus offended to see another man meanly clad , meanly housed , meanly traded , all this is but out of a Sybaritish ridiculous daintiness , for all this is but to grow weary at the sight of another man's labour : Would we follow our Saviour's precept , and put out this eye of ours , the greatest part of all this vanity were quite extinguish'd ; for what were all outward state and pomp imaginable , were no eye to see or regard it ? Now , Beloved , yet to see this more plainly , what is the main end of our life ? what is it , at which with so much pain and labour we strive to arrive ? It is , or should be nothing else but Virtue and Happiness : now these are alike purchasable in all estates ; Poverty , disease , distress , contumely , contempt ; these are as well the object of Virtue as Wealth , liberty , honour , reputation , and the rest of that forespoken rank : Happiness therefore may as well dwell with the poor , miserable , and distressed persons , as with persons of better fortune , since it is confest by all , that happiness is nothing else but actio secundum virtutem , a leading of our life according to virtue . As great art may be exprest in the cutting of a Flint , as in the cutting of a Diamond , and so the work-man do well express his skill , no man will blame him for the baseness of the matter , or think the worse of his work : Beloved , some man hath a Diamond , a fair and glittering fortune ; some man hath a Flint , a hard , harsh , and despicable fortune ; let him bestow the same skill and care in polishing and cutting of the latter , as he would or could have done on the former , and be confident it will be as highly valued ( if not more highly rewarded ) by God , who is no accepter of persons , but accepteth every man according to that he hath , and not according to that he hath not ; To him let us commit our selves : To him be all honour and praise , now and for ever . Amen . Numb . XXXV . Verse 33. And the Land cannot be cleansed of bloud that is shed in it ; but by the bloud of him that shed it . THese words are like unto a Scorpion : for as in that , so in these , the self-same thing is both Poison and Remedy : Bloud is the poison , Bloud is the remedy ; he that is stricken with the Scorpion , must take the oyl of the Scorpion to cure him . He that hath poison'd a Land with the sin of Bloud , must yeild his own Bloud for Antidote to cure it . It might seem strange , that I should amongst Christians thus come and deliver a speech of Bloud . For when I read the notes and characters of a Christian in holy Scriptures , me-thinks it should be almost a sin for such a one to name it . Possess your souls in patience . By this shall men know that ye are my disciples , if ye love one another . Peace I leave with you . The fruit of the Spirit is love , joy , peace in the Holy Ghost . Let your softness be known to all men . The wisdom that is from above is first pure , then peaceable , gentle , easie to be entreated , full of mercy . It is reported by Avenzoar a great Physician , that he was so tender-hearted , that he could not endure to see a man let-bloud : He that should read these passages of Scripture , might think that Christians were like Avenzoar , that the sight of bloud should be enough to affright them . But is the common Christian so soft , so tender-hearted ? is he so peaceable , so tame and tractable a creature ? You shall not find two things of more different countenance and complexion , then that Christianity which is commended unto us in the writings of the Apostles , and Evangelists , and that which is current in use and practise of the times . He that shall behold the true face of a Christian , as it is deciphered and painted out unto us in the Books of the New Testament , and unpartially compare it with that copy or counterfeit of it , which is exprest in the life and demeanour of common Christians , would think them no more like , then those sheilds of gold which Solomon made , were unto those of brass which Reh●boam made in their stead : and might suppose that the Writers of those Books had brought vota magis , quam praecepta , had rather fancied to themselves some admirable pattern of a Christian , such as they could wish , then delivered Rules and Laws , which seriously and indeed ought or could be practised in common life and conversation . St. Iames observes , that he which beholds his natural face in a glass , goes his way , and immediately forgets what manner of man he was . Beloved , how careful we are to look upon the Glass , the Books of holy Scriptures , I cannot easily pronounce ; But this I am sure of , we go our ways , and quickly forget what manner of shape we saw there . As Iacob and Esau had both one father , Isaac ; both one mother , Rebecca ; yet the one was smooth and plain , the other rough and hairy , of harsh and hard countenance and condition : so these two kinds of Christians , of which but now I spake , though both lay claim to one Father and Mother , both call themselves the sons of God , and the sons of the Church , yet are they almost as unlike as Iacob and Esau ; the one smooth , gentle , and peacable , the other rough and harsh . The notes and characters of Christians , as they are described in holy Scriptures , are patience , easily putting up and digesting of wrongs ; humility , preferring all before our selves : And St. Iames tells us , that the wisdom that is from above , is first pure , then peaceable , gentle , easie to be entreated . St. Iames indeed hath given the first place unto purity , and it were almost a sin to compare Christian virtues together , and make them strive for precedency and place . For what Solomon saith upon another occasion , is here much more true , Say not , Why is this thing better then that ? for every thing in its time is seasonable . Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness , and that peace is it , quam nobis Apostoli totis viribus Spiritus sancti commendant , as Tertullian speaks , which the Apostles endeavour with all the strength and force of the holy Ghost to plant amongst us , might a little invert the words of St. Iames , and read them thus , The wisdom that is from above , is first peaceable , then pure . The Son of God , who is the Wisdom of the Father , and who for us men came down from Heaven , first , and before all other virtues commended this unto the world : For when he was born , the song of the Angels was , Peace upon earth , and good will towards men . All his doctrine was peace , his whole life was peaceable , and no man heard his voice in the streets ; His last legacy and bequest left unto his disciples was the same ; Peace , saith he , I leave unto you , my peace I give unto you : As Christ , so Christians . In the building of Solomon's Temple , there was no noise of any hammer , of any instrument of Iron , so in the spiritual building and frame of a Christian , there is no sound of Iron , no noise of any weapons , nothing but peace and gentleness . Ex praecepto fidei non minus rea ira est sine ratione suscepta , quam in operibus legis homicidium , saith St. Austin , Unadvised anger by the Law of Faith is as great a sin , as murther was by the Law of Moses . As some Physicians have thought , that in man's body , the Spleen hath very little use , and might well be spared ; and therefore in dealing with ●undry diseased persons , they endeavour by Physick to abate , and take away that part in them , as much as may be ; so if we look into a Christian man , as he is proposed to us in the Gospel , we may justly marvel to what purpose God hath planted in him this faculty and passion of anger ; since he hath so little use of it ; and the Gospel in a manner doth spiritually , diet and physick him for it , and endeavours much to abate , if not quite to purge out that quality . Beloved , we have hitherto seen who Iacob is , and what manner of man the Christian is , that is described unto us in holy Scripture . Let us a little consider his brother Esau , the Christian in passage , and who commonly in the account of the world goes for one . Is he so gentle and tractable a creature ? Is his countenance so smooth , his body so free from gall and spleen ? To try this , as the Devil sometimes spake unto Iob , Touch him in his goods , touch him in his body , and see if he will not curse thee to thy face : so touch this man a little in his goods , touch him in his reputation and honour ; touch him in any thing that he loves , ( for this is the onely way to try how far these commands of peace , and forbearance , and long suffering prevail with us ) and see if he will not forget and loose all his patience . Which of us is there that understands the words and precepts of our Saviour in their litteral sense , and as they lie ? The precepts of suffering wrong , rather then to go to Law ; of yeilding the coat to him that would take the cloak , of readiness to receive more wrongs , then to revenge one : these and all the Evangelical commands of the like nature Interpretamento detorquemus , we have found out favourable interpretations and glosses , restrictions and evasions , to wind our selves out of them , to shift them all off , and put them by , and yet pass for sound and currant Christians : We think we may be justly angry , continue long Suits in Law , call to the Magistrate for revenge , yea , sometimes take it into our own hands : all this and much more we think we may lawfully , and with good reason do , any precept of Christ to the contrary notwithstanding . And as it usually comes to pass , the permitting and tolerating lesser sins , opens way to greater , so by giving passage and inlet to those lesser impatiences an discontents , we lay open a gap to those fouler crimes , even of murther and bloudshed . For as men commonly suppose , that all the former breaches of our patience , which but now I mentioned , may well enough stand with the duties of Christians : so there are who stay not here , but think , that in some cases it may be lawful , yea , peradventure necessary , at least very pardonable for Christians , privately to seek each others bloud , and put their lives upon their swords , without any wrong to their vocation ; out of this have sprung many great inconveniences , both private and publick . First , Laws made too favourable in case of bloudshed . Secondly , a too much facility and easiness in Princes and Magistrates , sometimes to give pardon and release for that crime . Thirdly and cheifly , ( for it is the special cause indeed that moved me to speak in this Argument ) an over promptness in many young men , who desire to be counted men of valour and resolution , upon every sleight occasion to raise a quarrel , and admit of no other means of composing and ending it , but by sword and single Combat . Partly therefore to shew the grievousness and greatness of this sin of Bloudshed , and partly to give the best counsel I can for the restraint of those conceits and errours which give way unto it , I have made choice of these few words out of the Old Testament which but now I read . In the New Testament there is no precept given concerning Bloudshed . The Apostles seem not to have thought , that Christians ever should have had need of such a prohibition ; For what needed to forbid those to seek each others Bloud , who are not permitted to speak over hastily one to another . When therefore I had resolved with my self to speak something concerning the sin of Bloud-shed , I was in a manner constrain'd to reflect upon the Old Testament , and make choise of these words ; And the Land cannot be purged of Bloud that is shed in it , but by the Bloud of him that shed it . In which words , for my more orderly proceeding , I will observe these two general parts : First , the greatness of the sin . Secondly , the means to cleanse and satisfie for the guilt of it . The first , that is , the greatness of the sin , is expressed by two circumstances . First , by the generality , extent , and largeness of the guilt of it : and secondly , by the difficulty of cleansing it . The largeness and compass of the guilt of this sin , is noted unto us in the word Land , and the Land cannot be purged . It is true in some sense of all sins , Nemo sibi uni errat , no man sins in private , and to himself alone ; For as the Scripture notes of that action of Iepthe , when he vowed his daughter unto God , That it became a Custom in Israel , so is it in all sins : The errour is onely in one person , but the example spreads far and wide , and thus every man that sins , sins against the whole Land , yea , against the whole world . For who can tell how far the example and infection of an evil action doth spread ? In other sins the infection is no larger then the disease , but this sin like a plague ; one brings the infection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but thousands die for it ; yet this sin of Bloud diffuses and spreads it self above all other sins ; for in other sins , noxa sequitur caput , the guilt of them is confined to the person that committed them ; God himself hath pronounced of them , The son shall not bear the sins of the father , the soul that sinneth shall die the death : But the sin of Bloud seems to claim an exception from this Law ; if by time it be not purged , like the frogs of Egypt the whole land stank of them ; it leaves a guilt upon the whole land in which it is committed . Other sins come in like Rivers , and break their banks to the prejudice and wrong of private persons ; but this comes in like a Sea , raging and threatning to overwhelm whole Countreys . If Bloud in any land do lie unrevenged , every particular soul hath cause to fear , lest part of the penalty fall on him . We read in the Books of Kings , that long after Saul's death , God plagued the Land of Iewry with three years famine ; because Saul in his life-time without any just cause shed the Bloud of some of the Gibeonites : neither the famine ceased , till seven of Saul's nephews had died for it . In this story there are many things rare , and worth our observation . First , the generality and extent of the guilt of Bloud-shed , ( which is the cause for which I urged it ) it drew a general famine on the whole Land. Secondly , the continuance and length of the punishment ; it lasted full three years and better . Thirdly the time of the plague ; it fell long after the person offending was dead . Fourthly , whereas it is said in my Text , That Bloud is cleansed by the Bloud of him that shed it : here the Bloud of him that did this sin , sufficed not to purge the Land from it ; that desperate and woful end , that befell both Saul and his sons in that last and fatal Battel upon Mount - Gilboa , a man may think had freed the Land from danger of Bloud : yet we see that the Bloud of the Gibeonites had left so deep a stain , that it could not be sponged out without the Bloud of seven more of Saul's off-spring . So that in some cases it seems we must alter the words of my Text , The Land cannot be purged of Bloud , but by the Bloud of him and his Posterity that shed it . St. Peter tells us , that some mens sins go before them unto judgment , and some mens sins follow after . Beloved , here is a sin that exceeds the members of this division for howsoever it goes before or after us unto judgment , yet it hath a kind of Vbiquity , and so runs afore , so follows us at the heels , that it stays behind us too , and calls for vengeance long after that we are gone . Bloud unrevenged passes from Father to Son like an Heirlome or Legacy : and he that dies with Bloud hanging on his fingers , leaves his off-spring and his Family as pledges to answer it in his stead . As an Engineer that works in a Mine lays a train , or kindles a Match , and leaves it behind him , which shall take hold of the powder long after he is gone ; so he that sheds Bloud , if it be not betimes purged , as it were kindles a Match , able to blow up not onely a Parliament , but even a whole Land , where Bloud lies unrevenged . Secondly , another circumstance serving to express unto us the greatness of this sin , I told you , was the difficulty of cleansing it , intimated in those words , cannot be cleansed but by the Bloud of him that shed it . Most of other sins have sundry ways to wash the guilt away ; As in the Levitical Law , the woman that was unclean by reason of Child-bearing , might offer a pair of Turtle-doves , or two young Pigeons : so he that travels with other sins , hath either a Turtle or a Pigeon , he hath more ways then one to purifie him : prayer unto God , or true repentance , or satisfaction to the party wronged , or bodily affliction , or temporary mulct . But , he that travels with the sin of Bloud , for him there remains no sacrifice for sin , but a fearful expectation of vengeance , he hath but one way of cleansing , onely his Bloud , the Bloud of him that shed it . The second general part which we considered in these words , was , that one mean which is left to cleanse Bloud , exprest in the last words , the bloud of him that shed it . The Apostle to the Hebrews speaking of the sacrifices of the Old Testament , notes , that without Bloud there was no cleansing , no forgiveness . He spake it onely of the Bloud of beasts , of Bulls and Goats , who therefore have their Bloud , that they might shed it in mans service , and for mans use . But among all the Levitical Sacrifices , there was not one to cleanse the manslayer : For the Bloud of the cattle upon a thousand hills was not sufficient for this , yet was that sin to be purged with Bloud too , and that by a more constant and perpetual Law then that of Sacrifices . For the cleansing of other sins by Bloud is done away , the date of it is out ; but to cleanse Bloud by bloud remains as a Law to our times , and so shall unto the worlds end : Sanguine quaerendi reditus , out of Bloud no way to get but by Bloud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Basil , hast thou shed Bloud ? wouldst thou be free from the guilt of it ? Thy best way is to be a Martyr , and shed thy Bloud for Christ's sake . Now that what I have to say may the better be conceived and lodged up in your memories , I will comprehend and order all that I will speak under three heads . First , I will in general yet a little further , breifly shew how great a sin the sin of Bloud is . Secondly , I will speak of the redress of some misorders very frequent in our age , which give way to this sin , especially private revenge and single combat . Thirdly , I will touch at the means of taking the guilt of Bloud away , which here the holy Ghost commends to those which are set in Authority to that purpose . And first of the greatness of the crime and sin of Bloud . Of sins in holy Scripture there be two sorts recorded . One sort is a silent , dumb , and quiet sin ; God doth as it were seek after it to find it , as the people did after Saul , when he was hidden amongst the stuff : Of this nature are the ordinary sins of our life , which do more easily find pardon at the hands of God ; but there is a second sort of sin , which is a vocal and a crying sin , a sin like that importunate widow in the Gospel , that will not suffer the Judge to be quiet , till he hath done justice ; and those are the more heavy and grievouser sins of our lives : Of this second sort , there are two sins , to which the Scripture doth attribute this crying faculty . First , the sin of Sodom ; for so God tells Abraham , The cry of Sodom and Gomorrha is come up before me . The second is the sin of which I am now to speak , the sin of Bloudshed ; for so God tells Cain , The voice of thy brothers bloud cries unto me from the earth . The sin of Adam in Paradise doubtless was a great and heinous sin , which hath thus made us all the children of death ; yet it seems to be but of the rank of mute sins , and to have had no voice to betray it ; God comes unto Adam , convents him , examins him , as if he had not known it , and seems not to beleive any such thing was done , till himself had confessed it . But bloud is an unmannerly , importunate , and clamorous sin , God shall not need to come and enquire after it , it will come up unto him , and cry as the souls do under the Altar in the Revelation , How long , Lord , how long ? Nec patimur iracunda Deum ponere fulmina , suffers not God to forget judgment , or entertain a thought of mercy , To satisfie therefore the cry of this importunate sin , and to shew men the grievousness of it , the Laws of God and men have wonderfully conspired in the avenging of bloud , by what means , or by what creature soever it were shed . Beasts , unreasonable creatures , though whatsoever they do , they cannot be said to sin : for whatsoever they do , they do by force of that natural instinct , by which they are guided , and led as by their proper Law : yet man's bloud if they shed it , is revenged upon them : God himself is the Authour of this Law , ( Gen. ix . ) where he tells Noah , The bloud of your lives I will require , at the hands of every beast will I require it : And accordingly in the xxi . of Exodus , he precisely enacts a Law , De Bove petulco , If an Ox gore a man that he die , the Ox shall be slain , and the flesh cast away as an abomination . The Laws of natural men , who had no knowledge of God , come little behind this ; yea , they may seem to have gone before it in severe revenging of bloud : For amongst the Laws by which Athens , that famous City of Greece was governed , there was one , that if a Wall by chance had fallen down , and slain a man as the tower of Siloam did of which we read in the Gospel ; that then the Judges should sit , and formally arraign that Wall , condemn it , and throw the stones of it out of the Countrey . This so formal proceeding against unreasonable , against dull and senseless creatures , hath been thus joyntly both by God and man practised onely for our example , to teach us how precious the life of man ought to be in our eyes : and it resembles that action of Christ in the Gospel , where for our instruction he curses the barren fig-tree : Sterilitas nostra in ficu vapulat , &c. Now as exemplary justice is severely done on these creatures for mans instruction ; so much more if man himself kept not his hands clean from bloud , did the Laws of God proceed with much strictness and severity : for to say nothing of gross , malicious , and wilful murther ; if a man onely in his haste strook another with a weapon , or with a stone , so that he died , though the striker intended but to hurt , yet he was to die for it . That he did it in anger , that he did it in his drink , that de did it provok't , that he did it in defence of his honour and reputation , none of all these pretenses might excuse him . Nay , which is yet more , God himself propounds the case ; If , saith he , a man cleaving wood , his ax head flie off , and hit his neighbour , so that he kills him , except he could recover one of the Cities of Refuge , he was to die , and having recovered a City of Refuge , if before the death of the High Priest he were taken without the walls of the City , he was to die . So strict was God in the case of chance-medly , ( as they call it ) in a case which he takes unto himself , and makes himself the Authour of . For in the xxi . of Exodus , speaking of the man that thus sheds bloud by chance and unwittingly , his words are these , If a man lie not in wait , sed Deus objecerit manni ejus , but God put him into his hands , I will appoint him a City of Refuge to flie unto . In which words God acknowledges , that he who thus dies by chance , dies by his providence , and not by the sin of him that slew him . If God ( saith he ) shall put him into his hands ; yet you see what a penalty he lays upon the innocent instrument of such Bloudshed . The bloud that is shed in Battel , and in times of lawful War , you all suppose as lawfully shed ; yet notwithstanding , Moses in the xvi . of Numbers , gives charge , that the souldiers returning from battel , should stay a while without the camp , even seven days , until they were cleansed : Again , when David advised with himself about the building of an house unto God , he sends him word to lay by all thought of that , he was no fit person to do it ; and he gives the reason of it , Quia vir bellorum & sanguinum es tu , For thou art a man hast shed much bloud , and fought many battels . Beloved , the Battels which David fought were called the Lord's Battels , and therefore whatsoever he did in that kind , he had doubtless very good warrant to do ; and yet you see , that it is an imputation to him , that he shed bloud , though lawfully , ut fundi sanguis ne juste quidem , sine aliqua injustitia possit ; so that it seems bloud cannot be justly shed , but that it brings with it some stain and spot of injustice . All this I have said to raise up in you as much as possibly I can , a right conceit of the height and heinousness of this sin , and further , yet to effect this in you , as in the beginning and entrance into my discourse , I briefly toucht at two reasons , shewing the greatness of this sin , occasion'd thereunto by the words of my Text : so will I as briefly touch at the two more tending to the same purpose ; one drawn from the respect of the Wrong , which by this sin is done unto God ; another from the Wrong done to our selves . And first , what wrong is done unto God : God himself shews us in the ix . of Genesis ; where giving this for an everlasting Law , [ He that sheddeth mans bloud , by man let his bloud be shed ; ] he presently adds the reason of it , [ For in the image of God made he man ] We shall the better understand the force of this reason , if we look a little into civil actions . It is the usual manner of subjects , when they rebel against the Prince , to think they cannot more effectually express their hate , then by disgracing , breaking , throwing down the Statues and Images erected to his honour : The Citizens of Antioch , in a sedition against Theodosius the Emperour , in one night disgracefully threw down all his Statues ; which fact of theirs caus'd St. Chrysostom , at that time Preacher to that City , to make those famous Sermons , which from that action to this day are called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Statues . This by so much the more is counted a great offence , because next unto wronging and disgracing the very person of the Prince , a greater insolence cannot be offered : For it expresseth with what welcome they would entertain him , if they had him in their power . Beloved , Man is the Image of his Maker , erected by him as a Statue of his honour : He then that shall despitefully handle , batter , and deface it , how can he be counted otherwise then guilty of the highest Treason against his Maker . Rebellion , saith Samuel to Saul , is like the sin of superstition and idolatry ; The sin of Bloud therefore equals the sin of Idolatry , since there cannot be a greater sin of Rebellion against God , then to deface his Image . Idolatry , through ignorance , sets up a false image of God , but this sin , through malice , defaces , pulls down the true . Amongst the Heathen , sometimes the Statues of the Emperours were had in such respect , that they were accounted Sanctuaries , and such as fo●●ffence fled unto them , it was not lawful to touch . Beloved , such honour ought we to give unto a man , that if he have offended us , yet the Image of God which shines in him ought to be as a Sanctuary unto him , to save him from our violence , an admonitioner unto us , that we ought not to touch him . A second reason , yet further shewing the hainousness of this sin , is drawn from the Wrong which is done to our selves . All other wrongs whatsoever they be , admit of some recompence ; Honours , Wealth , Preferments , if they be taken from us , they may return as they did unto Iob in far greater measure , and the party wronged may receive full and ample satisfaction ; but , What recompence may be made to a man for his life ? When that is gone , all the Kingdoms which our Saviour saw in the Mount , and the glory of them● are nothing worth , neither is all the world , all the power of Men and Angels , able to give the least breath to him that hath lost it . Nothing under God is able to make satisfaction for such a wrong : the revenge that is taken afterward upon the party that hath done the wrong , cannot be counted a recompence ; That is done In terrorem viventium , non in subsidium mortuorum , It serves to deter the living from committing the like outrage , but it can no way help him that is dead : David at the same time committed two sins , great sins , Murther and Adultery ; the reward of either of which by Gods Law , is nothing else but death ; yet for his Adultery he seems to make some satisfaction to the party wronged ; for the Text notes , that David took her to his Wife , made her his Queen , and that he went in unto her , and comforted her : all which may well be counted at least a part of recompence . But for dead Vrias , what means could David make to recompence , to comfort him ? For this cause I verily suppose it is , that in his Penitential Psalm , wherein he bewails his sin , he makes no particular confession , no mention of his Adultery ; but of the other , of Bloud , he is very sensible , and expresly prays against it : Deliver me from Bloud-guiltiness , O God , thou God of my salvation ; as if Adultery in comparison of Murder were no crime at all . I am sorry I should have any just occasion amongst Christian men , so long to insist upon a thing so plain ; and shew that the sin of Bloud is a great and hainous sin : But , he that shall look into the necessities of these times , shall quickly see that there is a great cause , why this doctrine should be very effectually prest : For many things are even publickly done , which in part argue that men esteem of this sin much more sleightly then they ought . Aristotle observed it of Phaleas , ( one that took upon him to prescribe Laws , by which a Common-wealth might , as he thought , be well governed ) that he had taken order for the preventing of smaller faults , but he left way enough open to greater crimes . Beloved the errour of our Laws is not so great as that of Phaleas was , yet we offend too , though on the contrary , and the less dangerous side ; for great and grievous sins are by them providently curbed , but many inferiour crimes find many times too free passage . Murther , though all be abominable , yet there are degrees in it , some is more hainous then other . Gross , malicious , premeditated , and wilful Murther , are by our Laws , so far as humane wisdom can provide , sufficiently prevented : but Murders done in haste , or besides the intent of him that did it , or in point of honour , and reputation , these find a little too much favour ; or Laws in this respect are somewhat defective , both in preventing that it be not done , and punishing it when it is done ; men have thought themselves wiser then God , presuming to moderate the unnecessary severity ( as they seem to think ) of his Laws . And hence it comes to pass , that in Military Companies , and in all great Cities and places of Mart and concourse , few moneths , yea , few weeks pass without some instance and example of Bloudshed , either by sudden quarrel , or by challenge to Duel and single Combat . How many examples in a short space have we seen of young men , men of hot and fiery disposition , mutually provoking and disgracing each other , and then taking themselves bound in high terms of valour , and honour , to end their quarrels by their swords ? That therefore we may the better discover the unlawfulness of Challenge and private Combat , let us a little enquire and examine in what cases Bloud may lawfully , and without offence be shed ; that so we may see where , amongst these , single Combat may find its place . The Manichees were of opinion , that it was not lawful to violate any thing in which there was life , and therefore they would not pull a branch from a tree , because forsooth there was life in it . To think that mans life may in no case be taken from him , is but a branch of Manichism : and the words of my Text do directly cross it , where it is laid down , that for the cleansing of bloud , bloud may and must be shed . For the avoiding therefore of the extreme , we are to note , that the lawful causes of Bloudshed are either Publick or Private ; Publick cases are two : First , in case of Iustice , when a malefactour dies for his sin by the hand of the Magistrate . Secondly , in case of publick War and defence of our Countrey ; for the Doctrine of Christ is not ( as some have supposed ) an enemy to Souldiership , and Military Discipline . When Iohn the Baptist began to preach Repentance , and amendment of life ; amongst those that came forth to understand and learn their duty , the Text saith , that the Souldiers came and ask'd him . Master , what shall we do ? And Iohn wills them not to lay down their weapons , or to take another course of life ( which he ought and would have done , if that course had been unlawful ) but he instructs them rather in their calling ; for , he gives them these two Lessons , Do no man wrong ; and , Be content with your pay , your wages ; then which there could not have been better , or more pertinent counsel given to Souldiers , these being the two principal vices of Souldiers , to wrong places where they live , by forage aud pillage , and to mutiny in dislike of their pay . When St. Peter came to preach to the Centurion in the Acts , we find not a syllable in all that Sermon prejudicial to a Souldier's profession . And therefore accordingly in the times of the Primitive Church , Christians served even under Heathen Emperours , and that with the approbation of God himself . For in the Ecclesiastick story we read of the Legio fulminatrix , of a Band of Souldiers called the Thundring Band , because that at what time Marcus the Emperour lying with his Army in Germany , was afflicted with a great drought , and in great danger of the Enemy , when they were now about to joyn battel , the Christian Souldiers ( that Band ) fell flat on their faces , and by their instant prayers obtained of God a great Tempest , which to the Emperour and his Army brought store of cold refreshing water ; but upon the Enemy nothing else but fire and whirl-wind . The Emperour's Epistle in which this story is related , is this day extant , recovered by Iustin Martyr , who lived about the time the thing was done : Wherefore we may not doubt of the lawfulness of that profession , which it hath pleased God thus to grace , and honour with such a miracle . Besides these two , there are no other publick causes of Bloudshed . As for the causes in private , I know but one , and that is , when a man is set upon , and forced to it , in his own defence . If a theif be robbing in the night , and be slain , the Law of God acquits him that did it : and by the Roman Laws , Nocturnum furem quomodo libet , diurnum si se telo defenderet , It was lawful to kill a theif by night at any hand , and by day if he used his weapon . Of private Bloudshed there is no cause but this , and this we must needs allow of . For in all other private necessities into which we may be driven , the Law and Magistrate have place to whom we must repair for remedy : but in case of defence of life against sudden on-set , no Law can be made , except we would make a Law to yeild our throats to him that would cut them , or our Laws were like the Prophet that came to Ieroboam at Bethel , and could dry up mens arms that offered violence . Wherefore all cause of death , one onely excepted , is publick , and that for great reason . For to die is not a private action to be undertaken at our own , or at any other private mans pleasure and discretion : For , as we are not born unto our selves alone , but for the service of God , and the Common-wealth in which we live ; so no man dies to himself alone , but with the damage and loss of that Church or Common-wealth of which he is a member : Wherefore it is not left to any private man's power to dispose of any man's life , no not to our own , onely God and the Magistrate may dispose of this . As Souldiers in the Camp must keep their standing , neither may they move or alter , but by direction from the Captain ; so is it with us all : Our life is a warfare , and every man in the world hath his station and place , from whence he may not move at his own , or at another man's pleasure , but onely at the direction and appointment of God , his General , or of the Magistrates , which are as Captains and Leiutenants under him . Then our lawful times of death are either when our day is come , or to fall in battel , or for misdemeanour to be cut off by the publick hand of Justice , Vt qui vivi prodesse noluerunt , corum more respub . utatur : He which otherwise wise dies , comes by surreption and stealth , and not warrantably unto his end . And though we have spoken something in Apology and defence of War , yet you may not think , that in time of War your hands are loose , and that you may at your pleasure shed the bloud of your Enemy : Misericorditer etiam bella gerantur , saith St. Austin , even in War and Battel there is room for thoughts of peace and mercy ; and therefore many of the ancient Heroes , renowned Souldiers and Captains , were very conscientious of shedding the bloud of their Enemies , except it were in Battel , and when there was no remedy to avoid it . In that mortal Battel , Sam. 2. between the servants of David , and the servants of Isbosheth , the Scripture reports that Abner fled , and Azahel , Ioab's brother , following him hard at heels to kill him , Abner advises him twice , Turn aside , saith he , why should I smite thee to the ground ; but when Azahel would not hearken , but followed him still for his bloud , then he stroke him with his spear that he died : In the time of War , when he might lawfully have done it , in the fury of the Battel Abner would not shed bloud , but by constraint . Xenophon would make us beleive , that the Souldiers in Cyrus his Army were so well disciplin'd , that one of them in time of the Battel , having lift up his arm to strike his enemy , hearing the Trumpet to begin to sound the Retreat , let fall his arm , and willingly lost his blow , because he thought the time of striking was now past : So far were these men from thinking it lawful to shed the bloud of a Subject in time of peace , that they would not shed the bloud of an Enemy in time of War , except it were in the Feild . Iulius Cesar was one of the greatest and stoutest Captains that ever was in the world , he stood the shock of fifty set Battels , besides all Seiges and Out-rodes ; he took a thousand Cities and walled Towns ; he over-run three hundred several Countreys , and in his Wars were slain well near twelve hundred thousand men , besides all those that died in the Civil Wars , which were great numbers ; yet this man protested of himself , and that most truly , that he never drew bloud but in the Feild , nunquam nis● in acie stantem , never slew any man , but in a set battel : I have been a little the bolder , in bringing these instances of Heathen men ; First , because the doctrine of Christ , through errour , is counted an enemy to policy of War and Martial Discipline ; Secondly , because we have found out many distinctions and evasions to elude the precepts of our blessed Saviour and his Apostles : For as it hath been observed of the God-makers , I mean the Painters and Statuaries among the Heathen , they were wont many times to paint their Goddesses like their Mistresses , and then think them most fair , when they were most like what they best loved : so is it with many Professours of Christian Religion , they can temper the precepts of it to their liking , and lay upon them glosses and interpretations as it were colours , and make it look like what they love : Thirdly , because it is likely that the examples of these men will most prevail with those to whom I speak , as being such to whom above all they affect to be most like ; Except therefore it be their purpose to hear no other Judgment , but onely their own unruly and misorderly affections , it cannot but move them to see the examples of men , guided onely by the light of reason , of men , I say , the most famous in all the world for valour and resolution , to run so mainly against them . To come then unto the question of Duels ; both by the light of reason , and by the practise of men it doth appear , that there is no case , wherein subjects may privately seek each others lives : There are extant the Laws of the Iews , framed by God himself ; The Laws of the Roman Empire , made partly by the Ethnick , partly by Christian Princes ; A great part of the Laws of Sparta and Athens ( two warlike Common-wealths , especially the former ) lie dispersed in our Books : yet amongst them all is there not a Law or Custom , that permits this liberty to Subjects : The reason of it , I conceive , is very plain ; The principal thing , next under God , by which a Common-wealth doth stand , is the Authority of the Magistrate , whose proper end is to compose , and end quarrels between man and man , upon what occasion soever they grow ; For were men peaceable , were men not injurious one to another , there were no use of Government : Wherefore to permit men in private to try their own rights , or to avenge their own wrongs , and so to decline the sentence of the Magistrate , is quite to cut off all use of Authority . Indeed it hath been sometimes seen , that the event of a Battel , by consent of both Armies , hath been put upon single Combat , to avoid further effusion of bloud : but Combats betwixt Subjects for private causes , till these latter Ages of the world was never allowed : yet , I must confess , the practise of it is very ancient : For Cain , the second man in the world , was the first Duelist , the first that ever challenged the Feild ( in the fourth of Genesis ) the Text saith , That Cain spake unto his Brother , and when they were in the Feild , he arose and slew him . The Septuagint , to make the sense more plain , do add another clause , and tell us what it was he said unto his brother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us go out into the feild ; and when they were in the feild , he arose and slew him : Let us go out into the feild , it is the very form and proper language of a Challenge . Many times indeed our Gallants can formalize other words , but evermore the substance , and usually the very words are no other but these of Cain , Let us go out into the Feild . Abel I perswade my self understood them not as a challenge ; for had he so done , he would have made so much use of his discretion , as to have refused it ; yet can we not chuse but acknowledge a secret judgment of God in this , that the words of Cain should still be so Religiously kept till this day , as a Proem and Introduction to that action , which doubtless is no other , then what Cain's was . When therefore our Gallants are so ready to challange the Feild , and to go into the Feild , let them but remember whose words they use , and so accordingly think of their action . Again , notwithstanding Duels are of so antient and worshipful a Parentage , yet could they never gain so good acceptance as to be permitted , much less to be counted lawful in the civil part of the world , till Barbarism had over-ran it . About five or six hundred years after Christ , at the fall of the Roman Empire , aboundance of rude and barbarous people brake in and possest the civiller part of the world ; who abolishing the ancient Laws of the Empire , set up many strange Customs in their rooms . Amongst the rest , for the determining of quarrels that might arise in case of doubtful title , or of false accusation , or the like , they put themselves upon many unusual forms of Trial ; as , to handle red hot Iron , to walk bare-foot on burning coals , to put their hands and feet in scalding water , and many other of the like nature , which are reckoned up by Hottoman a French Lawyer : For they presumed so far on Gods providence , that if the party accused were innocent , he might do any of these without any smart or harm . In the same cases , when by reason of unsufficient and doubtful evidence , the Judges could not proceed to Sentence , as sometimes it falls out , and the parties contending would admit of no reasonable composition , their manner was to permit them to try it out by their swords ; that so the Conquerour might be thought to be in the right . They permitted , I say , thus to do ; for at the best 't was but a permission to prevent farther mischeif ; for to this end sometimes some known abuses are tolerated : So God permitted the Jews upon sleight occasions to put their wives away , because he saw , that otherwise their exorbitant lusts would not be bounded within these limits , which he is Paradise in the beginning had set . And it is observed of the wise men which had the managing and bringing up of Nero the Emperour , that they suffered him to practise his lusts upon Acte , one of his Mothers Chamber-maids , Ne in stupra foeminarum illustrium perrumperet , si illa libidine prohiberetur , Lest if he were forbidden that , he should turn his lust upon some of the Noble-women . Permission and toleration warrants not the goodness of any action . But , as Caiaphas said , Better one man die , then all the people perish ; so they that first permitted Duels seem to have thought , better one or two mutinous persons , and disorderly , die in their folly , then the whole Common-wealth to be put into tumult and combustion : yet even by these men it was never so promiscuously tolerated , that every hasty couple , upon the venting of a little choler , should presently draw their swords , but it was a publick or solemn action , done by order , with inspection , either of the Prince himself , or of some other Magistrate , appointed to order it . Now certainly there can be no very great reason for that action , which was thus begun by Cain , and continued onely by Goths and Vandals , and meer Barbarism . Yet that we may a little better acquaint our selves with the quality of it , let us a little examine the causes and pretences which are brought by them who call for trial by single Combat . The causes are usually two ; First , disdain to seem to do or suffer any thing for fear of death : Secondly , point of honour , and not to suffer any contumely and indignity , especially if it bring with it dis-reputation , and note of cowardise . For the first , Disdain to fear death ; I must confess I have often wondred with my self , how men durst die so ventrously , except they were sure they died well : In aliis rebus siquid erratum est , potest post modum corrigi , in other things which are learnt by practising , if we mistake , we may amend it : for the errour of a former action may be corrected in the next : we learn then by erring , and men come at length not to err , by having often erred : but no man learns to die by practising it ; we die but once , and a fault committed then , can never afterward be amended , quia poena statim sequitur errorem , because the punishment immediately follows upon the errour . To die is an action of that moment , that we ought to be very well advised , when we come to it : Ab hoc momento pendet aeternitas , you may not look back upon the opinion of honour and reputation which remains behind you : but rather look forward upon that infinite space of Eternity , either of bliss or bale , which befalls us immediately after our last breath . To be loath to die upon every sleight occasion , is not a necessary sign of fear and cowardise : He that knew what life is , and the true use of it , had he many lives to spare , yet would he be loth to part with one of them upon better terms , then those our Books tell us , that Aristippus a Philosopher being at Sea in a dangerous Tempest , and bewraying some fear , when the weather was cleared up , a desperate Ruffian came and upbraided him with it , and tells him , That it was a shame that he professing wisdom should be afraid of his life , whereas himself having had no such education , exprest no agony or dread at all . To whom the Philosopher replied , there was some difference between them two : I know , saith he , my life may be profitable many ways , and therefore am I loth to lose it ; but because of your life you know little profit , little good can be made , you care not how easily you part with it . Beloved it may be justly suspected , that they who esteem thus lightly of their lives , are but worthless and unprofitable men : our own experience tells us , that men who are prodigal of their money in Taverns and Ordinaries , are close-handed enough , when either pious uses , or necessary and publick expence requires their liberality ; I have not heard that Prodigals ever built Churches . So these men that are so prodigal of their lives in base quarrels , peradventure would be cowardly enough , if either publick service , or Religion did call for their help ; I scarcely beleive any of them would die Martyrs , if the times so required it . Beloved , I do not go about to perswade any man to fear death , but not to contemn life ; life is the greatest blessing God gives in this world , and did men know the worth of it , they would never so rashly venture the loss of it : But now lightly prizing both their own and others Bloud , they are easily moved to shed it ; as fools are easily won to part with jewels , because they know not how to value them . We must deal with our lives , as we do with our money , we must not be covetous of it , desire life for no other use but to live , as covetous persons desire money , onely to have it : neither must we be prodigal of life , and trifle it away upon every occasion ; but we must be liberal of our lives , know upon what occasion to spare , upon what occasion to spend them . To know where , and when , and in what cases to offer our selves to die , is a thing of greater skill , then a great part of them suppose ; who pretend themselves most forward to do it ; Nam impetu quodam & instinctu currere ad mortem cum multis commune est ; For brutishly to run upon and hasten unto death , is a thing that many men can do ; and we see that bruit beasts many times will run upon the spears of such as pursue them : Sed deliberare & causas expendere utque suaserit ratio vitae mortisque consilium suscipere , vel ponere ingentis animi est ; but wisely to look into , and weigh every occasion , and as judgment and true discretion shall direct ; so to entertain a resolution either of life or death , this were true fortitude and magnanimity . And indeed ; this prodigality and contempt of life , is the greatest ground of this quarrellous and fighting humour ; Qui suam vitam contempsit , dominus est alienae ; There is a kind of men , who because they contemn their own lives , make themselves Lords and Commanders of other mens ; easily provoking others to venture their Bloud , because they care not how they lose their own . Few places of great resort are without these men , and they are the greatest occasioners of Bloudshed , you may quickly know them ; there are few quarrels wherein they are not either principals , or seconds , or some way or another will have a part in them . Might there be publick order taken for the restraint of such men , that make a practise of quarrelling , and because they contemn their own lives , carry themselves so insolently and imperiously towards others : It will prevent much mischief , and free the Land of much danger of Bloud-guiltiness . The second cause which is much alledged in defence of Duels , I told you was point of Honour , a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumely and disgrace ; and this they take to be a reason of that authority and strength , as that it must admit of no dispensation : For answer , First , the true fountain and original of quarrel are of another kind , and Honour is abused as a pretence : The first occasioners of a great part of them are indeed very dishonourable , let there an Inventory be taken of all the Challenges that have been made for some time past , and you shall find that the greatest part by far were raised either in Taverns , or Dicing-houses , or in the Stews : Pardon me , if in a case of this nature I deal a little plainly ; Drinking , Gaming , and Whores , these are those rotten bones that lie hid under this painted Sepulchre and title of Honour . Lastly , to conclude , It is a part of our profession , as we are Christians to suffer wrong and disgrace . Therefore to set up another doctrine , and teach that Honour may plead prescription against Christ's precepts , and exempt you from patient enduring of contumely and disgrace , you withstand Christ , and deny your vocation ; and therefore are unavoidably Apostates . But we lose our labour , who give young men and unsetled persons good advice and counsel ; the civil Magistrate must lay to his hand and pity them , who want discretion to pity themselves : For as Bees , though they fight very fiercely , yet if you cast a little dust amongst them , are presently parted ; so the Enacting and Executing some few good Laws , would quickly allay this greatness of stomach and fighting humour . How many have been censured for Schismaticks and Hereticks , onely because by probable consequence , and afar off they seemed to overthrow some Christian principle ? but here are men , who walk in our streets , and come to our Churches , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , openly oppose that great point of Christianity , which concerns our patience , and yet for their restraint , no Synod is called , no Magistrate stirs , no Church-censure is pronounced . The Church of Rome hath long ago , to the disgrace of the Reformed Churches , shut them out of the number of Christians , and pronounced them all Excommunicated persons , who upon what pretence soever durst enter the Feild for Duel and single Combat . Theodosius the Emperour enacted it for a Law , and it is extant at this day in the Code , a Book of Laws , that if any man spake disgracefully of the Emperour , Si ex levitate contemnendum , si ex infamia miseratione dignum , si ex injuria remittendum . Lactantius , Summa virtus habenda patientia est quam ut caperet homo justus voluit illum Deus pro inerte contemni . So great a virtue is patience , that for the attaining of it , it is Gods will we should suffer our selves to be contemned as Cowards . Christ is an Example to us of suffering disgrace ; let us as the Israelites look up to this Serpent , and all the stinging of fiery Serpents shall do us no harm . We must forsake all and follow Christ : therefore Honour and Reputation too ; If we be ashamed of this pattern of patience , Christ will be ashamed of us . Now that God may give a blessing to what hath been delivered , let us , &c. Matth. XXVI . Verse 75. And he went forth , and wept bitterly . THus to commit to writing , as here our Evangelist hath done , and so to lay open to all posterity the many slips and errours which have much blemish'd and disgrac'd the lives and actions of the best , and most excellent men , may seem in the judgment of a reasonable man to participate of much envy and uncharitableness : so that their good life had remained upon record for our example , we might very well have suffer'd their errours to have slept and been buried with their bodies in their graves . St. Paul makes it the property of charity to hide the multitude of sins ; whose property then is it thus to blazon them at mid-day , and to fill the ears of the world with the report of them ? Constantine , the first-born among Christian Emperours , so far mislik'd this course , that he professed openly , if he found any of his Bishops and Clergy , whom it especially concerned to have a reputation pure and spotless , committing any greivous sin , to hide it from the eye of the world , he would cover it with his own garment ; he knew well that which experience had long ago observ'd , Non tam juvare quae bene dicta sunt , quam nocere quae pessime ; things well said , well done , do nothing so much profit and further us , as the examples of ill speeches , ill actions do mischeif and inconvenience us : and men are universally more apt from the errours and scapes of good men to draw apologies for their own , then to propose their good deeds for examples and patterns for themselves to follow . Neither is this my own speculation , St. Austin observed it long since , who discoursing upon the fall of David , complains , that from his example , many framed unto themselves this apology , Si David , cur non & ego ? If David did thus , then why not I ? Preparas te ad peccandum , saith he , disponis peccare ; Librum Dei ut pecces inspicis ; Scripturas Dei ad hoc audis , ut facias quod displicet Deo : Thou dost prepare thy heart to sin ; thou providest thy self of purpose ; thou dost look into the Book of God , even therefore that thou mightest sin ; the Scriptures of God thou dost therefore hear , that by the example of those that fell , thou mayest learn to do that which is displeasing unto God. Yea , the greater is the person offending , the more dangerous is the example ; For Greatness is able of it self , as it were , to legitimate foul acts , to add authority and credit unto ill doings : Facilius efficiet quisquis objecerit , crimen honestum , quam turpem Catonem , saith Seneca of Cato ; Whosoever he be , saith he , that objects drunkenness to Cato , shall more easily prove drunkenness to be a virtue , then that Cato , who used it , was to blame . When St. Peter ( Galath . ij . ) had halted in his behaviour betwixt the Gentiles and those of the Circumcision , St. Paul notes , that many of the Iews , yea , Barnabas himself , was carried away with their dissimulation : and to speak truth , whom would not the authority and credit of St. Peter have drawn into an errour ? So easily the faults of great men , adolescunt in exempla , grow up and become exemplary , and so full of hazard is it , to leave unto the world a memorial of the errours and scapes of worthy persons . Yet notwithstanding all this , the holy Spirit of God , who bringeth light out of darkness , and worketh above and against all means , hath made the Fall of his Saints an especial means to raise his Church : and therefore hath it pleased him by the Pen-men of the lives of his Saints in holy Scripture , to lay open in the veiw of the world many gross faults and imperfections , even of the most excellent instruments of his glory . That which he tells the woman in the Gospel , who anointed him before his passion , that wheresoever the Gospel shall be preached , this fact of hers should be recorded in memorial of her : the same , as it seems was his intent concerning his Saints ; that wheresoever the word of life should be taught , there likewise should be related the grievous sins of his servants . And therefore accordingly , scarcely is there any one Saint in the whole Book of God , who is not recorded in one thing or other to have notably overshot himself . Sometimes he hath made the Saints themselves the proclaimers of their own shame : So he makes Moses to register his own infidelity ; so David in his one and fiftieth Psalm , by the instinct of God's Spirit , leaves unto the Church under his own hand , an evidence against himself for his Adultery and Murther : Sometimes he makes their dearest freinds the most exact chroniclers of their faults ; for so St. Chrysostom observes of St. Mark , the companion and Scholar of St. Peter , who hath more particularly registred the Fall of his Master , then any of the other Evangelists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Who would not marvel , saith he , that St. Mark not onely concealed not the gross escape of his Master ; but , hath more accurately then any of the rest recorded the particulars of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even because he was his Disciple ; as if he could have done his Master no better service , then to deliver a most exact relation of his fault . There are yet two things further to be noted in this dispensation of Almighty God ; the first , in regard of us ; the second , in regard of the Saints , whose errours are recorded : For the first , who can but marvel , that since all things that are written , are written for our instruction , that if they be good , they may serve for our imitation ; if otherwise , for warning to us : yet , many sinister actions of the Saints of God are so exprest in Scripture , without censure , without note , that it were almost some danger to pronounce of them ? Abraham's equivocating with Abimelech , Iacob's deluding his blind Father , Rachel abusing Laban with a lie , Iephthe his sacrificing his daughter , Sampson killing himself with the Philistines ; these and many other besides are so set down , that they may seem to have been done rather by divine instinct , then out of humane infirmity . Wherein the holy Ghost seems to me tanquam adoriri nos ex insidiis , to set upon us out of ambush , to use a kind of guile , to see whether we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual discretion , to try whether we will attribute more to mens examples , then to his precepts . Secondly , in regard of the Saints themselves : It is worth our noting , that God seems to have had more care to discredit them , then to honour them , in that their faults are many times particularly registred , but their repentance is wrapt up in silence : so the story of Noah is concluded with his drunkenness ; after the report of Lot's Incest , there is not a word of him throughout the Scriptures ; as soon as the story of Solomon's Idolatry is related , it immediately follows in the Text , And Solomon died . We should very much wrong these men , if we should think that they past out of this life without repentance , because their repentance is conceal'd . Doubtless if we were worthy to search the mysteries of the Spirit , we should find that the holy Ghost hath left something for our instruction even in this particular ; for nothing in Scripture is done by chance : But , as St. Chrysostom is wont sometime to tell his Auditory , that he will not resolve all doubts , but leave some to meditate on by themselves ; so will I now deal with you , I will leave this to your private considerations , to practise your wits in the depths of Christianity , and so to frame reasons unto your selves of this proceeding of the holy Spirit . In the New Testament , the holy Ghost constantly holds the same course of relating the Fall of the Saints : and so accordingly by all four Evangelists sets down at large , the fearful sin of St. Peter in denying and forswearing his Master . But as it pleased him in mercy to give him repentance , so in these words which I have read unto you , hath it pleased him to leave unto the Church a memorial of it . Our first note therefore , before we come to the words , shall be a note of that exceeding use and profit , which hath redounded to the Church by the registring of St. Peter's repentance ; for this is done by the holy Ghost , to signifie unto us the necessity and force of repentance , and sorrow for sin . The concealing of Solomon's reclaim , hath occasioned some , upon acknowledgment of the necessity of repentance , to suppose , that Solomon past away without it , and so received the final reward of the impenitent . But he that should have read this story of St. Peter , and observed what authority he had afterwards , what especial favour our Saviour did him after his Resurrection , notwithstanding his Fall , if the manner of his Recovery had not been recorded , might easily have entertained a conceit very prejudicial to Repentance , Quid non speremus ? Who might not hope to regain the favour of God without shedding a tear , if St. Peter , notwithstanding so grievous a crime , without repentance should again be reconciled ? We might therefore with excuse have presumed upon a non-necessity of repentance , as if it had been enough in case of sin to practise that which common morality teaches , barely to relinquish it without any more ado . That therefore which we learn by this Registring of St. Peter's repentance , is this , That for the clearing of a Christian man's account unto God , it is not sufficient barely to cease from doing ill , to satisfie the Law which we broke , either with our life , or with our goods ; To make recompence to our neighbour for wrong done him ; all this and much more washes not away the guilt of sin before God. These are things which the very light of nature teaches us to do . It was not to be thought that David to his former Adulteries and Murther , would have added new : he that hath been forc'd to restore four-fold that which he had taken away by stealth , will peradventure take warning to steal no more : But , this doth not suffice him ; there is a further duty , a duty of repentance required of every Christian man , a duty proper to him alone . For this doctrine of Repentance Nature never taught in her Schole , neither was it ever found in the Books of the Learned ; it is particular to the Book of God , and to the doctrine that came down from Heaven . In the sins against the first Table we offend immediately and onely against God ; but in the sins against the second Table , there is a double guilt contracted , one against God , another against our Neighbour ; in these sins , as there is a double fault , so there is a double satisfaction to be made , one unto God , another to our Neighbour : for this second satisfaction between man and man , many Heathen Common-wealths have been very sufficiently furnished with store of excellent Laws ; but , of an atonement over and above to be made to God , they scarce seem to have had any thought : and indeed to speak truth , to what purpose had it been to trouble their heads about it ? it is impossible that it should ever fall within the conceit of any reasonable creature , to pronounce what satisfaction was to be made for offence committed against God : He is of infinite Majesty , holding no proportion , no correspondence with any created being ; what recompence then can he receive from the hands of dust and ashes ? Ten thousand worlds , were we able to give them all , could not make satisfaction for any part of the smallest offence we have committed against him : when therefore the inventions of men were thus at a stand , when all discourse , all reason were posed , it pleased God in mercy to open his pleasure in his word , and to accept of true and unfeigned repentance , as the onely means to wash away the guilt of sin against his Majesty : A thing in the eye of flesh and bloud altogether ridiculous . And therefore Iulian , that accursed Apostate , scorning Constantine the Emperour for betaking himself to the Christian Religion , in contempt and derision of Baptism and Repentance , thus speaks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Hoe , whosoever is a corrupter and a defiler of women , whosoever is a man-slayer , whosoever is an impure and unclean person , let him from henceforth be secure , and care for nothing ; I will shew him a little water , in which , if he do but dip himself , he shall be forthwith clean : yea , though he desperately run again into the same crimes ; I will give him this gift , if he but knock his breast and strike his forehead ( which are the gestures of the penitent ) he shall without any more ado become as pure as glass . ` T is true indeed , in spight of unbeleiving miscreants , it hath pleased God through the foolishness of Baptism and Repentance to save those that are his . The water of Baptism and the tears of true Repentance , creatures of themselves weak and contemptible , yet through the wonderful operation of the Grace of God annext unto them , are able , were our sins as red as twice-died scarlet , to make them as white as snow . The sentence of God denounced unto Adam , What day thou eatest of the Tree , thou shalt die , certainly was absolute and irrevocable , neither could any repentance of Adam's totally have reverst it : yet Abulensis cries out , O quam foelix humanum genus , &c. O how happy should mankind have been , if Adam after his Fall had used the benefit of Repentance , and in time acknowledged his sin unto God : Yea , he goes further , and seems to intimate , that it had been of force almost to restore us unto our primitive purity ; for this way his words seem to look , when he saith , Quod si seipsum accusasset , nos omnes ab accusatione & judicio liberasset : If he had accused himself , doubtless he had freed us all from accusation and a curse : Whatsoever his meaning was , thus much without danger we may think , that if our first Parents had not so strangely shuffled their fault from the one to the other , the Man to the Woman , the Woman to the Serpent ; but , had freely acknowledged it , and humbly begged pardon for it , God , whose mercies were then as many , and as ready as now they are , would , if not altogether have revok'd , yet doubtless much have qualified and mitigated the sentence of the curse ; If Adam had used more ingenuity in confessing , God would have used less rigour in punishing . Out of all this I draw this one lesson for your instruction ; Whosoever he be that thinks himself quit of some sins into which either through weakness or carelesness he hath fallen , let him not presently flatter himself , as if for this his book of debt unto God were cancell'd , as if he were in a state of grace and new birth ; but let him examine his own conscience , and impartially sift all the manner of his reclaim : He may peradventure sind , that upon some moral respect he hath broken off the practise of his sin ; he may find that he hath satisfied his neighbour , contented the Law , done many acts , by which he hath purchas'd reconciliation with the world : But , if he find not this passage of Repentance and hearty sorrow `twixt God and his own soul , let him know , that God is yet unsatisfied , that he is yet in his sin ; his sin yet unrepented of , and therefore still remains . THus from the necessity of Registring St. Peter's Repentance , I come to the words wherein it is Registred , And he went out , &c , In these words we will consider four things : First , the person , He ] He went forth ; or , and going forth he wept . Secondly , the preparative to the Repentance , He went forth . Thirdly , the Repentance it self , comprised in the word Wept . Fourthly , the extent , and measure , and compass of this Repentance , in the last word , bitterly . 1. He. The way of man's life is a slippery way , no man whilst he is in it hath the priviledge of not sliding ; just and unjust , thus far , are of like condition ; both fall : But here they differ , the just man riseth again . Not the eminency of St. Peter's person , nor his great understanding in the mystery of Christ , nor his resolution in our Saviour's quarrel , not the love and respect his Master bare him , kept him from falling : But St. Peter being fallen , provides himself to rise , and therefore in the second place , he went forth , saith my Text : St. Peter was now in the High-priest's Court , a place very unfit for one in St. Peter's case . Princes Courts are no place for Repentance : To wear soft raiment , to fare deliciously every day , this is courtiers guise ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shirt of hair , the tears of Repentance ; this is the habit of the penitent . But wherefore went St. Peter out ? Did he as our Saviour observes of the Scribes and Pharisees , go out into the wilderness to see , to gaze and look about him ? No , his eyes now must do him other service ; He went out as Ioseph did from the face of his brethren , to seek a place to weep . Maldonat the Jesuit thinks it would have been a more goodly thing , and far more beseeming St. Peter's resolution , if in the place he had offended , in the same he had repented : if before those he had made a constant confession of Christ , before whom he had denied him . But be the reasons what they will which moved St. Peter to go forth , we will not prescribe unto the Saints a form of Repentance ; we will cease therefore to dispute what St. Peter should have done , and rather gather lessons for our selves out of what he did . Fourthly , and last of all , as St. Peter's fault was great , so he contends that his Repentance may be as serious . The tears therefore he sheds are not sleight , and perfunctory , shed onely for fashions sake , such as Quintilian spake of , Nihil facilius lachrymis marescit , Nothing sooner grows dry then tears : but , as the Text saith , He wept bitterly : to summon up that Sicc-oculum genus Christianorum , a sort of Christians , who never had tear dropt from their eye to witness their Repentance : to teach us to enlarge the measure of our sorrow for our sins , and in case of greivous relapse , not mince out our Repentance , but to let loose the reins unto greif . And thus I come to handle the parts in order more particularly : and first of the person , He. Amongst all the Saints of God whose errours are set down in holy Scriptures , there is none whose person was more eminent , or Fall more dangerous then St. Peter's . That which wise men have observed in great and eminent Wits , that they evermore exceed ; either they are exceeding good , or else they are exceeding bad , in St. Peter was true both ways . His gifts of Faith , of understanding in the mystery of Godliness , of resolution to die in our Saviour's cause , were wonderful : but yet his errours were as many and as strange ; yea , so much the more strange , because in that thing he most offended , in which he was most eminent . It was a great argument of his Faith , when in the Tempest meeting our Saviour on the waters , he calls out unto him , If it be thou , command me to come unto thee on the waters ; but no sooner was he come-out of the ship , but through Infidelity he began to sink . Again , of his great understanding in the mystery of Christ he gave a notable instance , when being questioned by our Saviour whom men took him to be ? he gave the first evident , plain , and open testimony that ever was given him by man , Thou art Christ , the Son of the living God. St. Iohn indeed gave testimony , and so did St. Simeon , and so did many more ; but it was more involv'd , done in more covert terms , more dark : Whence we may , and that not without some probability argue , that the understanding of these men was not so evidently , so fully , so perspicuously enlightned as was St. Peter's . Signum est intelligentis posse docere : It is a great argument that a man doth passing well understand himself , when he is able perspicuously and plainly to speak to the understanding of another : This confession therefore of St. Peter , that carries with it greater light and perspicuity then any yet that ever was given , doth not obscurely intimate , that he had a greater measure of illumination , then any of his Predecessours . Yet to see the wonderful dispensation of the holy Ghost , scarce was this confession out of his mouth , but in the very next bout where our Saviour begins further to enform him in the particulars of his Passion , and Death , and despiteful handling by the Iews , the edge of his conceit was quite turned , quite blunted and dull : Poor man , as if he had been quite ignorant of the end of Christ's coming , out of a humane conceit and pity , he takes upon him to counsel and advise our Saviour ; Sir , favour your self , these things shall not come unto you : and for this pains he is rewarded with no less reproachful a name then that of Satan , of a seducer , of a Devil : He that shall peruse the story of the Gospel , and here stay himself , might think that that which we read , St. Iohn vj. ver . 70. spoken of Iudas , Have I not chosen you twelve , and one of you is a Devil , were here fulfilled in St. Peter . Last of all , his love to Christ , and resolution in his quarrel , he gave an evident testimony , when he protested himself ready to lay down his life for him ; Greater love then this , in the Apostles judgment , no man hath , then to lay down his life for his freind : This St. Peter had , if we may beleive himself ; yea , he began to express some acts of it , when in defence of his Master , he manfully drew his sword , and wounded the servant of the high Preist . But see how soon the scene is changed ; This good Champion of our Saviour , as a Lion that is reported to be daunted with the crowing of a Cock , is stricken out of countenance , and quite amazed with the voice of a silly Damsel ; yea , so far is he possess'd with a spirit of fear , that he not onely denies , but abjures his Master , and perjures himself , committing a sin not far behind the sin of Iudas ; yea , treading it hard upon the heels . But the mercy of God , that leaves not the honour of his servant in the dust of death , but is evermore careful to raise us up from the death of sin , unto the life of righteousness , suffers not this Rock , this great Pillar of his Church to be overthrown . He first admonishes him by the crowing of a Cock ; when that would not serve , himself ( full of careful love and goodness ) though in the midst of his enemies , forgets his own danger , and remembers the danger of his servant ; Himself was now as a sheep before the shearer , dumb , and not opening his mouth ; yet forgets he not , that he is that great Shepherd of the flock , but , David like , rescues one of his fold from the mouth of the Lion , and from the paw of the Bear ; He turns about , and looks upon him , saith the Text , he cries louder unto him with his look , then the Cock could with his voice : Of all the members in the body , the Eye is the most moving part ; that oft-times is spoken in a look , which by no force of speech could have been uttered ; this look of Christ did so warm St. Peter , almost frozen-dead with fear , that it made him well-near melt into tears : As if he had cried out with the Spouse , Cant. vi . O turn away thine eyes , for they have overcome me ; he grows impatient of his looks , and seeks for a place to weep ; what a look was this think you ? St. Ierom discoursing with himself what might be the cause that many of the Disciples , when they were called by our Saviour , presently without further consultation arose and followed him , thinks it not improbable , that there did appear some Glory and Majesty in his Countenance , which made them beleive he was more then a man that thus bespake them : whatsoever then appear'd in his looks , doubtless in this look of his was seen some Sovereign power of his Deity , that could so speedily recover a man thus almost desperately gone : A man that had one foot in hell , whom one step more had irrecoverably cast away : It was this look of Christ that restored St. Peter : Quos respicit Iesus , plorant delictum , saith St. Ambrose , They weep for their sins , whom Iesus looks upon : Negavit primo Petrus , & non flevit ; quia non respexerat Dominus : Negavit secundo ; non flevit , quia adhuc non respexerat Dominus : Negavit tertio , & respexit Iesus , & ille amarissime flevit . St. Peter denies him once , and repents not , for Iesus look'd not back upon him : he denies him the second time , and yet he weeps not , for yet the Lord look'd not back : He denies him the third time , and Iesus looks upon him , and then he weeps bitterly . Before I come to make use of this , it shall not be altogether impertinent to say something unto some Queries that here arise concerning the condition of St. Peter , and in him of all the Elect of God , whilst they are in a state of sin unrepented of ; for , as for St. Peter's faith , which some make doubt of , there can , as I conceive , no question be made . It is not to be thought that St. Peter had revers'd with himself the confession that he had formerly made of Christ , or that he thought , doubtless I have err'd , this is not the person whom I took him to be : Indeed , through fear and cowardize he durst not confess that with his mouth unto salvation , which in his heart he beleived unto righteousness : Any thing further then this , that speech of our Saviour takes away , wherein he tells him before-hand , I have pray'd that thy faith might not fail . But since , our Age hath had experience of some , who because the Election of God standeth sure , and Christ's sheep none can take out of his hands , conclude therefore , that for the Elect of God , there is no falling from grace , that to David and Peter no ill could happen , no though ( for so they have given it out ) that they had died in the very act of their sin : To meet with such disputants , I will breifly lay down what I conceive is to be thought in the point . Wherefore , parate fauces pani , as St. Bernard speaks ; Hitherto I have given you milk , provide your stomacks now for harder meat , and such as befits strong men in Christ. Peter and Iudas ( for I will couple them both together in my discourse , whilst they are both joyned together in sin ) Peter , I say , and Iudas , in regard of their own persons , were both , more or less , in the same case , both fallen from grace , both in a state of sin and damnation , till the Repentance of St. Peter altered the case on his part . But the Grace of God signified two things : either the purpose of God's Election , the Grace and Favour Inherent in the Person of God , which he still casts upon those that are his , notwithstanding their manifold backslidings : or else it signifies the habit of sanctifying qualities , Inherent in the Regenerate man ; those good Graces of God , by which he walks holy and unblameable . Again , the state of Damnation signifies likewise two things : either the purpose of Gods Reprobation , or else the habit of damnable qualities in the sinful man. From the state of Grace , as it signifies the purpose of God to save , the Elect can never fall : In the state of Damnation , as it signifies something inherent in us , every man by nature is , and the Elect of God , even after their Calling many times fall into it : that is , they may and do many times fall into those sins ; yea , for a time continue in them too , ( David did so for a whole years space ) which except they be done away by repentance , inevitably bring forth eternal death , for the state of mortal sin unrepented of , is truly and indeed the state of death ; yea , the whole and sole reason of the condemnation of every one that perishes , for Christ hath said it , Except ye repent , ye shall all perish . So then you see , that into the state of Damnation , as it signifieth something inherent in us , a man may fall , and yet not fall from the state of grace , as it signifies God's purpose of Election : for both these are compatible for a time . If then we look upon the persons of Peter and Iudas , both of them are in the state of mortal sin unrepented of , and therefore both in state of damnation : but if we look back unto God , we shall see a hand reach'd out unto St. Peter , pulling him back as he is now running down the hill , which hand we do not see reach'd out unto Iudas . Christ had a look in store for St. Peter , which if it had pleased him to have lent unto Iudas , Iudas would have done that which St. Peter did . When then we pronounce St. Peter , and in him any of the Elect of God , as they are in St. Peter's case , to be fallen from grace , we speak not with relation to any purpose of God ; but we mean onely , that they have not that measure of Sanctification , which ought to be in every child which shall be an heir to life ; and what hinders to pronounce that man fallen from grace , whom we must needs acknowledge to be in that state , in which if he continue , there is no way open but to death ? What then may some men say , had St. Peter lost the Spirit of Adoption ? had he not those sanctifying qualities of Faith , Hope , and Charity , which are proper to the Saints , and are given them by divine inspiration in the moment of their conversion ? was that immortal seed of the Word quite kill'd ? No verily ; How then ? Having all these , may he not yet be called the child of death ? I answer , he may , and is indeed so ; for these do not make him , that at no time he can be so ; but , that finally he shall not be so , for they are not armour of proof to keep out all darts , neither do they make our souls invulnerable , as the Poets fain the body of Cyenus or Achilles to have been : but they are precious balms ever more ready at hand to cure the wound when it is given : They are not of force to hinder mortal sin , ( for then every soul in whom they are , were pure , undefiled , neither were it possible , that the Elect of God after their conversion should fall ) but they are of force to work repentance , which makes all our wounds remediable . He that is mortally sick and dies , and he that is likewise mortally sick , and through help of restoring physick recovers , in this both agree , that they are mortally sick , notwithstanding the recovery of one party . The wound of St. Peter and of Judas was mortal , and in both festred unto death ; but there was balm in Gilead for St. Peter , for Iudas there was none . The sting of the fiery Scorpion in the Wilderness was deadly , and all that looked not on the Brazen Serpent died : the Brazen Serpent altered not the quality of the Scorpion's sting , it onely hindred the working of the poison . The sting of sin in St. Peter and in Iudas was deadly , but he that was lift up on mount Calvary , as the Brazen Serpent was in the Wilderness , at him did St. Peter look and live ; Iudas did not look , and therefore died . How comes it about , Beloved , that God every where in Scripture threatens death , without exception , to all that repent not , if the state of sin unrepented of , in whomsoever it is , be not indeed the state of death ? When David was intending to stay in Keilah , and suspecting the inhabitants of that City , asks of God , whether the men of Keilah would deliver him over into the hand of Saul ? God tells him , they would : and therefore certainly had he stayed there , he had been betrayed unto Saul . To urge that St. Peter , because of God's purpose to save him , could not have finally miscarried , though he had died without repentance , ( as some have not stuck to give out ) is nothing else in effect , but to maintain against God , that David had he stayed in Keilah had not fallen into Saul's hands , because we know it was God's purpose to preserve David from the violence of Saul : All the determinations of God are of equal certainty : It was no more possible for Saul to seize on David , then it is for the Devil to pull one of God's Elect out of his hand ; as therefore the determinate purpose of God to free David from the malice of Saul took not away that supposition , If David go to Keilah , he shall fall into the hands of Saul ; So neither doth the Decree of God to save his Elect , destroy the supposition , If they repent not , they die eternally ; for the purposes of God , though impossible to be defeated , yet lay not upon things any violent necessity , they exempt not from the use of ordinary means , they infringe not our liberty , they stand very well with common casualty ; yea , these things are the very means by which his Decrees are brought about . I may not stand longer upon this , I will draw but one short admonition , and so to an end : Let no man presume to look into the Third Heaven , to open the Books of Life and Death , to pronounce over peremptorily of God's purpose concerning himself , or any other man. Let every man look into himself , and try , whether he be in the faith or no ? The surest means to try this , is to take an unpartial veiw of all our actions . Many deceive themselves , whilst they argue from their Faith to their Works , whereas they ought out of their Works to conclude their Faith ; whilst presuming they have Faith , and the gifts of sanctification , they think all their actions warrantable : whereas we ought first throughly to sift all our actions , to examine them at the Touch of God's Commandments , and if indeed we find them currant , then to conclude that they come from the sanctifying Graces of the holy Spirit . It is Faith indeed that gives the tincture , the die , the relish unto our actions ; yet , the onely means to examine our Faith , is by our Works . It is the nature of the Tree that gives the goodness , the savour , and pleasantness to the Fruit ; yet , the Fruit is the onely means to us , to know whether the Tree be good ; By their fruit ye shall know them , saith Christ : It is not a rule not onely to know others , but our selves too . To reason thus , I am of the Elect , I therefore have saving Faith , and the rest of the sanctifying qualities , therefore that which I do is good ; thus I say to reason is very preposterous : We must go a quite contrary course , and thus reason ; My life is good , and through the mercies of God in Iesus Christ , shall stand with God's Justice : I therefore have the gifts of Sanctification , and therefore am of God's Elect : For St. Peter to have said with himself , I am of the Elect , this sin therefore cannot endanger me , had been great presumption ; but , thus to have reasoned , My sin is deadly , therefore except I repent , I am not of the number of God's Elect , this reasoning had well befitted St. Peter ; and becomes every Christian man , whom common frailty drives into the like distress . I made my entrance into my Sermon with the consideration of the wisdom of God , in permitting his cheifest servants to fall dangerously : I have largely exemplified it in the person of St. Peter : give me leave to make this further beneficial unto you by drawing some uses from it ; for great profit hath redounded to the Church through the Fall of these men ; Felicius ille cecidit quam caeteri steterunt , saith St. Ambrose of this fall of St. Peter ; His sin hath more avail'd us , then the righteousness of many others ; for wheresoever it pleases the holy Spirit of God to work effectually ( I speak cautelously , because I would give no place to presumption ) in him he makes excellent use oft-times , even of sin and evil . First of all , it is a tried case , that many times through negligence and carelesness , we suffer our selves to lie open to many advantages : In such a case as this , a blow given us , serves us for a remembrance to call our wits about us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stir up the grace of God that is in us , which many times is in interlunio , lies covered like fire under ashes ; for as a skilful Wrestler , having suffered his adversary to take advantage upon some oversight , recollects himself , and comes forward with greater strength and wariness ; & pudor incendit vires & conscia virtus : shame of the fall , and impatience of disgrace , adds strength unto him , and kindles him : so oft-times is it with the Saints of God ; the shame of having fallen , makes them summon up their forces , to look better about them , to fulfil their duty in larger sort , then if they had not slipt at all . Hence it is , that we see that of the bitterest enemies of the Church , have been made the best converts ; of this we have a notable example in St. Paul ; how eager was he in the quarrel of the Iews against Christ ? None a more mischeivous enemy of the Christians then he ; yet , when it pleased God to shew him his errour ; he proved one of the most excellent instruments of Christ's glory , that ever was on earth ; and so accordingly he gives himself a most true testimony , I have laboured more abundantly , not then one or two of them , but , then they all : his writings being as much in quantity , as of them all : and St. Luke's story being nothing else almost but a Register of the acts of St. Paul : The sense and conscience , I doubt not , of that infinite wrong done to the Church , provoked him to measure back to the utmost of his power , his pains and labour in making up the breach he had formerly made . Here then is a notable lesson for us , teaching us to make our former sins and impieties admonitioners unto us , to know our own strength , and by Christian care and watchfulness to prevent all advantages ; which the Divil may take by our rechlesness and negligence : for , Beloved , it is not so much our impotency and weakness , as our sloth and carelesness , against which the common enemy doth prevail ; for through the grace of him that doth enable us , we are stronger then he : and the policy of Christian war-fare hath as many means to beat back and defend , as the deepest reach of Satan hath to give the onset . The envious man in the Gospel rush'd not into the Feild in despite of the husbandman , and the servants , but came and sowed his tares , whil'st men slept , saith the Text ; our neglect and carelesness is the sleep that he takes advantage of : When David was so strangely overtaken , the Scripture tells us he rose from his bed , to walk on the top of his Palace ; from his bed indeed he arose , but not from his sleep ; for mark , I beseech you , David had spent much of his time about the Court , he had been abroad , and seen and ransak'd many Cities , and doubtless he had seen many women as fair as the wife of Vriah , and that in his younger days , when he was more apt to kindle ; why then now commits he so great an over-sight ? Look on him a while as now he is ; He is now at rest in his Palace , at ease on his bed , and to solace himself , he must rise and walk at the top of his house , and idlely gaze upon a naked Dame ; of this his idleness the Divil takes advantage ; this is the sleep in which he comes and sows Tares in David's heart , even all manner of lust : So that David fell as Adam did in Paradise , not as a man that falls before an enemy stronger then himself . The greatest part of the sins which we commit , are in this rank with David's sin : He is faithful , saith the Apostle , and suffers no man to be tempted above his strength . Many creatures , if they knew their strength , would never suffer themselves to be aw'd by man as they are . Beloved , we are become like Horse and Mule , without understanding , we know not our strength , we are more blind then the servant of Elizaeus , and see not that they that are with us are more , and more mighty , then they that are against us : The Angels are ministring spirits , sent out of purpose to guard us , and doubtless do many and great services for us , though we perceive not ; We have the Army of God , ubi mille clypei & omnis armatura fortium ; where are a thousand bucklers , and all the weapons of the mighty ; The Helmet of Salvation , the Sword of the Spirit , the Sheild of Faith , to quench all the fiery darts of sin : onely let us not neglect to buckle it on , and make use of it . We have to strive with an enemy , such a one as Anibal reported Marcellus to be , Qui nec bonam , nec malam ferre fortunam potest ; seu vicit , ferociter instat victis ; seu victus est , instaurat cum victoribus certamen ; a restless enemy that is never quiet , howsoever the world goes ; if he conquer us , he insolently insults upon us ; if we foil him , he still bethinks himself how to set upon us afresh . Let us not therefore suppose sedendo & votis debellari posse , that the conquest will be gotten by sitting still , and wishing all were well . We oft maintain against the Church of Rome , that our natural abilities , whilest we live , serve us not to fulfil the Law of God. What boots it thus to dispute ? shall the confession of our unableness to do what we ought , excuse us at all , if we do not that which we are able ? St. Austin was of opinion , how justly , I will not dispute , but of that opinion he was , and it was the occasion of his Book , De spiritu & litera , ad Marcellinum ; that it was possible for us , even in this natural life , seconded by the grace of God , perfectly to accomplish what the Law requires at our hands . Let the truth of this be as it may be ; certainly that is most true which the same Father adds ; That let our strength be what it will ; yet , if we know not our duty , we shall do it no more , then the traveller , sound of body or limb , can go that way aright , of which he is utterly ignorant : Yea , let our ability be perfect , and let our knowledge be also absolute , yet if we have no mind , if we want a love unto our duty , if we suffer our selves to be over-swayed by affection to other things , yet shall we not do our duty : For which of us being at liberty will do that which he hath no love unto ? Beloved , as for our knowledge , God hath left unto us Scripture , the perfect Register of all our duty , the absolute Itinerary and Map of all the course which in this life we are to run ; and as for love , he plentifully sheds it in the hearts of all those that by faithful prayer beg it of him : If we shall search the Scripture to improve our knowledge , if we shall earnestly beg at his hands to inflame our love ; Let our natural possibilities be what they will ; he that now doth little amongst us shall do much , and he that doth much shall do much more : and the promises made unto the Iews concerning their carnal enemies , shall be made good on us concerning our spiritual and ghostly enemies ; one of us shall chace a thousand , and if they come out against us one way , they shall flee before us seven ways . And thus much for the first use . There is a second benefit of great weight and moment , which we reap out of the consideration of the errours of these excellent Ministers of God ; namely , a lesson teaching us to beware of spiritual pride . Of all the vices which our nature is subject unto , this is the most dangerous , and of which we had need be most cautelous : For whereas all other vices proceed from some ill in us , from some sinful imbecillity of our nature , this alone arises out of our good parts : Other sins draw their being from that original corruption which we drew from our Parents , but this may seem to be the mother of that ; as by which even natures unstained and in their primitive purity , may most easily fall . And therefore not without some probability is it concluded in the Schools , That no other crime could throw the Angels down from heaven but this . That which one leaves for a memorial to great men ; that in dangerous times , Non minus periculum ex magna fama quam ex mala , it was a matter of like danger to have a great name , as an ill ; that may I pronounce of a Christian man , the danger of his innocency is not much less then of his faults . For this Divil , when he cannot drive us to despair by reason of our sin , takes another course to see if he can make us presume upon conceit of our righteousness : For when by the preventing grace of God , we keep our selves from greater offences , if we find our selves to have a love unto the Word of God , and the true Professours of it , to be rich in alms-deeds , to have a part in other acts of righteousness , he makes us first take notice of these good things in us ; notice taken , draws us to love and admire them in us● self-love draws us on to compare our selves with others , then to prefer our selves before others , and thirdly to disdain others in respect of our selves . Here now is a gap laid open to a thousand inconveniences : And hence it is that we see divers times men otherwise of life and reputation pure and unblameable , upon conceit and inconsiderateness by a secret judgment of God to fall upon extremes no less fearful , then are the issues of open profaneness and impiety . To cut off therefore all way that may be opened to let in spiritual pride , it hath pleased God to make use of this as of a sovereign remedy , namely , to permit even in his most chosen vessels , evermore secret and hidden infirmities , and sometimes gross and open scapes , which may serve when they look into themselves to abate all over-weening conceit of their own righteousness , and when they shall look into the errours of others , may be secret admonitioners unto them , not rashly to condemn them , considering their own weakness . I will therefore shut up this place with the saying of St. Ambrose , Etiam Iapsus sanctorum utilis est ; Nihil mihi obfuit quod negavit Petrus , etiam profuit quod emendavit : The fall of the Saints is a very profitable thing ; It hurts not me that St. Peter denied Christ , and the example of his amendment is very beneficial unto me . And so I come unto the preparative unto St. Peter's Repentance , in these words , and he went forth . THE wisdom of God hath taught the Church sometime by express message delivered by words of mouth , sometime by dumb signes and actions . When Ieremy walk'd up and down the City with a yoke of wood about his neck , when Ezekiel lay upon his side , beseiged a Slate with the draught of Ierusalem upon it ; and like a banish'd man carried his stuff upon his shoulders from place to place : they did no less prophesie the captivity , desolation , famine , and wo , which was to fall upon Ierusalem , then when they denounced it by direct word and speech : yea , many of the ordinary actions of the Patriarks , which seem to participate of chance , and to be in the same rank with those of other men , themselves ( as a learned Divine of our Age , Mercerus , observes ) not intending or understanding any such thing , contained by the dispensation of the holy Ghost , especial lessons and instructions for us . That speech of Sarah , Cast out the bond-woman and her son , &c. seemed to Abraham onely a speech of a curst heart , and she her self perceives not her self to speak by direction from God , but moved with impatience of Ismael's petulant behaviour toward her son : Yet , the holy Ghost himself hath taught us , that this act of her prefigured a great mystery . Many disputations there are concerning the cause of this action of St. Peter's going forth : whether it were out of the common infirmity that is in most men , namely , a greater shame to repent then to offend ? or whether it were out of modesty and good nature , that he could not endure the sight of Christ , whom he had so greivously offended ? Howsoever it were , we shall do this Scripture no wrong , if we think it to contain an act in outward shew casual , and like unto the actions of other men , but inwardly indeed an especial action of a person great in the sight of God ; and therefore comprehending some especial instruction . And to speak plainly , this abandoning the place wherein he fell , the company for fear of whom he fell , and those things that were occasioners of his sin , doth not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all , either Freinds , or Place , or Means , or whatsoever else , though dearer unto us then our right hand , then our right eye ; if once they become unto us inducements to sin . In former days before the Fulness of time came , the Calling of the Elect of God was not by any one-act more often prefigured , then by this action of going forth ; When the purpose of God was to select unto himself a Church , and to begin it in Abraham , Come forth , saith he unto him , out of thy countrey , and from thy kindred , and from thy fathers house : When Israel being in Egypt , it pleased God to appoint them a set Form and manner of serving him ; before this could be done , they and all theirs must Come forth of Egypt ; they must not leave a hoof behind them . When the time of the Gospel was come , our Saviour holds the same course ; none must be of his company , but such as come forth , leave all and follow him : And therefore the Apostle putting the Hebrews in mind of their duty , expresses it in this very term , Let us go forth therefore unto him , saith he , without the camp , bearing his reproach . And in the original Language of the New Testament ; the Church hath her name from this thing , from being called forth ; so that without a going forth there is no Church , no Christianity , no Service to God : the reason of all which is this ; We are all by nature in the High Preists Court , as St. Peter was , where we all deny and forswear our Master , as St. Peter did ; neither is there any place for repentance , till , with St. Peter we go forth and weep . For our further light , we are to distinguish the practise of this our going forth , according to the diversity of the times of the Church . In the first Ages , when Christianity was like unto Christ , and had no place to hide its head , no entertainment but what persecution , and oppression , and fire , and sword could yeild it ; there was then required at the hands of Christians , an actual going forth , a real leaving of riches , and freinds , and lands , and life , for the profession of the Gospel . Afterward , when the Tempests of persecutions were somewhat allay'd , and the skie began to clear up , the necessity of actual relinquishing of all things ceas'd , Christians might then securely hold life and lands , and whatsoever was their own ; yet , that it might appear unto the world , that the resolution of Christian men was the same as in times of distress and want , so likewise in time of peace and security , it pleased God to raise up many excellent men , as well of the Laity as of the Clergy , who without constraint , voluntarily , and of themselves , made liberal distribution of all they had ; left their means and their freinds , and betook themselves to deserts and solitary places , wholly giving themselves over to Meditation , to Prayer , to Fasting , to all severity and rigidness of life : what opinion our times hath of these , I cannot easily pronounce ; thus much I know safely may be said , that when this custom was in its primitive purity , there was no one thing more behoovful to the Church ; It was the Seminary and Nursery of the Fathers , and of all the famous Ornaments of the Church : Those two things which afterwards in the decay and ruine of this discipline , the Church sought to establish by Decrees and Constitutions , namely , to estrange her Preists from the world , and bind them to a single life , were the necessary effects of this manner of living ; for when from their childhood they had utterly sequestred themselves from the world , and long practised the contempt of it ; when by chastising their body , and keeping it under with long fasting , they had killed the heat of youth , it was not ambition , nor desire of wealth , nor beauty of women that could withdraw them , or sway their affections . That which afterwards was crept into the Church , and bare the name of Monkery , had indeed nothing of it but the name , under pretence of poverty they seized into their possession the wealth and riches of the world , they removed themselves from barren soils into the fattest places of the land , from solitary desarts into the most frequented cities ; they turned their poor Cottages into stately Palaces , their true Fasting into Formalizing and partial abstinence : So that instead of going forth , they took the next course to come into the world ; they left not the world for Christ , but under pretence of Christ they gain'd the world : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen speaks ; One of their own , St. Ierom by name , long ago complain'd of it , Nonnulli sunt ditiores Monachi , quam fuerant seculares ; & clerici qui possideant opes sub paupere Christo , quas sub fallaci & locuplete diabolo non habuerant ; ut suspiret eos ecclesia divites , quos tenuit mundos ante mendicos . But I forbear , and come to commend unto you another kind of going forth , necessary for all persons , and for all times : There is a going forth in act and execution , requisite onely at some times , and upon some occasions ; there is a going forth in will and affections : this let the persons be of what calling soever , and let the times be never so favourable , God requires at the hands of every one of us . We usually indeed distinguish the times of the Church into times of Peace , and times of Persecution ; the truth is , to a true Christian man the times are always the same : Habet etiam pax suos martyres ; saith one ; there is a martyrdom even in time of peace ; for the practise of a Christian man in the calmest times , in readiness and resolution must nothing differ from times of rage and fire . Iosephus writing of the military Exercises practised amongst the Romans , reports , that for seriousness they differed from a true Battel onely in this , The Battel was a bloudy Exercise , their Exercise a bloudless Battel ; Like unto this must be the Christian exercise in times of peace , neither must there be any difference betwixt those days of persecution , and these of ours , but onely this , Those yeilded Martyrs with bloud , ours without . Let therefore every man throughly examine his own heart , whether upon supposal of times of trial and persecution , he can say with David , My heart is ready : whether he can say of his dearest pledges , All these have I counted dung for Christ's sake ? whether he find in himself that he can , if need be even lay down his life for his profession ? He that cannot do thus , what differs his Faith from a temporary faith , or from hypocrisie ? Mark , I beseech you what I say , I will not affirm , I will onely leave it to your Christian discretion : A temporary faith , that is , a faith resembled to the seed in the Gospel , which being sown on the stony ground , withered as soon as the sun arose , a faith that fails as soon as it feels the heat of persecution , can save no man. May we not with some reason think , that the Faith of many a one , who in time of peace seems to us , yea , and to himself too peradventure , to die possess'd of it , is yet notwithstanding no better then a temporary faith , and therefore comes not so far , as to save him that hath it ? Rufus a certain Philosopher , whensoever any Scholars were brought unto him to receive education under him , was wont to use all possible force of argument to disswade them from it ; if nothing could prevail with them , but needs they will be his hearers , this their pertinacy he took for a sure token of a mind throughly settled , and led as it were by instinct to their studies . If God should use this method , to try who are his , and bring on us those temptations , which would make the man of a temporary faith to shrink ; think we that all those who in these times of peace have born the name of Christ unto their graves , would have born unto the rack , unto the sword , unto the fire ? Indeed to man who knows not the thoughts of his freind , some trials sometimes are very necessary ; But , he that knew and foretold David what the resolution of the men of Keilah would be , if Saul came to them , knows likewise what the resolution of every one of us would be , if a fiery trial should appear . Who knows therefore whether God hath numbred out the Crowns of life , according to the number of their souls , who he foreknew would in the midst of all temptations and trials continue unto the end ? For what difference is there betwixt the Faith that fails upon occasion , or that would fail if occasion were offered ? for the actual failing of Faith is not that that makes it temporary , it is onely that which detects it , which bewrays it unto us to be so . The Faith therefore of that man which would have sunk as fast as St. Peter did , if tempests had arisen , notwithstanding that through the peace of the Church he dies possess'd of , is no better then a temporary , and cometh short of a saving Faith. Durus sermo , it is a hard speech , some man may say ; but let him that thinks thus recount with himself , that Dura via , it is a hard way that leads to life . Beloved , deceive not your selves ; heaven never was , nor will be gotten without Martyrdom : In a word , my Brethren , try therefore your selves , whether you have in you true resolution : summon up your thoughts , survey every path in which your affections are wont to tread ; see whether you are prepared to leave all for Christ : If you find in your selves but one affection looking back to Sodom , to the things of this life , remember Lot's wife , her case is yours ; you are not yet sufficiently provided for the day of Battel . CHRISTIAN OMNIPOTENCY . Philip. IV. 13. I can do all things through Christ , [ that enableth , or ] that strengtheneth me FRom henceforth let all complaint concerning the frailty and weakness of Man's nature for ever cease : For behold our weakness swallow'd up of strength , and Man is become Omnipotent ; I can do all things , saith my Apostle . The strongest reason , which the subtilest above all the beasts of the Feild could invent , to draw our first Parents from their allegeance , was this , Ye shall be like gods : Our Saviour , who is infinitely wiser to recall us , then our adversary was to seduce us , takes the same way to restore , as he did to destroy , and uses that for Physick , which the Devil gave for poison : Is this it , saith he unto us , that hath drawn ye from me , that ye would be like unto gods ? why , then return again , and ye shall be like gods , by a kind of Communicatio idiomatum , by imparting unto you such excellencies , as are proper unto my self : As I my self do all things , so shall you likewise be enabled to do all things through me . Falso queritur de Natura sua Genus humanum , quod imbecillis sit ; It was the observation of the Heathen Historian , That it is an errour in men , thus to complain of the infirmities and weakness of their nature ; For man indeed is a creature of great strength , and if at any time he find himself weak , it is through his fault , not through his nature : But , he that shall take into consideration these words of my Text , shall far better then any natural man be able to perceive , that man hath no cause to complain of his weakness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Aristophanes . It was a tale that passed among some of the Heathen , that Vulcan offended with the men of Athens , told them that they should be but fools ; but Pallas that favoured them , told them they should be fools indeed , but folly should never hurt them . Beloved , our case is like to that of the men of Athens ; Vulcan the Devil hath made us fools and weak , and so we are indeed of our selves : but the Son of God , the true Pallas , the Wisdom of the Father hath given us this gift , that our weakness shall never hurt us : For , look what strength we lost in Adam , that with infinite advantage is suppli'd in Christ. It was the Parable of Iphicrates , that an Army of Harts , with a Lion to their Captain , would be able to vanquish an Army of Lions , if their Captain were but an Hart. Beloved , were Mankind indeed but an Army of Harts , were we Hinnuleo semiles , like unto the fearful Hinde upon the Mountains , that starts at every leaf that shakes ; yet through Christ that strengtheneth us , having the Lion of the Tribe of Iudah for our Captain and Leader , we shall be able to vanquish all that force , which the Lion that goeth up and down , seeking whom he may devour , is able to bring against us . Indeed we do many times sadly bemoan our case , and much rue the loss , which through the rechlesness of our first Parents hath befallen us ; Yet let us chear up our selves , our fear is greater then our hurt . As Elkanah speaks unto Hannah , in the first of Samuel , Why weepest thou ? am not I better unto thee then ten sons ? So will we comfort our selves in the like manner ; Let us sorrow no more for our lofs in Adam ; for is not Christ ten-fold better unto us , then all the good of Paradise ? The Mulberry-tree indeed is broken down , but it is built up again with Cedar . The loss of that portion of strength , wherewith our Nature was originally endued , is made up with fulness of power in Christ ; it is past that conclusion of Zeba and Zalmana unto Gideon , in the Book of Iudges , As the man is , so is his strength ; for now , Beloved , as is God , so is our strength . Wherefore , as St. Ambrose spake of St. Peter's fall , Non mihi obfuit quod negavit Petrus , immo profuit , quod emendavit . So may we speak of the Fall of our first Parents , it hurts not us that Adam fell ; nay , our strength and glory is much improved , that by Christ we are redeemed . Our natural weakness be it never so great , with this supply from Christ , is far above all strength , of which our Nature in its greatest perfection was capable . If we survey the particulars of that weakness , which we drew from the loins of our first Parents , we shall find the cheifest part of it to be in the loss of Immortality . For as for the loss of that pleasant place , the blindness of understanding , and perverseness of will , being suppos'd to betide us immediately upon the Fall , these seem weaknesses far inferiour to our mortality . For , God forbidding us the fruit of the Tree of knowledge , and setting down the penalty that should ensue , making choice ( as it is most likely ) of the fearfullest judgment , and what he saw in his wisdom was most likely to awe us , threatens neither blindness of understanding , nor crookedness of nature , but tells us , What day ye eat of it , ye shall die . Yet see , Beloved , with how great strength this mortal weakness is repair'd : For thus to be able to encounter with death , the fearfullest of all God's curses , and through Christ to overcome it , as all true Christians do , to turn the greatest curse into the greatest blessing , is more then Immortality . Si non errasset , fecerat ille minus : Had not man been thus weak , he had never been thus strong . Again , on the contrary , let us conceive unto the utmost , what our strength might be in our first estate , let us raise our conceit unto the highest note we can reach , yet shall we never find it to be greater , then what here is exprest in my Text. For greater ability , then power to do all things , is not imaginable , I can do all things . Beloved , these words are Anakims , they beseem not the mouth of a man of ordinary strength ; he that hath right unto them , must be one of the race of the Giants at least ; for he saith not simply , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I can , though peradventure with some difficulty , hardly with much labour and pains ; but he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I can with ease , I have valour and strength to do them . I ask then first , as the Eunuch doth in the Acts , of whom speaks our Apostle this , of himself , or of some other man ? I answer , both of himself , and all other Christians ; for every Christian man , by reading it as he ought , makes it his own , for in reading it as he ought , he reads it with the same spirit , with which St. Paul wrote it . Wherefore as St. Paul somewhere records of himself , that he was not found inferiour to the cheif Apostles , so is it true , that the meanest Christian that hears me this day , in all that is contained in my Text , is parallel'd , is nothing inferiour unto St. Paul , unto the cheif Apostles . What a comfort then is this unto the brother of low degree , when he considers with himself , that how mean soever he may seem to be , either in the Church or Common-weal , yet notwithstanding in so great a priviledge , as is this omnipotent power of doing all things ; he is equal unto St. Peter , unto St. Paul , the greatest Peers of the Church ? If then the weakness of Christians be so strong , as to deserve the name of Almightiness , what name , what title doth the strength of a Christian deserve to bear ? Secondly , I ask what meaning hath this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this can do in my Text ? I answer , very large : first , though it be rendred by this word doing , yet it comprehends sufferings too : for possum : valeo , I can , is as well to suffer as to do ; and that our blessed Apostle amongst other things so meant it , is apparent by the words foregoing my Text. And here is the first part of a Christians omnipotency : his patience is infinite , it suffers all things . Never any contumely , never any loss , never any smart so great , as could weary out Christian patience . Talia ( saith Tertullian ) tantaque documenta , quorum magnitudo penes nationes detractatio fidei est , penes nos vero , ratio , & structio . Such examples , such precepts , have we of Christian patience , as that with infidels they seem incredible , and call in question the truth of our profession ; but with us they are the ground and foundation of faith . God himself did never yet try the utmost of a Christian's patience ; neither hath he created any object that is able to equal it : yet , he seems for our instruction to have gone about to try , what might have been done : He commanded Abraham to sacrifice his dear and onely Son , Tam grave praeceptum , quod nec Deo perfici placebat , patienter & audivit , & si Deus voluisset , implesset , saith Tertullian ; So heavy was the command , that God himself lik'd not it should be acted ; yet Abraham heard it patiently , and had fulfilled it , if God would have given him leave . What should I speak of poverty , of disease , of the sword , of sire , of death it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Gorduis the Martyr in St. Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Oh! at what a loss I am , saith he , that I can die but once for my Saviour ? Take the greatest instance of God's fury and wrath , even the pains laid up in hell for the sinner , and we shall find that there have been Christians , who for the glory of God , would gladly have endured them ; St. Paul is the man amongst all the Saints of God ; the greatest and worthiest example of this wonderful strength , of this omnipotency of a Christian man ; What evil is imaginable , which he did not either indeed , or at least in will and affection undergo ? Omnem patientiae speciem adversus omnem dia●oli vim expunxit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am on fire , saith St. Chrysostom , when I speak of St. Paul : and indeed , whom would it not inflame , to read that admirable Synopsis and Breif of his sufferings , registred in the second of the Corinthians , at the eleventh Chapter ? In labours more aboundant , in stripes above measure , in prisons more frequent , in deaths oft ; and could he do more ? Yes , he could ; Sed ubi historiam praestare non potuit , votum attulit : Hitherto he reports Historically what was done , and as if that were not enough , he tells us what he would have done , and that his patience was able even gladly to have encountred Hell it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he in the ninth of the Romans , I have pray'd unto God , I have begg'd it at his hands , as a favour , that for the increase of his glory through the salvation of Israel my kinsmen , according to the flesh , I might become a cast-away , and endure the pains of eternal fire . Tertullian considering the wonderful patience of our Saviour upon his cross , thinks , that if there had been no other argument to prove him to be God , yet this alone had been sufficient ; Hanc vel maxime , Pharisaei Dominum agnoscere debuistis ; patientiam hujusmodi nemo hominum perpetraret . In like manner may we truly say , were there no other argument to prove that Christ doth dwell in us , doth mightily strengthen and inable us , yet this wonderful measure of patience in so finite a creature , could never subsist , if God were not in us of a truth . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word of doing here in my Text , signifies not onely sufferings and patience , this were to make a Christian but a kind of stone : A Christian hath not onely a Buckler to resist , but he must have a Sword to strike . Wherefore this word of doing must signifie yet further some action and life , and so indeed it doth ; for it notes unto us the most glorious and eminent kind of Christian action , Victory and Conquest ; and when my Apostle here saith , I can Doe all things , his meaning is , I can Overcome and Conquer all things . And here is the second and most glorious part of Christian Omnipotency ; never was any true Christian overcome , or can he ; For look how much he yeilds unto his enemy , so much he fails of his profession and title . David complains of Ioab and his Brethren , These sons of Zerviah are too strong for me : But , Beloved , a Christian man finds none of these sons of Zerviah , whom he needs to fear , or of whom he needs to complain . For as Aristotle tells us , that a magnanimous man is he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who thinks nothing great , but conceits all things as inferiour to himself : so may we define a true Christian to be such a one , as to whom nothing is dreadful , in whose eye nothing under God carries any shew of Greatness . St. Paul hath left us a Catalogue in the end of the eighth to the Romans , of all the forces , outward and inward , bodily and ghostly , that can be mustered against us ; Life , Death , Angels , Principalities , Powers , things present , things to come , heighth , depth , any creature imaginable , and pronounces of them , that in all these we are Conquerours ; Conquerours is too mean a word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are more then Conquerours : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom , we conquer them with ease , without any pains or sweat ? Pancas Victoria dextras — exigit , we shall not need to bring forth against them all our forces , a small part of them will be sufficient to gain the day ; and not onely overcome them , but turn them to our benefit and behoof . For sin is like unto Sampson's Lion , it comes upon us with open mouth to devour us , but when we have slain it , we shall find honey in the belly of it : Wonderful therefore is the power of a Christian , who not onely overcomes , and Conquers , and kills the Viper , but like the skilful Apothecary , makes Antidote and Treacle of him . Indeed our Adversaries seem to be very great ; St. Paul calls them by wonderful names , as if he meant to affright us : Powers , Principalities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Depths ; the prince that ruleth in the air , the god of this world , and what not ? Yet notwithstanding , as one speaks in Livy of the Macedonian War , as I remember , Non quam magni nominis bellum est , tam difficilem existi maveritis victoriam ; we must not think there will be any doubt of the Victory , because it is a War of great name and noise ; For me-thinks I discover in our Apostle , when he uses these strange astonishing words , a spiritual stratagem , by which to stir us up , and make us stand upon our guard , he makes the largest report of our enemies forces . We read that one of the Roman Captains perceiving his souldiers unnecessarily to faint , draws out letters before them , and reads the news of that which never was , of I know not what Kings with Armies and multitude coming forthwith against them ; which Art of his did much avail him to gain the victory , because it made the Souldiers to recollect themselves , and fight with all their might . Beloved , I may not think , that the Apostle in making this report of our enemies forces , relates that which is not ; but this , I think , I may safely say , that he makes the most of that which is : For it can never hurt us to take our enemy , to be as strong as he is , or peradventure stronger , for this is a very profitable errour , it makes us more wary , and provide our selves the better . But to sleight and contemn our enemy , to err on the contrary side , and think him to be weaker then he is , this hath caused many an overthrow . It is a rule which Vigetius gives us , Difficilime vincitur , qui vere potest de suis , & de adversarii copiis judicare ; It is an hard matter to overcome him that truly knoweth his own strength , and the strength of his adversary . And here , beloved , is the errour of most Christians , we do not know of what strength we are ; We look upon this body of ours , and suppose that in so weak and faint a subject there cannot subsist so great strength , as we speak of ; as if a man should prize the liquour by the baseness of the vessel in which it is . As divers Land-lords have treasures hidden in their feilds , which they know not of , so many of us have this treasure of omntpotency in us , but we care not to discover it , and to know it ; did we but perfectly know our own strength , and would we but compare it with the strength of our enemies , we should plainly discover , that we have such infinite advantage above them , that our conquest may seem not to be so great , as is pretended : For the greater the advantages are , the glory of the victory is the less ; and that which makes a conquest great , is not so much the greatness of him that conquers , as the strength and greatness of him that is overthrown . Now that proportion is there betwixt the strength of God himself dwelling in us , and all the strength of Heaven , Earth , and Hell besides ? how then can we count this spiritual War so fearful , which is waged upon so unequal terms ; In quo si modo congressus cum hoste sis , viceris ; in which if we but give the on-set , we are sure to gain the victory ? restitisse vicisse est ; To resist is to conquer , for so saith the Apostle , Resist the Divil , and he shall flee from you . There was never yet any Christian conquer'd , that could not : and in this war not to yeild the victory , is to get it . As therefore one spake of Alexander's expedition into India , Bene ausus est vana contemnere ; the matter was not much which he did , the greatest thing in it was , that he durst do it : so considering our strength , and the weakness of our adversaries , we may without prejudice speak even of the worthiest Souldiers , that ever fought these spiritual Battels , Bene ausi sunt vana contemnere ; The greatest thing that we can admire in them , is , that they durst do it . Would we but a little examine the forces of our adversaries , we should quickly find it to be as I have said : When Alcibiades , a young Gentleman of Athens , was afraid to speak before the multitude : Socrates , to put him in heart , asks him , Fear you , saith he , such a one ? and names one of the multitude to him ; No , saith Alcibiades , he is but a Tradesman : Fear you such a one , saith he , and names a second ? No , sor he is but a Pesant : or such a one ? and names a third : No , for he is but an ordinary Gentleman : Now , saith he , of such as these doth the whole multitude consist : and by this device he encouraged Alcibiades to speak . He that shall fear to encounter the multitude , and army of spiritual adversaries which are ready to set themselves against him , let him do by himself as Socrates did by Alcibiades ; Let him sit down and consider with himself his enemies one by one , and he shall quickly discover their weakness . Primi in praeliis vincantur oculi ; It s a saying , that the first thing that is overcome in a Souldier , is his eye , while he judges of his enemy by his multitude and provision , rather then by his strength . Beloved , if we judge not of our adversary in gross , and as it were by the eye , we shall easily see , that we shall not need to do as the King in the Gospel doth , send to his enemy with conditions of peace ; for there is no treaty of peace to be had with these . Had Zimri peace that slew his master , saith the Scripture : and , There is no peace unto the wicked , saith my God. Not onely Zimri , and the wicked , but no Christian hath , or can have peace , he must be always as fighting , and always conquering . Let us single out some one of this Army , and let us examine his strength . Is it Sin doth so much affright us ? I make choice of it , because it is the dreadfullest enemy that a Christian hath : Let us a little consider its strength , and we shall quickly see , there is no such need to fear it : Sins are of two sorts , either great and capital , or small and ordinary sins : I know it were a paradox in nature to tell you , that the greatest and mightiest things are of least force ; yet this is true in the case we speak of , the greatest things are the weakest . Your own experience tells you , that rapes and murthers , parricide , poisoning , treason , and the rest of that rabble of arch sins , are the sins of the fewest , and that they have no strength at all but upon the weakest men ; for doubtless if they were the strongest , they would reign with greatest latitude , they would be the commonest , they would be the sins of the most : But wandring thoughts , idle words , petty lusts , inconsiderate wrath , immoderate love to the things of the world , and the rest of that swarm of ordinary sins , these are they that have largest extent and dominion , and some of these , or all of these , more or less , prevail with every man. As the Magicians in Exodus , when they saw not the power of God in the Serpents , in the Bloud , in the Frogs ; at the coming of the plague of the Lice presently cried , Digitus Dei hic est ; this is the finger of God : so I know not how it comes to pass , though we see and confess that in those great and heinous crimes , the Devil hath least power ; yet at the coming of Lice , of the rout of smaller and ordinary sins , we presently yeild our selves captives , and cry out , Digitus Diaboli , the strength of the Devil is in these : as if we were like unto that fabulous Rack in Plinie , which if a man thrust at with his whole body , he could not move it , yet a man might shake it with one of his fingers . Now what an errour is it in us Christians , when we see the principal and captain sins so easily vanquish'd , to think the common souldier or lesser sort invincible ? For certainly , if the greatest sins be the weakest , the lesser cannot be very strong . Secondly , is it Original corruption that doth so much affright us ? Let us consider this a little , and see what great cause we have to fear it . And first , Beloved , let us take heed that we seem not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fight with our own fansie , and not so much to find , as to feign an enemy : Mistake me not , I beseech you , I speak not this as doubting that we drew any natural infection from the loins of our parents : but granting this , I take it to be impossible to judge of what strength it is , and deny that it is any such cause why we should take it to be so strong , as that we should stand in fear to encounter it , and overcome it ; for we can never come to discover , how far our nature is necessarily weak : for whil'st we are in our infancy , and as yet not altered , à puris naturaelibus , from that which God and nature made us , none of us understand our selves ; and e'r we can come to be of years to be able to discover it , or define any thing concerning the nature of it , custom or education , either good , hath much abated , or evil hath much improved the force of it ; so that for any thing we know , the strength of it may be much less then we suppose , and that it is but a fear that makes it seem so great , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Chrysostom , It is the nature of timerous and fearful men evermore to be framing to themselves causeless fears . I confess , it is a strange thing , and it hath many times much amazed me , to see how ripe to sin many children are , in their young and tender years : and e'r they understand what the name of Sin and evil means , they are unexpectedly , and no man knows by what means , wonderfully prompt and witty to villany and wickedness , as if they had gone to schole to it in their mothers womb . I know not to what cause to impute this thing , but I verily suppose I might quit Original sin from the guilt of it : For it is a ruled case , and concluded by the general consent of the Schools , that Original sin is alike in all : and St. Paul seems to me to speak to that purpose , when he saith , that God hath alike concluded all under sin ; and , that all are alike deprived of the glory of God. Were therefore Original sin the cause of this strange exorbitancy in some young children , they should all be so : a thing which our own experience teaches us to be false ; for we see many times even in young children many good and gracious things , which being followed with good education , must needs come to excellent effect : In pueris elucet spes plurimorum , saith Quintilian , quae ubi emoritur aetate , manifestum est , non defecisse naturam sed curam ; In children many times an hope of excellent things appears , which in riper age for want of cherishing fades and withers away ; a certain sign that Nature is not so weak , as Parents and Tutors are negligent : whence then comes this difference ? certainly not from our Nature , which is one in all , but from some other cause . As for Original sin , of what strength it is I will not discuss : onely thus much I will say , there is none of us all but is much more wicked , then the strength of any primitive corruption can constrain . Again , let us take heed that we abuse not our selves , that we use not the names of Original weakness as a stale or stalking-horse , as a pretence to choke and cover somewhat else : For oftentimes when evil education , wicked examples , long custom , and continuance in sin hath bred in us an habit , and necessity of sinning , presently Original sin , and the weakness of mans nature bear the blame : Vbi per secordiam , vires , tempus , ingenium , defluxere , naturae infirmitas accusatur ; When through sloth and idleness , luxury and distemper , our time is lost , our bodies decay'd , our wits dull'd , we cast all the fault on the weakness of our nature ; That Law of sin in our members , of which St. Paul spake , and which some take to be Original corruption ; St. Austin once pronounced of it ( whether he meant to stand to it I know not , but so he once pronounced of it ) Lex peccati est violentia consuetudinis ; That Law of sin , that carries us against our wills to sin , is nothing else but the force and violence of long custom and continuance in sin : I know that by the errour of our first Parents the Devil hath blinded and bound us more then ever the Philistines did Samson : Yet this needs not to make us thus stand in fear of Original weakness ; for blind and bound as we are , let the Devil build never so strong , yet if our hair be grown , if Christ do strengthen us , we shall be able , Samson-like to bear his strongest pillars , and pull down his house about his ears . Thirdly , Is it the Devil that we think so strong an adversary ? Let us a little consider his strength : he may be considered either as an inward enemy , suggesting unto us sinful thoughts ; or as an outward enemy , lying in wait to afflict us in body , in goods , or the like . First , against us inwardly , he hath no force of his own ; from our selves it is that he borrows this strength to overthrow us . In Paradise he borrowed the Serpent to abuse us , but now every man is that Serpent , by which himself is abused . For as Hannibal having overthrown the Romans , took their armour and fought against them with their own weapons ; so the Devil arms himself against us with our own strength , our senses , our will , our appetite ; with these weapons he fights against us , and uses us against our selves ; let us but recover our own again , and the Devil will be disarm'd : Think you that the Devil is an immediate stickler in every sin that is committed ? I know ye do : But take heed , lest this be but an excuse to unlode your faults upon the Devil , and to build them upon his back ; for St. Chrysostom thought otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Devils hand , says he , is not in every fault , many are done meerly by our own carelesness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A negligent careless person sins , though the Devil never tempt him . Let the truth of this lie where it will , I think I may safely speak thus much , that if we would but shut up our wills , and use that grace of God which is offered ; I doubt not , but a great part of this suggesting power of his would fall to nothing . As for that other force of his , by which he lies in wait to annoy us outwardly , why should we so dread that ? Are there not more with us both in multitude and strength to preserve us ? The Angel of the Lord ( saith the Psalmist ) pitches his tents round about those that fear him , to deliver them ; and the Apostle assures us that the Angels are ministring spirits , sent forth for those that shall be heirs of salvation : Shall we think , that the strength of those to preserve , is less then that of the evil Angels to destroy ? One Garcaeus writing upon the Meteors , told me long since , that whereas many times before great tempests , there is wont to be heard in the air above us great noise , and rushing , the cause of this was , the banding of good and evil Angels , the one striving to annoy us with tempests , the other striving to preserve us from the danger of it . And I doubt not , but as about Moses body , so about every faithful person , these do contend , the one to hazard , the other to deliver . Yea , but the Devil inspires into us evil thoughts : well , and cannot good Angels inspire good ? they are all for any thing appears , by the Law of their Creation equal , and shall we think that God did give unto the Devil an inspiring faculty to entangle ; which he denied to his good Angels to free us from ? Though good Angels could not inspire good thoughts , yet God both can and doth : So that for any thing yet appears , we have no such cause to stand in fear of the strength of the Devil , either inwardly or outwardly . Thus have I examined the force of three of our principal enemies ; I could proceed to examine other particulars of this army of our adversaries , the World , the Flesh , Persecutions , and the rest , and make the like question of them , as I have done of these , and so conclude as Socrates did to Alcibiades . If you have just cause to fear none of these , why should you fear them all , since that of such as these the whole knot of them consists ? But I must proceed to search out yet another meaning of this word of doing in my Text ; and that breifly . Thirdly , therefore we may take this word of doing in its largest sense : as if the Apostle had meant literally , that indeed a Christian can do all things , that he had such a power and command over the creature , as that he could do with it what he list . In which sense it is likewise true , though with some limitation ; and here is the third degree of our Christian Omnipotency . In the former parts the omnipotence of a Christian suffered no restraint , it was illimited , unconfin'd . He is absolutely omnipotent in his patience , and can suffer all things : he is likewise absolutely omnipotent in Battel , and can conquer all his enemies . But in this third signification , his power seems to be streightned : for how many things are there which no Christian man can do ? yet is he so streightned , as that his Omnipotency suffers not . We are taught in the Schools , though God be Omnipotent , yet many things may be named which he cannot do : He cannot deny Himself , He cannot lie , He cannot sin , He cannot die . Yet may we not conclude , that therefore God is not Omnipotent ; for therefore is he the more Omnipotent , because he cannot do these things : for ability to do these things , is imperfection and weakness ; but in God we must conceive nothing but what argues perfection and strength . In some degree we may apply this unto our selves , in things that tend to Christian perfection , every Christian is Omnipotent , he cannot raise the dead , turn water into wine , speak with tongues : True , but if he could , had he for this any further degree of perfection above other Christians ? our Saviour seems to deny it . For many ( saith he ) at that day shall come and say , Have we not cast out devils , and wrought miracles in thy name ? And he will answer them , Away , I know you not . Beloved , our Saviour loves not to sleight any part of Christian perfection : yet my meaning is not to deny unto a Christian the power of doing miracles , for every Christian man doth every day greater miracles , then yet I have spoken of . But , Beloved , in this matter of miracles , we do much abuse our selves ; for why ? seems it unto us a greater miracle , that our Saviour once turn'd a little water into wine , then every year in so many Vine-trees to turn that into wine in the branches , which being received at the root was mere water ? Or why was it more wonderful for him once to feed five thousand with five loaves , then every year to feed the whole world , by the strange multiplication of a few seeds cast into the ground ? After the same manner do we by the daily actions of Christian men . For why is it a greater miracle to raise the dead , then for every man to raise himself from the death of sin , to the life of righteousness ? Why seems it more miraculous to open the eyes of him that was born blind , then for every one of us to open the eyes of his understanding , which by reason of Original corruption was born blind ? For by the same finger , by the same power of God , by which the Apostles wrought these miracles , doth every Christian man do this : and without this finger , it is as impossible for us to do this , as for the Apostles to do the miracles they did , without the assistance of the extraordinary power of Christ. So that hitherto in nothing are we found inferiour unto the cheif Apostles : what if there be some things we cannot do ? shall this prejudice our power ? It is a saying in Quintilian , Oportet Grammaticum quaedam ignorare ; It must not impeach the learning of a good Grammarian to be ignorant of some things : for there are many unnecessary quillets and quirks in Grammar , of which to purchase the knowledge , were but loss of labour and time . Beloved , in the like manner may we speak of our selves , Oportet Christianum quaedam non posse , it must not disparage the power of a Christian , that he cannot do some things . For in regard of the height and excellency of his profession , these inferiour things which he cannot do , they are nought else but Grammar quirks , and to be ambitious to do them , were but a nice , minute , and over-superstitious diligence . And yet a Christian if he list , may challenge this power , that he can do all things ; yea , even such things as he cannot do . St. Austin answering a question made unto him , why the gift of Tongues was ceased in the Church , and no man spake with that variety of Languages , which divers had in the Primitive times , wittily tells us , That every one may justly claim unto himself that miraculous gift of Tongues . For since the Church , which is the body of Christ , of which we are but members , is far and wide disperst over the earth , and is in sundry Nations , which use sundry Languages , every one of us , may well be said to speak with divers Tongues ; because in that which is done by the whole , or by any part of it , every part may claim his share . Beloved , how much more , by this reason , may every one of us lay a far directer claim to an absolute power of doing all things , even in its largest extent , since I say not some inferiour member , but Christ , who is our Head , hath this power truly rcsident in him . Howsoever therefore in each member , it seems to be but partial , yet in our Head it is at full ; and every one of us may assume to our selves this power of doing all things , because we are subordinate members unto that Head , which can do all things . But I must leave this , and go on to the remainder of my Text. Hitherto I have spoken , first of the person , I. Secondly , of his power , can do : I should by order of the words proceed in the third place , unto the subject or object of this power pointed out unto us in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things . But the subject of this Christian power hath been so necessarily wrapped up , and tied together with the power , that for the opening of it , I have been constrain'd to exemplifie at large , both what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this all things is , and how far it doth extend : so that to enter upon it anew , were but to trouble you with repetition of what is already sufficiently opened . I will go on therefore unto the second General of my Text. For here me thinks that question might be asked , which Dalilah asked of Sampson , Tell me , I pray thee , wherein this great strength lieth ? Behold , Beloved , it is expressed in the last words , through Christ that strengtheneth . This is , as I told you , that hair , wherein that admirable strength of a Christian doth reside . I confess , I have hitherto spoken of wonderful things , and hardly to be credited ; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest the strangeness of the argument call my credit into question , Loe here I present unto you the ground of all this : A small matter sometimes seems wonderful , till the cause of it be discovered , but as soon as we know the cause , we cease to marvel : how strange soever my discourse of Christian omnipotency doth seem , yet look but upon this cause , and now nothing shall seem incredible . For to doubt of the Omnipotency of a Christian , is to question the power of Christ himself . As the Queen of Sheba told King Solomon , that she had heard great things of him in her own countrey , but now she saw truth did go beyond report : so , Beloved , he that travels in the first part of my Text , and wonders at the strange report of a Christian mans power , let him come to the second part , to our Solomon , to him that is greater then Solomon , to Christ , and he shall find that the truth is greater then the fame of it ; for if he that was posses'd of the evil spirit in the Gospel , was so strong , that being bound with chains and fetters , he brake them all : of what strength must he be then , whom it pleaseth Christ to enable ? or what chains or fetters shall be put upon him , which he will not break ? From this doctrine therefore that Christ is he , that doth thus enable us , we learn two lessons , which are as it were two props to keep us upright , that we lean not either to the right hand , or to the left ? First , Not to be dejected or dismay'd , by reason of this outward weakness and baseness , in which we seem to be . Secondly , not to be puft up upon opinion and conceit of that strength and glory which is within us and unseen . For the first , for our own outward weakness , be it what it will , we cannot be more weak , more frail then Gideon's pitchers : now as in them their frailty was their strength , and by being broken , they put to flight the Army of the Midianites : so where it pleases Christ to work , that which seems weakness shall become strength , and turn to flight the strongest adversary : Satis sibi copiarum cum Publio Decio , & nunquam nimium Hostium sore , said one in Livie ; we may apply this unto our selves : be we never so weak , yet Christ alone is army and forces enough , and with him we can never have too many enemies . The flesh indeed is weak , for so our Saviour tells us , yet this weakness of the flesh is no prejudice at all to the strength of a Christian ; for though the flesh be weak , yet the spirit is strong , and so much our Saviour tells us too : and why then do we not follow the stronger part ? Si spiritus carne fortior , quia generosior , nostra culpa infirmiora sectamur , saith Tertullian ; If the spirit be stronger then the flesh , what madness is it in us to make choice of , and follow the weaker side ? Nulla fides unquam miseros elegit amicos . Which of you is so improvident , as , in a faction , to make choice of that side , which he sees to be the weakest , and which he knows must fall . Again , this weakness of a Christian is onely outward , within what he is , the words of my Text do sufficiently shew . Socrates outwardly was a man of deformed shape , but he was one of an excellent spirit : and therefore Alcibiades in Plato compares him to an Apothecary's box , which without had painted upon it an Ape , or a Satyre , or some deformed thing ; but within was full of sweet and precious oyntment . Thus , Beloved , it is with a Christian , whatsoever outward deformity he seems to have , howsoever he seems to be nothing but rags without , yet he is totus purpureus , all scarlet and glorious within : I have said , Ye are gods , saith the Scripture , the Magistrate is wont to ingross , and impropriate this Scripture to himself ; because sitting in place of Authority , for execution of Justice , he carries some resemblance of God : but to whom can this Scripture better belong then to the Christian man ? For the magistrate indeed carries some shew of God without , but many times within is full of corruption and weakness ; the Christian carries a shew of weakness without , but within is full of God and Christ. The second thing which I told you we learn't , was a Lesson teaching us , not to be puft up with opinion and conceit of our own outward strength and glory : for if any man , because of this , shall begin to think of himself above what he ought , let him know that he may say of his exceeding strength , no otherwise then the man in the Book of Kings spake , when his ax was fallen into the water , Alas , Master , it was but lent ! Those that build houses make Anticks , which seem to hold up the beams , whereas indeed , as St. Paul tells the Olive-branch , Thou bearest not the root , but the root thee : So is it true in them , they hear not up the house , the house bears up them . Beloved , seem we never so strong , yet we are but Anticks , the strength by which the house of Christ doth stand , it is not ours , it is Christ's , who by that power , by which he is able to subdue all things to himself , doth sustain both himself and us . Luke XVIII . 1. And he spake a Parable unto them , to this end that men ought always to pray , and not to faint . MY Text is like the Temple at Hierusalem , it is the House of Prayer , wherein we may learn many special points of the skill and practise of it . Now as that Temple had two parts ; First , the Fore-front the Porch , the walk before it ; and secondly the Temple it self : So have these words likewise two parts ; First , there are words which stand before like a Porch or Walk , and they are these , And he spake a parable unto them : Secondly , here are words like unto the Temple it self , that men ought always to pray , and not to faint . If you please , before we enter into the Temple , or speak of these words , That men ought always to pray , let us stay and entertain our selves a little in the Porch , and see what matter of meditation it will yeild ; And he spake a Parable unto them , &c. to instruct and teach the ignorant , no method , no way so speedy and effectual , as by Parables and Fables ; Strabo gives the reason of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For man is a creature naturally desirous to know ; but it is according to the Proverb , as the Cat desires fish , loath to touch the water , loath to take the pains to learn : knowledge is indeed a thing very pleasant , but to learn is a thing harsh and tedious above all the things in the world . The Book which St. Iohn eats in the tenth of the Apocalyps , was in his mouth sweet as honey , but bitter in his belly : Beloved , those Librorum helluones , students that like St. Iohn eat up whole Volumes , these find the contrary ; for in the mouth , in the perusal● their Books are harsh and unpleasant ; but in the stomach , when they are understood and digested , then are they delightful and pleasurable . Yet one thing by the providence of God our nature hath , which makes this rough way to learn , more plain and easie : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common experience shews , we are all very desirous to hear narrations and reports , either pleasant or strange ; wise men therefore , and God himself which is wiser then men , being to train up mankind , Genus indocile , a subject dull of hearing , and hardly drawn to learn , have from time to time wrought upon this humour , upon this part of our disposition , and mitigated , sugred , as it were , the unpleasantness of a difficult and hard lesson , with the sweetness of some delightful Parable or Fable : And S. Chrysostom tells us of a Physician , who finding his Patient to abhor Physick , but infinitely long for Wine , heating an earthen cup in the fire , and quenching it in Wine , put his potion therein , that so the sick person being deceived with the smell of Wine , might unawares drink of the Physick : or , that I may better draw my comparison from Scripture , as when Iacob meant to be welcome to his father Isaac , he put on his brother Esau's apparel , and so got access : So , beloved , wise men , when they meant either to instruct the ignorant , or to reprove offenders , to procure their welcom , and make their way more passable , have been wont for the most part , as it were , to clothe their lesson or reproof in a Parable , or to serve it in a dish savouring of wine , that so Iacob might be admitted under Esau's coat , that the smell of the pleasantness of Wine might draw down the wholesomeness of Physick . Great and singular have been those effects , which this kind of teaching by parables hath wrought in men ; by informing their ignorance , reproving their errour , working patience of reproof ; opening the understanding , moving the affections , and other sovereign commodities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for this cause not onely our Poets and prophane Authours , but whole Cities , and men which gave Laws to Common-wealths , have made especial choice of this course : Yea , our Saviour Christ himself hath filled the Gospels with Parables , made them like a Divine and Christian AEsop's Fables , because he found it to be exceeding profitable . For , first of all , it is the plainest and most familiar way , and above all other stoops to the capacity of the learner , as being drawn either from Trees , or Beasts , or from some ordinary common and known actions of men ; as from a shepherd attending his flock , from an husbandman sowing corn in his feild , from a fisher casting his net into the Sea , from a woman putting leven into her dough , or the like . So that in this respect a Parable is like Moses's Tabernacle , which outwardly was nothing but Goats skins , or some ordinary stuff , but within it was silk , and purple , and gold . And indeed , since those we teach are either children , or ignorant persons who are but children , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for every man in what he is ignorant , is no better then a child ) that manner of information fits best , which is most easie and familiar . Again , a Parable is a kind of pattern and example , expressing unto us what we hear ; now nothing doth more illustrate and explain , then instance and example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Parable as it were upon a Stage , the thing that we are taught is in a manner acted , and set forth before our eyes . Secondly , Parables do not onely by their plainness open the understanding , but they work upon the affections , and breed delight of hearing , by reason of that faceteness and wittiness which is many times found in them , by reason of which they insinuate themselves , and creep into us , and ere we are aware , work that end for which they were delivered . Who is not much moved with that Parable of Iotham in the Book of Iudges , that the Trees went forth to chuse a King ; or that of Menenius Agrippa in Livie , that the parts of the body conspired against the belly , by which the one shewed the wickedness of the men of Sechem against the sons of Gideon ; the other the folly of the common people , in conspiring against the Senatours and Noble-men ? And no marvel , Beloved , if this faceteness of Parables doth thus work with men , since it seems to have had wonderful force with God himself : For when the Canaanitish woman in the Gospel had long importun'd our Saviour in the behalf of her daughter , and our Saviour had answer'd her with that short cutting and reproachful parable , It is not meet to take the childrens bread , and cast it unto dogs ; she facetely and wittily retorts and turns upon our Saviour his own parable ; Truth Lord , saith she , yet dogs do eat the crums that fall from their master's table : be it that I am but a dog , I require no more then is due to a dog , even the crums that fall from your table : With which speech our Saviour was so far taken , as that he seems to have been stricken into a wonderment ; for he presently cries out , O woman , great is thy faith . Thirdly , there is one thing that this way of instruction by Parable hath above all other kinds of teaching : it serves excellently for reproof ; for man is a proud creature , impatient of plain and open check and reprehension ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : many times no way of dealing with him , when he hath offended , but by deceiving him with wiliness and craft ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that comes rudely and plainly to reprehend , doth many times more hurt then good . I speak not this onely in regard of Ministerial reprehension , used by the Preacher of the word , but of all other : for to reprove offenders is a common duty , and belongs to every private man as well as to the Minister . St. Austin in his Book de Civitate D●i , handling the question , Why in common calamities the good do bear a part , as well as the evil , amongst many other reasons gives this as a special one , That good men are not careful enough in reproving the errours of their offending brethren , but by connivency and silence in a manner partake in their sins , and as it were by consent , make them their own . It shall not be amiss therefore , even for you of the Laity , to hear something concerning this art of reprehension , as a duty concerning you as well as the Preacher . For the wisdom and gentleness of a Christian is never better seen , then in reproving : Now one common errour of reprehenders , is their over-blunt and plain manner of rebuking ; dum sic objurgent , quasi oderint , whilest they reprove the vice , as if they hated the person , and upbraid rather then reprehend : by this our importunity , we destroy more sinners then we save . It is an excellent observation in St. Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unseasonable and importunate reprehenders make offending persons , depudere to steal their forehead , and to set a good face upon their fact , as the phrase of the world is , and to seek out excuses and apologies for their sin . Tully tells us , that Antony the Oratour being to defend a person , who was accused of faction and sedition , bend his wits to maintain sedition was good , and not to be objected as a fault . That we force not our offending Brethren unto this degree of impudency , let us consult with our charity , and know the quality and nature of the offender . Husbandmen tell us , that the young and tender branches of a Vine are not to be prun'd away with a knife , but gently pull'd away by hand . Beloved , before we reprove , let us know the condition of our brother , whether he be not like the young Vine , soft and tender , and so to be cured rather with the hand , then with the knife : and if he be grown so hard , that he shall need the knife , we must not rashly adventure of it , but know there is a skill likewise in using the knife : As Ehud in the Book of Iudges , when he went to kill Eglon , carries not his Dagger in his hand , but comes unto him with a present , and had his Dagger girt privily under his garment ; or as a skilful Physician of whom we read , being to heal an impostume , and finding the sick person to be afraid of Lancing , privily wrap'd up his knife in a spunge , with which whil'st he gently smoothed the place , he lanced it : so , Beloved , when we encounter our offending Brother , we must not openly carry the Dagger in our hand , for this were to defie our brother ; but we must wrap our knife in our spunge , and lance him whil'st we smooth him , and with all sweetness and gentleness of behaviour cure him ; as Esay the Prophet cured Hezekias , by laying a plaister of Figs upon the sore . Men when they have offended are like unto fire , we must take heed how we come too near them ; and therefore as the Cherubims in the Book of Esay's Prophesie takes a cole from the Altar with the tongs : so when the Prophets dealt with them , they did not rudely handle them with their hands ; but they came upon them warily under Parables , as it were with the Cherubim tongs . How could Nathan have come so near unto King David , and drawn from him an acknowledgment of his sin , had he not come with the Cherubims tongs , and deceived him with a Parable ? or how should the Prophet made King Ahab see his errour in letting go King Benhadad , if he had not as it were put a trick upon the King , and disguised both himself and his speech , and mask'd his errand with the Parable of him , who let go the prisoner that was committed to his charge ? So that in this respect , if we would define a Parable , we must pronounce it to be piam fraudem , a civil or spiritual Stratagem , by which persons who need instruction are honestly and piously beguiled for their own profit . No marvel therefore , if our Saviour Christ in his preaching doth every where drive upon Parables . For being to deliver to us so many Lessons , so strange , so uncouth , so hard to learn , it was meet he should make choice of that method of teaching , which hath most likelihood to prevail and commend them unto us . The doctrine which our Saviour in my Text labours to beat into us , is the continuing and perpetuating of our Prayer and Religious meditation : A Lesson hard to be attained , and therefore thrice he commends it unto us ; once by Example , twice by Parable , both of them very effectual means to teach : by Example of that importunate Canaanitish woman , in the xv . of St. Matthew : by Parable , first in the xj . of St. Luke , of him that lying warm in his bed , and loth to rise , yet at his freinds importunity gets up , and lends him bread ; and secondly , by the Parable of the unjust Iudge here in my Text. But all this while I must not forget , that I am but in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Porch , and entrance into the Temple , where to walk too long , were , if not to lose , yet to abuse my time . Let us now therefore enter into the Temple it self , and consider the main words of my Text : That men ought always to pray , and not to faint : which words have a double meaning . First , there is Sensus quem faciunt ; there is a sense which the words themselves yeild as they lie : Secondly , Sensus quo fiunt , the sense and meaning in which the holy Ghost intended and spake them , If we look upon the sense which the words themselves do give , it seems we are advised by them to be like Anna the Prophetess in the ij . of S. Luke , who departed not from the temple , but served God with fasting and prayer night and day . In all places , at all times , in season , out of season , upon occasion , upon no occasion , perpetually without intermission to pray : for thus the words do run , that we ought always to pray , and not to faint . But if we look upon the sense in which the holy Ghost spake these words , & consider what was his intent when he wrote them , we shall find that the Lesson which we are hence to learn , is , That we be like unto Iacob in the Book of Genesis , wrestle with God , and tell him to his face , That he will not let him go till he hath given us his blessing : That we become like bold-fac'd Suitours , or impudent Beggers , that will not be put by with a denial : but when we have poured out our supplications unto God , and find his ear lock'd up against us , yet to commence them again and again , and the third time ; yea , without any fainting , or giving over , till by a kind of importunate and unmannerly devotion we have constrain'd God to let a blessing fall : and that this was the intent of the holy Ghost in this place , it appears upon the very reading of the Parable . I will breifly speak unto you of both these senses in their order , and first of the sense which the words do give , That we always ought without intermission to pray . Devotion in ordinary persons is a thing easily raised , and easily alay'd : Every strange event , every fear , every little calamity or distress is enough to put us into a strain of Religious meditation ; but on the contrary side , a small matter doth again as quickly kill it . It seems to be like a quotidian Ague , it comes by fits , every day it takes us , and every day it leaves us : or like flax , or straw , or such light and dry stuff , which easily kindles , and as soon goes out . Indeed it is a good thing when we find our hearts thus tender , and upon every occasion ready to melt into devotion : for as to be quick of sense is a sign of life , and the purest and best complexions are quickest of sense : so it is a great argument of spiritual life in us , and of purity of soul , when we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so easily apt to fall upon devout meditation . But our Saviour requires yet another quality in our devotion , it must be as lasting as it is quick . Quintilian advises his Oratour to beware , how he stand too long upon a place of passion , because that passion is not lasting , & nihil facilius lachrymis marescit ; and men cannot long weep . But , Beloved , our Saviour gives other precepts of Christian Oratory ; he wills , if we will prevail with God , to insist and dwell long upon a place of Religious passion , and provide that our tears may be perpetual and never dry : an hard thing you will take it to be , yet certainly it is very possible . There is a question raised among the great Masters of Natural learning , Whether or no there may be a Lamp so provided , that it may burn for ever ? And they think it may be done : Beloved , our Saviour here teaches to practise that in Spirituals , which hath been but a matter of speculation in Naturals , even so to kindle and drefs our lamps , as that they shall never go out ; but be like unto the good House-wifes candle in the Proverbs , that goes not out by night , or rather like the Sun which shines for evermore . Daniel is said to have kindled this Lamp ; and to have made his prayer thrice a day , David seven times a day , but this is not enough ; for in that the one is noted to have prayed seven times a day , the other thrice : It is likely at other times they did not pray , but God is not contented with this intermittent prayer ; for if we look upon my Text , we shall see that there must be no instant free from prayer : we must not measure our prayers by number . Number is a discreet quantity , as we call it , the parts of it are not connext , are not tied together , there is a separation , a distance betwixt them . That that measures out our prayer must be line and length , some continued quantity , whose parts have no separation , no intermission : for so saith my Text , men ought always to pray . Always , the whole life of a man ought to be but one continual prayer . But let us a little consider how possible this is , and see if there be any thing , that doth necessarily enforce intermission of prayer . And first , that wonderful Lamp of which I but now told you great Scholars had spoken , is not yet made , because they are not agreed of what matter to make it . And indeed in the world , things either are not at all , or being ; do at length cease to be , either because there is no fit matter whence they may be framed , or else the matter of which they are made , vanishes and dies . But , Beloved , prayer is a strange thing , it can never want matter : It will be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! è quolibet , out of any matter , upon any occasion whatsoever ; whatsoever you do , wheresoever you are , doth minister occasion of some kind of prayer ; either of thanksgiving unto God for his goodness ; or of praising and admiring his greatness ; or of petitioning to him in case of want or distress ; or bewailing some sin , or neglect committed . Is it the consideration of God's benefits , that will move us to thankfulness ? Then certainly our thankfulness ought to be perpetual , there is no person so mean , no soul so poor , and distressed and miserable , but if he search narrowly , he shall find some blessing , for which he ows thankfulness unto God : If nothing else , yet his very misery and distress is a singular blessing , if he use it to that end for which it was sent . Is it the consideration of distress and affliction , and some degree of the curse of God upon us , that will stir our devotion ? Indeed this is it with most men that kindles the fire of prayer in our hearts : Men for the most part are like unto the unslak'd Lime , which never heats till you throw water upon it ; so they never grow warm in devotion , till somewhat contrary to their wishes and disposition begins to afflict them : then certainly our petitions to God ought never to cease : For never was there man in any moment of his life entirely happy , either in body , goods , or good name , every man hath some part of affliction ? Blessing and cursing , though they seem to be enemies , and contrary one to another , yet are never severed , but go hand in hand together . Some men have more of one , some of another , but there is no man but hath some part of both ; wherefore as it seems not onely prayer in general , but all kind , all sort of prayer ought to be continual . Prayer must not be , as it were , of one threed , we must blend and temper together all kind of prayer , our praise or thanks , our sorrow , and make our prayer like Ioseph's party-coloured coat , like a beautiful garment of sundry colours . So then , as fire goes not out so long as it hath matter to feed on , so what shall be able to interrupt our devotion , which hath so great and everlasting store of matter to continue it ? Secondly , many things in the world are necessarily intermitted , because they are tied to place or times ; all places , all times are not convenient for them : but in case of prayer it is otherwise , it seeks no place , it attends no time ; it is not necessary we should come to the Church , or expect a Sabbath , or an Holy-day ; for prayer indeed especially was the Sabbath ordained , yet prayer it self is Sabbathless , and admits no rest , no intermission at all : If our hands be clean , we must , as our Apostle commands us , lift them up every where , at all times , and make every place a Church , every day a Sabbath , every hour Canonical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As you go to the market , as you stand in the streets , as you walk in the feilds , in all these places ye may pray as well , and with as good acceptance as in the Church ; for you your selves are temples of the holy Ghost , if the grace of God be in you , more precious then any of those which are made with hands . The Church of Rome hath made a part of her Breviary , or Common-prayer-book , which she calls Itinerarium Clericorum , and it is a set form of prayer , which Clergy-men ought to use when they set out in a journey , and are upon their way ; why she calls it Itinerarium Clericorum , and impropriates it unto the Clergy , I know not ; she might , for ought I see , have called it Itinerarium Laicorum , The Itinerary of the Laity ; since it is a duty belonging unto them as well as to the Minister : Yet thus much the example of that Church teaches , that no place , no occasion excludes Prayer . We read in our Books , that one of the Ethnick Emperours was much taken , when he saw a woman going in the streets with a vessel of water on her head , her child at her girdle , her spindle in her hand twisting her threed as she went ; he thought it a wonderful portion of diligence thus to employ all paces and times indifferently . Beloved , if it be thus with bodily labour , how much more should it be so with the labour of the soul , which is far more easie , and needs not the help of any bodily instrument to act it ? And how welcome a spectacle will it be , think you , unto the great King of Heaven and Earth , when he shall see that no time , no occasion , is able to interrupt the labour of our devotion ? Is it the time of Feasting and Jollity , which seems to prescribe against prayer ? Indeed prayer is a grave and sober action , and seems not to stand with sport and merriment ; yet notwithstanding it is of so pliable a nature , that it will accommodate and fit it self even to feasts and sportings . We read in the Book of Daniel , that when Belshazzar made his great and last Feast to his Princes and Lords , that they were merry , and drank wine in bowls , and praised the gods of gold and silver , of brass , and of iron , of wood , and of stone : Beloved , shall Ethnick feasts find room for their idolatrous worship , and praise of their golden , brazen , wooden gods , and shall not our Christian Feasts yeild some place for the praise of the true God of Heaven and Earth ? Last of all , is it time of sleep that seems to give a vacation , and otium to prayer ? Beloved , sleep is no part of our life , we are not accountable for things done or not done then ; Tertullian tells us , that an unclean dream shall no more condemn us , then a dream of Martyrdom shall crown us ; and the Casuists do teach , that loose dreams in the night shall never be laid to our charge , if they be not occasioned by lewd thoughts in the day : for they are Cogitationes injectae , non aenatae , they are not thoughts springing out , but cast into our hearts by the Devil , upon his score shall they go , and we shall not reckon for them : So then , though sleep partake not of our devotion , yet this hinders not the continualness of it . Aristotle tells us , that men who sleep perceive not any part of time to have passed , because they tie the last moment of their watching with the first moment of their awaking , as having no sense of what past betwixt , and so account of it as one continued time . Beloved , if we do with our devotion as we do with our time , if we shut up the last instant of our watching with a prayer , and resume that prayer at the first instant of our waking , we have made it one continued prayer without interruption . Thirdly , and last of all , the greatest reason why many businesses of the world cannot be acted perpetually , is , because they must give room to others ; Vnicum arbustum non alit duos Erithacos ; The actions of the world are many times like unto quarrelsome Birds , two of them cannot peaceably dwell in one bush . But prayer hath that property which Aristotle gives unto substance , nulli esse contrarium , it is at peace , and holds good terms with all our cares of the world . No business so great , or that so much takes up the time and mind of a man , as that it needs exclude prayer : it is of a soft and sociable nature , and it can incorporate and sink into our business like water into ashes , and never increase the bulk of them : it can mix and interweave it self with all our cares , without any hinderance unto them ; nay , it is a great strength and improvement unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For , saith St. Chrysostom , as they that build houses of clay , must every where place studs and peices of timber and wood so to strengthen the building , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so all our cares of this life , which are no better then buildings of dirt and clay , we must strengthen and compact together with frequent and often prayer , as with bonds and props of timber . Let no man therefore think it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is too much to require at the hands of men at one and the self-same instant both to attend their vocation and their prayer : For the mind of a man is a very agile and nimble substance , and it is a wonderful thing to see how many things it will at one moment apply it self unto without any confusion or lett . Look but upon the Musician while he is in his practise , he tunes his voice , fingers his instrument , reads his ditty , marks the note , observes the time , all these things simul & semel , at one and the same instant , without any distraction or impediment : Thus should men do in case of devotion , and in the common acts of our vocation , let prayer bear a part ; for prayer added unto diligent labour is like a sweet voice to a well-tuned instrument , and makes a pleasing harmony in the ears of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The good House-wife , saith St. Chrysostom , as she sits at her distaff ; and reaches out her hand to the flax , may even then lift up , if not her eyes , yet her mind unto Heaven , and consecrate and hallow her work with earnest prayer unto God. Arator stivam tenens , Hallelujah secantat , sudans messor Psalmis sese evocat & curva attondens falce vites vinitor aliquid Davidicum canit : The Husbandman ( saith St. Hierom ) at the Plough-tail may sing an Hallelujah , the sweating Harvest man may refresh himself with a Psalm , the Gardiner whilst he prunes his Vines and Arbours , may record some one of David's sonnets . The reason of this pliable nature of prayer is , because it is a thing of another condition then the acts of the world are : It requires no outward labour of the body , no outward fashion and manner of doing , but is internally acted in the soul it self , and leaves the outward members of our bodies free to perform those offices which require their help . Our legal business in the world must be done in certain forms of breves and writs and I know not what variety of outward ceremony , or else it is not warrantable : But prayer , Beloved , is not like an Obligation or Indenture , it requires no outward solemnity of words and ceremony . Quaint , witty , and set forms of prayer proceed many times from ostentation more then devotion ; for any thing I know , it requires not so much as the moving of the lips or tongue : Nay , one thing I know more , that the most forcible prayer transcends and far exceeds all power of words . For St. Paul speaking unto us concerning the most effectual kind of prayer , calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sighs and groans that cannot be expressed . Nothing does cry so loud in the ears of God , as the sighing of a contrite and earnest heart . We read in the xiv . of Exodus , that God speaks unto Moses , Why criest thou unto me ? command the children of Israel that they go forward ; yet there appears not in the Text any prayer that Moses made , or word that he spake . It was the earnestness of Moses's heart that was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that did so sound in the ears of the Lord. Wherefore true prayer hath no commerce with the outward members of the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it requires not the voice , but the mind , not the stretching of the hands , but the intention of the soul ; not any outward shape or carriage of body , but the inward behaviour of the understanding . How then can it slacken your worldly business and occasions , to mix with them sighs and groans , which are the most effectual kinds of prayer ? And let this suffice concerning the first meaning of the words ; I will breifly speak concerning the second meaning , which I told you was the sense intended by the holy Ghost when he wrote , and it is an exhortation to a Religious importunity in our prayers ; not to let our suits fall , because they are not presently granted , but never to leave solliciting till we have prevailed , and so take the blessings of God by violence : Gratissima vis , this force , this violence is a thing most welcome unto God ; for if the importunity of Esau's false , feigned , and malicious tears drew a blessing from his father Isaac , who yet had no greater store of blessings , as it seems ; how much more shall the true Religious importunity of zealous prayer pull a blessing out of the hands of God , who is rich in blessings above the sands of the sea in multitude ? It is the Courtiers rule , That over modest suitours seldom speed : Beloved , we must follow the same rule in the Court of Heaven ; intempestive bashfulness gets nothing there . Qui timide rogat , docet negare , Faint asking does invite a denial : Will you know the true name of the behaviour which prevails with God ? St. Luke in his xi . Chapter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and St. Chrysostom speaking of the behaviour of the Canaanitish woman in the xxv . of St. Matthew , tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , improbity , importunity , impudency , these be the names of that person and behaviour which you must put on , if you mean to prevail in your suits with God. And indeed , if we consider that habit and manner that God is wont to put on , when his children do become suitours unto him , how he puts on a rigid , rough , and untractable carriage , even towards his dearest children , even then when he means them most good , we shall plainly see , we must use such kind of behaviour , if we will prevail with him : for the more effectually to express this demeanor of God towards his children , and to assure us it is so , and to teach us importunity , our Saviour Christ , that great Master of requests , may seem to have done himself some wrong ; first , by drawing in a manner odious comparisons , and likening the behaviour of God in these cases to a slothful freind , that is loth to leave his warm bed to do his freind a pleasure ; and here in my Text to an unjust Iudge , that fears neither God nor man : and secondly , by his own behaviour toward the Canaanitish woman . It is strange to observe , how though he were the meekest person that ever was upon earth , yet here he strives , as it were , to unnaturalize himself , and lay by his natural sweetness of disposition , almost to forget common humanity , and puts on a kind of sullen and surly person of purpose to deterr her : you shall not find our Saviour in all the New Testament in such a mood , so bent to contemn and vilifie a poor suitour . St. Austin comparing together St. Matthew and St. Mark , who both of them record the same story , and gathering together the circumstances out of them both , tells us , that first she follows our Saviour in the street , and that our Saviour takes house , as it were , to shelter himself from her ; but she comes after , and throws her self at his feet ; and he , as offended with her importunity , again quits the house to be rid of her , and all this while deigns her not a word . If any behavour could have dash'd a suit , and broken the heart of a poor suitour , this had been enough ; but here 's not all , we have a civil precept , that if we be not disposed to pleasure a suitour , yet to give him good words , and shape him a gentle answer , it is hard if we cannot afford a suitour a gentle word ; We read of Tiberius the Emperour , ( as I remember ) that he would never suffer any man to go sad and discontented from him ; yet our Saviour seems to have forgot this part of civility , being importun'd to answer her , gives her an answer worse then silence , and speaks words like the peircing of a sword , as Solomon speaks , I may not take the childrens bread , and cast it unto dogs : And yet after all this strange copy of countenance , he fully subscribes to her request . Beloved , God hath not onely express'd thus much in Parables , and practised these strange delays upon Canaanitish women , but he hath acted it indeed , and that upon his dearest Saints . David , one of the worthiest of his Saints , yet how passionately doth he cry out , How long , Lord , wilt thou forget me ? how long shall I seek counsel in my soul , and be so vexed in my heart ? Not onely the Saints on earth , but even those in heaven do seem to partake in this demeanour of God : We read in the Book of the Revelation , that when the souls of the Martyrs under the Altar cried out , How long , Lord , just and holy , dost thou not avenge our bloud from off the earth ? they received this answer , Have patience yet a little while . It is storied of Diogenes , that he was wont to supplicate to the Statues , and to hold out his hands and beg of them , that so he might learn to brook and devour denial , and tediousness of suit . Beloved , let us but meditate upon these examples , which I have related , and we shall not need to practise any of the ●ynick's art . For if the Saints and blessed Martyrs have their suits so long depending in the Courts of Heaven , then good reason that we should learn to brook delays , and arm our selves with patience and expectation , when we find the ears of God not so open to our requests . When Ioseph's brethren came down to buy corn , he gave them but a course welcome , he spake roughly unto them , he laid them in prison ; yet the Text tells us , that his bowels melted upon them , and at length he opened himself , and gave them courteous entertainment . Beloved , when we come unto God , as it were , to buy corn , to beg at his hands such blessings as we need , though he speak roughly , though he deal more roughly with us , yet let us know he hath still Ioseph's bowels , that his heart melts towards us , and at length he will open himself , and entertain us lovingly : And be it peradventure that we gain not what we look for , yet our labour of prayer is not lost . The blessed souls under the Altar , of which I spake but now , though their petition was not granted , yet had they long white garments given them . Even so , Beloved , if the wisdom of God shall not think it fit to perform our requests , yet he will give us the long white garment , something which shall be in leiu of a suit ; though nothing else , yet patience and contentment , which are the greatest blessings upon earth . John xviij . 36. Iesus answered , My Kingdom is not of this world : If my Kingdom were of this world , then would my servants fight , that I should not be delivered to the Iews , &c. AS in the Kingdoms of the world , there is an art of Courtship , a skill and mystery teaching to manage them : so in the Spiritual Kingdom of God and of Christ , there is an holy policy ; there is an art of Spiritual Courtship , which teaches every subject there , how to demean and bear himself . But , as betwixt their Kingdoms , so betwixt their Arts and Courtship , betwixt the Courtier of the one , and the Courtier of the other ; there is , as Abraham tells the rich man in St. Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great distance , a great difference , and not onely one , but many . Sundry of them I shall have occasion to touch in the process of my discourse ; mean while I will single out one , which I will use as a prologue and way unto my Text. In the Kingdoms of earthly Princes , every subject is not fit to make a Courtier ; yea , were all fit , this were an honour to be communicated onely unto some : Sic opus est mundo . There is a necessity of disproportion and inequality between men and men ; and were all persons equal the world could not consist : Of men of ordinary fashion and parts , some must to the Plough , some to their Merchandize , some to their Books , some to one Trade , some to another : onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle calls them , men of more then common wit and ability , active , choice , pick'd out of a thousand , such must they be that bear Honours , attend on Princes persons , and serve in their Courts . The Scripture tells us , that when King Solomon saw that Ieroboam was an active , able , and industrious young man , he took him and made him ruler over all the charge of the house of Ioseph . Again , when David invited old Barzillai to the Court , the good old man excuses himself : I am , saith he , fourscore years of age , and can thy servant taste what I eat , or what I drink ? can I hear any more the voice of singing men and singing women ? Lo here my son Chimham , he shall go with my Lord the King , and do with him as shall seem good in thine eyes . Ieroboam and Chimham , strong , and able , and active persons , such are they that dwell in Kings houses : of the rest , some are too old , some too young , some too dull , some too rude , or by some means or other unfit for such an end . Thus fares it with the Honours of the world , they seem to participate of envy , or melancholly , and are of a solitary disposition ; they are brightest when they are alone , or but in few ; make them common , and they lose their grace , like Lamps they may give light unto few , or to some one room , but no farther . But the Honours in the Court of the great King of Heaven , are of another nature , they rejoyce in being communicated , and their glory is in the multitude of those that do partake in them . They are like unto the Sun that rises , non homini , sed humano generi : not to this or that man , but to all the world : In the Court of God , no difference between Ieroboam and Barzillai , none too old , none too young ; no indisposition , no imperfection makes you uncapable of Honours there ; Be but of his Kingdom , and you are necessarily of his Court : Every man who is a subject there , is a Courtier , yea , more then a Courtier , he is a Peer , he is a King , and hath an army of Angels at his service to pitch their tents about him , to deliver him : a guard of ministring Spirits sent out to attend him for his safety . It shall not therefore be unseasonable for the meanest person that hears me this day , to hear as it were a Lecture of spiritual policy and courtship : for no Auditory can be unfit for such a Lesson . Aristotle was wont to divide his Lectures and Readings into Acroamatical , and Exoterical : some of them contained onely choice matter , and they were read privately to a Select Auditory ; others contain'd but ordinary stuff , and were promiscuously and in publick exposed to the hearing of all that would : Beloved , we read no Acroamatick Lectures , the secrets of the Court of Heaven ( as far as it hath pleased the King of Heaven to reveal them ) lie open alike to all . Every man is alike of his Court , alike of his Councel ; and the meanest among Christians must not take it to be a thing without his sphere , above his reach , but must make account of himself as a fit hearer of a Lesson in spiritual and saving policy ; since if he be a subject in the Kingdom of Christ , he can be no less then a Courtier . Now the first and main Lesson to be learned by a Courtier , is , how to discover and know the disposition and nature of the Lord , whom he is to serve , and the quality of that Common-wealth in which he bears a place , ad consilium de republica dandum caput est . That therefore our heavenly Courtier may not mistake himself , but be able to fit himself to the place he bears , I have made choice of these few words , which but now I read ; words spoken by the King of that Common-wealth , of which I am to treat , unto such as mean to be his Liege-men there : words which sufficiently open unto the Christian Polititian the state and quality of that Court in which he is to serve : My kingdom is not of this world , for if it were , then would my servants fight ; which words seem like the Parthian Horsemen , whose manner was to ride one way , but to shoot another way , they seem to go apace towards Pilate , but they aim and shoot at another mark ; or rather like unto the speaker of them , unto our Saviour himself , when he was in one of the Villages of Samaria , St. Luke the ix . where the text notes , that though he were in Samaria , yet his face was set towards Hierusalem : so , beloved , though these words be spoken to a Samaritane , to an infidel , to Pilate , yet their face is toward Hierusalem ; they are a Lesson directed to the subjects of his Spiritual Kingdom , of that Hierusalem which is from above , and is the Mother of us all . In them we may consider two general parts . First , a Denuntiation and message unto us ; and secondly , a Sign to confirm the truth of it . For it is the manner and method , as it were , which God doth use , when he dispatches a message , to annex a Signe unto it , by which it may be known : When he sent Moses to the Israelites in Egypt , and Moses required a sign , he gave him a sign in his hand , in his Rod ; when he sent Gideon against Madean , he gave him a sign in the fleece of Wool which was upon the floor ; when he sent the Prophet to Hieroboam , to prophesie against the Altar in Bethel , he gave him a sign , that the Altar should rend , and the ashes fall out ; when he sent Esay with a message to King Ahaz , he gave him a sign , Behold , a Virgin shall conceive . So , Beloved , in these words , There is a Message , there is a Sign : The first words are the Message My kingdom is not of this world , &c. The next words , For if it were , then would my servants fight , &c. These are Moses 's Rod , and Gideon 's Fleece ; they are the Sign which confirm the Message . The first part is a general Proposition or Maxim : the second is an Example , and particular instance of it : For in the first , our Saviour distinguishes his Kingdom from the Kingdoms of the world , and from all the fashions of them ; In the second , amongst many other he chuses one instance , wherein particularly he notes , that his Kingdom is unlike to earthly Kingdoms ; for the Kingdoms of the world are purchased and maintain'd by violence and bloud , but so is not his . The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness , is , because in gaining and upholding temporal Kingdoms , nothing so usual as the sword and war : No Kingdom of the world , but by the sword is either gotten , or held , or both . The sword in a secular Common-wealth is like the rod in a Schole ; remove that away , and men will take their liberty . It is the plea which the Tarquins used to King Porsenna in Livie , Satis libertatem ipsam habere dulcedinis , nisi quanta vi civitates eam expetant tanta regna reges defendant , aequare summa infimis adesse finem regnis rei inter Deos hominesque pulcherrimae . The taste of liberty is so sweet , that except Kings maintain their authority with as great violence , as the people affect their liberty , all things will run to confusion ; and Kingdoms , which are the goodliest things in the world , will quickly go to wrack : when God gave a temporal Kingdom unto his own people , he sent Moses and Ioshua before them to purchase it with their sword ; when they were possess'd of this Kingdom , he sends then Gideon , and Sampson , and David , and many Worthies more to maintain it by the sword : But now being to open unto the world another kind of Kingdom , of Rule and Government , then hitherto it had been acquainted with : he tells us , that he is a King of a Kingdom , which is erected and maintained , not by Ioshua and David , but by St. Peter and St. Paul ; not by the sword , but by the Spirit ; not by violence , but by love ; not by striving , but by yeilding ; not by fighting , but by dying . Pilate had heard that he was a King : it was the accusation which was fram'd against him , that he bear himself as King of the Iews ; but because he saw no pomp , no train , no guard about him , he took it but as an idle report : To put him therefore out of doubt , our Saviour assures him , that he is a King , but of such a Kingdom as he could not skill of : My Kingdom is not of this world , &c. For the better unfolding of which words ; first , we will consider what the meaning of this word Kingdom is , for there lies an ambiguity in it . Secondly , we will consider what Lessons for our instruction the next words will yeild , Not of this world . First , of this word Kingdom . Our Saviour is a King three manner of ways , and so correlatively hath three distinct several Kingdoms . He is first King in the largest extent and meaning which can possibly be imagined , and that is , as he is Creatour and absolute Lord of all creatures . Of this Kingdom , Heaven , Earth , and Hell are three large Provinces : Angels , Men , and Devils , his very enemies , every creature visible and invisible are subjects of this Kingdom . The glory and strength of this Kingdom consists least of all in men , and man is the weakest part of it : for there is scarcely a creature in the world , by whom he hath not been conquer'd . When Alexander the Great had travell'd through India , and over-ran many large Provinces , and conquer'd many popular Cities ; when tidings came , that his Soldiers in Grece had taken some small Towns there , he scorn'd the news , and in contempt , Me-thinks ( said he ) I hear of the Battel of Frogs and Mice . Beloved , if we look upon these huge Armies of Creatures , and consider of what wonderful strength they are , when the Lord summons them to Battel : all the Armies of men , and famous Battels , of which we have so large Histories , in the comparison of these , what are they , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but Homer's tale , a Battel of Frogs and Mice ? Infinite Legions of Angels attend him in Heaven , and every Angel is an Army : One Angel in the Book of Kings is sent out against the Army of the Assyrians , and in one night fourscore thousand persons die for it . Base and contemptible creatures , when God calls for them , are of strength to conquer whole Countreys : He over-runs Egypt with his Armies of Frogs , and Flies , and Lice ; and before his own people with an Army of Hornets chases the Canaanites out of the Land. Nay , the dull and senseless Elements are up in Arms when God summons them : He shoots his Hail-shot ; with his Hail-stones from Heaven he destroys more of the Canaanites , then the Israelites can with their swords . As for his Armies of Fire and Water , what power is able to withstand them ? Every creature , when God calls , is a soldier . How great then is the glory of this Kingdom , of which the meanest parts are invincible ! Secondly , again our Saviour is a King in a more restrain'd and confin'd sense , as he is in Heaven attended on by Angels , and Archangels , Powers , Principalities , and all the heavenly Hosts . For though he be Omni-present , and fills every place both in Heaven and Earth ; yet Heaven is the Palace & Throne of this Kingdom ; there is he better seen and known , there with more state and honour served , and therefore more properly is his Kingdom said to be there : And this is called his Kingdom of glory : The Rules , and Laws , and admirable Orders of which Kingdom , could we come to see and discover , it would be with us as it was with the Queen of Saba , when she came to visit Solomon , of whom the Scripture notes ; that when she heard his wisdom , and had seen the order of his servants , the attendance that was given him , and the manner of his table , There was no more spirit left in her . Beloved , Dum Spiritus hos regit artus , whilst this Spirit is in us , we cannot possibly come to discern the Laws and Orders of this Kingdom , and therefore I am constrain'd to be silent . Thirdly , our Saviour is a King in a sense yet more impropriated . For as he took our nature upon him , as he came into the world to redeem mankind , and to conquer Hell and Death , so is there a Kingdom annext unto him ; A Kingdom , the purchase whereof cost him much sweat and Bloud , of which neither Angels nor any other creature are a part , onely that remnant of mankind , that Ereptus titio , that number of blessed Souls ; which like a brand out of the fire , by his death and passion he hath recovered out of the power of sin ; and all these alone are the subjects of that Kingdom . And this is that which is called his Kingdom of Grace , and which himself in Scripture every where calls his Church , his Spouse , his Body , his Flock : and this is that Kingdom , which in this place is spoken of , and of which our Saviour tells Pilate , That it is not of this world ; — My Kingdom is not of this world . Which words at the first reading , may seem to savour of a little imperfection ; for they are nothing else but a Negation or denial . Now our Books teach us , that a Negative makes nothing known ; for we know things by discovering , not what they are not , but what they are : yet when we have well examin'd them , we shall find that there could not have been a speech delivered more effectual for the opening the nature of the Church , and the discovery of mens errours in that respect . For I know no errour so common , so frequent , so hardly to be rooted out , so much hindring the knowledge of the true nature of the Church , as this , that men do take the Church to be like unto the World. Tully tells us of a Musician , that being ask'd what the Soul was , answered , that it was Harmony , & is ( saith he ) à principiis artis suae non recescit : He knew not how to leave the principles of his own Art. Again , Plato's Scholars had been altogether bred up in Arithmetick , and the knowledge of Numbers , and hence it came , that when afterward they diverted their studies to the knowledge of Nature , or Moral Philosophy ; wheresoever they walked , they still feigned to themselves somewhat like unto Numbers ; the World they supposed was framed out of Numbers ; Cities , and Kingdoms , and Common-wealths they thought stood by Numbers ; Number with them was sole Principle and Creatour of every thing . Beloved , when we come to learn the quality and state of Christ's Kingdom , it fares much with us as it does with Tullie's Musician , or Plato's Scholars , difficulter à principiis artis nostrae recedimus ; Hardly can we forsake those principles , in which we have been brought up . In the world we are born , in it we are bred , the world is the greatest part of our study , to the true knowledge of God and of Christ still we fancy unto us something of the world . It may seem but a light thing that I shall say , yet because it seems fitly to open my meaning , I will not refrain to speak it : Lucian , when Priam's young son was taken up into heaven , brings him in calling for milk and cheese , and such countrey eates as he was wont to eat on earth . Beloved , when we first come to the Table of God , to heavenly Manna and Angels food , it is much with us as it was with Priam's young son , when he came first into Heaven , we cannot forget the milk and cheese , and the gross diet of the world . Our Saviour and his blessed Apostles had great and often experience of this errour in men : When our Saviour preach'd to Nicodemus the doctrine of Regeneration , and new birth , how doth he still harp upon a gross conceit of a re-entry to be made into his mother's womb ? When he preach'd unto the Samaritan woman concerning the water of life , how hardly is she driven from thinking of a material Elementary water , such as was in Iacob's well ? When Simon Magus in the Acts saw , that by laying on of hands the Apostles gave the Holy Ghost , he offers them money to purchase himself the like power : He had been trafficking and merhandizing in the world , and saw what authority , what a Kingdom money had amongst men ; he therefore presently conceited , coelum venale Deumque ; that God , and Heaven , and All would be had for money . To teach therefore the young Courtier in the Court of Heaven , that he commit no such Solecisms , that hereafter he speak the true language and dialect of God , our Saviour sets down this as a principal rule in our Spiritual Grammar , That his Court is not of this world . Nay , Beloved , not onely the young Courtier , but many of the old servants in the Court of Christ are stain'd with this errour : It is storied of Leonides , which was Schole-master to Alexander the great , that he infected his non-age with some vices , quae robustum quoque & jam maximum Regem ab illa institutione puerili sunt prosecuta , which followed him then when he was at man's estate : Beloved , the world hath been a long time a Schole-master unto us , and hath stain'd our non-age with some of these spots which appear in us , even then when we are strong men in Christ. When our Saviour in the Acts after his Resurrection was discoursing to his Disciples concerning the Kingdom of God , they presently brake forth into this question , Wilt thou now restore the Kingdom unto Israel ? Certainly this question betrays their ignorance , their thoughts still ran upon a Kingdom like unto the Kingdoms of the world , notwithstanding they had so long , and so often heard our Saviour to the contrary : Our Saviour therefore shortly takes them up ; Non est vestrum , your question is nothing to the purpose ; the Kingdom that I have spoken of is another manner of Kingdom then you conceive . Sixteen hundred years , Et quod excurrit , hath the Gospel been preached unto the world , and is this stain spunged out yet ? I doubt it : Whence arise those novel and late disputes , de notis Ecclesia , of the notes and visibility of the Church . Is it not from hence they of Rome take the world and the Church to be like Mercury and Sofia in Plautus his Comedies , so like one another , that one of them must wear a toy in his cap , that so the spectators may distinguish them ; whence comes it that they stand so much upon State and Ceremony in the Church ? Is it not from hence , that they think the Church must come in like Agrippa and Bernice in the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Luke speaks , with a great deal of pomp , and train , and shew , and vanity ; and that the service of God doth necessarily require this noise and tumult of outward State and Ceremony ? Whence comes it , that we are at our wits ends ; when we see persecution , and sword , and fire to rage against the true professours of the Gospel ? Is it not because , as these bring ruine and desolation upon the Kingdoms of the world ; so we suppose they work no other effect in the Kingdom of Christ ? All these conceits , and many more of the like nature , spring out of no other fountain , then that old inveterate errour , which is so hardly wiped out of our hearts ; That the State of the Church , and Kingdom of Christ doth hold some proportion , some likeness with the state and managing of temporal Kingdoms : Wherefore to pluck out of our hearts , Opinionem tam insitam , tam vetustam , a conceit so ancient , so deeply rooted in us , our Saviour spake most excellently , most pertinently , and most fully , when he tells us , that his Church , that his Kingdom is not of this world . In which words of his , there is contained the true art of discovering and knowing the true nature and essence of the Church . For as they which make Statues , cut and pare away all superfluities of the matter upon which they work ; so our Saviour , to shew us the true proportion and feature of the Church , prunes away the world and all superfluous excrescencies , and sends her to be seen as he did our first Parents in Paradise , stark naked : As those Elders in the Apocryphal story of Susanna , when they would see her beauty , commanded to take off her mask : so he that longs to see the beauty of the Church , must pull off that mask of the world and outward shew . For as Iuda in the Book of Genesis , when Thamar sate veil'd by the way-side , knew not his daughter from an whore : so whilst the Church , the Daughter and Spouse of Christ , sits veil'd with the world , and pomp , and shew , it will be an hard matter to discern her from an harlot . But yet further , to make the difference betwixt these Kingdoms the more plainly to appear , and the better to fix it in your memories , I will breifly touch some of these heads in which they are most notoriously differenced . The first head wherein the difference is seen , are the persons and subjects of this Kingdom ; For as the Kingdom of Christ is not of this world , so the subjects of this Kingdom are men of another world , and not of this . Every one of us bears a double person , and accordingly is the subject of a double Kingdom : The holy Ghost by the Psalmist divides heaven and earth betwixt God and man , and tells us , as for God , He is in heaven , but the earth hath he given to the children of men : So hath the same Spirit by the Apostle St. Paul , divided every one of our persons into heaven and earth , into an outward and earthly man , and into an inward and heavenly man : This earth , that is , this body of clay hath he given to the sons of men , to the Princes under whose government we live ; but heaven , that is , the inward and spiritual man , hath he reserved unto himself ; They can restrain the outward man , and moderate our outward actions , by Edicts and Laws they can tie our hands and our tongues ; — Illa se jactet in aula AEolus : Thus far they can go , and when they are gone thus far , they can go no farther : But to rule the inward man in our hearts and souls , to set up an Imperial throne in our understandings and wills , this part of our government belongs to God and to Christ : These are the subjects , this the government of his Kingdom ; men may be Kings of Earth and Bodies , but Christ alone is the King of Spirits and Souls . Yet this inward government hath influence upon our outward actions ; For the Authority of Kings over our outward man is not so absolute , but that it suffers a great restraint ; it must stretch no farther then the Prince of our inward man pleases : for if Secular Princes stretch out the skirts of their Authority to command ought by which our souls are prejudiced , the King of Souls hath in this case given us a greater command , That we rather obey God then men . The second head wherein the difference betwixt these Kingdoms is seen , is in their Laws ; for as the Kingdoms and the Law-givers , so are their Laws very different : First , in their Authours . The Laws by which the Common-wealth of Rome was anciently govern'd , were the works of many hands , some of them were Plebiscita , the acts of the people ; others were Senatus consulta , the Decrees of the Senate ; others Edicta Praetorum , the Verdict of their Iudges ; others Responsa Prudentum , the opinions of Wise-men in cases of doubt ; others Rescripta Imperatorum , the Rescripts and Answers of their Emperours , when they were consulted with : But in the Kingdom of Christ there are no Plebiscita , or Senatus-consulta , no People , no Senate , nor Wise-men , nor Judges , had any hand in the Laws by which it is governed ; Onely Rescripta Imperatoris , the Rescripts and Writs of our King run here , these alone are the Laws to which the Subjects of this Kingdom owe obedience . Again , the Laws of both these Kingdoms differ in regard of their quality and nature ; For the Laws of the Kingdom of Christ are Eternal , Substantial , Indispensible ; but Laws made by humane Authority are but light , superficial , and temporary ; For all the humane Authority in the world can never Enact one eternal and fundamental Law. Let all the Laws which men have made be laid together , and you shall see that they were made but upon occasion , and circumstance either of time , or place , or persons in matters of themselves indifferent , and therefore either by discontinuance they either fell or ceased of themselves , or by reason of alteration of occasion and circumstance were necessarily revoked : Those main fundamental Laws upon which all the Kingdoms of the world do stand , against theft , against murther , against adultery , dishonouring of Parents , or the like ; they were never brought forth by man , neither were they the effects of any Parliamentary Sessions ; they were written in our souls from the beginning , long before there was any Authority Regal extant among men : The intent of him who first Enacted them was not to found a temporal , but to bring men to an eternal Kingdom ; and so far forth as they are used for the maintaining of outward state they are usurp'd , or at the best but borrowed : So that in this work of setling even the Kingdoms of this world , if we compare the Laws of God with the Laws of men , we shall find , that God hath , as it were , founded the Palaces and Castles , and strength of them ; but men have , like little children built houses of clay and dirt , which every blast of wind over-turns . The third head by which they may be seen , is in the notes and marks by which they may be known : For the Kingdoms of the world are confin'd , their place is known , their subjects are discernable , they have badges , and tokens , and Arms by which they are discovered : But the Church hath no such notes and marks , no Herald hath as yet been found that could blazon the Arms of that Kingdom . AEsculus the Poet in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , describing the Captains that came either for the seige or defence of the City of Thebes in Beotia , brings them in , in their order every one with their sheild , and upon his sheild some device , and over that device a Motto or word , according to the usual fancies of men in that kind ; but when he comes to Amphiarus , he notes of him , that he had no device in his sheild , no impress or word ; and he gives the reason of it , Because he affected not shew , but to be that which others profest . But to carry marks , and notes , and devices , may well beseem the world which is led by fancy and shew ; but the Church is like Amphiarus , she hath no device , no word in her sheild , mark and essence with her are all one , and she hath no other note but to Be : And , but that learned men must have something to busie their wits withall , these large discourses de notis Ecclesiae , of the notes and marks by which we may know the Church , might very well lie by , as containing nothing else but doctas ineptias , laborious vanities , and learned impertinences . For the Church is not a thing that can be pointed out : The Devil could shew our Saviour Christ all the kingdoms of the earth , and the glory of them , I hope the Church was none of these ; It is the glory of it not to be seen , and the note of it to be invisible ; when we call any visible company of professours a Church , it is but a word of courtesie : out of charity we hope men to be that which they do profess , and therefore we so speak as if they were indeed that whose name they bear ; where , and who they are that make up this Kingdom , is a question unfit for any man to move : for the Lord onely knoweth who are his . It is but Popish madness to send men up and down the world to find the Church ; it is like unto the children of the Prophets , in the second of Kings , that would needs seek Elias , or like the Nobles in Hierusalem , that would needs go seek Ieremie the Prophet , but could not find him , because the Lord had hid him . For in regard of the profession , the Church ( as our Saviour speaks ) is like a City set upon an hill , you may quickly see , and know , what true Christianity is ; but in regard of the persons the Kingdom of Heaven is , as our Saviour again tells us , like a treasure hidden in a feild : except the place of their abode and their persons were discernable , who can tell ? we go thus to seek them , whether we do not like false hounds hunt Counter ( as the Hunters phrase is ) and so go from the game . When Saul went to seek his father's Asses , he found a Kingdom ; let us take heed lest the contrary befall us , lest while we seek our Father's Kingdom thus , we find but Asses . Will you know where to find the Kingdom of Christ ? our Saviour directs you in the Gospel , The kingdom of heaven , saith he , cometh not by observation , neither shall ye say , Lo here , or , Lo there ; but the kingdom of heaven is within you : Let every man therefore retire into himself , and see if he can find this Kingdom in his heart ; for if he find it not there , in vain shall he find it in all the world besides . The fourth head wherein the difference of these Kingdoms is seen , is outward state and ceremony ; for outward pomp and shew is one of the greatest stays of the Kingdom of this world : Some thing there must be to amaze the people , and strike them into wonderment , or else Majesty would quickly be contemned . The Scripture recounting unto us King Solomon's Royalty , tells us of his magnificent Buildings , of his Royal Throne , of his servants , and his attendants , of his cup-bearers , of his meats , and these were the things which purchased unto him the reputation of Majesty , above all the Kings of the earth . Beloved , the Kingdom of Christ is not like unto Solomon in his Royalty , it is like unto David when he had put off all his Royalty , and in a linen Ephod , danced before the Ark : and this plain and natural simplicity of it , is like unto the Lilies of the field , more glorious then Solomon in all his royalty . The Idolatrous superstitions of Paganism stood in great need of such pompous Solemnities , Vt opinionem suspendio cognitionis aedificent , atque ita tantam majestatem exhibere videantur , quantam praestruxerunt cupiditatem , as Tertullian tells us ; For being nothing of themselves , they were to gain reputation of being something by concealment , and by outward state make shew of something answerable to the expectation they had raised : The case of the Kingdoms of the world is the same ; For all this State and Magnificence used in the managing of them is nothing else but Secular Idolatry , used to gain veneration and reverence unto that , which in comparison of the Kingdom we speak of is mere vanity . But the Sceptre of the Kingdom of Christ is a right Sceptre , and to add unto it outward state , and riches , and pomp , is nothing else but to make a Centaure , marry and joyn the Kingdom of Christ with the Kingdom of the world , which Christ expresly here in my Text hath divorced and put asunder . A thing which I do the rather note , because that the long continuance of some Ceremonies in the Church , have occasioned many , especially of the Church of Rome , to think that there is no Religion , no Service without these Ceremonies . Our Books tell us of a poor Spartan , that travelling in another Countrey , and seeing the beams and posts of houses squared and carved , ask'd , If the Trees grew so in those Countreys ? Beloved , many men that have been long acquainted with a form of worship , squared and carved , trick'd , and set out with shew and ceremony , fall upon this Spartan's conceit , think the Trees grow so , and think that there is no natural shape and face of God's service but that . I confess the service of God hath evermore some Ceremony attending it , and to our Fathers , before Christ , may seem to have been necessary , because God commanded it : But let us not deceive our selves , for neither is Ceremony now , neither was Sacrifice then esteemed necessary , neither was the command of God concerning it , by those to whom it was given , ever taken to be peremptory : I will begin the warrant of what I have said out of St. Chrysostom ; for in his comments upon the x. to the Hebrews , he denies that ever God from the beginning requir'd , or that it was his will to ordain such an outward form of Worship ; and asking therefore of himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how then seems he to have commanded it ? he answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by condescending onely , and submitting himself unto humane infirmity ; now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this condescending of God , wherein it consisted , Oecumenius opens ; For because that men had a conceit , that it was convenient to offer up some part of their substance unto God , and so strongly were they possess'd with this conceit , that if they offered it not up to him , they would offer it up to Idols : God , saith he , rather then they should offer unto Idols , required them to offer unto him . And thus was God understood by the holy men themselves , who lived under the shadow of those Ceremonies : for David when he had made his peace with God , after that great sin of his , opens this mystery ; For thou requirest not sacrifice , saith he , else would I have given it thee ; but thou delightest not in burnt-offerings : The sacrifice of God is a broken spirit , a troubled and a contrite heart , O God , dost thou not despise . After the revolt of Ieroboam and the ten Tribes from the House of David , there were many devout and religious persons in Israel , and yet we find not that they used the outward form of Worship which was commanded . Elias and Elizaeus , two great Prophets in Israel , did they ever go up to Hierusalem to worship ? Obadiah , a great Courtier in King Ahab's Court , and one that feared the Lord exceedingly ; the seven thousands which bowed not their knees to Baal , when came they up to the Temple to offer ? a thing which doubtless they would have done , if they had understood the commandment of God in that behalf , to have been absolute indeed . If we live in places where true religious persons do resort , and assemble for the service of God , it were a sin to neglect it . But otherwise it is sufficient , if we keep us from the pollutions of that place to which we are restrain'd . Quid juvat hoc nostros templis admittere mores ? Why measure we God by our selves , and because we are led with gay shews , and goodly things , think it is so with God ? Seneca reports , that a Panto-mimus , a Poppet-player and Dancer in Rome , because he pleased the People well , was wont to go up every day into the Capitol , and practised his Art , and dance before Iupiter , and thought he did the god a great pleasure . Beloved , in many things we are like unto this Poppet-player , and do much measure God by the People , by the World. A SERMON On 1 SAM . xxiv . 5. And it came to pass afterward , that David's heart smote him because he had cut off Saul's skirt . TEmptation is the greatest occasioner of a Christian's honour : indeed like an Enemy it threatens and endeavours his ruine ; but in the conquest of it consist his Crown and Triumph . Were it possible for us to be at league and truce with this Enemy , or to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without danger of Gun-shot , out of its reach ; like the Candle in the Gospel , that is put under a bushel , the brightest part of our glory were quite obscured . As Maximus Tyrius spake of Hercules , if you take from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the savage beasts that he slew , and the Tyrants whom he supprest , his journeys and labours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you lop and cut off the manifest Arms and Limbs of Hercules's renown : So , take from a Christian his Temptations , his Persecutions , his Contentions , remove him from the Devil , from the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you deprive him of the chief matter and subject of his glory . Take Iob from the Dunghil ; David from Saul ; Daniel from the Lions ; the blessed Martyrs from the Rack , from the Fire , from the Sword ; and what are they more then other men ? As Sampson tells Dalilah in the Book of the Iudges , If my hair be cut , then my strength will go from me , and I shall become weak , and like unto another man ; so , Beloved , these things are , as it were , the hair wherein their strength lay , shave that away , and they shall presently become weak , and like unto other men . But Temptations are of two sorts , some are like profess'd and open Enemies , which proclaim open War against us , like Goliath , they publickly come forth and challenge us ; And such are the outward Evils that befall us , Loss of Goods , Sickness , Disease , Dishonour , Infamy , Persecutions , and the like : Others there are of a more secret , close , and retired nature , like unto Traitours , that bear the behaviour and countenance of freinds ; that espie out their advantage , and set privily upon us ; the most troublesome kind of Enemies , per quos nec licet esse tanquam in bello paratos , nec tanquam in pace securos ; with whom we can have neither peace nor war , and against whom we can neither be provided , nor secure ; these are our own corrupt Thoughts and Imaginations , which secretly lie in our hearts , and watch their times to set on us , as the Philistines did in Dalilah's chamber to surprize Sampson . For let a man but descend into himself , examine his own soul , take as it were an inventory of the passions , affections , thoughts of his own heart , Iook but what the number of them is , and let him make account of so many enemies ; Tot venena , quot ingenia ; tot pernicies quod & species , tot dolores , quot colores ; as Tertullian rimes it . A sort of enemies by so much the more dangerous , because that all those outward enemies , of which I but now spake , cannot come so near as to rase our skin , or endanger one hair of our head , if these give them not way : from these , ut aspis a vipera venenum , as the Asp borrows poison from the Vipet , do those other Temptations borrow all their power strength to hurt us . For let us take a survey of all the outward afflictions , miseries and calamities , which have befallen all the Saints of God in holy Scripture , and let us suppose them to be all set and bent against some one alone● yet notwithstanding , as the three children in Daniel walk'd in the midst of the fire untouch'd , or as our Saviour Christ pass'd away through the midst of the people , that were gathered together to mischeif him , and throw him down the hill ; so shall he be able to pass from them all without any hurt or harm , if some discontented , or distrustful , or despairing , or proud , or angry , or impure and lustful thought do not betray him unto them , and as it were open a door , and let them in . David who is here the subject of my Text , had very much ado with both sorts of enemies , and by his own experience found , that this latter rank of secret and privie enemies , in strength far surpassed the former . For whom neither the Lion , nor the Bear , nor Goliath , nor Saul , nor the Philistines could ever fasten upon , or drive to any inconvenience , one lustful thought forced to Adultery and Murder , one proud conceit stirred up to number the people , and drew from God great inconveniences and plagues both upon himself and his Kingdom . How careful then ought we to be , and to stand on our guard , and keep a perpetual watch over our hearts , diligently to try and examine our thoughts ? Nunquam securo triumphaniur otio , sed tantum sollicito premuntur imperio . St. August . Nor while we live shall we be able perfectly to master , or securely to triumph over them : the onely way to suppress and keep them down , is , to have a perpetual and careful jealousie of them . Now of this Religious care and watchfulness over our own thoughts , hath the holy Ghost recorded for our use a notable example in these words , which but now I read , And it came to pass , &c. To relate unto you at large the occasion of these words , and the story from whence they depend , were but to wrong you ; for I cannot think so meanly of your knowledge in Scripture , as that any of you can be ignorant of so famous a passage . Yet thus much for the better opening of my way unto such Doctrines , as I shall draw from this Text , I will call back unto your memories , that Saul hunting after David to kill him , unwittingly slept into a Cave where David was ; David having now his enemy in his hand , and opportunity to revenge himself , le ts slip all thought of revenging , and onely cuts off privily the lap of his garment . For this deed , so harmless , so innocent , the Scripture tells us that his heart smote him , that he suffered great anguish and remorse in conscience for it . That which I will require you to note , is the tenderness of conscience , and strange scrupulousness in David for so small an action ; for it will yeild us a great Lesson . I say it appeareth not by Scripture , that David intended any mischeif or treason to Saul , or that he harbour'd in heart any disloyal thought against him . This purpose of cutting off the lap of Saul's garment , was no other then to purchase to himself a harmless and honourable testimony of his innocency , and to prove unto Saul , that there was no likelihood that he sought his bloud , whom he spared , having him at so great an advantage . Yet notwithstanding , as if the rending of Saul's garment , had been the wounding of Saul's body , or the shedding of his bloud , David stands amazed , and is affrighted at so honourable , so innocent a thought . His heart smote him , saith the Scripture . As men that have been at Sea , and indanger'd through the raging of winds , and tempests , and flouds , when afterward the weather is cleared up , the winds allayed , the sea smoothed , and all calm , yet scarcely dare they set sail again , and trust to so uncertain , so fickle an Element : so seems it to have fared with David in this place ; he was a man subject to the same passions with other men , and doubtless , through the raging of unruly and misorderly affections , he had many times been in danger of spiritual shipwrack ; wherefore , licet in morem stagni fusum aequor arrideat , and though now he could discover no tempest in his heart , though the face of his thoughts were as smooth as glass ; yet when he looks upon such fair and calm affections , his heart misgives him , and he dares not trust them magnos hic campus montes habet , tranquillitas ista tempestas est ; The care he hath over his own heart fills him with suspicions , and still he thinks , something he knows not what , may be amiss . But I must come unto the words . And it came to pass afterward , &c. In these words we will consider these three things . 1. The Person , David , And David's heart smote him . 2. David's Sollicitousness , his care and jealousie , very significantly expressed in the next words , his heart smote him . 3. The cause of this his care and anxiety of mind , in the last words , because he had cut off Saul's skirt . In the first point , that is , in the Person , we may consider his greatness , he was a King in expectation , and already Anointed . A circumstance by so much the more considerable , because that greatness is commonly taken to be a privilege to sin : to be over careful and conscientious of our courses and actions , are accounted virtues for private persons , Kings have greater businesses then to examine every thought that comes into their hearts . Pater meus obliviscitur se esse Caesarem ; ego vero memini me Caesaris filiam ; It is the answer of Iulia , Augustus the Emperour's daughter , when she was taxed for her too wanton and licentious living , and counsel'd to conform her self to the sobriety and gravity of her father ; My father , saith she , forgets himself to be Caesar the Emperour : but I remember my self to be Caesar's daughter . It was the speech of Ennius the Poet , Plebs in hoc Regi ante-stat loco ; licet lachrimari plebi , Regi honeste non licet : Private men in this have a privilege above Princes ; but thus to do becomes not Princes : and if at any time these sad and heavy-hearted thoughts do surprize them , they shall never want comforters to dispel them . When Ahab was for sullenness fallen down upon his bed , because Naboth would not yeild him his Vineyard , Iezabel is presently at hand and asks him , Art thou this day King of Israel ? When Ammon pined away in the incestuous love of his sister Thamar , Ionadab his companion comes unto him , and asks , Why is the King's son sad every day ? so that , as it seems , great Persons can never be much or long sad . Yet David forgets his greatness , forgets his many occasions , gives no ear to his companions about him , but gives himself over to a scrupulous and serious consideration of an Action in shew and countenance but light . Secondly , As the Person is great , so is the care and remorse conceived upon the consideration of his action exceeding great , which is our Second part : And therefore the holy Ghost expresses it in very significant terms : His heart smote him ; a phrase in Scripture used by the holy Ghost , when men begin to be sensible , and repent them of some sin . When David had committed that great sin of numbring the people , and began to be apprehensive of it , the Scripture tells us , that David's heart smote him , when he had commanded Ioab to number the people . Wherefore by this smiting we may not here understand some light touch of conscience , like a grain of powder , presently kindled , and presently gone ; for the most hard and flinty hearts many times yeilds such sparks as these . He that is most flesh'd in sin , commits it not without some remorse ; for sin evermore leaves some scruple , some sting , some loathsomeness in the hearts of those that are most inamour'd of it . But as Simeon tells the Blessed Virgin in St. Luke's Gospel , Gladius pertransibit animam tuam , A sword shall peirce through thine heart ; so it seems to have been with David . It was not some light touch to rase onely the surface and skin of the heart , but like a sword it peirced deep into him : To teach us one lesson , That actions spotted , though but with the least suspicion of sin , ought not carelesly to be pass'd by , or sleightly glanced at , but we ought to be deeply apprehensive of them , and bestow greatest care and consideration upon them . The third part of our Text containeth the cause of David's remorse , in the last words , because he cut off Saul's skirt : In the two former parts we had to do with greatness : : there was 1. a great Person , and 2. great Remorse ; can we in this third part find out any great cause or reason of this , so to make all parts proportionable ? Certainly he that shall attentively read and weigh these first words of my Text , and know the story , might think that David had committed some notable errour , as some great oppression , or some cruel slaughter , or some such Royal sin , which none but Kings and great men can commit . But , Beloved , this my Text seems to be like the Windows in Solomon's Temple , broad within , but narrow without : or like a Pyramide , large and spatious at the Basis and ground of it , but small and sharp at the top . The Person and Remorse , which are the ground and subject of my Text , both are great and large ; but the Cause , which is the very crown and top of all , that is very small , yea peradventure none at all . For whether it be that my self , accustomed to greater sins , and now grown old in them , have lost all sense of small and petty errours , or whether indeed there be no errour at all in this action of David , but onely some fancy , some jealousie arising out of that godly and careful watch he kept over all his ways ; or whatsoever else it was that caused this scruple or remorse in David , it is a very hard matter to discover , and yet notwithstanding , that we may make more open pass unto such Doctrines as I shall raise out of these words , let us a little scan and consider what it was in this action that made David thus strangely scrupulous . And first of all , was it for that he had touch'd and taken that which was none of his own , and therefore might seem to fall within compass of the Law against injury and purloining ? This seems not probable : for when afterward in the like case he came upon Saul as he was sleeping in the Camp , and took from him the Spear and the pot of water which stood at his head , we do not read that his head , that his heart smote him , and yet he took what was none of his . Or 2 ly . was it that he did wrong and dishonour Saul in mangling his garment ? Indeed the Iews have a Tradition , that this was the sin of which David was here so sensible . And therefore say they , whereas we read in the first of Kings , that when David grew old , they covered him with clothes , but he gat no heat , this was the punishment of his sin committed against Saul : God so providing , that garments should not be serviceable to him , who had offended in wronging Saul's garments . But this I must let go as a fable . Or 3 ly . was it that he had unadvisedly given way to some disloyal thought , and at first resolved to revenge himself on Saul , having him at the advantage , though afterward he repented ? Indeed St. Chrysostom thinks so ; and therefore on those words at the latter end of the verse next before my Text , And David arose , he notes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See you not , saith he , what a tempest of rage and anger begins to rise in him ; for he supposeth him to arise in heat and fury , with a resolution for bloud : but it pleased God in the way to make him relent , and change the purpose of revenge into the action of cutting off his skirt : and that this smiting of David's heart was nothing else , but his repenting himself for giving over-hasty entertainment to such a rebellious thought . But , Beloved , who shall lay any thing to the charge of God's elect ? David's thoughts were onely known to God and himself . Since therefore God gives not this as a reason of David's remorse , but another thing ; far be it from me , that I should wrong David so far , as to burden him with that , with which none but God can charge him . I rather chuse to follow St. Basil's rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the Scriptures be understood as they lie . The Scripture tells us , David's heart smote him , because he cut off the skirt of Saul's garment , and not because he had conceiv'd against Saul any thought of bloud . But what cause then shall we give of David's remorse , none other , Beloved , but that religious and careful jealousie which still he had over his own thoughts , which made him pietatis affectu etiam quae tuta sunt formidare , Hier. To suspect all things be they never so safe , and never to think himself secure from the contagion of sin . It was with David , as it was wont to be with men that are often troubled with sicknesses and diseases , Suspicionibus inquietantur , medicisque jam san● manum porrigunt , & omnem calorem corporis sui calumniantur . Senec. Disquiet themselves with every little alteration in their bodies , repair to the Physician when they are well , and think every heat to be an Ague-fit : Horum corpus non est parum sanum , sed sanitati parum assuevit : these men are not sick ; but they do not know what it is to be in health . In the same state is David , he had been often infected with spiritual weakness and disease , and therefore he suspects every motion of his heart , and takes every thought to be a temptation : Hujus animus non erat parum sanus , sed sanitati parum assuevit ; His soul was not sick of any sin , but he did not know what it was to be in spiritual health . For us and for our use hath the holy Ghost registred this example of scruple and tenderness of conscience . Let us return to ourselves and see what lessons we may learn hence for our behoof . Men usually are either grown old in sin , and therefore their eye-sight is decayed , they cannot easily see and discern smaller sins : or else as Hagar in the Book of Genesis , laid Ismael afar off from her , that she might not be greiv'd with the sight of him : so we labour to lay our sins far out of kenn , that the memory and sight of them might not exasperate and trouble us . For the cure of both these infirmities , I have borrowed out of the Lord's treasury a Spectacle of Optick Glass , which if we use it , will restore our decayed eye-sight , and quicken and make us read our sins in the smallest print ; and let them lie never so far from us , yet will it present them unto us in their true quantity and greatness . Towards the better use of which spiritual Glass , one lesson would I especially commend unto you ; To be perpetually jealous and suspicious of your thoughts , and to be quick-scented , easily to trace the footing of sin , to be easily sensible of it , when we think our selves to have done amiss : a lesson naturally arising , as I take it , out of David's example , commended unto us in this place . Now how absolutely behoo●eful it is for us to hold a perpetual Watch over our hearts , and be jealous of such thoughts as spring out of them , it will appear by these reasons . First , because that sin is of such a slie insinuating nature , that it will privily creep in , and closely cleave to our thoughts and in●tents , though we perceive it not . For as waters , though of themselves most pure , will relish and savour of the earth and soithrough which they pass : so thoughts in themselves good , pas●sing through the corrupt and evil ground of our hearts , canno but receive some tincture , some dye , some relish from them . When David had an intent to build God an house , he doubtless conceived no otherwise of this his intent , then of a religious and honourable purpose , and in outward appearance there was no cause , why he should doubt of God's acceptance ; yet we see this purpose of his misliked by God , and rejected , and the reason given , quia vir sanguinum es tu , because thou art a man of bloud . How shall we then secure our selves of any thought , if such an intent as this , so savouring of zeal , of sanctification , of love unto the glory of God , have such a flaw in it as makes it unprofitable ? and how necessary is it , that we bring all our imaginations and intents to the fire and to the refining pot , so throughly to try them , and bring them to their highest point of purity and perfection ? Be it peradventure , that the action be in it self good ; if it be liable to any suspicion of evil , it is enough to blast it . It is the holy Ghost's rule given by the blessed Apostle , that we abstain from all shew and appearance of evil , that we refrain as much as possible from all such actions , as are capable of misconstruction . What is more lawful , then for the labourer to have his hire ? then for those that labour in the Gospel , to live by the Gospel ? Yet we see St. Paul refused this liberty , and chose rather to work with his own hands ; onely for this reason , because he would not give occasion to any , that would misinterpret his action , to live at others cost , and feed on the sweat of others brows . What befalls Princes many times , and great Persons that have abused their Authority , the people rise and suppress them , deface their Statues , forbid their Coin , put away all things that bear any memory of them : So seems our blessed Apostle to deal here : look what actions they be which bear any inscription , any image and title , any shew or spot of sin , these hath he thought good even to banish and quite prohibit . Our prophane Stories tell us , that when Iulius Caesar had divorc'd his wife ; being ask'd why he did so , since nothing was brought against her to prove his dishonest , his answer was , that she that will be wife of Caesar , must not onely be free from dishonesty , but from all suspicion of it : Beloved , St. Paul tells the Corinthians , that he had espoused them unto one husband , that he might deliver them as a chaste Virgin unto Christ ; and God every where in Scripture compares his Church unto an espoused Wife , and himself unto an Husband , a Husband far more jealous then ever Caesar was : How careful then must that Soul be , that intends to marry it self to such a jealous Husband , to abstain not onely from all pollution of sin , but from all suspicion of it ? Last of all , it is Tertullian's speech , Quanto facilius illicita timebit , qui etiam licita verebitur ; It is wisdom sometimes to suspect and shun things that are lawful : For there are many actions in themselves good , which yet to many men become occasions of sin and scandal : For it is with our actions , as it is with our meats and drinks ; As divers meats fit not to divers constitutions of body , so all actions accord not well with all tempers of mind : As therefore what dish it is we easily surfeit of , though it be otherwise good , it is wisdom totally to abstain from ; so look what actions they be in which we find our selves prone to sin , it is good spiritual Physick to use abstinence , and quite to leave them . For if our Saviour commands us to pluck out our eyes , and pare off ours hands , if once they become unto us cause of sin , how much more then must weprune away all inward thoughts , all outward circumstances , which become occasion of offence unto us ? A second reason , why I would perswade you to entertain a jealousie of all your thoughts and actions , is a natural over-charitable affection , which I see to be in most men unto their own ways ; and which is strange , the worse they are , the more are we naturally inclined to favour them : The reason is , because the worse they are , the more they are our own . When question was sometime made , Why good herbs grow so sparingly , and with great labour and pains , whereas weeds grow apace without any culture and tilling ? it was answered , That the earth was a natural Mother to the one , to the other she was a Step-mother ; the one she brought forth of her self , to the other she was constrain'd . Beloved it is with our hearts as it is with the Earth , the natural fruit of them is weeds and evil thoughts , unto them our hearts are as mothers , injusta virescunt , they spring up in us of themselves , without any care or manuring : but as for good thoughts , if they be found in our hearts , they are not natural , they are set there by a high hand , they are there by a kind of spiritual in-oculation and graffing , as men graff Apples and kind fruits upon Thorns and Crabs : No marvel then , if like choice herbs and fruits they grow so tenderly , and need so much care and cherishing . As therefore Parents , though their own children be very deformed , yet love them more then others , though more beautiful : so corrupt and evil thoughts are naturally dearer unto us then good , because we are as Mothers unto them , to the rest we are but Step-dames . Two notable fruits there are of this over-charitableness to our own actions . First , a willingness that we have to flatter , to deceive and abuse our own selves by pretences and excuses . There is a plain , a downright , and as it were a Countrey reprobate , one that sees his sin , and cares not much to excuse it , and is content to go on , and as it were in simplicity to cast himself away : There is a more witty , more refined , and as it were a Gentleman-like reprobate , one that strives to smooth and gild over his sin , to deceive others and himself with excuses and apologies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Basil speaks , to take great pains , and with the expense of a great deal of wit and art to damn himself . When Saul , being sent against Amalek , had spared Agag and the best and fattest of the prey , at Samuel's coming to visit him , how doth he wipe his mouth , as if all had been well , and trimly composes himself to entertain him , Blessed art thou of the Lord , I have performed the commandment of the Lord ? And when Samuel had shewed him his errour , how quickly hath he his excuse at his fingers ends , We have spared the best of the sheep and of the oxen to sacrifice unto the Lord ? Et Deo adulatur & sibi lenocinatur , as Tertullian speaks , he thinks to gull Almighty God with fair and flattering pretences , and becomes a baud to his own vice ; nimium idem omnes fallimur it is the common errour of us all , and in most of our actions we do as Saul did , endeavour to put tricks upon our selves : Beloved , were we not partial , but rigid censurers of our own thoughts , this corrupt fruit would quickly rot and fall away . Again , there is a second fruit springing out of this favour and dotage in our own actions , an errour as common , though not so dangerous , for we are content many times to acknowledge that something is amiss in our actions , we will confess them to be sins , but we account of them as little sins , sins of a lesser fize , not so fearful , easily pardonable . There is a sinner , who by committing some great and heinous crime ( crimen devoratorium salutis , as Tertullian calls it , such a sin as with open mouth devours salvation ) doth as it were with one step leap into hell , and of this kind of sinners the number is fewer : But abundance there are , who avoiding great and heinous sins , by committing lesser sins , as they think , can be content to go by degrees , and as it were step by step into hell . Beloved , let us a little put on the spectacle I but now spake of , that we may see whither any sin be so small , as we take it : I know there is difference of sins ; our Saviour tells us , that there is a beam , and there is a mote : but withall this I know , that the best way to keep us from sin , is minima pro maximis cavere , to loath even the least , as if it were the greatest ; if we look through this glass , it will make us think every mote a beam . Sins in themselves are unequal , but in regard of us , and of our endeavour to avoid them , they are all equal . Fly from evil , saith the Psalmist ; he tells us not , that there is one greater evil from which we must fly , and another less , from which 't is enough if we do but go : but he bids us fly , and to make haste alike from all . To think that a sin is less then it is , may be dangerous , for it makes us the less careful to avoid it : but to mistake on the other hand , and think a sin greater then it is , this is a very profitable errour . Vtinam sic semper erraremus ; would God we did always thus erre ; for besides that there is no danger in it , it makes us more fearful to commit sin . Our Saviour reprehends the Pha●isees in the Gospel , because they could strain at gnats , but swallow camels ; but yet it is true , that men learn at length to swallow camels , by swallowing gnats at first : Nemo repente fuit turpissimus , no sinner so hardy , as to set upon the greatest sins at first . The way by which men train up themselves to the committing gross and heinous sins , is by not being at first consciencious of lesser sins , Et sane nescio , saith Paulinus in St. Hierom , an possimus leve aliquod peccatum dicere quod in Dei contemptum admittitur : who dares call any sin little , that is committed against God ? Small contempts against great Princes are accounted great oversights ; for what is wanting in the thing , is made up in the worth of the person . How great a sin then is the smallest contempt that is done against God ? Prudentissimus ille est , qui non tam considerat quid jussum sit , quam illum , qui jusserit ; nec quantitatem imperii , sed imperantis cogitat dignitatem . It is the best wisdom for us , not so much to consider , what is commanded , as who it is that commandeth it , to consider , I say , not the smallness of the Law , but the greatness of the Law-giver . Sins comparatively may be counted greater or lesser , but absolutely none can be counted small . To conclude then this point , Charity suspecteth no harm , saith St. Paul : true , but we must note , that some virtues in us concern our selves , as Faith , Hope , Temperance , and the like : some virtues concern not our selves , but others ; but such an one is Charity . Charity that wills Christians to think well of all others , can have little room upon our selves : Let us then make use of this Charity towards our Neighbours ; hope the best of all their actions ; but let us take heed how we be over-charitably minded to our selves . Caesar profess'd , that he would rather die , then suspect his friends ; and he sped accordingly , for he died by the treachery of those freinds whom he suspected not . Let us take heed how we be over-kind unto our own thoughts , how we think it an errour to be too suspicious of them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; peradventure those sons of our own hearts , whom we least suspect , will in the end prove those who shall betray us . But I come to a third reason . A third reason why I shall advise you to this jealousie over your own thoughts , is the difficulty of discovering them betime , and discerning of what spirit they are . For our heart is like that feild in the Gospel , in which the Husbandman sows good corn , and the enemy sows tares . God infuseth good thoughts , and the Devil ill . Now as weeds many times at their first budding are hardly known from good herbs ; so at the first springing and budding of our thoughts , a hard matter it is to know the weed from the good herb , the corn from the tare . As Iudah in the Book of Genesis , knew not Tamar , till the fruit of his sin committed with her began to shew it self : so till the fruits of our thoughts and purposes begin to appear , except we search very narrowly , we can scarcely discover of what rank they are . Tunc ferrum quod latebat infundo supernatabat aquae , & inter palmarum arbores myrrhae amaritudo reperta est ; Then the iron that lay in the bottom , will swim at the top of the water , and among the pleasant Palm-trees , will be found the bitterness of Myrrh . We read in the second of Samuel , that when the Ark was brought from Kirjath-jearim , the oxen that drew the cart shook it , and Vzzah reaching out his hand to save it from falling , for his good service was laid dead in the place . Doubtless Vzzah his accompanying the Ark was a sign of his love unto it ; his love unto it begat in him a fear to see it in danger ; his fear to see it in danger , bred in him a desire to keep it from danger . See , Beloved , what a number of golden thoughts are here ; yet as we read in the Book of Iob , when the servants of God came and stood before him , Satan also came and stood amongst them ; So in this chorus and quire of these Angelical thoughts , the devil finds a place to rest himself in : For this desire of Vzzah to save the Ark from danger , made him forget what was written , that none should touch the Ark , save onely the Preists : the breach of which precept brought that fearful judgment upon him . You see , Beloved , that though the course of our thoughts be like Iacob's Ladder , and God himself be at one end of them , yet Satan , if he can , will be at the other . Let us learn by this example of Vzzah , betimes to discover our thoughts , and not to suffer them to grow till their fruit betray them . Indeed our Saviour hath given us a rule , You shall know them by their fruits ; but we must take heed that we extend not this rule too far : Vzzah felt the fruit of his thoughts to his own cost . It is never good trying conclusions there , Vbi poenastatim sequitur errorem . Let us learn to decipher our thoughts then , when we may do it without danger , whilst they are in semine , whilst they are yet but budding and peeping above ground , Donec Sarculo tantum opus est , non Securi ; whil'st yet there is onely need of the Weed hook , and not of the Hatchet . A fourth reason yet there is , for which I would counsel you to hold a strict hand over your thoughts , and it is , Because that from outward sins we can better preserve our selves , then from our sins in thought . Beloved , there is a transient sin , and there is an imminent sin ; there is a sin that is outwardly acted by the service of the body , there is a sin that requires not the help of the body , but is committed inwardly in the very thought and soul , a speculative or an intellectual sin . Outward sins are many ways pass'd by , means may be wanting , company may hinder , time and place may be inconvenient ; but for speculative sins , or sins in thought , all times , all occasions , all places are alike : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Basil : A man , saith he , of great gravity and countenance sits in the midst of the market-place , with many hundreds about him , and looking upon him , yet notwithstanding this man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even this man in the mid'st of all the company fancies to himself what he desires , and in his imaginations goes unto the place of sin , or rather retires into his own heart , and there he finds place and means to commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sin that hath no witness but God. If we retire to our private chambers , these sins will follow us thither , and as Baanah and Richab did by Isboseth Saul's son , they will find us out upon our beds , and slay us there . If we go to the Church , they will find us out there , and as Adramelech and Sharezer slew Sennacherib , whil'st he was worshipping his god ; they will set upon us even in the midst of our holiest meditations and prayers : neither Chamber nor Church , no place so private , none so holy , that can give us Sanctuary , or shelter us from them . St. Hierom confesses thus much of himself , that when he had forsaken the world , all outward occasions of sin , and gone into the Desert , and shut himself up in a poor Cell , and macerated his body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with watchings , with fastings , and perpetual prayers and religious exercise , yet could he not be secure from them : Pallebant ora jejuniis , & mens desideriis aestuabat in frigido corpore ; his body was now grown pale , and meagre , and cold , but yet his heart burnt with unlawful desires . Again , they are sins of quick and easie dispatch , they are done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Basil notes ; in a moment of time , without labour of body , without care of mind : One wanton look makes us guilty of Adultery , one angry conceit guilty of Murder , one covetous conceit guilty of Robbery . Whatsoever is outwardly committed , either with difficulty of circumstance , or labour of body , or danger of Law , that is inwardly committed in the soul without any trouble at all . Thirdly , consider but the strength of your thoughts , and you will see there is great reason to keep them low ; for there was no man yet that ever was foil'd but by them , and not by the outward acting of sin . For the outward action is but the Cortex , the bark of the sin ; but the very body and substance of sin is the wicked thought . Beware of men , saith our Saviour , when he gave his Apostles counsel how to provide for their safety in times of outward danger : but if you will provide against inward dangers , we shall not need to beware of men , or of any outward force whatsoever . Let every man beware of himself , for in this case , every man is his own greatest enemy . To draw then to a conclusion : That sins of thoughts prevail not against us , our way is by a jealous care first to prevent them ; and to this hath the greatest part of my discourse hitherto tended . Secondly , if we have suffered them to gain a little ground upon us , let us betimes take the reins into our own hands and pull them back again , and cast out our Adversary whil'st he is yet weak . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom , such are the souls of holy men : their recovery is so quick , that they may seem to have risen before they fell . It is a great sign of spiritual life in us , to be quickly sensible of the first track and footing of sin . For as bodies of the best and purest complexion have their senses quickest , so that soul which soonest perceives the first scent of sin , is of the divinest temper . Our Books tell us , that Dionysius the Tyrant was grown so gross and fat , that though men thrust bodkins into him , he could not feel it . Beloved , there is a sinner like unto this Dionysius ; David tells us of him , when he describes unto us a sinner whose heart is fat as brawn . That we fall not therefore into that like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stupidity and senselesness , our way is to catch those young Foxes , and strangle them in the nest : Nolo sinas cogitationem crescere , saith St. Hierom , suffer not your thoughts to increase and gather strength upon you . For as the man that touches onely at hot iron , and stays not on it , burns not his hand , so the first glances of evil thoughts harm us not ; the harm is , if by consent , though never so little , you stay upon them . To be free from all on-set of evil thoughts is a matter impossible , whil'st we have these hearts of flesh : Ille laudatur qui ut coeperit cogitare sordida , statim interficit cogitata , & allidit ad petram , petra autem est Christus . That man is praise-worthy , who assoon as any unclean thought , any child of Babylon is born in his heart , straight-way strangles it in the birth , and dashes it against the rock , which Rock is Christ. Thus , &c. A SERMON On JOHN xiv . 27. Peace I leave unto you : My peace I give unto you . THis portion of Scripture ( Beloved ) contains a Legacy , which our Saviour gave to his Apostles , and in them to all that are his , when he was about to take his leave of the world . The less shall I need seriously to commend it to your considerations , or to take much pains in wooing your attention . The words of dying men , though neither the speeches or the persons concern us at all , yet they usually move us much , we hear them with a kind of Religion , and we suffer them to take impression in us . With what affection then would this speech deserve to be heard , delivered by a Person , the worthiest among the sons of women , and concerning you near , yea , very near , as near as your own souls concern ye , as being the Saviour of them , and now breathing his last , and spending the little remainder of his breath in gracious promises and comforts , concerning the whole state and weal of your souls ? And yet to raise your attention a little higher : Such things as we are made present possessours of , though they be of meaner value , we prize higher then things of better worth , if we live onely in expectation , if we have onely a promise of them . Now this last most excellent and comfortable Sermon of our Saviour , though in it are many special arguments of his Love , many Gifts and Legacies bestowed on his Church ; yet were they almost all assured unto his Disciples , but by way of Promise : onely this everlasting gift of Peace , of which alone they are made the present possessours , that as at his coming into the world , he brought Peace with him ; for at his Birth there was peace throughout the whole world : so now at his departure he might leave peace again unto the world , though after another manner . And this order of disposition seems to be observed , not without peculiar reason . It seems that all other blessings the Apostles might be without ; yea , that Grand and Mother blessing , the miraculous coming of the Comforter , they did for a time expect ; but this blessing of peace , they might not , they could not want . It is transcendent to all other blessings , and reciprocal with a Christian man ; it flowes essentially from the very substantial Principles of our profession . Seneca , that saw something , as it were , in a dream concerning a wise man , could tell us , Securitas proprium bonum sapientis ; Inward and solid peace is a good appropriated to a wise man : We that know Christianity alone to be truly wisdom , know likewise , that once a true Christian , then truly peaceful , and no true peace but in the true Christian. Yea , it hath pleased God to characterize himself , his Kingdom , and his Servants , by this term of peace , as by a stamp and seal to be known by . He styles himself the King and Father of peace ; his Kingdom , the Kingdom of peace ; his Servants , the Sons of peace ; the fruits of his Kingdom , love and peace , and joy in the holy Ghost . The Church therefore anciently , that by this , as by a badge , she might be known whom she served , every where throughout the publick Form of Divine Service , interlaced this comfortable manner of salutation , Peace be with you all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom , When the Bishop came into the Church or Temple , he came like Noah's Dove into the Ark , with an Olive branch of peace in his mouth , and his first words were , Peace be with you all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he began his Sermon , his Proem was , Peace be with you all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he bless'd the people , his blessing was the blessing of peace , Peace be with you all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When the greatest Sacrifice of Christ was represented at the Lord's Altar , he went to celebrate the memory of it with the self same Insense , with which our Saviour himself here goes about to perform it , Peace be with all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ever and anon is inserted , Grace be with you , and peace . Neither was the voice of the Church onely the voice of Iacob , a soft and still voice , and her actions like unto the hands of Esau , rough , implacable , and indisposed to peace ; but in all her oppositions she shewed a sweet and peaceable behaviour . Misericorditer si fieri posset , etiam bella gererentur à bonis , saith St. Austin , Good men , as far as it is possible , even wage war mercifully . And St. Hierom observes , that the children of Israel went to fight with peaceable hearts ; Inter ipsos quoque gladios & effusiones sanguinis , & cadavera prostratorum , non suam sed pacis victoriam cogitantes , amidst the swords , and bloudshed , and slaughtered carkases , not minding their own , but the victory of peace . Oft-times we prove unthankful to the giver , because we skill not of the worth of the gift . Lest therefore we wrong our Saviour , by undervaluing his inestimable gift of Peace , it is necessary we look into the words of the Will , and see what they purport , and know the worth of that , which by them he hath bestowed upon his Church , Peace I leave unto you , my peace I give unto you . Again , whatsoever was made by God , and no good is there but of God , Every good and perfect gift comes down from above , from the Father of lights , saith St. Iames ; yet notwithstanding , some things there are , which it pleaseth him peculiarIy to style His , It is a grant and favour that few things have merited to be called the things of God. Having therefore said , Peace , Iest he might be thought to have bestowed , facile aliquod & parabile , that which at another hand might have been obtained , as well as his , he adds my peace , My peace : The Latin expresses it more emphatically thus , Pacem illam meam , That peace of mine , that you know of , and the world skills not of ; so though all good things , and peace in its amplest latitude , be of God , yet it is a peculiar grace , that of peace here given to be called His. We are therefore to note , that it is one thing to have pacem Dei , another thing to have pacem Deum : the peace of God , or God which is peace . For Christ himself , as he is to us Righteousness , and Sanctification , and Redemption , so is he our Peace . He therefore that knows Christ , knows what the peace is that is here given . Thirdly , as all good gifts are of God , so is he the Giver of them all ; yet somewhat there is , the Donation whereof he so appropriates to himself , that he takes to himself a title to be the Giver of them . Silver and gold is mine , saith the Lord by the Prophet Haggee ; yet Abraham would by no means accept of the spoil at the hands of the King of Sodom : Why ? Lest , saith he , he should say , I have enriched Abraham . Some things are so given by God , that men will claim unto themselves a part in the Act of giving : Abraham was very jealous of this , he suffers none to part stakes with God. As was Abraham there , so is Christ here : Lest some Emperour , or great Potentate , upon conceit of the Churches quietness , under his Government , or of Largesses , and great Immunities , or rich Endowments bestowed upon the Church , should boast and say , I have given peace unto the Church ; Christ tells us , that the peace that rests upon his Disciples He leaves , He gives : Peace I leave , my peace I give . Fourthly , I told you what hitherto Christ had given to his Church , was but by way of promise : Lest therefore he might seem to lessen his credit by large promises , he tells them , this gift of peace they stood already possess'd of , he now left it with them ; And yet further , lest they might imagine , that they were rather made keepers of what was another man's , then possessours of what was their own , he adds , My peace I give unto you , he makes them Lords of it , he gives them an absolute propriety and interest in it . Last of all , he hath scattered and given to the poor , saith the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath with a Royal kind of negligence , and heedlesness , thrown about , catch who can ; like Princes , who on some solemnities cast money among the people , without care who take it up ; he makes his Sun to rise upon the good & bad , and rains upon the just and unjust ; Quam multi sunt indigni luce , saith Seneca , & tamen dies oritur ? How many men are there , that deserve not so much as the benefit of common light , and yet the day dawns on them ? Thus indeed it fares in these outward and more general benefits of God ; Deo parum curae de his tribuendis , quae etiam hostibus tribuit , saith Martin Luther ; God seems to have but little care in bestowing those benefits , of which his enemies are partakers , as well as his freinds . But here it is not so , that great Floud of Liberality here receiveth an Ebb , and is bounded with certain banks . In bestowing of this great gift of Peace he hath given his arm a check , and seems to be very scrupulous and careful where it lights : He singles out his Disciples out of all the world , with them he makes his everlasting covenant of peace . Peace , saith he , I leave unto you , my peace I give unto you . So then , out of this Paraphrase which I have made on these words , it appears there are three points principally considerable in them . First , the Gift , Peace , My peace . Secondly , the Giver , I leave , I give . Thirdly , the Subject on whom the gift is bestowed , To you . To speak of these three , of Peace , of Christ , of the Church , in their latitude , were a matter infinite , we must therefore think of them with a mutual relation of each to other ; and so conceive of Christ as the Giver of peace , and so of the Church as of the subject of peace , and so of Peace , as of the Gift of Christ , and an Attribute of the Church . To these three points arising directly out of the words , there may be added certain other very worthy your consideration , arising out of the manner of delivery of them . First , the Certainty of this promise ; doubtless , though Heaven and Earth shake , though men and devils rage , and the mountains be cast into the sea ; yet to the Church and every member thereof , wheresoever abiding , there is given , left , and remains peace . And this I gather out of the doubling of the words , Peace I leave , my peace I give . For as Ioseph tells Pharaoh , Gen. xli . And for that the dream is doubled unto Pharaoh twice , it is because the thing is established by God , and God will surely bring it to pass : So may we say of these words , they are doubled to his Disciples , because the thing is established by God , and certainly with his Church is peace for evermore . Secondly , the incommunicability of this peace , with many out of his Church ; I told you , this was a Legacy : of it therefore none partake , but such as are specified in the Will. Here are none mentioned by the Testatour , but such as were sealed by him for his own : Iudas saith the story , was gone from them . To that part of the Church therefore , not which we see , but which we beleive , is this blessing of peace , by right of inheritance , pertaining . But are these things so as we have said ? is it a matter of so incontroleable certainty , that Christ hath left peace unto his Church ; that it were almost infidelity to doubt of it ? Surely , if we look not narrowly into it , we shall rather think peace , which we make the Churches peculiar , to have been an utter stranger unto her . The Religious Rites of Gentilism , how had they their beginnings ? their progress ? without opposition ? no disputes ? no contentions ? Scarce any thing of worth , for so many thousand years the world lived under it , done for , or in pretence of Religion ! But no sooner was Christian Religion come to the birth , but streight it was attended by that great Dragon in the wilderness , spewing out whole seas of dissentions to overwhelm it . The Apostles themselves , as with one hand they sowed the seed of the Word , so were they constrained with the other to pluck up and weed out Heresies arising with it . So venterous was the envious man , not onely whilst men slept ( for the Apostles were no sleepers ) but whil'st they were in act , and sweat , to intersperse his Tares with God's good Seed . The Iewish Ceremonies , a plant of God's own planting , seems scarcely to have been acquainted with it : God throughout that story , of which himself was the Pen-man , registring no one act of any contention concerning the interpretation of the Law ; yea afterward , when some dissentions had crept in , they seem to have been of an inferiour order , and never to have broken out to any remarkable inconvenience . But in the Churches story , what leafe , what line almost gives not in large evidence against the Church's peace ? it being almost nothing else but an Index of controversies , which when they were at least , occasioned great Schism and rents in the Church , and afterwards receiving strength , brake forth to further inconvenience , one Christian persecuting another with that heat , that Christianity scarce ever felt under the hand of Paganism : now in our Age they have enforced the rending asunder of great Provinces , and mighty Kingdoms , without any hope , as far as humane reason reacheth it , of ever being re-united . Again , if we look into Peace , as the world esteems it , that is , to the outward prosperity , to the good and civil correspondence which is betwixt man and man : if we consider what part the Church hath had in this her estate , for some hundred of years , was truly represented in her great Champion St. Athanasius , of whom it was said , St. Athanasius against all the world , and all the world against St. Athanasius . She was sent forth into the world with no other hope , but of the world's hatred ; with no other lot , then poverty and persecution : so little claim seems she to have to secular ease , and outward state , which by most is termed the Church's peace , much less to Riches , and Glory , and Provinces , and whole Kingdoms , which by some are counted the Church's Patrimony . To clear these things , and first , to remove the scandal of Ecclesiastical dissentions , give me leave to commend unto you two facile notes , which of your selves you might easily have observed . First , it hath ever been the practise of the divil , to bend his manifest strength and cheif forces against that , which God hath with most strictness and severity commanded to be kept : Whence it comes to pass , that what we are especially commanded to observe , in that we usually shew our selves most frequent and notorious transgressours . When the Lord was to chuse himself a people out of the whole world , habituated in Idolatry , his greatest care was to wean them from the Idols of the Nations : His commandments therefore to the Iews , and almost all the messages of the Prophets , beat on nothing so much as on this point , to beware of the gods of the Heathen , whence they were taken . Yet such a strange bewitching madness possess'd them , that even almost in the sight of the Sea , that had given way unto them ; when the cry of the drown'd Egyptians was scarce out of their ears , they fell to Idols . Afterward what breathing time had they from plagues and calamities , into which , for this crime , if not altogether , yet cheifly they fell , wherein they did not strangely relapse ? Which of their Kings had his heart right before God ? Solomon himself , who had he not known God , yet by that light he had of Moral and Natural Wisdom , could not chuse but see the folly of it , must needs to his other exorbitant lusts add this , Adultery with stocks and stones ! But when long experience had taught the world its errour , and the absurd Legends of their gods their lying miracles , and their halting Oracles became , so palpable ; that the learned writ in scorn of them , and the unlearned sufficiently descried them . Christ by his Apostles being to lay the ground of Christianity , seems to have thought it a matter superfluous to spend many precepts in beating down Idolatry , a thing of it self now ready to fall . Neither was there in the Church's increase ever feared a voluntary relapse unto Paganism : few men being so simple , but though they had not the grace to imbrace Christ , they had the wit to see , as good do so , as follow Idols : And among all the Christian Emperours , there is but one alone hath fallen into the crime of Apostacy , and is known by that name . Christ gives therefore a new and a great commandment of Love , of Peace and Vnity : This he makes the character of his , By this , saith he , shall men know that ye are my disciples : This he and his Apostles every where beat on , and therefore by his Apostle St. Paul , he calls the message which he sent by him , The Gospel of Peace , as being the cheifest argument of his Embassage , yea , the whole sum of the Law : Love which is so much spoken of , and an individual companion of Faith , being either peace it self , or the eminency and perfection of peace . No marvel then , if that ancient enemy of the Church's peace hath pull'd every cable , used all occasions , set all his engines and instruments awork , to infringe the quietness and union of the Church , especially in the Ministry , who as they are the Church of the Church , so is their peace the very bond and seal of all union in the Church . Much might I say , partly reproving , partly bewailing Ecclesiastical dissentions : but neither were it fitting to my Auditory , nor profitable for the times , they being so , as an Ancient spake of his own , In quibus nec vitia nostra pati possumus , nec remedia ; in which we can endure neither our vices , nor their remedies . Onely thus much shall be added by way of advise unto the Laity , It shall little avail them to urge these things against us : The light of the truth shines too clear , the way of life is too plain for them to claim any privilege , or plead any excuse from our dissentions : The voice which came to St. Austin , Tolle , lege , comes likewise to every one of them , Take up and read ; Open your books , and look on that which is before your eyes , and there needs no more ado . It was never the intent of the holy Ghost , to make it a matter of wit and subtilty , to know how to be saved . Bring me a soul , not one deeply learn'd , sharp and subtil , Sed simplicem , rudem , & impolitam , & qualem habet , qui ●●m● l●m habet , as Tertullian speaks , a dull , a silly , an unletter● 〈◊〉 and such an one as that man hath , that hath nothing 〈…〉 to witness him to be a man , and even this shall with ease apprehend what is necessary to save him . The second thing I would wish you to observe , is this , That there is a great errour in many men , who guiding their eye by what they see of the Church , if they descry a deluge , or darkness , or confusion in her , streight imagine the powers of Christ's promise to be shaken : Whereas every Christian man is bound , even in the midst of winds , and storms , and tempests , to recount with himself , that notwithstanding this , still the Promise of peace is made good unto his Church . We must observe therefore , that we have two manner of eyes to look upon the Church of God ; one of Charity , by which we suppose every one , which professes the name of Christ , to be of his fold ; another of Faith , by which we believe that God doubtless hath , and shall have to the worlds end , a select and chosen company , sealed up for the day of Redemption , such as never shall finally miscarry , or be taken out of his hands . The first extends it self to the whole company of Professors , to Heretical and Erring Churches , yea , even to Reprobates ; and this is it we term the Visible Church . The second comprehends onely the number of his Elect. Now all those glorious speeches , and gracious promises , made unto the holy Church in Scripture , are belonging to none but this , on this alone , and on every member thereof , wheresoever living under the roof of heaven , truly resides that gracious promise of peace , even on the Coelestial Ierusalem , and the Israel that is of God. It is a fruitless labour for any man , to think to make good to the eye of experience , those glorious words in Scripture spoken of this Church . God hath not acquainted any man so far with her , as to descry thus much ; neither could this be , unless the persons were definitely known . And this is an Attribute of God , reserv'd to him alone , to know who are his . Though no man therefore know any thing at all concerning this Church , it matters not : The foundation of God still stands sure , notwithstanding this . That of the Church of Rome , so much urged in disgrace of the Reformed Churches , Where was your Church before Luther rose ? to this purpose is clean impertinent ; the Labours of men , who have gone about to make it good , and prove a succession of true Christians , save onely to stop the mouths of idle Questionists , might well have been spared . For all that is necessary to be proved in this case , is nothing else but this , That there hath been from the Apostles times a perpetual succession of the Ministry , to Preach and to Baptize : Of this , by the providence of God , there remains very good evidence unto the world , and shall remain . But this makes nothing to the true succession of the Elct : for it were not prejudicial to the Church of Christ , or any promise concerning it , though none of the Ministery , ever since the Apostles times , had been of the number of the Elect , according to that of St. Chrysostom , in his Comments on the Acts , where considering the weight of the Minister's Calling , and their slackness in executing it , he cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I much marvel , whether ever any Minister were saved or no. As therefore no man ought to be discouraged in these uncertainties and contentions , so let no man flatter himself in his outward conformity and plausible correspondence with the Church's constitutions ; as if he might upon conscience of this , securely pronounce himself possess'd of the peace here given to the Church . When all this outward shew of state shall be gone off the Stage , it may peradventure prove for the good onely of some few unrespected , unthought of Souls , who had least part in all this mask . For that falls out oft-times betwixt God's intent , and Man's comments , which the wise Historian sometimes observed to have been the conceit of his times , concerning Claudius the Emperour , Quippe fama , Spe , veneratione , potius omnes destinabantur imperio , quam quem futurum principem fortuna in occulto tenebat : by the common voice , hope , obsequious carriage of most , every one was destin'd to the Empire before him , unto whom in secret the providence of God had assigned it . I intend not by this to animate any man to disdain order , it is a Divine thing , and without it , Angels , and the Common-wealth of God cannot consist . Onely I would wish men to beware , lest whilst they doat on the outward consent and union of the Church , that befall them , which in our age hath befallen our Schools , where men for a long time were so studious of Order and Method , that Arts and Sciences were almost forgotten . We must not so much gaze on the outward quietness of the Church , as that we forget to reflect into our selves , and examine our own inward peace . From this part of the Church's peace , consisting in outward consent and harmony , necessary in its kind , I pass to another of an inferiour order , namely , Peace from persecution , joyned with outward glory , and temporal felicity . The first days of the Church , those heroick and exemplary times , never tasted of this : and when afterwards under Christian Emperours it was partaker of it , the censure of St. Hierom was most true , Potentia & Divitiis major virtutibus minor fact a est ; In Wealth and Authority she grew greater , but in her Virtues she much impaired . But that which in the first times , fuisset ejus impudens votum , as Seneca speaks in another case , it had been also most impudence in the Church so much as to have wish'd . She is now provided of Proctors for the purpose , that have entitl'd her , as it were , by right of inheritance to all kind of secular honour and state , as if she had so sure a claim unto it , as the Iews had to the Land of Promise . Yea , it is generally thought a matter of congruity , that the world go well with every good Christian man. Against those I will lay down this one conclusion , That if we look into the tenour of the New Testament , we shall find , that neither the Church , nor any Christian man by title of his profession , hath any certain claim to any secular blessing . Indeed if we look into the Iews Common-wealth , and consider the letter of Moses Law , they may seem not onely to have a direct promise of Temporal felicity , but of no other save that . For in the Law God gives to Moses the dispensation of no other but temporal Blessings and Cursings in the xxvj . of Leviticus , and the xxviij . of Deuteronomy ; where God seems to strive with all possible efficacy , to express himself in both kinds , there is not a line conteining that which should betide them at their ends : all their weal , all their woe , seem'd to expire with their lives . What sense they had of future rewards , or with what conceit they passed away to immortality , I list not to dispute . This suffices to shew , that there is a main difference in the hopes of the Church before and since Christ , concerning outward prosperity , as for Christians , to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom , they have greater and harder races to run , greater prizes to take in hand , then our Fathers before Christ. The Church was then in her youth , she was to be led by sense as a child : we are come to the age of perfect men in Christ. That the Church therefore might not deceive her self with this outward peace , which is but a peace of ornament , he strips her , as it were , of her borrowed beauty , and washes off her Fucus , gives her no interest in the world , sends her forth into a strange Land as he did Abraham , not having possession of a foot ; and which is yet more , not having so much as a promise of any , which yet Abraham had . If Christ and his Apostles teach , as sometimes they do , Seek ye first the Kingdom of Heaven , and the righteousness thereof , and these things shall be cast in upon you . That Godliness hath the promise both of this life , and of the life to come ; It is not presently to be conceived , that every true Christian man shall doubtless come on , and thrive in the world . That which they teach is no more but this , That we ought not to despair of the Providence of God ; for look what is the reward and portion of vertue and industry in other men , the same and much more shall it have in Christians , their goodness shall have the like approbation , their moral virtues shall have the like esteem , their honest labours shall thrive alike : If sometimes it hath fallen out otherwise , it is but the same lot which hath befallen virtue and honesty , even in the Pagan as well as the Christian. In the fifth of St. Matthew , where Christ teacheth us , That the meek spirited shall possess the earth , think we that it was the intent of the holy Ghost to make men Lords of the earth , to endow them with Territories and large Dominions ? That which he teaches us , is but a moral lesson , such as common reason and experience confirms , That meek and mild spirited men are usually the quietest possessours of what they hold . But that these speeches , and such as these in the New Testament , be not wrong'd by us , by being drawn to our avaritious conceits , and thought to halt , if sometime the meek-spirited become a spoil to the extortioner , and be stript of all he hath , give me leave to commend unto you one rule for the interpretation of them , which will give much ease to unstable minds . The holy Ghost delivering general propositions in things , subject to variety and humane casualties , is to be understood for the truth of them , as far as the things themselves are capable of truth , and according to the certainty of them . There are many propositions fram'd even in Natural things , of Eternal truth , no instance neither of time nor person can be brought to disprove them , our daily experience evermore finds them so . There is a second order of things created by God himself , subject to mutability , which sometimes are not at all , and being produced owe their being sometimes to one cause , sometimes to another , the efficacy of the cause no way being determined to this effect , but of it self indifferent to produce it or not . The managing of affairs , whether in publick of Common-weals , or in private of any man's particular state or calling ; Moral rules of behaviour and carriage , yea , all the things that are spoken concerning the temporal weal or woe of actions good or bad , they are all ranged in this second order . Now in all these things it is impossible there should be propositions made of unavoidable certainty . If the rules and observations drawn for our direction , ut plurimum , usually and in the ordinary course of events , hold currant , it is enough to make them Maxims of Truth ; it matters not though at some time , upon some occasions , in some person , they fail . Now from the condition of these things , the propositions made by the holy Ghost himself , are by their Authour not exempted . In the Book of the Proverbs , the holy Ghost hath registred such store of Moral wisdom , and Precepts of carriage in temporal matters , that all the wisdom of the Heathen , most renowned for Morality , come far short of it . These Precepts , though with us they have , as indeed they ought to have , much more credibility , as delivered unto us by an Authour of surer observation , and exempted from all possibility of errour ; yet notwithstanding , in regard of the things themselves , they are of the like certainty , of the same degree of truth , when we find them in the Writings of these famous Ethnicks , whom it pleased the holy Spirit to endue with Natural wisdom , and Moral discretion , which they have , when we read them registred in the Oracles of God , and thesame uncertainty have they in regard of some particulars , when they be spoken by Solomon , which they have , when they are uttered by Plato , or Euripides . Solomon much inveigheth against the folly of Suretiship ; was it therefore never heard of , that a wise man was surety for his neighbour , with good success ? I. Caesar , when he thought to have upheld his estate through mercy and clemency , lost his life ; is it therefore false which Solomon teacheth , that Mercy upholdeth the throne of the King ? He knew well , and his son had dear experience of it , that the peoples hearts are won and kept by mild and merciful dealing , rather then by rough and tyrannous proceedings : yet he could not be ignorant , that even Kings sometimes reap mischeif , and death there , where they have plentifully sowed love and mercy . Thus then , and no otherwise , are we to understand the holy Ghost preaching unto us the reward of the meek-spirited , and the promises of this life to the godly . For we are not to suppose , that God in his ordinary proceedings concerning his Elect , exempts things from that mutability and change , to which he made them subject in the day of their Creation . All things come alike to all , ( saith the Wise-man ) There is one event to the righteous , and to the wicked , to the clean and unclean , to him that sacrificeth , and to him that sacrificeth not . As is the good , so is the sinner , and he that sweareth , as he that feareth an oath . Which speech is true , in regard of those humane casualties , from which the good Christian is no more exempted , then the honest Pagan . But it is a maxim of eternal truth . and the joynt conspiracy of Heaven and Hell shall never be able to infringe it , That all things work for the good of them that sear God. Though sometime the meek-spirited men be turned out of house and home , and the godly man have not a place whereon to rest his head . By this then it appears , that the title of Christian men unto temporal blessings , is not out of any Divine Right , giving undoubted assurance , but onely of common equity and congruity , by which it pleaseth God usually to crown honest counsels with good success . As then this claim is uncertain , so hath not the desire of Christians to intermeddle with secular business been scandalous to our profession . Iulian the Emperour , in an Epistle of his to the Bostrenses , taxing certain seditious Christians , tells them directly , that their tumult sprang not out of any probable reason , but meerly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But onely because he had made it unlawful for them to sit as Judges between man and man , to interpose themselves in matters of Wills , to interpret other mens possessions to their own uses , to make division of all things unto themselves : That much of this might be probable , I will not easily deny . He that shall look into the Acts of Christians , as they are recorded by more indifferent Writers , shall easily perceive , that all that were Christians were not Saints . But this is the testimony of an Enemy . Yea , but have not our Freinds taken up the same complaint ? Doubtless if it had been the voice and approbation of the Bridegroom , that Secular State and Authority had belonged to the Church , either of due or of necessity , the freinds of the Bridegroom hearing it , would have rejoyced at it ; but it is found they have much sorrowed at it . St. Hilary much offended with the opinion , that even Orthodox Bishops of his time had taken up , that it was a thing very necessary for the Church to lay hold on the temporal sword , in a Tract of his against Auxentius the Arrian Bishop of Millain , thus plainly bespeaks them , Ac primum miserari libet nostrae aetatis laborem . And first of all , I must needs pity the labour of our Age , and bewail the fond opinions of the present times , by which men suppose the arm of flesh can much advantage God , and strive to defend , by secular ambition , the Church of Christ. I beseech you , Bishops , you that take your selves so to be , whose authority in preaching of the Gospel did the Apostles use ? By the help of what powers preach'd they Christ , and turn'd almost all Nations from Idols to God ? Took they unto themselves any honour out of Princes Palaces , who after their stripes , amidst their chains in prison , sung praises unto God ? Did St. Paul , when he was made a spectacle in the Theatre , summon together the Churches of Christ by the Edicts and Writs of Kings ? 'T is likely he had the safe conduct of Nero , or Vespasian , or Decius , through whose hate unto us , the confession of the faith grew more famous . Those men who maintain'd themselves with their own hands and industry , whose solemn Meetings were in Parlours and secret Closets ; who travelled through Villages and Towns , and whose Countreys by Sea and Land , in spite of the prohibition of Kings and Councils . 'T is to be thought that these had the keys of the Kingdom of Heaven . Did not the power of God sufficiently manifest it self above man's hate , when by so much the more Christ was preach'd , ●y how much he was forbidden to be taught . But now , which is a greif to think , dust and earths approbation gives countenance to the Sacred Faith : whil'st means are made to joyn ambitious Titles to the Name of Christ , Christ hath lost the reputation of self-sufficiency . The Church now terrifies with Exile , and Prisons , and constrains men to beleive her , who was wont to find no place but in Prisons and Banishment . She depends upon the good acceptation of her favourites , who was wont to be hallowed in the fear of her Persecutours ; she now puts Preists to flight , who was formerly propagated by fugitive Preists . She glories that she is beloved of the world , who could never have been Christ's , except the world had hated her . What shall we answer to this complaint ? Our enemies are apt to traduce the good things in us , our freinds to flatter our vice and imbecillity : But when our freinds and enemies do both joyntly consent to lay open our shame , to whose judgment shall we appeal , or whether shall we flie ? Whether ? Even to thee , O Lord Christ , but not as to a Judge ; too well we know thy sentence . Thou hast sent us messengers of peace , but we , like Hierusalem , thy ancient Love , have not understood the things belonging to our peace . O Lord , let us know them in this our day , & let them no longer be hidden from our eyes . Look down , O Lord , upon thy poor dismembred Church , rent and torn with discords , and even ready to sink . Why should the Neutral or Atheist any longer confirm himself in his Irreligion by reasons drawn from our dissentions ? Or why should any greedy minded worldling prophecie unto himself , the ruines of thy Sanctuary , or hope one day to dip his foot in the bloud of thy Church ? We will hope , O Lord , ( for what hinders ? ) that notwithstanding all supposed impossibilities , thou wilt one day in mercy look down upon thy Sion , and grant a gracious enterveiw of freinds so long divided . Thou that wroughtest that Great Reconciliation between God and Man , is thine arm waxen shorter ? Was it possible to reconcile God to Man ? To reconcile Man to Man is it impossible ? Be with those , we beseech thee , to whom the presecution of Church Controversies is committed , and like a good Lazarus drop one cooling drop into their Tongues , and Pens , too too much exasperated each against other . And if it be thy determinate will and counsel , that this abomination of desolation standing where it ought not , continue unto the end , accomplish thou with speed the number of thine Elect , and hasten the coming of thy Son our Saviour , that he may himself in person sit , and judge , and give an end to our controversies , since it stands not with any humane possibility . Direct thy Church , O Lord , in all her petitions for peace , teach her wherein her peace consists , and warn her from the world , and bring her home to thee ; that all those that love thy peace , may at last have the reward of the Sons of peace , and reign with thee in thy Kingdom of peace for ever . Grant this , O God , for thy Son's sake , Jesus Christ our Lord , to whom with thee , and the holy Ghost , be ascribed all Praise , Might , Majesty , and Dominion , now and for ever . The profit of GODLINESS . The First SERMON On 1 TIM . iv . 8. But Godliness is profitable unto all things . THat which Zeba and Zalmannah tell Gideon , in the Book of Iudges , As is the man , so is his strength , is true not onely as we are men , but as we are Christians too . As is the Christian , so is his strength for the performance of the Acts of Christianity . Some Christians are as Iether was , young , and unfit to draw the sword ; others as Gideon , strong , and fit for manlike employments . Some Christians there are , to whom there can no better Argument be used , then the love of Christ , and the commemoration of their duties : such as St. Paul was , who to gain Christ , esteemed all other things as dung . Others there are that cannot think so meanly of the world at first , but as Naaman vowed to serve God , and yet would bow himself in the house of Rimmon ; so they can be content to give their names unto Christ , but with some respect , and bowing to the world : and such are the greatest part of Professors . The Spouse in the fortieth Psalm could be content to forget her own people , and her Fathers house ; but scarcely is there a soul so wedded to Christ , as that it can forget the world , that hath nurs'd and breed it up ; that hath had so long , so inward , so sweet acquaintance and familiarity with it . This is a second and weaker sort of Christians : The holy Ghost being to deal with such , is content to condescend unto their weakness , and in this little piece of Scripture which I have read , seems as it were to shew a willingness to endure the world , to enjoy some part of our love : by an argument drawn from our love to gain and profit , he labours to win our love to him : and as Rebecca did with old Isaac , provide us such meat as our soul loves . In the words therefore , we will first by way of Introduction and Preface consider , what cause the holy Ghost might have to use this Argument , drawn from Profit and Commodity . Secondly , we will consider the words themselves . And first , of the reason of this Motive . Profit and Commodity is a Lure , that calls the greatest part of the world after it . Most of the bargains which the world makes , are copied out according to that pattern , which Iudas gave at the betraying of Christ , What will ye give me , and I will betray , deliver him into your hands ? This question , What will ye give me ? what commodity , what profit will accrue unto me ? is the preface and way into all our actions . Good or evil men will do neither , except it be by way of bargain and sale . This common disease of the world , hath likewise seised upon the Professors of godliness : except this also bring us in some Revenue , ●t hath no savour . It was the divils question unto God concerning Iob. Doth Iob serve God for nought ? hast thou not hedged him on every side , and laid thine hand upon him ? Indeed he mistook Iob's mind for Iob served not God for this , but for another cause : yet ( beleive me ) he had great cause to ask the question ; for who is it that can content himself to serve God for nothing ? As David said to old Barzillai , in the Book of Kings , Let Chimham go with me , and I will do him good : so must God deal with us , if he will have us to serve him . God , like the Husbandman in the Gospel , may go forth at the first hour , and at the ninth hour , and at the eleventh hour , early and late , at every hour of the day , and find idle persons , ( for whosoever labours not with God is idle , how busie soever he seems to be in the world ) but except he bring his penny with him , he shall find none to work in his Vineyard . Aristotle discoursing concerning the qualities and conditions of man's age , tells us , that Young men , for the most part , consider not so much profit and conveniency , as equity and duty ; as being led by their natural temper , and simplicity , which teaches them to do rather what is good , then what is profitable . But Old men , that have ends of their actions , their minds run more on commodity and gain , as being led by advise and consultation , whose property it is to have an eye to profit and conveniency , and not onely to bare and naked goodness . I will not deny , but there may be found some such men , that are but young in the world , men that are children in evil , who know not how pleasant a savour gain hath , yet certainly the most men , even in their youngest days , are old and expert enough in the world . For we bring with us into the world the old man , whose wisdom and policy is to have an ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to enterprize any thing , but for some further end then the thing it selfe ; either the more free enjoying of our pleasures , or the filling of our purses , or the increase of our preferments . These are the gods of the world . These , like God , sit at the top of Iacob's Ladder , and all our actions are but steps and rounds to go up to them . God and goodness is not reward enough to draw men on . When God gave Laws to his own people the Iews , to bring them on the better , how is he fain to make many promises of possession of the Land ; of freedom from bondage , of abundance of all things , which might work upon their affections ? And hence it is , that themselves , when by their manifold back-slidings they had shut up the passages of God's good and gracious promises , complain in the Scriptures , What profit hath come to us by serving of the Lord ? or , Which way hath it availed us to have kept his Law ? Again , as it is on the one side with goodness , in regard of gain , so is it on the other side with evil . Evil , though many love it very well , yet very few there are that are grown to that heighth of wickedness , as meerly to do mischief , without any other respect of reward . When the Patriarchs , moved with envy , had resolved to murder their brother Ioseph , as soon as ever the Ismaelitish Merchants did appear , as soon as any air of gain did shew it self , streight their thrist of bloud began to allay , What profit , say they , is there in our brother's bloud ? Let us sell him rather to the Ishmaelites . Hope of gain , as if they had look'd upon the Brasen Serpent , presently asswaged their hot and fiery disease . All this that I have said doth plainly shew unto you , how potent profit and gain are to sway with out weak natures : that God himself , though he come with all spiritual graces possible , yet if he come empty-handed , if he bring not something which may work upon our weak and sensible nature , he may come and knock at our hearts , as himself speaks in the Revelation , but he shall find none that will open to him , none that will give him any entertainment at all . Now God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Clemens speaks , who even studies ways how to save us , and is witty in inventing of means to brings us to him ; amongst many other ways which he hath used , hath added this , and hath made this weakness of ours to draw us home . The love of gain , which is the root of all evil , and which occasioned the greatest sin that ever was committed in the world , is here made to bring forth fruit unto godliness , and becomes the occasion of the greatest good that can betide us . For as Iudas for love of gain sold Christ , so here by the love of gain , we are taught to redeem Christ again . So be the very blemish and imperfection of our nature may be a mean to save us , God is sometimes content to give us leave to enjoy it . When God saw the Iews exorbitant lusts would not be bounded within these limits , which himself in Paradise at the beginning did ordain , he gave them leave , when they were weary of their wives , even upon sleight occasions , to put them away . Again , when he saw the desire of gain would not suffer them to live within the compass of charity , but that the custom of the world would draw them on to the practice of Vsury ; forbidding them the use of it to their brethren , gave them leave to practise it on strangers and Cananites . These Tolerations are no warrant to us , that the actions were good : But as it was observed of the wise men● that had the managing and bringing up of Nero , the Emperour , they permitted him to practise his lusts upon Acte a servant , ne in supra illustrinm foeminarum prorumperet . s● illa libidine prohiberetur : lest if he were forbidden that , he should turn his lust upon some of the Noblewomen ; no otherwise did God deal with his people . Lest too strict charge and prohibition might peradventure the more kindle them , he permitted them some vent . And therefore if at any time they did travel , as it were , with the sin of Vsury , to keep them from the practice of it upon their Brethren , he left the Stranger and Cananites as it were midwives to ease them of it . No otherwise deals he with us in this matter of gain and profit , then he did with his own people in the cases of Divorce and Vsury . Thus to part our love between God and our own gain , is but a toleration : for to love God for any other respect , then of God himself , whether it be health or wealth , or honour ; be it for the fear of Hell , or the hope of Heaven it self , is at the least a weakness and imperfection in us : the reason of it is evident . That for which any thing is beloved , is of it self more beloved . When David dealt kindly and lovingly with Mephibosheth for Ionathan his father's sake , it is a certain argument that he loved Ionathan more then Mephibosheth . He that loves a man for Money , or for Meat , loves money and meat more then the man : For these are the causes and ends why he loves the man. Wherefore he that loves God for any other end then God , certainly loves that more then God. But we all know , that God is principally and solely to be loved , all things else in him , and for him , but he onely for himself . That which St. Paul saith , that perfect love casteth out fear , is true in a far more general sense . For perfect love lays by all other respects whatsoever . God must be loved by us , as David loved Ionathan , but the creature , as Mephibosheth , in the second place , for Ionathan's sake . Wherefore when God by promising us these outward blessings , draws us on to love him , it is a certain argument that we love these things more then God , which is no less then a degree of Idolatry , to take the honour due to the Creatour , and give it to the creature : yet , as the Husbandman in the Gospel would not have the Tares pull'd up , for fear least the Wheat should come up with them ; so it pleases God to tolerate these Tares in us , lest the rooting out of our affections to the things of this life , might draw a little too near the quick , and wrong our love to God. Out of the love therefore and desire he hath to our good , he doth apply himself to this our infirmity , and contents himself ( for a time ) to have a second room in our thoughts , if yet by this mean he may win us to himself ; as a skilful Artist , that works upon an evil matter , if he cannot make what he would , yet makes that which the matter gives him leave . And hence it is , that as in many places of Scripture he draws reasons from outward blessings , making our love unto them , a motive to bring us unto him : so especially in this little portion of Scripture , which I have read unto you , he makes our love unto commodity and gain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were the Spokesman unto us for him , and to gain our love unto him . Am I not ( saith he unto us ) sufficiently fair of my self to procure your love ? What is it then that I shall bring with me to win your affections ? Is it gain ? Lo , here it is , for Godliness indeed is gainful : Or is it not onely so , but some great and extraordinary gain ? Why here it is , a gain of infinite extent and latitude , even good success in all the things you take in hand ; Godliness is profitable unto all things . Is it yet more ? would you have this assured to you for your lives ? Why here it is . It is a Gain that hath a promise , yea , an infallible promise of this life . Is it yet more ? would you have it accompany you not onely in your lives , but even lie down with you in your graves ? Here it is . Such an assurance as no device in Law can make void ; not of this life onely , but even of the life to come . Thus having considered the causes , which we might suppose to have moved the holy Ghost to make choice of this motive , drawn from gain ; we come now to consider the words themselves . In them I will especially observe two notes . First , that Godliness is profitable ; and what manner of profit it is that Godliness brings . Secondly , we will shew the latitude , compass , and extent of that profit , in the later words , to all things . Godliness is profitable unto all things . Every thing that is called profitable , is so styled in regard of the end , for the effecting of which it is ordained . All things therefore are not profitable to all ends . The knowledge of the Merchants Trade is profitable to him that practices Merchandize ; but to Shamgar , to him that walks with his goad , or him that labours at the Plough-tail , it is nothing available . That Godliness is a thing profitable , no Christian man denies : but this many think is onely for certain private ends and purposes , which the world doth not much hearken after . He that shall provide for another world , he that shall forget his body , and care onely for the state of his soul , such a man at the last shall find the profit of godliness . But the man that thinks it meet to divide himself betwixt God and the world , that thinks it not fit his Virgin should pass its time , ( as the Apostle speaks ) but bethinks himself of matching into the world : to such an one the studies of piety may rather seem a rub and hinderance , then a profit and commodity . For what carnal man is there that can perswade himself , that piety will either improve his Wealth , or increase his Honours , or make him thrive in his Trade , or any way better his Estate ? Is it not rather thought to be an hinderance to all these ? by curbing our ambition , by moderating our over having desires , by bounding us within certain limits of contentment , of conscience , of moderation , and the like , which cut the very nerves and sinews of all endeavour to grow extraordinarily great ? Nay , doth not piety rather come unto us , as the Angel of the Lord did unto Balaam , forbidding us to do many things , which if we did , they would be highly for our honour and preferment ? yea , if riches do offer themselves , and by God's providence , without our care , come on abundantly , doth it not teach us to lay them out for Christ's sake , and not to lay them up for our own ? So that if a man would define and tell what Godliness is , we might define it , To be an Art teaching men not to be Rich , not to be Great , not to thrive in proportion to the rest of the world . Yet notwithstanding all this , it is most true , that godliness is truly profitable many ways . I will breifly acquiant you with some of them . First of all , in that gross and ordinary sense , in which the world takes profit and commodity : for it blesses our store , it gives good success to our preferments , it prospers all things that we take in hand . For what is more usual in the Old Testament , then promises unto the keeper of the Law , of length of days , of possession of the land , of victory against their enemies , of all those things which by the world it self are so much desired ? Neither were these promises made onely for fashions sake , to draw them on ; but they were plainly and evidently made good unto the people , to whom they were made . For God promises his blessings in that style , in which old Isaac speaks to Esau concerning Iacob , I have blessed him , yea , and be shall be blessed . For what is there of which the world doth make such store , in which God's own people had not their greatest share ? Was there any people so victorious a gainst their enemies , so long as they kept themselves unto their God ? Was there ever any Nation which had such store of all things made for the use of man ? It is almost an incredible thing to think , that so little a span of Land as they inhabited , should so abundantly bring forth all things requisite for the use of so mighty and populous a Nation . For matchless strength of body and fears of Arms , whom can the world oppose to Sampson , to David and to his Worthies ? For wisdom and learning did not Moses and Solomon out-goe all the wisdom of the East ? yea , all the wise men of the world besides ? Their Kingdom indeed was but little ; and herein onely , that is , in largeness of Dominion , the Great Monarch of the World may seem to have gone beyond them . But the reason of this we shall examine by and by , when we shall come to consider what causes there are , why many times the children of this world outgoe the children of the Kingdom in abundance of earthly good , notwithstanding piety onely hath the promise of them , and impiety nothing else but a curse . Neither is this harvest of profit onely in the Old Testament , as if the New were waxen barren . The New Testament indeed is not so frequent in mentioning of earthly blessings ; and good reason why : For many things in the New Testament are not so fully taught , because they are supposed to be learn'd and known , as being sufficiently stood upon in the Old. In the Old Testament , scarce any page is there , which does not entitle good men to the possession of some temporal good : and for this reason , may seem the holy Ghost spares to be over-frequent and abundant in mentioning them in the New. So then , howsoever in our discourses unto you , we many times commend unto you simplicity and lowliness , and preach unto you poverty and patience , and continual persecution for the Truth 's sake ; yet piety doth not require at our hands , that we should be either short-witted or beggerly , but hath its part in all the blessings of this world , whether it be of soul or body , or of goods . That therefore which anciently the son of Syrach spake of these excellent men , who liv'd before his time , the same hath been true in Christian Common-wealths , and our own eyes in part have seen it ; The noble famous men reigned in their Kingdoms , they bare excellent rule in their wisdom ; wise sentences were found in their instructions . They were rich also , and could comfort , they lived quietly at home . Be it therefore Power , Riches , or Wisdom , or Peace , or any other of these Apples of Paradise , which seem to the world so goodly , and so much to be desired , God hath not so rained them down upon the cities of men , as that he left his own dry and unfurnished with them . I will not dispute unto whom of right these blessings do belong , whether unto the Reprobate , or unto the Iust ? This is a question which none but God can determine ; yet hath the world been acquainted with some , who taking upon them to examine the Title , have given sentence for the Godly , and pronounced that the right unto the world belongs unto the Iust : which to do , in my conceit , is to do nothing else , but as the old Romans did , who when two Cities , contending for a piece of ground , had taken them for their Iudges , wisely gave sentence on their own behalf , and taking it from both the other Cities , adjudged it unto themselves . Let the Title to these things rest where it will , thus much we may safely presume of , That God , in whom originally all the Right to these things is , doth so bestow them , as that they that are his , cannot doubt of that portion of them , which shall be sufficient for their use . Onely , my Brethren , let us not mistake our selves in the means by which godliness becomes thus exceeding profitable unto us ; for it is not with us in regard of these things , as it is with other men . It is not our great care for them , our early rising , or late sitting up , that brings them to us : The best and surest way to provide our selves of these things , is not to care for them , not to ask them . For when our Saviour tells us , we must seek the Kingdom of Heaven , and all these things shall be cast in upon us , he chalks out unto us the true way to posses our selves of the world sufficiently ; for what doth he else but tell us , that if we ask as Solomon did , we shall doubtless be rewarded as Solomon was . When God , in the Book of Kings , had given Solomon a promise to have whatsoever he would ask , and Solomon had onely asked an understanding heart , to discern betwixt good and bad : Because , saith God , thou hast asked this thing , and hast not asked unto thy self long life , or the life of thine enemies : Lo , I have done according to thy words , yea , I have given that which thou askedst not , even riches . So that among Kings there shall be none like unto thee all thy days . Here is the true method of prevailing with God for temporal things and blessings . If we do earnestly beg at his hands those things onely , which are principally good for us , it is a thing so welcome to God , that even because we have done this , all other things which we ask not , shall aboundantly be cast upon us . As Laban , when Iacob asked him Leah and Rachel to wife , gave them unto him , and not onely so , but gave him Zilpah and Billah as handmaids to wait on them , ( a gift which Iacob never requested ) So hath God some blessings like unto Leah and Rachel , he will give us the latter , Zilpah and Billah , though we never ask them . I know it is a very hard matter to perswade the world of the truth of this , which hitherto I have taught . For as St. Peter tells us , that there shall come mockers , who shall ask , Where are the promises of his coming ? do not all things continue alike since the creation ? So are there many mockers in the world , who ask us , Where are these goodly promises made unto the godly ? where is the promise of the possession of the earth , made unto the meek spirited ? where is the promise of gain and commodity made unto the godly ? Is it not with them as it is with other men ? are there any men whose case is more miserable then theirs ? have they not their shares in all the plagues that usually befall the world ? We have heard that piety still carries a blessing with it ; but the world takes it to be like unto that Equus Seianus , a certain Horse , which past for a By-word , a Proverb amongst our fore-fathers , No man could ever thrive that kept it . Beloved , he that shall look into the state and condition of good men , shall see that there is some cause of these querulous questions . For the setling therefore of the minds of Christians scandalized , we will , before we come to consider in what other sense godliness is profitable , first , remove certain errours which are like motes in the eyes of common Christians , and hinder them that they cannot see so clearly in what sense these promises of earthly blessings are made : and secondly , we will search the reasons , why notwithstanding these promises , good men have commonly the least part of the worlds good ? and both these breifly . The Errours to be removed are especially two . The first , we usually mistake the nature and quality of God's promises . Men , when they hear of God's promises , to preserve those that are his , presently think , that God by these promises is bound to exempt them from common casualties , and as it were to alter the common course of the world in their behalf . And therefore whensoever any common calamities , and inundation of evil , overflow the world , they presently expect a Noah's Ark to Ferry them over , and preserve them harmless . Beloved , these promises of God give us no ground thus far to presume . There is no way of avoiding these common casualties , but by providing our selves to bear our parts . Many are the troubles of the righteous , but the Lord shall deliver them out of all . God hath not promised that good men shall have no trouble ; but he hath made a certain promise to deliver them . This comfort therefore we have above all the world besides , that in all these general deluges of Famine , of Captivity , of Pestilence , it is no hard matter to descry , that God hath extraordinarily taken care of those that are his , and that in such sort as the world uses not to do . When his own people were led into captivity , the Psalmist tells us , that he gat them favour and grace in the eyes of their enemies , and made all those that had led them away captive , to pity them . When Alaricus the Goth had taken Rome , by publick proclamation he gave security to all those that fled into the Temples of the blessed Apostles , and made it death for any man to molest them . In which example St. Austin doth justly triumph , and challenges all the Ethnick Antiquity of the world besides , to shew where ever it was heard , that in open War the Temples of the gods gave security to those that fled into them : and doth very strongly prove , that all the distress and felicity that befell the City of Rome at the time of the saeking of it , was but of the common casualties and custome of War. But all the graces and mercies by which men found refuge and security , came onely for God's sake , and through the power of the Name of Christ. In these common miseries therefore which befall Cities and Common-wealths , we may easily read not so much the Edict of Alaricus , as the Proclamation of God himself in the Psalmist , Touch not mine anointed , and do my prophets no harm . And sometimes openly , sometimes secretly , evermore certainly God doth deliver . Secondly , an other errour there is , wherein we much abuse our selves , and mistake the promises of God. They are many times made good unto us , when we beleive it not . For as the Iews anciently would not beleive that Christ was come into the world , because he came not in that manner as they expected he should ; so fares it with many Christians in regard of these promises of gain ● of good success and deliverance . Except God come home unto us in all our desires , except he do all that we think good he should , we are easily apt to except , and think , there is no truth in his promises . If we thrive not to our mind , if the success be not that which we expected , we think this is reason enough to charge God with breach of promise ; whereas indeed we ought to know , that be it little or much that comes unto us , it is sufficient to make God as good as his word . For that a good man thrives at all , is meerly from God. For if the Divil and the World could do with all , no part of the worlds good should fall on the righteous ; be it therefore but little that they have , since they have it , so much against the World's will , it is a great argument of God's extraordinary providence over them , that they have that little . Since it is apparent , that the world opposes against it , and that by reason of their calling , they debar themselves of many the thriving Arts of the world ; it must needs be , that if riches do come upon them , that God himself doth extraordinarily pour them on . Wherefore good men must not consider how much , or how little it is they have , but the means by which it comes unto them . All the Prophets and Apostles which were hungry , had not that offer which St. Peter had , all kind of flesh let down from heaven , and free choice to eat of what they listed . When Daniel was in Babylon in the Lions Den , God sends his Angel into Iewry , takes a Prophet by the hair of the head , carries him into Babylon , and all to carry but a mess of pottage for Daniel's dinner . Daniel's fare is meaner then St. Peter's , but the miracle is as great , and the care of God is the same . The righteous man that hath much is as St. Peter , he that hath least is as Daniel , the word and promise of God is alike made good unto them both . And thus much of these two Errours , of which the due avoiding , shall keep us from mistaking of those promises , and charging God foolishly . Now because much of that , which we have formerly spoken , was spent in proving , that God doth force the world many times , even in a very eminent sort , to serve the necessities and purposes of those that are his : yet since ordinarily the case of good men in the things of this world , is meaner then that of the world's children , their riches are many times small , if they be any at all , and promotion looks little after them : That we may a little the better content our selves , and know in what case we stand , give me leave to shew you , how it comes about , that the wicked , though they have no promise , yet have a larger portion in the world's blessings , then the godly : Where it shall appear , that it cannot otherwise be , except it should please God to alter the ordinary course of the world . The first cause therefore that the sons of this world thus usually climb aloft above the sons of God , and nest themselves in the tallest Cedars , is their infinite and importunate Ambition . From this root hath sprung forth both that infinite mass of wealth , which private men , and that boundless compass of Government , which great princes have attain'd unto . Nothing was ever more unjust , then the raising of these great Kingdoms ; and if the Laws of equity and moderation might have taken place , they had never been . St. Austin saw no difference between the Roman Empire , and Spartacus his conspiracy , onely the one lasted a little longer , and this makes no difference in the thing it self . And hence it is , that God gave limits and bounds unto the Kingdom which his people had : and having poured out the vials of his wrath upon the usurping people that held the Land of promise from them , to whom it was due , he permitted not the Iews to grate too much upon the bordering Nations . And this is the reason why the Iews , that in all other respects went side by side , or rather before the rest of the world , onely in latitude of Kingdom yeilded to the Monarchs of the earth . For the one made the will of God , the other their own ambition , the measure of their desires . The most moderate , and wisest kind of men are many times slowest , in giving entertainment to these great thoughts of heart . In Iotham's parable in the Book of Iudges , where the Trees go forth to chuse a King , the Olive would not leave his fatness , nor the Vine his fruit , nor the Fig-tree his sweetness , no not for a Kingdom : Onely the Brier , the basest of all shrubs , no sooner had the Trees made the motion to him , but he is very apprehensive of it , and thinks himself a goodly creature , fit to make a King of . Sober men ; who best understand the nature of business , know well how great a charge extraordinary wealth● and places of Authority bring with them . There is none so poor , but hath his time to make an account of ; were there nothing but this , what a sum would this amount unto ? Add unto these , our Words ; unto Words , Actions ; unto all these , Wealth and Ability , and last of all , Honour and Authority : how do each of these successively , like places in Arithmetick , infinitely increase the sum of our accounts ? No marvel then , if wise and considerate men are slow in tasking themselves so heavily , and rather content themselves quietly at home . Let the world go well or ill , so it be not long of them . The second thing that makes them come on in the world , is their spacious , wide , and unlimited conscience , which can enlarge it self to the swallowing of any means , that bring gain and preferment with them ; he that once hath cauterized and seared his conscience , and put on a resolution to gain by all occasions , must needs quickly grow rich . But good men are evermore shie and scrupulous what they do , though there be no apparent occasion . Evil is of a slie insinuating nature , it will creep in at every little passage , all the care and wariness we can possibly use to prevent it , is too little . When David had cut off the lap of Saul's garment , the Scripture tells us , that his heart smote him because he had done this thing . I have often wondred with my self what it was that ( in an action so innocent and harmless , done with so hohourable intent , onely to bring a testimony of his innocency and righteousness ) might thus importunately trouble his conscience : He intended no wrong unto Saul , not so much as in his thought ; yet had he but a little advised himself , through scruple and tenderness of conscience , he would not have used so harmless a witness of his innocency . Common reason told St. Paul , that the labourer is worthy of his hire , and by instinct of the holy Ghost , himself learn'd , and taught , that it was but justice and equity , that men that labour in the Gospel , should live by the Gospel . Who feeds a flock , eats not the milk , and clothes not himself with the wooll of it ? yet notwithstanding , that he might take away all occasion of evil , that lazie and idle drones , who suck the sweet of other men's labours , might not take example by him to live at other mens cost : that he might make the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free , without any charge , that men that have no silver might come , and buy , and eat ; might come , I say , and buy the wine and milk of the Word without money , that the Gospel might not be slandered , as a means of gain , he would not use that liberty that God and men gave him , neither would he eat the milk , or wear the wooll of his own flock , but with his own hands and labours purchas'd himself his necessary maintenance . What hope of these mens extraordinary thriving , who are so nice and scrupulous of what they finger ? What then must we think of those that abuse godliness unto gain , that refuse to do deeds of charity , except they bring them in some revenue ? that read Scripture for no other purpose , but to cull out certain thrifty Texts to pretend unto their covetousness and distrust , as that Charity begins from it self , that he is worse then an infidel that provides not for his family ? But as for those other Scriptures that perswade us to be open-handed , to lend , looking for nothing again ; having two coats , to part with him that hath none : these we can gently pass by as Meteors , and aiery speculations , and think we have done God and men good service , when we have invented some shifting interpretation , to put them , and remove them out of the way . When Azahel , wounded by Abner , lay in the way wallowing in his own bloud , the people which followed after Abner , stood still as they came to Azahel , till he was removed out of the way . Men are willing to be Christians , and yet unwilling to leave the thriving courses which the world takes , when in their pursuit of gain , they meet with these or the like places of holy Scripture , cannot chuse but be much amused , and stand still , as it were , at Azahel's body : Now those that have been the Authours of certain mollifying Paraphrases and distinctions , and the like , have removed these harsher places of Scripture , as it were Azahel's body , and made the way open and clear to our covetous desires . How scrupulous our fore-fathers were in expounding of these , or the like Texts of Scripture , themselves have left us notable Monuments . St. Basil makes a strange Supposition , and to it gives as strange an Answer : Wert thou brought , saith he , unto those streights , that thou hadst but one loaf of bread left , and that thou knew'st no means to provide other when that is spent , if there should come some poor and needy man , and ask thee food , what thinkest thou is thy duty to do ? Even to take that one loaf , and put it into the hands of him that requires it , and looking up unto heaven , say , Lord , thou seest this one loaf , thou knowest the streights in which I am , and that there is no other means but thy providence : yet have I preferr'd the keeping of thy commands , before mine own necessities . Beloved , this is a point of piety , cujus non andeo dicere nomen , I should scarcely durst to have taught it , had I not had the warrant of so grave a man. For in this Age we are taught , that we must begin from our selves , that we must not tempt God by making our selves destitute of means , and other such thriving doctrines , which strongly savour of love unto the world , and distrust in God's promises . There may be many reasons of mollifying some texts of Scripture , and restraining them ; but amongst those let that be the last which is drawn from our commodity : and , so there be no other cause to hinder , let not respect to our persons , or to our purses , restrain any Scripture from that latitude and compass of sense , of which it is naturally capable . I will yet draw a third reason , why the wicked should thrive in the world above the rate of be●ter men : and that is the negotiating of the Divil in these cases , who doubtless busies himself exceedingly , that those who do him service , may have their hire : and therefore whatsoever he can do in disposing of the things of the world , he will effect , and with all his might strive , that their ambitious , and partial , and covetous desires may have good success . Doubtless it was an overlashing speech which the Divil used unto our Saviour , when he offered him all the Kingdoms of the world , upon condition he would fall down and worship him . For whatsoever the issue of the temptation had been , he could not have made his promise good . Yet certainly there are many cases unknown to us , wherein the Divil , by God's permission , does dispose of the world . Iob in his losses and afflictions takes notice of no such thing , yet we all know that the divil had an especial hand in them . Wherefore wicked men , if God do not hinder , doubtless have all the service that the world and the divil possibly can do them : and on the contrary side , could the divil and the world hinder , good men should have nothing at all . Needs therefore must they thrive , that have the divil and the world to farther them , and to do them all the good offices they can . Many other reasons may you frame to your selves , why the wicked should thus flourish in the world , which I must leave to your private Meditations . For I must not forget that there is yet a good part of my Text behind . Now as Homer is wont to tell us , when he speaks of Rivers and Mountains , that men indeed call them thus and thus , but the gods have other names for them : so you must know , that hitherto we have spoken of profit and gain , as men are wont to like of it ; we will now speak of it in a sense that God and holy Saints are wont to use . For , besides this first , there is a second profit of Godliness , by which it doth reflect upon the former . Care and industry without godliness , brings in the things of the world upon us but in this case we cannot call them profits . What profit is it for a man to gain the whole world , and to lose his own soul ? Godliness it is therefore , that makes even profit it self profitable . For the true profit is the enjoying , using , and bestowing of them ; and this alone doth piety teach . So that piety serves not onely as a Bayly to bring them in , but as an Instructor , to teach us how to lay them out . For it is a greater part of wisdom wisely to dispend them when we have them , then to get them at the first . As one told Hannibal , that he knew how to conquer better , then how to use the Victory : so many there are in the world , who know how to gather , but few that know how to use . How many do our eyes see every day , who make no end of heaping up wealth , but never bethink themselves how to employ it ? By lying thus idly by us , it gathers a rust , as St. Iames tells us , which rust eats out our soul : but piety , Abdita terris inimica lamnae , washes off the rust of it , and makes it bright by using it . One onely true use there is of these outward blessings , and that is it which our Saviour teaches in the Gospel , Make ye friends , saith he , of the unrighteous Mammon . The world , I know , makes it profit enough to have it ; but this other profit that comes by expence , and laying it out , it can hardly be brought to learn. Many there are that can be content to hear , that Godliness is profitable to them , but that Godliness should make them profitable to others , it should cost them any thing , that they cannot endure to hear . It was St. Basil's observation of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I know many , saith he , that can with some ease be brought to fast , to pray , to lament and mourn for sin , to perform all parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of piety that cost them nothing : but hardly shall ye draw them on to any part of piety , that doth require but the cost of an half-peny . Beloved , we that have the oversight of ye in Christ , are witnesses of your labour , of frequenting of prayers , of hearing , of thirsting after Sermons : all this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you are very free of it , because it costs you nothing ; but we would be very glad , and should give up our account with much more joy , might we but understand a little more of that part of piety , which consists in bestowing of these good blessings , which godliness , I doubt not , hath gained you . Seldome speaks the Scripture of laying up , for this is a thing which of our selves we can fast enough practise , there needs no great pains to teach , where Scholars are so willing to learn. But Scripture oftentimes , and earnestly , deals with us concerning the laying them out , as being an hard lesson , and long we are a learning it . To use them that they may steed us in our last and greatest extremities ; with them to purchase us freinds , that shall receive us into their eternal Tabernacles , this indeed is to make true profit of them , and this is performed by godliness alone . In the first profit of piety , namely , of bringing in unto us the things of this world , godliness hath others that partake with her . For honest labour and industry is a thing so pleasing unto God , that he gives it a blessing in the meer Moral and Heathen man : Impossible it is that a diligent man should not thrive , be the man what he will. But this second profit of laying them out , to make them eternally profitable unto us , by charitable dispending them , this we owe alone to godliness . Beloved , of a Christian man's labour and industry , there is a double profit , one from men , and another from God alone . In the first , the world , with godliness , may have a great share ; but in the second it hath no part at all : Godliness in the first can bear a great stroke , but it wholly and solely effects the second . Thirdly , there is yet a further profit of godliness , which doth accrue unto us : For it makes to men not onely their wealth and riches profitable unto them , but likewise all those inward endowments of body and soul , which God bestows upon men . For whereas there are in us , as we are meer natural men , and strangers unto the covenant of grace , many excellent things ; without godliness they are all nothing worth . In the fall of our first Parents , some things we did utterly lose , and some excellent things did still remain ; but the profit of them was quite lost . They are unto natural men now , as the Rain-bow was unto the world before the Floud , the same still , but of no use . It is a wonderful thing to see , what gifts of wisdom , of temperance , of moral and natural conscience , of justice , of moral uprightness , do remain , not onely in the Books and Writings , but even in the Lives and conversations of many Heathen men , utterly devoid of the true knowledge of God ; yet what profit reap'd they of these things , since all the good that doth remain in the natural man , can never further him one foot for the purchasing his eternal good . Suppose ye unto your selves some such man as Epictetus was , let him have all graces that are , piety onely excepted , let him wear out himself with studies , pine himself with temperance , keep his hands clean from corruption , his heart from unchaste desires . Nay yet more , let us add unto these the patient enduring of all disgrace , of loss of goods , of banishment , yea , of torment of body for Goodness sake . ( For so we find , that not onely Christianity , but even Moral goodness amongst Heathen men , sometimes endured a persecution . ) Our Books are full of the commendation of Regulus , a famous Roman , who did undergo a kind of Moral Martyrdom for his conscience sake , and with great patience for a long time all the unspeakable torments of body , which a most cruel , perfidious , and bloudy people could lay upon him , onely because he would not break his Oath . Let us , I say , suppose some one man , in whom all these things concurre ; and what shall these profit him , when having put off this body of flesh , he shall find one and the same place provided for him , and the wickedest wretch that ever lived ? Indeed I cannot think , that in this one place , there is the same degree of punishment inflicted upon Epictetus and Regulus , and upon Nero and Iulian. The Gospel distinguishes and tells us , that there is a servant that shall be beaten with many stripes , and a servant that shall be beaten with few stripes . All these great graces in Heathen men , may serve to lighten their weight of punishment , to diminish their number of stripes , they may procure them less inconvenience , but they bring them no positive profit at all . Add but onely godliness to these things , and forthwith they shall become exceeding profitable . This alone is that which gives them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a loveliness and beauty , which is of force to attract and draw the favour of God unto them . Those natural graces , they are at the most onely as it were the matter and body of a Christian man , a thing of it self dead , without life ; but the soul and life that quickens this body , is godliness . They are of the same kindred and brotherhood with godliness , and God is the common Father unto them all , yet without godliness , they find no entertainment at God's hands . As Ioseph said unto his brethren , Ye shall not see my face , unless your younger brother be with you ; The same is the countenance of God towards these , they shall never come to have any part of that blessed Vision of God , wherein all happiness doth consist , except this Brother be with them . And as the same Ioseph , when his brethren came to him accompanied with their brother Benjamin , gave portions to every one of them , but Benjamin's part was five times more then theirs ; so when these shall come to appear before God , accompanied with this Brother , they shall every one of them receive worthy portions from him , for Godliness sake , but the portion of Godliness shall be five times more then any of the rest . Fourthly , and last of all , there is yet one further profit of Godliness . For whereas hitherto we have shewed , that godliness makes that which we do possess profitable unto us , it shall now appear that godliness makes even the want of them advantagious unto us . That which makes all things profitable unto us , that makes even Nothing it self profitable , so that in respect of godliness it is alike gainful unto us , either to enjoy the things of the world , or not to have them . For I verily perswade my self , that it is as meritorious ( if I may use the word ) as great a part of Religious Worship , to know how to want these things for God's sake , as to know how to abound , and use them to his service . Epaminondas a Theban Nobleman , when the people in scorn had put him in a base Office , told them , that he would so manage it , as that he would make it a place of as great Honour and Credit , as any was in the State. Godliness is like this Theban Nobleman , and is able to make the basest and most penurious estate , equivalent unto the most Honourable Calling in the world . God , who made us out of Nothing , is able , and doth make Nothing as beneficial unto us , as if he had made us Lords of all his creatures . Neither to enjoy , nor to want , is a thing with God of any worth ; but to know how to use , or to know how to want , this becomes beneficial to us . But the man that hath nothing in this world , if he have not this Art of enjoying nothing , Perdidit in foelix totum nihil , hath utterly lost the benefit of this Nothing . When Iob from so great an estate had fallen to nothing , by patience , by humble submission under the hand of God , by receiving calamities and giving of thanks , had purchas'd to himself a greater measure of glory , then if he had never tasted of misery . Many do want , and make their want a greater increase of evil unto them ; for they do it either with repining at God's providence , or secret indignation and envy against them that abound , ( both which , as they make the present evils worse , so they heap up wrath against the day of wrath ) or if they can quiet their minds , and make a shew of calmness and contentedness , it is rather out of a senselesness and stupidity , then Religious discretion . As little children that laugh at their parents Funerals , because they do not understand their calamities . But to resign our selves up into the hand of God , to be throughly contented , that he should dispose of his creatures as he pleases , to want without repining , this is a part of piety as great as giving our bodies to the fire , or entertainment of Christ and his Prophets , of founding of Churches , of Almsdeeds , or whatsoever part of godliness is so much in Scripture commended unto us . What a comfort then is this to a brother of low degree , when he shall consider with himself , that his want is as rich as the greatest wealth ? That between rich and poor , in regard of our last Landing , as it were , and entrance into our Haven , it is but as it was in St. Paul's broken Ship , some by swimming , some by broken parts of the Ship , some one way , some another , but all came safe to Land. The End of the First Sermon . The profit of GODLINESS . The Second SERMON On 1 TIM . iv . 8. But Godliness is profitable unto all things . WHen I made my first entrance upon these words , you may be pleased to call to mind , that I considered in them two things : First , the profit that comes by Godliness , in the first words , Godliness is profitable . Secondly , the Latitude , compass , and extent of this profit , in the next words , Vnto all things . [ Godliness is profitable unto all things . ] In the first part , concerning the profit that comes by Godliness , I shew'd you , first , that Godliness was profitable in that plain and gross sense , in which the world in her language commonly takes the name of profit . For so I taught , and by example I proved it , that Godliness blesses our store , gives good success to all our drifts and counsels , prospers our preferments , and makes all things successful which we take in hand . Secondly , I shewed you , that Godliness is profitable in a sense , unto which the world is an utter stranger , for this is that which makes even profit it self profitable . For wealth , and riches , and the like , which the world commonly means , when it speaks of profit , in and of themselves are not profit : but the true profit of them is in the enjoying , using , and bestowing of them , and this alone doth Piety teach us . For this alone it was , that taught us to make them eternally profitable unto us , by charitably dispending them . Aristotle discoursing to us concerning Moral Virtues , and man's happiness , could tell us , that Virtue , though it were an excellent thing , yet our happiness did not consist in having it , but in the use of it , and living according unto it● As it was Aristotle's opinion betwixt Virtue and Happiness , so is it betwixt Riches and Profit : Profit consists not in the possession of riches , but in the using them , and bestowing them . Thirdly , I shewed you yet a farther profit of Godliness , in making not our riches and wealth , but our inward faculties , and powers , and endowwents of our souls and minds , profitable unto us . For all these excellent faculties of wit and apprehension , of learning and industry , yea , of honesty and civil behaviour , if they were not joyn'd with Godliness , were utterly unprofitable . For all these might be , and were in very many Heathen men , who were utter strangers to the Covenant of Grace . Fourthly , I taught yet a further profit . For Godliness makes not onely that which we do possess , but it makes even the want of them advantagious . For I shew'd it is a great part of Religious worship , to know how patiently to want these things for God's sake , as to know how to abound and use them to his service : so that in respect of Godliness , it is alike gainful to us either to enjoy the things of this world , or not to have them . Iob by patiently wanting the things of this life , purchased to himself as great a Crown , as ever he did by enjoying them at full . Thus far at that time , and so I went away indebted unto you for my second part , which debt I now come to discharge . The second part therefore which we are now to consider , is the Latitude , Extent , and Largeness of this profit of Godliness . Godliness is profitable unto all things . Of which , I shall be the less occasioned to speak , because that in speaking of the former point , I have here been necessarily drawn to touch at it . For in that I have spoken concerning rich and poor , concerning plenty and want , that Godliness is profitable unto both , is part of this second point , namely , of the Latitude and extent of that advantage which comes of piety . Though therefore the more breifly , yet must we adde somewhat more concerning the wonderful compass of it , and shew , that as the leven in the Gospel transfus'd its force into the whole lump of dough ; so godliness does mix it self with every part of our life . They that have written in praise of Musick , have much admired it , for that great sympathy and correspondence which it holds with man's nature : that it so applies it self to all occasions , that whether a man be alone or in company , whether sad or merry , whether at his devotion or at his sports , in what estate soever he be , Musick is still seemly and sitting . Certainly then is Godliness wonderfully Harmonical , wonderfully Musical , that doth so easily accommodate and fit it self to all persons , all estates , all degrees , all sexes , all ages , all actions whatsoever . The Arts of this world are by God's providence so divided , that they must of necessity belong onely to some ; all the world cannot be practitioners in any one of them . If all were Husband-men , what would become of the Merchant's Trade ? If all were Merchants , where were the Scholar ? The profit of every one of these may peradventure redound to many , the skill necessarily resides in few : And let us suppose all to be professors of any one , the profit of that must needs perish . But this wonderful Art of Godliness is of an higher nature , and hath a kind of Metaphysical community : it must descend unto all particulars ; we must , if we will have any profit by it , be all professors of it . Secondly , few or no Arts are there in the world , that are befitting both sexes , some are well befitting men , but are utterly unfit for women . To go abroad , to handle the sword , to manage foreign matters , this belongs unto the man ; but to keep home , handle the distaff , to manage the business of the family , these belong unto the woman . But for the profession and practise of Piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Basil , Womenkind are as far forth capable of it as men are . And Gregory Nyssen tells us , that in prayer , and fasting , and other exercises of Godliness there have been women found , who have far surpassed men . Thirdly , in the world Arts and Professions are to be distributed amongst men according to their several complexions , as it were , and constitutions of mens wits . Ex quo libet ligno non fit Mercurius . Every temper of nature fits not every profession , as every soil will not bring forth all kind of seeds . And hence it is , that those who have delivered unto us their opinions , concerning the institution of youth , have advised men warily to observe , towards what Profession or Trade their nature leans , and to build upon this as upon a foundation . All this labour of examining and trying mens capacities and constitutions in the business of piety is at an end . For there is no constitution , no temper of nature unapt to receive impression from it . There is no Nature so stubborn , no wit so weak and silly , but can make a perfect Christian , and quickly by the help of the grace of God , inwardly working with it , beleive and understand the darkest mysteries of Godliness . The reason of this difference is evident . For Man's Art cannot alter the nature of the Subject on which he works : and therefore if he cannot do what he would , he must content himself to do that which the matter upon which he works will give him leave . As the Sun which warms the earth gives nothing unto it , onely stirs up the nature and faculty it finds in it , and so makes it bring forth fruit ; so good education in any Art , if it find a Nature fit to receive and entertain it , it will cause it , as it were , to bud , and blossom , and bring forth fruit ; but give , or infuse , or make a nature , it cannot . But the holy Spirit of God , where it pleases him to sow the seed of Grace , doth alter the very complexion and nature of the foil , and were our hearts as hard as flint , or as barren as the sand , he can make them as soft as wax , and as fertile as Canaan , or the Paradise of God. Create a new heart within me , saith the Psalmist . The conversion of a sinner , is a kind of degree of Creation . But I must proceed . Fourthly , Aristotle discoursing concerning the fit hearer and learner of Moral and Civil Virtues , quite excludes Youth , as utterly unfit for any such drift and end ; And why ? He is yet forsooth impatient of admonition , hot in passion ; when these things are calm'd and allai'd , then is he fit wax to receive the impression of natural instruction . But he whom the Schole of Nature hath thus excluded , the Schole of Grace and Piety hath especially made choice of . From a child to have known the Scriptures . Suffer young children to come unto me . He that receives not the kingdom of heaven like a young child . Wherewith shall a young man cleanse his way ? Many more testimonies of holy Scripture , which plainly declare unto us , that Youth is the fittest subject to receive the influence and operation of the holy Spirit of God. Let the passions of Youth rage never so violently , let him as much contemn and set at nought the good and grave advise of his Ancients , as ever Rehoboam did ; yet God , that sits upon the flouds , and gives them Laws , and tames them , can bridle the unruliest passion of the most disorderly young man , and make him like unto young Ioseph or Daniel . Fifthly , Old men are very unfit learners of the lessons which the world teacheth , and almost impossible it is for a man to begin to study in his age . Therefore Opsimathie , which is too late beginning to learn , was counted a great vice , and very unseemly amongst Moral and Natural men . For the longer we defer , the more unapt still we grow , our senses wax duller , our memory frailer , yea , our understanding too will sensibly decay . But in the Schole of Christ , none is too old to learn , no memory too short to remember his duty ; no disgrace , no unseemliness , even for old men to come to Schole . For the Spirit of God strengthens the memory , softens the brain , supplies all defects that Age brings with it , and makes it , were it as dry as Aaron's Rod , to bud and blossom , and bring forth ripe fruit unto righteousness . When David , in the Book of Kings , had invited old Barzillai to the Court ; Barzillai , who had so kindly entertained him , when he fled from his ungracious son , he excuses himself unto the King , by reason of his age , his taste fails him , his hearing is gone , he hath lost all sense of Court delights and pleasures ; and therefore he requests that favour for his young son Chimham , as a fitter person to make a Courtier . I am this day , saith Barzillai , fourscore years old , and can I discern between good and evil ? Can thy servant taste what I eat , or what I drink ? Can I hear any more the voice of singing men , and singing-women ? Wherefore then should thy servant be yet a burthen to my Lord the King ? Let thy servant , I pray thee , turn back again , that I may die in my own city , and be buried in the grave of my father and of my mother . But behold , thy servant Chimham , let him go over with my Lord the King , and do to him what shall seem good unto thee . Thus indeed it is in the Courts of earthly Princes , men by age do grow unserviceable , and combersome , and therefore there is a time for them to retire . The counsel which Quintilian gives his Oratour , Desinere cum desidereretur , to resign and give over whil'st as yet he is serviceable , belongs especially unto Courtiers : Best for them to resign their places with honour , whil'st yet they are able to do service , lest if they stay till age hath made them unserviceable , they may peradventure be forced unto it with disgrace . But in the Court of Christ , none is too old to do service , there is no difference betwixt Barzillai and Chimham , their strength and senses are alike . Fourscore years could impair Barzillai's taste and hearing , but the spiritual taste and hearing , no age or length of days can make decay . It were to be wish'd , that in our youngest days , we would dedicate ourselves unto God's service , that we would think of that counsel which Seneca gives his freind Lucilius , Perge mi Lucili , & propera , ne tibi accidat quod mihi , ut senex discas . On betimes , and make haste , lest that befall you which hath befallen me , To learn in your age . But if the grace of God shine not on us , till the last hour of our day , yet as the Husbandman in the Gospel , gives unto the last as unto the first , so will God give unto the eldest as unto the youngest ; their strength and ability , as far as Christ's service requires it , shall return unto them again : as the flesh of Naaman after his Leprosie became unto him again as the flesh of a little child . Sixthly , the Arts of the world seem to be somewhat of an unsociable disposition , they hinder one another : and a very hard thing it is to learn , and practise perfectly more then one . The mind of a man distracted amongst many things , must needs entertain them brokenly and unperfectly . But Piety is of a more pliable nature : no Art , no Profession , no Trade whatsoever , unto which the learning and continual practise of piety can be any hinderance . He that studieth piety alone all his days , shall find in it more then all the time he hath can bring to perfection . And yet the most troublesome Arts that are , which take up and exact of us most part of our time , leave time enough for the learning of this sacred Art. As it was with those who gathered Manna , He that gathered little , had no want ; and he that gathered much , had nothing over : every man gathered his Gomer full according to his eating : so is it in the gathering of this spiritual Manna , he that spends all his time in it , and seems to gather much , gathers onely his Gomer full , as much onely as is sufficient for his spending ; and he that is necessarily detain'd with other cares of this life by some Trade , or some other Vocation whatsoever , and seems to gather less , gathers notwithstanding his Gomer full too , even that which is sufficient for his use . No Arts there are that do so wholly take up the mind of man , as that they leave no room for any other thought . The experience of Tradesmen themselves doth witness thus much unto us , who in the midst of their most serious business and labour , can talk , and sing , and make themselves merry , and by this means deceive the time , and ease themselves something of the burthen of their labours . Even here is space enough for the practice of Godliness . For why cannot as well a Prayer , and holy Meditations , take up the rooms of these idle thoughts and talk ? Certainly it is an hallowing of our actions to distinguish them , and intersperse amongst them good and pious meditations . So that for the practise of piety , it is not alway necessary for you to lay down your work , to come to Church and solemn Service , or still to use some such form as suffers you to do nothing else ; but you may very well do it as you walk in the streets , as you stand at the stalls , as you sit at your shop-boards , and make every place a Church where you are . Arator stivam tenens Halelujah decantat ; sudans mes●or psalmis sese evocat & curva attendens falce vites vinitor aliquid Davidicum canit . It is St. Hierom's in his xvij . Epistle : The Husbandman as he holds the Plough may sing an Hallelujah : the sweating harvest-man may cool and refresh himself with a Psalm : The Gardiner whil'st he prunes his Vines and Arbours , may record some one of David's sonnets . So that as the Jews report of Manna , that it had not one kind of savour with all men , but was in taste unto every man like unto that which he best liked : so Piety fits it self , as it were , unto every man's palate ; and look what it is which he hath been bred up in , or best likes , piety will become like unto it , and taste as he would have it . Seventhly , and last of all , as one said wittily in another case , Nullius agricolae cultae stirps tam diuturna quam poetae versu seminari potest . No tree grows so well , as that which is planted by a Poet's verse ; so in this matter of piety , it is far more true , that no Trade thrives so well , as that no Tree grows so well , no Corn so fruitful , as that which is set or sown by the hand of a Religious Husbandman . Now further , to prove that piety is exceedingly beneficial to every one of these , there is no better means then for you to beleive it . The labours of Christian men are many times not successful , because themselves are distrustful . That which our Saviour so usually said to those who sought for remedy at his hands , According to your faith , be it unto ye , is said unto every Christian man , that looks for a blessing of his industry , it is unto him according as his faith is . But I need not strive to express my self , the holy Ghost himself hath sav'd me that labour , who in two several places of Scripture , the xxvj . of Leviticus , the xxviij . of Deuteronomy , hath most effectually shewn , how the profit of Godliness doth descend unto our most particular necessities . Blessed shalt thou be in the city , and blessed in the feild ; blessed shalt thou be in the fruit of thy body , and the fruit of thy cattel , and the increase of thy kine● and in thy flocks of sheep . Blessed shalt thou be in thy basket , and in thy dough . Blessed shalt thou be when thou comest in , and blessed when thou goest out . I will send you rain in due season , and the land shall yeild her increase , and the trees in the feild shall yeild their fruit . And your threshing shall reach unto the vintage , and the vintage shall reach unto the sowing time ; and you shall eat your bread unto the full , and dwell in your land safely ; and I will give peace in the land , and ye shall lie down , and none shall make you afraid . And I will rid evil beasts out of the land , neither shall the sword go through your land , &c. Therefore as the Scripture tells us of Ioseph , that wheresoever , or with whomsoever he convers'd he brought a blessing with him ; when he was in Potiphar's house , he brought a blessing upon Potiphar's house ; when he went into the prison , he brought a blessing with him to the prison ; when he went into Pharaoh's house , he brought a blessing upon it , and upon all the land of Egypt . So. piety doubtless , wheresoever it walketh , leaves a blessing behind it , as the Hare leaves the scent of her footing . Did piety afford us nothing else but its company , brought it no improvement to our estate , but onely taught us to be content with it , whatsoever it be , yet this were profit enough if men could see it . But because profit and gain is that which the world so much doats on , and hard , if not impossible it is to wean men from the love of it ; it hath pleased God to annex unto piety such a force , that it shall increase and enhance what estate soever it shall apply it self unto . When Cyrus the King was gathering his Army , he made a proclamation to this effect , That whosoever would put himself into his service , should doubtless find great advancement of his estate ; were he possessor of a little Mannor , he would make him Governour of a City ; were he the Governour of a City , he would make him Lord of a Province ; were he Lord of a Province , he would make him a King of many Nations . This which here our Apostle tells us , that Godliness is profitable , that Godliness is profitable to all things , is indeed the very drift of his proclamation . For it gives us to understand , that look what estate it is , to which piety adjoyns it self , it shall receive not onely security , but even great increase and improvement from it . Thus hath appeared unto you , both the profit that comes by Godliness , and likewise the exceeding largeness and compass of the profit . But for our further instruction , something yet is there , by occasion of this Text , farther to be learn'd . For lest any man of upright life and conversation , should , upon the reading of this , or the like Texts of Scripture , forthwith expect , that the world should come in upon him , that he should receive Grace , and Honours , and Preferments ; and finding himself to fail in his expectation , and instead of all these , to meet with disgrace and reproach , should begin to call in question the truth of these promises , and charge God foolishly , let us a little consider the nature of God's promises in this kind . Wherefore we are to note , that God , although he be a most free and liberal Giver , yet notwithstanding , most of his promises are conditional . The gift of God is eternal life , saith St. Paul. Salvation is a meer and free gift : yet nevertheless , God gives it to none , but to those that live either uprightly , or penitently . As it is with the things of the life to come , so is it much more with the things of this life ; they are a meer Donative , a Gift , an Alms ; and wheresoever God bestows them , he bestows them freely . For do we all we can do , yet is not God a debter to us for the least and meanest temporal blessing . And it is not to be thought , that he that out of his meer grace and liberality gives us Heaven , a thing of that inestimable value , would set a price upon the things of this life , and so sell them unto us , which are indeed things of no worth at all . Yet notwithstanding he gives them not , no not to those that are his , without conditon . It 's worth noting which St. Basil hath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. As Farmers , and Tenants , that Rent lands of other men , till the ground according to the will of him that lets it them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the care and manage of this flesh of ours is committed unto us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon Obligation , upon Indenture or Lease , that so husbanding this flesh of ours according to the conditions upon which it is let us , we may make it fruitful unto him that let it . Not our flesh onely , but all things that pass between God and us upon conditions , they are let unto us by Indenture . Let us therefore , like careful Tenants , look into our Lease , and see what Conditions they are , which God requires at the hand of those , who look to take of God the things of this world , who claim a promise of him of the things of this life . These shall not find in other places of Scripture , where the same Doctrine is taught , but with some restraint , which here the holy Ghost seems to deliver absolutely . For this is the best way of interpreting of Scriptures , when as what is in one place breifly and concisely delivered , is expounded by another place , where it is more largely taught . Our Saviour therefore in the sixth of St. Matthew , treating of the things of this life , and our care for them , bids us first seek the kingdom of God , and the righteousness of him , and all these things shall be added unto us . That which here in my Text our Apostle calls Godliness , is by our Saviour exprest by the terms of seeking the kingdom of God , and the righteousness of him : that which our Apostle calls profit , our Saviour calls these things . Where our Saviour seems to me to speak with some kind of scorn and indignation , that our infirmity should force him to name the things of this life ( as we commonly say ) the same day with the things of the life to come . Wherefore having expresly named the Kingdom of God , and the righteousness of him , he passes over the rest , as disdaining to name them otherwise , then by the general name of These things . As Ezekiah pulling the brazen Serpent , calls it no otherwise but by the scornfull name of Nehushtan , brazen Stuff : so Christ willing to pull down in us the things of this life , ( after which we run a whoring , more then ever the Iews did after the brazen Serpent ) telling us of Divine matters , wills us first to seek the Kingdom of God , and then shall these things , this Trash , this Nehushtan , this Leaden , P●wter , or at the best Brazen stuff of the world , be cast in upon us . Here then is the prime and principal condition to be kept by us , if we will claim a promise of the things of this life at the hands of God. Where we are to note , that not quomodolibet simply unto Godliness is there made a certain promise of profit , and the things of this life , but unto Godliness upon condition , if it be first of all studied , and sought out by us . If the first stone of our building be Godliness , the Kingdom of God , and the righteousness of him : then will the things of this life come in , otherwise no : or if they do , they come not in because of God's promise , but for some other cause . As it is with those who build , some things they provide for main walls and foundation , some things onely for ornament and furniture : that Building must needs prove weak , where that is laid for a foundation , which was provided onely for garnishing . These outward things are but a seeming kind of furniture for this life , but the main wall is Godliness . Her foundations , saith the Psalmist , are in the holy Hills . St. Paul telling us of some builders , who having laid a good foundation , built upon it hay , and stubble , shews what great dammage they shall sustain by so doing : If this be the case of those builders , whose foundation is supposed to be good , what think we shall be the loss of those builders , whose very foundation is hay and stubble ? as is theirs , who have laid the things of this life as their prime and corner-stone . First , seek ye the Kingdom of God. First , is a word of order , and order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Theon in his Comments upon Ptolomy , it is a Divine thing , a thing of wonderful force and efficacy . For cost may be laid out , matter may be provided , labour may be bestowed , and all to no purpose , if there be not a set course , an order observed in the business . The experience of the meanest Tradesman amongst you , is able to tell you thus much . For whosoever he be amongst you that goes to practise his Trade , he cannot begin where he list ; something there is that must be done in the first place , without which , he cannot go unto the second ; something in the second place , which will not be done , except something be done afore it . Some order there is which prescribes a law and manner to his action , which being not observed , nothing can be done . As in all other business , so in this great business of Christianity , we may not think that we may hand over head , huddle up matters as we list ; but we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must keep a method and order , a set course in our proceedings . Not , First , these things , and then the kingdom of God , and the righteousness of him : but , First , the kingdom of God , and Then , these things . We have amongst our Books an Authour , who commending unto us the great use of Method and Order in our studies , tells us , that if a man could assure himself thirty years of study , it would be far more profitable for him to spend twenty of them in finding out some course and order of Study , and the other ten in studying according to this order , then to spend the whole , though it be in very diligent study , if it be with misorder and confusion . Howsoever it be with Method and Order in these Academical studies , certainly in our studies which concern the practise of Christianity , it cannot chuse , but be with great loss of labour and industry , if we do not observe that Method and Order which here our Saviour prescribes . Simplicius in his Comments upon Aristotle , makes a question , Whether Youths in their reading of Aristotle's books , should begin with his Logicks , where he teaches them to dispute and reason ; or with his Moral books , where he teaches them to live civilly and honestly . If , saith he , they begin from his Logick without Morals , they were in danger to prove wrangling Sophisters : if from his Morals without Logick , they would prove confused . Thus indeed it fares in the knowledge of Nature , where all things are uncertain ; thus it is with Students in the Vniversity , who have Aristole for their God. Scarcely will all their Logick do them so much service , as to shew them where they would begin , or where end . But in the studies of Christianity , , it is nothing so . Christ is our Aristotle , he hath written us a Spiritual Logick , he hath shewed us a Method and Order , what first to do , what next , and how to range every thing in its proper place . He that shall follow this , may be secure of his end , it is impossible he should lose his pains . But if we follow our own conceits , if we like best of our own courses , God deals with us no otherwise then parents do with their children : For so long as children follow the direction and advice of their parents , so long it is fit that their parents should provide for them : but if once children like best of their own courses ; then it is but meet they should take the event and fortune of them . Yea , so much the more dangerous is our errour of not observing the order and method that Christ hath given us , because it cannot afterward be remedied , we have for ever lost the claim to God's promises in this kind . As Cato said of errours committed in Battel , In aliis rebus si quid erratum est , potest postmodum corrigi , praeliorum delicta emendationem non recipiunt quia poena statim sequitur errorem : Errours in other things may be again amended , but the errour of a Battel cannot possibly be remedied , because the inconvenience immediately follows upon the mistake . For if we have not observed this Method of our Saviour , if any thing have possess'd our thoughts , before or above the thought , study , and care of Godliness , we have mist of our Method , we have broken out condition , and therefore now for ever can we claim no promise of God in this kind . Here therefore is a most certain touch , by which we may come to examine our claim unto these promises ; for if at any time we shall perceive our selves overtaken with passion and discontent , upon consideration that we be disgraced and impoverished . When as men , who , as we suppose , have nothing so much care of God , and the things that are his , do flourish in grace and favour with the world . Let us presently examine our selves , whether or no we have kept the conditions ; viz. sought first the kingdom of God , and the righteousness of him ? or have given somewhat else the first room in our thoughts ? Thus if we do , our own conscience will presently tell us , what part we have in these promises . For which of us can say , that , with Samuel , we have been dedicated to God from our first and tender infancy ? What do I say ? from our first ? nay , how many of us are there , who can scarcely spare the latter end of our days for God ? When the world hath crop'd the prime of our age , of our labour , of our industry ; when it hath sifted and bolted out the flower , when our health and youth is spent in the world's service , with much ado can we be content to bestow our old , decrepit , sickly , and unprofitable part of our age upon God , and the study of Godliness ? How then can we claim this promise at God's hands , that have thus grosly neglected our conditions ? To conclude . When God , in the Book of Kings , made a covenant with Solomon , he tells him plainly what he and his people must trust to . 1 Kings ix . 4. If thou wilt walk before me , as David thy father walked , in integrity of heart , and uprightness , to do according to all that I have commanded thee , and wilt keep my statutes and my judgments : 5 Then will I establish the Throne of thy Kingdom upon Israel for ever , as I promised to David thy father , saying , There shall not fail thee a man upon the Throne of Israel . 6 But if you shall at all turn from following me , you or your children , and will not keep my commandments , and my statutes , which I have set before you , but go and serve other gods , and worship them : 7 Then will I cut off Israel out of the land which I have given them ; and this house which I have hallowed for my Name , will I cast out of my sight , and Israel shall be a Proverb , and a By-word among all people . Here are threats as well as promises , and those promises are conditional . It is but just , that they who claim the promises , look well and truly to the conditions . IACOB's VOW . A SERMON On Gen. xxviij . 20. And Jacob vowed a vow , saying , If God will be with me , and keep me in this way that I go , and give me bread to eat , and raiment to put on , &c. ANd Iacob vowed a vow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Interpreters of Homer observe unto us , that he gives unto God one kind of Dialect , to Men another . When he brings in God speaking , he makes him use fair , smooth , and clear running words ; but the speeches and discourse of men , he fits with words of harder and harsher sound and composition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are but two names of one and the same River ; the one a word of pleasing sound taken up by the gods , the other a word of unpleasing and rougher accent , used by men . Moses the great Interpreter of the Greatest God of Heaven and Earth , in those first words of my Text , seems to have borrow'd a peice of the same Art. For that which here in the language of the holy Ghost he calls a Vow ( And Iacob vowed a vow ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak according to the manner and phrase of men , is nothing else but a contract or bargain . Vow and Bargain in this place , are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vow is a Religious and Sacred word , and therefore best fits to express our carriages and demeanour with God : Bargain is a degenerous and sordid word , and therefore best suits with Merchandizing and Trafficking betwixt man and man. All things pass by way of Contract and Bargain . Do ut des , facio ut facias : service requires hire , and one good turn demands another . It was the divil that ask'd the question , Doth Iob serve God for nought ? But the Saints of God may above all other most truly answer , That indeed they do not . For God may go forth at all hours in the day , and find enough standing idle in the market-place , yet shall he get none to work in his Vineyard , except he bring his Peny with him . When Iacob , in the xxx . of Genesis , returned out of the feild , Leah meets him , and tells him , Thou must come in to me , for surely I have hired thee with my sons Mandrakes . Iacob , that great Saint of God deals no otherwise with God himself , then he did with Leah ; if God will have Iacob , he must purchase him with his Mandrakes , he must buy him with food and raiment : If God will be with me , and give me bread to eat , and raiment to put on , then shall the Lord be my God. In which words , the first thing very remarkable , is a singular disproportion which seems to be contained in them . Demetrius Phalereus , a grave and judicious Writer , much blames an ancient Authour , who describing a small Flie , that lives amongst the grass , and nests it self amongst the trees , extremely over-worded ; and over-spake himself in his expression of it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if , saith he , he had spoken of the Nemean Lion , or the Caledonian Bore , or some such great and terrible beast . He that shall observe the Apparatus , the great preparation that is here made , might well conceive , that there were some great matter intended . For first , here is a Vow . Secondly , here is the Person who conceives the Vow , Iacob . Thirdly here is the Person to whom the Vow is made . Fourthly , here is the End , for which it is made . He that shall rightly sum up the first three parts , and truly consider the greatness of them , might justly think , that the last , wherein , as it were , the Vpshot and total of the rest is comprized , did certainly contain some extra ordinary matter . First , here is a Vow . This may not be in any light of trivial thing . Wise men are seldom serious , much less will they make a Religion in small matters . Secondly , here is the Person , Iacob ; a person of great note and worth : For who greater in the House of God then Iacob ? one of those famous Triumviri , ( Abraham , Isaac , Iacob ) from whom God was pleased to denominate and style himself . Could such an Eagle strike at a Flie ? Could a person of such note , make a Vow , or commence a Suit for a trifle ? So great a Courtier in the Court of Heaven had learn'd his Courtship a little better , then to spend favour in small matters . Quaedam beneficia accipiente minora sunt . Benefits and favours , such may be , as that they may be unworthy and too mean for him to whom they are tendred . When Caligula the Emperour had sent to Demetrius , a famous Philosopher , a round sum of money to tempt him , and try what was in him , he rejected it with scorn , and replied , Si tentare me voluerat , toto illi experiendus eram imperio : If the Emperour ( saith he ) had a purpose to try me , he should have cast his whole Empire at my feet , and tried me with that . And how can it be that Iacob , a person so far above Demetrius , could think of asking , or receiving a small and common benefit ? As it is fabled of Thomas Aquinas , that being ask'd of Christ in a Vision , what reward he would have , reply'd , Nullum , Domine , praeter teipsum ; None , Lord , but thy self : So , Beloved , had God made proffer unto Iacob of all the benefits he had to give , I do not see what better choice he could have made , then that of Aquinas , Nullum , Domine , praeter teipsum ; None , Lord , save thy self . For the whole kingdom of Heaven it self , might it be without God , would not be worth the taking . The circumstance therefore of the party suing , must needs put us in expectation of some great matter . But we have not yet done . For to raise our expectation yet a little higher , a third circumstance offers it self . The circumstance of the Person , to whom the Vow or Suit is made , and that is God , the Great King of Heaven and Earth . So great a Donor , especially at the request of so great a Suitor , cannot bestow but some great benefit . Quaedam beneficia minora sunt , quam ut exire à magnis viris debeant . Benefits and favours must carry some proportion with the greatness and worthiness of the Donor . When a freind of Alexander the Great had ask'd him ten talents , he tendred to his fifty ; and when reply was made , that ten were sufficient , True , said he , Ten are sufficient for you to take , but not for me to give . Beloved , had Iacob been but some ordinary suitor , and contented himself with some small suit , yet is it not likely that so Royal a Donor as God is , would see his Honour and Magnificence to suffer , by parting with some ordinary or contemptible favour . Hitherto all things speak and promise nothing but Greatness . But see here the great disproportion I noted unto you . For what is the end of all this serious and Religious Vow , or what request is it that this great Suitour moves to so great a Lord ? Nothing else but bread , and raiment to put on . If God will give me bread to eat , and raiment to put on , then shall the Lord be my God. A suit of the lowest and meanest rank imaginable . For which of us all would serve , I say not some great King , but even a mean Lord , at so cheap a hand ? The wandring Levite in the Book of Iudges , which hires out himself to Micha , thinks it not enough to have apparel and victuals , but he will have ten shekels by the year for his wages . We have a common saying , No service to the service of a King. Iacob , it seems , finds it not so . The wandring Levite finds a better service with a Countrey Farmer , then Iacob doth with the great King of Heaven and Earth . Food and raiment , they are rather Debita then Beneficia , they seem rather due debts then favours . Non homini dantur , sed humanitati . None so wicked , none so contemptible , but thus much is due to him , if not to his person , yet to his very Nature and Beeing . Good Laws and Magistrates many times , and in many fashions , cut off offenders by death ; but no Law did ever prescribe , nor no good Magistrate did ever practise to take away the life of any offender by starving him . Tiberius and Caligula , and some others , who are recorded to have practised this , are noted and pointed out for Tyrants and Monsters of their age . He who hath no right to his life , as having forfeited it to the Law for some offence , yet whil'st his breath remains in him , hath a right unto his bread , and this a right which nothing can forfeit . How then shall we esteem this as a favour , for which Iacob doth thus Religiously oblige himself unto God ? In the first of Samuel , God leaves it as a curse upon the posterity of Eli , that they should come and crouch for a peice of silver , and a morsel of bread , and say , Put me , I pray thee , into one of the preists offices , that I may eat a peice of bread . When Iacob doth thus sell himself unto God for food and raiment , what is it else in outward shew , but a peice of that curse , which is laid upon the posterity of Elie ? Yet all this which we have said , and what else to the same purpose may be said notwithstanding , the parts of my Text do all hold one with another good symmetry and proportion , there is nothing amiss , nothing to be amended in them . As some curious Statues , if ye look upon them , not in their due light and distance , seem very ill-favour'd and disproportion'd ; but veiw them at their light and distance , and nothing shall seem more beautiful , more proportionable . So , Beloved , fares it with this Text of Scripture , how deform'd and disproportion'd soever it may seem to sense , and in that which sense doth yeild ; yet if we look into it in the right spiritual light , with which God endows those which are spiritually minded , we shall not find any thing fuller of true art and beauty . That I may therefore help you a little , and place you in the true light , I will consider this Vow of Iacob's , first , comparatively , in regard of himself ; and secondly , absolutely , in its own nature ; and out of both draw lessons for your instruction . And first , of the Vow comparatively , in regard of the person vowing . Where First of all I will speak a little by way of concession and grant . For let it be supposed , that it had been some small and contemptible thing that Iacob had ask'd , such a thing , that a great heart would scarcely have deign'd to stoop to ; yet Iacob had done nothing unbefitting himself . Timanthes was a famous Painter among the Antients , and it was observed of his peices , that there was always in them somewhat more then was express'd : He pictur'd Hercules sleeping , in a small Table , but that it might be known to be the draught of a man of extraordinary bulk and stature ; he drew two Pigmies by him , taking the compass and measure of his Thumb . This act of Iacob's like to one of Timanthes peices , there is more to be understood in it then is exprest ; for though it seem but small , and nothing proportionable to so great a person , yet if we compass and fathom it well , we shall understand a greater lesson contain'd in it . Iacob dedicating himself unto God , upon such easie terms , and accepting a thing so small , shewed most apparently what esteem he had of his God , and that he valu'd him in his person , not in his benefits , and hath left unto us an absolute example in what manner we ought to love our God. To love God for himself , this is to be a freind of God ; to love him for his benefits , this is to be a Merchant . Could Iacob have passed by food and raiment , as well as he did all other good benefits of God , he would not have given himself thus unto God upon composition , but absolutely , and without condition . Now he is constrain'd to fall upon the condition of food and raiment ; for without this he could not love his God , because without this he could not subsist , or have his being . By this he evidently witnesses , that he therefore , and for no other end desired to be , but onely to love and serve his God. It was God alone , and his good acceptance , which Iacob doth here compound for , under the terms of food and raiment . It was an excellent speech of Crispus Passienus , a witty Gentleman of Rome , Quorundam se judicium malle quam beneficium , quorundam beneficium , malle quam judicium : Some man's love is better then some man's money ; some man's respect and good opinion is more to be esteem'd , then another man's benefit . Malo Divi Augusti judicium , malo Claudii beneficium . I had rather have Augustus's good opinion , then reap any benefit or commodity by him ; for he was a wise understanding Prince : but I had rather reap some benefit by Claudius , then have his good opinion ; for he was a Prince of shallow and weak understanding . Doth not Iacob here express the same conceit ? It seems he doth : For when he came to compound with men , he made his bargain in another manner . When he came to Laban , he would not serve him for bread and raiment onely , but fourteen years he serves him for his wives , and six years for his flock : By these means he rais'd unto himself a great and numerous family , and became rich and wealthy . Why did he thus ? could he not have covenanted with God , as he did with Laban , and so have grown rich at an easier hand ? He could ; but in dealing with God and with Laban , his end was not the same . Maluit Dei judicium , maluit Labanis beneficium : with God he sought acceptance and good opinion ; with Laban he sought his own commodity , for what could the good opinion of a fool profit him ? for spell Laban a little but the other way , and Nabal is his name , and folly is with him . Let us reflect a little upon our selves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom ; See here the express image and character of an Apostle , that which we can hardly digest in St. Paul , to be content with food and raiment , that we see to be the practise of the antient Patriarchs , who were in so great a place of esteem with God. But as for us , which of us all doth so live , as if he could content himself with Iacob's portion , and serve God for food and raiment ? Malamus Dei beneficium quam judicium : We serve God more for commodity , then to gain his good acceptance . And yet we see not that this doth give a deadly wound to our love to God , or rather indeed quite pluck off our mask , and shews that we have no love to God at all . Doth not our own experience shew us this ? Such as are richly rewarded by us , if they bear us respect , and love , either we suspect it , or think it not a thing thank-worthy , because they are well hired unto it , but such who unprovok'd and of themselves affect and respect us , of such mens love we have no cause to be suspicious . Let us therefore look upon God , not on his benefits : Neither let us be too busie , too importunate to call for them . Whil'st they lie in the hand of God , they are like moneys put to the Bankers , the longer they lie there , they shall return with greater profit . It is an excellent thing to have God our debter . Happy is that man , who having lived uprightly , hath had the least part of God's temporal blessings . For when God is so free of his secular benefits , Suspectam habe hanc Domini indulgentiam ; It shall not be much amiss , to be somewhat jealous of this his kindness : May be , it is to give us that answer which is in the Gospel , Accepistis mercedem , You have your reward . Let us not therefore over-hastily pull them out of the hands of God , lest peradventure we much diminish , or quite lose the reward which we expect at that day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Chrysostom , Let us not ask of God these temporal blessings further then he himself hath given us leave . When he taught us to pray , Give us this day our daily bread , that Father calls these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He calls them bounds and limits , shewing how far we are permitted to go in requiring these temporal blessings at the hand of God. All this have I spoken by way of concession and grant , ( as I told you ) by way of supposal , that the thing here covenanted for by Iacob , is a small and contemptible matter . But if we speak uprightly , it is a great , a very great thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Chrysostom speaks , full of Philosophical resolution . The Ethnick Philosophers , who in contempt of the world and worldly things , went well near as far as Christians , have out of their own reason found out , and acknowledged thus much . The Stoicks , who were accounted a wise Sect of men , and great contemners of the world , have gone so far , as that they have plainly told us that ; and the Books of Seneca the Philosopher are full of it , That a wise and honest man , if he have his necessary food and raiment , for true happiness is comparable even to God himself . This was somewhat a large Hyperbole , and over-reaching speech ; yet out of it , thus much is apparent , that Iacob when he made this covenant , did not descend a whit beneath himself , neither did he ought , which did not well beseem so great a person . The Doctrines which are here considerable for your instructions I will raise from these two heads . First , from the Person that makes the covenant . Secondly , from the thing and covenant it self . And first , from the Person , this excellent lesson may be drawn , That it is no enemy to true state and greatness , to have but a small portion of the world's benefit . Iacob's portion , food and raiment , is an heritage well befitting great persons , men in greatest place and authority . Iacob , who was a great person indeed , and knew , doubtless , what would best maintain his greatness , would not have stuck to make demand of more , had he thought it had concerned his place and person . The world had a long time stood , ere poverty was counted an enemy , or disgrace to Greatness ; and certainly he was an utter adversary to true and real worth , who first begat that conceit , and put any difference betwixt rich and poor . Iupiter , in Lucian , calling the gods together to a consultation , gives order that they should sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the matter out of which they were made , not according to the Art by which they were framed : First , the gods of Gold and Silver , though but roughly and grosly made , without art ; and next to them the Grecian gods of Ivory , Marble , and Brass , though wrought with much more art and skill . It was Iupiter , that is , the Divil , whom the Scripture calls the god of this world , that first set this order , that men should be ranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to their wealth , not according to their worth . For God , who best knows how the world ought to be managed , in the seventeenth of Deuteronomy , setting down the quality and manner of a King , expresly forbids him to multiply horses , or greatly to multiply gold and silver ; but instead of these he commends unto him pity , humility , and the frequent study of the Law , for the true means and ways by which his Kingdom should be upheld . If it be thus with Supreme Authority , much more ought it to be so with inferiour Power . It was the speech of Iulian the Apostata to his souldiers , Nec pudebit Imperatorem cuncta bona in animi cultum ponentemprofiteri , panpertatem honestam . Honest poverty can never be a disgrace to that King or Emperour , who places his greatest happiness in the culture of his own heart . He was an Apostate that spake this , but in this he was a Christian : and that Christian that thinks otherwise , in that he is an Apostata . Never went it better with Kingdoms and Common-weals , then when Authority and Magistracy were thus minded . Itaque tunc illi pauperes magistratus opulentam Rempublicam habebant : nunc autem dives potestas pauperem facit esse Rempublicam , saith Salvianus . Poor Magistrates make a rich Common-wealth , but a rich Magistracy makes the Common-wealth but poor . It may seem a Paradox , as the world goes , but if you look near , ye shall find it most true , that none are so fit to be raised to places of Eminency and Power , as those who can best content themselves with Iacob's portion . The practise of the world in another kind can shew it you . Men who seek out fit instruments for Villany , make choice of such as have no dependances , no families , no means , that are sine re , sine spe , that neither have any thing , nor hope of any thing to bias them . For men that stand alone , that are free from incombrances , that are onely themselves , and evermore most resolute in undertaking dangers . Now , Beloved , there is nothing more dangerous , then the true and unpartial managing of place of Authority : so full is the world of those , quorum interest , whom it doth nearly concern , that justice and equity take no place . Now who so likely to walk uprightly here , as they who have no respects to sway them . And who so free from respects , as they who content themselves with least ? What is it that can sway them from their integrity ? whose person need they to respect ? what losses need they fear ? But he that hath his ambition , his hopes , his ends , his freinds , his fears ; how is it possible he should ever drive right ? The Mariners tell us , That their Compass can never be set right near unto Iron ; for Iron hath an attractive force , and perpetually makes the Needle to swerve . Men in place of Authority are like the Compass in a Ship ; and by these the whole State does direct it self . Ambition , Hope , Fear , and the like , these are so many Irons , every one of force to sway the Needle , and who sees not then in what danger we go ? From hence come all those mischeifs under which we groan , corruption in place of Iudicature ; in our Elections , Bribery and Perjury , and preferring persons worthless , or at least not so worthy , upon the Letters of great Persons , whom we dare not displease . For when our own ambition hath made us obnoxious to great persons , needs must we lay ourselves , our offices , our consciences , at the feet of those on whom our hopes are built . All these inconveniences were at an end , if great men could but think favourably of Iacob's portion , or learn of Iacob , That honest poverty is no disgrace to Greatness : But Greatness flies to these helps of Wealth , and worldly Pomp onely , as the Lame doth unto his staff , because , for the most part , it wants that true and natural strength , by which it ought to be upheld . For when we have well search'd the point , we shall see , that store of wealth , and outward glory , are nothing else but the miserable supplies of other things more necessary , more substantial , which are wanting . For were it not for these supporters , Greatness without Integrity and uprightness must needs fall to the ground . Nihil enim turpius est quam excellentem esse quemlibet culmine , & despicabilem-vilitate , Quid est enim aliud principatus sine meritorum sublimitate , nisi honoris titulus sine homine ? aut quid est dignitas in indigno , nisi ornamentum in luto ? There is nothing more odious then to be great in place , and contemptible in life and carriage . For what is honour without desert , but a bare inscription upon a rotten carcase ? or what is dignity in a worthless person , but a jewel thrown into the dirt ? To supply therefore the lameness of it , and to keep it from falling , that which is wanting in inward worth , must be made good with outward pomp and shew , which are but as nails to fasten Idols to the wall , who cannot stand of themselves for want of life . For let no great person deceive himself , if he have not the true life of greatness , he is but an Idol , and the publick reverence which men yeild him , is but a kind of Idolatry . Seneca having considered with himself the vanity of idol-worship used in his times , tells us , that wise men did such things , tanquam legibus jussa , non tanquam diis placentia ; not out of true zeal to please the gods , but because the Laws prescribed this form of service . Beloved , all this ceremony and outward honour which is given to these civil Idols , to worthless persons , seated in place of greatness , it is but a kind of Idol-worship , proceeding , not out of any true zeal to their persons , but onely the Laws and Customs under which we live , command us to yeild reverence unto persons in Authority , let their lives be what they will. When Shishak King of Egypt had taken away those golden sheilds , which Solomon had dedicated in the Temple , Rehoboam his son ( that wise man ) supplied them with brazen sheilds . Beloved , piety , integrity , invictus adversus grattam animus , unswayed constancy , these and the like are these golden sheilds which should hang up in our Temples of honour : But if any man , having lost these , supply them with outward pomp and glory , he doth but as Rehoboam did , instead of sheilds of gold , he brings in nothing but Nehushtan , base and brazen stuff . So then it appears , that Iacob's portion , honest poverty , is no impediment to Iacob's greatness , nay , it 's rather a way to encrease it . Yea , but ye will say , That wealth and outward means may serve to adorn and set forth virtue and integrity , and commend it to the world ; and in this respect Iacob might have done well to have had some thought of it in his covenant with God. No , Beloved , it did not deserve to be thought of . It is but an errour to think , that integrity and uprightness of life receives any beauty or lustre from any thing without it . It is reported of the Rhodians , that having a Statue of excellent work , to adde grace unto it , they would gild it ; and when they had so done , they saw they had much obscured the workmanship , and therefore were fain to wash off the gilt again . Shall I apply it thus , that true piety is a thing of such excellent workmanship , that riches and outward lustre added to it , are but like the Rhodian gold , which must be washed off again ? No , Beloved ; but this I will say , That as it receives beauty and ornament from no estate of life , so it gives it unto all . Be it a poor and low estate , or be it in a rich and ample estate , it is the same in both ; it makes both poverty and riches like acceptable unto God , and it gives unto all estates that beauty , that art and life , of which they are capable . Eadem virtute & mala vincitur fortuna , & ordinatur bona . Indeed Aristotle , our great Master in the Schole of Nature , would needs perswade us , that to make up a complete happy man , besides the inward virtues of the soul , there is required a measure of the outward benefits , both of Person , and of Fortune . But , Beloved , these Peripatetical discourses , that thus compound an happy man of so many ingredients , they are like unto the Bills of some deceitful Physicians , who to make the greater ostentation and shew of Art , are wont to put in many Ingredients , which do neither good nor harm . Hitherto I have spoken of Iacob's Covenant relatively , with respect unto Iacob's Person . The rest of the time I will take up in considering the Precept simply and alone by it self , and shewing you in breif what reasons they are which moved Iacob , and so ought to move us , thus to covenant with God for food and raiment onely . And first of all , we shall not need to seek far , here lies a reason hard at hand , which though it concerns not Iacob , yet nearly concerns us : Would you know what it is ? It is Iacob , the person of whom all this while I have spoken . One and the same Iacob is to us both a Precept , and a Reason , and an Example thus to do . For which of you all , Beloved , who seriously and religiously reading this passage , is not prompted by his own heart thus , Si Iacob , cur non & ego ? If Iacob , so great a person , so powerful with God and man , if he thought it fit thus to do , then how much more should I ? And so much the more powerful is this reason , because it brings an Example with it : For in precepts of difficulty , no reason so effectual as an Example , especially of some great and worthy personage ; such a reason is of force above all other reasons and precepts whatsoever . For first of all , bare precepts and reasons are speculative ; much may be said , and yet still room left for doubting , either of possibility , or of conveniency and profit , or the like ; and every such doubt and scruple abates much of desire to enter into action . But a reason accompanied with an example , and that of some memorable and great Person , this leaves in us no doubt at all , neither of possibility nor conveniency . Again , of Reasons and Precepts , that may sometimes be said , which one speaks in Herodotus , This Shoe was made for Hestiaus , but Aristagoras wears it . For many times to give a precept , and to do it , is more then one man's work . A thing which doth exceedingly hinder the practise of many good lessons ; for he that will perswade a good lesson , shall hardly do it , if he follow it not himself . But here we have one that perswades us , by the strongest and most effectual manner of perswasion , namely , by example and action . And that you may see I have cause to please my self in this reason , I must confess , I do not see to what Logic place I can go , to draw thence a more forcible motive . For let all the precepts , all the examples of Christians tending this way , be laid in the scale , and this one example shall weigh them all down . For many things , many circumstances are there , which should make this resolution familiar and easie to us , which to Iacob must be very hard , and therefore of the greater merit . For first , St. Paul hath given us the precept , Having food and raiment , we ought therewith to be content ; and many Christians have left us their examples upon record . But who gave Iacob any precept , or left him an example ? For ought appears , himself was to himself both precept and example . Again , he had not the like promises , ( so far forth as we can conjecture by what is written ) at least he had them not so fully , so evidently , so plainly laid down as we have ; he saw them but obscurely , under Types and Figures ; but with us , all the vail of Types and Figures is quite removed . Last of all , he had not the like abilities as we have . For ( if what we teach in our Books be true ) there is a larger measure of grace , enabling us to the fulfiling of this duty , shed in the hearts of us Christians , then was given the Fathers before the coming of our Saviour . All these laid together , serve to shew the strength of this our first reason . Si Iacob , cur non & ego ? If Iacob , who was to meet with so many disadvantages to wrestle with so many difficulties , from all which we are free : If Iacob , I say , could make such a vow , then how much more ought we to do it . And let this suffice for a first reason . Our second reason let be this , To us in this life there is nothing necessary but food and raiment , and therefore ought we , as Iacob here doth , covenant with God for nothing else . A reason of very good consequence : For , Beloved , while we are in this life , it doth much import us not to trouble our selves with superfluities . The Scripture every where tells us , that we are strangers and p●lgrims upon earth , that the world is not our countrey , and that we seek a city to come : Now ( Beloved ) our own experience tells us , how dangerous a thing it is for strangers , pilgrims , and wayfaring-men to be incumbred with unnecessary stuff , and baggage . First , it hinders us in the way , and makes us drive on but slowly . Secondly , it exposes us to the danger of theives and robbers . How dangerous it is to grow rich in a strange place , Iacob himself , of whom we speak , is a notable instance ; for whil'st he sojourned with his Vncle Laban , and kept his estate but low , no man envied , no man troubled him : But no sooner was his flock increased , and he grown wealthy , but presently the countenance of Laban was changed , his sons give out harsh and angry words , and he is fain to flie for his life . Magno consilio jacturam sarcinarum impedimentorumque contempsit , saith one of Alexander the Great , It was a singular part of wisdom and of good advise , which Alexander used in the Battel against Darius , that he contemned the loss of his stuff and carriages : And when Parmenio complains of it , Go tell him , said Alexander , that if we gain the Battel , we shall not onely recover our own again , but possess our selves of what was our enemies . Beloved , this spiritual Battel that we fight against the world , is much like to that of Alexander against Darius , sine jactura sarcinarum , it will never be won without loss of our stuff and carriages . And let no man be dismayed for this ; for behold , a greater then Alexander , even the Captain of the Lord of Host , our Lord and Saviour Iesus Christ , hath assured us , that if we gain the Battel , ( and gain it we shall , if we be not too careful of our stuff ) we shall not onely recover our own again , but possess our selves of what was our enemies , with a thousand-fold encrease . When Ioseph sent for his Father and Brethren into Egypt , he sent them bread , and meat , and provision for the journey , for the way ; but withall , he sends them this message also , Regard not your stuff , for the good of the land of Egypt is yours . Beloved , our Saviour Iesus Christ , that true Ioseph , who is gone before to provide us a place , as himself told us , hath sent us bread , and meat , and provision sufficient for our way : but for that superfluous stuff of the world , he wills us not to regard that , for the good of a better land then that of Egypt , is all ours . But all this while I have not proved the main , That nothing else is necessary but food and raiment . Indeed , if nothing be necessary but food and raiment , then shall we do well to let all the rest fall away . But how appears it , that all things else are superfluous ? Thus ; Let your conversation be in heaven , saith the Apostle . If it must be in heaven , then must it be like to that of the Angels : Do the Angels care for silver and gold , for the treasures , and honours of the world ? Or if thy self wert an Angel , wouldst thou do it ? The Body we bear about us , lays upon us a necessity of food and raiment ; from which necessity Angels are exempted , because they have no bodies . This onely excepted , what difference is there betwixt us and Angels . Having therefore food and raiment , the rest we need no more then the Angels do : And why then should we desire them any more then the Angels do ? Look then for what reason they are not necessary for the Angels , for the same reason they are superfluous for us . But here I see I may be question'd . What then shall become of all these goodly things of the world , which men so much admire ? riches , pleasures , and delights , so many good creatures in the world , were they not made to be enjoyed ? If Iacob's portion be nothing else but food and raiment , why did God provide more then that ? Was it his pleasure , that all the rest should run waste ? I answer , I would be loth to oppose that common principle of Nature , Deus & Natura nihil faciunt frustra , God and Nature are not wont to lose their labour . There is use for those things , but not that peradventure which we would make . There goes a fable , that when Prometheus had s●ol'n fire out of Heaven , a Satyre , as soon as he saw it , would needs go kiss it . There may be many good uses of Fire , yet kissing none of them . They who thus plead for the things of the world , they would do as the Satyre did by the Fire , they would kiss them , and hug them , and love them as their own soul. This is that use , or rather abuse , which , if I could , I would willingly remove ; will you know then the cheif use for which they were made ? It is somewhat a strange one , and one of which you will have no great joy to hear ; They were made for Temptation . They are in the world as the Canaanites were in Canaan , to try and prove us whether we walk in the ways of God or no. For it was the purpose of God , that the way to life should be narrow , that man should be the subject of obedience , and vertue , and industry . For this purpose , by the very ordinance of God , are so many enticements , so many allurements , so many difficulties , ut fides habendo tentationem , haberet etiam probationem , as Tertullian speaks ; that our obedience and love unto God , encountring and overcoming so many temptations , so many difficulties , might at length approve it self unto him . Seems it so strange a thing unto you , that God should make a thing onely for Tentation ? What think ye of the Tree of knowledge of good and evil ? it was a fair fruit , it was beautiful to the eye , yet was it made for no other use that is known to us , but onely to be a trial of our obedience , and that yet it should be more difficult , God hath mingled these very temptations even with our necessities . For this very Vow of Iacob , how strict soever it may seem to be , yet it is full of danger . Food and raiment become temptations , dangerous above all others . For how easily do they degenerate into wantonness , the one into pride , the other into luxury ? So that as it seems , we must circumcise and pare even this our Vow , and covenant with God , not in large terms of food and raiment , but for no more of that also then is necessary . As for those other glorious superfluities of the world , he makes best use of them , that least uses them ; and he sets the truest price of them , that least esteems them . DIXI CUSTODIAM . A SERMON On PSAL. xxxvj . 1. I said , ( or resolv'd ) I will take heed to my ways . BEfore of a Good desire — Beati qui esuriunt & sitint justitiam ; now it will follow well , to make way for an Absolute Resolution , here in two words . These two words must ever be link'd together in this order : 1. Dixi. Purpose and Resolution . 2. Custodiam . Practise and Execution . First , a setled purpose must usher the way . Then the Action must follow hard at heels . — Mature facto opus est . In these two our whole life is compris'd . For man is by nature an active creature , he cannot be long idle ; either for good or bad he must take up his Dixi , and proceed to his Custodiam . For he was born for labour , as the sparks flie upward . And well it is that he was so ; otherwise , he would find as they do , ( Qui transgrediuntur naturam in this point ) That Idleness is but a preparative and introduction to do evil : and as fat grounds ( if you sow them not with good seed ) will quickly abound with weeds : so the soul of man left empty and void of good purposes , will soon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be over-spread and over-grown with evil intentions . Neglectis urenda filix innascitur agris . Therefore ( if Nature do not , yet ) Christian wisdom at the least should move us quickly ( with David ) to take up our Dixi , resolve for action . David in that case sets the words thus , [ Dixi custodiam ] he makes Resolution take the upper place , and go before practise ; and Nature it self requires it should be so . Yet it may be good Heraldry , first , to range them in this order , ( Custodiam dixi ) to take heed , to be well advised what we resolve ; for resolution is the immediate cause of Action , the onely thing that sets us all on work : Reason ( be it never so good ) is yet of no force without a strong resolution . A strong resolution is of great force , though the reasons be weak or none at all . There is great reason we should be very careful upon what we set our resolutions : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dixi , ( I am resolved ) is with most men a word of great weight . Quod dixi , dixi . There were anciently a sect of Philosophers , who thought themselves bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make good whatsoever they had resolved . We read of one of them in Epictetus , of his time , of his acquaintance , that for no reason resolved to die , by pining and abstaining from all necessary sustenance ; when he had begun to put it in practise , being required a reason , cur sic ? he answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have said , I am resolved it shall be so : and scarcely could his freinds perswade him to break his resolution . This Sect of Philosophers is not yet extinguished ; more or less we are all of it : Many men in most things , all men in some things , have no other reason but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dixi , they are resolv'd upon 't . In such a posture have they voluntarily put themselves , and in that they purpose to pass on . Now a resolution if it be taken up in A Lightness and vanity , is a singular Folly , A Sin and wickedness , is a singular Madness . As being nothing else but pertinacy , a reprobate sense and induration . So ( è contra ) if it be taken up for the guiding of our actions to goodness , for sanctity , integrity , and uprightness of life ; it is an admirable virtue , and the very Crown of Christianity . For that excellent virtue of perfect righteousness , which is so in commendation ; that constancy and unswayedness in our lives and actions ; that Rock which no tempest can move ; that perpetual and habituated goodness , which no hard fortune can dant , no felicity can corrupt , that to which our Saviour hath promised Salvation , ( he that continues to the end , shall be saved ) All this is contained in this word , Dixi , I am resolv'd . Again , from whence comes that main imperfection of our lives ? Vnsettledness , and flitting from one thing to another ? frequent relapsing into sins once forsaken ? Whence are we so easily carried with every wind of Fear . of Hope . of Commodity . All is , because we have not yet learned our Dixi , are not yet resolv'd : we know not what to will , or nill , till present occasion take us ; we have not advisedly decreed ; set down before hand what we will follow in our lives , in our conclusions . And without that [ Dixi ] a man is but like a Ship without a Ballast , easily overturn'd with every blast . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The double-minded man is unstable in all his ways . The kingdom of Iudah was full of such men : for amongst twenty two Kings who sate in the Throne , nine of them totally relaps'd and fell away to Idolatry , and all the Priests and People with them . But we need not go to fetch Examples so far , so long since ; our own Kingdoms and latter times are able sufficiently to store us . How easily were the branches of Popery lop'd under Hen. 8. and and the very stumps of it rooted up under Edw. 6. How easily did it recover again under Queen Mary , both Top and Cut ? and yet ( with the same facility ) was it again lop'd , rooted up under the Reign of Queen Elizabeth ? Certainly were Religion a matter of conscience , and not of formality , undertaken first with Dixi custodiam , out of Love and Conscience ; it could not be that so often , so easie , so general a change could be made , from one Religion to another . The like we may see in all moral courses , interrupted by inconstancy , mutability , and change : He that can comply , and peice in with all occasions , and make an easie forfeiture of his honesty , makes it a custom to relapse into sins formerly repented of , may well impute it to this , that he hath not taken up a resolution ; that he hath not made his Dixi custodiam , like unto the Laws of Medes and Persians , which alter not ; and without which a man is like the Sea , moved and troubled with every wind that blows upon it : For would he say the word , this Dixi custodiam would quit him from the greatest part of his follies and sins too . How said I ? ( would he but speak the word ? Nay I fear me ) most men think these two words , [ Dixi custodiam ] a greater difficulty then so , and more indeed then they have . For ( first for ) Dixi : It is not a word of such strange and unknown sound , which we that are aliens ( by nature ) from the Covenant of Grace , utter strangers to the language of God , can never learn rightly to pronounce ? Are we able to sound it in our hearts throughly ? to take up this resolution ? Resp. I see no reason , but that I may say , We are able : . For first , David did it , not by any spirit peculiar to himself , as that by which he Prophecied , and did those things which lay not within the rule of common persons . 2. David did it , who was by nature as great a stranger to the Covenant of Grace as we . 3. David did this for example to us , and it is here recorded , that we might learn to do the like . But all this were labour lost , if it were impossible to do it . 2. Custodiam , this is enough to prove Dixi feasible . But yet there is a greater doubt for [ custodiam ] Having learn'd this language , taken up this resolution , are we able to stand to it , to make it good ? Was there ever man , who had so setled his resolution , ( custodire vias ) but that he was sometimes constrained to leave his right way , and wander , in spite of all his ( custodiam ) careful watch he kept ? Resp. For answer to this question , I must confess I am in a streight . For me thinks 't is no good argument to say , we know of none that have so kept their ways , Therefore it is impossible they should be kept . Yet if I should say , it were possible , whether I should offend the truth , I cannot so easily pronounce ; but ( sure I am ) I should offend the times . For many learned men can delight themselves in discoursing of the weakness of man's nature , of the difficulty , yet impossibility of keeping the Laws of God. 2. Again ( on the contrary side , should I say , that we are bound to take up this ( Dixi custodiam ) Resolution with David , but with reservation , that in this life we can never be able to make it good ; I do not see what I could do more to dishearten , to deter men from entertaining this lesson of Christian Resolution , which ( above all lessons in the world ) I would have commended unto them . For what wise man will attempt that , which he knows before-hand to be impossible ? To those who enquire whether it be possible to bring this Dixi into Fieri , make it good in practise , I answer ( as the Angel doth , Revel . vj. ) Veni , & vide , try and make experience an possibile ? For many things have been thought impossible , till experience hath proved them possible . It is observed by those who writ the Acts of Alexander the Great , that he enterprized many things with good success , which no man else would ever have attempted , because they doubted of the possibility of the enterprise . Let us be like Alexander , and attempt impossibilities . It may be experience will discover that to be possible , which fear never could . They are ill discoverers , that think there is no Land , where they can see nothing but Sea. How many ( of late times ) have ventured their persons , their purses by Sea and Land , in new Discoveries , and new Plantations ; of the good success whereof , they have had little or no assurance before hand ? How much better and surer adventure were this whereof we now treat , which if we attain unto , the honour and profit is infinite ? If we fail of it , the very missing of it cannot be without a great and rich return ? We read of a Father , who dying , commanded his sons to dig in his Vineyard , for there they should find much Gold : Accordingly they did so , and Gold they found none ; yet the digging and moving of the earth about the roots of the Vine , caused it to bring forth so abundantly , that it yeilded them a rich revenue . What if God do so by us ? Suppose he commands us to dig for Gold , to keep his Laws , which yet he knows we cannot ; yet the labour it self ( though it miss the end intended ) cannot but infinitely benefit us ; for our very endeavour ( in this kind ) is much set by . Est aliquid prodire tenus — He that by striving to keep all , hath kept most , hath done himself an happy turn . And now lastly ; by so much the more I will exhort you , to make through trial and experience of your selves in this point of Christian Resolution , because the want of experience it is , which makes the question of Possibility a matter so difficult to determine . For to make this trial requires all our power , all our will : And which of us have served God so ? Many men in some things perchance have done their best , yet in some things they were utterly defective ; in many things , wherein they did ill , they might have done much better then they did . Shew me the man who hath made experience of the uttermost of his strength in the service of God ; and who can tell what the issue might be , if that were done , that was yet never done ? Could I therefore perswade my self or you to put this matter to trial , which might peradventure be able to satisfie that question , wherein ( otherwise ) it is no great matter whether we are satisfied or no. If we cannot entreat this of our selves , yet at least let us ( insecundis consistere ) take up such resolutions as others have done before us , go as far in the execution as they have done ; let us begin with David here , Dixi custodiam ; let us say with Ioshua , ( 〈◊〉 . 15. ) As for me and my house , we will serve the Lord : Or with Matthias , Though all the nations under the Kings dominions fall every one from the Religion of their father , yet will I ; and my sons and brethren walk in the covenant of our fathers ● 1 Mach. ij . 29. Or with them in Hier. ( 51. 5. ) Come , let us joyn our selves to the Lord with a perpetual covenant , that shall not be forgotten● Or with Iob , Though he slay me , yet will I put my trust in him . We have all need thus to encourage our selves , to take up such resolutions as these ; for the heart is deceitful above all things , and desperately wicked ; who can know it ? Ier. xvij . 1. Because the Lord searcheth the heart , to give every man according to his way , and the fruit of his doings . Hitherto I have spoken of Dixi and Custodiam in their Generals ● now I would come to look upon them in these circumstances , which may not be omitted : Wherein , 1. We may observe the tense , Dixi custodiam . David onely promises that he will do it , but shews not when ; this may seem to countenance those , who promise God fairly every day , yet do no more but promise . A common errour , wherein many trifle and spin out their life to no purpose . As Antigonus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always ready , but never doing ; St. George always on horseback , but never rides : so we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that will but do not . This errour was far from David's thought . Nor is the word it self dilatory , it puts not off till the time to come ; it binds him for the present . 1. It is a rule of the Canonists , Sponsalia per verbum , &c. Persons contracted in words of the future , make the Contract good for the present . 2. In the practise of Law and common Equity betwixt man and man , every Obligation by which we bind our selves for the time to ●ome ( if so be the particular time be not expresly specified ) binds us for the present , if it be of money to be paid , or service to be performed . So here , he that contracts with God ( as David ) Dixi custodiam , binds himself for the present ; and if he neglect any occasion , any time whatsoever , he hath offended against his Contract . 2. It is the person , Dixi custodiam . David puts it not upon Abiathar ( the High Preist ) or any of his Prophets or Chaplains ; but takes it as a duty , he will perform himself , not by a proxy : for in these cases , every man must look to himself , and amend his own ways . Kings and Preists , who have a general oversight over your ways , are bound to give you warning and direct you . When that is done , they are excused , you must ( every one ) lay to your hands , take heed to your own ways . In your Husbandry for the world , you are wont to say , The Master's foot doth soil the ground , The Master's eye doth sat the horse ; nothing so well done , as that which the Master of the house looks to , posts not over to his servants . Were you as wise for God as you are for the world , careful of the spiritual husbandry of your souls , as that of your grounds and cattel , you would not so much call upon us , ( your Ministers , i. e. servants in this case ) as take your selves into your own hands , and then think your ways well husbanded , when your own eyes see them . There is good use to be made of others eyes , for the guidance of our ways ; and they are wise men that will suffer their Seers to tell them plainly what they think ; yet ( when all is done ) every man must take up custodiam in his own person . The happy success of careful taking heed to your ways , consists not in our Teaching , or reproving , but in your learning and amending . 3. The object . In general , My ways . In particular , That I offend not in my tongue . For therein the Prophet ( it may be ) had been overtaken ; he had been over-lavish in his language , given some offence with his tongue ; and now he resolved to redress all his ways , and that in special . And the naming of that alone had included all . 1. St. Iames tells us , If any offend not in word , he is a perfect man , able to bridle the whole body : In the judgment therefore of St. Iames , when David purposeth not to offend in word , he taketh the immediate way to perfection , to bridle the whole body , to overlook all his ways , to offend in nothing . 2. No one sin will well be cured , except all go out , and there be a general reformation of all our ways . It was accounted a great cruelty in Haman , when Mordecai had offended him , to wreck himself not onely upon him , but upon the whole Nation of the Iews . That which was cruelty in Haman , may be Religious policy in us , if any one sin offend us , to let the whole Nation suffer for it . It was a law amongst the Macedonians , if any one of the family had committed Treason against the King , he was not to die alone , but all of the lineage and kindred were to die with him , the better to secure the King ; they thought fit to remove all out of the way that might harbour any resolution of revenge . Therefore well might David ( having found treason against God ) in the sin of his tongue , think best to proceed according to the Macedonian Law , and remove the whole family and lineage of sin : For sins are good-fellows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , go always in droves and companies ; and ( if we leave any untouch'd ) they are likely to revoke , and call home their former sins again . 3. It is to no purpose to endeavour the removal of some one sin alone : For in regard of Heaven , the loss of it , one sin doth as much as a million . Therefore when we go out against sin , we go out with the same commission that Saul did against the Amalekites , one of these whom Saul spared , lived to cut his throat , and executed that judgment upon Saul , which Saul neglected to do on him : So , if we let but one sin alone , there may come a time when that one sin may ruine us . Therefore let Dixi custodiam be of the extent it is here : 1. In the first person . 2. To bind us for the present . 3. Over all our ways . These three Circumstances shew the meaning of the words . And now since you know what they mean , what think you of taking them up for your own ? Can you find in your hearts thus to resolve ? Will you try whether it be possible to make it good or no ? I shew'd ( you last day ) that the onely way to know whether it be possible , is to make trial your selves ; and that you have this for your comfort , that in other cases , by making of trial , many things have been found possible , which till then many wise men thought impossible . If other kind of trials have sped so well , why may not God give the like success to this , which certainly is more pleasing to God. Do ye rightly apprehend what I mean ? I do not say it is possible for any man to keep the whole law , and never offend . It is too late for you and me to make trial of that ; for we have all offended deeply ; and without the Merits and Mediation of Christ we are utterly lost . But this I say , When a man is in David's case here , when he is brought to the knowledge of God , and his own miserable estate , to the free pardon of great offences that he hath committed ; may he not then resolve for the time to come , as David doth ? May he not then keep that resolution , not so as never to slip ; but not to fall , and leave his right way ? Is he bound to think it impossible ? shall he so discourage himself from the happiest experiment in the world ? I know many men hold it impossible , and live accordingly ; but I would have all under my charge to hold it possible , and to live as they meant to prove it . Or ( if you will needs think it impossible ) be perswaded to undertake it howsoever ; for if you do your best , and cannot effect it that endeavour will be highly prized . Shall I speak plain ? I imagine it is impossible ; for I fear we have brought our selves to that pass , that it comes not far short of impossibility for us to do it . Yet why should we not venture upon impossibilities in this so good a cause , as well as we do ( of our own accord ) in other cases ? Is not the greatest part of our lives spent in attempting things meerly impossible ? Petrarch . It a se res habet , ad impossibilia studium omne conversum est . We would want nothing , never be troubled , not be sick , not die , this all desire , this is impossible : Why do we not as much desire not to sin , which is the onely cause of all our want , trouble , sickness , and death too ? If you would be exempted from them , little offended with them , take up this Dixi custodiam . If you will be affrighted with this impossibility , you shall have enough of all the other . Therefore among so many impossibilities , we undertake for our own fancy . Let us attempt this one of perfect Christian cautelousness ; especially since God commands us , and David here undertakes the practise of it . Certainly , either David saw some possibility in it , which we do not see ; or else he thought some impossible attempts , were not misbecoming us . And would you but look a little to the Institution and Discipline of the ancient Monks , or to the practise of our adversaries the Iesuites of our times , you would wonder what strange examples you might find of the obedience of inferiours toward their superiours , even in cases of apparent impossibilities . If one of you which are fathers should bid your little children bring you that which you knew were beyond his strength , onely to try him ; would you not commend , reward his endeavour ? And do you think your heavenly Father hath not as much love and respect unto his own children ? By this time ( I hope ) you are in charity with these words ; with the main word Custodiam , I will observe , I will take heed . Now I will tell you what it is : It is a word of that singular weight and moment , that it contains in it all the Christian art and wisdom , by which , whatsoever the force and fraud of sin and hell can secretly suggest , or openly oppose , is frustrated and defeated altogether . If we surveigh and sum up all the forces which the Divil , Flesh , World , are able to raise , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Satan's deep unfathom'd policies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual juglings and cousenages , all devises and means whatsoever , by which he abuseth us , or we our selves ; This one word , [ Custodiam ] I will take heed , contains that in it , which disannuls them all . Galen observ'd it of the diseases of the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To suppose there were some one cure of all maladies , were extreme folly . Among the world , the diseases that our frail bodies are subject unto , every one ( if we will cure it ) must have a proper remedy ; if we will prevent it , must have a proper Antidote . Besides the difference from the temper , age , complexion , custom , trade , and diet of the patient . But ( in the cure of souls ) though our spiritual diseases be more and more dangerous ; yet all these , if you would cure and remove them , prevent and shun them , have but one remedy , antidote , and preservative . Would you know what these are ? The one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Repentance ; the other is Custodiam , cautelousness . These two Simples , cheap and easie , growing in every man's Garden , are universal medicines in all our spiritual diseases , the one curing , the other preventing ; the one lifting up when we are fall'n , the other supporting us that we fall not . All Gilead will yeild no other balm but this . We have not ( as some Physicians have ) a Box and a Box ; one receit for great persons , and another for meaner : the spiritual cure of our souls admits of no such partiality , but from the Scepter to the Spade , there is but one way to prevent sin , Custodiam ; cure sin committed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Repent ye . Now of these two , David here ( like Mary in the Gospel ) teacheth you to make choice of the better part . For let it not offend you , if I compare these two great Christian virtues , Cautelousness . Repentance . and not onely compare , but much prefer the one before the other . I know the doctrine of Repentance is a worthy lesson , the joy and comfort of our souls , we drink it in with thirsty ears ; yet ( let me tell you ) to be all for it , is some wrong and impeachment to this Christian cautelousness and wariness here commended . For as the ancient Romans were wont to use vomiting , to procure them an appetite for farther eating ; so it seems many Christians use Repentance : When we have sur●eited and are sick of sin , by repentance we disgorge , cast it up again ; bibit , & vomit ; sin and repent , repent and sin again . Thus goes our life away . Polybius tells us , though man be generally accounted the wisest of all creatures , yet some have thought him the foolishest of all other : For the Fox will never return to the snare , which he hath once escaped ; nor the Wolf to the pit , nor the Dog to the staff that hath beaten him ; onely Man will never be taught to beware : sed peccat fere semper in iisdem , though he smart never so oft , yet will he return to the same offence and fault again . He that should well observe the follies of men , might more pardonably take them to be utterly more devoid of memory , then Aristotle holds it of Bees , so easily do we forget the danger of sin , ( and being now driven of ) return to it again . Now a great part of this our folly we owe to the doctrine of Repentance , as it is commonly taught and understood . For as trusting to the help of the Physicians , hath overthrown the health of many , while they think they may use excess , take their pleasures the more securely , because they see the remedy : So it is to be feared , that relying upon the promises made to the repentant man , hath been the ruine and the overthrow of many a soul : For repentance is physick , and therefore to be used sparingly , and with good manners , lest too familiar use of it make it cease to be a duty , and a cause of presumption and wantonness . There is not any Doctrine , in the delivery whereof we ought to walk more warily and wisely , then in the Doctrine of Repentance ; so quickly may we make that an invitation to offend , which was ordained as a Farewel ; turn the remedy of sin into an occasion of sinning . The discipline of the ancient Church was never to admit any to publick pennance more then once , and if ( after such kind of pennance ) he offended scandalously again , like the Leper in the Law , he was shut out of the camp , never to return unto the congregation . Nay ( in the Scriptures ) we shall never find an example of Repentance upon relapse and falling , but into sins once repented of . Do not think this fell out by chance , but rather probably conclude from thence , either our Fore-fathers durst not make trial of any such conclusion , and to make no practise of it ; ( or if they did ) yet it pleased not the holy Ghost that any such example should stand upon record , lest peradventure it might prove a president to posterity ; most men being quick scholars at such kind of lessons . Will you know whether all this tends ? This is my meaning , It is better for you to study health , [ Custodiam ] then physick , [ Repentance . ] Labour rather in prevention , not to commit it again , then in repenting , the same remedies afterward . Think of our Saviour's counsel to one that he had cured , Behold , thou art made whole , sin no more , lest a worse thing come unto thee . And indeed repentance ever goes with this condition , Sin no more , &c. He that repents and forsakes his sin , shall find mercy , ( saith the Wise-man . ) Now therefore , since Repentance at best is but a Remedy , the benefit of it ( except we manage it wisely ) uncertain ; the danger , if we use it too often , may be great : Let us not suffer the hope of frequent Repentance to abuse us ; for this is but the cold comfort of a miserable man : But with our serious repentance , let us take up this resolution as David did ; for it is folly to wound our selves , that we may need the Salve again . It is a good thing to seek what we have lost , and this repentance doth : but it is a thing of higher excellency not to be of the lacking hand , but to enjoy still what we have . And this the benefit of Cautelousness , [ Dixi custodiam . ] But leave we therefore this comparative discourse , and so come ( in the second place ) to treat of this Virtue in it self . Custodiam is but care , wariness , and he that hath this one Art , needs no other . The good providence and mercies of God appear in this , that propounding a course of eternal life to men of all sorts , he hath laid it down in such terms , that nothing but negligence and uncautelousness can hazard it . Might he not have done this in a more high and reserved manner , with respect to some sorts and orders of men ? If he had done so , the greatest part , I will not say of mankind , but of the professors of Christianity , had perished , finally perished . If he had required great knowledge , sharpness of wit , what had become of slower spirits , and shallower capacities ? But he saith , Not many wise , not many learned . And there is some reason for it , de facto , ( as we may guess by other cases . ) For men of low abilities are more jealous of their actions , and the jealousie makes them the more cautelous . And if they use the like caution with their craftiest enemy the Divil , it must needs be custodiam , safety . 2. If God had required great strength , extraordinary abilities , and stoutness of men , then the greatest part had perished , because of weaker temper : but he rather chuseth the weak things of the world to confound the strong . Miscellanies . Mr. HALES Confession of the TRINITY . THe Sum of whatsoever either the Scriptures teach , or the Scholes conclude concerning the Doctrine of the TRINITY , is comprised in these few lines . GOD is ONE ; Numerically ONE ; more ONE , then any single Man is One , if Vnity could suscipere magis & minus : Yet , GOD is so ONE , that he admits of Distinction ; and so admits of Distinction , that he still retains Vnity . As He is ONE , so we call Him GOD , the Deity , the Divine Nature , and other Names of the same signification : As He is Distinguished , so we call Him TRINITY ; Persons , FATHER , SON , and HOLY GHOST . In this TRINITY there is One Essence ; Two Emanations ; Three Persons , or Relations ; Four Properties ; Five Notions . [ A Notion is that by which any Person is Known or Signified . ] The One Essence is GOD , which with this Relation , that it doth Generate , or Beget , makes the Person of the FATHER : the same Essence , with this Relation , that it is Begotten , maketh the Person of the SON : the same Essence , with this Relation , that it Proceedeth , maketh the Person of the HOLY GHOST . The Two Emanations are , to be Begotten ; and to Proceed , or to be Breathed out : The Three Persons are , FATHER , SON , and HOLY SPIRIT . The Three Relations are , to Beget ; to be Begotten ; and , to Proceed , or to be Breathed out . The Four Properties are ; the First , Innascibility , and Inemanability ; the Second , is to Generate ; these belong to the FATHER : the Third , is to be Begotten ; and this belongs unto the SON : the Fourth , is to Proceed , or to be Breathed out ; and this belongs unto the HOLY SPIRIT . The Five Notions are ; First , Innascibility ; the Second , is to Beget ; the Third , to be Begotten ; the Fourth , Spiratio Passiva , to be Breathed out ; the Fifth , Spiratio Activa , or , to Breathe ; and this Notion belongs to the FATHER and the SON alike ; for , Pater & Filius spirant Spiritum Sanctum . Hence it evidently follows , that he who acknowledgeth thus much , can never possibly scruple the Eternal Deity of the Son of God. If any man think this Confession to be Defecti , ( for I can conceive no more in this point necessary to be known ) let him supply what he conceives be deficient , and I shall thank him for his favour . How we come to know the Scriptures to be the Word of God ? HOw come I to know that the Works which we call Livie's , are indeed his whose name they bear ? Hath God left means to know the prophane Writings of men ? hath he left no certain means to know his own Records ? The first and outward means that brings us to the knowledge of these Books , is the voice of the Church , notified to us by our Teachers and Instructors , who first unclasp'd and open'd them unto us , and that common duty which is exacted at the hand of every learner : Oportet discentem credere . And this remaining in us , peradventure is all the outward means , that the ordinary and plainer sort of Christians know . To those who are conversant among the Records of Antiquity , farther light appears : To find the ancient Copies of Books , bearing these Titles , to find in all Ages since their being written , the universal consent of all the Church , still resolving it self upon these writings , as sacred and uncontrolable ; these cannot chuse but be strong Motioners unto us , to pass our consent unto them , and to conclude , that either these Writings are that which they are taken for , or nothing left us from Antiquity is true . For whatsoever is that gives any strength or credit to any thing of Antiquity left to posterity , whether it be Writings and Records , or Tradition from hand to hand , or what things else soever , they all concur to the authorising of holy Scriptures , as amply as they do to any other thing left unto the world . Yea , but will some man reply , this proves indeed strongly that Moses and the Prophets , that St. Matthew and St. Paul , &c. writ those Books , and about those times which they bear shew of , but this comes not home ; for how proves this that they are of God ? If I heard St. Paul himself preaching , what makes me beleive him that his Doctrine is from God , and his words , the words of the holy Ghost ? For answer . There was no outward means to perswade the world at the first rising of Christianity , that it is infallibly from God , a but onely Miracles , such as impossibly were naturally to be done . Had I not done those things ( saith our Saviour ) which no man else could do , you had had no sin : Had not the world seen those Miracles , which did unavoidably prove the assistance and presence of a Divine power with those who first taught the will of Christ , it had not had sin , if it had rejected them : For though the world by the light of natural discretion , might easily have discover'd , that that was not the right way , wherein it usually walk'd ; yet , that that was the true path , which the Apostles themselves began to tread , there was no means undoubtedly to prove , but Miracles ; and if the building were at this day to be raised , it could not be founded without Miracles . To our fore-fathers therefore , whose ears first entertain'd the word of life , Miracles were necessary ; and so they are to us , but after another order : For as the sight of these Miracles did confirm the doctrine unto them , so unto us the infallible records of them : For whatsoever evidence there is , that the Word once began to be preach'd , the very same confirms unto us that it was accompanied with Miracles and Wonders ; so that as those Miracles by being seen , did prove unanswerably unto our fore-fathers the truth of the doctrine , for the confirmation of which they were intended ; so do they unto us never a whit less effectually approve it , by being left unto us upon these Records ; which if they fail us , then by Antiquity there can be nothing left unto posterity which can have certain and undoubted oredit . The certain and uncontrolable Records of Miracles , are the same to us the Miracles are . The Church of Rome , when she commends unto us the Authority of the Church in dijudicating of Scriptures , seems onely to speak of her self , and that , of that part of her self which is at some time existent ; whereas we , when we appeal to the Church's testimony , content not our selves with any part of the Church actually existent , but add unto it the perpetually successive testimony of the Church in all Ages since the Apostles time , viz. since its first beginning ; and out of both these draw an argument in this question of that force , as that from it not the subtilest disputer can find an escape ; for who is it that can think to gain acceptance and credit with reasonable men , by opposing not onely the present Church conversing in earth , but to the uniform consent of the Church in all Ages . So that in effect , to us of after-ages , the greatest , if not the sole outward mean of our consent to holy Scripture , is the voice of the Church , ( excepting always the Copies of the Books themselves , bearing from their birth such or such names ) of the Church , I say , and that not onely of that part of it , which is actually existent at any time , but successively of the Church ever since the time of our blessed Saviour : for all these testimonies which from time to time are left in the Writings of our fore-fathers ( as almost every Age ever since the first birth of the Gospel , hath by God's providence left us store ) are the continued voice of the Church , witnessing unto us the truth of these Books , and their Authority well : but this is onely fides humano judicio & testimonio ac●quaesita ; what shall we think of fides infusa ? of the inward working of the holy Ghost , in the consciences of every beleiver ? How far it is a perswader unto us of the Authority of these Books , I have not much to say : Onely thus much in general , that doubtless the holy Ghost doth so work in the heart of every true Beleiver , that it leaves a farther assurance , strong and sufficient , to ground and stay it self upon : But this , because it is private to every one , and no way subject to sense , is unfit to yeild argument by way of dispute , to stop the captious curiosities of wits disposed to wrangle ; and by so much the more unfit it is , by how much by experience we have learn'd , that men are very apt to call their own private conceit , the Spirit . To oppose unto these men to reform them , our own private conceits under the name likewise of the Spirit , were madness ; so that to judge upon presumption of the Spirit in private , can be no way to bring either this or any other controversie to an end . If it should please God at this day to adde any thing more unto the Canon of faith , it were necessary it should be confirmed by Miracles . Concerning the Lawfulness of Marriages betwixt First Cousins , or Cousin-Germans . Septemb. 8. 1630. Worthy Sir , IT is too great an Honour which you have done me , to require my judgment ( if at least I have any judgment ) in a matter in which your self , both by reason of your skill and degree , cannot chuse but over-weigh me : yet such as it is , since you are pleased to require it , lo , I present it to you , and wish it may be for your service . IN Marriages , two things are most especially to be considered , Conveniency , and Affection : Conveniency , thereby to advance , or otherwise settle our Estates to our content : Affection , because of the singular content we take in the enjoying of what we love . Now because these Two are great parties , and sway much in the manage of our Temporal Actions , by common consent and practise of all men , they freely take their course , fave onely there where the Publick Laws of God or Men have given them some check and inhibition , for the propagation of Mutual Love and Acquaintance among men . And for avoiding of Confusion in Bloud , God and Men have joyntly enacted , that it shall not not be lawful for us to make our commodity , or place our affection by way of Marriage within certain Degrees of Propinquity and Kindred : but this was with some restraint . For as St. Augustine tells us , Fuit autem antiquis Patribus religiosa cura num ipsa propinquitas se paulatim propaginum ordinibus dirimens longius abiret , & propinquitas esse desisteret ; eam nondum longe positam rursus Matrimonii vinculo Colligare & quodammodo revocare fugientem . Now the question is , How far in the Degrees of Propinquity this restraint doth reach ? and where we may begin to couple and lock again ? For the opening of which Quaery , let us a little consider in general of all kinds of Propinquity , so shall we the better find , where we may safely begin . All Degrees of Propinquity amongst which Moses may be supposed to seek a Wife , are either of Mothers and Daughters ; or Aunts and Nieces ; or Sisters and Cousins . Now as in the Ascending Line of Mothers , I may not marry my Mother ; so can I not marry my Grandmother , nor Great-grandmother , and so infinitely upward : Insomuch as if Eve were now alive , and a Widow , no man living could marry her , because all men are her sons . In the Descending Line of Daughters , as I may not marry my daughter , so neither my Grandchild , nor Great-grandchild , and so infinitely downwards . Again , in the Ascending Line of Aunts , I may not marry my next Aunt , so nor my Great-Aunt , nor her Aunt , nor hers , and so upwards in infinitum . In the Descending Line of Neices , as I cannot marry my first Neice , so nor my second , nor third , nor fourth , unto the thousandth Generation , because I am properly Vncle to them All , how far soever distant in Descent . As for marriage with Sisters , notwithstanding that the immediate sons of Adam ; because God created onely one Woman , were constrained to marry their Sisters ; yet , ever since , by General consent of all Nations , it hath been counted Incestuous . So then , all Marriage with Mothers , Daughters , Neices , being expresly prohibited ; if Moses will marry within his Kindred , he must seek his Wife amongst his Cousins . Now here is the Question , Where he may first adventure to make his choice ? If we look to ancient Laws of God and Men , we shall find , that in any Degree whatsoever marriage was permitted , beginning even from the First-Cousins , or Cousin-germans . For if we look into Moses , we shall find no restraint imposed upon Cousin-Germans ; and how ever some have pleaded , that there is a Degree farthen off prohibited , and therefore by consequence this must be taken for prohibited : this ( as hereafter I shall make plain in the sequel of my Discourse ) is but a meer mistake . And not onely my self , whose insight into matters may peradventure not be great : but those whose sight is far quicker then mine , could see in the Law of God no prejudice to the marriage of Cousin-Germans . For not onely Zanchy , (a) Calvin , (b) Beza , (c) Bucer , (d) Melancthon , in a word , all the Divines of the Reformed Churches , of whose judgment and learning we have any opinion , do grant , that First-Cousins may couple , any thing in God's Law notwithstanding , I must confess my ignorance . I know not any of our Reformed Divines that have written , that have thought otherwise . Indeed Calvin having first acknowledged , that the Law of God doth not impeach it ; yet gives advice in regard of the scandal the Churches might suffer , to abstain from Marriage in that Degree ; and so accordingly the Churches of Geneva , of the Palatinate , Misnia , Thuringia , and Saxony , have severally by their several Constitutions prohibited it . But this toucheth not the case ; for I perceive the question is of Second Cousins , unto whom those Churches ( which forbid the First Degree ) expresly give leave ; for I find it recorded , * In tertio aequalis lineae gradu permitti possunt conjugia : where that those words , in tertio gradu , deceive you not , and make you to think that not Second , but Third Cousins are permitted to marry , you must understand that Second Cousins are in the Third degree of Kindred , and Third Cousins in the Fourth , and so forward , by the Account of all Lawyers ; which that you may see , and because in my ensuing Discourse I shall have occasion to refer unto it , I will set down some part of the Stem , so much as shall concern our purpose . By this rude Draught you may see , that if you count the Degrees of Kindred betwixt Second Cousins , you shall find them six Degrees distant by the Civil Law , and in the third Degree of the Canon Law. For in the Civil Law the Rule is , Quot sunt personae tot sunt Gradus stipite dempto , [ Stipitem ] we call him that stands at the Top , and in whom the Cognation first unites , who here is my Grandfather . But , in respect of the Second Cousins , here is Great-grandfather : If then you begin with Second Cousins , and count about till you come to Second Cousins again , leaving out the Grandfather , you shall find them to be six persons , and so distant six Degrees in Kindred . Now two Degrees in the Civil Law , make but one Degree in the Canon Law , where the Rule is , that in Linea aequali quoto gradu distant à stipite , toto distant inter se : By which you see that Second Cousins , being in the Third Degree from the Grandfather , they are three Degrees distant from each other . I have stood a little upon this , for this cause , that if any one should perchance put you off with the Authority of the Churches which I have mention'd , you might not be deceived through the equivocation which seems to lurk in those words , in Tertio Gradu . But to return to our question of Cousin Germans , as there is nothing in the Law of God which forbids marriage betwixt them , so accordingly was the practise of God's own people ; for so we read that the daughters of Zelophehad were married to their Vncle's Sons ; and Caleb gives his Daughter Achsah in marriage to his Brother's Son ; and sundry instances more in this kind might be given . Now that those things should be done by dispensation and permission onely ( which I see is pleaded by some men ) I know no warrant nor reason for it : so that what may be done in this case by the Law of God , I think is out of question . Let us see a little what the light of Nature taught the Gentiles . Amongst them the wisest and most potent were the Romans , whose Laws have long been esteemed for the soundest and best , by the general approbation of the most and greatest Kingdoms and Common-wealths in Europe . Now amongst these , the Romans both by their Law and practise did warrant Marriages between First Cousins ; their Law is plain , and thus we read it in their Pandects , about the beginning of the 23. 6. Si nepotem ex filio & nepta ex altero filio in potestate habeam nuptias inter cas me solo authore contrahi posse : Pomponius scribit , & verum est . This one Text is sufficient , though I could quote many other Testimonies out of their Law concerning this kind of Marriage . What their practise was , these instances which ensue will be sufficient to shew : Anciently under the first Kings , Dionysius Halycarnasseus tells us , that two daughters of Servius Tullius were married to Lucius and Arnus their Cousin-germans , Nephews to Tarquinius Priscus . Livie in his 42. 6. brings in one Spurius Ligustinus reporting , that his father had given him for wife his Vncle's daughter ; and thus he speaks to his own praise and commendation , as it will appear , if you please to peruse the place . Tully in his Orat. pro Cluentio , tells us , that Cluentia was married to Melius her Cousin-german : & erant hae Nuptiae ( saith he ) plaenae dignitatis plaenae concordiae : which I think he would never have said , had their lien upon such marriages any note of infamy . Augustus the Emperour gave his daughter Iulia in marriage to Marcellus , nephew to Augustus by his sister Octavia : And Quintilian tells us , that his son ( whose immature death he doth bewail ) was designed , when he came to age , to marry his Uncle's daughter ; and Marcus Brutus was married to his Cousin-german , as Plutarch relates . Out of this heap of instances it appeareth , that in the Roman Common-wealth throughout all Ages , and amongst all sorts of people , Marriages between First-Cousins ran uncontrolled : The first that gave restraint unto them was Theodosius the Great , which Law of his is yet to be seen in that Book of his Laws , called Codex Theodosianus . But this Law continued not long , for his own sons , Arcadius and Honorius quickly revers'd it ; and in leiu of it made this Law , which is extant in the Book called Iustinian's Code , and stands for good Law amongst the Civilians at this day , Celebrandis inter consobrinos matrimoniis licentia legis hujus salubritate indulta est , ut rovocata prisci juris authoritate , restrictisque calumniarum fomentis , matrimonium inter consobrinos habeatur legitimum , sive ex duobus fratribus , sive ex dual us sororibus , sive ex fratre & sorore nati sunt : & ex eo matrimonio editi legitimi & suis patribus successores habeantur . Thus stood the case concerning those Marriages , until the Bishops of Rome began to grow great , and took upon them to make Laws : For then , whether to make way for Dispensations , whereby to get money , or for what other By-respects , I know not ; not only First and Second cousins , but all Cousins until the seventh Generation , were expresly prohibited to marry mutually : till at length the Bishop of Rome freed the three latter Degrees , and prohibited marriage onely to Cousins in four Descents : and so till this day among those that acknowledge the superiority of that See , all marrying within four Degrees , except it be by Dispensation , is utterly forbidden . And if it be lawful for me to speak what I think , I verily suppose , that not from any reason , but onely by reason of the long prevailing of the Common Law , Marriages betwixt near Cousins were generally forborn . And from hence arose a scruple in the minds of many men , concerning the lawfulness of such Marriages : But all cause of such scruple amongst us is long since taken away . For at what time we cast off the yoke of the Bishop of Rome in the 33 year of King Hen. 8. a Statute was Enacted in Parliament , which was again confirmed in the first of Queen Elizabeth , that no degrees of kindred should be forbidden Marriage , but onely such as were set down in the Levitical Law , and amongst the degrees specified in that Act as lawful ( if my memory fail me not ) Cousin-germans are expresly mentioned . To sum up all then what hitherto hath been said , What reason have we to doubt of the lawfulness of that , which the Law of God permits , the people of God practised , the best and learnedest Divines have acknowledged , the wisest amongst the Gentiles in their Laws and Practises have approved , and our own Municipal Laws , under which we live , expresly allow . This had been enough to satisfie any gain-sayer whatsoever . And indeed I had ended here , but that when your letters came to my hands , there was delivered with them a Schedule , containing reasons perswading all such kind of Marriages to be utterly unlawful . Concerning the authority of which Discourse , to profess what I think , I take him for a very pious and zealous man ; and I earnestly desire of him , if ever he chance to be acquainted with what I write , to conceive of me as one who delights not in opposition , except it be for the Truth , at least in opinion . My advise to him is to adde Knowledge to his Zeal , and to call again to account his reasons , and more diligently to examine them . The strength of his discourse is not so much his Reason , as his Passion , a thing very prevalent with the common sort , who as they are seldom capable of strength of reason , so are they easily carried away with passionate discourse . This thing ought to be a warning to us of the Clergy , to take heed how we deal with the people by way of passion , except it be there where our proofs are sound . Passion is a good Dog , but an ill Shepherd . Tortum digna sequi potius quam ducere funem ; it may perchance follow well , but it can never lead well . I was much amazed to read his resolution of preaching in this case so earnestly , as to break her's , or his heart ( who desire to marry ) or his own , or all — He that suffered himself thus far to be transported with affection , ought to have furnish'd himself with stronger reasons then any I here can find : But I will let his passion go , for to contend with it were infinite ; for Passion hath Tongue and clamour enough , but no Ears . The Reasons , so many as I think require answer , I will take up in order as they lie in the Paper . And first , I find one phrase of speech , which is very predominant , and runs almost through the veins of the Discourse ; it is this , That Christians loath , Christians abhor , men , women , and children cry out against such kind of Marriages . But who are those Christians of whom he speaks ? If he means the better sort of Learned and Iudicious Divines , he is certainly deceived , for I have shewed already the contrary ; and let him for any information , if he can , produce for himself some one Protestant Learned Divine . If he mean some of the ordinary sort : I answer , 't is the fault of their Guides , who ought better to have informed them . And whereas toward the latter end of the Discourse , we are told of a dying woman , afflicted in conscience , because she had married her Cousin : First , I ask , of what weight the judgment of a silly woman is ? Secondly , I answer , that this proves not the thing to be unlawful . Now let our Acts be what they will , good or bad , yet if we do them , supposing them to be unlawful , we sin . It is a Ruled Case amongst the Canonists , Conscientia erronea ligat habentem , He that doth a good action , taking it to be unlawful , to him it is unlawful . If therefore against her conscience ( though peradventure mis-informed ) she married her Cousin , she deserved the torment of mind ; and yet Marriage between Cousin-germans may be lawful enough . Wherefore I pray you advise those , concerning whom this question is proposed , that if they find in themselves any doubt concerning the lawfulness of the action , they forbear to attempt it , until all scruple be removed . But I see that the main foundation of this discourse is laid in these words of Moses — You shall not approach to any that is near of kin , to uncover her nakedness : where by near of kin , First , and Second Cousins amongst the rest are thought to be meant . For answer to which , we say , That the enumeration of particulars ( which Moses in that place maketh ) is a sufficient comment upon those words , and those who are reckon'd up expresly together with all others , in whom the same reason is found , are to be esteemed for near of Kin , and besides them no other ; I say those in whom the same reason is found . Because some Degrees there are , which are not mentioned by Moses , and yet are confessed to be prohibited . It is not forbidden a woman to marry her mother's sister's husband : yet it is not lawful ; for the man is forbidden to marry his father's brother's widow . Now the samo reason is there betwixt a man & his father's brother's widow , which is betwixt a woman and her mother's sister's husband , and therefore both are understood as alike forbidden , though both be not alike expressed . But for a full answer to these words , I refer the Authour of this Discourse to Francisc. Hottoman , a learned Civilian , and an earnest Protestant , who in his disputation , de jure Nuptiarum , cap. 6. hath these words , Qui vero propinquorum numero sint non cujusque hominis nati sed solius dei judicium est , qua de causa eadem lege illos ordine nominatim enumerat ut facile intelligatur , quos non enumerat , propinquorum numero habendos non esse , quoniam ut dici solet , quod le ge prohibitoria vetitum non est per missum intelligitur . Now the better to work us to a conceit , that such marriages are unlawful , the examples of the Gentiles are called to help ; and we are informed that Plutarch , a grave Writer , tells us of one who was greatly endangered by marrying his Cousin-german ; certainly it was great want of examples , which moved the Gentleman to make choice of this : A worse for his purpose he could not easily have found . For indeed it is true , that Plutarch tells us , that some one ( who , or when , he tells not ) was publickly question'd for it ; but withall he tells us , that he was absolved , and a Law made , that for ever after no man should be question'd for so doing . More of these examples were not likely much to prejudice our cause . For certainly they that absolved the party , and made a Law , that no man ever after should be molested on the like occasion , in likelihood could do it , upon no reason , but upon conceit , that the accusation was founded upon an errour . But what the authority of Plutarch cannot do , that peradventure the judgment of St. Ambrose , St. Augustine , St. Gregory , and no less then Ten Councils , will effect ; for all these are brought and urged to discountenance all marriage betwixt near Cousins . First , for St. Ambrose and St. Austine , no marvel if they speak suspiciously concerning this kind of Marriages , since they lived at the time when the Law made by Theodosius in prejudice of them was as yet unrepealed : Indeed St. Ambrose would make us believe , that such Marriages are against the Law of God ; but in that point he was deceived . St. Austine speaks more cautelously concerning this kind of marriages , and acknowledging , that by the Law of God they were permitted , observes , that they had been but lately prohibited by humane Authority . And as for St. Gregory , it is well known that the Bishops of Rome had already began to enlarge their Phylacteries , and taken upon them to make Laws fa● more then they needed : and now looking bigger then their Fellows , All Councils , especially in the West , were made with some respect to what they had decreed . No marvel therefore if so many Councils are brought to cry down Marriages with First and Second Cousins , which the Popes had already discountenanced ; we should rather much have marvelled if any Council had appeared in favour of them . All therefore that these Councils have said in this point , is in a sort to pass for nothing else but the will of the Bishop of Rome , to which how much we are to attribute , I leave to the Authour of the Discourse to judge . And should we attribute any thing to St. Gregory , his greatest Authority makes nothing against our cause : For he in his Answer to Austin our English Prelate , forbids the Laws onely against First Cousins , against Second and Third he hath no quarrel ; nay , his words sound quite contrary , Vnde necesse est , saith he , ut in tertia , which is the case vel in quarta generatione , Fideles sibi licite Conjungantur . So that this Authority of St. Gregory may well enough return to the place where it was taken , for any harm it is likely to do . The same may be said to St. Ambrose and St. Austine , that in the case they may be admitted without any danger . For what they say concerns onely First Cousins , which falls a Degree short of the case . There is yet one reason of some consequence remains . For we are informed , that it must needs be that Marriage betwixt First Cousins is forbidden , because a Degree farther off is forbidden . For this purpose we are ask'd , Is not thy Father's Brother's Widow farther off , then thy Father's Brother's Daughter ? I answer No ; for my Father's Brother's Widow is my Aunt ; but my Father's Brother's Daughter is my Cousin German ; but my Aunt is nearer to me then my Cousin . Look but upon the Draught of Degrees which I have before drawn , and if you count from Me to my Father's Brother , ( which is the place of my Aunt ) you shall find but three Degrees ; but from Me to my Cousin-german , or First-Cousin , you shall find four Degrees . And whereas we are told , that to make amends for this we must take notice , that my Vncle's Widow is tied to me onely by outward affinity , but my Cousin-German is near to me by bloud and consanguinity . I answer , that the difference betwixt Affinity and Consanguinity in this place helps not at all : It is confess'd , that look what degree of Consanguinity is forbidden , the same degree of Affinity likewise is forbidden , if any be contracted : For as I may not marry my Mother , so I may not marry my Father's Widow ; my Daughter , and my Son's Wife ; my Neice , and my Nephew's Wife , are all alike forbidden to me . And by the same Analogy , as I may not marry my Aunt , so I may not marry my Vncle's Widow . Yet to help the lameness of this reason we are told , ( but not for news I trow , for who knew it not ? ) that in Consanguinity , some degrees further removed are excluded marriage ; for instance , my Brother's Grandchildren to the Fourth and Fifth Generation : yet all this wind blows no corn ; for it is already granted , that I am excluded the whole Line of my Neices , not onely to the Fourth and Fifth , but to all Generations possible . And here the Line of Neices suffers the same which the Line of Mothers , of Aunts , of Daughters doth , which are wholly excluded in the furthest degree imaginable ; so that the total exclusion of Neices proves not the marriage of First and Second Cousins unlawful ; much less doth the exclusion of them to the Fourth and Fifth Generation : So that any Law of God , or sound Reason notwithstanding , Marriage betwixt First Cousins may very well pass for lawful . But whereas some of the Antients , and likewise some of the Modern Churches , out of scrupulosity , have excluded marriage betwixt First Cousins ; yet neither any of the Antients , nor any Churches at this day that I know ( the Church of Rome onely excepted ) have prejudiced the marriage of Second Cousins : so that whosoever they be that marry in that degree , if themselves be perswaded of the lawfulness of their Action , they have no cause to doubt of the Blessing of God upon them and their posterity . That which remains of the Discourse yet untouched , is of no great weight , though of some heat ; for indeed it is nothing else but Rhetorical and passionate amplification , and to return Answer to it were but to lose my labour : If this which I have done give you content , I have my desire . Onely thus much I request of you for my pains , that you will cause your Amanuensis , to transcribe a copy of my Letters , and at your leisure send it me . For whereas I was long since desired to deliver my self in this point , in the behalf of a great Person of this Land , who is now with God , I kept no copy of my Meditations , by which errour I was now as far to seek as ever , which was the cause which made me slower in returning Answer to your Letters . This courtesie , if you shall be pleased to grant me , you shall for ever oblige unto you , Your true Freind and Servant , JOHN HALES . The Method of Reading Profane History . IN perusal of History , first , provide you some Writers in Chronology , and Cosmography . For if you be ignorant of the Times and Places , when and where the things you read were done , it cannot chuse but breed confusion in your reading , and make you many times grosly to slip and mistake in your discourse . When therefore you set to your Book , have by you Helvicus his Chronology ; and a Map of the Countrey in which you are conversant ; and repair unto them to acquaint you with time and place , when , and where you are . If you be versing the Ancient Histories , then provide you Ptolomy's Maps , or Ortelius his Conatus Geographici : if the latter , then some of the Modern Cards . As for Method of Reading History , note , that there are in Story two things especially considerable . First , the Order of the Story it self : and secondly , Moral , or Statical observations , for common life and practise . For the latter of these , there needs no method in reading ; all the method is in digesting your reading , by bringing it into Heads or Common places , or Indices , or the like . For in this kind , read what Books , and in what order ye list , it matters not ; so your Notes may be in some such order as may be useful for you . For the former , that is the course and order of the Story ; The order of reading ought to be the same with the order of the things themselves ; what was first done , that is to be read in the first place ; what was next , in the next place , and so forward ; the succession and order of time and reading being the same . This if you mean to observe exactly ( which I think it is not so necessary for you to do ) you must range your Authours according to the times , wherein the things they writt were acted , and in the same order read them . But before you come to read the acts of any people : as those that intend to go to Bowls , will first see and veiw the ground upon which they are to play ; so it shall not be amiss for you , first , to take a general veiw of that ground , which you mean more particularly to traverse , by reading some short Epitome . So , ere you read the Roman Story , ( for that way you mean your studies shall bend ) first , read carefully L. Florus , who breifly continues the story from Romulus till Augustus , shut the Temple of Ianus : And if you would yet go lower , adde then unto Florus , Eutropius his Breviarium ; who from the same point brings the Story unto Iovianus the Emperour . This will give you a general taste of your business , and add light unto particular Authours . This done , then take Livie in hand . Now because Livie is very much broken and imperfect , and parts of him lost ; it may be question'd , whether were better to read Livie throughout , bawking his imperfections , before you meddle with any other ? or when you come to any imperfection , to leave him , and supply his wants by intercalation of some other Authour , and so resume him into your hands again , toties quoties ? For answer , Were it your purpose exactly to observe the course of the Story , it were not amiss where Livie fails you , before you go to his next Books , to supply the defect out of some other Authours : but since this is not that you principally intend , but some other thing ; and again , because variety of Authours may trouble you , it will be better for you to read Livie throughout , without interruption . When you have gone him through , then , if you please , you may look back , and take a veiw of his imperfections , and supply them out of some other Authours , partly Latine , as Iustine , Salust , Caesar's Commentaries , Hirtius , Velleius Paterculus : partly Greek , as Polybius , Plutarch , Dionysius , Halycarnasseus , Appianus , Alexandrinus , Dion Cassius : out of which Authours you may reasonably supply whatsoever is wanting in Livie . Having thus brought the Story to the change of the Empire , you must now begin another course ; and first you must take in hand Suetonius Tranquillus , who being carefully perused , your way lies open to the reading of our Politician's great Apostle Tacitus . Now the same infelicity hath befallen him , which before I noted in Livie : for as this , so that is very imperfect , and broken , a great part both of his Annals and Histories being lost . And as I counsel'd you for Livie , so do I for Tacitus , that you read him throughout , without intermingling any other Authour ; and having gone him through , in what you shall see him imperfect , Dion Cassius , or his Epitomizer Xiphiline , will help you out : though by reason of your fore-reading of Suetonius , you shall find your self , for a good part of the Story , furnish'd before hand . And thus are you come to the Reign of Nerva , where Suetonius and Tacitus . ended ; hitherto to come is a reasonable task for you yet . If you shall desire to know the State and Story afterward till Constantine's death , and the Division of the Empire , or farther , to the fall of the Western Empire ; let me understand your mind , and I will satisfie you . For the Editions of those Authours hitherto mentioned ; your choice is best of those , whom either Lipsius , or Gruterus , or Causabon have set forth : though if you be careful to buy fair Books , you can scarcely chuse amiss ; your Greek Authours , if you list not to trouble your self with the Language , you shall easily find in Latine sufficient for your use . Onely Plutarch , what ever the matter is , hath no luck to the Latine , and therefore I would advise you either to read him in French , or in English. But as for Tacitus , the cheif Cock in the Court-basket ; it is but meet you take special good advise in reading of him : Lipsius , Savile , Pichena , and others , have taken great pains with him in emaculating the Text , in setling the Reading , opening the Customs , expounding the Story , &c. and therefore you must needs have recourse unto them ; yet this in onely Critical , and not Courtly Learning : Tacitus for your use requires other kind of Comments . For since he is a Concise , Dense , and by repute a very Oraculous Writer , almost in every line pointing at some State-Maxim : it had been a good employment for some good Wit , to have expounded , proved , exemplified at large , what he doth for the most part onely but intimate . Something our Age hath attempted in this kind , though to little purpose . Gruterus hath collected certain places here and there , collected out of him : and Scipio An●mirati hath glossed him in some places according to the shallowness of the new Italian Wits . But Annibal Scotus , Groom of the Chamber to Sixtus Quintus , hath desperately gone through him all , whom I would wish you to look upon , not for any great good you shall reap by him ( for he is the worst that ever I read ) onely you shall see by that which he hath with great infelicity attempted , what kind of Comment it is , which if it were well performed , would be very acceptable to us . From the order of Reading , we come to the Excerpta , and to such things as we observe and gather in our reading . Here are two things to be marked : First , the matters and things which we collect ; Secondly , the manner of observing , gathering , registring them in our paper-books for our speedy use . To omit all that which belongs to the style and language wherein your Authour writes , in which I suppose you mean not much to trouble your self ; matters observable in History , may be all rank'd under three heads ; First , there is the Story it self , which usually we gather by Epitomizing it . Secondly , there are Miscellanea , such as are the Names and Genealogies of Men ; descriptions of Cities , Hills , Rivers , Woods , &c. Customs , Offices , Magistrates ; Prodigies ; certain quaint observations , as who was the first Dictator , ? when the Romans first began to use Shipping ? or to coin gold ? what manner of Moneys the Ancients used ? their manner of War and Military Instruments ; and an infinite multitude of the like nature . Thirdly , there are Moralia . For the first , you need not trouble your self about it , it is already done to your hand . For there is almost no story of note , whereof there is not some Epitome , as good as any you can frame of your own . Indeed , if you did intend any exact knowledge of History , it were good you did this your self , though it were Actum agere : Because what we do our selves , sticks best in our memories , and is most for our use . But since your aim is at something else , you may spare your own , and make use of others labours . The second Head is pleasant , but is meerly Critical and Scholastical , and so the less pertinent to you , and therefore I shall not need to speak any more of it . The Third , which I called Morals , is that Penelope which you must wooe ; under this I comprehend all Moral Sentences and Common Places , all not able examples of Iustice , of Religion , &c. Apothegins , Vafre & s●mulanter dicta & facta ; Civil stratagems and plots to bring ends about : censures upon mens persons and actions : considerations upon mens natures and dispositions : all things that may serve for proof or disproof , illustration or amplification of any Moral place : considerations of the circumstances of actions , the reasons why they prove successful ; or their errours , if they prove unfortunate : As in the second Punick War , why Annibal still prevailed by hastning his actions ; Fabius , on the contrary , by delay . And this indeed is one of the special profits that comes by History . And therefore I have always thought Polybius ( might we have him perfect ) one of the best that ever wrote Story . For whereas other Historians content themselves , to touch and point at the true reasons of Events in civil business ; Polybius , when he hath Historically set down an action worthy consideration , leaves it not so , but reveiws it , insists , and , as it were , comments upon it , considers all the circumstances that were of any force in the manage of it ; and contents not himself , as it were , to cast its water , but looks into its bowels , and shews where it is strong , and where diseased . Wherefore I would have you well acquaint your self with him , and especially with those passages I now spake of , that they may be patterns to you to do the like , which that you may with greater assurance and profit do , make special account of those who wrote the things of their own times , or in which themselves were Agents , especially if you find them to be such as durst tell the truth . For as it is with Painters , who many times draw Pictures of fair Women , and call them Helen , or Venus ; or of great Emperours , and call them Alexander , or Caesar ; yet we know they carry no resemblance of the persons whose names they bear : So , when men write and decipher actions , long before their time , they may do it with great wit and elegancy , express much politick wisdom , frame very beautiful peices ; but how far they express the true countenance and life of the actions themselves , of this it were no impiety to doubt : unless we were assured they drew it from those , who knew and saw what they did . One thing more , ere I leave this Head , I will admonish you of . It is a common Scholical errour to fill our papers and Note-books with observations of great and famous events , either of great Battels , or Civil Broiles and contentions . The expedition of Hercules his off-spring for the recovery of Peloponnese , the building of Rome , the attempt of Regulus against the great Serpent of Bagradas ; the Punick Wars , the ruine of Carthage , the death of Caesar , and the like . Mean while things of ordinary course and common life gain no room in our Paper-books . Petronius wittily and sharply complain'd against Scholemasters in his times , Adolescentulos in Scholis stultissimos fieri , quia nihil ex iis quae in usu habemus , aut audiunt aut vident , sed piratas cum catenis in littore stantes & tyrannicos edicta scribentes , quibus imperent filiis , ut patrum suorum capita praecidant , sed responsa in pestilentia data ut virgines tres aut plures immolentur ; in which he wisely reproves the errour of those , who training up of youth in the practise of Rhetorick , never suffered them to practise their wits in things of use , but in certain strange supralunary arguments , which never fell within the sphere of common action . This complaint is good against divers of those , who travel in History . For one of the greatest reasons that so many of them thrive so little , and grow no wiser men , is , because they sleight things of ordinary course , and observe onely great matters of more note , but less use . How doth it benefit a man who lives in peace , to observe the Art how Caesar managed wars ? or by what cunning he aspired to the Monarchy ? or what advantages they were that gave Scipio the day against Hannibal ? These things may be known , not because the knowledge of these things is useful , but because it is an imputation to be ignorant of them ; their greatest use for you being onely to furnish out your discourse . Let me therefore advise you in reading , to have a care of those discourses which express domestick and private actions , especially if they be such , wherein your self purposes to venture your fortunes . For if you rectifie a little your conceit , you shall see that it is the same wisdome , which manages private business , and State affairs , and that the one is acted with as much folly and ease , as the other . If you will not beleive men , then look into our Colledges , where you shall see , that I say not the plotting for an Headship , ( for that is now become a Court-business ) but the contriving of a Bursership of twenty nobles a year , is many times done with as great a portion of suing , siding , supplanting , and of other Court-like Arts , as the gaining of the Secretary's place ; onely the difference of the persons it is , which makes the one Comical , the other Tragical . To think that there is more wisdom placed in these specious matters , then in private carriages , is the same errour , as if you should think there were more Art required to paint a King , then a Countrey Gentleman : whereas our Dutch Pieces may serve to confute you , wherein you shall see a cup of Rhenish-wine , a dish of Radishes , a brass Pan , an Holland Cheese , the Fisher-men selling Fish at Scheveling , or the Kitchen-maid spitting a loin of Mutton , done with as great delicacy and choiceness of Art , as can be expressed in the Delineation of the greatest Monarch in the world . From the order of Reading , and the matters in Reading to be observed , we come to the method of observation . What order we are for our best use to keep in entring our Notes into our Paper-Books . The custom which hath most prevailed hitherto , was common placing a thing at the first Original very plain and simple ; but by after-times much increased , some augmenting the number of the Heads , others inventing q●●●ter forms of disposing them : till at length Common-place-books became like unto the Roman Breviarie or Missal . It was a great part of Clerk-ship to know how to use them . The Vastness of the Volumes , the multitude of Heads , the intricacy of disposition , the pains of committing the Heads to memory , and last , of the labour of so often turning the Books to enter the observations in their due places , are things so expensive of time and industry , that although at length the work comes to perfection , yet it is but like the Silver Mines in Wales , the profit will hardly quit the pains . I have often doubted with my self , whether or no there were any necessity of being so exactly Methodical . First , because there hath not yet been found a Method of that Latitude , but little reading would furnish you with some things , which would fall without the compass of it . Secondly , because men of confused , dark and clowdy understandings , no beam or light of order and method can ever rectifie ; whereas men of clear understanding , though but in a mediocrity , if they read good Books carefully , and note diligently , it is impossible but they should find incredible profit , though their Notes lie never so confusedly . The strength of our natural memory , especially if we help it , by revising our own Notes ; the nature of things themselves , many times ordering themselves , and tantum non , telling us how to range them ; a mediocrity of care to see that matters lie not too Chaos-like , will with very small damage save us this great labour of being over-superstitiously methodical . And what though peradventure something be lost , Exilis domus est &c. It is a sign of great poverty of Scholarship , where every thing that is lost , is miss'd ; whereas rich and well accomplish'd learning is able to lose many things with little or no inconvenience . Howsoever it be , you that are now about the noon of your day , and therefore have no leisure to try and examine Methods ; and are to bring up a young Gentleman , who in all likelihood will not be over-willing to take too much pains ; may , as I think , with most ease and profit , follow this order . In your reading excerpe , and note in your Books such things as you like : going on continually without any respect unto order ; and for the avoiding of confusion , it shall be very profitable to allot some time to the reading again of your own Notes ; which do as much and as oft as you can . For by this means your Notes shall be better fixt in your memory , and your memory will easily supply you of things of the like nature● if by chance you have dispersedly noted them ; that so you may bring them together by marginal references . But because your Notes in time must needs arise to some bulk , that it may be too great a task , and too great loss of time to reveiw them , do thus , Cause a large Index to be fram'd according to Alphabetical order , and Register in it your Heads , as they shall offer themselves in the course of your reading , every Head under his proper Letter . For thus , though your Notes lie confused in your Papers , yet are they digested in your Index , and to draw them together when you are to make use of them , will be nothing so great pains as it would be , to have ranged them under their several Heads at their first gathering . A little experience of this course will shew you the great profit of it , especially if you did compare it with some others that are in use . A Letter to an Honourable Person , concerning the WEAPON-SALVE . Honourable Sir , I Am very sorry that a Gentleman of your quality , so desirous of information in a point of obscure and subtile Learning ; should find so slender means to satisfie your desire , as to be constrained to reflect on me , a man of no great capacity , and by reason of my privacy , unacquainted abroad , and of my small abilities , not able to make Experiments , and trie conclusions . Yet , that I may not seem to neglect your love , and courtesie , of which , upon all occasions , you have not fail'd to make liberal expression , I will rather hazard my judgment with you , then my good manners , and try what I can deliver unto you concerning the late proposal you made unto me , in the matter of the new devised cure of wounds , by applying the Salve to the Weapon that did the mischeif . Where first I must request you to consider , that my attempt is weightier in refuting the conceit , then theirs was , who have first broached it . For first , I am to prove the Negative , a thing in Nature and Art very difficile . For always the proving part lies upon the Affirmer : and he that means to acquaint me with a Novelty , must make account to prove it to me , and not look that I should undertake a refutation of it . Again , he that undertakes to inform the world with a discovery of Secrets , and vent Paradoxes , shall never want favourable hearers : For the mind of man much delighting in Novelty , accepts easily and with delight , what shall be opened in that kind ; and every shew of probability shall be taken as lawful proof : whereas the Refuter must be sure to look to the strength of his reasons , and be they never so weighty , yet any probable shew of escape from them , shall be accounted a sufficient defeat . But to leave prefacing , the first thing I would require you to reform , is your opinion you have conceived concerning the Antiquity of Weapon-Salve ; for me thinks you speak of it , as of a thing of some Antiquity and years , whereas indeed it is a child of yesterday's birth . There have of late appeared in the world a new kind of Students , who by trying conclusions , and making experiments , especially by the Fire , have made discovery unto us of many strange and pleasant effects in Nature , which in former Ages have not been known . To put on these men , and commend them a little more unto us , there hath been not long since within the compass of these twenty years , a merry gullery put upon the world , concerning a Guild of men , who style themselves The Brethren of the Rosie Cross : a Fraternity who , what , or where they are ? no man yet , no not they who beleive , admire , and devote themselves unto them , could ever discover . Otrebius ( a Gentleman well acquainted with your great St. Iohns-man , the Champion for the Weapon-Salve ) in a Tract of his lately written , De vita , morte & Resurrectione , would perswade us , that doubtless they are in Paradise , which place he seateth near unto the Region of the Moon : Well may that be some Fools Paradise ; for certainly that there is any earthly Paradise at all , no wise man will easily beleive . These men , whosoever they are , or their defenders , have taken up that new devised Learning delivered to us by Chymicks , and Paracelsians , and now hotly endeavour to possess the world with it . Wherein I must give them this commendation , that they have given us abundance of delightful Experiments , and that is the thing that gains them the reputation they have . But two things they have attempted with no felicity or good success . First , they endeavour to make us beleive , that the ancient Principles of Philosophy , which hitherto great Clerks have Canonized , are to be rejected , and new from them to be received in their rooms . And , secondly , that this may be the better effected , they have brought in a new Language , which they make by collecting of Epotick words and phrases out of Paracelsus , and adding unto them forms of speech borrowed from the holy Scriptures , and of these have framed us that style of Language , which you read not onely in the Authour you write of , but in Paracelsus himself , and others who follow him . But all this attempt , upon examination , is proved fruitless . For neither have they shaken the truth of any Principle ( I say not in the Trivials and Quadrivials , as old Clerks were wont to name them , but neither in Physical nor Metaphysical Learning , which is more subject to quarrel ) of which the world hath hitherto been perswaded , no● added any new to increase the number of them : Onely they have said the same thing in other words , and , which is strange , all their new Experiments , which are the cheifest strength of their cause , are plainly and evidently demonstrable out of the ancient Aphorisms . The Authour whom you commend unto me , what a noise makes he with his Volatile and Essential Salt , Balsom of Nature , Vivifying Spirit , and other trim Phrases of the same cut ? Now what is it , think you , that is contained under this abstruse Language ? Certainly no more , but onely that Mass of Moisture and Heat in us , which follow upon the temperature of every mixt body , and wherein all Specification , all Vegetation and Animation doth reside , which in our ordinary Schools we call Humidum primogenium , and Calidum innatum . Anatomize other of their new and quaint phrases , and you evidently deprehend the same Sophistry . So that if you desire a definition of this new Learning , you cannot better express it , then by calling it , A Translation of Vulgar Conceits into a new Language . Sir , from these men , amongst many other pleasant phantasies , hath sprung the conceit concerning your wonderful Weapon-Salve , which , that I may shew you upon what firm foundation it stands , lays claim to three great proofs , but indeed performs none of them : I see Reason promised , Phrases of Scripture used , and Experience pretended ; But I cannot yet discover any thing demonstratively proved , by any of the three . For the Reasons are nothing else but certain Generalities , which prove no more but this , that if any such thing as Curing by Weapon-Salve be existent , such or such Concentricks or Epicycles of Sympathies and Antipathies , of Eradiations or Emanations of Spirits , may well be thought to be the causers of it : Whereas true and lively Demonstration doth not onely suppose the thing to be , which it endeavours to prove ; but shews that necessarily it must be so , and possibly it cannot be otherwise . For this kind of proof arises out of such principles , as which being apprehended by the understanding , leave no room for contradiction , by reason of the light they bring with them . Scripture is promised , but with worse success , for what proves it in the behalf of Weapon-Salve , to plead , that the Spirit of God moves in all things ? that Sanative faculty is of God ? that God's power and Spirit is not to be confined , but will pass à termino in terminum , according as is the will of him that sends it forth ? For still it remaineth to be proved , that this All-doing Spirit of God hath left any such force in things , as is pretended . The discourses which by these kinds of men are made out of Scripture , many times are not far dwelling from danger , that I may not say from Blasphemy . For what means your Doctour to tell you in one part of his Book against Mr. Foster , that the virtue of Elisha his bones , by which he raised the dead to life ; the voice of the Souls under the Altar in the Revelation ; is the effect of that Volatile Balsam of Nature , of which he so much treateth ? For so he must mean , or else his speech concerning them is impertinent . He must a little temper his language that way , or else as he threatens Mr. Foster with the Star-chamber , so perchance himself may hear from the High-Commission , who shall do well to take to task and censure speeches of such danger . I understand you are well acquainted with the Gentleman . I would you would advise him to beware of such uncantelous speeches , in which , whilst he seems to praise the work of God , in nature , he doth as much disadvantage his Supernatural and Miraculous Acts. So then , Reason and Scripture being removed , the onely defender of Weapon-Salve must be Experience . A proof , I confess , of great weight , were there certainty of it . For if our senses do deceive us , which are the first admitters of all ground of Science and skill , what certainty can we have of any thing ? Besides , that mine Aristotle hath told me , I confess , and I beleive him , that it is a true sign of weakness of understanding , to follow our Reason , against our Senses . Here Magnam mihi invidiam sentio esse subeundam . For first I see the Authorities of great and noble Personages used to gain credit to this conceit : for they are alledged not onely for the beleif , but for the practise of it . Secondly , the frequent experience made of it , must needs decry all those that stand up against it . To the first ( saving all good respects to all persons in their places ) I must crave pardon , if I think that Civil Greatness ought to have no room in my Topicks . For in case of trial by Reason , I have done Greatness all the honour it can demand of me , if I recede from it with that reverence that I owe. My Reasons must be tried by Peers of the same rank , like to true Iury-men of the same Countrey ; else at the Bar of Reason , I shall except against Civil Greatness as a stranger , or demand some Act of Parliament , by which I may find it to be free denized . But of this enough . To the Experience it self , I answer , That still I doubt , whether there ever were any such Trial as might certainly plead for it . For it is not onely true that Hippocrates tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Experience is dangerous ; but , it is as true , that Experience is many times very fallacious . For it is hard so to make trial of any conclusion ( at least of many ) by reason of divers concurrences , of many particulars , which are seen in most Experiments , amongst which concurrents , it is a hard matter to discover what it is that works the effect : And oftentimes that falls out in Nature , which befell the Poet , Hos ego versiculos feci , tulit alter honores . The effect is wrought by one thing , and another carries the glory of it . A better instance of this cannot be found , then this very case which is now in handling . A man is wounded ; the Weapon taken , and a wound-working Salve laid to it : In the mean while the wounded person is commanded to use abstinence as much as may be , and to keep the wound clean ; whilst he thus doth , he heals , and the Weapon-Salve bears the Bell away : whereas it is most certain , that wounds not mortal ( for I hope their Salve cures not mortal wounds ) will of themselves grow whole , if the party wounded abstain as much as possibly he can , and remove from the wound such things as may offend . For nothing hinders wounds from cicatrising , more then concourse of humour to the diseased part ; and keeping things irritatory about the orifice of the wound ; The first of these is performed by abstinence , which is naturally a drier : the other by keeping the wound clean : He that can do these two things , shall need no other Chyrurgery to cure an ordinary wound . Now whereas it is pleaded , that for further experience sake , it hath been tried , the Salve being thus applied , the party greived hath been at ease ; but immediately upon the removal of the Salve , the party hath fallen into torment and pain : who sees not that this onely remains to be said to make the tale good ? For naturally a man would look for this part of the story , to hold up the cowples , as King Iames was wont to say . And therefore I must crave pardon for the present , if I advise my self well ere I pass any part of my beleife unto it . Hitherto have I onely used my buckler , and put off the thrust ; you perchance would gladly know , how I can use my weapons . Truly I must confess , I am not very good at it . I find in my self that imperfection , which I see most Scholars complain of , that they know better how to refell what is false , then to confirm what is true . Yet to give you as good satisfaction as I may , I will endeavour to draw such reasons , as may serve in some good measure to shew the impossibility of it . And first , I would willingly know , if any such thing be , how he that was the first Authour of the discovery of it , came first , like a second Columbus , to take knowledge of it . The ways that lead us to the knowledge of all conclusions , of which we have any knowledge , ( for I speak not of things taken up Historically , and upon trust ) are but two : firs● Experience ; secondly , Ratiocination ; and the one of these is commonly the way to the other , by comparing one thing with another , and applying actives and passives , and thence producing sundry conclusions ; and making one an occasion of another , as man is in these cases a witty creature . Now I would willingly know from which of these two , the knowledge of this Weapon-Salve was first derived ? From Experience it could not be ; for see you not what a multitude of particulars must concur , ere any such experience could be made ? First , the Salve must be made : a Salve of strange ingredients : and who would make such a Salve , except he first knew it would work this cure ? and such a knowledge before the making of the Salve , cannot possibly be imagined : For into whose head could it possibly sink , that such a Cure could be thus wrought , except he had formerly collected it by Reason or Experience ? The first , it is impossible he should have ; the second , it is granted he had not : so that the Salve must at first be made in likelihood for some other use , and being made for some other end ; by what chance must it come , that it is found to cure after this strange manner ? no man in his right wits could think of applying it to the Weapon ; some casualty must fall out to discover this force : as it fared with Bercholdus Swartzius , who first invented Gun-powder , who having made a mixture of Nitre and Sulphur , by chance it conceived Fire , and went off with incredible celerity and noise ; and from that chance came he , and others after him , to make that use of it that now we see : Even some such chance must here be . First , the Salve made for some other end , must fall on the weapon , and that upon the place where the bloud was , and there rest , and then some man must observe it , and find that it wrought the cure . Now who would ever apply himself to expect such an event ? So then , Experience could never open this mystery , and therefore Reason much less . It remains therefore , if any such thing be , the first knowledge of it must come by a kind of Revelation , and that must be either from above , or from beneath : And I perswade my self , that this apparent difficulty of the first discovery of it , was the cause of the imputation of some Sorcery or Witchcraft , which of late hath stuck upon it . Certainly if any such thing be , it will be hard to exclude some either Supernatural or Vnnatural way , by which the first discovery of it must come in ; I would be loath to wrong any man , by fowling him with any vile aspersion ; and I am yet far enough from it , because I believe not the thing ? Yet if any such thing be , I should think the Original knowledge of it proceeded from some such principle I spake of , yet will I not charge any , that either believe or practise it , with stain of Witchcraft . For howsoever , he who first knew it , might receive it from some Spirit , ( for Spirits , by reason of the subtilty of their nature , and long experience , know certainly more mysteries in nature then we do ) and therefore might justly undergo a hard censure : yet those to whom afterwards the knowledge of the mystery descended , might be free from all blame . Upon occasion of a great Plague in Grece , recourse was had to Apollo's Oracle for remedy : where they received this answer , That they should double Apollo's Altar : Now Apollo's Altar was a Cube : and hence it came to pass , that so many famous Mathematicians , both amongst Ethnicks and Christians , both anciently , and even at this day , do labour to find out the demons●ration of doubling the Cube , a thing yet never was done . In this action they which first consulted with Apollo were to blame , ( for Apollo was the Devil ) but they which by industry would have found it , if they could , were not guilty of the first consulters fault . So might it here well be , that he that first discovered the Weapon-Salve , might know it by the ministery of some Spirit ; yet they who afterward practised it , might be guiltless . But leave we this , and consider yet some other reason . I have often much mused , why this Salve is called the Weapon-Salve ? For I ask , Cannot this Cure be done , but onely by means of the Weapon ? It may seem , by your Doctours Apology , It may : for he tells us , It is done by the bloud upon the Weapon , and by reason of a seed of life lurking in it , which by the Salve is wakned : If this be so , then wheresoever the bloud falls , there apply your Salve , and you shall work the same Cure ; any linen , or stool , or floor , or Wall , or whatsoever else receives the bloud , may receive the Salve , and work the Cure ; a thing of which I never yet heard : neither do I think the practise of it stretcheth beyond the Weapon : else we shall give the Salve so many names , as chance shall allot it places to be applied unto ? Whence it follows , that either it is not done by the Weapon ; or done by a thousand things as well as it ; or that there is some strange quality in the Weapon to work the Cure ; which quality yet remains to be discovered . That I kill you not with length of discourse , I will urge but one reason more , and that shall be drawn from the very cause it self , unto which your Doctour attributes this Curing faculty . He first supposeth some Eradiation and Emanation of Spirit , or secret quality , or whatsoever , to be directed from our bodies to the bloud dropped from it . Secondly , that in the bloud thus drop'd , there remains a Spirit of life , congenious to that in the body ; which stirred up by the Salve , conveys upon this Beam a healing quality from this bloud to the body . Thirdly , he grants , that not onely in the Bloud , but in the Vrine , after it is gone from us , remains the like Spirit , which by the like Beam from a party sick of the Iaundies , conveys a cure to him : for so he tells of a great Person , who usually works such Magnetical Cures of that disease , by a Paste made of the Ashes of a kind of Wood amongst us , ( it is the Barbary : For that Wood , by our new Doctrine , De signaturis rerum , by reason of the deep Yellow by which it is dyed , is thought to have in it something Sovereign against the Iaundies ) mix'd with the diseased Parties Vrine . Nay more , our Hair , our Nails , and Skin , pared from us , have the same Spirit of life ; and from our bodies to them whil'st they are subsisting , proceeds the like radii : and by such device he thinks a starved member may be recovered , as you may see in his Books . Now I suppose if it be thus with the Vrine , with the Hair , and Nails , and Skin ; why then should I not conceive it to be so with our Sweat , with our Tears , with every excrement that falls from us , as our Spittle , and Flegme , and the like ? For , what reason can your Doctour give to confine these things to some part of our Excrements , and not enlarge them unto all ? As for the amputated members of our bodies , it fares with them no otherwise , as it appears by the Neapolitan Gentleman's Nose , cut out of his servant's arme ( one letter altered in that word would have made the story much pleasanter ) and of others the like reported and believed by him . The vanity of which conceit that you may discover , let me request you to observe this with me . Look what way we may be pleasur'd and convenienced , by the same way we may be harm'd and wrong'd . The beams then that pass from us to these things , which come from our bodies , as they may be the conveyers of good to us , so may they be the ministers of mischief : for if they encounter with things good , and simpathizing with them , they relieve and cherish us ; so if they meet with their enemies , with antipathizing materials , may they not distress and annoy us as much ? Certainly to think otherwise , is meerly voluntary and unreasonable . See now , I pray you , into what infinite hazard this Doctrine casts us ; there is not a drop of Bloud , of Sweat , of Spittle , and Flegm ; not any part of our Flesh , our Nails , our Hair , our Stool , but hath in it a Spirit of life , homogenious to that in our bodies ; and beams that emanate perpetually from our bodies to them ; but , as they may comfort us , being well encountred ; so , if they meet with ill company , they may distress us : A thing so much the more to be feared , by how much the things that annoy us are in number more , then the things that pleasure us . Now what mean we then to be thus negligent of our droppings , as to let them fall at random into the earth , the fire , the water , and God knoweth where , since there is such danger depends from them ? Were this doctrine true , it were not possible , that either Man or Beast ( for it is the case of Beasts too , as appears by his discourse about an Horse ) should enjoy one moment of health and safety . Sir , were I at leisure , and free from other occasions , which at this time of the year especially attend me by reason of my place : as poor a Philosopher as I am , I think I might challenge any reasonable man , at this trial , and not think over-well of mine own undertakings . This which I now have commented is very subitany , and I fear confused . Mr. Bagley , who was by me all the time I wrote it , would not conceive , that the frequent discourses betwixt his little son and himself , could be an hinderance to me ; and truly , to confess the truth , I found it not much to further me . And least I quite weary you out , I will onely adde this one thing concerning our admirers of Weapon-Salve . I have read , that a Learned Iew undertook to perswade Albertus , one of the Dukes of Saxony , that by certain Hebrew letters and words taken out of the Psalms , and written in Parchment , strange Cures might be done upon any wound : As he one day walked with the Duke , and labour'd him much to give credit to what he discoursed , in that argument : the Duke suddenly drew his sword , and wounding him much in divers places , tells him , he would now see the conclusion tried upon himself . But the poor Iew could find no help in his Semhamphoras , nor his Hebrew characters , but was constrained to betake himself to more real Chirurzery . Sir , I wish no man any harm , and therefore I desire not the like fortune might befall them who stand for the use of Weapon-Salve : onely thus much I will say , that if they should meet with some Duke of Saxony , he would go near to cure them of their errours , howsoever they would shift to cure their wounds . Thus have I freely imparted my judgment to you in this point , which having done , I leave it to your favourable construction , and rest as ever , From Eton Colledge this xxiij . of November . 1630. Your Servant , JOHN HALES . Mr HALES LETTERS From the SYNOD of DORT TO THE Right Honourable Sr. DUDLEY CARLTON , Lord Embassador , &c. Right Honourable , my very good Lord , MAy it please your honour : We arrived at Dort this last night betwixt six and seven of the clock ; our passage was without any impediment at all , and wheresoever we were to take boat still we found some ready to put off , as if they had waited our coming . Immediately upon my arrival I went to My Lord Bishop , and assoon as I had done my message unto him , I fortwith went to Monsieur Bogermannus , who humbly thanks your Honour for your great courtesie towards him , and promises to acquaint your Lordship by me with whatsoever passes in the Synod : had he known of so convenient meanes of writing to your Lordship , I suppose he would have written : but when I spake with him I knew not so much my self . Festus Hommius and Polyander I have not yet seen , and it will be the afternoon ere I shall speak with them , because this morning they have a sitting . Whatsoever hath past in the Synod formerly , your Lordship shall understand by a packet from my Lord Bishop ; whatsoever speeches or other passages are to be copyed I shall this afternoon get of Mr. President , & I will not fail to send your Honour the transcripts of them , when Daniel returns . What shall be disputed of or decided in the next Sessions at the Synod , I will at large in form your Lordship by the next messenger , mean time I humbly take my leave . From Dort this 14 / 24 of Novemb. 1618. Your Lordships Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , YOur Honour shall here receive inclosed an index of all the acts of the Synod since the beginning , till the 16 / 2● of this present . It is not that which I required , but is so much as Festus Hommius ( whose writing it is ) could spare your Lordship . My desire was to obtain not only the bare conclusions , but the whole manner of proceeding , with all particulars propounded and concluded in the Synod : but it seems this was thought nimis grande postulatum . If I can come so far to perfit my notes of all the former sessions , as that I shall be able to express them in form as I did the session , on Saturday last , and by Gods help will express the following sessions , I will in time acquaint your Lordship with it . Mean while I come to the session on Monday morning 16 / ●● of this present . It had been in some of the Former sessions determined that there should be chosen six Divines for the Translation of the Bible , three for the Old Testament , and three for the New with the Apocrypha : and likewise Revisors one out of every Province , to whom the work being done should be brought to be revised and censur'd . In this present Session they proceed to the choice of them . The manner of election was by Scrutiny : the Deputies in every Province in Scripto exhibiting one . The Scrutators were two of the Seculars , D. Simon Schottus , Secretary of Middleburrough , and President this week , and Martinus Gregorii , these calculated the voices and pronounced the election . And first for the translation of the Old Testament were chosen these three , Ioh. Bogermannus , Guil. Baudaritus , and Gerson Bucerus : for the translation of the New , were chosen Iac. Rolandus , Hermannus Fauckelius , and Petrus Cornelii . From these they proceed to the nomination of the revisors . Here arose a doubt concerning the province of Utrecht . For because they are equally divided three Contra-Remonstrants , and and three Remonstrants , they could not agree upon the nomination of a Revisor for that Province , which thing bred a demurre in the Synod . The Praeses required the judgment of the Synod , what they thought fit to be done . Some thought they might be altogether past by . For there would be Revisors enough , though that Province chose none . Others thought fit it should be deferr'd till the end of the Synod , and then some one of that Province should be chosen communibus suffragiis totius Synodi . A third sort determined that it should be deferr'd till that Province were reconciled in it self , ( which it was hoped would be at the end of the Synod ) and then they should name some one of their Province to be approved by the rest of the Translators and Revisors ; and this sentence past for currant . So that for the present there is no Revisor for the Province of Utrecht . Another doubt yet was moved , for one of the Provinces had named two paribus suffragiis : the question was who should stand . It pleased the Synod to put it to Lots . And so the Praeses wrote their names in two little Tickets of paper , each by it self , and rould them up , and delivered them to Martinius Gregorius ; that which he took stood , that which he refused , was presently torn . The Revisors for the Old Testament were these , ex Geldria Ant. Tysius : ex Suyd-Hollandia Io. Polyander : ex North-Holl . P. Plancius : ex Zelandia Iod. Larenus : ex Frisia Sibrandus Lubbertus : ex Transisulania Iac. Revius : ex Groning . D. Gomarus : ex Drentia Onias Boethus . The Revisors for the New Testament were these . Ex Geldria Seb. Dammannus : ex Suyd-Holl . Festus Hommius : ex North-Holl . Goswinus Geldorpius : ex Zelandia Ant. Walaeus : ex Frisia Bern. Fullenius : ex Transisulania Io. Langius : ex Groning . Vbbo Emmius : ex Drentia Io. Cuperus . It was farther enacted , that if any of the Translators should die , or by Sickness became unable for the Service , that then he that was next him in number of voices in the Scrutiny should succeed in his place : If any of the Revisors should die , or be sick , power was given to the Praeses , the two Assessors , and the two Scribes to depute another in his room : and so this Session concluded ; in which though little was done , yet was it long adoing by reason of the Scrutiny . Upon Tuesday the 17 / 1● of this present , the Deputies met in the morning , where the first thing that was propofed was concerning those of Drent . For whereas the day before they had named two Revisors for the Translation , they now upon better advice require to be excused in that behalf , because in their Province the Belgick Tongue was not well known . Which Petition of theirs was accepted . In the second place it was thought good , that since all the business concerning the Translation was determined of , there should be a repetition made in the Synod of all that had passed about it : to this purpose , that if any thing were either omitted or misrelated , it might be rectified : forthwith followed a Narration of all that had been done , where some small exceptions not worth relating were stood upon . In the third place was proposed the defect of the Afternoon Sermons and Catechizing , especially in the Countrey Villages ; and the Synod was moved to deliver it self concerning Remedies of this Defect . What had been heretofore decreed in some of their Synods concerning this matter was publickly read . The Impediments were , First the negligence of the Pastors ; Secondly Combinations , that is double Benefices , when men having two Cures could not sufficiently attend both : Thirdly the difficulty of reclaiming the Country people on the Sundayes either from the Sports or from their Work. The Synod beginning to consider of means to cut off these abuses , Festus Hommius amongst other things complained , that through the negligence of the Remonstrants it came that Catechizing was so much decay'd ; which words of his , it is thought , will be an occasion of some choler , though for the present they passed uncontroled . Many delivered their opinions how the forementioned hinderances of Afternoon Sermons and Catechizing might be removed . First by imploring the help of the States General , that it would please them by their Authority to prohibit that ordinary prophanation of the Sabbath by working or playing : Secondly by requiring the like help of the particular Magistrate in every Town and Village : Thirdly by taking away those Combinations : Fourthly by providing of sufficient Schole-Masters in every Village who should not only teach Grammar , but instruct Youths in the prnciples of Religion : Fifthly that the Pastors should not omit afternoon Sermons by reason of the negligence of their Auditors , but should perform them , though they brought to the Church none but their own Family : that the Pastors and Deacons and Seniors should deal with their Friends and acquaintance and bring them to Church with them . Sixthly that if any Pastor neglected to perform this Duty , he should be subject to Ecclesiastical Censure . Seventhly that the Deputies of other Nations should be requested to make overture of their Customs in this behalf . Lastly that diligent inquiry should be made throughout all the Classes , whether Cathechizing and afternoon Sermons were observed . It was decreed that in every Parish there should be two Sermons every Sunday , of which that in the Afternoon was to be Catechetical . That the ministers should give good example by bringing their own Family to Church ; that the help of the Magistrate should be implored ; that Combinations should be taken away . When all was done , then was that required which should have been done afore : the Deputies of other Nations were desired to deliver their Customs in this behalf . Where first my Lord Bishop shewed that with us in England the Magistrate imposed a pecuniary Mulct upon such as did absent themselves from Divine duties ; which pecuniary Mulct generally prevailed more with our people , than any pious admonitions could . Those of the Palsgrave's Countrey shewed that each Sunday they had two Sermons , and such as were absent , were first admonish'd by the Clergy , and if this sufficed not , they required the help of the Civil Magistrate . Those of Geneva told us , that in the Churches in their Cities they had every Sunday four Sermons , &c. Those of Breme that they had three Sermons , of which one was Catechetical ; and to avoid prophanation of the Sabbath , it was not lawful to celebrate any Marriage-feast , or such like upon the Sunday , till six a clock in the Evening . Many other things of this nature were related , of which a great deal I could not understand . When all had spoken , the Praeses told them that this proposal was not made because in the Belgick Churches there had not been order taken for Catechizing : and Sermons , but because the Laws formerly made in this behalf were neglected : and that now means was thought of to bring them in force again . And so they brake up . I received your Honours Letters of the 16 / 1● of this present , in which your Honour requires to be informed of such Proposals as Episcopius lately made in behalf of the Arminian Party . The thing is this . Shortly after that the Letters of Citation were sent to the Arminians , Episcopius , with other of the Remonstrants came privately to the Deputies of the States , and exhibited a Remonstrance , in which they required especially these things . First that all of their Party throughout the Provinces might be allowed to make one Body , and out of it depute such as they thought good , whom they might send to the Synod to plead in their behalf . Secondly that it might be lawful for them instead of some of those who are written unto , to substitute others . Thirdly that Vtenbogart and Grevinchovius might have safe Conduct and free access to the Synod . The Delegates immediatly sent for the Praeses , the two Assessors and the two Scribes , and required their opinion in this business . For the first point , the Clergy men thought it not to be granted , as being feared would be prejudicial to the Belgick Churches . The Deputies for the Seculars answered , that they had given Episcopius this answer . For the two latter , the Clergy thought that if it pleased the Seculars it might be done . Reply was made by the Seculars , that they were men infamous , tumultuous , on whom the Church censure , for Grevinchovius had extended , and therefore they would permit them no place in the Synod . So was Episcopius and his Company dismiss'd . This was a thing done only in private : the Synod had no notice of it , neither is it recorded in any publick Register . What more passed between the Seculars and the Remonstrants at this meeting is not known , and the Clergy know no more than it pleased the Seculars to impart . Of this I heard nothing , till by reason of your Lordships Letters I enquired into it . Whilst the Synod was sitting on Tuesday morning , there came in Newes of the death of one of their Company , Henricus ab Hell , Senior of the Church of Zutphaw , who died in the time of the Session . I am desirous to know whether my Letters upon Mondy containing the Saturday Session came to your Lordships hands . I intended them by way of Roterdam , but Daniel t●l●s me he delivered them to a Gentleman that went immediately for the Hague , marie what he was he knew not , this hath made me a little jealous . I beseech your Honour , by the next that comes from you hither , by word of mouth to let me know . Mr. Praeses , Festus Hommius , Polyander , Tronchinus of Geneva required me to remember their Love and service to your Honour : and so for this time I humbly take my leave . From Dort this 1● / 2● of Novemb. 1618. Your Honours Chaplain , and bounden in all Duty Jo. Hales . Right Honourable , and my very good Lord , UPon Saturday , the day after my coming to Dort , I went to Festus Hommius , & delivered him your Honours Letters , upon perusal of which , he liberally promised me an Index of all whatsoever had past in the Synod until my coming to Town . The time of making his promise good was Sunday morning . When I saw it came not at the time , after dinner I wrote a little note unto him , to put him in mind of his promise , but yet I heard nothing of him . I suppose this falls out by reason of his multiplicity of business , not that he would sleight your Lordship ; though I remember in a speech that passed between him and me , he told me that there passed among the brethren of the Synod a consent de non eliminandis , &c. of not divulging of any passage till all was done , which I interpreted as spoken only upon the by , not with any intent of hindring any intelligence which should be given your Honour . I dealt with Mr. Praeses and with Festus for a Copy of Martinus Gregorii his Oration : the answer from them both was the same , that he would not at any hand be intreated to deliver a Copy of it , no not so much as the summe of it : whether it was because of some matter that was in it , as that he spake somewhat roundly in disgrace of the Spanyard , or that the Politicks have some end in it , or that he himself is desirous to have it thought that he delivered it only ex tempore , or for what other reason I know not . As concerning what hath passed in the Synod , till I hear farther from Festus , I will acquint your Honour with what past there since my coming . On Saturday the 14 / 24 of this present , in the Morning the Deputies met , and debated some things of no great moment , concerning their intended TRANSLATION of the BIBLE . The first thing proposed was , whether the name JEHOVAH should be retained untranslated , or rendred by the Dutch word Heere , as the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the English Lord. The Praeses thought fit it should be rendred Heere , because the Holy Ghost in the New Testament , citing some things out of the Old , renders the Hebrew Iehovah , by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according as the Septuagint had done . This past for currant , till it came to Martinius of Breme , who divided the sentence , aud thought that it might ordinarily so be rendred , if some places were excepted . And to this purpose he cited some places of Scripture , where the word Iehovah had a peculiar energy and force , which the Belgick Heere could not attain unto . To the same effect did others speak : and great disputation would have arisen about this point , as whether the Name Iehovah had any points of its own , or borrowed his points from Elohim and Adonai , and the like , but that the Praeses still cut them off . It was at length by the greater part concluded , that it should be rendred by the Belgick Heere , which was alwayes to be exprest in Capital Characters , & concerning this the Reader should be advertised farther in the Preface . And when there should be in any place some peculiar force in that word which the Belgick word did not express , of this the Reader should be admonished by a marginal gloss . The second Proposal was , whether the Hebrew proper Names should be retained , or translated likewise into Dutch. It was concluded they should be retained , for avoiding of all unnecessary novelty and alteration . The third proposal was , whether the antient division of Chapters should remain , for many Hebrew Copies differed from our Common in this point , and sometime the old division did seem somewhat inconvenient , as that somewhere it brake off in the midst of a matter , somewhere in the midst of a sentence . It was concluded that the old division should remain . For there would arise great confusion in quotations , if the number of Chapters and Verses should alter . As for the variety of other Copies , and inconvenient division , of this the Reader should be advertised in the margent . The fourth proposal was whether there might not be added some Appendices to the Bible , as Chorographical and Topographical Tables , Genealogies , and the like . It was thought fit they should , provided that in the Tables and Maps there were no pictures and babies , for avoiding superstition . The fifth proposal was concerning the appointing of persons fit for the work of the Translation . The Praeses willed that every Province should exhibit by Bill the Names of those , who they knew in their Provinces were of sufficiency for the Translation , which forthwith was done , and the Names that were exhibited were all pronounced in the Synod : but out of these who should be chosen for the work was differed , until the next Session appointed upon the Monday following : and so with prayer they brake up the meeting . As I have done in this Session , so will I doe in all the rest , if I shall get convenient place where I may stand and note . For , for any thing I see , mine own notes must be my chiefest help . The matters are but small , but I suppose they will amend when the Arminian Party shall make their appearance . Here is your Honours old Friend come to Town , and passes under the name of a Doctor of Physick . He is to dine with my Lord Bishop this day , but I have discovered him unto his Lordship what he is . I have presumed to keep Daniel with me longer than I determined at my departure ; the reason is , because I am unskilful of the streets , and I have not Dutch enough to enquire my way ; I will shortly send him home . What shall be done in the following Sessions , I will not fail to inform your Lordship by the next Messenger , in the mean while I humbly take my leave . Dort this 16 / 12. Novemb. 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . I have sent your Honour a Catalogue of the Synod Printed here with us . Right Honourable , my very good Lord , ON Wednesday the 1● / 2● of November , those of the Synod me● in the morning . This Session was only deliberative , for they concluded nothing . The proposal was , what form of catechizing both for children and youths should be thought fittest to be put in practice in the Belgick Churches , The Praeses first spake many things learnedly of the necessity of Catechizing , that it was the basis and ground of Religion , and the sole way of transfusing the principles of Christianity into men : that it was very ancient , practised by the Patriarchs , by the Apostles , by Origen , and approved by the consent of the Fathers : that from the Neglect of this came the ignorance of the common sort , and that multitude of sects amongst them , of Papists , Anabaptists , Libertines , &c. whereas if an uniform course of teaching them their first principles had been taken up , there would not have been so many differences : that there was now greater necessity than ever of reviving this custom , because of the Iesuits who mightily labour in this kind , as appeared by some of their acts lately in Fris●a , &c. Next were the Deputies for the strangers called upon to deliver what formes of Catechizing were in their Churches put in use : which they did , and gave them to the Praeses in writing . After these , the Professors , and the other Deputies spake their mindes , and almost all gave them up in writing , which were immediately pronounced in publick by the Scribe ; and such as spake memoriter , promised to set down their opinions in scripto , and deliver them to the Praeses after dinner . The principal heads on which they insisted , were these : that there might be three degrees of Catechizing , one Domestical , to be practised by Fathers and Masters in their Families : another Scholastical to be used by Scholemasters in publick Scholes : and a third Ecclesiastical to be practised by the Minister in the Church , that so Fathers might fit their Children for the Scholes , the Scholes for the Church : That therefore Parents and Masters should be admonished to look to this duty in their Families : That Scholemasters should be chosen , such as were skilfull themselves to Catechize , and that they should be careful to bring their Scholars to Catechetical Sermons ; that from Sermons they should presently call them to the Schole , and there examine them how they had profited : That the Minister of every Parish together with the Seniours and Deacons should monthly or quarterly visit the Scholes , and know the Scholars proficiency in this behalf : that the Ministers before the times of the Communion should repair unto private Families , and Catechize : that the Magistrates would be pleased to provide stipends for Schole-Masters , so to make them the more chearful : that there should be variety of Catechizing according to the variety of the age , one for Children , which should contain The Lords Prayer , the Creed , the Commandments , the Doctrine of the Sacraments , &c. that for such as were elder , other things should be added according to their capacity : that to take away confusion , one form of Catechism in each kind should be used ; that the Iesuits Catechisms of Lessius , Canisius , Ledesma , &c. should be abolisht . All this and more by sundry men was exhibited in writing , and read in the audience of the Synod . That which hitherto hath been done concerns only the manner of Catechizing , as for the matter of the Catechism , that was not now thought fit to be spoken of , but was put off till the end of the Synod . When all had spoken their pleasures the Praeses signified , that he together with the Assessors and Scribes would compare all these Writings together , and out of them all gather one form of Catechizing as they thought best , and exhibit it unto the Synod to be approved of , or altered to their liking . And so the Session ended . Amongst the rest , there were some particulars told . One of the Deputies of Geldria , to shew the force of Private Catechizing , related that amongst them there was a Minister , who when he first came to his Living , found his Church quite empty , because all his Parishioners were Papists ; and therefore if he would preach , he was to preach to the bare Walls : but he takes so much pains as to go to every of his Parish privately unto their Houses , and there by familiar conversing with them , and expounding unto them the grounds of Religion , he so far prevailed with them , that in the compass of a year he gain'd them all to come to Church , and by this means hath scarce a Papist in his Parish . But doubtless the most effectual way of all the rest to bring young persons to learn their Catechisme , was that which was related by one of the Helvetian Deputies . For he told us that in his Country the manner was , that all young persons that meant to marry were to repair , both he and she , unto their Minister , a little before they meant to marry , and by him to be examined how well they had conned their Catechism : If they had not done it perfectly to his mind , he had power to defer their Marriage till they had better learnt their Lessons . I was much affected to this course when I heard it ; and I thought that doubtless it was a speedy way to make all young persons , excepting my self and two or three more that mean not overhastily to marry , to be skilful in their Catechism . The Synod shall be ill advised if they make no use of it . Mr. Dean this day is to make a Latin Sermon in the Synod-house , and after that there are certain Supplications exhibited to the Synod to be considered of . What they are , and what they contain I will inform your Honour by the next convenient Messenger . I have suffered Daniel to come home , and supply himself of some necessaries , but to return to me again upon Saturday , except your Honour shall otherwise appoint . His lodging and diet are provided , and he will be serviceable to me this ill weather , to be sent in business , my self not being so well able in dirt and snow to trace the streets . But this I leave to your Lordships consideration , and for this present I humbly take my leave . From Dort this 19 / 29 of Novemb. 1618. Your Lordships Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Thursday , 19 / 29 of this present , the Synod being met together , Mr. Dean of Worcester made in the Synod-house a polite and pathetical Latin Sermon ; the portion of Scripture he chose for his Theme was the 17th verse of the 6th of Ecclesiastes , N●li esse justus nimium , neque esto sapiens nimis . After a witty coming upon his test , how it should come that Righteousness and Wisdom , which are every where commended unto us , should here seem to receive a check , he shewed how men might seem to be too just ; First the Seculars , when sitting in place of Justice they stood too strictly in keeping the Letter of the Law , and then by inflicting too heavy punishments , when in equity lighter would serve : next in the second word sapiens nimis , he taxt the Divines for presuming too far in prying into the Judgements of God , and so came to reprove the curious Disputes which our age hath made concerning Predestination ; that this Dispute for its endlesness was like the Mathematical line , divisibilis in semper divisibilia ; that it was in Divinity , as the Rule of Cos is in Arithmetick . For the ending of these Disputes his advice unto the Synod was , that both parts contending should well consider of S. Pauls discourse in the ninth to the Romans , and for their final determination both should exhibit unto the Synod a plain perspicuous and familiar paraphrase on that Chapter . For if the meaning of that Discourse were once perfectly opened , the question were at an end . From hence he came to exhort them to stand to the former determinations , which had hitherto most generally past in the Reformed Churches , in these points : and told them that it was an especial part of his Majesties Commission to exhort them to keep unalter'd the former Confessions . How fit it was to open so much of their Commission , and thus to express themselves for a party against the Remonstrants your Honour can best judge . After this he brought a very pathetical conclusion , consisting of a vehement exhortation to peace and union , and so he ended . The Praeses gave him thanks for his good pains , and then told us , whereas it was once purposed to lay open before the Synod certain Libelli supplices ( which I mentioned to your Honour in my last Letters ) he might not now do it , for some reasons which he then concealed . And so he dismist the Synod without doing any thing farther . What these Libelli supplices contain , is unknown . Some imagine it to be from the Remonstrant party ; others more probably think , that the subject of them were certain Gravamina of the Countrey Ministers . Mr. Deans Sermon was taken well , for any thing I can yet learn to the contrary ; but your Lordship shall understand● there was a little doubt made concerning these Latin Sermons . Mr. Praeses , when the Letters were directed to the Arminian party , requested the Forreigners that they would be pleased to bestow in their Courses some Latin Sermons to entertain the Synod till the Arminians made their appearance ; And first commended this unto the English. My Lord Bishop refused it because of the suddain warning : but Mr. Dean would needs undertake it . But certain of the Exteri came to the Bishop , and shewed him how dangerous this might be . For it was as they thought , a very hard matter so to walk , as not to touch upon some points that are in controversy , which could not be without the offence of one party . My Lord Bishop , and the other two , for this reason thought the motion very inconvenient : but Mr. Dean would by no means apprehend of it , but as of a business very fit to be done . It seems this was the general conceit of the Forreigners , which was the cause that there was in this kind nothing done till now , notwithstanding that the motion was made a pretty while before my coming to Dort. But how well this example is approved , it will appear , if others of the Forreigners do follow it . Here is a rumour of a certain Jesuitical book , lately set forth in disgrace of our Synod . I have not yet seen it , but I understand it is in the hands of the Praeses unto whom I had repaired to have looked into it , but that I conceive him to be exceeding full of business . As soon as I can learn what it is , I will acquaint your honour with it . We have much speech of a strange Comet of an unusual length seen this morning . I saw it not ; and peradventure it is no Newes unto your Lordship , if it have appeared in the Horizon of the Hague . My Lord Bishop and his Company remember their Love and Service to your Honour , and thank you for your Letter of English newes , which they here return . I have sent according to your Lordships Will six Catalogues of the Synod , printed with us in Latin. And so for this time I humbly take my leave . From Dort this 19 / 1● of Novemb. 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Friday the 20 / ●● of November , the Deputies met in the Morning : where first of all , there were recited the Judgements of some concerning the manner of Catechising which was yet depending , who had not delivered their minds in writing the day before . In this was there nothing extraordinary , save only the advice of the Remonstrants of Vtrecht . For the Deputies of that Province gave their Judgements severally , the Contra-Remonstrants by themselves , and the Remonstrants by themselves . These first blamed the common Catechism passant amonst them , as being too obscure for the Simple , and too long for the Memory . Secondly , they thought it not necessary that there should be a threefold Catechism , for one well learnt might serve for all the rest . Thirdly , they would have a Catechism so made , that the Answers might be nothing else but bare Texts of Holy Scriptures . For they thought , that if Scripture alone were taught , and not any mens glosses , it would be a more immediate means to gain the Anabaptists and other Schismaticks to accept of the Catechism . Fourthly , they thought fit that in the Preface to these Catechisms , there should be a note given to this purpose ; that these kinds of writing by Catechisms &c. were to be esteemed only as the Apochryphal Scriptures . To the third point some little was answered to this purpose , that this was a mean utterly to extirpate all other Forms of Catechizings out of the Church , there never yet having been any form of Creed or Catechism so conceived . Yet their might be a time hereafter for the Synod to consider of it , when they pleased . After this followed the Form of Catechizing , which the Praeses and Assessors had agreed upon . My purpose was to have taken an extract of it and sent it to your Honour , and I dealt with Festus Hommius about it ; but his answer was , that he was to communicate about this with the Praeses , and that it was in the hand of Sebast. Dammannus his fellow Scribe . To Dammannus I was not known , neither did I understand of any acquaintance he had with your Honour , and therefore I let it rest . The summe of it was this . That there should be observed a threefold Catechizing . 1. At home by the Parents . 2. In the Schole by the Schole-Master ; A third in the Church by Catechetical Sermons : then , that there should be a threefold Catechism , one for Incipientes , containing the Lords Prayer , the Creed , the Commandments , the Doctrine of the Sacraments , and the Church Discipline . A second for the Middle sort , which should be a brief of the Palatine Catechism : A third for Youths , the Palatine Catechism it self . That every one that was admitted Scholemaster should be bound to teach no other Catechism , and that all other Forms should be abolisht : that if either Scholemasters in the Scholes , or Ministers in the Church , should refuse or neglect to Catechize , they should be subject to censure &c. When this Form was read , the Provinces were in order askt what they would have altered or supplied . Those of Geldria thought it fit that the Minister before his Catechetical Sermon , should not only take the words of the Catechism ( as the custom had in most places been ) but likewise some Text of Scripture upon which the Doctrine of the Catechism was grounded . For , as it seems , the custom is in Catechistical Sermons , not to take a Text of Scripture , but a portion of the Catechism for their Text and Theme . It was answered that this custom had been a long time laid down , and could not now conveniently be recalled : the same Deputies proposed , whether it were not fit , that whereas in the Decree there is mention made of a censure to pass on those who neglected it , there should be some particular form of Censure set down by the Synod . The thing being put to voices , it was decreed , that it should be left to the Judgement of the Classes how they should be censured . The South Hollanders thought it necessary there should be publick catechizing in the Church by way of Question and Answer . It was answered , that this could not be by reason of the frequency of Sermons . Those of Overyssell proposed somewhat concerning the form of Catechetical Sermons . It was answered that this should hereafter be thought of . Which answer is a civil way which the Praeses uses , when he means to put by an impertinent question . Last of all , those of the Walon Churches required that this Decree should not prejudice them , who had already accepted of Beza's Catechism in their Churches . Now whereas there were three Catechisms proposed , of which there was but one in being , namely the Palatine , they consulted of deputing some , who should make the other two . The matter being put to Scrutiny there were chosen these six , Polyander , Gomarus , Tysius , Lydius , Fauchelius , Vdemannus . Here the Praeses proposed to the Synod , that they would think of fit means for the Education and training up of those who should enter the Ministery : but those of North Holland proposed a doubt , wherein the Church of Amsterdam required the determination of the Synod . The matter is this . The Merchants of Amsterdam having Traffick into the East Indies , took into their Families many of the Youths and Infants of that Country , but doubted whether they were to be baptized or no. The question was thus proposed , Whether the Children of Ethnick parents adopted into the Families of Christians were to be baptized , if so be they who did offer them to be baptized did undertake that they should be brought up in the Christian Faith. But both these questions were put over to the nex Session , and so the Synod brake up . This afternoon the Dutchess of Tremullio came to Town . The English went to entertain her , where my Lord Bishop made a speech unto her in Latin , which by her Chaplain was interpreted unto her , who likewise in her name returned answer . But of the particulars of this entertainment , I suppose my Lord Bishop in his Letters relates more fully to your Honour , that I can ; for I was not there . On Saturday the first of December , stylo novo , the Deputies being met in the morning , the question concerning means of education of those who should be fitted for the Ministery was proposed ; where , because they found it to be a greater matter than it seemed when at first it was proposed , the Provinces requested further respite , excepting the Zelanders and South-Hollanders , who there delivered up their Judgements in scripto . The substance of what the Zelanders delivered was this : that it would please the States General to appoint that a certain number of Youths might be bred up for the Ministery at the charge of the publick purse . That the wealthier sort would send such of their Children to the Scholes , as they thought fittest to make Scholars . That out of these should be chosen youths of ingenuous Parentage and Manners , of good wit , of strength and health of body , which should be sent unto the University . That in the University there might be distinct Colledges for every Province , and in these Colledges there might be Regents and Supervisors , which might prescribe unto Youths a Method of study , and not suffer them to wander in variety of Study , and not perfit themselves in some one kind . That there might some time be prefixt for their aboad in the University , as five or six years . And because many upon two years study seek for preferment in the Church , and others on the contrary stay in the University over long ; for remedy of both these there might a time be fixt wherein the whole course of study should be absolved . That these Students every year should give an account of their proficiency to their Parents and Benefactors , and such as bred them up : that after this they should go and visit forreign Churches and Universities to see and observe . That at their coming home they bring with them the Testimonies of the Pastors and Governours of the Churches and Universities wherein they have been , and exhibit them to the Classes where they are to live ; and expect their calling to the Ministery . That they should publickly in the Church read the Scriptures before the people , for this would make them known to the Church , embolden them to speak to the multitude , and mend their voices and delivery . That by consent of the Classes they be permitted to be with the Pastors , to confer with them in Cases of Conscience , to go with them when they visit the sick , that thus they may learn how to deal in these cases , and how to conceive prayers upon occasion . That to fit them for the Church Regiment , which is a thing not learnt in Scholes , some months before their institution , they converse in the greater Cities , to be present in the Presbyteries and the meetings of the Deacons , to understand how Voices may be asked and gathered , how Church Disciple is to be exercised , and what in divers cases is to be done . That they be examined how fit they be to reform mens manners . That it were fit that even in Universities Youths were trained up in Practick Divinity and Cases of Conscience . The substance of what the South-Hollanders delivered was this . First that Youths should stay at least two years in the University , and publickly read the Scriptures in the Church . Secondly , that after this they publickly dispute of some difficult question in Religion . Thirdly , that they be examined of all the Articles in Religion , and if they give satisfaction , then they may be admitted ad propositiones , ( what these are I know not ) and after a years exercise in them , they may be examined by the Classes , who if they find them fit may give them leave to exercise themselves in Catechizing and Preaching . That to learn Church Government they be admitted to Consistories and Classes to see what there is done , so that what there they see they keep in silence . That they leave not the studies of Divinity to meddle with other things . That they may have leave to Baptize , if the necessity of Rural Churches require . Yet they must expect a year ere they be admitted , which is not to be done without sufficient Testimony that all hath been done which is required . The rest of the Provinces required respite till Monday : and so they past to the question which was proposed in the name of the Churches of Amsterdam , concerning the Baptizing of the Children of Ethnick Parents . The English first exhibited their minds in Writing to this effect . That Infants , if they were justly taken , as , if they were given , or bought , or the like , ( for it might not be lawful fraudulently or violently to take them from their Parents ) ought to be baptized . For so it is recorded of Abraham , that he circumcised every one in his house , even those whom he had bought with his Mony : but if they were Adulti , they might not be Baptized till they made Profession of the Christian Faith. With these agreed the Bremenses and the Professors . On the contrary the Helvetians and South-Hollanders concluded , that the Infants of Ethnick Parents ought not to be Baptized , till they came to be of years to declare their Faith. Their chief reason was , because Baptism was a Sign of the Covenant : but the Infants of Ethnick Parents are not born within the Covenant , and therefore they cannot be partakers of this Sign . Here was a little indirect dealing betwixt the Helvetians & the Bremenses . The Helvetians Scribe had by some meanes or other suffered a Copy of the reasons for their opinion to be brought aforehand to those of Breme , who openly in the Synod house , in scripto refuted them : which thing is feared will cause some choler . And this is all that this day was done concerning this question , and so both the questions yet depend . The Synod did the sooner end , because they were at eleven a clock to go to the Funeral of Henricus ab Hell , who died lately , as I think I told your Honour . The Solemnity was no more but this . Some of the chief of the Town together with the whole Synod went to the House where he died , accompanied him to the Church , laid him in his Grave , and went home again , almost in as little space as I have told it you . The Dutchess of Tremullio was at this Session , and as I hear , spake very well of the Synod , commending it both for Piety and good Order . The Remonstrants are now every day expected . We understand that they are already met together at Leyden . Mr. Praeses came this day to my Lord Bishop , and under Benedicite told him , that it was thought the Remonstrants would become Suiters to the Secular Deputies , for some greater respect in the Synod , than it is likely otherwise they should have : and that for this they would use the English as mediators . Then , that they would call in question the right of his presidentship , as being made only by the Provincials without any respect had unto the Forreigners . To this my Lord Bishop replyed , that for the first , since they were Members of the Synod , they would not do any thing clancularly without the consent and Privity of the whole Company . To the second he answered , that hitherto they had acknowledged him for their Praeses , & so they would continue to do notwithstanding any objection might be fancyed , so that of them he might secure himself . And this is all hath hapned since Friday Morning , at what time I addrest my last Letters unto your Honour : and for this time commending your Lordship to Gods good Protection , I humbly take my leave . Dort , Decemb. 2. 1618. Stylo novo . Your Honours Chaplain , and Bounden in all Duty , Jo. Hales . Right Honourable , and my very good Lord , MY Letters containing the acts of our Synod upon Friday and Saturday , I dispatched this morning unto your Honour by a Soldier whom I knew not , & he delivered them to a Skipper whom he knew not , and whether or no they came to your Lordships hands I am uncertain . There are come with them Letters from my Lord Bishop to your Honour . Upon Monday the 3d. of Decem. the Deputies being met , they prosecuted the two questions before left undecided ; First of the Baptizing of children born of Ethnick parents : secondly , of means considerable how to breed up those who are to enter the Ministery . In the first , concerning the adulti the Synod agreed , that if they made profession of the Christian Faith they might be baptized , etiam invitis parentibus . Their reason was , because that after children came to be of years , in case of Religion they depended not from the power of their parents , but might make their own market . All the difficulty was of infants , and children not yet of discretion to make their choice . The English , the Professors , those of Hassia , those of Breme , of Zeland , of Freesland thought it necessary they should be Baptized if they were rightfully adopted into Christian Families , and that their parents had altogether resigned them into the hands of the Christians . They grounded themselves upon the examples of Abraham circumcising all that were of his Family ; of Paul Baptizing whole housholds ; of the primitive Church recorded in Saint Austin , who shews that anciently children that were exposititii were wont to be taken up by the Christians and baptized . Now such were the children of Ethnick parents ; for it was never esteemed lawful for Christians to expose their children . All the rest were peremptory that they were not to be baptized , till they came to be of years of Discretion , to make profession of the Faith. The North-Hollanders themselves , whose business it was , and who moved the Synod in it , were expresly against it ; whether they were bought , given , taken in War , or howsoever . Their reasons were , because they are immundi ; because they are extra foedus , of which Baptism is a sign ; because Adoption could entitle them only to terrene , not to an Heavenly inheritance , &c. So that if plurality of voices carry it , the negative part prevails . The Praeses required some time to compare the opinions together , & so for that time forbare to pronounce sentence . And because the examples of Abraham and Paul were much stood upon by those who held the affirmative , he proposed these two things to be considered of . First , whether it were likely that in Abrahams Family , when he put circumcision in act , there were any Infants , whose Parents died uncircumcised . Secondly , whether it were likely that in the Families baptized by Paul , there were any Infants , whose Parents died unbaptized : and so he past away to the second Question , concerning the manner of training up those who were to enter the Ministery . In my last Letters to your Honour I related at large the advice given in this point by the Zelanders and South-Hollanders . It was now proposed to the Synod , whether they did approve their Counsel , or except against it . Some thought it was unlawful for men not in Orders to preach publickly , or baptize ; ( for the South-Hollanders in their advice , had determined they should ) others thought it unmeet , that they should be present in the Consistories and meetings of Deacons , or that they should read the Scriptures publickly in the Church ( which was the joynt advice of the Zelanders and South-Hollanders . ) Lastly , it was doubted whether the Synod could make any Decree in this Question ; because of the several customs in several Provinces , which it lay not in the power of the Synod to prejudice . So that instead of deciding this one doubt the Praeses proposed five more to be considered of . 1. Whether men not in Orders might make publick Sermons . 2. Whether they might baptize . 3. Whether it were fit they should come into the Consistories . 4. Whether they should read the Scriptures publickly . 5. Whether the Synod could make a Decree in this business , for the reason above mentioned , or only give advice . The Synod had begun to speak to the two first , and it was the general opinion that they might not baptize . In the point of preaching they differed . Some thought absolutely it might be permitted them : others on the contrary thought no : some tooke a middle course thinking they might preach privately before a select Auditory , who were to be their Judges how sufficient they were for that end : some that they may do it openly , so that it were understood they did it not cum potestate solvendi & ligandi . But when part of the Synod had spoken their minds , because the time was much passed , they brake up , and put off the determination to the next Session . Here is a rumor that some of the Remonstrants are come to Town , who they are I cannot yet learn. I shall to morrow make inquiry , and by the next Messenger acquaint your Lordship with it . In the mean time I humbly take my leave . Dort this 3. of Decemb. 1618. Stylo novo . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Tuesday the fourth of December , Stylo Novo , the Deputies being met in the morning they proceeded to determine of those doubts , which were moved the Session before . In the matter consulted concerning the training up of those who were to take upon them the Ministery , there were five questions moved . 1. Whether it were fit they should preach publickly . 2. Whether they should baptize . 3. Whether they should come to the Consistories and meetings of the Classes . 4. Whether they should read the Scriptures publickly in the Church before the People . Lastly , whether they should make a Decree to bind all Provinces necessarily , or only to advise them . To the first two the Exteri had given their answer in the former Session . For the question of Baptism , no man stood upon it , but all accounted it unlawful , for men not in Orders to take upon them to baptize : the doubt was concerning Sermons . Io. Polyander thought it very fit that such as intended the Ministery , before they were admitted should practise Preaching . First because it was the practise of some of the Belgick Churches . Secondly , because it took from them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that subrustick shamefastness of many men , by which they feared to speake unto the people . Thirdly , because it was convenient that they should be known for men fit for that duty , before they should enter upon it . Fourthly , that they might approve themselves to their Parents and Benefactors , who had been at the charge of their Education . Provided that it were with these conditions : first , that it were done with consent of the Classes : Secondly , that it were practised only when the Church was unsupplied , either by the death , or absence , or sickness of their Pastor , or in case of like necessity . With Polyander did Wallaeus of Middleburgh agree , and grounded himself upon the practise of the Jews , amongst whom not only the Levites , but others also publickly taught the Law , as it appears by the story in the Acts , where Paul and Barnabas coming into the Synagogue , the Rulers called unto them , that if they had any word of exhortation , they should speak unto the people . Contrary unto both these was D. Gomarus , who held it utterly unlawful for any to preach before they were admited to the Ministery . First , because they had no Mission ; and who can preach except he be sent . Secondly , because they had not the Keyes of the Kingdom of Heaven . Thirdly , it was granted that they could not baptize : now Christ hath put Baptism and Preaching together , Go teach all Nations baptizing them : & quae Deus conjunxit homo ne separet . Last of all , though there had been a custom in some places to the contrary , yet fitter it was that custom should conform it self to Truth , than Truth to custom . With Gomarus agreed Thysius , and thought his argument drawn from Mission to be unanswerable ; and for my own part I thought so to . D. Gomarus is a man of great note ; but I never heard him speak with any strength of reason in the Synod till now . What Sibrandus his opinion was concerning the point I know not ; for he doth so favour his voice , that I can never tell what he saith : and I imagine I have no great loss of it . After the Professors was there little said , which was not said before , only Lydius of South-Holland thought certainly to confute Gomarus , and told us , that such men might preach , and that they had Vocation so to do . For first that inward Vocation which they had from the Spirit , and then their Examination and Admission by the Classes was warrant for them sufficient to preach , though they had no particular charge . For this good News did Mr. Dean of Worcester publickly applaud D. Lydius in the Synod . I marvail'd much with my self to see Mr. Dean and Lydius so wide of the mark . For there was no question of those who were admitted by the Classes , but only of such who fitted themselves to be admitted . The Examination and Admission by the Classes is the very form of their Ministery , and not their being placed over a particular Church . And thus much at length did the Praeses tell us . When all had spoken , Mr. Praeses pronounced that it was concluded by the Synod , that it should not be lawful for them to baptize : but for the matter of Sermons , it was thought good by the Synod , that it should be left to the Judgement and Discretion of the particular Classes . In the third question concerning the Admission of the Proponentes , ( as they call them ) to the Consistories , little was said , and so in the fourth , concerning the publick reading of Scripture in the Church ; Some thought fit that the ancient custom of Anagnostae in the Church should be revived : others thought it some disparagement to publick Reading , that it was committed to Tradesmen , and many times to men unskilful , that knew not well to read : In both these the Synod determined nothing , but left them free to the discretion of the Classes , and the latter was to be left to the Liberty of the Proponentes , whether they would read or no ; and that they were not to be inforced to it , if they would not . In the last question whether they should make any necessary Decree binding all , or only by way of Counsel , my Lord Bishop being asked what he thought fit , made answer , that they were to distinguish betwixt things necessary , and not necessary . Things absolutely necessary should be absolutely decreed : other things should be left arbitrary . Which sentence passed by the major part of Voices , and was Synodically concluded . Here the Deputies for the Remonstrants of Vtrecht exhibited to the Synod in writing a Bill , containing some exceptions against what hitherto had passed in the matter of the Catechism . First they misliked that any such form should be forced upon them . Secondly , that all Schole-masters should be so strictly bound to that form , as that it should not be lawful to recede from it . For this did prejudice all other forms now currant , and might discontent the Lutherans and others , who had admitted of another form . Thirdly , they charged the Praeses with some indirect dealing . For whereas he had , whilst the business was in fieri , solemnly protested , that there was no intent concerning the matter , but only concerning the form of Catechizing , yet in the issue they had confirmed the Palatine Catechism , which contained as well matter as form . Fourthly , they misliked the Decree concerning the not premising of a Text of Scripture before catechetical Sermons . Lastly , they required that this their dissent might be registred . To this the Praeses replyed , that the Synod had only exprest it self what it thought fittest to be done . As for the necessity of Execution , that was not in the power of the Synod , but of the States General , who when all was done , might either pass or recall what they thought good . Secondly to the point concerning himself , he answered , he had done so , and thought it fittest so to do ( but the Synod thought otherwise ) and since there was a matter of Catechism to be concluded , they thought they might confirm this as well as any other : and this was not so confirm'd , but that it was in the power of the Synod to alter what they please . To the point of premising a Text of Scripture before the Catechetical Sermon , he answered that the determination of the Synod was not to take that custom away there where it was in use , but only to prohibit the urging of it there where it had a long time been disused . To the last , concerning the Registring of this their dissent , he answered , he saw not how this could be granted them ; since the States General had concluded , that what passed by a major part of voices , should alone be accounted the Act of the Synod : and by the same proportion every one that passes not his voice with the major part might require his dissent to be registred . After this the Praeses signified that concerning the question of the baptizing of Ethnick children put up by the Church of Amsterdam , he required yet farther respite , because of the opinion of some of the Synod , which was somewhat ambiguous and obscure . He was therefore to confer with the Authors of it , and therefore desired that the resolution might be put off till the next Session : and withall he commended to the Synod the consideration how the liberty of Printing so promiscuously all kind of scandalous and libellous Pamphlets might be represt , and so he dismist the Synod . The Remonstrants are in Town , but because they keep themselves private , and have not presented themselves unto the States and Deputies , there is no notice taken of it . And so commending your Honour to Gods good Protection I humbly take my leave . Dort this 4. of Decemb. 1618. stylo novo . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Wednesday the 5. of December , stylo novo , the Deputies being met in the morning , the first thing which was done , was the admission of a Senior or Elder for those of Groninga , whose number as it seems was not yet full . The thing was transacted in Dutch , and yet the consent of the English was askt : at which I did not a little muse . Next followed the advice of the Helvetians , what course was to be taken with those , who are to enter the Ministery ; in which there was no great matter from what before was intimated . The Pala●ini promised the like , and therefore the Praeses required yet farther respite before they did conceive any form of Decree in this behalf . Then followed the Decree of the Synod concerning the question moved by those of Amsterdam , about the Baptism of children born of Ethnick , Parents . The Decision consisted of two parts . The first concerned the Adulti , and it was this ; That such as were of years and capacity should be diligently taught and catechized , and then , if they did desire it , they should be baptized . The second concerned Infants , and it was , That till they came to years of Discretion , they should by no means be baptized . A strange decision , and such as , if my memory or reading fails me not , no Church either Ancient or Modern ever gave . When it was objected , what if they were in danger of death ? their answer was , that the want of Baptism would not prejudice them with God , except we would determine as the Papists do , that Baptism is necessary to salvation . Which is as much to undervalue the necessity of Baptism as the Church of Rome doth over-value it . Here followed a recitation of all that had been done since the business of the Catechism had been set on foot : amongst the rest was registred the exceptions of the Remonstrants of Vtrecht , and it was added , atque iis est à Praeside satisfactum . Those of Vtrecht excepted against that word satisfactum : they had , said they , an answer given them , but no satisfaction . For they persisted in their former opinion : and forthwith that word was altered . Here was a doubt moved , whether it were not fit that some of the especial Reasons brought by the Synod in the Question of the Baptism of Infants should not be added to the Decree . It was answered , That Reasons were obnoxious to cavil and exceptions , and it was not for the Authority of the Synod to Reason , but to Decree . After this the Praeses signified to the Synod that the time prefixt for the appearance of the Remonstrants was now expiring , and yet nothing was signified concerning their appearance neither to the Secular President , nor Ecclesiastical . Wherefore naming them all , he thought good to cite them to appear . It was answer'd by those of Vtrecht , that they did provide and would shortly be forth coming . In the mean while to take up the time , Mr. Praeses thought good to commend to the Synod the consideration & redress of those abuses which were in Printing . Every man was suffered to print what he listed , whence came abundance of blasphemous , heretical , obscene and scandalous Pamphlets . Many here delivered their opinions , others required farther time to think of it . The English first thought fit that the States General should be requested to take the care of this into their hands . That there should be Censors to approve all such Books as should go to the Press . That no man should print , but such as were known to be of the Reformed Religion . Unto this advice divers things were added by others ; as that there should be a set number of Printers : that they should be sworn : that there should be certain Laws prescribed unto them : that they should print no Heretical Books , especially the Books of David Georgius , H. Nicolaus Socinus : that no Libels , no unlawful Pictures , either obscene , or made to any mans disgrace , should be permitted : that no Book should be Printed without the names of the Author , Printer , Place , except the Synod or the Magistrates did in some cases otherwise think good : that there should be care that the Correctors for the Press were good Scholars : and many other things of the like nature . Then were there read certain Canons made in some Synods before , concerning this business . Theodatus of Geneva told us , that in his travails , at Venice he had observed that there was a Colledge of sundry persons , secular and spiritual , to whose care was committed all the business of Printing . He thought it fit there should be such Colledges here erected . When all had spoken that would , the Praeses told them that Adrian Smoutius had written a little Book in the Belgick Tongue unto the Synod , and sent the Copies of it to him to be distributed . And so requesting them to take in good part the good will of the man , for want of more business the Synod brake up . At length are we coming to the main battel . The Armies have been in sight one of another , and have had some parly . The manner was this . Upon Thursday the 6. of Decem. stylo novo , The Synod being set in the morning , the Praeses signified , that there had come unto him in the name of the Remonstrants , these four , H. Leo , Niellius , Matthisius , and Pinakerus , to give notice that the Remonstrants were ready according to their Citation ; but because they had but lately come unto the Town , that yet convenient lodgings were not provided , their papers , books and stuff were confused , therefore they required respite either till Saturday , or at least Friday morning . The President of the Politicks replyed , that they should come , and personally make appearance before the Synod , and there propose their mind , and if the Synod approved their causes , they might be deferred . Upon this were two of the Deputies of Vtrecht sent forth , to give them warning to provide for their present appearance . In the mean while , till they came , the Praeses thought fit , that such as in the former Session delivered not themselves concerning the Reformation of abuses in Printing , should now doe it . Here was little delivered , besides what was said the day before , only some few particulars , as that order should be taken to repress this longing humour in many men of coming to the Press : that there should be no impression of the Bible at any time without leave had : Forreign Books brought out of other Countries should not be distracted here without peculiar leave , after their being perused by the Censurers : to ease the Censurers that they might not be troubled with reading too great a multitude of unprofitable Books , it was thought fit that the Books should first be brought to the Classes , and what they approved should be brought to the Censurers , &c. In the men while the Remonstrants came , all that were cited by Letters , and were admitted into the Synod . There is in the midst of the Synod-House a long Table , set , as it seems , for them ; for it hath hitherto been void , no man sitting at it : here Chairs and Forms being set , they were willed to sit down . The Praeses told them , that he had commended to the Synod their suit of being a little respited : but it was the will of the Deputies for the States , that they should come before the Synod , and propose their cause themselves . Episcopius standing up , spake to this effect . First he prayed God to give a blessing to this meeting and to pour into their minds such conceits , as best fitted men come together for such ends : then he signified , that according to their Citation they were now come ad collationem instituendam , concerning that cause , which hitherto with a good Conscience they had maintain'd . As for the point of delay , true it is they spake to the Praeses concerning a respite until Saturday or Friday , by reason of that great distraction of their Books and Papers , and want of convenient lodging , but not as a petition to be moved in that behalf unto the Synod ; but only as a thing which out of common equity they might have presumed on without acquainting the Synod with it . For they were ready , even at that present to begin the business they came for , without any farther delay . But this they left to the Deputies Secular and Ecclesiastical to determine of . Then were they requested to withdraw a little into a chamber near the Synod House ; and immediatly was it proposed unto the Synod , what time was to be set for to begin . The time prefixt was the morrow after . Io. Polyander took hold of those words , ad Collationem , and told the Synod , that it was fit the Remonstrants were told the end of their coming , and the manner of proceeding which should be taken with them , that they might know what they were to look for , and so provide . They were to be informed , that they came not to conference , neither did the Synod profess themselves an adverse party against them . Conferences had been heretofore held to no purpose . They ought to have heeded the words of the Letters by which they were cited . They were called , not to conference , but to propose their Opinions with their Reasons , and leave it to the Synod to judge of them . The Synod would be a judge and not a party . Then were they call'd in again , and all this was told them . Episcopius answered , that for the word Collatio he stood not on it , and how they would carry themselves it should appear the day following . Mean while one thing they would request of the Synod : that is , that Grevinchovius and Goulartius should be sent for to the Synod as Patrons of this cause . That they had this last week exhibited a Supplication to the States General to this purpose , and received this answer , that they should put this matter to the Synod , and if the Synod thought it fit to be granted , they would not be against it . Neither did they propose this to seek delayes . For they were ready , whilst these men should be sent for to proceed to the action . Only they thought fit , that to maintain their cause they should be sent for , who could best do it . Then were they again dismist : and one was sent to them , to call for their Supplication to the Lords , and the Lords Answer . To this they returned , that the Lords gave this answer , not in writing , but by word of mouth : and for the copy of their Supplication , they called not for it any more . Then was the thing proposed unto the Synod , and the Secular Deputies replyed , that they would return their answer on the morrow : & the same was the answer of the Synod . Mr Praeses thought that Grevinchovius might be admitted salvis censuris Ecclesiasticis : yet notwithstanding he thought good to acquaint the Synod with the quality of this man , & thereupon he produced the Act of the Provincial Synod , of South-Holland , wherein it was witnessed , that the Synod , because he did refuse to appear when they cited him , and because of many Blasphemies in his Book , and of many reproachful speeches against the Magistrates and against the Ministers , had suspended him ab omni munere Ecclesiastico . From this Grevinchovius had not appealed to the National Synod to do what they thought fit . Then were the Remonstrants again called in , and it was signified unto them , that on the morrow they should understand the will of the Synod concerning their motion made , and so were they again dismist ; and the Session ended , the Praeses having first premised , that all other things yet depending , as the Decree concerning the Proponentes , together with the Remedies concerning the abuses in Printing , and what else soever , must be deferred , and the business in hand alone attended . My Lord Bishop was desirous that Mr. Carleton should stay this day , to see the coming of the Remonstrants . I would have had him stay to morrow likewise , that he might have seen the manner of proceeding with them ; but he would not . Here is speech that Scultetus is to make the next Latin Sermon ; but when we know not . There is a rumour that Vorstius is gone from Tergone , but of this I suppose your Honour may have better information than I can give ; therefore ceasing to trouble your Honour any longer I humbly take my leave . Dort this 6. of Novemb. 1618. Stylo novo . Your Lordships Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , IN my last Letters to your Honour , I related a doubt concering the Deputies for the Remonstrants of Vtrecht ; whether they were to be a part of the Synod , or in the number of the Remonstrants , who were cited to appear before the Synod . The reasons of that doubt , which then I understood not , were these . First , because in their Credential Letters they were charged to defend the cause of the Remonstrants . Now it could not be that they should be both Defendants and Judges in the same cause . Secondly , it was objected that their case was the same per omnia with Episcopius , who was to have been of the Synod , if he would have brought his Credential Letters , as the rest of the professors were . But he refused it , because in the Remonstrants cause he was to be a party , except he would have laid by the defence of that cause . Thirdly , when the question was of citing the Remonstrants out of each Province , it was then concluded in the Synod , that out of the Province of Vtrecht none should be cited to appear , because of that Province there were some already , and therefore it was superfluous to oite any more . In the judgement of the Synod therefore they were in numero citatorum , as far as concerned that cause , and not in the number of the Members of the Synod . Unto these Reasons were they charged to give their answer upon Saturday , and then to resolve whether they would forsake the words of their Credential Letters , and so remain Judges , or else stand unto them , and become in the number of the citati . Wherefore upon Saturday , the 8. of December , stylo novo , The Synod being met in the morning , the Deputies for Remonstrants gave up their Answer in scripto to these Reasons . And to the first concerning the Clause in their Credential Letters , they answered , that they were not so limited , but that in their private instructions they had leave to do otherwise , if they thought good . To the second , concerning the Parity of their case with Episcopius they answered , that their case was quite another ; for they were sent from their Provinces as Members of the Synod , which plea Episcopius could not make . To the third , concerning the intent of the Synod at the Citation they answer'd , that they never so understood the words of the Synod , neither did they know but that they might shew themselves for the cause of the Remonstrants , and yet sit as Judges , since they were there to defend their opinion no otherwise than the Contra-Remonstrants were to defend theirs : and therefore they were purposed to take theoath , and to keep their places . The Praeses then required them to shew that clause in their private instructions , wherein that reservation was which they pretended . They stuck a little at first to bring forth their instructions-but at length seeing there was no other remedy they consentted to do it , provided that no more should be read than what they would suffer : which was granted them . In the mean time whilst they were providing to produce their instructions , there were read in the Synod the letters of the provincial Synod of South Holland , directed to the National , to this purpose : that whereas Theophilus Ryckwaerdius , one of those who was cited among the Remonstrants , had lately been by them convented for certain misdemeanours , the Synod would be pleased to give him leave to return and make his answer to such objections as they had to charge him with . The thing was put to the determination of the Synod . The Deputies of the States thought fit it should be left to his own discretion to doe as he thought good . Others thought it not fit he should be sent from the greater Synod to a lesser . Others thought it was necessary he should immediatly be sent away to make his answer , since it was question of behaviour and manners only , and not of doctrine . In the end it was concluded it should be left to his own discretion , to do as he thought good . By this time were the Remonstrants of Vtrecht ready to shew their instructions , which they there openly produced , but to no purpose at all . For all they could shew was this , that they had commission to defend their cause , or to labour at least for an accommodation or toleration of it : but that they had power to pronounce decisively de veritate aut falsitate sententiae , that did not as yet appear . The thing was acted with much altercation on both sides . At length it was agreed , with some reluctancy on the Remonstrants party , that it should be put to the determination of the Synod ; whether they were to be accounted as Judges , or only as citati . Some favourably thought that their private instructions were not too narrowly to be sifted , but if they would suo periculo take the oath , it should be sufficient . Others thought that an Oath was a greater matter than should so easily be permitted , although men did offer to take it , there being so good cause of doubt , as now there was . Others examining there Credential letters , and the words of their private Commission , and finding no authority given them to define de falsitate sententiae if it should appear to be false ; and that the lowest point they could descend unto , was a Toleration , concluded they could be no other than citati . As for their plea , that they came to defend their opinion no otherwise than the Contra-Remonstrants did for theirs , it was replyed , first that they did the Synod wrong to make this distinction of Contra-Remonstrants and Remonstrants : for in the Synod there was no Contra-Remonstrant , and no man was called thither under the name , whereas they in their letters came under the name of Remonstrants . Again , No man came with charge to defend any opinion , but were free to pronounce according to truth wheresoever it should be , which was not their case . In the end the judgement of the Synod was given up , that they could not be of the members of the Synod in this cause ( for in any other they might ) but only as citati . Yet notwithstanding that they might see the equity of the Synod toward them , it was permitted them to keep their places upon these conditions : first if they would quit their defence of the cause ; Secondly if they would give no advice or counsel directly or indirectly to the citati , and by no means meddle with them in their cause : Thirdly , that they did not divulge any of the Acts and Secrets of the Synod , ( which Clause was a meer Formality . For who can expect that that should not be divulged , which is done in the sight of so many Spectators ? ) Fourthly , that they should not be troublesome to the Synod , by any intempestive interpellations . This if , they would promise , they should take the Oath , and sit as Judges ; otherwise , not . Unto this were they charged immediately to give their answer . They again required respite . It was answered , that this request was needless , the case being so plain , and injurious to the Synod in detaining them from their business by frivolous delays . They persisting still in their Suit , the thing again was devolved unto the Synod , whether they should give their Answer presently , or have farther respite . It was concluded that they should repair to Mr. Praeses the same day at five a clock in the Evening , there without farther delay , roundly to deliver their resolution . Which thing yet they did not . They came indeed at the time appointed , but gave no Resolution , neither yet have done , for any thing I can hear . And this was all was done that Session . I marvail much that the Province of Vtrecht , being the strength of the Remonstrants , could find no wiser men to handle their Cause . For as they did very foolishly in bewraying their private instructions , so in this whole altercation did they not speak one wise word . This Session the Remonstrants that were cited appeared not all . Episcopius is reported to have put a trick upon the Seculars . For whereas in his speech he had said some things concerning them , in that Copy which was exhibited , sign'd with all their hands , there is no such thing appears . He had committed it only to his Memory , as forseeing the Copy might be called for . Mr. Praeses remembers his love and service to your Lordship , and hath sent you a Copy of the Book which Adrian Smoutius dedicated to the Synod . The greatest Newes , for ought I perceive , is , that it is dedicated to the Synod ; for else there is little that concerns them . I have troubled your Lordship with very long repetition of a petit matter : but it was all the Argument of the Session . I trow , to morrow we shall have other manner of stuff . And so ceasing to trouble your Lordship , I humbly take my leave . Dort this 9. of Decemb. 1618. Style novo . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , ON Munday the 10. of December , stylo novo , the Deputies met in the morning , where the first thing determined , was the question as yet depending concerning the Remonstrants of Vtrecht . They had according to their appointment come to the Praeses and Assessors to give their Answer , which was meerly dilatory , containing their answers to such reasons as the Synod on the Saturday Session had brought to prove them in the number of the Citati . But having better bethought themselves , upon the Munday a little before the Morning Session , they delivered their Resolution to the Praeses , to this effect , That since nothing else would content the Synod , they had resolv'd to leave their place of Judges , and to adjoyn themselves to the other Remonstrants which were cited : and so they did . After this fell in some speech concerning a supplication lately exhibited by the Remonstrants unto the Exteri : and because it seemed to contein some aspersions against the Synod , there was question made whether or not it should be publickly read , and stand : but this motion died , and there was nothing done in it . A Copy of this Supplication ; I think , my Lord Bissiop lately sent your Honour . Then Mr. Praeses signified unto the Synod , that without farther delay he thought it fit . The Remonstrants should put in mind of the end of their coming , and that they should put up their minds in writing , concerning the five points in question , and that forthwith . For he doubted it not , but they came very well provided to do it : and more , that some years past , they had provided certain considerations to be at hand , whensoever they should be called for , with which the World was not yet acquainted . This thing he remembred Monsieur Barnevolt sometime told him in private conference , and the Remonstrants themselves have told the world as much in their pressior declaratio , which they joyned to their addition of the conference at the Hague . Then were the Remonstrants call'd in , and told , First of their indirect dealing , in pretending themselves to have but one Copy of their Oration , whereas it was known they had another , and in delivering up a broken Copy : then of the end of their being convented by the Synod . But by the way one thing was urged somewhat unnecessarily . The Remonstrants had given up , ( as I told your Honour ) their seech signed with all their hands . When those of Vtrecht had joyn'd themselves unto them , they were urged to put to their hands also : to which they replyed , they had not as yet read it . Here Episcopius took occasion to clear himself of that imputation lately fastened upon him , that he had abused the Delegates , in giving them a counterfeit Copy of his speech : protesting he was not so ill qualitied , as that in so great a matter , and that before God and so grave a Congregation he would deal doubly , and dishonestly : that he never affirmed that he had one only Copy , but that he had none fairly written ; for he confest he had another , and that the reason why he requested either the same Copy again , or at least a Transcript of it , was , because there was some difference betwixt the two Copies , and they had not yet perfectly compared them together . The Praeses answer'd , that what was laid to their Charge , was nothing else but that which the Synod verily understood to have been done , and he thinks , that if the Memories of those in the Synod were consulted with , they would all confirm it . About this was there likely to have been some altercation farther , but the Secular Praeses willed them to leave that and pass to their business . Here Episcopius besought the Synod that he might have leave to speak some things by way of Proeme ere they came to the Action . It was at first denied him , but he did so earnestly intreat , that at length he had leave to speak his mind : and so forthwith there was recited è Scripto a long and tedious speech of two hours , at the least : consisting of two general heads ; First of Exceptions they had against the Synod Tanquam in judicem incompetentem : Secondly of a conceit of their own , what manner of Synod they thought fit it should be , which was to compose these controversies in hand . Their reasons of Exceptions were many , and manifoldly amplified and confirmed : but amongst them all there were two especially insisted upon . First , it was against all equity and nature that the adverse party should be judge : the Synod was here the adverse party , and therefore they could not be Judges . Secondly , those who had made an open Schism and Faction in the Church , & had separated themselves from their brethren , could not be their Judges : but of this Synod a great part were Authors of Schism , and the rest Favourers and Abetters of it : they could not therefore be their judges . In the Prosecution of which Reason they did not spare very liberally to bestow on the Synod the name of Schismatici & Novatores , and schismatum Fautores , and other goodly titles of the same nature . The second part of their Oration was a meer Chimaera saltans in vacuo ; a strang phancy of such a Synod as never was , nor can be . I had thought to have taken an abstract of it , but the tediousness of it deterred me . I will give your Honour a taste or two of it . There were but two wayes of instituting a Synod for the ending of these quarrells . The first was , by seeking out every where certain select men , who all this time of contention had taken part with neither side ; but kept themselves unpartial . Secondly , if a Synod of such could not be found ( as I think it could scarcely be found in the Netherlands , though the Sun it self should seek it ) then such a Synod should be framed , as in which should be an equal number of both parties , each with their several Praeses and Assessors ; and they should debate the mater betwixt themselves : and if they could not agree , ( as it is likely they would not ) what then , thought I ? shall they part as they came ? No forsooth . The Civil Magistrate , tanquam Deus è machina , he must come in , and prescribe the Moderamen from which neither party must appeal . Provided alwayes , that he laboured only for Accommodation , and not to determine decisively for one part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so I awoke . Of the same threed was the whole piece of their speech . When they had well and throughly wearied their Auditory , they did that which we much desired ; they made an end . The Praeses made a brief Answer to this effect . For the point of Schism saith he , it is not yet fit time to discuss . But when it should in the Synod be made plain what had been the received Doctrine of the Church , then it would appear who they were that had made secession from it , and so were guilty of Schism . If you refuse us because we are your adversaries , whom would you have deputed as Judges ? your selves , or the Papists , or the Anabaptists , or the Libertines , or some other faction in these Countries ? Let us be Scismaticks , let us be Scribes and Pharisees , and worse ; yet you may not deny this Synod to be a lawful Synod . For first it was done by the Civil Magistrate , who had Authority to doe it . Secondly , such as were there were deputed by the consent of the Provinces . Thirdly , they had all taken their Oaths to judge uprightly . This is enough to make us your Judges , and common Charity should make you to hope we would judge upright : at least it should make you resolve thus far , if we should decide truly , you would subscribe unto it , if otherwise you would patiently bear it . If you were in our places , so Deputed , so sworn , and we were to be judged by you , we were to doe the like . Here followed some wrangling to no great purpose , and so the Session ended . The same day after dinner the Deputies met again ; where first the Praeses commended to the Synod the consideration of that reproachful Name of Schism , which the Remonstrants did so openly & so often brand them with . For it was Episcopius his palmarium argumentum , the Synod was all either Schismaticks or favourers of them , and therefore could not be their Judges . It was much that they should grow to that boldness , as that openly they should call the Synod , the Seculars , the chief Magistrates , yea the Prince of Orange himself , Schismaticks . For what had formerly been done in the matter of Secession and division of Churches was done by their consent and approbation . He requir'd therefore the Synod to deliver themselves what was to be done . Divers spake diversly . Lydius of South Holland relating the story of what had been done in the time of separation , cleared them of Schism ; and shewed first , that the name of Schism was used craftily by them ; as for a reproach , so likewise for a farther end they had for themselves . For a Schism is only a breach of Charity and peace of the Church , the Doctrine remaining intire . If there were a separation by reason of Doctrine Heretical ( as here he thought there was ) it was not to be called a Schism . Now the Remonstrants did therefore use the name of Schism , that they might perswade the world , that the difference was only in certain points indifferent , in which it mattered not which end went forward , by this means to make their way open to a toleration . Again , the separation which was made , was made upon good reason . For they were forced unto it by the Remonstrants violence , as in particular he did shew . At length he and the rest of the Synod concluded , that they should roundly be put in mind of their duty , and to speak more respectively to the Synod . Upon this the Remonstrants being called in , the Praeses signifyed what the Synod disliked in them , and what behaviour it expected at their hands : and withall willed them to attend the Decree of the States . Episcopius would have answered , but he was prohibited . Then immediately followed a decree of the States to this purpose ; that whereas the Remonstrants had hitherto made many dilatory answers , to the injury both of the Ecclesiasticks and Seculars , it was decreed by them , that they should lay by all frivolous Exceptions , and dilatory answers , and forthwith proceed to set down their mind concerning the Five Articles , for which end they were come together . Then began Episcopius to purge himself , and declare , that in the imputation of Schism they included not the Seculars , they only charged the Ecclesiasticks : and if the Seculars had a hand in it , they meddled not with that . The Praeses urged them to give their answer , whether or no they would set down their minds concerning the points in controversy : they still excepted , that the Synod were not their competent Judges . The Praeses asked by whom they would be judged ? they replyed , they would not answer this , it was sufficient that the Synod could not be their Judges . They were will'd to remember they were Citati : they replied , Citatorum est excipere de competentia judicis . The Praeses of the Seculars willed them to remember that they were Subjects ; they replyed , the Magistrate could not command their Consciences : being again willed to give their answer , whether or no they would exhibit their minds concerning the five Articles , they required first to have their exceptions answered ; when no other answer would be given , they dismist them , and appointed that of the Synod two should be chosen Delegates , who should immediatly go to them , and in the name of the Synod warn them to lay by all other answers , and at the next Session Categorically answer , whether they would exhibit their minds concerning the points in Controversy , or no : that so the Synod might know what they had to do : and so they brake up : this morning therefore we look what will be done . And so for this time I humbly take my leave , commending your Honour to Gods good Protection . Dort , 1 / ●1 . Decemb. 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Of the Remonstrants of Vtrecht , two only have joyn'd themselves to the Citati : the third which is an Elder , professes to submit himself to the judgement of the Synod , if they shall decide according to his Conscience ; and that if it please the Synod to give him his Oath , he is ready to judge neither as Remonstrant nor Contra-Remonstrant , but accordingly as it shall please God to open him the truth in the Synod . Right Honourable , and my very good Lord , ON Thursday the 4 / 14. of Decemb. the Synod being sate , and repetition made , according to the custom , of what had past in the former Session , the Remonstrants being called in were askt , whether or no they had set down in writing their opinion concerning the first Article . Forthwith they exhibited to the Synod their opinion subscribed with all their hands . The Copy of this your Lordship shall receive here with these letters . The paper being read , the Praeses askt them all one by one whether this were their opinion , to which each man answered affirmatively . The Remonstrants being dismist the Praeses proposed to the Synod , whether it were not fit that they should be sent for one by one and examined singly as concerning their tenent . His reason was , because he understood that they made themselves an Antisynod , and had among themselves ordained a Praeses , two Assessours , and two Scribes according to the form of the Synod , and so they did all things communi consensu like a little Synod : to this some answered that they thought it fit : some that those only should be singled out who were carried away with respect to their company , and if they were alone would think and do otherwise : others thought it utterly unfit because it might seem olere artificium aliquod , to savour of a trick , whereas it best became the Synod to doe all things candide & syncere : others would have no man examined alone but when all the rest were by : others left it to the judgment of the Praeses to doe as he thought good when occasion served : which last sentence as it seemed stood good . After this was there a general exception against the manner in which they had proposed their sentence : that they had done it confuse , distracte , & obscure : that they had intermingled things impertinent and belonging to other questions : that the most of their proposals were negatives , what they did not hold , & not affirmatives what they did ; whereas their appearance there was to shew what they did hold , not what they did not hold . And it was discovered that this their proceeding by negatives was , that they might take occasions to refute other opinions , and not to confirm their own ; whereas by the decree of the States they were called thither ut sententium SVAM dilucidè , perspicuè &c. exponerent & defenderent , not that they should oppugne others . That it had been their custom very liberally to examine other mens opinions and to be sparing in confirming their own . That if they did refuse to deal more plainly in expounding their mind , the Synod should take order that the state of the question should be taken out of their Books , especially out of the Hague conference , and so they should be questioned whether they would stand to it or no : that they did maintain amongst them an implicite faith , and it was usual with some of them , when they were prest with any reason they could not put by , to answer that though themselves could say little to it , yet such and such could say much , which was enough for them . When all had spoken their pleasure , the conclusion of the Synod was , that they must reform the manner of propounding their mind : that they must give up their answer in affirmatives , as much as was possible : that this form of answer was not according to the Decree of the States ; and this was the effect of that Session . On Friday , the 5 / 15 of Decemb. there was a short Session in the morning . The matter propounded was , whether it were not fit that the Remonstrants should be required to give up their minds concerning all the five points , before the Synod proceeded to examine or determine any thing . The reason was , the connexion of the points mutually one with another , for which cause it was hard to determine of one , except their mind in the rest were known . The Secular Lords and the Synod liked well of the proposal . Those of Geneva thought it best to take their opinions out of their books : to which the Praeses answer'd , that it could not be , because they were called thither by their citatory Letters to propose & defend their own opinions . That they could not complain of the Synod for calling on them thus at once to deliver themselves . For the Synod doubts not that they were provided , since themselves had long since given it out in their books and private speeches that they were provided . The Remonstrants then being called in , were told that it was the determination of the Synod that they should deliver their opinions at once concerning the five points ; and for this they had given them time till Munday . For this would prove better for the Synod and for themselves . Then that they should deliver themselves in affirmatives as much as possibly might be . For by their negatives they delivered not their own opinions , but diverted upon other . Th● Confessions and Creeds had alwayes been framed by affirmatives ; thus or thus we do believe ; not by negatives . To this they replyed , Attendemus ad ea quae à Domino Praeside dict a sunt & considerabimus . Then did the Praeses signifie that on the morrow there should be a Latin Sermon in the Synod house . Scultetus is the man that makes it . And this is the effect of what was done at that time , and so ceasing to trouble your Lordship any farther at this time , I humbly take my leave , resting Dort this 15. of Decemb. 1618. stylo novo . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , THe seventh of Decem. stylo novo , being Friday , in the morning the Synod met ; the first thing that was done , was the pronouncing the Decree of the States concerning Grevinchovius and Goulartius to this effect , That whereas the Remonstrants had petitioned to the States , that Grevinchovius and Goulartius might be admitted into the Synod , there to defend the Remonstrants Cause , the Lords for good causes thought they neither ought , nor could grant it ; yet thus much did they graciously permit , that they might freely come in private , and do them what help they could ; and if they thought , that in any thing they saw further into the Cause than their brethren , they might have leave to exhibit their mind in writing to the Synod . Provided , First , that they had leave of the Synod so to do . Secondly , that they did not seek any frivolous delayes : Thirdly , that they promised to submit themselves to the Decree of the Synod : and last of all , that the Church Censures respectively pass'd on Grevinchovius and Goulartius be not prejudiced ; but stand still in their full force and vertue . This Decree was consented unto by the whole Synod . Here the Praeses admonisht those of Vtrecht to provide themselves , and resolve what they would do ; whether they would profess themselves parties for the Remonstrants , or keep their places , and sit as Judges ; if they would express as parties , then must they cease to be accounted part of the Synod , and be accounted as Episcopius and the rest that were cited . They required that time might be given them to deliberate . The Praeses eagerly urged them to give their resolute answer . They replyed it was a greater matter than might so soon be dispatch'd . So far they went , that at length they fell on some warm words . For when two of the Remonstrants Deputies by chance ●pake both at once , the Praeses admonisht them to speak modestiùs & ornatiús . For men here speak one by one , and not by pairs . But here the Secular Deputies strook in , and thought fit they should have time of respite till the morrow : yet so that in the mean time the Synod should proceed : Then were the Remonstrants call'd in , and the Decree of the States concerning Grevinchovius and Goulartius read unto them : Episcopius standing up required that a little time might be granted to them to speak , and forthwith uttered an Oration , acrem sanè & animosam , and about which , by reason of some particulars in it , there will grow some stir . The effect of the Oration was this . THat Religion was the chiefest note of a man ; and we were more distinguished by it from other Creatures , than by our Reason . That their appearance before the Synod was , ut illam etiam Spartam ornarent , that they might endeavour something for the preservation of the Purity of Religion : That Religion was nothing else but a right Conceit and Worship of God : That the Conceits concerning God are of two sorts ; some absolutely necessary , which were the grounds of all true Worship , in these to erre might finally endanger a man ; Some not absolutely necessary ; and in these sometimes without great danger men might mistake ; That they descryed many conceits passing in our Churches which could not stand with the Goodness and Iustice of God , with the use of the Sacraments , with the Duties of Christian men ; These had given occasion to the Adversaries abroad to accuse our Churches , and lay upon them many strange imputations , That therefore their endeavour had been none other but to remove these imputations , and to provide as much as in them lay , that the Conceits of some few might not pass for the general Doctrine of our Churches ; But this their endeavour had hitherunto had but ill success ; And as in a diseased body many times when Physick is administred , the humours which before were quiet are now stirred , and hence the body proves more distempered : so their endeavours to cure the Church had caused greater disorder , yet in this had they not offended . For they laboured to none other end , but that the Church might not be traduced by reason of the private conceits of some of her Ministers . That in this behalf the world had been exceedingly incensed against them : but this Envy they esteeemed their Gloriam & Palmarium ; That for this they did not mean to forsake their Cause , and were it so that they should lose the day , yet would they joy in it , and think it glory enough magnis ausis excidisse . That this their stirring was not de lana caprina , of small , frivolous , and worthless matters , of mere quirks of Wit , as many of the common sort were perswaded ; that out of this conceit it was that they had been so exceedingly roughly dealt withall , yea they might say saevitum fuisse against them , as against unnecessary Innovators in the Church : First matters were handled against them clanculary , and by stealth , after this they brake out into open but false accusations , and after this into wrath , into scoffing and bitterness , till at length effractis moderationis repagulis , every one came with open mouth against them , tanquam in publici odii victimas [ Here followed a grave & serious invocation of Christ as a witness to the truth of what they said ] . True indeed it was , that in their Books many things were to be found amiss . For a very hard matter they thought it for minds exasperated semper rectum clavem tenere . That for the setling of these things , there could but three courses be thought of ; either ● National Synod , or a mutual Toleration of each others Opinions , or the Cession and Resignation of their Calling and place in the Church . To quit them of their calling and to fly , this were a note of the Hireling : as for a Synod , which they much desired , remorabantur qui minime debebant , and it was pretended that the condition of the Times would not suffer it . There remains only a mutual Toleration , of the possibility of which alone they had hope . And for this end they did exceedingly approve of the Decree of the States of Holland , and West-fryzeland , which they thought confirmed by the examples of Beza's dealing with some , of their own dealing with the Lutherans , of the Advice of the King of Great Brittain : But all this was labour lost ; for there was a buzze and jealousie spread in the heads of men , that under this larve , this whifling Suit of Toleration there lay personated more dangerous designes : that behind this , tanquam post siparium , there lay intents of opening a way to the Profession of all the antient Heresies : and that the Remonstrants could pro tempore , Conscientiae suae imperare quod volunt , upon this began mens minds to be alienated from them : which thing at length brake forth into Schism and open separation . Now began their Books to be more narrowly inquired into , every line , every phrase , every word and tittle to be stretcht to the uttermost , to prove them Hereticks . Witness that late work , intituled Specimen Controversiarum Belgicarum , whose Authors credit and good dealing had already in part appeared , and hereafter farther would appear . That all Fundamental points of Divinity they had preserved untouched . For they knew that there were many things of which it is not lawful to dispute , and they abhorr'd from that conceit of many men , who would believe nothing but what they were able to give a Reason of . That what they questioned was only such a matter , which for a long time had been , without danger , both pro and contra disputed of . They thought it sufficient if the chief points of Religion remains unshaken . That there had been alwayes sundry Opinions even amongst the Fathers themselves , which yet had not broken out into separation of minds , and breach of Charity . That it was impossible for all wits to jump in one point . It was the Iudgment of Paraeus a great Divine , that the greatest cause of Contentions in the Church was this , that the Scholemens Conclusions , and Cathedral Decisions had been received as Oracles , and Articles of Faith. That they were therefore unjustly charged with the bringing in of a Sceptick Theologie : They sought for nothing else but for that liberty which is the mean betwixt servitude and License . That now they appeared before they Synod , whether as cited , or otherwise , they were not careful . They had been present howsoever had it been lawful . They required the Forreigners not to judge of them as they had heard abroad , but as they now should find them . That they profess they oppose themselves , first against those Conclusions concerning Predestination , which the Authors themselves have call'd Horrida Decreta . Secondly , against those who for the Five Articles so called have made a Separation , never expecting any Synodical Sentence : Thirdly , against those who cast from them all those who in some things dissent from them . And yet to raise the controversy greater , is the question of the right of Magistrates added above all the rest , which they maintain'd against those , who taught the Magistrate should with a hoodwinkt obedience accept of what the Divines taught , without farther inquiry . These are the points , for which we have contended . Give unto us that respect which your selves would look for at our hands , if you were in our case ; we have not ambitiously sued to any : the Favour of God alone it is which we have sought ; Look not upon this small number which you see , Unus Patronus bonae causae satis est . 'T is not the smaller number that makes the Schism . If a major part carry the right , what think you then of the Province of Utrecht , where the greater parts are Remonstrants ? From you doth the Schism proceed , First here in this Synod , by making so an unequal a choice of Deputies with so small a number of Remonstrants . Secondly by proceeding against us abroad , not expecting a Synodal Decree , by cashiering and subjecting unto Censures the chief Patrons of our Cause , eos apud quos sunt aquilae nostrae : and peradventure , even at this very hour you proceed against some of ours by suspending , discommuning , by expelling them from their Churches , &c. But yet we cast not away our Swords ; The Scriptures and solid Reason shall be to us instead of multitudes . The Conscience rests not it self upon the number of Suffrages , but upon the strength of Reason . Tam parati sumus vinci , quàm vincere . He gets a great Victory , that being conquer'd gains the Truth . A●●cus Socrates , amicus Plato , amica Synodus , sed magis an●ca Veritas . THese are the Fragments of Episcopius his speech , as far as my Memory and broken notes could supply me ; I suppose what Errors I have committed by leaving out , misplacing , misrelating , Mr. Ames , when he comes to your Honour will rectify : this and much more for an hours space , he delivered with great grace of speech and Oratorial gesture : The Praeses signified unto him , that because there were in his speech many things considerable , he was therefore to deliver the Copy of it : Episcopius replyed , that he had none handsomely written ; if the Synod would have patience , he would cause a fair Transcript to be drawn for them ; But this excuse would not serve . Fair or foul deliver it up he must , and so he did : The Deputies for the Politicks signified , that since there were many things in it , which did as well concern the Seculars , as Ecclesiasticks , they were to give it up subscribed with all their hands : which forthwith was done . Then did the Praeses tell them how much they were beholding to the Synod , that had so patiently heard them , notwithstanding that they had no leave granted them to speak , and that they ought to have expected the Mandate of the Synod . To this Episcopius replyes , that he had required leave before he began to speak ; True , said the Praeses , but you staied not till leave was granted you ; besides , saith he , you are to know that no man may , no not of those that are the members of the Synod , offer to declaim without leave first had , and without manifesting the Argument and drift of his speech . After this followed a Form of Oath prescribed by the States , which all the Members of the Synod were to take , the Articles of it were these two , That only the Word of God should be taken for their rule to end their questions , and that they had no other purpose but the peace of the Church . First the Praeses took his Oath in this order , standing up in his place , he said , Ego promitto coram Deo , ( thus , and thus ) ita propitius mihi sit Servator Christus . Then the Provincials took every one in his order , standing in his place , and pronouncing these words , Idem promitto coram Deo & sancto Servatore , only the Remonstrants Deputies of Vtrecht took not the Oath , because as yet they had not determined , whether they would make themselves parties or Judges ; After the Provincials did the Forreigners in order do the like , and so the Session ended . And with it I think it is time for me to end , and commend your Lordship to Gods good Protection . Dort this 7. of Decemb. 1618. Stylo novo . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Saturday 5 / ●● of this present , the Synod being sate in the Morning , Scultetus made unto them a pious , and pathetical Sermon . In the beginning he signified , first how it joyed him to speak unto them Post eruditissimum virum Iosephum Hallum , Decanum Wigorniae meritissimum . Secondly that he saw that day , that which his Majesty of Great Brittain , and the Prince Elector his Master had so long desired to see , namely a Synod gathered for the setling of the Churches peace in these Countries . He took for his Theme the 122. Psalm , I rejoyced when they said unto me , Let us go up unto the house of the Lord , and so forth unto the end of the Psalm . Where first having shewed the occasion of this Psalm , that it was the Removal and bringing of the Ark unto Ierusalem , he considered in the whole Psalm three things . First , that it was Summum hominis gaudium , to see the Peace and flourishing of the Church ; which he shewed by many Reasons , and confirmed by the examples of the Duke of Wittemberg , who at the Council held at Worms a hundred and twenty years since , when others discoursed of many Priviledges and conveniences of their Lordships and Territories , openly protested it to be his greatest felicity , that he could in aperto campo , & in sinu Subditorum suorum dormire : and of Theodosius the Emperour , who at his death did more comfort himself that he had been a Son of the Church , than the Emperour of the World. Secondly , that it was Summum hominis Votum to pray for the peace and ●lourishing of the Church : which he confirmed by the examples of the Apostles and of Christ himself . Thirdly , that it was Summum hominis studium to procure the peace of the Church . Where speaking of the present occasion , I am no Prophet ( saith he ) yet I think I foresee , that the peace of the Belgick Churches would be a means to settle the peace of other Churches . He therefore wisht that the States , the Prince , the Delegates , would all propose unto themselves as their end , the peace and flourishing of the Churches amongst them , as he doubted not they did in calling this Synod . There was not in this Sermon any Doctrinal point discust , nor any particular toucht , which might minister Newes . It was only a Pathetical exhortation to all sorts , as much as in them lay to procure the Churches peace . When he had done , the Praeses publickly in the name of the Synod gave him thanks , and protested himself to have been very much moved with his speeches . Besides this there was nothing done that Session . Upon Munday ● of this present , the Synod coming together in the Forenoon , there were two out of Wetteraw from the Counties of Nassau , Bisterfeldius a Preacher , and Io. Henricus Alstedius , Professor of Divinity in Herborne came as Deputies from the Churches in those parts , to be admitted as parts of the Synod . The Letters from the States General , and then their Credential Letters from their Churches first being read , the Oath was read unto them , and they took it . Then did the Praeses in the Name of the Synod welcome them , and told them the end of their coming , and what these Churches expected at their hands . Then were the Remonstrants call'd in , and willed to declare their opinion concerning the rest of the Articles : which they did at large , and added some Apologies for their proceeding by Negatives ( which I told your Lordship formerly had been the Exception of the Synod against the manner held by them in the first Article . ) I will not give a brief of what they then delivered , because I resolve to send your Lordship the perfect Copy of it , as soon as I can come to copie it out . When they had done the Praeses asked them , whether they were provided to deliver up their considerations concerning the Confession and Catechism , for the Synod expected it . They answered that they expected not the Synod should call for them . The Praeses replyed , this could not excuse them , for they had often told the World in their Books , that they had paratam sylvam considerationum in that kind : and that the Synod should better judge of each part , when it had learned their opinion of the whole . They required leave to withdraw a little , and think of an answer . In the mean time the Praeses proposed to the Synod , to consider how well the Remonstrants had stood to the Decree of the Synod , concerning the proposal of the Tenents in affirmatives , he thought that they had offended more against it , and that purposely in bringing their Apologie for so doing : in censuring the opinions of other Churches for blasphemous , &c. Howsoever it was their judgement that they should propose their sentence in Negatives , yet they ought not to have proposed , but to have submitted their judgement to the judgement of the Synod . The Remonstrants returning , gave answer to this effect : that though they might require time to give up their Considerations , yet they thought they were not bound to give them up , till the five Articles were discust ; since their Citatory Letters so ran , that first the Articles , then their Considerations should come in place : that they thought it some wrong done them to have this order now perverted . The Praeses answered , that no wrong was done them ; for their Considerations should not yet be sifted , till the five Articles were concluded . And so the order in their Citatory Letters should be kept . That long since in a Synod at Delpht they had promised to deliver them up in a Provincial Synod there , and therefore now after so many years they could not be unprovided . Here the Praeses Politicus charged them to obey their Decree , and to do as the Praeses and the Synod requir'd . The Praeses Ecclesiasticus then admonisht them , that they were not to accompt of themselves as a Colledge , and so still to give answers in commune , but they must answer particularly every one for himself : and thereupon he asked every of them in order , whether they had any such Consideration or no : some answered they had , some that they had some few of no great moment , some that their Considerations were not written down , some that they had none at all . When the Praeses had said , jactatum suisse by them long since , that they had sundry Considerations ready ● Corvinus excepted against the word jactatum ; the Praeses replyed , He used not the word to disgrace them , but only as a Frequentative , to signifie that they had often boasted of it . When some Litigation was here fallen , Martinus Gregorii ( one that sits close upon the Remonstrants skirts ) cut it off , and commanded them to be quiet . The Remonstrants here signified , that such Considerations as they had were only in the Dutch tongue . The Praeses replyed , they should have leasure to translate them . Then did the Seculars pronounce a Decree charging them to provide themselves singly one by one , he that had many to give up many , he that had few to give up few , he that had none to give up none , and that whether it were in Dutch or Latin. The Remonstrants required some time ; for , saith Episcopius , we came imparatissimi ad hanc rem . First there were given them to two dayes , then three , then four : within which space every man alone by himself , was to give up his Considerations : and this was the effect of the Session . The answer of the English Divines to the Remonstrants exception against the Synod , I will send your Lordship in my next Letters , together with the Remonstrants answer upon the later Articles . Harman the Post came to Dort on Sunday about three of the clock , and went for England on Munday about ten of the clock , in the morning . Mr. Dean of Worcester is very crazy and sickly of late , and keeps his Chamber , neither hath he been in the Synod some of these last Sessions . I hear he purposes to come to the Hague , to see if he shall have his health better there . Here is a Rumour that the Remonstrants are a little divided amongst themselves ; and that Corvinus complains that what he hath done , was because he suffered himself to be drawn on by others , how true this is I know not ; I heard Scultetus tell my Lord Bishop so much , and that Meierus of Basil , should say that Carvinus had signified so much to him . My Lord Bishop is a little displeased with Mr. Amyes for putting into his hand Grevinchovius his Book , in the Preface of which there are cited out of a Writing of Mr. Amyes certain words very reproachful unto Bishops . Other Newes here is none , and therefore for this time ceasing any further to trouble your Honour ; I humbly take my leave , resting Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , ON Thursday 10 / ●0 of this present , in the morning the Synod being met , the first thing done was the Admission of the Scottish Deputy in this manner . He was brought to the Synod House by the two Scribes , and met at the door by two of the Deputies for the States , and by them conducted to his Seat , which is a little seat made under the English Seats , where he sits alone ; when he was sate , the Praeses welcom'd him in the Name of the Synod . Then were the Leters from the States read , which were to stand instead of Synodical Letters ; for otherwise the custom is here , that he that comes to be a Member of the Synod brings Letters of Credence from the Church that deputes him . After this he delivered himself in a short speech to this effect . That the reason of his coming he had delivered unto the States at the Hague , namely the Kings pleasure : that he therefore once minded to have said nothing , but he could not obtain so much of himself , especially when he heard what gentle Welcome the Praeses gave him , and he was desirous to shew himself thankful for such great Courtesie ; That the Scotch Nation had evermore so linkt it self to this people , that it hath alwayes laboured to endeavour the peace of this State , and now it was ready to do as much for the peace of the Churches amongst them . That they had very straightly bound unto them the Scottish Church ( demeruistis Ecclesiam Scoticanam ) by this so kindly welcoming him . That his years were not many , but he hoped ere he departed to make amends for that ; That the King at his coming away did charge him , verbis sublimibus , above all sphere of Conceit and apprehension to exhort them unto peace , and with a short passage to that purpose he ended . The Praeses thanking him for his good Counsel gave him his Oath . And so they past away to other business . To morrow I trow we shall have more matter , for then the Remonstrants are to give in their Exceptions , against the Catechism and Confession , and so at length we shall come to the Question . For this time therefore I humbly take my leave of your Honour , resting Your Honours Chaplain , and bounden in all Duty and Service , Jo. hales . Right Honourable , and my very good Lord , UPon Thursday the , 17 / 27 of this present , the Deputies being met in the morning , the Remonstrants were called in , and willed to give up their Considerations upon the Catechism , according to to the injunction laid on them on Fryday last . Episcopius , Corvinus , Duinghonius , Poppius , Pinakerus and Sapma gave up all together in common , and excused themselves , for not giving up one by one , as was enjoyned them , because their Considerations being altogether the same , they thought they might exhibit them all together ; Niellius , Goswinus , Matthisius , and Isaacus Frederici , gave up singly , every one by himself , the rest gave up none at all . What these Considerations were I know not ; for they were not publisht . Then did the Praeses require them coram Deo to answer directly and truly , First whether or no these were the Observations which they gave up to the States of Holland ; to which was answered , that as far as they could remember they were , and some others besides . Secondly , whether they had any more Considerations besides these ; to which they all answered , No. Here Scultetus stood up , and in the name of the Palatine Churches , required a Copy of these considerations upon the Catechism . We have , saith he , a command from our Prince to see that nothing be done in prejudice of our Churches . The Catechism is ours known by the name of the Palatine Catechism , and from us you receiv'd it . The Observations therefore upon it concern us , we require therefore a draught of them , with purpose to answer them , and submit our answer to the judgement of the Synod . This request of the Palatines was thought very reasonable . These Considerations ( I speak of those on the Confession ; for those others I saw not ) are nothing else but Queries upon some passages of the Confession , of little or no moment : so● that it seems a wonder unto many , how these men , which for so many years past , in so many of their Books , have threatned the Churches with such wonderful discoveries of falshood and error in their Confession and Catechism , should at last produce such poor impertinent stuff . There is not , I perswade my self , any writing in the world , against which wits disposed to wrangle cannot take abundance of such exceptions . After this did the Praeses put the Remonstrants in mind of the judgement of the Synod past upon the manner of propounding their Theses on the Articles . Two things there were misliked . First their propounding so many Negatives . Secondly , their urging so much to handle the point of Reprobation , and that in the first place ; whereas the Synod required they should deliver themselves , as much as was possible in Affirmatives , and begin first from Election , and from thence come to the point of Reprobation in its due place . He required them therefore to signifie whether they would follow the Judgement of the Synod , or their own . They answered , that they had given up their reasons to justifie their Proceeding , and otherwise to proceed their Consciences would not permit them . For , saith Episcopius , the point of Reprobation is that quod maximè nos aegrè habet : that he could not endure that Doctrine concerning the absolute Decree of God ; that God should peremptorily decree to cast the greatest part of mankind away , only because he would . Corvinus answered that he could not salvâ Conscientiâ versari in . Ministerio , till that point were cleared . Isaacus Frederici , that praecipuum momentum was in that question : others , that in the question of Election they had no scruple ; all their doubt was in the point of Reprobation : and therefore their Conscience would not suffer them to proceed farther in disputation , till that matter were discust . To this answer was made , that the Synod did not refuse to handle the matter of Reprobation , but thought it not fit to have it done in the first place . But when this would not content them , the Praeses proposed unto them , whether they were resolved so to proceed , or else to relinquish all farther disputation . They replyed , they resolved to break off all farther Treaty if that matter might not be handled . It was told them that it should be treated of in its due place , but the question was only de modo procedendi , whether they should handle that first or no. Episcopius and some others of them gave answer , that for the order they did not precisely stand upon , modo de tota re agatur : but this answer they stood not unto . For when the Praeses told them again , that it was the pleasure of the Synod , first to handle of Election , and then of Reprobation as much as should seem necessary , and for the Churches good , and withal charged them to answer roundly and Categorically whether they would proceed according to this order : they answered , No. Then did the Praeses require them to withdraw , and give the Synod leave to advise of this : The sum of that which past in the mean time was this : That their pretence of Conscience was vain , since it was not of any thing which concern'd Faith and good manners , but only of order and method in disputing , which could not at all concern the Conscience ; that the Disputation must begin from Election . First because the order of Nature so requir'd , to deal of the Affirmative before the Negative ; and again , because that all Divines , who ever handled this Question did hold the same order ; & the Holy Ghost in Scripture had taken the same course . That they should be assured in the name of the Synod , that they should have liberty to discuss the question of Predestination throughout . That whatsoever they pretended , yet the true end of their so hotly urging the question of Reprobation , was only to exagitate the Contra-Remonstrants Doctrine , and to make way for their own Doctrine in point of Election : Lydius observed , that it had been the custome of all those who favoured Pelagianism , to trouble the Church with the question of Reprobation . D. Gomarus that saw that his Iron was in the fire , ( for I perswade my self that the Remonstrants spleen is chiefly against him ) began to tell us , that Episcopius had falsified the Tenent of Reprobation : that no man taught that God absolutely decreed to cast man away without sin : but as he did decree the end , so he did decree the means : that is , as he predestinated man to death , so he predestinated him to sin , the only way to death ● and so he mended the question , as Tinkers mend Kettles , and made it worse than it was before . In summe , the Synod caused a Decree to be penn'd to this purpose . That it should be lawful for the Remonstrants to propose their Doubts , both in the Question of Election , and Reprobation : but for the order in disputation , which of the two should come first , they should leave that to the Synod , who thought it fitter to give , than to riceive Laws ; and that whereas they pretended Conscience , it was but vain , since there was nothing in Scripture against this Command of the Synod ; nay that it was more agreeable with Conscience to obey than to withstand . Then were the Remonstrants called in , and after a short admonition better to advise themselves , the Decree of the Synod was read unto them . And when they began to urge their Conscience , the Praeses Politicus spake to this purpose : that there had heretofore been many Decrees made by the Delegates , but they had been all neglected , he therefore strictly warn'd them , that no man should dare to withstand any Decrees either of the Magistrate , or of the Synod , either by open opposing against it , of by sullen silence , under pain of penalty according to the will of the Lords . When Episcopius had said aegerrimè ferimus , and would have said somewhat more , he was enjoyn'd silence , and so the Session ended , Mr. Praeses telling us , that the next Session we should come to the question , si per Remonstrantes liceret . Now concerning Monsieur Moulins Proposals , of which your Lordship required to know what I thought , I will deliver my self in my next Letter to your Honour . In the mean time commending your Honour to Gods good protection I humbly take my leave . Dort , this 17 / 27. of Decemb. 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Friday 18 / ●● of December , in the morning it was long ere the Synod met . At length being come together , there were read the two Decrees ; one of the States , another of the Synod , made the former Session : the reason of the repeating was the absence of some the day before . Then did the Praeses signify , that that very morning , immediately before the time of the Synod , he had received from the Remonstrants Letters satis prolixas , which concern'd himself and the whole Synod ; the perusal of which Letters was the cause of his long stay . The Letters were sent to the Delegates to know whether or no they would have them read . Whilst the Seculars were advising of this point , there were brought in a great heap of the Remonstrants Books , and laid upon the Table before the Praeses : for what end it will appear by and by . The Secular Delegates signifie , that they think not fit that the Letters should be publickly read , and that the Remonstrants should immediately be call'd in . They being entered , the Praeses askt them whether they were ready to obey the Orders set down by the States & the Synod : They require to have their Letters read : but the Seculars willed them , instead of reading their Letters , to hearken to a Decree of the States , and forthwith was read a Decree sounding to this purpose : that the States strictly commanded , that nothing should be read or spoken in the Synod in prejudice of the Decree made yesterday ; but that they should without any further delay come to the business in hand . The Remonstrants reply , that except they may most freely propose their minds in both the parts of Predestination , both Election and Reprobation , they refused to go further in Conference , for that their Conscience would not permit them . The Praeses replyed , that for liberty of proposal of their opinions they could not complain ; for the Synod had given them Libertatem Christianam , aequam , justam : but such an absolute Liberty● as they seemed to require , of going as far as they list , of oppugning before the Synod what opinions they pleased of learned men , this they thought unfit . And as for Conscience , they knew that the Word of God was the rule of it . Now what part of Scripture had they that favoured them in this behalf , or that did take any order and prescribe a Method in Disputation . By thus stiffely urging their Conscience they did exceedingly wrong the Decree of the States and Synod , as if by them something against the word of God , some impiety were commanded . When the Praeses had thus said , he began to propose unto them certain Interrogatories concerning the Five Articles . Your honour may be pleased to call to mind , that in one of my former Letters I shewed , that because the Remonstrants had given up their opinions very perplexedly and imperfectly , the Synod had thought good that the Praeses should propose them certain questious out of their own Writings ; so the better to wrest their meaning from them . This was the Praeses now beginning to do ; and this was the cause of the bringing in of the Books . The Interrogatory proposed was this , Whether or no they did acknowledge that the Articles exhibited in the Hague Conference did contein their opinions ? Episcopius stept up , and required that it might be lawful for them to set down their own Tenents , and not be forced to answer thus to other mens Writings . H. Leo in choler told the Praeses , that he did evidently see , that it was the drift of the Synod , to discredit them with the Magistrate , and that for his own part he would rather leave his Ministery , than make any answer to these Interrogatories . The Praeses here advised him to bethink himself seriously , whether his Conscience could assure him that this was a good cause of leaving his Ministery ; because he might not proceed in Disputation according as he thought fit . Wezekius answered , that he would not submit to this examen , and nisi posset liberrimè agi , he would not answer at all . The same was the sence of Hollingerus his answer . Episcopius plainly told them nisi in omnibus liberum esset to do as they thought good , they would go no farther . For we are resolved , saith he , agere pro judicio nostro , non pro judicio Synodi : then one of the Seculars stept up , and willed those words should be noted . The Praeses then told them , that the true cause of all this their indisposition was , that they forgot themselves to be Citati , and that they were not acquainted with being commanded . They were to remember , that they stood before God , before their Magistrate , and that their cause was the cause of the Church , whose peace would not be procured by this behaviour . They might remember what they told the Forreign Divines in their Letters to them , that there was of late a great Metamorphosis in the State. Non estis nunc judices & Domini rerum , sed Citati : but at it seemed , they were resolved to suffer , omnino nullum judicium de iis fieri . Episcopius here urged his Conscience . Adde Verbum Dei then saith the Praeses , shew us upon what Text of Scripture you ground your Conscience , otherwise you wrong both the Magistrate and the Synod . Corvinus answered , that that scantling of Liberty , which the Synod gave them , did not suffice their Consciences . Poppius likewise required larger Liberty , and that he might not be dealt withall by Authority , but by Reason , The Praeses answered , that in Conscience he could not give them greater Liberty , than they had already given them , and therefore askt him if he would answer to the Interrogatories . He stoutly replyed , Malo quidvis pati . Sapma replyed to the same purpose , and over and above added , Vt nostrum judicium non satisfacit Synodo , ita nec Synodi Iudicium nostro . Rickwardius told the Synod , that they dealt not charitably with them , and openly protested , as Episcopius had before done , non agemus pro judicio Synodi , sed pro judicio nostro . The Praeses replyed , vocem hanc esse intolerandam . Niellius excepted against this proceeding with them capitatim , and requir'd that they might consult in common what answer to give . For my self saith he , I am a man of no ready speech , and unfit for suddain disputation . Too great advantage is taken against men , by this kind of proceeding . Many members of the Synod , were they thus singled out to give a suddain answer , might easily peradventure be put to some distress . Nullam esse causam tam justam , de qua non facile possit triumphari , si de ea agatur tantum pro arbitrio adversarii . The Praeses told them that here was nothing required , but that they would give a reason of their Faith , which they had for this many years taught in their Pulpits , and in their Writings , and therefore they could not be unprovided to give an answer ; and for that they mentioned the Synod as an Adversary , they had been already taught sufficiently by the Forreign Divines that the Synod could not be counted pars adversa : they answered , that they required a Copy of the reasons given by the Forreign Divines , that they might consider of them ; but they were denyed it . Here was by one of them , I know not whom a reply made , that the Remonstrants in refusing to proceed except they might freely handle the point of Reprobation , did no other than the Contra-Remonstrants had formerly done in the Hague Conference , who there openly refused to proceed , if they were urged to have the same point handled ; notwithstanding the command of the Magistrate . Festus Hommius replyed , that the narration was falsified ; for the Contra-Remonstrants did not simply refuse to deal in the point of Reprobation ; neither did the Magistrate command them to do it ; as now he had commanded them . And thus much did some of the Secular Deputies stand up and give witness unto . Episcopius here urged some words out of the Conference , to prove what was said ; but what these words were I could not take . The Praeses went forward to propose the Interrogatories : Goswinus and Neranus answer'd as their fellows had formerly done . Isaacus Frederici urged for himself , that when he was removed from being a Member of the Synod , he was commanded coujungere se Citatis : this he could not do , if thus he was commanded to answer for himself alone . The Praeses answered , that by the Decree of the States they were accounted no Colledge ; but only as they were cited , so were they to answer Capitatim and by Poll. And as for Isaacus since he knew that the Synod accounted of him as of one of the Citati , he could not be ignorant that his quality was the same with theirs . Isaacus answered that he had evermore been averse from sudden disputations , and therefore he meant not to answer . Here it was denyed by some of the Remonstrants , that the States had made any Decree that they should thus give answer capitatim . The Delegates for the Seculars stood up , and signified viva voce , that they had decreed it . Episcopius answered , that the Scribe ( Heinsius ) used some such words , but he took it to have been only some phrase of Heinsius , not any Decree of the Lords . Heinsius replyed that he did nothing but what he was commanded . Episcopius protested , that till that hour he never heard that by any Decree of the States they were enjoyned to answer thus singly , and by Poll. Poppius signifyed that he thought it a thing very unbefitting both his age and his Ministery , to submit himself to such a Paedagogica collatio , as sometimes by Martinus Gregorii it had been styled . The Praeses then askt them all in general , whether they did persist in this their answer . They all replyed , Yea. The Remonstrants therefore being dismist , the Praeses required the Synod to think what course they would take to proceed , protesting that he thought that all Liberty befitting was granted unto them : and calling in the Remonstrants again , and advising them to consider what they did : they all replyed , that they were resolved , non capitatim ; sed conjunctim respondere . The President of the Politicks commanded them , that without peculiar leave granted , none of them should go out of the Town . The Praeses Ecclesiasticus advising the Synod to think of some course of gathering the Remonstrants opinions out of their Books , since they could not get them from themselves , dismist the Company . The same day after dinner was there a Session , but very private , neither was any stranger permitted to be there . Wherefore a Relation of that Session I must give only upon hearsay . Which I would now have done , but that I hasten to the Session this morning . And I understand that the Synod will dispatch some of their Company to the States General , to signify how matters stand , and to know their further pleasure . I will here therefore shut up my Letters , reserving the rest of the News till the next occasion , and commending your Honour to Gods good Protection I humbly take my leave . Dort this 17 / 2● . of Decemb. 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , THe State of our Synod now suffers a great crisis , and one way or other there must be an alteration . For either the Remonstrant must yield , and submit himself to the Synod , of which I see no great probability : or else , the Synod must vail to them , which to do , farther than it hath already done , I see not how it can stand with their Honour . How the case stood at the last Friday Session , your Honour may perceive by my Letters written upon Saturday . Three things there were mainly urged by the Synod , and as mainly withstood by the Remonstrants . The first was the point of order to be held in discussing the Articles : whether the question of Reprobation were to be handled after the five Articles , as the Synod would have had it , because it is none of the five points , and by order from the States nothing ought to be determined of till the five be discust : or whether it should be handled in the first place , as the Remonstrants would have it ; because , as they pretended , their doubts lay especially there , and that being cleared , they thought they should shew good conformity in the rest . The second thing , was the putting of Interrogatories , which thing they much disdained as Pedagogical . The Third was the liberty of Disputation which was to be given the Remonstrants , whether it were to be limited and circumscribed by the discretion of the Synod , or large and unlimited , accordingly as it pleased the Remonstrants . So strongly in these points did the Remonstrants withstand the Synod , that on Friday last it was verily thought they would have gone their way , and left the Commissioners to determine without them . But the Synod bearing an inclination to peace , and wisely considering the nature of their people , resolved yet farther , though they had yielded sufficiently unto them already , yet to try a little more , the rather to stay the clamour of the Country , and cut off all suspicion of Partial dealing . And for this purpose called a private Session on Friday in the Evening , to mollify some things in their Decrees and Proceedings . From that Session all strangers were excluded , and what I write I do only upon Relation . The sum of it was this . The Praeses much complain'd him of the perplexity he was in , by reason of the pertinacy of the Remonstrants . For , saith he , if we labour to keep them here , they will be but a hindrance to us , as hitherto they have been , if we dismiss them , we shall hazard our credit among the people , as if we purposed only to do what we please . Whatsoever it is that here we do , is by some that come hither and write all they hear , presently eliminated , and carried to them , which hath caused many hard reports to pass of us , both with them and otherwhere . He therefore commended to the Synod to consider whether there might not be found some means of accommodation , which might somewhat mollify the Remonstrant , and yet stand well with the Honour of the Synod . And first , to make way , they read the Letters which in the morning by publick Decree of the States were forbidden to read ( a pretty matter in so grave a place , to break those edicts in the Evening , which but in the Morning had been so solemnly proclaimed ) and to speak truth , their Decrees have hitherto been mere matter of formality to affright them a little , for none of them have been kept ; ( as being found to be Pouder without Shot , and give a clap , but do no harm . ) The Letters being read they began to deliver their minds . Some thought the Synod had been too favourable to the Remonstrants already , and that it were best now not to hold them if they would he going , since hitherto they had been , and for any thing appeared to the contrary , meant hereafter to be a hindrance to all Peaceable and orderly proceedings . Others on the contrary thought fit that all should be granted them which they required , to surcease the Interrogatories , to let them speak of Reprobation in what place , in what manner , and how much they pleased , since this took from them all pretence of exception , and prejudiced not the Synods power of determining what they pleased . A third sort thought it better to hold a middle course and under colour of Explanation , to mollifie some of their Decrees . This sort prevailed , and accordingly it was concluded that the Decree of the Synod ( of this decree I gave your Honour the sum in my Saturday Letters ) made in the morning , should be more largely and Significantly drawn , and withall in it should be exprest how far it pleased the Synod to be indulgent unto the Remonstrants in the points in Question . The Forraign Divines were requested , that they would conceive some Reasons by way of Answer to these late exceptions of the Remonstrants , and give them up in writing the next Session , to try whether by these means they might make them a little to relent . This is all was done that Session , which though it seem but litle , yet being handled with much and long Speaking among so many , took up a long time . On Munday the 21 / ●● of December , in the Morning the Synod being set , Iohannes Polyander made a Latin Sermon . His Theme was the seventh verse of the two and fiftieth of Isaiah . O quam speciosi in montibus , &c. he spake much of the greatness of Ecclesiastical Function ; First in regard of their dignity in the word Speciosi ; Secondly of their industry , in the word Montibus , which argues them either to be Pastores or Speculatores ; Thirdly of the suavity of their Doctrine in the word Peace and Good things ; After this he fell Pathetically to bewail the torn State of the Belgick Churches : and to commend the diligence of the Synod in endavouring to establish their Churches Peace . This was the sum of his Sermon , it being only a passionate strain , and conteining nothing much Remarkable either for Doctrine or News . The Praeses in the Name of the Synod gave him great thanks : and signified that he had many causes Sperare optima quaeque de Synodo : but that Gods good Spirit was indeed amongst them , he gathered especially by this Argument , that so many Learned and Pious Sermons had in this place been lately made : and so he dismist the Company . Concerning Monsieur Moulins proposition , of which your Honour required my opinion , thus I think . His project consists of two heads , of a General Confession , and of a peaceable treaty for Union with the Lutheran Churches . I imagine that the Generality of the Confessions must not include the Lutheran . For if it doth , then are both parts of his proposition the same : it being the same thing to procure one general Confession of Faith and a Union . Supposing then that this Confession stretches not to them , I will do as Iupiter doth in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will grant him one part , and deny him the other . For a general Confession of Faith , at least so far as those Churches stretch who have Delegates here in the Synod , I think his project very possible , there being no point of Faith in which they differ . If therefore the Churches shall give power to their Delegates , to propose it to the Synod , I see no reason but it should pass . But I did not like the intimation concerning Church-Government . It had I think been better not mentioned : not that I think it possible that all Churches can be Govern'd alike ( for the French Church being sub cruce cannot well set up Episcopal jurisdiction ) but because it may seem to his Majesty of Great Britain , that his excepting the point of Government might not proceed so much from the consideration of the Impossibility of the thing , as from want of love and liking of it in the Person . Now for that part of the proposition which concerns the Lutheran , either it aimes at a Union in Opinion or a mutual toleration . The first is without all question impossible . For in the point of the Sacrament and the dependences from it , as the ubiquity of Christs manhood , the Person of Christ , the Communicatio idiomatum , &c. Either they must yield to us , or we to them , neither of which probable . Their opinions have now obtain'd for a Hundred years , ever since the beginning of the Reformation , and are derived from the chief Author of the Reformation . It is not likely therefore that they will easily fall , that have such Authority and so many years to uphold them . But I suppose , Monsieur Moulins intended only a mutual toleration ; and be it no more , yet if we consider the indisposition of the persons with whom we are to deal , I take this likewise to be impossible . The Lutherans are divided into two sorts , either they are Molliores , as they call them , or Rigidi . What hope there may be of moderation in the first I know not , but in the second we may well despair of . For they so bear themselves , as that it is evident they would rather agree with the Church of Rome , than with the Calvinist . He that is conversant in the writings of Hunnius and Grawerus , will quickly think as I do . The first of which hath so bitterly written against Calvin , that Parsons the Jesuit furnisht himself by compiling Hunnius his Books . If the whole lump be Leaven'd , as those two pieces , which I but now named , they are certainly too sowre for Moderate men to deal with . The French wits are naturally active and projecting : and withall carry evermore a favourable conceit to the Possibility of their projects . Out of this French conceit I suppose proceeded this of M. Moulins . Mr. Dean went away to the Hague , giving notice to no man. I understood not till dinner that day , of any intent he had to go . I wisht him an ill journey for this discourtesy ; but I hope he had a good one . I fear I well wearied your Honour with these my long Letters , I will therefore take my leave , commending your Lordship to Gods good protection . Dort , 1. of January , Style novo . 1619. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , WHat hath lately been done at the Hague in the business concerning our Synod , and what Decree the States have made to restrain the exorbitancy of the Remonstrants , I suppose is sufficiently know unto your Lordship , as a thing done in your presence . So much therefore of it as shall serve the present purpose I will take , and leave the rest to your Honours better knowledge . Upon Thursday the third of Ianuary stylo novo , the Commissioners being met , and the Delegates ready to declare the pleasure of the States , the Remonstrants being call'd in , two of them were found wanting , Isaacus Friderici , and Henricus Leo : for Isaacus it was answered , that he had leave on Friday last , of the Praetor of the Town to go abroad : for Leo it was answered , that they knew not where he was . Having sent for Leo , and while in vain expected him the Delegates proceeded to declare the will of the Lords , and signified that the States allowed the Proceedings of the Synod , and commanded the Remonstrants to obey for the present , and whatsoever Decrees hereafter the Delegates and Synod should enact ; and if they refused to obey , they should expect , both Civil and Ecclesiastical censure . If this served not yet the Synod should go forward , and gather their opinions out of their Books and writings ; That the Remonstrants should be commanded to remain in the Town , and be ready to appear whensoever the Synod should summon them , and answer plainly and directly to such Interrogatories as it should please the Synod to propose them . This first was read in Dutch , and afterwards for the information of the Forreigners it was put into Latin. The Praeses then put to them that Question , which in one of the former Sessions he had proposed , viz. Whether or no they did acknowledge the Articles set down in the Hague Conference to contain their opinions , and amongst the rest , that first concerning Election , which by the Scribe was read unto them out of the Book . Episcopius beginning to make answer , Martinus Gregorii commanded that their answers should be taken and set down in their own words . Episcopius his answer was this . Omnibus in timore Domini expensis , & adjunctis etiam ad Deum precibus , non possum impetrare ab anima mea , ut aliam agendi rationem sequar , quam eam quae ultimo responso meo exhibita est . This their answer , of which he speaks , was given on Saturday last , as I have informed your Honour , and it was this , That except the Synod in antecessum , as they spake , would beforehand promise them that they should have free Liberty to propose their own opinion of Reprobation , and refute the Contra-Remonstrants Doctrine in that point , together with the Doctrine of all those whom the Contra-Remonstrants held for Orthodox , and that as far as they pleased without receiving any check from the Synod , they were resolved to go no further . The same was the answer of the rest , with some alteration of Words ; for they were questioned one by one , every one by himself . Hollingerius answered , that he could not eant recipere legem , eamque ingredi viam , which tended openly to the ruin and oppression of the better cause . For by so doing he should grievously wound his Conscience before God , and cast irreparabile scandalum before the true worshippers of God. Imitabor itaque exemplum Christi : Silebo & omnem eventum commendabo illi qui venturus est ad judicandum vivos & mortuos . Neranus spake after the same manner , and added , that the Reasons why they thus thought themselves bound to answer , they had exhibited this Morning to the Secular Delegates . Poppius gave answer thus , Respondeo , cum debita erga jummas Potestates reverentia , me invocato sanctissimo Dei nomine , & re tota etiam atque etiam expensa apud animum meum , non posse desistere ab ultimo meo responso . Exhibuimus rationes Dominis Delegatis in quibus etiamnam acquiesco , certo persuasus id quod facio Deo Optimo maximo & Christo Iesu probatum iri . Martinus Gregorii advised him here to bethink himself a little whether or no he spake not these words in Passion ( for he seemed to be somewhat Cholerick ) He replyed , that he spake them with his best advice . The Praeses perceiving that they were resolved not to Answer , concluding the questions which he had proposed , thought that the Synod might without scruple accept of the first Article in their Remonstrance at the Hague , for their proper tenent . He proceeded therefore to propose unto them another Interrogatory : Whether or no that Decree which they spake of in that first Article , did contain the whole Decree of Election , and so were the main ground of Christianity ; or whether there were not some Decree besides this . The behaviour and answers of the Remonstrants carried the same Copy of Countenance with the former , and Poppius plainly answered , Quia conscientiae meae à Synodo non habetur ratio , non expecto ab ea instructionem in veritate : ideoque consultum non est respondere . The Praeses then citing some Texts out of Iohannes Arnoldi , and Arminius , and the Hague Conference , concluded that it was their opinion , that besides that Decree mentioned in the Conference , they acknowledged no farther Decree of Election . In the third place this question was put to the Remonstrants : whether when they taught , that God chose Man propter fidem praevisam , this were not rather to be called an Election of ( Faith ) than of the person ; since the person was chosen for the qualities sake . But they were still the same . Neranus was the man that gave it , but it was the common answer of them all : Si liceat nobis de Reprobatione , & Contra-Remonstrantium sententia super ea agere quantum nobis conscientia nostra & Ecclesiarum nostrarum aedificatio persuadebit sufficere , & hoc nobis in antecessum promittatur , libenter ad quaesita respondebimus : si minus , silere malumus . Now because they had often appealed to their Reasons exhibited in Scripto to the Secular Delegates that Morning , the Delegates thought good to read the writing in the Audience of the Synod . It contained almost no new thing , but was repetition of their old exceptions , that their Liberty was prejudiced , that the Synod was pars adversa ( and for farther illustration of this , they reckoned up all the sharp speeches that ether Scultetus or the Divines of Geneva , or any other had used against them ) that their Consciences would not allow of this manner of proceeding , &c. This last Night was there a private meeting , not by way of Session , but only it was a Conference to which some of the Graver and Discreeter of the Synod were called . The end was only to advise what course is best to be holden in the following disputations . It was thought fit that the Remonstrants should alwayes be present at their meetings ; and questions should be proposed them : but the Synod should proceed whether they answered or no : and so they concluded of a course to gather their opinions out of their Books . Mr. Amyes will inform your Lordship more largely peradventure in some farther circumstances . His sudden and unexpected departure hath made me scrible up this , more rudely and concisely than I had intended , because I was loth to miss of so good a Messenger . Wherefore I cease any further to trouble your Honour , and remit you to Mr. Amyes larger Relation . Dort this Fourth of January , stylo novo . 1619. Your Honours Chaplain , and Bounden in all Duty and Service , Jo. Hales . Right Honourable , my very good Lord , UPon Wednesday the ninth of Ianuary , Stylo novo , the Synod met not at all . Time was given the Deputies to advise of the Theses which were to be handled : only at Night the English went in private to the Praeses to consult what manner of proceeding were fittest to be used . What counsel they gave him I know not : but this I see , that the course he taketh is not altogether so well approved by them . Upon Thursday the tenth of Ianuary the Commissioners met in the morning in private , where Mr. Praeses proposed unto them four things to be considered of . First whether or no the Theses proposed by him formerly did not perfectly contain the opinion of the Remonstrants . Secondly , An electio sit una an Multiplex , that so he might exclude the Remonstrants Division of Election in Revocabilem & irrevocabilem ; completam & incompletam , &c. Thirdly , An electio sit ex fide & obedientia , au potius ad fidem & obedientiam . For this is one main point of difference : the Remonstrant teaches that God foresaw only who would believe , and so ordained and Elected only to Glory : The Contra-Remonstrant teacheth , that God ordained who should believe , and so Predestinated and Elected both to Grace and Glory . The fourth thing proposed was concerning the means how true believers become sure of their Salvation . After this the Synod was requested to deliver themselves concerning a Method or proposing and examining the Theses proposed . The greatest part of them liked well of that form which the Praeses proposed . The English , the South-Hollanders and Festus Hommius conceived severally a form of Theses , every man according to his discretion , and exhibited them to the judgement of the Synod , and had them publickly read : this was the summe of that meeting . A Copy of the Theses drawn by our Englishmen I will send your Honour , as soon as I can procure the sight of them . The same day at Evening the Deputies met in private as before . They continued yet their consultation upon the point of manner of proceeding . The Praeses invented certain new Interrogatories and propounded them to the Synod , to know their minds whether it were not fit to propose them to the Remonstrants . There was great doubt whether this were a thing fit to be done , since it is not likely that the Remonstrants behaviour in this behalf will be any other than hitherto it had been . This question , as it seems , was the greatest part of their consultation . It was at length Concluded that the Remonstrants should be called in , and the Interrogatories put to them , the next Session . This Morning therefore we look for an open Session , where we shall understand the last nights Interrogatories , and the whole business of that Session . For I must confess I do not well conceive what was then done , or to what purpose . I perceive there is some variance about their form of proceeding : Mr. Praeses is desirous that the course he hath thought of may take place ; the English and others , that some more ready and compendious way may be taken . What will be the Issue of it , I cannot yet conjecture ; as soon as I can understand any thing , I will acquaint your Honour , till when I humbly take my leave . Dort this 1 / ●1 of January : 1619. Your Honours Chaplain , and bounden in all Duty , and service , Jo. Hales . I suppose Mr. Amyes can better inform your Honour of this last nights business . He hath been much with the Praeses , and I imagine understands most of his intent . Right Honourable , my very good Lord , YOur Lordship by your kind Letters doth ingage me so far , as I should think it not the least part of my happiness , if I could but hit on any way whereby I might express , in any proportion , my thankfulness for the same ; but since that cannot be , acknowledgement of non solvendo must pass for satisfaction . In that Letter which I wrote to my Lord of Buckingham , ( wherein I mentioned your Lordships wonderful kindness to me ) I entreated his Lordship to move his Majesty , that either by my Lord of Canterbury his Letters , or Mr. Secretaries , I being joyned with the English , we might make up one Collegium Theologorum Magnae Britanniae : Now this last week my Lord sent me word , that he gave my Letter to the King , who did read it over , and liked the motion well , and so accordingly gave order for it : he sent me word likewise that the King had the Episcopii Theses which I sent , and that he was mightily incensed at them . So my very good Lord , I am well satisfied in that point ; for we have now divided the business among us . D. Ward his part assigned to him is , Impugnatio Decreti de salvandis fidelibus , & unico Decreto praedestinationis : My Lord of Landaff his part is , Respons●o ad Argumenta Remonstrantium , quibus prins illud decretum conantur stabilire : D. Goad his part , Impugnatio Electionis peremptoriae ex fide praevisa : and demonstratio bujus Propositionis , quod fides sit fructus Electionis , which doth coincidere with the other . D. Davenant his part is , Orthodoxae sententiae assertio , & vindicatio rationunt Contra-Remonstrantium ab objectionibus Remonstrantium in utroque membro . My part is , Solutio omnium argumentorum quae afferunt Remonstrantes contra Orthodoxam sententiam . The confusion here in handling of business is very great ; they do not know how to put any thing to Committees to agree of business , and then afterward to propound it to the Synod to be approved or disproved ; which hath been the custom observed in all Councils and Synods : but nothing is known till it be propounded in the Synod , and then there are almost as many several voices as heads ; if your Lordship would give your advice to some of the Estates in this kind , it may be they would apprehend it , and we should bring business to some issue . The Palatine Divines and we have met now three times , and we have agreed on the same Propositions , and have resolved to call one of every Colledge of the Forreign Divines , and communicate the same with them ; that so , if it be possible , all we strangers may set up , and throw down the same Conclusions . For the Provincials , for any thing I can see , they are so far set against the Remonstrants , I wish not their persons as well as their opinions , that I am afraid they will not like well of our Moderation . For the Dismission of the Remonstrants , since your Lordship is pleased to take notice of it , I hope I may without offence say that it was such , as certainly did the Synod much wrong . On Friday when they seemed to yield , then the Exteri Theologi could not be heard for the continuing of them in the Synod . Nay the trick which was put upon them was a little too palpable ; For the Delegates had their Decree of Dismission written before they came into the Synod , yet our voices were asked , hoping it should have been answerable to their Decree : but finding it was otherwise , without so much as laying their heads together for consultation , they published a Decree which they brought written with them into the Synod . On Munday the late Acts of the Remonstrants incredible obstinacy being read ; the Theologi exteri gave suffrages for their dismission ; onely one to wit Steinius gave a bitter sentence ; their voices being asked only , who are not above a third part of the Synod , they were called in and dismist with such a powdering speech as I doubt not but your Lordship hath heard with grief enough , I protest I am much afflicted when I think of it . For if the Remonstrants should write , that the President pronounced a sentence , which was not the sentence of the Synod , they should not lie . The Civil Lawyers and Cannon of France , who write much about the formalities omitted in the Council of Trent , urge Exceptions of less moment than these ; so neither was there above a Third part of the voices asked , ex quibus sententia ferri nequit : neither was the sentence conceived in writt , and approved by the Synod , and the bitter words in the Sentence were not the words of any of the suffrages , unless that some of them were spoken by one man only . Your Lordships Censure of that Sentence is just and honourable . Mr. Dean of Worcester at his going from hence , with the Remembrance of his service to your Lordship , desired me to signifie to your Lordship , that he could not possibly meet with Deodatus . The Remonstrants , ( as Heinsius but now told me ) have sent a very virulent and bitter writing to Mr. Bogarmanne , it may be now we shall hear of it at the Synod , whither we are going : so with the remembrance of my humblest Duty and service to your Lordship and your worthy Lady , I must conclude a Petitioner , that your Lordship would ever be pleased to reckon among your true observers . Dort , this 13 of Febr. 1618. Your very dutiful , and faithful Servant , W. Belcanqual . Right Honourable , and my very good Lord , IT hath pleased the Synod at length finally to discharge themselves of the Remonstrants , and to proceed according as they had projected by gathering their opinions out of their Books . The manner of their dismission was this . Upon Munday the 1 4 / 4 of Ianuary the Commissioners being set , the Praeses Politicus made a short speech to this purpose . That they had hitherto laboured as much as in them lay to have the Decree of the Estates to be kept , and to bring the Remonstrants to some reasonable resolution . And for this purpose had upon Saturday last in the afternoon , covented them and advised them to give up their opinions , quietly , orderly , freely , and to refute the contrary as much as they thought fit , reserving alwayes to the Synod Authority to judge of what was convenient , what was sufficient , without which it could be no Synod . That they had undertaken in their behalf , that the Synod should so mannage the business , that they should have no just cause to complain . But all this labour was lost , neither would they be brought to relinquish their former plea ; for in a writing exhibited unto them they signified so much in effect , in which writing they referred themselves to such conditions as had been by them partly scripto , partly viva voce formerly required . Wherefore they thought fit that it should be proposed to the Synod to judge whether or no there had not been sufficient order taken to give contentment to the Remonstrants , if at least any thing could content them . Yet they thought it convenient once more to call the Remonstrants before them , to see whether they would leave their holdfast and submit to the Synod . If no , then they should without any farther delay proceed to judge of their opinions by collecting them out of their Writings . This was the sum of that speech . The writing mentioned by the Praeses Politicus in his speech was then read first in Dutch , then in Latin , in which the Remonstrants , declared that they would submit themselves to the Synod upon such conditions as had been formerly required , otherwise no. After this was the Synod requested to deliver their opinions , whether order sufficient to content the Remonstrants had not been taken . It was judged generally that more could not be granted them than had already been , which was they thought abundantly sufficient . S●ultetus did in brief give as it were a History or rather an Inventory of the Remonstrants behaviour since their first appearance before the Synod , and shewed how contumeliously they had handled it , how they had contemned the Decrees of the Seculars and of the Synod , that they had abused them with lyes , deceitful speeches , &c. And concluded that it was unfit the Synod should farther condescend unto them . When the Forreigners had spoken , it was thought sufficient , neither did the Praeses proceed to ask the judgement of the Provincials , knowing belike before what it was . The Remonstrants then being called in , the Praeses signified to them that upon Friday Morning they had given good hope of peaceable dealing , and at least in shew seemed to forgoe such conditions as they had formerly claimed , he was now in the name of the Synod to require them to answer Categorically , yea or no , an voluit simpliciter & sine conditione parere Decreto Ordinum & Synodi & ita simpliciter venire in rem praesentem . The Remonstrants for answer require that they may be permitted to road a short writing which they had conceived , it was answered that it needed not , there was no more required , but their yea or no , but they persisted in their proposal , the Writing was taken and delivered to the Seculars to be perused , and they commanded to withdraw . Their writing was read , wherein having signified , how welcome the moderation held by the Forreigners lately was unto them ; whereas they were injoyned to obey the Synodical Decree , or look for punishment , their answer was that it could not stand with their Conscience to promise Obedience to all Synodical Decrees , since many of them stood not with common Equity , and as for Mulct and punishment , they left it to the Discretion of those to whose Government they were subject ; they would provide their patience . That they intend not to contest with the Synod concerning order : that they promised to submit : but with such conditions as they had heretofore mentioned . Thus as the Praeses said , what they gave with the one hand , with the other they took away again . The Remonstrants being again called in , they were asked every man whether thy acknowledged this answer , they all replyed they did , and so were commanded to subscribe their Names to it , which forthwith was done . The Praeses then bespake them on this manner . The moderation of the Forreigners which you so much extolled , proceeded out of their Errour which to day having understood , they have pronounced concerning you another sentence . Upon Friday last when you seemed to disclaim all illimited Liberty , and gave hope of some Conformity , they dealt with the Synod in favour of you : but to day understanding you to abuse the Synod , and fly back again to your former claim , they all with one consent think you indignos esse quibuscum diutius res agatur . One amongst them there is who hath taken the paines to Mappe out your behaviour since your first footing in the Synod . Pretend you what you will , the true cause of this your indisposition is this , that you take the Synod for the Adverse part , and account your selves in Equal place with them , this conceit hath manifested it self in all your actions . Theses upon the question in controversy you gave up , but so confused , so nothing to the purpose that no use can be made of them . The Decrees of the Synod you have openly contemned . The Interrogatories put you , you have refused to answer . Your Citatory Letters notwithstanding the sence of them was expounded by those who gave them , and therefore best knew it , you have interpreted as you list , and profest that you will proceed according to your own judgement , and not according to the judgment of the Synod . At length on Friday last you seemed to lay by your claim of illimited Liberty and give some hope of some conformity ; but all this in your writing now exhibited you have retracted . The Synod hath dealt mildly , gently and favourably with you , but sinceritat● , lenitati , mansuetudini Synodi , fraudes , artes & mendacia opposuistis . I will dismiss you with no other Elogie than one of the Forreigners gave you , quo caepistis pede eodem cedite , with a lye you made your entrance into the Synod , with a lye you take your leave of it , in denying lately that ever you protested your selves provided to give answer on the Articles , or to have had any such writing ready , which all the Synod knows to be false . Your actions all have been full of fraud , equivocations and deceit . That therefore the Synod may at length piously and peaceably proceed to the perfecting of that business for which it is come together , you are dismist . But assure you the Synod shall make known your pertinacy , to all the Christian World , and know that the Belgick Churches want not arma Spiritualia , with which in time convenient they will proceed against you . Quamobrem vos Delegatorum & Synodi nomine dimitto , Exite . So with much muttering the Remonstrants went out ; and Episcopius going away said , Dominus Deus judicabit de fraudibus & mendaciis : Sapma , Exeo ex ecclesia malignantium : and so the Synod brake up . The same day at night there was a private Session ; what was done in it I understand not yet . I conjecture it was concerning the order of proceeding . As soon as I shall understand what was done I will acquaint Your Lordship with it , and till then I humbly take my leave . Dort this ●● of January . 1618. Your Honours Chaplain and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord. SInce the Dismission of the Remonstrants there hath not been any publick Session , and as I conjecture for a while will not be . They are altogether in Consultation concerning their order of proceeding , and in gathering materials out of the Remonstrants Books , whence they may Frame their Theses and propositions which must be the subject of their disputation . This they purpose , as I conceive , to do throughout all the five Articles , before they come to the open discussing of any one , for they are past from the first , and gone on to the second . So that till this Consultation be ended there will not be any great occasion o● news . Against Mr. Praeses so rough handling the Remonstrants at their Dismission , there are some exceptions taken by the Deputies themselves . The Forreigners think themselves a little indirectly dealt withal , in that it being proposed to the whole Synod to pass their judgement concerning the behaviour of the Remonstrants , the Provincials were not at all required to speak , and by these means the envy of the whole business was derived upon the Forreigners . Whereas on the contrary when the like question was proposed formerly , and the Forreigners had spoken very favourably in the Remonstrants behalf , the Provincials struck in , and establisht a rigid sentence against the Forreigners liking . So that there is little regard given to the judgement of the Forreigners , except they speak as the Provincials would have them . Again , upon the Tuesday Session in the morning , there being a repetition made , according to the custom of the late Synodical acts , when they came to the act of the Remonstrants Dismission , Lud. Crosius of Breme signified that he perceived that Mr. Praeses in that business had been paulo commotior , and had let slip , verba quaedam acerba , which might well have been spared ; that in so great an act , as that was , a little more advice and consideration might have been used . The Synod ought to have been consulted with , and a form of Dismission conceived and approved of by all , which should in the name of the Synod have been pronounced , and registred ; whereas now the Synod stands indicted of all that unnecessary roughness which then was practised . It had stood better with the Honor of the Synod to have held a more peaceable and passionless order . The Praeses replyed , That for Dismissing the Remonstrants without a Synodical form , it was from the Secular Lords , who willed him immediately to proceed . What his apologie was for his passionate speeches I know not . The Session was in private , and I have nothing but by relation . I hear nothing yet from Mr. Praeses concerning the French project : as soon as I shall hear ought , I will not fail to acquaint your Honor , till when I humbly take my leave . Dort , ● / ●● January , 1618. Your Honors Chaplain , and Bounden in all Duty Jo. Hales . The bringer of this Letter is Sir Iohn Berks Son. Right Honourable , my very good Lord , YOur Honour shall here receive the Decree of the Synod mentioned in my last Letters , conteining the form of proceeding which they will hold in discussing the Articles . The morning they mean the Deputies shall spend in private , after dinner in open Synod the chief places of Scripture upon which the Remonstrant grounds himself shall be opened , and answers fram'd to the Arguments drawn from thence . According to which resolution they began to proceed upon Thursday the 7 / 17 of Ianu. in the Evening . The question proposed then was , An praeter Decretum de salvandis fidelibus , nullum sit aliud Decretum Electionis . The Remonstrant affirms there is none , and for this produces certain places of Scripture . The Contra-Remonstrant grants that there is such a Decree , but withal contends that this is but a Secondary Decree . For God ( saith he ) first resolved upon the Salvation of some certain singular persons , and in the second place decreed to give them Faith as a means to bring the former Decree to pass . But before this question came on the stage , other things were done at that time . The Synod therefore being met , at the time mentioned , First the Letters from the States concerning D. Goads Admission were read , and after that , some were sent to his Lodging to conduct him to the Synod . In the mean time were there Letters from Mr. Dean to the Synod produced and read , together with a form of Valediction and farewel , by him conceived . I suppose Mr. Dean acquainted your Honor with the thing whilst he was with you , which is the cause I have not sent a transcript of it : as soon as I understand your Lordship hath not seen it , I will cause a Copy of it to be taken . It was then concluded by the Synod that the Praeses , and Assessors , together with the Seculars Scribe , should , after the Synod was ended , repair to Mr. Dean , and take their leave of him in the name of all the rest , and by him commend their love and service unto his Majesty , and render him humble thanks for his prinely care . All which the same night was done . Now was Dr. Goade come to the Synod , and according to the manner , conducted to his seat , where being sate , he made a short speech , which being ended , the Synod proceeded to discuss the question above mention'd . The Decree is , that the Professors shall expound those places of Scripture , on which the Remonstrant builds . Wherefore Io. Polyander , who is the Senior Professor , being absent , Sibrandus Lubbertus , who is the next in order , took the question , and answer'd such Texts as were urged by the Adversary , one out of Joh. 3.36 . Qui credit in filium habot vitam aeternam : qui non credit non videbit vitam , sed ira Dei manet super eo : Another out of Ephes. 1.4 . Elegit nos in Christo ante jacta mundi fundamenta : A third out of Heb. 11. Impossibile est sine fide placere Deo. The summe of Sibrandus his answer at that time I cannot give . For being misinform'd that it would be but a private Session , I was not at it . Besides Sibrandus no man spake any thing that night . As soon as he had done , it was signified by the Praeses that the Campenses , who were lately cited , were now ready to make their appearance . It was concluded , that because the business of the Synod should not be interrupted , certain out of the company should be appointed to hear the cause , and make relation of it to the Synod : so the Praeses concluded the Session with a prayer , in which he prayed for Mr. Dean's Health , and for the good success of his journey . This was the summe of what was then done , and so I end , committing your Honour to Gods good protection . Dort , this 8 / ●● of January . Your Honours Chaplain and bounden in all Duty and Service , Jo. Hales . The Synodical Decree of the sixt of Ianuary , concerning the manner of handling the five Articles . COllatis diligenter per D. Praesidem , Assessores & Scribas ex praescripto illustrium D D. Delegatorum suffragiis omnibus , tum Scripto tum viva voce heri ac nudiustertius in veneranda hac Synodo dictis super modo agendi circa examen & judicium quinque Articulorum : compertum est plurimis placere , ut singula quamprimum Collegia ad examen illud instituendum judiciumque formandum serio se accingant . Ac primo quidem loco in manus sumant primum Articulum . In cujus examine , ut & deinceps in caeterorum , ad interrogatoria & Theses à D. Praeside dictata , ut & postea dictanda , quilibet in primis attendat . Si quis tamen plura , quae ad sententiam Remonstrantium proponendam & explicandam facere possunt , quae forte in Thesibus & interrogatoriis istis indicata non sunt , addere velit & possit , id cuique liberum relinquatur : & ut privatim singula collegia ante Meridiem de hoc examine cogitabunt ; ita post Meridiem ne Synodus intermissa , ac nulla auditorum Spectatorumque ex omnibus passim oris quotidie accurrentium ratio haberi videatur , publicus , nisi omnino res ipsa aliud postulaverit , conventus celebrabitur : in quo potissima Remonstrantium argumenta maxime ex Scripturis desumpta , ipsorumque adeo ad contrariae sententiae argumenta maxime ex Scripturis desumpta responsiones proponentur & excutientur , praeeuntibus D D. Doctoribus ac Professoribus nunc nostratibus , nunc exteris ad Arbitrium D. Praesidis : relicta interim singulis libertate dictis addendi , & suam etiam de praepositis argumentis sententiam dicendi . Quare necesse quoque erit ut quilibit seriò de argumentis istis & responsionibus apud se cogitet ac meditetur . Dabit autem operam D. Praeses singulis Sessionibus , ut ea de quibus proxima Sessione erit agendum universae Synodo fignificet . Ac si quis fuerit , qui de quoquam , quod forte à D. Praeside monitum non fuerat , judicium Synodi audire sua vel aliorum causa desideret , ejus , si privatim D. Praesidem appellaverit , ratio habebitur , prout ipse adhibito consilio Assessorum & Scribarum , ac si opus fuerit plurium , ex usu Synodi , aut rei de qua agitur , esse existimaverit . Iudicium formatum de quolibet Articulo , additis rationibus quibus subnixum est , Praesidi privatim exhibebitur asservandum , donec de omnibus judicium Articulis judicium formatum & similiter exhibitum fuerit . Right Honourable , and my very good Lord , UPon Wednesday the 6 / 1● of Ianuary there was no Session at all in the morning , in the evening there was one , but in private . In this they have concluded the question about their manner of proceeding . There was a form conceived and concluded upon , and transcribed by all the Deputies . They concluded likewise their Theses upon the first Article , which they purpose publickly to discuss . It was late in the evening ere this Session was done , so that I could not get the Copies of either of these , but in my morrow Letters I will not fail , by Gods grace , to send your Honour the transcripts of them . Besides , there were some things of smaller weight advised of . First , whether in delivering of their judgements upon the Articles in Controversie , the Forreigners should begin as hitherto they had done . The Provincials at first strain'd courtesie , and thought it no point of good manners , to take Precedency of the Forreigners : but it is concluded , they must , as being better tried in these Controversies than the Forreigners are , and therefore meet it was they should give them more time to advise . The second thing proposed was concerning their Auditory . For they question'd whether they should admit of hearers , or do all in private . Old Sibrandus was very hot against the Auditory , and thought it not fit that any care should be had of them , as being only Mulierculae , & pauculi juvenes incauti . There is some reason of this complaint of his , for many youths , yea and Artificers , and I know not what rabble besides thrust in , and trouble the place . As for women whole troops of them have been seen there , and the best places for spectators reserved for them . Which thing must needs expose the Synod to the scorn of those , who lye in wait to take exception against it . But the Synod hath determined in favour of their Auditory , that Sessions consultatory and Provisional shall be private , but Sessions wherein they discuss and conclude shall be publick . Meetings hereafter will not be so frequent , for men will take more time to advise . This is the summ , as far as I can learn , of what was done at that time . To morrow your Lordship shall receive farther information , till which time I humbly take my leave . Dort , this 7 / 17 of January . Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Right Honourable , and my very good Lord , UPon Friday the ●8 / 18 of Ianuary in the Evening , the Synod being met . Doctor Gomarus answered some parts of Scripture , laid hold of by the Remonstrants , after the same manner as Dr. Sibrandus had done the night before , the places by him discust were for the more part the same which in the former Session had been handled . The order of discussing these arguments is by continued discourse after the manner of Latin Sermons , or rather of Divinity Lectures , such as are read in our Schools . In one thing the Discretion of both these Doctors was much approved . For both of them holding that extream and rigid tenent , which Beza and Perkins first of all acquainted the World with , yet notwithstanding they held an unpartial and even course and never struck upon it . When Gomarus had spoken towards an hour and half , my Lord Bishop deliver'd himself concerning the meaning of the same places of Scripture , and after him certain other of the forraign Divines . After this same Copy will all the news be yet this ten days or more , and these evening Sessions are only to entertain the Auditory , not to determine any thing at all . Each company must in private conceive and set down in writing their opinion concerning the Articles ; and when they have so done the Writings must be exhibited to the Synod , and out of them must be gathered the Conclusion which must stand for good . This is a thing which will require some good time , and in the mean while besides these Theological Lectures , there shall be nothing done publickly in the Synod . The same day at night Bisterfieldius , one of the Deputies lately come out of Nassau died . When his Funeral will be I know not . Upon Friday Morning Mr. Dean took his journey toward Middlebourgh . Upon Saturday their was no Session at all . Mr. Balcanqual commends his Service unto your Honour , and required me to signifie to you thus much , that he had lately spoken with Musius , but understood nothing by him concerning the matter which your Lordship is privy too . He willed me moreover to inform your Honour , That whereas you lately spake to Mr. Dean to deal with Deodati , Mr. Dean by reason of his indisposition of Body , and sudden departure , found no means to talk with him . Thus with humble recommendation of my Service to your Honour , I take my leave . Dort , this 11 / 21 of January . Your Honours Chaplain and bounden in all Duty and Service , Jo. Hales . Right Honourable , and my very good Lord , THe Errours of publick actions ( if they be not very gross ) are with less inconvenience tolerated than amended . For the danger of alteration , of disgracing and disabling Authority , makes that the fortune of such proceedings admits no regress , but being once howsoever well or ill done , they must for ever after be upheld . The most partial spectator of our Synodal acts cannot but confess , that in the late dismission of the Remonstrants , with so much choler and heat , there was a great oversight committed , and that whether we respect our common profession of Christianity , Quae nil nisi justum suadet & lene ; or the quality of this people apt to mutine by Reason of long Liberty , and not having learnt to be imperiously commanded , in which argument the Clergy above all men ought not to have read their first Lesson . The Synod therefore to whom it is not now in integro to look back , and rectifie what is amiss without disparagement , must now go forward and leave events to God , and for the Countenance of their action do the best they may . For this purpose have they lately by Deputies appointed for that end , made a Declaration of all their procedings unto the States General , from whom they have procured a Decree for Confirmation of them , which Decree upon Munday the 11 / 21 of Ianuary was publickly , first in Dutch , then in Latin , read at the Synod in the Evening . The particulars of it I shall not need relate , as being sufficiently known to your Honour . The Decree being pronounced , Heinsius first signified that it had been before in private made known to the Remonstrants , and then in the name of the Delegates warn'd the Commissioners of the Synod , Vt quam maturime & celerrime de istis controversiis statuant , ut possint tandem afflictis ecclesiis Belgicis subvenire . I was very glad to hear that admonition , and it gives me hope that our Synod shall have end not long after Easter at the farthest . After this did Tysius , another of the Professors , discuss three other of the Remonstrants arguments taken out of the Hague Conference , according to the same form as Sibrandus and Gomarus had done before . This being done , the Praeses required Io. Polyander and Wallaeus to provide to do the like upon Thursday next in the Evening ( for before that time there is to be no publick Session ) and requesting the Company the next Day to accompany Bisterfieldius to his Grave ( which accordingly was done at the time appointed ) he dismist the meeting . So that till Thursday next we are likely to understand no no more news of the Synod . I spake upon Tuesday with Mr. Praeses concerning Moulins project . His answer to me was this , That he communicated the thing with some of the discreeter of the Synod , and that he had required my Lord Bishop and Soultetus to conceive a form of publick Confession . Which as soon as it should be conceived and allowed of by those , who should in that behalf be consulted withall , he would send a Copy of it to your Honour , to be sent to his Majesty , by him to be revised and altered according to his pleasure , and so from him to be commended unto the Synod publickly . Which course he thinks will take good success . As touching the point concerning the Lutherans , he thinks it not fit that any word at all be made . I dealt with Mr. Praeses concerning a Copy of Mr. Deans Valediction to the Synod ; he answered me that he had delivered it to Dammannus the Scribe to be Copied out , and as soon as it was done , I should have it to transcribe , so soon therefore as I can procure the Copy of it , I will not fail to send it to your Lordship . Mr. Dean at his departure had an Honorarium bestowed on him by the States . Heinsius the Scribe came to his lodging to him , and making a short speech unto him , presented him in the Name of the States with munusculum as he called it . What or how much it was no man knows . Thus commending your Honour to Gods good protection , I humbly take my leave . Dort , this 12 / 22 of January , 1619. Your Honours Chaplain , and Bounden in all Duty , Jo. Hales . Right Honourable , and my very good Lord , UPon Tuesday the 12 / 22 of this present in the Fvening , for the debating of certain particular points of controversy belonging to the first Article , the Synod came together in private . It hath been lately questioned , how Christ is said to be Fundamentum Electionis . The Doctrine generally received by the Contra-Remonstrant in this point is , That God first of all Resolved upon the Salvation of some singular persons , and in the second place upon Christ as a mean to bring this Decree to pass . So that with them God the Father alone is the Author of our Election , and Christ only the Executioner . Others on the contrary teach , that● Christ is so to be held Fundamentum Electionis , as that he is not only the Executioner of Election , but the Author and the procurer of it : for proof of which they bring the words of the Apostle to the Ephesians , the first Chapter , elegit nos in Christo ante jacta mundi fundamenta . The Exposition of this Text was the especial thing discust at this meeting : and some taught , that Christ was Fundamentum Electionis , because he was primus Electorum , or because he is Fundamentum Electorum , but not Electionis , or because he is Fundamentum beneficiorum , which descend upon us ; others brookt none of those Restraints . D. Gomarus stands for the former sentence , and in defence of it had said many things on Friday . This night Martinius of Breme being required to speak his mind , signified to the Synod , that he made some scruple concerning the Doctrine passant about the manner of Christs being Fundamentum Electionis , and that he thought Christ not only the Effector of our Election , but also the Author and procurer thereof . Gomarus who owes the Synod a shrewd turn , and then I fear me began to come out of debt ; presently , assoon as Martinius had spoken , starts up , and tells the Synod , ego hanc rem in me recipio , and therewithall casts his Glove , and challenges Martinius with this Proverb , Ecce Rhodum , ecce saltum , and requires the Synod to grant them a Duel , adding that he knew Martinius could say nothing in refutation of that Doctrine . Martinius who goes in aequipace with Gomorus in Learning , and a little before him for his Discretion , easily digested this affront , and after some few words of course , by the wisdom of the Praeses matters seemed to be a little pacified , and so according to the custom , the Synod with Prayer concluded . Zeal and Devotion had not so well allayed Gomarus his choler , but immediatly after Prayers he renewed his Challenge and required Combat with Martinius again ; but they parted for that night without blowes . Martinius , as it seemes , is somewhat favourable to some Tenents of the Remonstrants concerning Reprobation , the latitude of Christs merit , the Salvation of Infants , &c. and to bring him to some conformity was there a private meeting of the Forreign Divines upon Wednesday morning in my Lord Bishops Lodging , in which thus much was obtained , that though he would not leave his Conclusions , yet he promised moderation and temper in such manner , that there should be no dissention in the Synod by reason of any opinion of his . Upon Thursday the 14 / ●4 of this present , the Synod being met in the Evening , Io. Polyander and Walaeus undertook the defence of some places of Scripture brought by the Contra-Remonstrants against the exceptions of the Remonstrants : the places of Scripture were , Luke 10. 20. Gaudete quia nomina vestra scripta sunt in Coelis . Apocal. 21. 27. inscripti in libro vitae . Rom. 9. 11. Vt propositum Dei secundum Electionem maneret , and 11. 5. Reservatio secundum Electionem : and Rom. 8. 13. Quos praedestinavit ut conformes fiant imagini Filii sui , cos etiam vocavit . Act. 13. 48. Crediderunt quotquot erant ordinati ad vitam aeternam . Upon these places these two spake almost three hours . It was expected that as the rest of the Professours hitherto have done , so Doctour Davenant the next Professour should speak in publick : It is said that he shall do it this day in a private Session ( for there is no publick till Munday , and what will then be done I know not . ) What the meaning is of this Audience only in private , I know not . But of this I will say more in my next Letters to your Honour , till when I leave your Lordship to Gods good protection . Dort this 15 / ●5 of January , 1618. Your Honours Chaplain , and bounden in all Duty , Jo. Hales . Your Honour shall here receive a Copy of Mr. Deans farewel , I fear me it is a little imperfect , for I understand it not in some places . If I can hear of another Copy from Mr. Praeses who promised me one at the begining of this week , and find it to be perfecter , I will again transcribe it . The Dean of Worcesters Valediction to the Synod . NOn facile mecum in gratiam redierit cadaverosa haec moles , quam aegre usque circumgest● , quae mihi sacri hujus Conventus celebritatem toties inviderit , jamque me prorsus invitissimum , a vobis importune a vocat & divellit . Neque enim ullus est profecto sub Coelo locus aeque Coeli aemulus , & in quo tentorium mihi figi maluerim , cujusque adeo gestiet mihi animus meminisse . Beatos vero vos quibus hoc frui datum ! Non dignus eram ego ut fidelissimi Romani Querimoniam imitari liceat , qui pro Christi & Ecclesiae suae nomine sanctam hanc provinciam diutius sustinerem . Illud vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nempe audito quod res erat , non alia me quam adversissima hic usum valetu dine , serenissimus Rex meus , misertus miselli famuli sui revocat me domum , quippe quod cineres meos ant sandapilam vobis nihil quicquam prodesse posse norit , succenturiavitque mihi virum è suis selectissimum , quantum Theologum ! De me profecto , ( mero jam silicernio ) quicquid fiat , viderit ille Deus meus , cujus ego totus sum . Vobis quidem ita feliciter prospectumest , ut sit cur infirmitati meae haud parum gratulamini , quae hujusmodi instructissimo succedaneo coetum hunc vestrum beaverit . Neque tamen committam , ( si Deus vitam mihi ac vires indulserit ) ut et corpore simul et animo abesse videar . Interea sane huic Synodo ubicunque terrarum sim , votis , consiliis , conatibusque meis quibuscunque res vestras me pro virili serio ac sedulo promoturum sancte voveo . Interim vobis omnibus ac singulis Honoratissimi Domini Delegati , Revererdissime Domine Praeses , Gravissimi Assessores , Symmystae Colendissimi , tibique Venerandissima Synodus Vniversa , aegro animo ac corpore aeternum valedico : rogoque vos omnes obnixius ut precibus vestris imbecillem reducem facere , comitari , et prosequi velitis . Right Honourable , my very good Lord , UPon Tuesday the 19 / ●● of Ianuary , at the Evening Session , the point of Reprobation was Scholastically and learnedly discust by Altingius , one of the Palatine Professors . His discourse was the most sufficient of any that yet I heard . He began from the Definition , and proceeded to how far God had a hand in it , and how far man is the Author of his own Destruction , and lastly answered the Remonstrants arguments . He spake about an hour and a half . I would willingly have given your Honour an acount of his speech , but it was in the Evening , and the Auditory are allowed no candles , so that I could not use my Tables . And thus have they discust the first Article ; though I could have wished that the question of Reprobation had been yet farther opened and stood upon , it being a point of large extent , and especially insisted on by the Remonstrant . As for Synodical Resolution in this first Article , that we must yet expect , till all the rest be examined as this hath been . There is no open Session till Friday next after dinner ; and then is it their purpose to enter upon the Second Article , of Vniversal Grace : at which time Mr. Balcanqual , and Cruciger of Hassia are appointed to speak , according as the rest have done before , to this question , Whether the death of Christ were intended indifferently for all , or only for the Elect ? Upon Wednesday the 20 / ●0 of Ianuary , in the evening was there a private Session , wherein , belike for the making of better speed , they consulted whether they should go on to examine the rest of the Articles after the same manner they had done the first , or else bethink them of some more speedy order . After a long disceptation , even so long that Polyander put the Praeses in mind of the exceeding sharpness of the Weather , they at length concluded , that they would go on in the same course they had begun . And this as yet is all the Newes that is passant , wherefore ceasing farther to trouble your Honour , I humbly take my leave . Dort this 21 / 31 of January . 1619. Your Honours Chaplain and bounden in all Duty and Service , Jo. Hales . Right Honourable , and my very good Lord , UPon Friday the 15 / ●5 of Ianuary , there was a meeting of the Synod partly publick , partly private . As the Provincial Professors had done , so was D. Davenant , who is the first Professor of the Forraigners , enjoyned by the Praeses to doe . The intent of his discourse at that time , was to overthrow certain distinctions framed by the Remonstrants for the maintenance of their positions , and evasion from the Contra-Remonstrants Arguments . The Remonstrants usually distinguish upon Election , and divide it , into definitam & indefinitam , revocabilem & irrevocabilem , peremptoriam & non peremptoriam , mutabilem & immutabilem , and the like . For the refutation of which distinctions he first set down the definition of election brought by the Contra-Remo●strant , and at large confirmed it : secondly he brought the definition of election agreed on by the Remonstrant , and Argued against it : and thirdly he directly oppugned these forecited distinctions ; all which he did learnedly and fully . When Dr. Davenant had spoken , the Auditory was commanded to depart . For having a purpose that others should speak at the same time , and fearing that some diversity of opinion might rise , and occasion some dissention , it was thought fit that things should be transacted as privately as might be . Many more of the Forreigners deliver'd themselves that night , and amongst the rest Martinius of Breme proposed again his former doubts unto the Synod , concerning the sence in which Christ is said to be fundamentum electionis , and requested to be resolved . But D. Gomarus at this time , was somewhat better advised , and thought it best to hold his peace . This day will there be a private meeting wherein every company will give up their judgements in writing upon the first Article : and to morrow I understand they will go on unto the second , and proceed in it , accordingly as they have in the former . As for any Decisive Sentence they will give none , till they have thus gone through all the five . In this I suppose they doe very discreetly . For since the Articles are mutually linked together , it is most convenient they should first go through them all , since a predetermination in the former might bind them to some inconvenience in the latter , there being no place left to look back , but stand they must to what they have once concluded . For avoiding of this it is thought best to determine of all at once . And this is all the news that here is currant : wherefore commending Your Honour to Gods good protection , I humbly take my leave . Dort , this ●● / ●● of January . 1619. Your Honours Chaplain and Bounden in all Duty , Jo. Hales . Right Honourable , and my very good Lord , UPon Munday the ●8 / 27 of January in the Evening , the Synod being met , Scultetus spake at large de Certitudine gratiae & salutis , that it was necessary for every man to be assured of his Salvation . The manner of his discourse was oratorial , the same that he uses in his Sermons , not scholastical and according to the fashion of disputation and Schools . For this cause the question was neither deeply searcht into , nor strongly proved . And this is all was done that night . I spake with Dr. Goad concerning Mr. Brent , who answered me that he heard nothing at all of him , and that he will shortly write unto my Lord Archbishops Secretary to be informed farther concerning him . My Lord Bishop of late hath taken some pains with Martinius of Breme , to bring him from his opinion of Vniversal Grace . By chance I came to see his Letter written to Martinius in which he expounded that place in the third of Iohn , So God loved the World , that he gave his only begotten Son , &c. which is the strongest ground upon which Martinius rests himself . Beyond this here is no news worth the relating , and therefore till farther occasion offer it self , I humbly take my leave . Dort this 19 / 29 of January . 1618. Yours Honours Chaplain and bounden in all Duty , Jo. Hales . Right Honourable , my very good Lord , UPon Thursday the 21 / ●● of Ianuary in the Evening the Synod met privately , and as they had done in the first , so did they in the second Article . For the speedier Direction to find the places in the Remonstrants Books , where the particulars concerning Universal Grace are discust , there was a kind of Index or Concordance drawn of the several passages in their writings touching that subject . The next Day following , that is the first of February Stylo novo , Mr. Balcanqual , and Cruciger of Hassia made entrance upon the second Article . Mr. Balcanqual spake above an hour , and did very well acquit himself . When they had done the Praeses enjoyn'd Steinius of Hassia upon Tuesday next in the Evening ( at what time will be the next open Session ) to speak of the fourth Article ( for of the third there is no question ) and to sound whether the Grace of God converting us be resistible , as the Remonstrants would have it . This hast that is made in this suddain passing from one Article to another is much marvail'd at by our English Divines : for the Colledges yet have not all given up their opinion upon the first , and besides that the Remonstrants upon Wednesday last were willed to give in their Arguments upon the first Article . For notwithstanding they be excluded from personal appearance in the Synod , yet are they commanded to exhibit to the Synod whatsoever they shall please to command . Now some time will be required for the examining of those reasons , if they be of late invention , and such as yet have had nothing said to them . But what the reason of this haste is , will appear hereafter . I lately writ unto Mr. Collwall to know what Order was to be taken for the discharge of my Lodging , whether your Honour were to answer it , or the publick purse . I would willingly be resolved of it , because I have a desire to return to the Hague ; first , because the Synod proceeding as it doth , I do not see that it is operae pretium for me here to abide : and then because I have sundry private occasions that call upon me to return . For notwithstanding this haste , of which I but now spake , it will be long ere the Synod will come to determine any thing , and about that time , if your Honour shall be so pleased . I shall be ready to come back to Dort. And so remembring my service unto your Honour , I humbly take my leave . Dort , this first of Febr. 1619. Stylo novo . Your Honors Chaplain , and bounden in all Duty and Service , Jo. Hales . Right Honourable , and my very good Lord , OUr Synod goes on like a watch , the main Wheels upon which the whole business turns are least in sight . For all things of moment are acted in private Sessions , what is done in publick is only for shew and entertainment . Upon Munday last the fourth of February , stylo novo , the Deputies met privately in the Evening , where the first thing that came upon the Stage was the old impertinent business concerning the Campenses , at what time Scotlerus a Remonstrant Minister , who had been formerly cited to appear before the Synod , having not appeared at time apppointed , pretended sickness , and for that cause he required the Synods patient forbearance . After this they entred into consultation concerning certain Books and Writings to be conceiv'd partly for declaration of the Synods meaning in the Doctrine of the five Articles , partly in Apology for it . And first it was proposed that there should be scriptum didacticum a plain and familiar writing drawn , wherein the Doctrine of the five Articles according to the intent and meaning of the Synod should be perspicuously exprest for the Capacity of the common sort , and that in Dutch and Latin. The Apological Writings were of two sorts , first Scriptum Elenchicum , wherein there were to be refuted such Errours as had been lately broached in prejudice of the received Doctrine : secondly Scriptum Historicum , which was to consist of two parts , first , a narration of the Synods procedings with the Remonstrant , from the day of his first appearance till the time of his Ejection : for the refutation of many bitter invectives which lately had been written against the Synod in that behalf . Secondly , a Relation de causis turbarum , who were the Authors of the late Stirs in time of the separation ; for answer of Episcopius his Orations , and other Writings of the Remonstrants , in which the whole misorder in turn'd upon the Contra Remonstrant . For the Scriptum didacticum the English were altogether against it : and so was Vosbergius . Their Reason was , because it seem'd incongruous that any writing concerning the Doctrine of the Articles should be set forth before the Synod had given Sentence . And indeed I must confess I see no great congruity in the proposal , whilst matters are in controversie : Judges walk suspensly , and are indifferent for either party , and whatsoever their intent be , yet they make no overture of it till time of sentence come . All this business of citing , inquiring , examining must needs seem only as acted on a stage , if the Synod intempestively before hand bewray a resolution . But notwithstanding any reason alleadgable against it , the thing is concluded , and Wallaeus , Vdemannus , and Triglandius are deputed to write a discourse to that purpose , with the inspection and supervision of my Lord Bishop , Scultetus , Brittingerus , and Deodatus . For the Scriptum Historicum in the first part concerning the proceeding of the Synod with the Remonstrant , there is required the pains of Scultetus and Triglandius : in the second part de causis turbarum , Latius must bestow his labour , with the help of Festus Hommius , of the South-Hollanders and North-Hollanders , who best of any know the whole carriage of that matter . To the composing of the Scriptum Elenchicum there are deputed four of the Provincials Professors , Io. Polyander , Lubbertus , Gomarus and Thysius , to whom are adjoyned as helpers and Supervisors D. Davenant , Altingius and Martinius . But the business of this writing past not without some opposition , Deodat . altogether misliked it , Polyander requested that his pains might be spared : Novi , saith he , quam sit mihi curta supellex . But above all D. Gomarus was most offended at the Proposal . Bella mihi video , bella parantur ait . And therefore quite refusing to consent to any Polemical writing , he advised that the Scriptum didacticum should abstain , à non necessariis & privatis , and contein only necessary points such as by common consent . That they should expect till the Remonstrant had set forth some adversary writing , and then would be a fitter time to think of somewhat in this kind . I blame not D. Gomarus , if he a little recoil . For being of the Supralapsarii , as they term them , of those who bring the Decree of Gods Election from before the fall , and seeing the Synod not willing to move that way , but to subside in a lower sphere , he is to be pardon'd , if he deny his hand to that writing , which he supposes cannot be so warily indicted , but he must be forced with his own pen to let fall somewhat prejudicial to his own opinion . The Praeses answered that it was not his drift to force the Synod against their minds to set out such a Book ; but only to take hold of the present occasion whilst the Forreign Divines were here , and have such a Book in readiness for use hereafter , though it were not now set forth . He farther advised that those who were to undertake this , should have an eye to the inclination of the Synod , and beware as much as might be , that they toucht not there where any man was sore . Whatsoever the pretence is , the mentioning of these Books , before the determination of the Synod be formally set down , must needs be very unseasonable . It will make the world to think they came resolved what to do , which though perchance they did , yet it is no wisdom to confess it . After this did they advise concerning the Exceptions against the Confession and Catechism , and of such as should answer them . For the Catechism , the Palatine Divines undertook it : for the Confession some of the Provincials were appointed , whose names I have not learnt . The Praeses then by the advice of the Secular Delegates , advised the Synod to think of gathering a Synopsis and brief of all the Synodical Proceedings , to be sent to the King of England , and other Forreign Princes and States , who had sent Deputies to the Synod , that so they may understand what hath been done . For this were there appointed Altingius Steinius , the Assessors and Scribes ; and for Supervisors were named D. Davenant , Praeses . This is the summe of that Session . On Tuesday at Even they met again in private , where every one spake in order what they had furher to say concerning the second Article . Upon some occasion , I know not what , the Praeses mentioned Negotium Vorstianum , Bertianum , & Venatorianum , which I note because this is the first time that Vorstius his cause was named in the Synod . There hath not been any stay made amongst the Forreign Divines but only in this second Article , out of which if they can well and clearly wrest themselves , their passage out of the rest will be more smooth . I lately told your Honour that Martinius of Breme made some doubts amongst the rest concerning Vniversal Grace . Not Martinius only , but Dr. Ward in this point . For the composing the doubts of both these , that they brake not out to any publick inconvenience , there hath been of late many private meetings in my Lord Bishops Lodging ; where upon Wednesday Morning were drawn certain Theses in very suspense and wary terms : to what end , whether to give content to all parties , or to exhibite to the Synod , or what else I know not , by chance I had a view of them , but no opportunity to transcribe them . On Wednesday the sixth of February , there was a publick Session in the Evening , at what time Steinius of Hassia spake to the fourth Article concerning the resistibility of Grace , in the same manner as others had done before him . He spake about an hour and a half , and when he had done , the Praeses gave warning of a publick Session to be upon Munday next in the Evening , and so dismist the Auditory , but not the Synod , who after this sate a good space in private consultation . 7 Febr. 1619. Your Honours Chaplain and bounden in all Duty and Service , Jo. Hales . FINIS . Dr. BALCANQVALS LETTERS From the SYNOD of DORT TO THE Right Honorable Sr. DVDLEY CARLTON , Lord Embassador , &c. My very Good Lord , MY business is now effected by your L●care to my contentment ; since the first day of my coming to Dort , they have made me an allowance equal with our English Divines , which is twenty Florens a day ; a less allowance might very well have served me , if I had not been joyned with them , but being joyned , it was not fit that for matter of maintenance I should be in their debts : I am exceedingly beholden to Mr. Musius his kindness , not only upon this , but upon all occasions : It doth proceed I suppose from your L. to whom as I must ever stand bound for the return of perpetual thanks and service , so I would be a suiter to your L. that your L. would be pleased to give Mr. Musius thanks for his kindness . For our Synod business , as we went too slow before , so now they would have us go too fast , they would have us to dispatch one Article a week ; which is too little time for so weighty questions . But I hope they shall be done to some purpose . With the remembrance of my faithfullest duty and service to your L. and your worthy Lady , and my best wishes for both your health and happiness , I take my leave , and rest Dordretch this 2d . of Febuary , Stylo novo . Your L. in all true respects of service , Walter Balcanqual . My very Good Lord , SInce Mr. Hales his going , here hath been nothing done in the Synod of any note . On the seventh of February now still was held the 76. Session ; in which nothing was done , but that they which before had not spoken in the second Article did speak what they thought fit : there was nothing of note spoken , save that one of the Transisulani took it evil that we took the Remonstrants meaning in their opinions , where they speak best and soundest ; but he would have their meaning to be gathered out of all places in their Books , where they speak most absurdly , which we thought was very far besides the rule of charity : so in that Session the Synodical diquisition for the second Article was ended . The President told us , moreover , that the Delegates had sent to the Remonstrants , and had demanded of them , if they had any thing in writ , which might serve for the explication of their opinion concerning the five Articles ; and that they had given to them their confirmation of their opinion concerning the first Article , as likeways a confutation of that which they held for the Heterodox opinion , and a beginning of their explication of the second Article : now he shewed us the Book , of which in good faith I was ashamed to think that men of judgement could imagine that the Synod could have time to peruse it ; for it is a little Book of Martyrs , it doth exceed two hundred folia in folio ; moreover he told , us that the Delegates had commanded them within eight days to bring in all they would or could say as necessary for the understanding of their minds concerning the whole five Articles . On the 8. of February Stylo novo , was held the 77. Session , in which was nothing done but that the President did dictate to us , these drawn out of the Remonstrants writings concerning the third and fourth Articles , which I hold not expedient to send to your L. but if I shall understand that your L. do desire them , I can easily send them : It was appointed we should this Morning send our Amanuenses to write out so much of the Remonstrants big Book , as did concern the second Article , which we did , and that against Munday we should consult what we would have done with the great volumn it self ; this day the President sent to our particular Colledge some particular strange points which he had drawn out of their late explication of the second Article , and in very pathetical terms did by his Letter entreat us to have a care of condemning them in our judgement of the same Article . Concerning this second Article I beseech your L. give me leave to express my grief , as there is difference touching it in the Synod , so there is much difference about it in our own Colledge : will your L. be pleased to give me leave to say something of it ; it is fit your L. should take notice of it , but no ways as from me ; the question amongst us is whether the words of the Scripture , which are likewise the words of our confession , ( Christus oblatus est aut mortuus pro toto humano genere , seu pro peccatis totius mundi ) be to be understood of all particular men , or only of the elect who consist of all sorts of men ; Dr. Davenant and Dr. Ward are of Martinius of Breme his mind , that it is to be understood of all particular men : the other three take the other exposition , which is of the writers of the reformed Churches , and namely of my late Lord of Sarisbury , both sides think they are right , and therefore cannot yield one unto another with a safe conscience : It is , my Lord , a matter of great consequence for us to set down the exposition of one Article of our Church confession : will your L. therefore be pleased to think of this proposition , since our judgement of none of the five Articles is to be known , till we have done with them all ; what if we should desire the President to take no notice , but to let us go on to the rest of the Articles , and in mean time we should send into England the true state of our controversie , and have advice there from some of the chief of the Church what exposition they would have to be given of that Article of their confession , which we may safely follow , for it is no matter of salvation in which we differ ; before we have done with the rest of the Articles we may easily have one answer from England ; if your L. like this motion or any other , your L. should do well by your Letters to us to desire it ; if not , I beseech your L. pardon my error which proceedeth only from my fear of distraction among our selves , and from my obedience to his Majesties charge , who commanded me in all such cases to have recourse to your L. for counsel : so with my best prayers to God for your L. health and happiness , with the remembrance of my best service to your L. and your worthy Lady , I take my leave and rest . Dordretch this 9 of February , Stylo novo . Your L. in all true respect and service , Walter Balcanqual . My very good Lord , THough your L. Letters caused some anger here with the informer , who was unknown to them , yet believe it , your L. hath done a work worthy of your Honour , and such a one as if it had been left undone , would when it could not have been helped ; have made us all heartily wish that it had been done : your L. Letters have taken the true effect with your L. in your advice intended , we all acknowledge your L. counsel to be not only good but necessary , and yet we are displeased your L. should be informed of the variance ; without which we must have been deprived of this your L. wholsome aud necessary direction . Since my last Letters to your L. it is true that we agreed upon some propositions , which are without question true , but they were such as did no ways decide the question controverted in the Synod ; we retained the words of Scripture and our own confessions , but all the difference is in the interpretation of these words . When the Canons of the second Article come to be made , it will be determined whether Christ did really persolvere pretium● redemptionis pro omnibus ac singulis hominibus , an pro solis electis , in the Synod then should we have differed in voices : because I know your L. will write to my L. Grace , I beseech your L. require a speedy answer : in our Letters to my L. Grace , we have but a little noted the difference which is like to be . I have here in ** this paper sent to your L. the true state of the difference , which will be concerning this proposition . Christus obtulit se pro peccatis totius mundi , I dare engage my credit with your L. that it is truly set down , and more fully than in our Letters to my L. Grace ; your L. may take so much of it as you shall think fit , and make his Grace acquainted with it ; and write that this is like to be the difference not in ( as your L. is informed ) our Colledge , but in the Synod about the second Article , and therefore desire his Grace to send us some good counsel for our carriage in it ; for certainly most voices in the Synod will follow the received exposition of the reformed Doctors , confirmed much by my late L. of Sarisbury his G. brother , who was thought to understand the meaning of our confession as well as any man. I doubt not but that your L. will crown your own work with following of it ; when your L. shall find the fruit of peace in the Synod among us proceed by your L. your L. will find great matter of joy , arising from the conscience of this Christian counsel . Our controversie among our selves , I must needs say , was with much love and amity , no man desiring any thing to be put in our Articles , but that we should all approve of ; but so the question had never been decided : I beseech your L. pardon this my liberty to your L. it is the love of peace , and my respect to your L. Honour doth procure it . Since my last to your L. there hath been three Sessions : first the 78. Session held on the 2. February , Novo Stylo , in which Dr. Beckins one of the Helvetian Divines at the President his intreaty did publickly discuss the seven Arguments of the Remonstrants in Collat. Hag. whereby they prove Gratiam regenerationis esse resistibilem . That being done , all Auditors were removed , and it was inquired what order the Synod thought fittest to be taken with the Remonstrants huge volume , the transcription whereof was impossible : the President told us he had cast a general glance over it all , and did find that a few of the first leaves did contain a confirmation of their opinion of the first Article , but all the rest did contain nothing but a confutation of the contra R. opinion , and an exagitation of their persons : we desired some part of it to be read ; I must needs say the Remonstrants had no favour , for I will assure your L. that the President picked out the worst part of it ; there were some five leaves read , which contained nothing but a bitter Satyr against Calvin , Beza , Pareus , Piscator , Whittaker , Perkins , Bogorman , Festus , and twenty more , but in truth though unhappily , yet finely penned , me thought it was Episcopius his tongue ; about the taking notice of this book the suffrages of the Synod did vary much ; yet most voices were , that it should be committed to some deputed by the Synod , who should dilgently peruse it , and relate unto the Synod if they found any new thing in it , which was not contained in their former writings , but yet so that any member of the Synod that would , might be present with the perusers . The Delegates gave this mediatory sentence , because they had observed that both the parts of it were desired by many : they desired there might be a forenoon Session or two kept for the nonce , in which that small part of the book which contained the confirmation of their opinion might be read ; and every man take with his pen , what he should think fit , the rest to be put over to perusers , who should make relation to the Synod of any thing they found new or fit : and therefore the Assessors , and D. Dammannus the Scribe were entreated to run over the book , and make choice of what things they thought fit to be read in the Synod , which when they have done we shall hear more of it . The President telleth us that the Campenses Remonstrants , who had been lately peremptorily cited to compeir before the Synod were not come , but that they had sent three others in their place to plead their cause : and that he had likewise received a supplication to the Synod from the Campenses contra-Remon . The Synod referred the hearing of the whole cause to deputies , one out of every Colledge . Sessio 79. 12. Feb. ] The Synodical disquisition concerning the third and fourth article began , many Divines spake divers things , the disquisition came down to D. Grocius of Breme , and so the Synod was dismissed . Sessio 82. 12. Feb. ] We went on in the Synodical disquisition of the third and fourth article , where many men spake their opinions freely , when it came to Sibrandus he spake at least an hour , in his speech he took exceptions at some things that D. Martinius of Breme had spoken the day before , especially that he had said God was causa physica conversionis ; he delivered some reasons against it , and desired Martinius to give satsfaction to them , and to instruct him in that which he knew not before Martinius answered for himself , but between them both there were more words than sence , for they made it a meer philosophical speculation , like to keeping a philosophie act , much against the gravity of questions to be discussed in a Synod : Martinius for the truth of his assertion appealed to Goclenius there present , as being princeps philosophorum , who were not wont to be appealed to in Synodical questions , and Goclenius took the moderator his place bravely upon him ; told us that Themistius , Averores , Alexander Aphrodisaeus , and many more were of Martinius his opinion ; and his opinion true in Philosophy , but yet he would not have it to prescribe in Divinity ; Sibrandus fell upon Goclenius too , so after many words lost on all sides , the President cut them off , and so that act ended , and so the disquisition ended . Yesterday we had no Session , this day we have one , of which your Lordship by God's grace shall be advertised in my next . So with the remembrance of my best service to your Lordship , and your vertuous Lady I rest Dordrecht this 15. of February . Your L. in all faithful service , Walter Balcanqual . OBlatio Christi fact a in cruce perfect a est redemptio , propitiatio et satisfactio pro omnibus peccatis totius mundi tam originalibus quam actualibus . Contravertitur an per totum mundum intelligatur mundus electorum , an mundus omnium particularium hominum : ubi de his tribus ambigitur . Primo . An retinenda sit illa distinctio quae receptissima est apud Reformatos Doctores , quemque Episcopus Sarisburiensis astruit pag. 35. et sequentibus , mortuus est pro omnibus secundum sufficientiam seu magnitudinem pretii , non secundum proprietatem redemptionis , quidam putant non retinendum esse quia putant sic sufficienter dici posse mortuum pro Diabolis . Secundo . Contravertitur de hac propositione . Christus obtulit se pro omnibus , seu persolvit pretium redemptionis pro omnibus : quidam putant sensum esse , persolvit pretium quod sufficit pro omnibus , non autem actu solvit pretium illud nisi pro redimendis electis : alii putant hanc expositionem incommodam , quia putant commentarium hunc verba ipsa destruere . Ea etenim putant sequi Christum quidem habuisse pretium in numerato , quod persolutum suffecisset omnibus redimendis ; verum Christum non persolvisse actu pretium illud , aut factum esse propitiationem pro peccatis totius mundi . Tertio . Contravertitur de sensu horum verborum , totius mundi : quidam putant intelligi de singuliis hominibus : alii de solis electis , ( hic est sanguis novi testamenti qui funditur pro multis in remissionem peccatorum ) exponunt que haec vocabula ( totius mundi ) sicut Augustinus exponit , epist. 48. Totus mundus est in maligno positus propter zizania quae sunt per totum mundum , et Christus propitiator est peccatorum totius mundi propter testicum quod est per totum mundum . Quaeritur ergo an per totum mundum debeamus intelligere singulos homines , an solos electos ; an vero nulla sit danda explicatio ; sed retinenda sint verba confessionis absque ullo commentario . My very good Lord , SInce my last unto your Lordship there hath been nothing of any moment done in the Synod ; but what was done , the sum of it is this . Sessio 81. 13. Feb. Stylo novo . ] Credential letters were read from the Frisians , by which Dacon ab Aisma , was deputed in the Colledge of the Frisians as a member of the Synod in the place of Meinhardus a senior Ecclesiae Leowardensis , who lately died here ; he took the oath of the Synod , and so was admitted . Alstedius the only Nassovical Divine now left , by appointment of the President publickly , all auditors being admitted , did vindicate the 10. arguments which the Contra-Remonstrants used in Collat. Hag. for proving of irresistibility of grace , from the objections , exceptions , and instances of the Remonstrants : and so the auditory was dismissed . The President giveth us warning , that on Munday at 9. of the clock there should be a Session , in which they would begin to read the great volume of the Remonstrants , lately given in ; and telleth us moreover , that now they had given in their explication of the third , fourth and fifth articles , but no confirmation of them : yet that the Delegates had commanded them within eight days to bring in all they would or could say concerning the five articles . Because the two Campenses Remonstrants being peremptorily cited had not compeired , the president desired the Synod to think of some fit punishment for this their contumacy . First we read letters from Fosculius , one of these two Remonstrants ; in which he excuseth his absence by these three reasons : first , that the Church could not bear their absence ; because if they should both come , there was none to preach : Secondly , that he himself was making ready for the journey , but that he was stopped , by the tears , howlings , sighs , outcries , lamentations , and prayers of all sexes , & ages , and conditions of people , boyes , girles , masters , servants , mistresses , and maids , young and old , and many more such specifications there were : thirdly , that they had sent two to the Synod to answer for them ; and therefore do humbly intreat , that they by these their procurators may causam dicere : After these were read other Latin Letters from the Seniors of that same Church , wonderful long , but so extreamly foolish and idle , that one might see they were written by some indiscreet pedant , who had run himself out of breath with trotting through all the topick places of school boyes Rhetorick ; they contained in them the same reasons for their ministers non-comparence , which the former : and moreover did protest that their ministers were ready for their journey , but that the importunity of their roarings , houlings , hindred them : and therefore in a most furious strain did desire the Synod to conceit with themselves , that they did but now with their eyes behold this ruthful spectacle : to wit , The whole City of Camps male and female , young and old lying before them , tearing their hair , knocking their breasts , piercing the ayre with their sighs and Heaven with their lamentable howlings , having their eyes sunk in their heads with tears , & their hearts ready to burst out at their sides for anguish ; with such a deal of female foolish Rhetorick , as no masculine pencan relate , they desire the non-comparence of their Pastors , of whose doctrines they might take sufficient notice without their personal presence , ●ince it was the same which the Remonstrants had maintained in Collat. Hag. It is to be noted that the Magistrates of Camps , who before had written in these citati their favour , did not now write . Thirdly , there was read the Contra-Remonstrant Campenses , who were come to accuse the citati , their answer to the reasons contained in the citati letters : to the first , that the Church could not want their presence ; it was answered , that the Classis Campensis would look to that , as other Classes now did to the charges of all the rest , who were present at the Synod ; besides that no mans charge in private can excuse him for non-comparence before a judge , when he is cited . To the second , that they were coming , but were hindred by the people , it was answered that a seditious tumultuary concourse of● people , ought not to hinder any man from comparence before a judge , especially since it is known that this seditious conflux was procured by the citati , as is evident by the confessions of many , ( whose names were there expressed , ) who who being called to be present at that tumultuary assembly refused ; who did testifie moreover , that the citati went about begging hands to subscribe those foolish letters to the Synod . To the third , that they had sent procurators to answer for them ; it was answered that it was a thing not heard of , that another man should give account of those things which they themselves had taught . These things being read , the Synod was required to give sentence : the Delegates sentence was this : that notwithstanding all these idle excuses the citati were to be condemned of contumacy , to be suspended from their Ministery , but with this provision , that if within fourteen days after the receipt of new Letters from the Synod , they did personally compeire , they should be absolved from this sentence of suspension ; if they did not , this sentence should stand firm pro nunc & tunc & omni tempore : the rest of the Synod were entreated that against Munday they would deliberate of this business , and so give in their judgements of it . Sessio 82. 18. Feb. ] There were read publickly 47. pages of the Remonst . Book ; all which did contain only one answer to the first four places produced by the contra-Remonstrants , in collatione Hag. whereby they prove that ( velle Deum solos fideles salvos facere ; & infideles in ira relinquere ) is not totum & integrum praedestinationis decretum ; the like tedious prolixity , sometimes racking of Scripture , sometimes paring and chipping of it hath not been heard ; there was nothing in it which did not rather make men out of love with their cause than affect it . Sessio 83. eodem die post meridiem . ] The sentence of the Synod was asked concerning the Remonstrant Campenses , all agreed with the sentence of the Delegates given at the end of the 81. Session : except only the Divines of Breme , who delivered their opinion at large in writing ; it was to perswade a milder course , the reasons were many and well penned : when it came to the Colledge of the Professors , notwithstanding that D. Polyander had delivered their Collegiat sentence ; yet D. Gomarus , Martinius his professed enemy , asketh leave to speak ; and so entereth into a confutation of that which they of Breme had delivered , so that he and Martinius fell foul in the Synod , very much against the dignity of such an assembly . In truth I I must needs say , that some of the Provincials do use Martinius very uncivilly , and all the Forraign Divines begin to take it evil at their hands ; he is a man very learned , and very honest , sound in all the five Articles , as any man in the Synod , except the Second , in which when the Canons come to be made , your Lordship shall hear there will be more of his opinion besides himself : notwithstanding of all this , because he doth mislike many of the Contra-Remonstrants broad speeches in many points , which I think every learned and godly man will do ; they use him with so much discourtesie , as I will assure your Lordship he hath been very near leaving of the Synod , and his Colleagues were half purposed to go with him : what a blow this would give to the credit of the Synod , any man may easily perceive ; the Provincials in this take not the right course . Though one be against the Remonstrants in all the five Articles in substance ; yet if he differ from them but in manner of speaking , they hold him as not sound . If by your Lordships means the President were advertised of these things , it might do much good . What farther passeth in the Synod your Lordship by God's grace shall hear , in mean time with the remembrance of my best service to your good Lordship , I take my leave and rest Dordreht this 18. of February , Stylo novo . Your Lordships in all true respects of service , Walter Balcanqual . My very good Lord , SInce my last Letters to your Lordship there hath been no business of any great note in the Synod , but that which I am sure your Lordship will be sorry to hear , contention like to come to some head , if it be not prevented in time : for there hath been such a plot laid ex composito for disgracing of the Bremenses , as I think the Synod shall receive small grace by it . Sessio 84. 19. Feb. Stylo Novo . ] That part of the Remonstrants big Book was read , which concerned the third and fourth Articles ; because these two Articles were now in deliberation : there were read fifty seven pages , which for the most part did contain nothing but an exagitation of some hard phrases collected out of Calvin , Beza , Zanchius , Piscator , many Contra-Remonstrants . Sessio 85. die 19. Feb. eodem die post meridiem . ] Acronius and another of the Church of Camps , who had compeired in the cause against the Remonstrants there , were called in , and the decree of the Synod made against them whom they accused was read ; [ the tenour whereof your Lordship may see in my last Letters . ] D. Gomarus being he at whom the last disquisition of the third and fourth Article ended , was entreated by the President to speak his mind of the said Articles , but Sibrandus desireth the President first to give him leave to adde some few things to that he had spoken the day before : now what he added was nothing but a renewing of that strife , which was between him and Martinius in the last Session : two things he alledged , first that he had been at Goclenius his lodging , conferring with him about that proposition , whether God might be called causa physica of humane actions , and delivered certain affirmations pronounced by Goclenius tending to the negative ; for the truth of his relation he appealed to Goclenius there present , who testified that it was so : next , whereas Martinius had alledged a place out of Pareus for the affirmative in opere conversionis , Sibrandus read a great many places out of Pareus tending to the contrary ; and ( no question it being plotted before ) he entreateth that some of the Palatines ( naming them all severally ) who were Pareus his colleagues , would speak what they did know of Pareus his mind concerning the said proposition . Sculteius beginneth with a set speech which he had in writ lying before him ; but such a speech it was , as I , and I think all the exteri were exceedingly grieved it should have come from a man of so good worth . The summe of it was this , that he did know upon his own knowledge , that Pareus did hold the contrary of that which had been falsely fathered upon him in the Synod , that he could not endure to hear his dearest colleague so much abused , as he had been by some men in the Synod ; moreover that he could not now dissemble the great grief he had conceived , that some in the Synod went about to trouble sound Divinity with bringing in tricas Scholasticas , such as was to make God causam Physicam conversionis ; ( that was for Martinius ; ) such portenta vocabulorum , as determinare and non determinare voluntatem ; that some men durst say that there were some doubts in the fourth Article , which Calvin himself had not throughly satisfied , nor other learned reformed Doctors ; that it was to be feared that they intended to bring in Jesuites Divinity in the reformed Churches , and to corrupt the youth committed to their charge , with a strange kind of Divinity : this last speech concerned D. Croci●s . Scultetus delivered his mind in exceeding bitter & disgraceful words , and repeated his bitterest sentences twice over : he having ended , Martinius with great modesty answered , first that he would read Pareus his own words , which he did ; next that for Sibrandus , he wondred that he would now in publick bring these things up since out of his love to peace , that very day he had sent his Colleague Crocius to Sibrandus , with a large explication of that sence in which he had delivered that proposition , with which explication Sibrandus himself had sent him word that he was fully satisfied , and so he made account that that business had been peaceably transacted : all this while Crocius spoke nothing . Gomarus beginneth to go on in the disquisition , but I think he delivered a speech against the Bremenses , which none but a mad man would have uttered . First , whereas Martinius had said that he did desire the resolution of this doubt , qui Deus possit ab homine , cujus potentia est finita , fidem , quae est opus omnipotentiae , exigere , and that neither Calvin nor any of our Divines had yet plainly enough untyed that knot , he replied first , that he that had said so was not dignus qui solveret Calvino corrigiam ; and that for the doubt it self it was such a silly one that ipsi pueri in trivio could ipsius solutionem decantare ; at which speech every body smiled : Moreover , whereas Martinius in his answer to Sculteius had not spoken one word against him , but only this , that he was sorry that one who had now 25. years been a professor of Divinity should be thus used for u●ing a School term ; Gomarus very wisely had a fling at that too , and telleth the Synod that since some men thought to carry it away annorum un wero , he himself had been a Professor not only 25. but thirty five years ; next he falleth upon Crocius , and biddeth the Synod take heed of these men that brought in these monstra , portentae vocabulorum the barbarisms of the Schools of the Jesuits , determinare & non determinare voluntatem , with many such speeches , delivered with such sparkling of his eyes , and fierceness of pronunciation , as every man wondered the President did not cut him off ; at last he cut off himself I think for want of breath , and the President giveth Celeberrimo Doctori Gomaro many thanks for that his learned , grave and accurate speech ; the exteri wondered at it , at last my L. of Landaffe , in good faith in a very grave , short , sweet speech , ( for which as for one of the best I am perswaded he ever delivered , we and all the Exteri thought he deserved infinite commendations : ) he spake to the President to this purpose , that this Synodical disquisition was instituted for edification , not for any men to show studium contentionis : and therefore did desire him to look that the knot of unity were not broken : in this his Lordships speech he named no man. The last word was hardly out of my L. lips , but furious Gomarus knowing himself guilty , delivereth this wise speech : Reverendissime D. Praesul agendum est hîc in Synodo non authoritate sed ratione : that it was free for him to speak in his own place , which no man must think to abridge him of by their authority : my Lord replyed nothing ; but the President told my Lord that celeberrimus D. Gomarus had said nothing against mens persons , but their opinions , and therefore that he had said nothing worthy of reprehension : this gave every man just occasion to think the President was on the plot : Martinius against this speech of Gomarus said nothing , but that he was sorry that he should have this reward for his far journey . The disquisition went on to Thysius , who very discreetly told the Synod he was sorry Martinius should be so exagitated , for a speech which according to Martinius his explication was true . Just as Thysius was thus speaking , Gomarus and Sibrandus , who sat next him , pulleth him by the sleeve , talketh to him with a confused angry noise in the hearing and seeing of all the Synod , chiding him that he would say so ; afterward Thysius with great modesty desired Martinius to give him satisfaction of one or two doubtful sentences he had delivered , which Martinius thanking him for his courtesie fully did : the President was certainly on this plot against Martinius , for at that same time he did read out of a Paper publickly a note of all the hard speeches Martinius had used : all this while Doctor Crocius his patience was admired by all men , who being so grossely abused and disgraced could get leave of his affections to hold his peace . What this is like to come to I will tell your Lordship after I have set down the Sessions . Sessio 86. 20. Feb. ] There were read 63. pages of the Remonstrants book , which concerned the fifth Article , it was for most part a confutation of the Doctors above named . Sessio 87. eodem die post meridiem . ] Dr. Mayerus one of the Helvetians , publickly all auditors being admitted , discussed the fifth Article de perseverantia Sanctorum : he did rather like an Orator than a School-man . Sessio 88. 21. Feb. ] There were read publickly 60. pages of the Remonstrants book , which concerned the first Article : they were of the same stuffe with the former , a confutation of the same men . Sessio 89. 22. Feb. ] There were read 57. pages of the Remonstrants book , which concerned their opinion of Reprobation , in which they did lay open the harsh opinions of many of our men , which unless the Synod do condemn , as well as the opinion of the Remonstrants , I see not how they can give the world satisfaction touching their indifferencie : among the rest which was read , this was one if your Lordship can endure the smell of it , instant Contra-Remon . nos sumus patroni reproborum , Resp. justitiae divinae patroni sumus non reproborum ; sicut dicendum est D. Sibrandum inscripto suo adversus Vorstium non suscepisse defensionem latrinarum dum defendit deum esse in foetidissimis latrinis , sed tan●um suscepisse defensionem omnipraesentiae divinae , quemadmodum nos justitiae , this is all was worthy the noting in that lecture . Sessio 90. eodem die post meridiem . ] Deodatus was appointed to discourse of the first Article , but being sick , the five Belgick professors discussed it . Sessio 91. 23. Feb. ] There were read some 35. pages of the Remonstrants Book , concerning Reprobation , and so the whole book is ended . Now , my Lord , concerning this matter of the Bremenses , it came to this height , that they thought to have gone home , and withal were ready to have printed an Apology for themselves , and a narration of their heard usage in the Synod : but some of the Exteri Theologi came to the English Colledge , and desired them to help to quench this fire . All the Exteri take to heart these two things , first that strangers should be used so disgracefully , for using two School terms , which are both very common ; next that Gomarus durst openly in the Synod give such an irreverend answer to my Lord of Landaffe , for which unless all the exteri may have satisfaction , ( except the Palatines ) I believe there will be a shameful stir in the Synod . They desired the English to labour the Bremenses to reconciliation with Scultetus , which this night they are doing ; what becometh of it your Lordship shall hear ; but I have small hope , for the Bremenses will take no satisfaction but publick , because it was a publick imputation upon their Professions and School , as if that were a place for corrupting of youth : and I think Scultetus will be loth to give publick satisfaction ; yet my Lord Bishop of Landaffe , Dr. Goad and my self have dealt with Scultetus , and find him tractable . Dr. Davenant , and Dr. Ward have dealt with the Bremenses , and find them mightily incensed . Martinius hath never come to the Synod ●ince , but with the rest of his Colleagues they have complained to the Delegates , who I think will take order with Gomarus . We the English are purposed ( but I know not whether that purpose shall hold ) to desire the Delegates to take notice of the wrong offered by Gomarus to my L. of Landaeffe . My Lord , all I will say is this , there are two men in the Synod , Sibrandus , but especially Gomarus , who are able to set it on fire , unless they be lookt too ; I think there is no man will say , but that Gomarus hath wronged the Bremenses infinitely , hath wronged exceedingly my Lord of Landaffe , and in him all the English Colledge : your Lordships counsel to the President may bring much water to this fire . There is here a little Pamphlet to be sold in the Synod , Iambi de concordia & pace , written by Petrus Bertius the Author of Apostasia sanctorum : they say it hath been out a great while ; if any of the States have seen it , I wonder he is not severely punished : it is the most seditious Satyr against this State that ever I read . Here is all , and I am sorry I had so much to write to your Lordship : so with the remembrance of my humblest duty to your Lordship and your worthy Lady , I take my leave and rest Dordretch this 23. of February , Stylo novo . Your L. faithful and respectful servant , Water Balcanqual . My very Good Lord , FOr your L. last letters to my self , and the news in the letters inclosed , as I stand much obliged to your H. so much more I with all others , who love peace , and long for the happy success of this Synod , must ever stand much obliged to your L. for your Letters to the President ; so full of sober , good , and necessary counsel , the happy fruit whereof I hope during your being there we shall not cease to find , as we have already begun to taste a little of the sweetness of it ; for the very next Session after the President had received your L. letters , at the beginning in very mild and discreet words he entreated all the members of the Synod , that in their disquisition of the fifth Article , they should abstain from all bitterness , and personal opposition , and follow meekness and brotherly kindness , which in that disquisition was observed by the two Belgick professors , very strictly , and their phrase and stile tempered otherwise than heretofore it hath been ; so as one might see they had been acquainted with the good counsel of your L. letters , for I will assure you they followed it : your L. joy cannot chuse but be great when you remember the great peace procured by your L. I should hold my self an enemy to the weal-publick , if I should not particularly inform your L. of all the passages here , by whom if any of them go amiss , they may so happily be corrected . The reason why I have been so long a writing is , because I wanted news of which our Synod now is very barren , & will be so till towards the latter end of the next week ; at which time all Colledges judgements of the five Articles will begin to be read . The matters now in hand are matters of knowledge not of action : yet I will be bold for fashions sake to send your L. a note of such Sessions as have been since my last letters to your L. Sessio 92. 25. Feb. Stylo Novo . ] We bent on in the Synodical disquisition of the third and fourth Article , which at that Session was made an end of , after that the President did dictate to us , and all we did write large Theses collected out of the Remonstrants books upon the five Articles . Sessio 93. 26. Feb. ] Since the Remonstrants by commandment from the Delegates , had given up the defence of their opinion touching the second Article , there were read 56. pages of this their other new volume , in which they studied to overthrow that distinction , sufficientiae & efficaciae mortis-Christi , and go about to prove that those places of Scripture , which say that Christ dyed pro peccatis totius mundi , are to be enlarged to all particular men , not to be restrained ad mundum electorum . Sessio 94. 27. Feb. ] There were read publickly 53. pages more of this volume of the Remonst . upon the second Article , in which they did vindicate their own arguments propounded in Collat. Hag. from the instances and exceptions of the Contra-Remonst . in the same Conference . Sessio 95. eodem die post meridiem . ] Deodatus was this Session appointed to discuss the first Article ; but because of the continuance of his sickness , his colleague Tronchinus did perform that task for him , publickly all Auditors being admitted , who with good commendation did establish Sanctorum perseverantiam . Sessio 96. 28. Feb. ] There was an end made of the reading the Remonst . volume on the second Article : there were read some 54. pages , which were spent in the vindicating the rest of their own arguments from the exceptions of the Contra-Remonst . in Collat. Hag. Sessio 97. eodem die post meridiem . ] We begun the Synodical disquisition upon the third Article , where every one of our Colledge spoke at large , but especially my L. of Landaffe , who I will assure your L. hath by his most accurate and excellent speech at that Session gained unto himself wonderful great reputation ; I doubt not but he will send a Copy of it to your L. and then it will speak for it self ; believe me I never heard him do any thing like it , and so thinketh every one in the Synod ; it was learned , devout , and the stile masculous ; quicquid dixero minus erit : the disquisition came to the Helvetian Divines . Sessio 98. 1. March. ] We went on in our Synodical disquisition of the fifth Article , where my L. of Landaffe his yesterday speech was cited by two or three several Divines with great Honour and Commendation : the disquisition came to the Colledge of the Geldrians . This , my Lord , is all we have done ; when there is any thing worthy the relating , I shall not fail to advertise your L. hoping your L. in this time of my other business , which must not be neglected , will pardon both the rudeness of the hand and stile ; for both which my necessary plea is want of time . The matter between the Bremenses and Scultetus , with the other two professors is taken up by the Praeses , and the Delegates ; the Bremenses have shown their inclination to peace , and were contented with private satisfaction , the other three did protest they had no hard opinion of them , but acounted them learned , religious , orthodoxal , were sorry they had done that which was done , and would do so no more : the Bremenses desired that one of our Colledge might be present at this satisfaction , but the other three would no way yield to it . Gomarus was there admonished to repair to my L. of Landaffe , and to testifie unto him his sorrow for the word which unawares had proceeded from him to his L. in the Synod ; but yet the old tuffe man is not come to his L. I hope after this we shall live in peace ; which I must needs confess for the greatest part of it , we are debters to your Lordship . Notwithstanding the late Proclamation set out by the States General , for restraining the Printing of all seditious Books during the time of the Synod , yet even now in the Belgick tongue , there is come forth a seditious pamphlet with no name of Author or Printer , containing all the Acts which have been made against the Remonstrants in this Synod , especially by the Delegates ; a book made only to incite the common people to a dislike of the Synod , they are not to be sold , but they send them abroad among their favorites : I have all this day been using means for compassing one of them to send to your Lordship , but cannot , yet there is one of them promised me , but it may be your Lordship by this time hath seen some of them . By my Letters from England , from one who I believe knoweth it , it will light heavy upon the party your Lordship nameth in the end of your Letter ; as much I mean as his place in the State is worth ; there is scuffling for to be his successor . What is reported of Mr. Parker is but guessing , your Lordship is in name for it at Court , but upon what ground I know not , I would it were as sure as my wishes are strong . So with the remembrance of my best service to your Lordship and your worthy Lady , I take my leave and rest . Dordrecht this 2. of March. Your Lordships in all true respect and service , Walter Balcanqual . My very good Lord , THough our Synod yieldeth no great argument of writing , for now we are taken up in hearing altogether , yet I cannot omit my duty in letting your Lordship know how we spend the time . Sessio 99. 4. March Stylo Novo . ] The President did invite the whole Synod to the Funeral of an Helvetian Gentleman , one Mr. Staffurins who came hither , as comes itineris with the Helvetian Divines , the invitation was against the morrow at eleven of the clock . The President moreover with great joy told the Synod that he had received news from the Magistrates of Camps ; whereby they signifie that they rest well satisfied in the last Decree of the Synod concerning the suspension of their cited Ministers , and continuance of the same suspension in case of their not comparence within fourteen dayes after new advertisment , that they would do what i● them lyeth to perswade them to comparence , which if they refused , that they would not give them any more countenance or protection , as heretofore they had done ; moreover that they did with all due respect expect the resolutions of the Synod , concerning the points of Religion now in question , to which they mean to submit themselves wholly , and by their own example of obedience , encourage and perswade as much as in them lyeth their distracted people to yield the like obedience , and that in the mean time the care of their Ministers Flocks should be no pretence to their cited Ministers for not comparence , because that during their absence , they themselves would undertake to see their cures sufficiently discharged both for reading and preaching of the Word : I must needs say this message was much unlike their former Letters , which they were wont to write in favour of their Remonstrant Ministers . Moreover the President told us that Doctor Altingius one of the Palatine Divines , had brought him Letters to the Synod from old Dr. Pareus of Heidelberge , together with his judgement in a written Book of the five Articles in controversie , which he told us should presently after the Synodical disquisition be read . We go on in the Synodical disquisition of the fifth Article , where some of the Provincials observed some things , some nothing , and so at this Session quickly our disquisition upon the first Article was ended ; then Pareus Letters to the Synod were read ; the summe whereof was this : I am not so good an English man as to adventure to translate , I will therefore give you the Latin : Quantum doloris & lachrymarum sentiebamus hic omnes jam per aliquot annos ex●flendo illo schismate & dissidio quod Ecclesiam Vestram Florentissimam laceravit , tantum etiam & nunc gaudii . & gratulationum experimur ex coactione Celeberrimae hujus Synodi , cujus ope & saluberrimis consiliis speramus altissimum hoc vulnus sanatum iri . Quantum gloriandi materiam dederit Pontificiis Vestrum schisma palam est omnibus : illis ut Synodus obstruat os , possitque hoc Ecclesia Vestra incendium restinguere , pacemque vestram nimis collapsam restituere , illud est quod sicut expectant à vobis boni omnes , ita & à Deo Opt. Max. omnibus precibus expetunt . O utinam daretur mihi in ultima jam senectute venerandam hanc Synodum conspicari ! Verum cum illud aetas mea mihi deneget , tametsi Doctissimi mei Collegae meas vices supplebunt , visum tamen fuit mihi meam quoque de famosis illis 5. Articulis ad Reverentias Vestras sententiam Praescribere , & una cum Ecclesia Reformata meam quoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatam facere ; Videbitis me hic conditionatam Electionem rejicere , Reprobationem una cum D. Calvino passim , praesertim Institutionum lib. 3. ad vitiositatem referre , si minus fortassis quàm par est Praedestinationis mysteri a pertract avero , illud putate consultofactum esse , sunt enim illa adoranda magis quam discutienda : solitam & receptam de merito mortis Christi distinctionem , puta Sufficientiae & Efficientiae , videbitis me retinere ; Distinctionem illam , de Resistibilitate & Irresistibilitate Gratiae Divinae velim ad authores suos , puta Iesuitas relegari ; Heterodoxa illa de Apostasia sanctorum sententia , se ipsam jugulat . Det Deus , ut in omnibus orthodoxam doctrinam retincatis , & pacem unice sectemini . The subscription was , Rever . Vest. Observantissimus David Pareus Septuagenarius Scribebam m●nu propriâ : This mas the sum of this Letter , and of the Session too . Sessio 100. 5. of March. ] There was read publickly so much of Pareus his sentence as concerned the first and second Article , in which he did accurately dispute against the Remonstrants opinion in both , and spent a great many pages in expounding and confirming the received distinction of the Sufficiency and Efficiency of the merit of Christ's death . Sessio 101. codem die post meridiem . ] Dr. Martinius of Breme appointed by the President publickly , all Auditours admitted , did very accurately and soundly discourse of the true Deity of Christ , and especially laboured to prove his Omnipraesentia , opposing and answering all those places of Vorstius in which in his disputation de Deo he calleth the Omnipraesentia of Christ into question . Sessio 102. 6. March. ] We went on in the publick reading of Dr. Pareus his judgement upon the third , fourth and fifth Articles ; where I must needs say that he did most accurately , and soundly , & methodically , with great subtilty and variety of reasons overthrow the Remonstants opinions of Resistibility of Grace , & the Apostasie of the saints : one would little think that that wit & judgement could be so young in so great age : the President told us that after the Collegial judgement were read , that the Synod by their publick Letters must needs give him many thanks for these his great and good pains , as he did not doubt but that the Estates General would take order for doing of the like . So one of the Scribes by the President his appointment , was beginning to read our College his judgement , but Dr. Davenant told the President , that he thought it greatly concerned the dignity of the Synod , that the Collegial suffrages should not be read thus privately , but that they should be read as publickly as might be , all Auditours being admitted ; both because it might be that the Remonstrants being moved by force of their reasons , might relent something in their opinions ; and all other auditours be edified & confirmed in the truth ; as likewise , because all auditours should perceive the consent of so many several learned mens judgements , who by the more perverse sort might otherwise be thought to use some plot and conspiracy to make their opinions meet together . This unexpected motion did not a little trouble the President , who was altogether set against any such course ; which made all , especially the exteri wonder that he should offer to pass over a matter of so great consequence without asking the Synods advice for the manner of reading their own judgements : the reason why this motion was made by our College was this ; in forming of our judgements , as we have studied to condemn all in the Remonstrants , which can justly be taxed ; so we took pains to condemn no more but that which must be condemned , and to condemn too some hard phrases of the Contra-Remonstrants , especially in the matter of Reprobation ; but they are only phrases : now we know that in the making of the Canons no words of ours , which sound any thing that way shall be expressed , because the Provincials in forming of the Canons will carry us down by voices ; and therefore we desired that in the reading of our judgements , at least our ingenuity might be taken notice of by all the auditours . Well , to this motion the President made this answer , that within these few dayes he himself was in that same opinion which now was propounded ; but having with more mature deliberation thought upon it , and asked the advice of his Assessours , that he had now thought it fit , the judgements should be read , no auditours being admitted , unless it were some few choice Ministers of good worth , who did here attend about the Synod , the reasons moving them thereunto were these : First , because this course seemeth to come nearer the intent of the Commission of the Estates General than the other , in which they were appointed to enquire after Synodical suffrages privately among themselves without other auditours , unless the Synod should think it fit to admitt auditours . Secondly , because it had been a custom hitherto observed in all Synods and councils to take the suffrages , all auditours being excluded . Thirdly because , though the suffrages of all Colleges do agree ( as he perceived by reading of them ) in the thing it self ; yet because there was some disagreement in phrases and forms of speaking , it was to be feared that the Remonstrants and other Iesuits and Dominicans present , would make great matter of these verbal differences , that they would cast abroad among the people strange reports of the dissensions of the Synod ; and in another case , that the Remonstrants no question ( as lately they had done ) would put out in print the opinion of the Synod concerning the Articles before the Canons were formed by the Synod , and in their pamphlet no doubt they would oppose sentence to sentence , wheresoever they might take hold of the least suspicion of difference . Fourthly , and chiefly , because by this course the judgement of the Synod concerning the five Articles should go abroad among the people , before either the Synod it self had determined what should be their judgements , or the Estates General could be made acquainted with the judgements of the Colleges and Synod , who notwithstanding in all reasons and good manners ought next to the Synod it self , to know what is likely to be the event of all business in it : the President added , that since this was but a matter of order , he hoped the Synod would trust him and the Assessours with the managing of it ; but perceiving that a great many were not content with it , he was glad to put the matter to voices ; the Delegates being asked their voice , they desired the matter might be deferred till the afternoon , and so the Synod was dismissed . The President in mean time sent Dammanus one of the Scribes , to entreat us to give way to the President 's motion ; and no question , they laboured other Colleges as well as us ; but certainly all the President 's reasons above mentioned might easily have been answered ; for my part I think his course was tutior , but ours honestior . Sessio 103. eodem die post meridiem . ] Voices were asked concerning the manner of reading the Collegial judgements . The Delegates suffrage pronounced by Heinsius was , that in reading of the judgements , all auditours whatsoever , aswel Contra-Remonstrants as Remonstrants , should be excluded ; and besides they entreat all the members of the Synod , that they would conceal as much as might be the things that were done in the Synod . The whole members of the Synod without exception according to the judgement of the Delegates . So ( Q. F. F. of the first Article , que sit ) we began to read the Colleges judgements , at this Session were read the judgements of our College , and the College of the Palatines , both of a just length , and agreeable in all things ; except that the Palatines had added to the end of theirs a very good and necessary counsel for the sober and wholsome manner of propounding to the people the Doctrine of & Election Reprobation ; we purpose after our judgement on the fifth Article , to give in such a counsel for the sober propounding of the whole five Articles to the people . Sessio 104. 7. March. ] There were publickly read the judgements of the College of the Hassians who were exceeding long ; of the Helvetians who were but short and grave ; of Alstedius , he who is only superstes of the Nassovians , who was but short , there was no difference between their judgements , and the others which were read before them . Sessio 105. eodem die post meridiem . ] There were read publickly first , the judgement of the Genevenses , who were pretty long ; they kept a form by themselves , for where the confirmations of other Colleges Theses consisted of reasons , places of Scriptures and Fathers , their confirmations were nothing but places of Scripture , barely propounded in great number , and in a very fine contexture & frame ; at the end they used this short peroration , that they had simply out of the Scripture delivered ; that concerning the first Article , which they knew to be agreeable with the Church of Geneva , nay , and beside of all the Churches of France which did stick to the French Confession . Next was read the judgement of the Bremenses , which was of a just length very sound and accurate , in all things agreeable to the other judgements read before , except only with this difference ; whereas other judgements had said either nothing of the election and salvation of Infants begotten of faithful parents , & dying in their Infancy , or they which had touched it , had determined that faithful parents had no reason to doubt of it ; but might very well for any thing they did know hope and perswade themselves of it : the Bremenses did absolutely determine that all such Infants dying in their infancy if they were baptized were certainly saved , concluding it not only ex judicio charitatis as others had done , but ex judicio certitudinis too : Next begun to be read the judgement of the Divines of Embdane ; from whom ( as Mr. Hales well knoweth ) extraordinary prolixty was to be expected ; after it had been read half an hour the President told us , that because the hour was past , the rest must be left till the morrow . Sessio 106. 8. Martii ] We went on in reading the judgement of the Embdanes , which at this Session continued yet full two hours , in the coldest weather that we have felt . So now the judgements of all the Exteri Theologi concerning the first Article were read , among whom there was nothing to be seen but full and orthodoxal consent , for which the President told us God was to be praised , and he prayed God that the like Harmony might be found among the Provincials . My Lord , this is worth the observing , that there is no College yet which hath not overthrown Gomarus his opinion of the subject of Predestination ; for though none of them did directly dispute against it , yet all of them expresly took it as granted , that not homo creabilis , but homo lapsus was subjectum both of Election and Reprobation , which I think doth trouble Gomarus not a little . Now the Embdanes judgement being ended , we begun to read the judgement of the College of the Belgick professours , where at the very first to our grief we observed the Belgick humour of particular opinions ; for there are but five of that College as we are of ours , and yet they are divided into three parts , and have given in three distinct and several judgements . Dr. Polyander , Dr. Thysius , and Doctour Wallaeus have given in and subscribed one judgement , Dr. Sibrandus hath given in another judgement by himself ; and Dr. Gomarus a third judgement by himself ; at the latter end of this Session the first three their judgements began to be read , but by that time two pages were read the hour was passed , and so the rest of it was continued till the next occasion : only , my Lord , I must tell you that so much as was read , giveth us little hope of agreement among them , for whereas other Colleges had taken it as granted only , that homo lapsus was subjectum Praedestinationis , they in these two pages did only dispute by many arguments against Gomarus his opinion , and proved that largely , which others had only taken as a ground ; their arguments Gomarus I see him note ; what difference shall further happen in their judgements , your L. shall understand by my next . Sessio 107. eodem die post meridiem . ] This Session was publick , all auditours being admitted , in which D. Deodatus did at great length handle these two questions . 1. Quantum differat fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu temporaneorum , à vera et justificante Regenitorum fide . 2. Quousque conceditur Diabolo progredi in oppugnanda justificatorum fide ; he did very sweetly , just as he useth to preach , not as Doctours use to do in Schools . This is all which is done this week ; for this day being Saturday we have no Session . The last Sunday I ( in which I returned the Letter your L. was pleased to send me ) sent to your Lordship all which had passed the week before , which I hope your Lordship had : your Lordship seeth there are but ordinary passages yet in the Synod , if there were any thing worthy of extraordinary note , I should not fail with all diligence to give your Lordship notice of it : in mean time with many thanks to your Lordship for all your Lordships courtesies , and the remembrance of my humblest service to your L. and your worthy Lady , I take my leave , ever entreating your Lordship that I may be accounted by your Lordship as I am I doubt not but your Lordship hath seen this pamphlet , yet if you have not , here it is . Dordrecht this 9. of March , 1619. Your L. in all true respect and service , Walter Balcanqual . My very good Lord , SUch things as have passed in our Synod , since my last Letters unto your Lordship I here send your Lordship as briefly as I can : I hope now at length towards the latter end of the next week , we shall come to the making of the Canons . Sessio 108. 11. Martii . Stylo Novo . ] Georgius Fabricius a Nassovian Divine ; substituted in the place of Dr. Bisterfield , who died here , was with the accustomed solemnity admitted into the Synod● We go on in reading the judgement of the three Belgick professours , which was very sound and of a just length ; it was subscribed by their three names , Iohannes Polyander , Antonius Thysius , Anthonius Wallaeus ; and a little beneath that it was thus written , Ego Sibrandus Lubertus hoc collegarum meorum judicium perlegi , & per omnia probo ; Gomarus his name was not at it ; but he presently rose and testified viva voce , that he had read it , and did in all things approve the judgement of his Colleagues , excepting only that part of it , which did determine hominem lapsum to be the object of Predestination , which he said had not as yet been determined in the Belgick Churches , in the French nor English Churches , and many others . Next was read the judgement of Dr. Sibrandus upon the same Article , which differed nothing from that former of his Colleagues , but that it was longer , it was subscribed with his own name , and a little beneath the former three Professors by their subscriptions testified , that they had read it , and did approve it . Gomarus stood up , and viva voce gave this same testimony to this judgement which he had given to the former making the same exceeption . Next was Gomarus his judgement read upon the same Article ; he said nothing of that question of the object of Predestination , whether it was homo lapsus or not , which silence in that point being excepted , his judgement in all points agreed with the former judgements of his Collegues , it was only subscribed with his own name ; but D. Polyander did vivâ voce testifie in the name of himself & his Colleagues , that they did approve all things in Gomarus his judgement , excepting only that opinion of the object , the contrary whereof they professed themselves to hold : the President instructed us concerning some particulars of the business of Camps , and desired us against three of the clock in the afternoon to consult about it ; the particulars whereof your L. shall see in the next Session . Sessio 109. eodem die post meridiem . ] The president told us first , that the time of fourteen days granted to the two suspended Ministers of Camps for their comparence was now passed , and so that they contemned this favourable respite granted by the Synod , and persisted in their contumacy . Next that the other two Ministers of Camps , who were here among the cited Remonstrants , had been appointed by the Synod to give in within fourteen dayes an answer to the accusations layed against them by the Deputies of the Reformed-Church of Camps ; the Copy of which accusations at their own earnest request had been delivered to them by one of the servants of the Synod , but that now in place of their answer which was expected , they had sent to him a Letter which was read unto the Synod ; it had two great faults , it was exceeding long , & exceeding foolish ; to this sence , or rather non-sence , they did show that they could not at the day appointed give in their answer to the accusations ; and why they could no more go on in this Synodical action which was commenced against them , for many causes , such as were , first , because they were wholly taken up making ready some writings for the Synod concerning the five Articles , which were imposed on them by the commandment of the Delegates . 2. Because the Copy of the accusations brought unto them by one of the Synod officers , was not subscribed by the President , nor by either of the Scribes of the Synod ; and therefore they thought it not an authentick Copy or of any Credit . 3. Because crimes in it were objected to them both promiscuously , and that laid to both their charge , which only one of them had delivered ; and therefore their accusation was not exact according to form of law . 4. That there were many things in it objected to them ; not warranted by any witness , unless it were by some proofs taken out of their Colleague Foskculius late book , which they christened with the name of stultum aud tenebricosum scriptum . 5. Because it was full of false spellings and writing , & therefore they thought it was but negligently slubbered over ; for these and many more such causes as idle as these , ( with which I hold it not fit to detain your L. ) though they might decline the judgement of the Synod , especially since against the practice of the Belgick Church , their own Consistory , Classis , and Provincial Synod being skipped over , they were immediately accused before the Synod ; yet notwithstanding after they had done with all they had to say upon the five Articles , they promise that they will give in their answer to this bill of accusations ; but upon this condition , ( which I beseech your Lordship to observe , ) that first the Synod would declare them to be free from these false and malicious slanders , wherewith they and the rest of their brethren Remonstrants cited to the Synod , had been most injuriously and falsely charged in that Session of the Synod , in which they were dismissed by the President , with this elogium , to wit , that they had refused to go on in the Synodical action that they had shown themselves unworthy with whom the Synod should have any further dealing ; and that as they had begun this business and continued it with lying and equivocations , so now they had ended it . But yet that notwithstanding of all this they were contented to go on in this action before the College of the Delegates of the Estates General , but not before the Synod . These long Letters being read , next was read an answer to these Letters penned by the Deputies of the Reformed Church of Camps ; to whom the President had given these Letters that they might answer them ; they did meet particularly with every thing alledged in the other Letters , which was needless and therefore I omit all their answers , save only to that one thing which seemed to require one , that was , that against the custom of their Church they were immediatly brought before the Synod ; to which it was answered , that both the Consistory and Classis of Camps were altogether Remonstrantical , and that therefore they were both of them such as ought rather to be abrogated than appealed unto ; but for their Provincial Synod , they wondered with what face they durst affirm they had not been cited thither , since the Synod had dealt with them oftner than once , though to no purpose . Next was read a supplication penned and subscribed by Acronius in name of the Reformed Church of Camps , in which they relate how Foskculius one of the two suspended at Camps , while he was rehearsing unto his flock the sentence of his own suspension , that he had stirred up the people ad tumultuariaem infamam : next they humbly beseech the Synod , that now for the two suspended , their sentence of suspension might be ratified by the Synod , and for the other two here present at Dort , to wit Mathisius , and Gosuinus , since they had refused to give in their answer at the time appointed , that the Synod would pronounce the like sentence of suspension against them : the President propounded this to the Synod , whether they thought it fit that the sentence already given against the former two should be ratified ? and that the other two should be cited to give in their answer to the bill of accusations within fourteen dayes , in which if they failed , the like sentence of suspension should be given against them , which had been given against their Colleagues ? the whole Synod approved it , and so it was decreed . We beginning to go on in reading the Collegiat judgements , my Lord of Landaffe ( according as we at home had deliberated among our selves ) desired leave to speak , which being granted he spake to this purpose . Dr. Gomarus in the forenoon delivered , that this question , whether homo lapsus be subjectum Praedestinationis , had not been determined , by the confession of the Church of France ; and as I and my Colleagues conceived he delivered the like for the confession of the Church of England ; and therefore I do intreat Dr. Gomarus in my own name , and the name of my Colleagues to declare before the Synod , whether he did say so or not ? Dr. Gomarus with good modesty answered that indeed he did say so , but he protested it was not out of any evil meaning , but only to shew that as other Churches , so the Church of England had left that undetermined , since the words of the confession determined no farther of the subject , than ( quosdam ex humano genere : ) my Lord of Landaffe replied , that he himself and the rest of his Colleagues could not chuse but think themselves by that speech touched for temerity or ignorance ; for since they in their judgement delivered the contrary for homo lapsus , it was as much to say as that they had delivered that in the Synod , which was not according to the judgement of the Church of England , but to let the Synod know that they had said nothing in their judgement , which was not the judgement of their Church , they desired the Synod to hear the words of their confession ; so Dr. Goad read publickly the seventeenth Article of the confession , where the words are quosdam ex humano genere , in exitio & maledicto , which last words Gomarus had left out : Gomarus answered , that if he had understood the words of the confession amiss , he would submit himself to the judgement of the Synod . The President told Gomarus roundly enough , that it was free for every member of the Synod to deliver his own judgement concerning any point or question ; but that men ought to be very careful that they do not rashly meddle with the judgements of other Churches . My Lord of Landaffe desired further leave to adde this ; Since all the forraign Divines , without exception , and likewise all the Belgick professors , except Gomarus , had already delivered their judgements for homo lapsus , and that he doubted not but the Provincials would determine the same ; it were very fit that the Synod should likewise determine so of it ; neither was it any reason that for the particular opinion of one professour , who in this did disassent from the judgement of all the Reformed Churches , the Synod should abstain from determination of the question . Gomarus answered , that the University of Leyden had never yet determined for homo lapsus , and that both Dr. Whitakers , and Mr. Perkins had determined the contrary , whom he took to be such men as would not disassent from the Confession of the Church of England : that the matter ought first to be discussed with arguments on both sides , before any thing should be determined on either side ; to whom the President returned this answer , that after the judgements of all the Colleges were read , the Synod would decree of the question what they shall think best ; after the Canon is conceived it shall be read , if then you can shew that any thing contained in that Canon is against the word of God ; The Synod shall with all dutiful patience hear what you can say . There were read the judgements of the Geldri ; the South - Hollandi , ( who in their judgement wished that the question of homo lapsus might be left undetermined ) the North - Hollandi , the Zelandi , who were all not long ; and agreed in all things with the former judgements delivered , and so this long Session ended . Sessio 110. 12. Martii . ] There were read the Collegiat Iudgements of the Vltrajectini , the Fristi , the Transisulani , the Groninganii & Omlandii , all which four were of a good length , and in all things consonant to the former judgements . Sessio 111. eodem die post meridiem . ] There were read the Collegiat judgements of the Drentani and Gallo-belgici , which were brief , and agreeable to the former judgements , and so was ended the Reading of the judgements of all Colleges ; in which ( God be praised for it ) there was not the least suspicion of dissention of any thing , and it is to be noted that all of them determined homo lapsus to be the subject of Predestination ; except Gomarus , whom all men know to be against it ; and the South - Hollandi , who only said they would determine nothing of it . There was read the judgement of the Divines of great Brittain upon the second Article ; they were briefer than upon the first Article , they left the received distinction of sufficientia and efficacia mortis Christi untouched ; as likewise they did not touch that received restriction of those places which make Christs suffering general to the world , only ad mundum Electorum . There were read the judgements of the Palatines , of the Haessians , of the Helvetians , who all did maintain the received distinction , to wit , that Christ his death was only sufficient for all men , not efficient or impetrative , and did restrain all the general propositions which are in Scripture to that purpose only ad mundum Electorum , concluding that Christ was no wayes expiatio pro peccatis singulorum . Sessio 112. 13. Martii . ] There was read publickly the judgement of the Nassovici , after them the judgement of the Genevenses , both of which defended the received distinction and restriction ; after were read the judgements of the Bremenses , who according to the number of their persons had three several judgements . Martinius his judgement was first read , who did stand in effect to the tenents of the Remonstrants in the second Article , he mainly overthrew the received distinction and restriction , and did determine that Christ did truly die for all and every man , that he was made a Propitiation both for the godly and the wicked , and that by his death he did impetrate reconciliation with God for them all ; at the latter end he condemned many things both in the Remonstrants and in the Contra-Remonstrants opinion , but more in the Contra-Remonstrants . Next Dr. Isselburgius the second Bremensis his judgement was read , who was directly against Martinius defending both the received distinction and restriction . Thirdly , was read the judgment of Dr. Crocius the third Bremensis , who propounded a middle way between his two Colleagues ; granting ( which We also in our College did , ) that Christ did merit by his death some supernatural things for the wicked ; as the word preached , and all such good graces as are common both to the godly and wicked ; but nothing belonging to remission of sin or reconciliation with God , and so indeed for any thing I could perceive his judgment was directly against that of Martinius , and in effect all one with that of Isselburgius . Next was read the judgement of the Embdani , who were exceeding long , and agreed in all things with the Contra-Remonstrants , as they do express themselves in the Collat. Hagiensis . Sessio 113. eodem die post meridiem . ] Dr. Isselburgius one of the Bremenses , at the President his appointment publickly , all auditours being admitted , did at very great length prove , that God his vindicative justice is natural and necessary unto him , and that therefore that satisfaction which Christ made for the sins of the world was simpliciter necessaria ; proving withal by many arguments the fulness and sufficiency of Christ his satisfaction ; answering the arguments of Socinus and Vorstius against both the former conclusions . Sessio 114. 14. die Martii . ] There was read the judgement of four of the Belgick Professours subscribed by Polyander , Gomarus , Thysius , Waellaeus ; and a little beneath was written , Ego Sibrandus Lubertus hoc Collegarum meorum judicium per omnia probo : next was read Sibrandus his judgement who differed nothing from his Colleagues , save that he was shorter , it was subscribed first by himself , amd then approved by the subscriptions of the rest of his Colleagues : all five of them did stand mainly for the above named distinction and restriction . Next was read the judgement of the Geldri , who were too-too rigid in many things ; next them the judgment of the South - Hollandi ; next them the judgement of the North - Hollandi , who had many things which we thought not only to be rigid but false ; all these three Colleges at great length disputed for the received distinction and restriction . Sessio 115. eodem die post meridiem . ] There were read the judgements first of the Zelandi , next of the Vltrajectini , next of the Fris●i , next of the Transisulani , next of the Groninganii and Omlandii : all of them stood for the same distinction and restriction . Sessio 116. 15. die Martii . ] There were read the judgements first of the Drentani , who delivered many false and absurd propositions ; next of the Gallo-belgici , who were moderate enough , both of them did maintain the former distinction and restriction ; and so was ended the Reading of all Collegial judgements upon the second Article , in which there was not altogether so uniform a consent both in regard of phrases and forms of speaking , and in regard of some propositions , as was in the first Article : yet certainly there was very great , more than could well have been expected from so great a number of learned men in so hard and controverted an Article . There was read the judgement of our College upon the third and fourth Article , which was most just and equal , condemning the rigidity of some of the Contra-Remonstrants opinion , though not by that name , as well as the errours of the Pelagians , Semipelagians , and Remonstrants . There was read the judgement of the Palatines , who in all things agreed with the judgement of the Contra-Remonstrants , as it is set down in Collatio Hagiensis . Sessio 117. eodem die post meridiem . ] There were read the judgements of the Hassiaci , the Helvetians , the Nassovici , who agreed in all points with the Contra-Remonstrants of the Genevenses , who carried a very eaven hand in this Article ; their Theses , as before , were confirmed only by places of Scripture , but finely digested ; of the Bremenses who handled the head de gratiâ , & libero arbitrio in general , and in particular overthrew resistibility of Grace . Of the Embdani , whose judgement after an hours reading was not near half done , and therefore we were glad to make an intercession of their discourse of Grace till the morrow . Sessio 118. 16. Martii . ] We went on in reading the judgement of the Embdani , which yet continued above an hour and an half ; they discussed 34. questions , and to speak truth they were long above the strength of patience . There was read the judgement of the four Belgick Professours subscribed by themselves , and afterwards approved by the subscription of Sibrandus ; next was read the judgment of Sibrandus subscribed by himself , and approved by the subscriptions of his Colleagues ; next was read the judgement of the Geldri . So my very good Lord ; here is the sum of all hath passed this week ; I hope your Lordship hath received the letters I sent these last two weeks ; what followeth I shall not fail to advertise your Lordship . So with the remembrance of my most observant duty to your Lordship and your worthy Lady , I take my leave and rest Dordrecht this 26. of March , Stylo Novo , 1619. Your Lordships in all true respect and service , Walter Balcanqual . My very good Lord , AFter I had written these yesternight , I received your Lordships letters , for which I stand much obliged to your Lordship . I had before them received very particularly news from England , but especially of the Star-Chamber sentence , from a gentleman of good worth , who was present ; many memorable sentences his Majesty delivered , such as were these , He said this sin was like the first sin committed in the world , that my Lady Lake was the Serpent , my Lady Rosseas Eve , and Sir Thomas Lake the man. He desired the Noble-men to take heed of their wives , for he had now known five of his Council who had been overthrown by their wives , and especially bid such look to themselves , who had Popish wives ; if for no other thing , yet for this , that a Whore and a Papist were termini convertibiles . Moreover speaking publickly of the Navie , he gave in the Star-Chamber three reasons why he had made my Lord of Buckingham Admiral ; one was , because the other was exceeding old ; second , because this was young and fit for service ; third , because of his love to this and his being near about him . I am sure your Lordship hath the Kings meditation upon the Lords Prayer dedicated to my Lord of Buckingham , else I would have sent your Lordship one . Yesternight there landed here one English Gentleman of good worth , who assureth us that on Tuesday last the Queen died ; and it may be true , for I had a letter written the first of March , assuring me that my Lord of Canterbury was sent for in hast to Hampton Court , as was thought , to see her die . I hear likewise but cannot believe it , that Mr. Dean of Worcester cometh this journey over with my Lord Hayes in his Embassage to the Emperour . Now for your Lordships directions in our Synod business , our thanks is but a small recompense , your Lordship may justly look for your reward in heaven ; I pray God send us out of the second Article well , and I shall be perswaded of Harmony in all the rest : for in good faith some of the Provincials , especially the Geldri and the North - Hollandi , who are of all in the Synod , greatest in the President his books , have delivered such propositions in that Article , as I dare say , never any Divine in the world dreamed of but themselves : for my own part , I had rather lose mine hand , than subscribe them . For that your Lordship adviseth from the King about the Palatines , it is a thing absolutely necessary , for they are the only Magistrales Doctores , next to Gomarus , in all the Synod , and think every thing they speak should be taken for Text : in good faith , in their judgement upon the second Article , they did gird most bitterly at some things which Dr. Ward had delivered in the Synod of that same Article , with which Dr. Ward is very much moved . Our judgement in the second Article is already read in the Synod , so we must study to frame our selves to our directions from England , in making of the Canons : my Lord his Grace's Letter is to have us conform our selves to the received distinction and restriction , with which his Grace acquainted his Majesty and received approbation from him : but I must needs say , that the directions which your Lordship hath sent from Secretary Na●ton do seem to will us to be as favourable to the general propositions as may be , giving as little offence to the Lutherans as we can ; which counsel in my poor judgement we have in our Theses already followed . Frequent admonitions and exhortations rather from your Lordship or by your Lordships means procured to the President , for prudence and wariness , and keeping the bond of peace , may hinder much indiscretion in this Synod , in which as I hope your Lordship will not be wanting ; so by God's grace I shall not be wanting to give your L. all convenient information , nor be wanting in my prayers to the God of peace that your Lordship may still go on , in procuring the peace of our assembly . So once again with the remembrance of my most sincere Duty I rest This Sunday morning 17. March. Your Lordships faithful and respectful servant , Walter Balcanqual . My very Good Lord , SInce my last unto your Lordship there have been but three Sessions ; no matter of moment hath been done in them , and therefore I will defer the relation of them to my next Letters : only I thought good to let your Lordship know that yesterday after the forenoon Session the President called Me into his lodging , and told me he would show me a miracle , which in truth he did ; for there he showed me a Volume which the Remonstrants that morning had given into the Delegates upon the third , fourth and fifth Articles . I was I confess , astonished when I looked on it ; for I could not with mine own hand lift it from the table , it is above twice as much as all they have given in yet : in good faith , my Lord , I think it is fully as big as one of our Church great Bibles ; which I would have your Lordship think I speak without any figure , trope , or Rhetorical lie , for it is so big , I told the President , that it was a thing impossible the Synod could take notice of the Contents of that Volume under six moneths , he answered me , that for my comfort he would show me two lines in the Preface , which would rid me of that fear , and so he did ; for in these lines they do protest that they do not offer this Volume to the Synod ; for they profess , that they have nothing , , nor will have nothing to do with the Synod , since the Synod hath refused to have any doings with their living persons , but only their dead books , and therefore they do only offer this book to the Delegates , but will not have it thought by any man that they offer it to the Synod . Heinsius dyned with us yesterday , and I asked him when they had given in this Book , he told me that morning ; but with such impudence , as is almost incredible ; for when one of the Delegates told them that he wondered why they would give in so much paper as was impossible it should ever be read in the Synod , Episcopius answered , they had nothing to doe with the Synod , they offered it only to them who were the Delegates : the former Delegate replied , that the Delegats were not to judge of their opinions , but the Synod ; & that in their Letters Citatory they were warned to come and give an account to the Synod of the doctrine which they had delivered in their Scholes and pulpits . Episcopius most impudently answered thus briefly : we here delivered to you the Delegates this book and to none else , if you be pleased to take it from us , we will leave it with you , if not , we pray you give it us again , and we will keep it ; one of the Delegates commanded Heinsius to write down that their peremptory and saucy answer , Episcopius very bravely told Heinsius that they would save him that labour , for they had set down the same words already in their Preface , and pointed out to him the place where he might find them : so that , my Lord , they were never since the beginning of the Synod so lusty as now , so as none can chuse but think that they yet have some secret and sure hopes . I forget to tell your Lordship that the President told me he had been glancing at this volume , and he finds it to be in many parts a confutation of the several discourses which have been had publickly in the Synod upon the ●ive Articles . There is some talk ●here about the citation of Vorstius ; and Festius Hommius yesternight told me he had some talk with your Lordship about it . If he be cited your Lordships credit with the Prince of Orange and Count William must help us for discretion in dealing with him , else he will keep the Synod as long as the Remonstrants did ; your Lordship I hope will give counsel to them , that if Vorstius should desire to have time to give in apologies and explications , for the hard speeches in his book De Deo ; and should desire to be convinced with Reason , and satisfaction of his arguments ; all which would take up a long time , that the Synod would talk of no such matter with him , but in plain terms tell him that all the members of the Synod had read his Book , and found many things in it very near unto open blasphemy , & scandalous without all question to the Reformed Religion : that explications of things , which are not once to be called in question , is no satisfaction ; and they therefore only desire to know whether he will make a plain recantation & denial of it , & publickly ask God forgivenss for it , & his Church likewise there assembled , whom by that Book he hath scandalized : if he do this we gain him ; if not , then without any more ado , let the Synod censure him as they shall think fit ; I wish that to the terrour of others he might solemnly be excommunicated in the Synod ; in this and all other businesses we do and must relie upon your Lordships care , for the handsome carriage of them ; which as your Lordship hath hitherto done , so that your Lordship may still continue to the good of God's Church , and your own immortal credit , it is no small part of the prayers of Dordrecht this 20. of March , Stylo novo . Your Lordships humble and faithful servant , Walter Balcanqual . My very good Lord , THis week hath been a very barren one for news , for we have been taken up wholly with hearing , yet such Sessions as we had your Lordship shall here have a note of them . Sessio 119. 18. Martii , Stylo novo . ] There were read Letters from the Marques of Brandeburgh in Dutch , containing ( as the President told us ) an excuse why he deputed none to the Synod ; the President told us they should be turned into Latin , and after read again unto the whole Synod : there were read the judgements of the South - Hollandi , the North - Hollandi , the Zelandi , the Vltrajectini upon the third and fourth Articles . Sessio 120. eodem die post meridiem . ] There were read upon the same Articles the judgements of the Frisii , the Transisulani , the Groninganii , and Omlandii , the Gallo-belgici , the Drentani ; And so was ended the reading of all the Collegial judgements , upon the third and fourth Articles ; in which there was wonderful great consent , both in the things themselves , as likewise in the phrases and forms of speaking . Sessio 121. 19. Martii . ] There were read the judgement of our College upon the fifth Article ; Which was far longer than any which we gave in before ; At the end of it we annexed an adhortation to the Delegates , for the defence , in their Provinces , of the Doctrine received in the Reformed Churches ; Likewise an Exhortation to all the Members of the Synod for avoiding harshness and rigidity , and embracing of all moderation in making the Canons , especially upon the second Article ; as likewise an admonition to the Provincials , for great wariness and discretion , in propounding to the common People the Doctrine of Predestination , and especially Reprobation : these things we told his Majesty desired us to observe , and so with a Prayer we wish'd both we and all the Synod might be careful in the observing of them . There was read the judgement of the Palatines , at the end whereof they annexed an Epilogue much to the same purpose with ours ; In all the judgements that were read upon this Article , it is to be observed that every College concluded with such an Epilogue and a Prayer . Sessio 122. eodem die post meridiem ] There were read the judgements of the Hassiaci , of the Helvetici , of the Nassovici , of the Genevenses , who used , as in their former judgements , no confirmations , besides plain citations of places of Scripture , of the Bremenses . Sessio 123.20 . Martii . ] There were read the judgement of the Embdani who were exceeding long , of the four Professores Belgici , which was subscribed as with their own hands , so a little beneath with the hand of Sibrandus ; next the judgement of Sibrandus , subscribed likewise by the other four Professours ; there were read likewise the judgement of the Geldri , of the South - Hollandi , all these except the Embdani were exceeding short . Sessio 124. eodem die post meridiem . ] D. Crocius one of the Bremenses appointed by the President , publickly , all Auditours being admitted , did discuss at great length these two questions ; First , An fides justificans , per Dei acceptì lationem , reputetur à Deo pro omni illâ legis justitiâ quam nos praestare tenebamur ? The second , An ipsa fides , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , id est actus credendi , imputetur homini à Deo ad justitiam ; he held the Negative of both against Socinus , the Remonstrants , but namely Bertius . Sessio 125. 21. Martii . ] There were read the judgements of the North - Hollandi , the Zelandi , the Vltrajectini , the Fristi . Sessio 126. eodem die post meridiem . ] There were read the judgements of the Transisulani , the Groninganii and Omlandii , the Drentani , the Gollo-belgici . And so was happily ended the reading of all the Collegial judgments upon the five Articles , in which praised be God for it , there was seen an incredible harmon far greater than almost could be hoped for in so great an Assembly of so many learned men . The President told us that the Estates General between this and Easter did expect that the Canons should be made , and therefore did desire that against the morrow at ten of the Clock every College would depute one , who might meet about the conceiving of the Canons , that one should relate to the rest of their College , what Articles they agreed upon , and accordingly consult with them to know what they would have added , paired , or changed , so after these deputed and had agreed , the Canons should be publickly read and approved . This is all , but that I think our President hath need of your Lordships good counsel , for carrying himself in making the Canons ; I find every man murmuring already that he would make them , and doth but only dictate them to the rest . With the remembrance of my best service to your Lordship and my Lady , I take my leave and am Dordrecht this 23. of March , New style . Your Lordships in all true respects and service , Walter Balcanqual . My very good Lord , WHat stir we have had about the making of our Canons your Lordship shall understand by Letters from our whole College : if we had not written a common Letter , and then your Lordship should have taken some particular notice of the contents of mine , the rest of my Colleagues must needs have suspected that your Lordship had had intelligence from me ; And therefore I did presently deal with my Lord and the rest of our Society , that they would write a common Letter to your Lordship concerning the particular passages of this troublesome business . These three things I may say in it ; First , that the President would take upon him more than ever any President did , to make Canons and ●ass them by placet or non placet , and then he hath so many of the Provincials at command to pass what he will ; I cannot , I consess , yet see , how it can consist with the dignity of any , much more of some of the Members of the Synod , that the President should dictate Canons and the rest especially a Bishop write after him ; so that he maketh the Canons , and the whole Synod are called non ad consilium , sed tantum consensum . Next I think , my Lord , that if the Synod had wanted but two men which are of it , we had wanted a great deal of contention , which I perceive will not forsake the Synod , so long as they are in it ; I mean Sibrandus & Gomarus ; they keep their fits of madness by course ; the last fit before this came to Gomarus his turn , and this day Sibrandus flew out , but with such Raving and sierceness of countenance , such unheard bitterness against our College , as I desire no other revenge on him than the very speaking of the words , which while they were in his mouth were checked by both Presidents Politick and Ecclesiastical ; Dr. Davenant who is a very moderate man , would have answered him much against my will , & no man could blame him , for Sibrandus his words against our College , if they had come from a wise man his lips , had been above the strength of patience ; I was glad the President gave not way to Dr. Davenants speech , which notwithstanding I am sure would have been full of discretion ; and for Sibrandus I blame him and Gomarus no more for these extasies , than I do a stone for going downward , since it is both their natural constitution . Thirdly , if your Lordships care do not now most of all shew it self for procuring of good counsel to be sent hither for the constitution of the Canons , we are like to make the Synod a thing to be laughed at in after ages . The President and his Provincials have no care of the credit of strangers , nor of that account which we must yield at our return unto all men that shall be pleased to call for it ; their Canons they would have them so full charged with Catechetical speculations , as they will be ready to burst ; and I perceive it plainly that there is never a Contra-Remonstrant Minister in the Synod , that hath delivered any Doctrine which hath been excepted against by the Remonstrants , but they would have it in by head and shoulders in some Canon , that so they might have something to show for that which they have said : God his goodness towards his Church , and your Lordships vigilant constancy in perfecting this good course , which you were so careful to procure , I hope will teach us to overcome all these difficulties . In my last letter I wrote as I suspect , that the Palatines inveighed against some things delivered by Dr. Ward in the third and fourth Articles ; If I had so , I was mistaken , I should have said the second Article . We shall have no more Sessions till all be agreed upon in private Colleges ; and therefore I thought to have come over to have done my duty to your Lordship this Easter , but I understand by a Letter from Sir Thomas Iermyn that my Lord Hayes had warning to make himself ready for his Embassage against the tenth of Marcb ; I think he will come by the Hague ; if I understand of his coming I must likewise do my duty to him , and I can hardly make two journies ; and so with my humblest service for your Lordships kind invitation , and for all the rest of your Lordships most undeserved favours to a stranger , which since my fortune is not likely ever to give me leave to requite , I must take leave to acknowldge , and with my best prayers for your Lordships and my Ladies happiness , I take my leave and am as I ever shall be Dordrecht this 25. of March. Your Lordships in all true respect and service , Walter Balcanqual . My very good Lord , ALL my answer to your Lordships arguments is my acknowledgement of your Lordships extraordinary courtesie in your kind invitations . I could not be so fitted in my mourning apparel as I would before Saturday at night : besides we must now narrowly look to the Canons which are sent to us by the Deputies of the Synod ; for we are required upon Tuesday next to give in our observations upon them ; my Lord of Landaffe being one of the Deputies , hath already delivered his opinion of them ; and therefore his Lordship may here be spared till Wednesday next , the rest of us have not , and it being the main business of our coming hither , we must plie it so as it may be done to some good purpose . My Lord of Landaffe his coming to your Lordship telleth me that the writing of any occurrences here are needless ; so with the continuance of my best wishes for your Lordships health and happiness , I take my leave ; and shall ever account it a great part of my temporal happiness if your Lordship shall be pleased to account me as I am Dordrecht this 29. of March , Stylo loci . ] Your Lordships in all dutiful respect and service , Walter Balcanqual . My very good Lord , THis Place is yet still barren of News , but I make no question but my next Letters shall send your Lordship some . The Deputies appointed by the Synod have taken pains I must needs confess to give our College all satisfaction ; besides the second Article , some of our College have been earnest to have this Proposition out ; ( Infideles damnabuntur , non solùm ob infidelitatem ; sed etiam , ob omnia alia peccata sua : tam originalia , quàm actualia : ) Because they say that from thence may be inferred that original sin is not remitted to all who are baptized , which opinion hath been by more than one Council condemned as heretical : they have therefore at their request put it out ; so I know now of no matter of disagreement among us worthy the speaking of . To morrow there is a Synod , one way or other we shall determine what shall become of the Canons , what we do your Lordship by God's grace with the first occasion shall understand . I have here sent your Lordship my Speech made in the Synod ; I know your Lordships experience will pardon the imperfections of a discourse delivered upon less than two days warning . Now my Lord , to write a History of Dr. Goad his journey and mine own , between Roterdam and Dort that night , on which we came from your Lordship would move too much pity , especially if you should make relation of the same to my Lady : the compend of it is this ; that a little after five a clock in the afternoon we took Ship at Roterdam , and about a little after one of the clock in the night we arrived at Dort , but could get no entrance ; and therefore until half an hour past five in the Morning , we sometimes lay in the Ship , sometime walked on the Bulwark : if we were not sufficiently assaulted with cold and watching we know our selves . Mr. Downs's wooing in Greek was never so cold as we were that night . Letters I have received from England : the summe of the news are , that the Spanish Navy is dissipated , and that it never exceeded 60. sayls . The King of Spain hath written large Letters with his own hand to our King ; in which he protesteth , that he never intended any thing against England , nor any Christian Kingdom . The talk of the Spanish match hath of late been very fresh again in England , but this is certain that the other day at Theobalds the King asking a Gentleman of good note what the people talked of the Spanish Navy , received of him this answer : Sir , the people is nothing so much afraid of the Spaniard ' s powder as of their match . My Lord , I can but thank your Lordship for all your courtesies , especially your Lordships great kindness at my last being with you , which since my fortune will not give me leave to requite , I must take leave to acknowledge . With the remembrance of my best duty and service to your Lordship and your worthy Lady , and my faithful wishes for both your happiness , I take my leave , hoping your Lordship will believe that there liveth no man of whom you may more freely dispose , than of Dort this 4 / 1● of April . Your Lordships most faithful and respectful in all true service , Walter Balcanqual . My very good Lord , DOctor Davenant his coming to your Lordship saveth me the writing of any News here : for he will perfectly relate them to your Lordship . We are full of trouble about things altogether unnecessary , they are so eager to kill the Remonstrants , that they would make their words have that sence which no Grammar can find in them : upon Tuesday in the Afternoon we had a Session , in which were read the Canons of the first and second Article , and were approved , except the last of the second Article , which we never heard of till that hour , and the second heterodox in that same Article ; what they were Dr. Davenant will inform your Lordship ; The last was such as I think no man of understanding would ever assent unto . On Thursday Morning we had another Session , in which was nothing done , but that it was reasoned whether that last heterodox should be retained ; our College in that whole Session maintained dispute against the whole Synod ; they condemned the thing it self as a thing most curious , and yet would have it retained only to make the Remonstrants odious , though they find the very contrary of that they would father upon them in their words . That day in the Afternoon was another Session , in which were read the Canons of the third , fourth and fifth Articles , and were approved , the particular passages of these Sessions I will send your Lordship by the next occasion , there were no great matters in them , yet when I send your Lordship the next Sessions , in which it is like that something will be done , I will send a note of them too : yesterday there was no Session , but the Deputies met for taking order about the Preface and Epilogue of the Canons , and mending those things in the Canons which were thought fit to be amended , and have sent them worse than they were ; in case we stand , and what need of counsel we have , this worthy Doctour will sufficiently inform your Lordship . My Lord , I have had a great deal of talk with Mr. Douglas about the Controversies in this Church , and find him unquestionably sound in them , also that there is no fear of his Opinions , if otherwise he be found sufficient : I much wonder that we do not hear of my Lord of Doncaster . There is here in the Synod a report of our King his mortal disease , it cometh from Scultetus , but I hope it is but the Gout . With the remembrance of my best duty and service to your good Lordship and my Lady , I take my leave and rest ever , Dort this 9 / 1● of April . Your Lordships in all true respect and service , Walter Balcanqual . My very good Lord , NOw at last we have made an end of our business of the five Articles ; what trouble we have had in these last Sessions none can conceive but those who were present at them : and what strange carriage hath been in them , especially on the President his part , it is too palpable , he hath deceived all mens hope of him very far . This mater of the personal censure which was a thing of great consequence , we were never made acquainted with before the very instant in which it came to be read ; and because the Delegates must not be stayed from their going to the Hague , therefore all the Synod must say Amen to it ; between the Forenoon and the Afternoon Session , there was strange labouring with the Exteri for getting their consent to it ; yet we medled not with it ; all I can say is , me thinketh it is hard , that every man should be deposed from his Ministery , who will not hold every particular Canon ; never did any Church of old , nor any Reformed Church propose so many Articles to be held sub poena excommunicationis ; but had it not been then cruel , if all had gone for Canons , which they would have had gone , v. g. that of an absolute necessity of similitude of nature for working our redemption . None of us have the Canons yet , neither shall till the Estates have approved them : a note of such Sessions as have passed since my last notes which your Lordship had I do now send your Lordship : our Sessions have been so long and late as I had no time to write them : I was therefore bold to send them to your Lordship , as my Scribe transcribed them out of my Notes which I took in the Synod , hoping your Lordship will have regard of our perpetual business here : with the remembrance of my best service to your Lordship and my Lady , I take my leave , remaining always , Dort this 25. of April , Stylo loci . Your Lordships in all true respects and service , Walter Balcanqual . SEssio 127. 26. Martii Stylo novo . ] Praeses D. Delegatorum , oratione brevi monet Synodicos , D. Delegatis omnino videri futurum è re & dignitate Synodi , si domino Praesidi , & D. assessoribus pauci aliquot à Synodo tum ex exteris tum ex provincialibus adjungantur , in quos authoritate publicâ , cura concipiendi , & concinnandi canones devolvatur ; publicis ita gratiis ab ipso nomine Delegatorum D. Praesidi Ecclesiastico act is ob gratissimum laborem bactenus in canonibus concipiendis susceptum , eorundem nomine rogat , ut quam viam ingressus esset in primo , eandem quoque in reliquis articulis viam insisteret : rogat porro ut statim aliquot nominet Synodus qui cum D. Praeside in idem negotium incumbant ; utque velint ●otum hoc negotium quam fieri possit citissimè maturare , cùm id praesertim ab ipsis D. ordines generales vehementer contendant : Rogantur de Deputatis hisce Synodicorum sententiae , in quibus ferendis fuit magna admodum varietas ; multi volebant Praesidem eodem quo ●oeperat pede pergere in canonibus Dictandis , inter Exteros isthoc consilium vehementius urgebat D. Scultetus ; inter Provinciales D. Sibrandus , sed immodestè & imprudenter satis , adversus enim illos qui hoc consilii suggesserant fervide admodum de●lamabat seu potius exclamabat ; dicebat enim quosdam esse qui huc illuc cursitaverant , ut alios in suas partes pertraherent ; quos putabat omnino censurâ ecclesiasticâ notandos , neque hic debere Exteros nimium laborare , utpote quibus non tam constaret de ratione Ecclesiarum Belgicarum , quam provincialibus : eo demum ferebatur , ut D. Praeses politicus , itidem & D. Praeses Ecclesiasticus , eum graviter monerent , suaderéntque ipsi majorem modestiam ; D. Davenantius cum se & collegas suos hic sugillari putaret , petiit à D. Praeside ut liceret sibi à se & suis calumnias istas depellere ; verum rogatu D. Praesidis à responsa abstinuit . Cùm vero deposceretur South-Hollandorum suffragium , D. Latius , ( is est qui historiam Pelagianorum scripsit ) eo quod putaret se & collegas suos nomine cursitantium à Sibrando impetitos fuisse , modestè certe in suffragio suo D. Sibrandum perstringebat ; aiebat enim omninò sibi videri è dignitate Synodi , ut Canones authoritate publicâ non privatâ conciperentur ; posséque se facillime illi respondere qui hoc suum & collegarum consilium perstrinxerat , nisi charitati aliquid dandum esset , neque hic sicut dicebatur consilium consilio opponi , inconsul●è admodum hoc dictum esse , eúmque non minus Ecclesiasticam censuram mereri qui tam inconsultò locutus sit , quam illos qui authores fuerant consilii istius de nominandis deputatis . Tandem post lata omnium suffragia potioribus sententiis nominati sunt inter Exteros , D. Episcopus Landavensis , D. Scultetus , D. Deodatus ; inter provinciales D. Polyander , D. Wallaeus , D. Triglandius , qui una cum D. Praeside & assessoribus canonibus concinnandis incumberent , quos concinnatos ad singula collegia mitti curarent , si quid fortè additum , demptum , mutatum cupiant , deinde à collegiis remissos limarent manu ultima , ut sic tandem toti Synodo propositi ad eandem approbentur . Sessio 128. 16. Aprilis stylo novo post meridiem . ] D. Praeses narrat jam tandem post aliquot septimanarum laborem assiduum , indulsisse Synodo Deum consensum illum suavissimum quem omnes tanto opere exoptaverant : moram monebat nemini debere esse gravem ; sed gratam potius , quia ut ut in fundamentalibus optimè inter omnes & singulos ( si●●t patebat in judiciis ) convenerat : sperari tamen non poterat s●ngulos in ipsis loquendi formulis conspiraturos : monebat porro dictam fuisse hanc sessionem , ut D. Delegati omnium & singulorum consensum observarent : Rogantur singuli Synodici , ut diligenter attendant lectioni articulorum , & moneant si quid for●è mutatum velint , nec aegrè ferant si mute●ur fortassis verbulum aliquod aliter quàm se habeat in exemplaribus quibus her● singuli subscripserant ; cùm in reipsa nihil plane sit mutatum . Leguntur itaque articuli Synodici , seu canones de 1. articulo contra-verso : singuli Synodici post ipsorum lectionem viritim rogati de consensu , singuli solenniter profitebantur se articulos Orthodoxiam complectentes probare , ●●pote consentientes cum sacra scriptura & confessionibus Reformatarum Ecclesiarum ; articulos vero Heterodoxiam complectentes improbare ut ab iisdem dissentientes ; Deo agebant singuli gratias de tam suavi consensu , votóque deum rogabant ut vellet parem semper harmoniam Ecclesiis suis Reformatis largiri : observandum autem est hic singulos significâsse , quòd herì illis articulis subscripserant ; exceptis solis Theologis Britannis qui subscriptiones suas differebant , donec posset exemplar aliquod nitide describi . Leguntur articuli Synodici seu canones de secundo articulo contra-verso : in iis antem articulis praelectis , fuerant quaedam verba mutata & aliter disposita , quàm fuerant in articulis quibus herì Synodici omnes , exceptis Britannis , subscripserant : Britanni eandem sententiam quoad consensum de hisce articulis , quam de prioribus serebant ; nisi quod secundum Heterodoxam putarent magis clarè & perspicuè proponi posse , & ultimam Heterodoxam , quae est de potentia dei , an potuerit alium reconciliationis modum , quàm per Christum acceptasse ? dicerent jam primum ipsos observasse , & videri sibi esse eam magis scholasticae speculationis , quàm disquisitionis Synodicae , itaque petebant deliberandi tempus : petebant p●rro ut quae in illis articulis damnarentur pro Socinianismo , possent ipsis ostendi e●● Socino deprompta ; rem ipsam damnabant , sed an à Socino profectum esset isthoc dogma nesciebant , cum scriptorum Socinianorum nondum facta esset ipsis copia : Hassiaci eundem testati sunt consensum quem in priori articulo , nisi quod in articulo octavo orthodoxo vox illa ( Singulari ) non addita esset ad isthaec verba ( liberrimo consilio ) pro●t in observationibus suis ad canones de secundo articulo anno●●verant ; verum cum persuasum fit illis omissionem istius vocabuli facere ad pacem Ecclesiarum Belgicarum , se acquiescere , & semper exposituros canonem illum secundum suum sensum , id est quem possit habere verbo illo addito : verum ne fratres putarent ipsos in suis observationibus aliquid posuisse quod in rei ipsius substantiâ aut fundamento à canone jam praelecto discreparet , paratos se esse qui cum fratribus , si modo id cupiant , observationes suas communicent : Helvetii testabantur consensum suum cum illis articulis quibus herì subscripserant ; verum cum nunc videant aliqua verba immutata esse , rogant ut articulos relegant , ut sic ad conscientiae consensum possit quoque oris consensus accedere : Bremenses consensum quoque suum testabantur , sed addita eadem illa ad eundem articulum cautione quam adhibuerant fratres Hassiaci ; reliqui omnes Synodici plenum suum consensum sicut in primo articulo testati sunt ; Annotârunt solum Goclenius , Sibrandus , Gomarus , & fortassis unus adhuc aut alter , quaedam , sed quae plane Grammatica erant : aberant ex Synodicis pauci aliquot sed quos Praeses ●arrabat singulos articulos suis syngraphis comprobasse : propter publicum quod die crastino celebrandum est jejunium , monet Praeses non habendam esse Sessionem ante diem Iovis . Sessio 129. 18. Aprilis stylo novo . ] Quaesitum fuit fusius de ultimo Heterodoxo canone in articulo secundo , qui rejicit eorum opinionem qui statu●●t ad sufficientiam Pretii Redemptionis nostrae , non fuisse necessariam naturae nostrae similitudinem in Christo : Quaerebatur an deberet hic retineri tanquam error Remonstrantium , an vero hic omitti , & numerari postea inter errores Vorstianos : Theologi Britanni pluribus rem disceptabant , contendebant enim si Canon intelligendus esset de absoluta necessitate , id est tali , quae removeret à Deo omnem potentiam aliter statuendi , ante suppositionem omnis decreti & voluntatis certae , temere nihil definiendum esse de absoluta Dei potentia , esse hanc speculationem magis Scholasticam , ideoque Canones Synodicos non debere ingredi , praesertim cum quidam Patres , & nonnulli Doctores reformati putent illam naturae similitudinem hoc sensu , non fuisse simpliciter & absolute necessariam ; si vero Canon sit intelligendus , de necessitate hypothetica , id est ex suppositione decreti & voluntatis certo nobis in Scriptura Revelatae , ( quo sensu putant vocabulum necessitatis in hoc negotio in sacra Scriptura accipi ) Canonem verum esse putant ; sed nullo modo ferire Remonstrantes , qui absolutam tantum necessitatem rejiciunt , ut patet ex ipsorum verbis in nupera declaratione exhibita , ideoque putant consultiùs hunc Canonem passe omitti ; à pluribus multa de has quaestione dicta sunt ; quibus omnibus Britanni Responderunt ; Potiora tamen suffragia vol●erunt Canonem illum retineri , Praeses monuit sic concipiendum esse ut possit omnibus satisfieri . Sessio 130. eodem die post meridiem ] Leguntur Canones Synodici de 3. & 4. Articulis ubi omnes ac singuli Synodici post ipsorum praelectionem viritim consensum suum solennibus verbis testabantur ; Varii Theologi tamen varia annotabant : sed quaeta n●um perspicuitatem in verbis spectabant ; in re ipsa nihil desiderantes . Leguntur Canones Synodici de 5. Articulo : post ipsorum Lectioneus singuli porro ( ut in prioribus ) ipsos solenni consensu comprobabant : D. Goadus recitavit catalogum duriorum phrasium quas Theologi Britanni cupiebant à Synodo rejici , eo quod ex ipsis , tum Remonstrantes tum Pontificii , doctrinam Reformatam calumniandi magnam ansam sumerent ; D. Scultetus etiam suadebat ut usus aliquis à Synodo deligeretur qui ultimam manum canonibus imponeret , daretque operam ut stylus canonum ubique par esset & limatus ●atis & perspicuus : aliqui nec dictionem nec stylum mutari voluerunt : quidam quoque putabant non sore è re Synodi ut duriores illae phrases rejiceruntur à Synodo , quia sic laederetur fama excellentissimorum virorum quorundam ; Praeses movet die crastino mane Deputatos Synodicos conventuros esse , capturosque consilium de mutandis illis aut delendis quae observata sunt à quibusdam fratribus , atque etiam de rejiciendis phrasibus durioribus , idque ea ratione qua possit magis commodè omnibus satisfieri ; porróque de praesatione , & Epilogo canonum prospecturos ; Rogátque ut singula collegia unum aliquem ad horam quartam pomeridianam mittant ; qui describant ea quae conceperunt deputari , & ad collegia sua referant , ut sic de omnium consensu constare possit ante proximam Sessionem . Sessio 131. 20. Aprilis stylo novo ] Legitur Epilogus post Canones conceptus à deputatis , in quo etiam continebatur abstersio calumniarum quarundam , quibus doctrinam Ecclesiarum Belgicarum Remonstrantes gravare conantur ; Quaeritur an omnes Synodici in forma praelecta acquiescant : Britanni voluerunt quaedam alia rejectanea addita qualia erant illa duo praecipue [ Deum movere Hominum linguas ad blasphemandum ] & [ Hominem non posse plus boni facere quàm facit . ] Hassiaci legerunt scriptum prolixum & bene concinnatum , in quo pluribus rationibus ostendebant necessarium esse ut plures duriores locutiones quae apud privatos scriptores reperiuntur , rejicerentur à Synodo , ut sic Ecclesiae reformatae à gravissimis calumniis circa Reprobationis doctrinam liberari possi●t : Bremenses itidem scripto bene prolixo idem contendebant : Reliqui Theologi Exteri formam jam praelectam probabant : D. Praeses movebat non roganda esse Provincialium suffragia ante Sessionem pomeridianam ; quia videbat Theologos Exteros hic non idem sentire , & movet professores Belgicos ut in horam quartam pensitent rationes quae untrinque fuerunt allatae . Sessio 132. eodem die post meridiem ] D. Praeses antequam pergat in rogandis suffragiis de quaesito antemeridiano , rogat Synodum ut velit audire quae ipse una cum D. assessoribus tempore intermedio de rejectione duriorum locutionum conceperant : & rogat Synodum ut velit haec duo perpendere , primo neminem ex Theologis Belgis istiusmodi unquam scripsisse aut docuisse ; ac proinde non spectare illa ad hanc Synodum quae tantum Belgica esset : Secundo doctores illos apud quos isthaec duriora dicta comperiuntur , fuisse & esse vel Theologos Anglos , vel Gallos , vel Germanos ; qui cùm a suis principibus & Ecclesiis ob illas duriores loquendi formas non essent notati , verisimile aiebat esse principes illos & Ecclesias Exteras aegrè laturas si Synodus haec nationalis Ipsos ob isthaec dicta aliquâ censurâ notaret . Legitur forma Epilogi jam de novo concepta , in qua plures aliquot incomnodae locutiones rejiciebantur quàm in priori , sed nullae ex iis quas Theologi Exteri addi cupiebant : Quaeritur Synodicorum de hoc Epilogo sententia : Britanni seriò urgent additionem , plurium praesertim corum quae Sessione antemerdianâ memoraverant : ad duas Rationes à D. Praeside allatas Respondebant , ad primam Remonstrantes in declarationibus suis ad Synodum exhibitis , multa loca Contra-Remonstrantium , ipsos libros & paginas citare in quibus istjusmodi scripserint ; nisi itaque Synodus istiusmodi dicta improbet , non posse Belgas ab istiusmodi calumniis liberari ; ad secundam Theologos Exteros non debere quidem in Synodo notari , verùm si quid dixerint aut scripserint quod cedat Reformatae Ecclesiae in contumeliam , illud posse Synodum cujuscunque demum sit rejicere , neque hoc debere Synodum morari . Quod fortassis non sint Belgae , hac enim ratione Synodo nihil permitti in Socinum , cujus tamen dogmata saepius quam semel in , canonibus damnat ; neque debuisse Regem Magnae Britanniae aliquid adversus Vorstium statuere qui ipsius subditus non erat ; optare se ut fiat summus delectus eorum quae rejiciuntur , nec posse aliquam Reformatam Ecclesiam hoc agrè ferre , cùm nihil cupiant rejici quod à consensu alicujus Reformatae Ecclesiae comprobatum sit : cupere se praesertim ut illa sententia rejiciatur , [ Neminem posse plus boni facere quàm facit ] cùm exinde nulli Reformato doctori defuncto aliqua contumelia inferatur ; cum sit sententia heri tantum nata , quae vix septimum aetatis suae numeraret annum : Reliqui omnes Theologi exteri quia cupiebant ( ut aiebant ipsi ) multum paci dare , in forma praelecta acquiescebant ; optabant tamen illi qui antemeridiem rationes su●s attulissent ut possint plura rejici . Provinciales omnes formam praelect am probabant : & professores Belgae multis rationibus contendebant non debere Synodum dicta virorum alioqui optime de Ecclesia Reformata meritorum aliquâ censurâ notare ; D. Sibrandus tamen aiebat negari non potuisse quin aliqui in Belgio duriora quaedam docuerint , quam essent illa quae Theologi Britanni in catalogo suorum rejectaneorum recitaverant : sub finem Praeses monet cùm haec sit res ordinis , non doctrinae solius , consulendos esse de hoc negotio Dominos Delegatos : qui rogati , deliberaturos se de re praesenti in Sessionem crastinam matutinam pollicentur . Sessio 133. 22. Aprilis , stylo novo . ] D. Praeses rogat D. Delegatos ut velint Synodo exponere quid ipsi de Epilogo proxima Sessione praelecto statuant : D. Delegati cupiunt ipsum denuò Relegi ; Religitur : D. Delegati illum probant , & rogant Synodicos ut si id fieri possit velint in ipso acquiescere : Orant porro ut jam tandem quam fieri possit maturime negotium hoc . 5. articulorum semel absolvant ; quippe quod ipsi jam denuò iteratis Iussionibus urgeantur à D. Suis ordinibus Generalibus ad hoc serio flagitandum : Rogantur Synodici de hac formula prael●cta ; Britanni omnibus modis urgebant ut aliqua reject anea porro adderentur , hoc praecipue , [ Hominem non plus boni facere quam facit : ] verùm si hoc obtineri nequiret , ut darent multum paci non-nemo ex ipsis monebat , ampliandam esse illam sententiam [ Et quae alia sunt hujus generis plurima ] ut si quando exprobaretur ipsis aliqua horriblis sententia quam non rejecerant , possent se excusare per illam parenthesin , & asserere omnia istiusmodi in illa sententia rejecta fuisse à Synodo : Itaque ut paci & tempori consulant , acquiescunt ; monentes tamen illud omninò mutandum esse quod habetur in Epilogo ; doctrinam Reformatarum Ecclesiarum censendam esse Eam quae hisce canonibus continetur , se enim profitebantur deputatos à serenissima Regia majestate non ab Ecclesiis suis , nullam sibi commissam authoritatem quâ possent Ecclesiarum suarum confessiones explicare , tulisse se tantum privata sua judicia quae ipsi putarent vera esse ; multa se in canonibus tanquam vera conslusisse , de quibus ne verbum quidem habetur in Ecclesiarum suarum confessionibus , verùm quodsciant nihil in illis contineri quod istis confessionibus repugnaret : Reliqui Synodo praelectum Epilogum probabant , & complurimi censebant reliquas duriores loquendi formulas deberi in scripto Elenchico quod adornatur , discuti ; atque illic calumnias quibus ob ipsas gravatur reformata Ecclesia , debere depelli . D. Praeses it aque monet Deputatos Synodi à meridie conventuros , ut quam fieri possit , canones illos duos Heterodoxos in primo Articulo de quibus tantopere in Synodo non ita pridem disceptabatur , ita componant ut singuli facile in consensum adduci possent . Interea monet jam describi nitidum omnium Canonum exemplar , quibus publice in Synodo à singulis sessione crastinae antemeridiana subscribendum esset , ut sic Canones — absoluti codem die possunt Hagam ad D. Ord. Generales transmitti . Sub initium enim hujus Sessionis , narrabat D. Gregor . Martinii , D. Delegatos quosdam ex ipsorum numero delegisse qui die Crastino Canones ad D. Ordines essent delaturi , hoc enim aiebat D. Ordines , & cum Ecclesiae , tum Reipublicae Belgicae statum deposcere . Sessio 134. 33. Aprillis stylo novo . ] Leguntur Articuli de primo articulo contraverso quibus omnes & singuli solenniter subscribunt , in tribus exemplaribus , Praeses monet à singulis collegiis unum exemplar describendum esse , cui etiam singuli Synodici subscripturi essent : loca Scripturae narrat postea describenda esse & addenda fusius , quae jam per temporis angustias describi non potnerunt : Narrat jam inter deputatos convenisse de mutatione secundi articuli Heterodoxi , in secundo Articulo , in tres Articulos , & deletione ultimi Heterodoxi in eodem Articulo qui erat de absoluta necessitate similitudinis naturae in mediatore nostro : quae mutata erant , in secundo Heterodoxo leguntur ; & rogat D. Praeses singulos ut in sessionem pomeridianam deliberent num possint in mutatis acquiescere . Sessio 135. oedem die post meridiem . ] Rogantur Synodicorum suffragia num placeat ipsis ut ultimus ille Heterodoxus Canon in secundo Articulo deleatur , & secundus ille in tres praelectos Canones mutetur , placuit omnibus & singulis . Leguntur itaque Canones de secundo , tertio , quarto , quinto , Articulis , quibus etiam singuli solenniter subscribunt : duravit haec sessio in horam 10. vespertinam . Sessio 136.24 . Aprilis stylo novo . ] D. Praeses monet D. Deputatos à Synodo , mandesse uni , ut conciperet formam personalis censurae quam Synodus exerceret adversùs citatos , & quoscunque alios qui recusarent doctrinam Synodicam , varios quoque Synodicos Deputatis formulas obtulisse , eos tandem in unam convenisse , quae nunc praeleganda esset Synodo ut cam probet , vel corrigat : legitur , fuit autem in hanc sententiam , Synodum censere Remonstrantes esse novatores , & perturbatores partriae , Reipub. praesertim Ecclesiae Belgicae , ejusmodi docuisse dogmata quae à verbo dei , & confessionibus Reformatarum Ecclesiarum dissentirent , praeterea citatos ad hanc Synodum teneri reos contumaciae adversùm cum supremum Magistratum cujus decreta spreverint , tum ipsam Synodum quam pro legitimo judice nunquam voluerunt agnoscere , ideóque Synodum omnes ad praesentem Synodum abdicare ab omnibus suis muneribus tum Ecclesiasticis tum Academicis , eo usque dum poenitentiam agant de falsis dogmatibus à se scriptis , praelectis , & doctis , & possint hanc suam poenitentiam indubitatis studiis & signis Ecclesiis Belgicis testatam facere , reliquos vero Remonstrantes in Belgio ad Synodos provinciales remittit , quibus mandat ut ductores & pertinaces continuo omnibus suis muneribus abdicent , reliquos vero vitio temporis lapsos , & à seductoribus abreptos omni lenitate & patientia co●entur in viam reducere , quos si lucri●acere possint omni conatu id agant , sin minùs pariter & cum ipsis agant : Porro Synodus illustrissimos ord . Generales obnixè rogat ut hanc suam sententiam de quinque Articulis , atque etiam de Remonstrantibus abdicandis firmam & ratam esse velint & jubeant ; gratiasque ipsorum Dominationibus cum omni debito obsequio defert propter ipsorum de reformandis Ecclesiis suis studium singulare : Quaeritur Synodicorum judicium de censura hac personali : Theologi Britanni omnes ac singuli respondebant , doctrinam Ecclesiarum Belgicarum hic in Synodo assertam suam fuisse , ac proinde ipsos vocatos sententiam suam de illo exposuisse , personas vero qui contrariam sententiam docuerint esse cives Belgas ; Ideóque de aliorum subditis nolle se ullo modo personalem sententiam ferre , ideoque se censuram omnino provincialibus relinquere , quibus integrum esset de suis ministris statuere : idem sentiebant omnes Theologi exteri , exceptis Genevensibus & Embdanis qui sententiam praelectam probabant , & Bremensibus qui tempus deliberandi poscebant : Provinciales quaedam in forma praelecta observabant : Cujusmodi fuit illud , non esse fori Ecclesiastici eos damnare , tanquam perturbatorespatriae & pacis Reip. hoc spectare ad civilem Magistratum : magna fuit disceptatio inter provinciales an tolerandi essent illi qui utcunque nollent subscribere Articulis Synodicis , tamen reciparent se nihil unquam vel publicè vel privatim adversus ipsos dicturos aut docturos ? quidamex provincialibus pe●ebant ut Theologi Exteri de hac re suam sententiam aperirent ; sed D. Praeses respondebat ista particularia omnino oportere relinqui Synodorum provincialium pruden●ae , & nescire se adhuc quam tolerantiam permissuri essent D. Ord. Generales , itaque forma praelecta , si paucula quaedam mutarenter , ab omnibus provincialibus probata est , exceptis Zelandis & Gallo-belgicis qui spatium deliberandi de re gravissima petiverunt . Sessio 137. ] Relegitur censura personalis emendata in qua illud de perturbatione patriae & Reip. omittebatur : quaeritur Synodicorum sententia de ipsa jam correcta , Britanni & Hassiaci eam nec probabant nec improbabant , noluerunt enim se personalibus immiscere ; reliqui omnes Exteri , ut aiebant , re ipsâ melius perpensâ quam ante meridiem eam probabant , exceptis Bremensibus , quorum duo priores mitius quoddam consilium suggerebant , tertius vero D. Crocius rem putabat esse maximi momenti , ideoque nihil posse se de ea statuere nisi apographum formulae praelectae & tempus deliberandi concedatur : provinciales omnes eam probabant , Gomarus autem & alii petebant ut Synodus apud ord . Generales intercederet pro largiendo Remonstrantibus minus pertinacibus trimestri stipendio , fortassis enim possent cupere illo tempore cum viris doctis conferre , suisque conscientiis de canonibus Synodicis satisfacere ; sed voluit ipsos primo quoque tempore à ministerii sui exercitio supendi . D. Praeses Respondebat non esse è dignitate Synodi tam Augustae , ut intercedat apud D. Ordines prore stipendiaria , verum non dubitare se quin D. Ordines benignè satis & ●lementer cum ipsis acturi essent : rogatur D : Delegatorum de hac praelecta censura judicium , qui respondebant se nolle tantum sibi assumere ut ipsam probent , sed delaturos se ipsam D. Ord. generalibus , à quibus solis comprobatio expectanda esset : Theologi Britanni monebant in hac censura dici Synodicos Articulos conclusos esse secundum sententiam omnium Reformatarum Ecclesiarum , quo dicto innuebatur Ecclesias Lutheranas , quae a●iter sentire●t , non habendas esse pro Reformatis , quod ipsis durum admodum videbatur ; D. Scultetus , & Polyander reponebant , ipsos Lutheranos nomen hoc deprecari , & nostris Ecclesiis ex hoc nomine ( Reformatarum ) solere invidiam constare , & D. Praeses addebat hìc in Belgio soleres nostra Ecclesias per illud nomen ( Reformatas ) non solum à Pontificiis verum etiam à Lutheranis distingui ; Britanni respondebant in suis Ecclesiis Lutheranos haberi pro Reformatis , ut pote à quibus Religionis Reformatio primum tentata est , habereque se porro in mandatis à ser●nissimo D. Rege ut quantum fieri possent despicerent ne osfenderentur Ecclesiae Lutheranae , itaque addita est isthaec vox Nostrarum . Leguntur blasphemae opiniones duorum fratrum Thomae , & Petri Gesterranorum , qui Remonstrantes erant , & ab Ordinibus Hollandiae & West-Frisiae suspensi à ministeriis dum Synodus possit de ipsorum opinionibus cognoscere . Sessio 138. 25. Aprilis stylo novo . ] Legitur supplex libellus Johannis Macovii Theologiae professoris in Academia Franekerana , quo gravissimè queritur se apud Ordines Frisiae insimula●um fuisse hereseos à D. Sibrando Luberto , petit itaque suppliciter ut Synodus velit de tota causa cognoscere , ut audito Sibrando ipse possit dicere pro se saltem ; ut Sibrandus , & ipse ex Synodicis arbitros deligant , qui totum hoc negotium diligenter examinent & ad Synodum referant . Praeses rogat D. Sibrandum ut exponat coram Synodo sententiam ●uam de ●ota hac lite . Sibrandus negat se unquam fuisse Macovii accusatorem ; verùm testimonio duorum fratrum Frisiorum probat ipsum à classe Franekerana fuisse accusatum , se autem jussu D. Ordinum Frisiae , & rogatu praedictae classis , solum Classis os pro illo tempore fuisse , itaque sicut antehac in li●e pars non fuerat , sic & nunc nullo modo se velle haberi pro parte protestatur : D. Praeses narrat conveniens esse ut Synodus de hac causa cognoscat , quia id seriò petunt D. Ordines Frisiae per literas suas ad D. Delegatos , atque etiam huc ad Synodum omnia acta in lite hac apud ipsos contestata transmiserint . Quaeritur itaque à Synodo cum Sibrandus non sit pars , an debeat ipse Macovius primum audiri , an vero ipso s●moto ex actis ordinum Frisiae de causa cognosci : placuit Synodo ut primum act a praelegerentur , deinde si opus esset , ut audiretur coràm Marcovius . Legitur Prooemium benè longum quod praefigendum esset Canonibus Synodicis , quaeritur de illo judicium Synodi , quod sic se habebat : esse putabat ist hoc Prooemium nimis longum , porróque styli sublimis admodum , adeóque à stylo canonum admodum disparis , Ideóque omnino brevius conficiendum esse putat , succinctum & nervosum , exponens occasionem & finem convocatae Synodi , quod praemittendum esset Canonibus , si fortassis ab actis Synodicis scorsim excudantur : Praeses itaque monet deputatos Synodicos ut ante meridiem conveniant , ut ex pluribus brevioribus formulis , quae sibi a variis Synodicis essent oblatae , unum aliquod succinctum prooemium possent consicere . Sessio 139. eodem die post meridiem . ] Legitur aliud novum brevius prooemium à deputatis Synodicis ex variis formulis sibi oblatis confectum : quod totum Synodo placuit si paucula quaedaem mutarentur : Britanni putabant pro [ Anti-Christi tyrannide ] magis commode dici posse [ Anti-Christiana tyrannide ] quia ut ut fortassis verum putarent pontificem Romanum esse magnum illum Antichristum , tamen-sine justo examine praemisso vix putarent debere hoc à Synodo determinari , quod à nulla Reformata Ecclesia adhuc , excepta Gallicana quae & jam ariculum illum ex confessione sua retraxit , factum esset ; quidam ex Synodicis aegrè serebant hoc vocari in quaestionem ; quibus reponebant Britanni , non vocari nunc rem ipsam , nimirum an pontifex Romanus esset ille antichristus in quaestionem : sed hoc , an debeat hoc à Synodo determinari nulla deliberatione praemissa ? . Sessio 140. 26. Aprilis stylo novo . ] Legitur alter supplex , libellus Marcovii , quo petit ut arbitri deligantur , & ut responsum suum ad errores sibi objectos ipsiusque explicatio legi possit . D. Scribae & porro D. Thysius & D. Lydius publicâ fide testantur se quaedam exemplaria canonum Synodicorum cum originali fideliter con●ulisse , eáque cum ipso per omnia convenire , quibus singuli Synodici subscribunt . Leguntur acta in lite Macovii ad Synodum ab Ordinibus Frisiae transmissa ; & primum legebantur 50. errores objecti D. Macovio in classe Franekerana , quos videre poteris in altero meo libro Synodico : qui revera primo quoque auditu videbantur , exceptis uno aut altero , non fuisse tanti momenti ut homo doctus de illis ●oram Synodo accusaretur : complurimi ipsorum erant ex ista receptissima distincione agentis Physice & moraliter , ab accusatore male intellecta . Sessio 141. eodem die post meridiem . ] Legitur una D. Macovii Responsio ad errores sibi objectos ; deinde alia brevior : in utraque satisfaciebat criminibus sibi object is abunde satis , alios negando , alios explicando . Legitur Epistola facultatis Theologiae Heidelbergensis ad Ordines Frisiae , in qua facultas Theologica mo●et dominos ordines Frisiae ne patiantur Theses tam otiosos , metaphysicas , obscuras , falsas in suis Scholis disputari , quales fuerant nuper in Academia Franekerana Theses de traductione sub Macovio disputatae . D. Praeses quaerit à Synodo an uberior Macovii explicatio quam hic ossert Synodo , deberet etiam in Synodo legi , & qua ratione pergendum sit in hac causa : Quidam ex Exteris Theologis dicebant potuisse illos 50. er●res , ad quinque vel etiam quatuor reduci : nec ullum crimen haereseos sicut objectum fuerat in illis deprehendi ; Omnes exteri per deputatos remputant agendam , & cupiunt duos exteros nominari & totidem professores Belgicos , quibus adjungi possent duo pastores qui de tota causa cognoscant , & referant ad Synodum : plerique ipsorum explicationem prolixam Macovii putant non audiendam in Synodo , sed referendam etiam ad deputatos : Genevenses soli hoc consilium non probabant : Deodatus rem ad solos provinciales voluit deferri post exterorum discessum ; Tronchinus vero oratione vehementissima contendebat nullo modo Macovium audiendum esse coram ; sed debere agi cum illo tanquam cum Remonstrantibus & Episcopio : Illum judicandum ex scriptis : quod Iudicium in hominem nullo modo heterodoxias suspectum mirabantur omnes : dum suffragium dandum esset à D. Sibrando , immodeste satis invehebatur in Festum , exprobrans ei summam in se ingratitudinem : recitabatque porro novum catalogum opinionum D. Macovii quae ejusdem erant farinae cum prioribus : Festus veniâ fandi à praeside impetrat● modeste satis D. Sibrandum excipiebat , narrabat theses illas compositas fuisse non à D. Macovio sed à quodam Parkero juvene Doctissimo , & ab omnis heterodoxias suspicione longe remotissimo ; & licèt nunc Sibrandus sustinere partem accusatoris recuset , tamen se à quibusdam fide diguis accepisse , omnes illos errores Macovio objectos , D. Sibrandum ex Thesibus illis & aliis ipsius praelectionibus compilâsse : quod ut audiebat D. Sibrandus vehementissimè commotus bis Deum vindicem in animam suam precabatur si istaec vera essent ; adeo ut D. Praeses eum saepius modestiae sanctae & Reverentiae Synodo debitae jusserit meminisse . Sessio 142. 27. Aprilis stylo novo ] Pergitur in rogandis suffragiis de causa Macovii : plures mirabantur cum ob illas Theses posse haereseos insimulari , praesertim cum unus ex South-Hollandis testatus sit D. Aimesium illas theses primum vidisse & approbâsse , & jam paratum esse qui ipsas defendat : tandem potioribus suffragiis , statutum est tertium scriptum Macovii legendum asse publice in Synodo , & tres ex Theologis Exteris , totidem ex provincialibus deputandos esse qui rem totam cognos●ant & referant ad Synodum : verum quia D. Praeses dicebat illud scriptum continere multa personalia praesertim in D. Sibrandum compilata , Quidam ex Exteris ob pacem conservandam petierunt , ut rogarentur de ist hoc denno Synodicorum suffragia , quod factum est : & plura suffragia tum voluerunt legi tantum privatim apud Deputatos : Nominati itaque sunt potioribus suffragiis deputati ad causam hanc audiendam , ex exteris Scultetus , Sthenius , Britingerus : Ex provincialibus Gomarus , Thysius Menius : certe Exteri mirabantur D. Scultetum nominatum fuisse à provincialibus , & multo magis D. Scultetum id munus velle subire , cum facultas Theologica Heidelbergensis , cujus ipse pars esset , theses illas quae examinandae sunt jam hactenus tanquam otiosas , metaphysicas & falsas damnaverit . Sessio 143. 29. Aprilis stylo novo ] Leguntur literae Belgicae à Magistratu & Presbyterio Campensi ad Synodum quibus rogant Synodum ut velit scribere ad magistratum & presbyterium Arnemiense , ut velint dimittere D. D. Stephani , quem pos●unt ipsis pastorem dari : Item ut velit ad magistratum & presbyterium quoque scribere pro dimissione D. Plan●is : Synodus noluit se istiusmodi negotiis immiscere , ne fortassis cederet in praejudicium classium & presbyteriorum : Leguntur aliae literaeà magistratu Campensi , quibus petunt ut per Synodum liccat Ecclesiae Remonstranticae Campensi in templis suis habere lectionem sacrae Scripturae per lectores suos , eo usque dum posset ipsi prospici de pastoribus : D. Praeses monet perscriptum esse Campis lectores illos solere attexere capitibus praelectis lougas enarrationes subministratas sibi à duobus ministris suis jam à Synodo suspensis , quibus doctrina Remonstrantium asserebant , & in Orthodoxam invehebantur : porro duos ipsorum ministros qui sunt ex numero citatorum hic ad Synodum , m●s●sse hinc literas ad Ecclesiam Remonstrantium quae est Campis : quibus plebem animabant ad constantiam in Remonstrantium doctrina , jubebant que brevi certissimam liberationem ab hac persecutione expectare ; quae literae ante dies non ita multos à lectoribus publice in templo pro toto plebe recitabantur . ●eguntur aliae literae Belgicae à Domino Battenberg , quibus Belgio Synodum gratulatur ; promittitque se oraturum ut in ditione sua , obtineat illa doctrina quae hic à Synodo stabilita esset . Legitur Prooemium praefigendum Canonibus jam emendatum , ubi pro [ Antichristi ] ponebatur [ Romani-Antichristi ] quo vocabulo addito satisfiebat illis qui noluerunt sine deliberatione à Synodo scatim pontisicem Romanum esse insignem illum Antichristum ; sed Antichristum tamen , atque ita Prooemium sic emendatum omnibus placuit . Legitur confessio Petri Molinaei pastoris Ecclesiae Reformatae Parisiensis super quinque Articulis in Belgio contra-versis ; quam huc ad Synodum transmisit . Sessio 144. eodem die post meridiem . ] Pergitur in praelectione confessionis Petri Molinaei : D. Praeses monet jam rediisse Haga D. Delegatos , qui Canones Synodicos illuc ad illustriss . Ord. Generales detulerant : orátque ipsorum Dominationes , ut velint coram Synodo exponere , Quid D. Ord. General . de ipsis sentiant . D. Greg. Martinii oratione brevissima refert Ord. Generales summopere gavisos esse de Synodico consensu , in canonibus ; probare ipsorum dominationes , eos universos & singulos , ageréque de labore exan●lato Theologis tum Exteris tum Provincialibus gratias maxim●s : rogare porro ut jam Synodus velit proximo in loco confessionem Belgicam perlustrare , in qua nihil mutatum cupiunt sine gravi & necessaria causa . Dies Lunae proximus publicandis Canonibus omnium Synodicorum consensu indieitur . Praeses rogat Singulos ut velint diligenter attendere lectioni confessionis Belgicae ; incidit quaestio , quaenam editio confessionis Belgicae habenda esset pro authentica , cum ipsae editiones multum discreparent ? eam statuit Synodus legendam , & perlustrandam quae inseritur Syntagmati confessionum Ecclesiarum Reformatarum : Illa itaque publicè praelegitur : D. Praeses rogat singula collegia ut in ●oram nonam crastini diei velint exhibere collegialia judicià de confessione praelecta tota , exceptis tribus Articulis videlicet 30 , 31 , 32. qui ordinem & Regimen Ecclesiae spectant : Rogat singulos ut non velint insistere in latinitate , aut phraseologia , sed simpliciter ferre judicium num quicquid illâ contineatur , quod non sit verbo divin● consentaneum . Sessio 145. 30. Aprilis , stylo novo . ] Quaeritur judicium Synodicum de confessione Belgica : Britanni probant omnia dogmata ipsius , putant nihil in ea quoad substantiam contineri , quod sacrae paginae repugnet , quaedam minutiora in ea observabant , sed quae facillime ex collatis exemplaribus in correcta , & nova quam parant editione emendari possent ; moment de tribus capitibus , quae ordinem Ecclesiasticum spectant , se nullam ferre sententiam , sed interim putare se regimen Ecclesiarum suarum esse institutionis Apostolicae : Episcopus autem Landavensis oratione brevissimâ contra illa tria praedicta capita perorabat ; contendebatque in Ecclesia neque Apostolorum temporibus , neque postea unquam fuisse ministrorum aequalitatem : Itaque communi Britannorum consensu declaratum est , nihil in confessione Belgica contineri , quod pugnaret cum sacra pagina , aut analogia fidei . Eximus omnes ad funus D. Canteri Senioris Ultrajectini unius ex deputatis Synodicis . Redimus . Legitur judicium deputatorum à Synodo in causa Macoviana ; cujus summa haec erat ; D. Macovium nullius gentilismi , judaismi , pelagianismi , socinianismi , aut alterius cujuscunque haereseos reum teneri , immeritóque illum fuisse accusatum ; peccâsse eum , quòd quibusdam ambiguis , & obscuris Phrasibus scholasticis usus sit , quòd scholasticum docendi modum conetur in Belgicis Academiis introducere , quòd eas selegerit quaestiones disceptandas , quibus gravantur Ecclesiae Belgicae : Monendum esse eum , ut cum Spiritu Sancto loquatur , non cum Bellarmino aut Suarezio : hoc vitio vertendum ipsi , quòd distinctionem sufficientiae & efficientiae mortis Christi asseruerit esse futilem ; quòd negaverit , humanum genus lapsum , esse objectum praedestinationis ; quòd dixerit , Deum velle , & decernere peccata ; quòd dixerit , Deum nullo modo velle omnium hominum salutem ; quòd dixerit duas esse electiones : Iudicant denique liticulam hanc inter D. Sibrandum , & D. Macovium componendam esse , & deinceps neminem debere eum talium criminum insimulare . Sessio 146. eodem die post meridiem . ] Pergitur in rogandis suffragiis de confessione Belgica ; an in eadem sint sententia cum Britannis ? propter editionum varietatem petunt , ut exaretur exemplar aliquod unum exactum , ord . generalium authoritate confirmandum . Sessio 147. calend . Maii , stylo novo . ] D. Gregorius Martinii exponit mentem Illustriss . ord . general . eandem esse de Catechesi , quae fuerat de confessione ; Rogat itaque Synodum ut de Catechesi quoque Palatino-Belgica velit sententiam dicere , nec tam methodum , aut Phraseologiam spectare , quàm dogmata doctrinalia . Legitur totus catechismus : Rogantur Synodici , ut ad horam 4. Pomeridianam parent se ad ferendum collegialia de catechesi perfecta judicia . Sessio 148. eodem die post meridiem . ] Omnium judiciis approbantur dogmata in eo catechismo comprehensa , ut verbo Dei consentanea , ac piè prudentérque conscripta ; Britanni de interpretatione articuli , de descensu Christi ad inferos , suam ab aliis Ecclesiam vindicat , aliter explicandi potestatem : Ac demum propter gravem ab urbe Dordrechtana datam neglecti diei dominici offensionem , rogant , ac monent Synodum , ut apud Magistratum intercedat , ne forenses emptiones , apertis mercium officinis eo die exerceri permittant : eâ occasione à quodam ex provincialibus mota quaestio de observatione Sabbathi ; sed non discussa penitus , quia rejecta inter gravamina provincialia post ubi tunc nostra tractanda . Sessio 149. 2. Maii , stylo novo . ] Gregor . Martinii unus ex politicis delegatis , Synodo & ordinum mentem exponit de Vorstio , eos nempe mandare , ut de Theologia ejus fiat summaria ex scriptis cognitio , ac ut eò respiciant judicia Synodica , utrum doctrina Vorstiana ad Ecclesiae aedificationem faciat , adeóque talis doctor dignus videatur , qui Cathedram teneat Theologicam : Scripsit jam tum Vorstius eodem exemplo liter●s ad singula exterorum collegia , simúlque ad Synodum publicas , eaeque perleguntur , in quibus Synodi aequanimitatem , & Christianam charitatem implorat , suum coram Synodo comparendi desiderium insinuat , rogat , ut si quid ab ipso liberius fuit disputatum , veritatis eruendae studio imputetur , ut rationibus ex verbo Dei petitis convincatur ; se paratum esse testatur ad collationem cum Exteris Theologis in●undam , item ad heresin Socinianam refutandam , si ipsi ea ●andetur Provincia . Nec posse sibi persuadere comburendos ipsius libros , cum quaedam Piscatoris scripta longe horridiora , & bonis moribus infensiora non sint rogo addicta . Lectâ hâc , epistol● antiquae nonnullae Vorstii simulatoriae , & vulpinae pr●sertim circa sui explicationem , ac palinodiam Heidelbergae praestitam fraudes in medium proferuntur ; deinde errorum , & blasphemiarum Vorstii catalogus à Belgicis professoribus collectus Synodo praelegitur ad capita reductus de Dei attributis , Christique deitate , ab illo partim apertè , partim clanculum imminutis . Sessio 150. 3. Maii , stylo novo . ] Collegia singula tam exterorum , quàm provincialium suum proferunt de Vorstio judicium scripto exaratum ; Britanni lectâ à se collectâ praecipuarum Vorstianarum contra divinam naturam blasphemiarum Synopsi , monenti Vorstium dato hoc scandalo , nunquam tamen in subsequentibns suis se● explicationibus , sive defensionibus ullum in suo de Dei attributis libro propositum errorem agnoscere , sed absurdissimis distinctiunculis , & inanibus subterfugiis obvelare , imo etiam praecipua orthodoxae doctrinae fundamenta callidè pro viribus suffodere . Se itaque non modo ipsum Vorstium orthodoxi professoris munere ac nomine indignum judicare , sed etiam persuadere ne hujusmodi ejus libri in bibliopoliis prostare permittantur . Denique rogare , ut in exemplum , & in sancti Dei causa zeli testimonium Vorstii de Deo tractatus summi magistratûs jussu , & Synodi decreto , & palam solenniterque flammis absumatur , simulque hujusmodi infamis holocausti specimen . A Britannis eorum Synodo legitur authenticum , procancellarii Cantabrigiensis sigillo munitum , decretum 21. Septembris 1611. Cujus vi , etiam Serenissimi Regis nostri judicio praeeunte , publicè flammis ultricibus expurgatus est liber praedictus : ejusdemque decreti Cantabrigiensis exemplar inter Synodi acta relatum . Serenissimi Regis , & Cantabrigiensis intentio se examini subscribere testantur Palatini Theologi , ac Vorstii palinodiam multis abhinc annis Heidelbergae praestitam , quàm fuerat frandulenta narrant . Hassiaci etiam commemorant quàm fuerat post-modum non modo parum grata , sed etiam invisa illustrissimo suo domino Landigravio dedicatio sui de Deo libri , eidem pio Principi nuncupata , quámque prudenter ipsum Vorstium Princeps ille ad se commendatum ad Cathedram professoriam admittere recusaverat . De Vorstio ut cathedra indigno exautorando reliqui tum exteri tum provinciales omnes consentiant ; quòd autem se obtulerit jam pugilem evocandum contra Socinianos responsum est , Non tali auxilio , nec defensoribus istis , Tempus egit — Vtpote cum ipse Vorstius ad errorum , hereseon curriculum etiam Socianismi sit suspectissimus , nec ex animo rem gesturus putetur : ac in eo negotio sibi dudum commisso , nihil prorsus praestiterit . Sessio 151.4 . Maii , stylo novo . ] Decretum quoddam Synodicum de Vorstii causa conceptum legitur & approbandum proponitur : inde nonnulla interpellanda , alia omittenda , alia explicanda , moventur presertim à Britannis , qui hic urgent quaedam attribui● Vorstio , de capite justificationis , de quibus nec dum satis constat , quid asserat Vorstius , illinc autem omitti alia , aut non satis apertè damnari , quae maxime blasphema sunt , & Ecclesiae quasi universae Christianae gravissimum commoverunt offendiculum , ibidem multis agitalum , cùm Vorstius corporis ejusdem resurrectionem neget , aut Christi satisfactionem cum Socino penitus tollat . Et rei probandae leguntur privatae Vorstii ad Dominum Tollanum literae pluribus abhinc annis scriptae , in quibus aperte Socinianismum profitetur . Sed à Britannis responsum judicandum reum ex libris à se agnitis & publicatis , non ex epistola privata , de qua etiam non constat num ab ipso conscripta fuerit , constet autem scriptum fuisse ante palinodiam ejus Heidelbergensem . De libro Vorstii comburendo Synodus non vult statuere , sed ad summum refert magistratum . Sessio 152. eodem die post meridiem . ] Decretum contra Vorstium denuo proponitur paulo mutatum , in eo desiderant Britanni plura Dei attributa à Vorstio impetita recenseri , ac Vorstii de Christi satisfactione & hominis justificatione sententiam , vel in censura omitti , vel Synodo , ut de co melius constet , explicari . De his aliisque Vorstianis dogmatibus diu multumque disceptatur . Tandem consensum est in eam , quae sancita est formam , ( quam vide in altero meo libro Synodico , ) qua Vorstius ob suam in suffodiendis praecipuis fidei fundamentis audaciam & impietatem indignus Cathedrâ Theologicâ judicatur . Optaturque ne ipsius libri de Deo passim volitare permittantur , & nonnulla speciatim alia quae in codem decreto continentur . Antequam dimitteretur hic consessus , qui in multam noctem duravit , legitur , & per plura Synodi suffragia approbatur , sententia deputatorum in causa Macoviana qui eum ab omni haeresi absolvendum censuerunt ; sed monendum , ut Theologiam docendi modum commodiorem sequatur , verborumque formis ex sacra scriptura petitis utatur , etiam justam eum reprehensionem incurrere ob quasdam propositiones ab ipso crudius & rigidius assertas . His itaque ●lam compos●tis , interpellat Frisius quidam senex nomine Donia , se quod ad ipsum attinet Macovium ( qui suum passus est tacite obvolvi negotium ) nihil velle commo●ere : se ipsum autem , aliosque nonnullos hac in causa laesos , ideoque communi collegarum nomine coram Synodo protestari salvo jure ut agant contra accusatores , partes autem accusatorias domino , Sibrando esse demandatas , constare ex literis quibusdam publicis , quas è sinu deprompsit , ac coram Synodo legi postulavit : increbescenti hac in expostulatione plurium fervori , ac multiloquio , modum imponunt Delegati politici malleo suo , quo mos est silentium obstrepentibus imperare . Denique Praeses ad Synodum refert diem lunae proximum Canonibus in majore urbis Templo publicandis destinatum esse , & sic conventus dimittitur . Sessio 153. 6. Maii , stylo novo . ] Convenimus primum in loco Synodali , ubi erat spectatorum nobilium & aliorum , utriusque sexûs maximus confluxus : Praeses solennem precationem concipit , qua hodierno negotio faustum successum vovet : auditorium dimittitur : paulo post , singuli Synodici non sine decora pompa à loco Synodali ad magnum Templum per plateas Dordrechtanas pergunt , undique cincti numerosis spectatoribus , incedebant autem Synodici bini , hoc ordine ; primò incedebant illustrissimi ordines Generales Delegati quos sequebatur ipsorum Secretarius D. Heinsius : postea sequuti sunt D. Episcopus Landavensis , & D. Praeses Synodi ipsi à sinistra , dein reliqui omnes Theologi Exteri , secundum loca ipsis in Synodo designata ; Exteros sequebantur D. assessores & scribae ; post illos D. professores Belgici , & post ipsos reliqui provinciales Theologi , secundùm illum quo in Synodi sedebant ordinem . In templum devenimus capacissimum & splendidum , quod tamen nigenti auditorum numero fuit repletissimum , inter quos fuerunt complurimi nobiles & Generosi , in utroque sexu , cùm ex Belgico , tum etiam ex aliis nationibus : occuparunt Synodici loca sua in choro templi ubi tota haec solennitas peragebatur ; à parte dextra considebant , primum D. Praeces Ecclesiasticus , post eum D. Assessores & scribae , post illos D. Episcopus , reliquique deinceps secundum ordinem Synodicum ; Theol. Exteri , in loco editiori & satis commodo ; in scamnis inferioribus considebant illust . ord . Gener. delegati ; post illos D. Professores Belgici . D. Praeses singulis suo ordine jam collocatis , ex pulpito ibi extructo commodissime sito ad partem chori occidentalem adeoque in ipsa Templi medietate , ubi possit commodissime à confertissima corona exaudiri , solennitatem auspicatus est precatione valde prolixâ , sed pientissima & appositissima , cujus prior pars & multo longior fuit ex solis scripturarum sen●entiis , cum summa elegantia , & judicio contexta , planeque concinnata ad venerandum antiquitatis stylum● legebat eam ex Schedulis descriptis , duravitque per horae dimidium , postea sine ullo praefamine narrat quàm brevissime auditorio indictum fuisse hunc solennem conventum , ut omnes jam tandem fructum laborum Synodicorum perciperent , audirentque praelectos illos canones , quos tot tantisque laboribus exantlatis , immenso Dei beneficio , & suavissimâ omnium ac singulorum conspiratione , veneranda Synodus conceperat , ac efformaverit . Itaque D. Dammannus unus ex scribis Synodicis , in idem pulpitum ascendit , ac primum praelegit prooemium quod canonibus praefigitur : quo praelecto , D. Praeses monet omnes auditores ut ex more recepto , singuli velint hodiernam laetitiam , & suam divinae majestati gratitudinem testari erogando eleemosynam pauperibus : quam diaconi quidam Ecclesiae Dordrechtanae ad id muneris designati colligebant , proculdubio satis amplam : neminem enim observavimus qui manum suam fronte hilari non porrigebat . Redit ad pulpitum D. Dammannus & aggreditur ipsorum Canonum praelectionem : lectis articulis primi capitis contraversi , propter templi magnitudinem , & spissas frequentissimi auditorii animas , deficere incipiebat ipsum vox , itaque D. Festus Hommius alter scriba Synodicus pulpitum conscendit , legitque Canones de secundo , tertio & quarto articulis ; & voce ipsum quoque ob praedictas causas deficiente , rediit D. Dammannus , legitque canones de quinto articulo , & Epilogum Synodicum , quibus finitis legit quoque singulorum subscriptiones , singuli ad nomina sua audita fidem canonum apertione capitis testabantur ; postea legit quoque idem scriba Synodi censuram personalem de Remonstrantibus , cui non additae erant singulorum Syngraphae , eo quòd quidam ex Exteris noluerint de hominum personis sed tantùm de ipsorum doctrina aliquid statuere . Post omnia lecta , legebatur quoque testimonium D. Delegatorum , quo testantur se interfuisse dum isthaec agerentur , omniaque quae jam praelecta fuerant optimâ side relata fuisse ; quod singuli unà cum D. Heinsio ipsorum secretario , suis Syngraphis comprobant : monet porr● D. Praeses , confessionem & catechesin Belgicam esse quoque à Synodo comprobatas ; & sic concludit cum precatione & gratiarum actione ; ejusdem plane styli cum priori & fere paris prolixitatis . Post absolutam totam solennitatem pulsantur Organa , & sic omnes Synodici domum redeunt ad locum Synodicum eodem plane ordine quo venerant ; Ibi dominus Praeses monet jam omnia negotia Synodica , quae poscerent opem Exterorum Theologorum , absoluta esse ; Ideoque monet ut singula collegia duos mittant qui ad horam quartam pomeridianam incipiant describere canones , quibus postea subscribant ipse cum Assessoribus & scribis , ut sic singula collegia habeant exemplar authenticum asservandum in perpetuam rei memoriam : brevi precatione Synodum dimittit . Sessio 154. & ultima , 9. Maii , stylo vovo . ] D. Praeses movet hunc ultimum Synodi conventum celebrari ad agendum Deo gratias pro exoptatissimo Synodi exitu , porroque ad agendas gratias Theologis Exteris pro gravissimis laboribus susceptis : Gregorius Martini unus ex Delegatis primo precationem habet suavissimam & justae prolixitatis qua Deo gratias agit pro asserenda religionis puritate in Ecclesiis Belgicis , operâ & consiliis hujus Synodi , precaturque iisdem Ecclesiis in veritate hic asserta invictam constantiam . Precatione finita , oratione eleganti Theologos Exteros compellat , nomine Illustriss . ord . gen . singulis gratias rependit pro saluberrimis ipsorum consiliis , & gravissimis laboribus quibus hoc tempore Ecclesias Belgicas sublevassent , itidem & ingentibus illis principibus , Rebus-publicis , Magistratibus qui ipsos delegâssent , nominatim ipsos cum summa observantia recensendo ; rogatque ut Ecclesias Belgicas ipsorum celsitudinibus curarent fore commendatissimas : rogat ut singuli praesentes persuadeant sibi de prolixissimo ord . gen . erga ipso animo , utque ante discessum Hagam comitis petant , referantque ab illustriss . ord . gen . gratias , & porro ad principes & Respublicas suas literas dimissorias . D. Praeses Ecclesiasticus oratione pia commemorat Dei beneficia in Ecclesiam suam saepius lapsentem , applicatione facta ad Ecclesias Belgicas praedicat mediata illa instrumenta quibus Deus ad hanc rem usus fuerat , cum primis Regem magnae Britanniae , deinde reliquos principes & Magistratus nominatim , qui huc Theologos ●uos misissent : deinde omnes & singulos Theologos Exteros hic praesentes , quibus omnia fausta & coelestes benedictiones comprecatur , Iubetque ipsos esse persuafissimos eorum memoriam fore hic in aeternum suavissimam ; primum Theologi Britanni singuli orationibus brevibus & succinctis , Deo agunt gratias de Synodi tam foelici successu , D. Delegatis & fratribus Belgis ob singularem humanitatem , Deum rogant ut velit Ecclesias Belgicas semper foelices esse & pacatas : Idem praestiterunt palatini per dominum Scultetum ; Idem Ha●●●aci per D. Crucigerum ; Idem Helvetii per D. Brittingerum ; Idem Nassovici per D. Alstedium ; Idem Genevenses singuli ; Idem Bremenses , per D. Martinium ; Idem Embdani singuli , sed uterque prolixissime , itáque omnes Exteri vota sua nuncupâssent . Praeses Synodo piissima & Gratulatoria precatione sinem imposuit ; Tum , primum D. Delegati , dein D. Praeses , dein D. Assessores & scribae , dein singuli Synodici Belgae loca suae relinquentes singulos Theologos Exteros ordine datis dextris & adjunctis votis humanissime salutant ; atque sic Sessio haec auditoribus frequentissima , adeoque ipsa Synodus Dordrechtana , cum summis gratulationibus , & maxima animorum laetitiae ob speratum finem , & moerore ob corporum divulstonem Q. F. F. Q. sic dimissa est . Nomina Remonstrantium Citatorum ad Synodum Dordrechtanam . Ex Geldriâ ; HEnricus Leo , Pastor Bommeliensis . Bernezus Wezekius , Pastor Echteltanus . Henricus Holdingerus , Pastor Graviensis . Ex Hollandiâ Australi ; Simon Episcopius , Professor Theologiae in Academia Leydensi . Adrianus Bozzius , Pastor Leydensis . Joannes Arnoldi , Pastor Leydensis . Nicolaus Grevinchovius , Pastor Roterodamensis . Edvardus Poppius , Pastor Gaudensis . Theophilus Ryckwardus , Pastor Brielanus . Ex Hollandiâ Boreali ; Joannes Geysteranus , Pastor Al'mazianus . Dominicus Sapma , Pastor Hornanus . Ex Provincia Transisulanâ ; Thomas Goswinius , Pastor Campensis . Assuérus Mathisius , Pastor Campensis . Ex Ecclesiis Gallo-belgicis ; Carolus Niellius , Pastor Ultrajectinus . Simon Goulartius , Pastor Amstelodamensis . Utenbogardus , Vltra-ject . Corvinus , Vltra-ject . Duinghonius , Vltra-ject . Pinakerus , Vltra-ject . Neranus , Vltra-ject . Isaacus Frederici , Vltra-ject . Errores Arminii contra receptam Protestantium doctrinam , ex ejus declaratione ad Ordines , Apologiâ adversùs quosdam Articulos , Responsione ad novem quaestiones , examine Perkinsii , excerpti . 1. PRimùm , in genere , quòd Arminius in negotio Religionis quaedam innovare , & receptam Protestantium doctrinam impugnare molitus sit , ipse satis clarè indicat in Declaratione suae sententiae ad Ordines . Nam ipse sibi , libro citato p. 14. Orthodoxorum nomine objiciens , Potuisses ( antehac ) turbarum evitandarum causâ , partímque ut quam plurimis Ministris satisfaceres , quicquid in toto Religionis negotio sentires , apertè atque nudè profiteri apud confratres tuos , ut aut tu maturè institui rectiùs potuisses , aut illi ad collationem mutuam tempestivè se parare potuissent ; Respondet p. 15. Metuebam ut talis mea sententia pro suggestu in Templis atque Academicis disputationibus exagitaretur , atque refutaretur — & ad exteras Ecclesias atque Academias transmitteretur , spe sententiae condemnatoriae adversùs eam obtinendae . Quare metuebas haec , nisi sententia tua nova esset , & receptae in vestris & exteris Ecclesiis atque Academiis doctrinae adversaretur ? Porrò p. 66. ejusdem Declarationis , putat , aequum esse , & in hoc rerum statu ( nempe Belgicis Ecclesiis per ipsum turbatis ) etiam necessarium planè — ut in Synodo nationali Confessio Belgica , Harmoniae confessionum , publico consensu à Belgicis & Gallicanis Ecclesiis approbatae insertae , & Catechismus Heidelbergensis ab iisdem & aliis reformatis Ecclesiis receptus , examini subjiciatur . Et Orthodoxis p. 72. excipientibus , ex eo confusiones , scandala , destructiones conscientiarum , in Ecclesiis irrisiones , calumnias , & criminationes exorituras : Respondet p. 73. Committi non debet , quò minùs Doctrina semel recepta examini subjiciatur , ut ut etiam vel maximè metus esset , turbas inde extituras , malevolos id ludificaturos , quinimo verò in rem suam quàm maximè versuros . 2. Secundò , Particularia capita Doctrinae Fidei , quae innovare studuit , haec ferè sunt . 1. De statu bonorum Angelorum , eorúmque in bono confimatione . 2. Perseverantiâ sanctorum . 3. Providentiâ Dein in genere . 4. Praedestinatione & Reprobatione . 5. Gratiae amplitudine . 6. Gratiae efficaciâ . 7. De viribus Liberi Arbitrii . 8. Peccato Originali . 9. De Fidelibus veteris Testamenti . 1. De Angelis . ] In dubium vocat , an Angeli sint nunc beati , & in bono confirmati ? in Apologia ad quosdam Articulos p. 135. ubi asserit , Patrum & Scholasticorum Argumenta — non sibi videri illud robur habere , ut aliis id credendum tanquam Articulum Fidei praescribere jure possint . Deinde ista argumenta sigillatim solvit . 2. De perseverantia sanctorum . ] Fideles nonnulli deficiunt à fide finaliter — ergo etiam deficiunt illi à salute . In Apologia ad quosd . Artic. pag. 86. De side verò , quae qualitas est & potentia credendi , dicit Apostolus , nonnullos amissâ bonâ conscientiâ circa Fidem nausragium secisse . In Respons . ad 9. quaest . pag. 176. 3. De providentiâ Dei in gen . ] 3. Quòd verò res , quae respectu secundarum causarum contingenter fit , necessariò sieri dicitur respectu Decreti divini , id non modò perperam , sed & imperitè dicitur . In Apolog . p. 94. assignat rationem in examine p. 138. Fieri nequit , ut unus idemque effectus partim contingenter , partimque necessariò existat , qu●●unque tandem respectu . Ex quibus necessariò inferatur , omnia , quae contingenter accidunt respectu causarum secundarum , contingenter quoque evenire respectu primae causae Dei Opt. Max. 4. De Praedestinatione & Reprobatione . ] In Responsione ad 9. quaestiones pag. 173. docet , Fidem priorem esse electione , quâ decretum aliqnom solvendi significat . Hinc in exam . pag. 32. electionem sic definit ; Electio est decretum Dei , quo apud se ab aeterno statuit fideles in Christo justificare , & ad vitam aeternam acceptare , ad laudem gloriosae gratiae suae . Et in Apolog. p. 89 , 90. Statuit Fidem non esse hujus electionis effectum , sed necessarium requisitum in iis , qui salutis secundùm Dei electionem participes sunt . P. Martyr in cap. 9. ad Roman . ex Protestantium sententiâ docet , in Decreto Reprobationis duo esse proposita : propositum non miserendi , & quosdam homines in statu peccati deserendi ; & propositum ordinandi hominem peccatorem ad poenam , illudque nullam causam habere praeter merum Dei beneplacitum . Contrà , Arminius , pag. 85. exam . repetens ex Perkinsio definitionem Decreti Reprobationis , his verbis : Decretum Reprobationis est opus Divinae providentiae , quo Deus decrevit certos homines praeterire quoad gratiam supernaturalem , &c. Mox subjicit . Scriptura nulla agnoscit , hominum à Deo factam Reprobationem , nisi cujus causa meritoria sit peccatum . Et rursum , pag. 205. Statum controversiae de Reprobatione inter se & Perkinsium his terminis proponit . Quaeritur — An Deus ullum hominem reprobaverit citra respectum peccati tanquam causae meritoriae ? An ulli homini gratiam remissionis & renovationis negare statuerit citra considerationem indignitatis , quâ se illâ indignum fecit : indignitatis ( inquam ) non ex primo peccato existentis , sed ex gratiae istius oblatae rejectione & contemptu . 5. De gratiae amplitudine . ] Verbum praedicatum junctant semper sibi habet Spiritûs Sancti operationem ( Examin . p. 57. ) — & Reprobationis decreto , reprobis , qui externâ praedicatione ad fidem●● poenitentiam vocantur , Gratia sufficiens ( quâ possunt credere & converti pag. 57. ) quâ credere & converti possunt si vellent p. 58. ) non negatur , p. 58. Rationem reddit in Respons . ad . 9. quaest . p. 175. Deus non potest ullo jure Fidem in Christum postulare ab homine lapso , quam exse habere non potest , nisi aut dederit , aut dare paratus sit Gratiam sufficientem , quâ credere possit , si velit . Praeterea eandem Doctrinam de-lege tradit ; viz. aut sufficientem Gratiam omnibus hominibus in statu peccati dari ad implendam legem ; aut neminem ad legem implendam obligari . Eum in hac haeresi esse indicat sequens ejus raticcinatio , ( p. 252. exam . ) Duplex est postulatum legis ; obedienta vel poena : unde & duplex est satisfactio legis ; una quae praestatur obedientiâ lege praescriptâ ; altera , quâ solvitur poena à lege inobedientiae posita : qui alterum solvit , ille à legis altero postulato immunis est : Qui itaque poenam solvit lege positam , ille immunis ab obligatione obedientiae praestandae . Cum igitur poena posita inobedientiae , ( in Adamo & primis parentibus , Exam. p. 251. ) in se comprehendat privationem illius gratiae ( in ejus posteris Exam. p. 251. ) sine quâ lex praestari nequit ; ejus posteri orbati gratiâ , sine quâ lex impleri non potest , duplici jure immunes sunt ab obligatione obedientiae ; tum quia poenam passi sunt debitam , tum quia destituti viribus ad legem implendam . Quare , p. 253. concludit : Si vult Deus obedientiae actum postulare , tenetur restituere gratiam , sinc qua actus non est praestabilis . 6. De Gratiae efficaciâ . ] Protestantium sententiam de Gratiae efficaciâ à Zanchio . lib. de Redemp . c. 7. habemus explicatam his verbis . Humana voluntas , cùm incipit regenerari , Gratiam sibi essicaciter oblatam , inque se immissam , licèt suapte naturâ possit rejicere , propter tamen efficaciam Spiritûs , & firmam Dei voluntatem non potest , Deoque regenerare volenti , non ita valet reluctari , ut non regeneretur . Verùm Arminii p. 133. assertio est , Quòd manet semper in potestate liberi Arbitrii Gratiam datam rejicere , & subsequentem repudiare ; quia Gratia non est Omnipotens Dei actio , cui resisti ab hominibus libero arbitrio non possit . 7. De Viribus liberi Arbitrii . ] Docet hominem bene utentem donis naturae posse consequi Gratiam . Quod aequivalet fer● scholasticorum dogmati , Homo faciens , quod in se est , meretur primam Gratiam de congruo . Verum ipsi Iesuitae agnoscunt , has assertiones errores esse Cassiani , Fausti , Semipelagianorum , quos Prosper refutavit : & ideo Bellarminus nervosis argume●●is demonstravit , Non posse hominem solis naturae viribus ad gra●●am recipiendam se ullo modo praeparare . Tamen Arminius , Exam. p. 218. non veretur affirmare , isto dicto Christi , Habenti dabitur , Promissionem contineri , qua Deus spondet , se gratiâ supernaturali eum illuminaturum , qui lumine naturali rectè utitur , vel saltem utetur quantum poterit , minus malé . Et rursum p. 259. loquens de hominibus Christi cognitione destitutis , & tamen non sine naturali testimonio de Deo , qualis est aliqua veritas illis patefacta de Dei potentiâ & bonitate , lex naturae eorum mentibus insculpta , ait ; his bonis si rectè usi fuissent , saltem ex conscientiâ , majorem ipsis gratiam concessurus fuisset , secundùm illud , Habenti dabitur . Et pag. eâdem , docens omnes homines vocari per naturalem Dei testificationem , per creaturas in quibus Deum palpamus , per veritatem innatam , quam detinemus in injustitiâ , legis in mentes inscriptione , secundùm quam habent cogitationes ipsos accusantes ; pag. 260. subjicit : Haec vocatio , quanquam salutaris non est , utpote ex quâ salus immediatè obtinerie non potest , tamen praecedanea potest dici salutari , quae ipsam rectè usurpatam ex Dei misericordiâ sit consecutura . Ex hoc errore Arminii Semipelagiano , alius pullulat ; viz. opera non-renatorum à viribus naturae profecta placere Deo , cùm illa gratiâ donat : non enim donat gratiâ opera sibi non placentia . Atque hoc videtur Arminius in Resp. ad 9. quaest . p. 174. concedere cum ha● limitatione . Placent ex Dei benignitate , non suâ excellentiâ . 8. De peccato originali . ] Cujusdam Ministri Belgici nomine , hoc dogmate proposito in Apolog. p. 117. Peccatum originale neminem damnaturum , & tribus rationibus ejusdem Ministri nomine , ad hoc probandum adjectis , fatetur has rationes esse tanti momenti , ut qui contrarium statuit , illas confutare debere , antequam possunt alicui notam haerese●s impingere , p. 118. & deinde p. 119. respondet authoritatibus Patrum contrarium asserentium . Verùm , quod alterius nomine in Apolog. dubiè proponit , in Respon . ad 9. quaest . proprio nomine clarè enunciat . Perversè dicitur ( inquit Arminius ) Originale Peccatum reum mortis facere , quum peccatum illud sit Poena peccati actualis Adami , quam poenam praecedit reatus mortis . Imo in Apolog. p. 169. verba faciens de peccato originali , videtur negare peccatum orig . in se esse peccatum . Non nego inquit peccatum esse , sed nego esse actuale peccatum — Nam distinguendum est inter peccatum actuale , & illud quod est causa aliorum peccatorum , & eo ipso peccati nomine censetur . Quibus non obscurè inquit , peccatum originale , non tam in se , quàm quòd peccati causa sit , peccatum dici . 9. De Fidelibus Vet. Testam . ] In dubium vocat● , an fideles sub Veteri Testamento intellexerint Ceremonias legales fuisse typos Christi , in Apol. p. 113. Loca ( inquit ) quae id probare videntur , tam speciosa ab adversariis ipsis eripiuntur , ut qui non solent assentiri , nisi benè probatis , facilè ad dubitandum induci possint , An Fideles sub veteri Testamento rei notitiam habuerint ? Hi sunt Arminii Errores , ex quibus plures alii veluti consectaria necessariò emergunt ; Hunc tamen Remonstrantes pium & fidelem Christi Jesu servum appelant . Sententia Remonstrantium , quam in conscientiâ suâ verbo Dei consentaneam esse arbitrati sunt , & hactenus etiamnum arbitrantur circa primum de Praedestinatinis Decreto articulum , haec est ; 1. DEus non decrevit quenquam ad vitam aeternam eligere , aut ab eadem reprobare , ordine priusquam eundem creare decreverit , citra illius vel obedientiae vel inobedientiae antecedentis intuitum , pro beneplacito suo , ad demonstrandam gloriam misericordiae & justitiae suae , vel potestatis & dominii absoluti . 2. Quum decretum Dei de cujusque Hominis tum salute , tum exitio non sit decretum finis absolutè intenti ; sequitur neque eidem decreto subordinata esse media talia , per quae ad finem destinatum tum electi , tum reprobi efficaciter & inevitabiliter perducantur . 3. Quare nec Deus hoc consilio creavit in uno Adamo omnes homines in recto statu ; non ordinavit lapsum , ejusque permissionem ; non subtraxit Adamo gratiam necessariam , & sufficientem ; non procurat Evangelium praedicari , homines externè vocari : non aufert illis ulla dona Spiritûs Sancti ut ista media essent , per quae eorum aliquos ad vitam perducat , alios vitae beneficio destitueret : Christus Mediator non solùm Executor electionis , sed ipsius decreti electionis sundamentum : quòd alii efficacitèr vocantur , justificantur , in fide perseverant , glorificatur , causa non est quòd absolutè ad vitam aeternam sint electi ; neque quòd alii in lapsu deserantur , Christus iis non detur prorsus , aut inefficacitèr , indurentur , damnentur , causa non est quòd à salute aeterna absolutè sint reprobati . 4. Deus non decrevit sine intervenientibus peccatis actualibus , multò maximam partem hominum ab omni spe salutis seclusam in lapsu relinquere . 5. Deus ordinavit ut Christus sit Propitiatio pro totius mundi peccatis , & vi istius decreti statuit credentes in ipsum justificare & salvare , hominibusque media ad fidem necessaria administrare , eâ ratione quam novit suam sapientiam & justitiam decere . Nequaquam autem destinavit , ex vi Decreti , solis electis Christum Mediatorem dare , eosdemque solos side per vocationem efficacem donare , justificare , in fide conservare , & glorificare . 6. Nec à vita aeterna , nec à mediis ad eam sufficientibus ullus rejectus est absoluto aliquo antecedente decreto , sed ut meritum Christi , vocatio , ominiáque dona Spiritûs prodesse ad salutem omnibus possint , & revera prosint , nisi ea ipsi in exitium sibi eorundem abusu vertant : ad incredulitatem autem & peccata tanquam media & causas Damnationis nemo destinatus est . 7. Electio singularium personarum peremptoria est ex consideratione Fidei in Jesum Christum , & perseverantiae ; non autem citra : considerationem fidei & perseverantiae in vera fide , tanquam conditionis in eligendo praerequisitae . 8. Reprobatio à vita aeterna facta est secundùm considerationem● antecedaneae infidelitatis & perseverantiae in infidelitate ; non autem citra considerationem antecedaneae infidelitaetis , & perseverantiae in infidelitate . 9. Omnes fidelium Liberi sunt in Christo sanctificati , ita ut nullus eorum ante usum rationis ex hac vitâ decedens pereat ; Nequaquam autem in reproborum numero censentur etiam nonnulli fidelium Liberi in infantia sua ante ullum actuale peccatum in propria persona commissum ex hac vita decedentes , adeo ut nec sacrum Lavacrum baptismi , nec preces Ecclesiae ipsis ullo modo ad salutem prodesse possint . 10. Nulli fidelium Liberi Baptisati in nomine Patris , Filii & Spiritûs in infantiae suae statu viventes absoluto decreto reprobatis ascribuntur . Sententia Remonstrantium de secundo Articulo , qu●● est , de Vniversalitate meriti mortis Christi . 1. PRetium redemptionis , quod Christus Deo Patri suo obtuli●● non tan●ùm in se , & per se toti generi humano Redimendo sufficiens est , fed etiam pro omnibus & singulis hominibus , ex decreto , voluntate , & gratia Dei Patris persolutum est ; eóque à participatione fructuum mortis Christi nemo absoluto & antecedente decreto exclusus est . 2. Christus merito mortis suae Deum Patrem universo generi humano hactenus Reconciliavit ; ut Pater propter illius meritum , salvâ , justitiâ , & veritate suâ , novum gratiae foedus cum peccatoribus & damnationi obnoxiis inire & sancire potuerit & voluerit . 3. Etsi Christus ominibus & singulis hominibus Reconciliationem cum Deo & remissionem peccatorum promeruerit : nemo tamen secundùm novi & gratiosi foederis pactum aliter quàm per fidem beneficiorum mortis Christi , reipsa fit particeps ; nec peccata peccatoribus remittuntur , antequam actu & verè in Christum credant . 4. Credere Christum pro se mortuum esse ii soli tenentur , pro quibus Christus mortuus est . Reprobi vero , ( quos vocant ) pro quibus Christus mortuus non sit , nec ad istam fidem obligari , nec propter incredulitatem contrariam justè damnari possunt ; quin si tales reprobi essent , ii credere tenerentur Christum pro se mortuum non esse . Sententia Remonstrantium circa tertium & quartum Articulos , de Gratia Dei , & Conversione hominis . 1. HOmo salvisicam fidem non habet ex se nec ex liberi arbitrii viribus , quandoquidem in statu peccati , nihil boni ( quod quidem salutare bonum sit , cujusmodi imprimis salvifica fides est ) ex se , & à se potest cogitare , velle , & facere ; sed necesse est ut à Deo in Christo per Spiritum ipsius Sanctum regeneretur , atque renovetur in intellectu , voluntate , affectu , omnibusque viribus , ut salutaria bona rectè possit intelligere , meditari , velle , atque perficere . 2. Gratiam autem Dei statuimus non tantùm esse principium , sed etiam progressum & complementum omnis boni , adeo ut nec ipse quidem regenitus absque praecedente , & praeveniente ista , excitante , prosequente , & cooperante gratiâ bonum cogitare , velle , atque agere possit , ullisve ad malum tentationibus resistere : ita ut omnia bona opera actionésque ( quas quis cogitando potest assequi ) gratiae Dei ascribendae sint . 3. Nec tamen credimus zelum omnem , curam , & studium ad obtinendum salutem adhibitum ante ipsam fidem , & Spiritum renovationis , vanum atque irritum ; quinimò noxium magis homini esse quàm utile : sed contrà statuimus , audire verbum Dei , dolere de peccato commiss● , expetere gratiam salutarem , & Spiritum Renovationis , ( quorum tamen nihil citra gratiam homo potest ) non modo noxium non esse , & inutile : sed potius utilissimum , & quàm maximè necessarium ad obtinendam sidem , & Spiritum Renovationis . 4. Voluntas in statu lapsûs , ante vacationem non habet potentiam & libertatem ullum bonum , quod salutare sit volendi , ideóque libertatem volendi tam bonum salutare quàm malum , in omni statu voluntati adesse negamus . 5. Gratia. efficax , quâ quis convertitur , non est irresistibilis ; & ita licèt voluntatem afficiat verbo & Spiritus sui operatione internâ , Deus , ut & potentiam credendi sive vires supernaturales conferat , & hominem actu credere faciat , tamen potuit homo ex se gratiam istam aspernari , & non credere , eóque etiam sua culpâ perire . 6. Quanquam pro liberrimâ Dei voluntate maxima sit Gratiae divinae disparitas , tamen spiritus sanctus tantum gratiae omnibus & singulis , quibus verbum fidei praedicatur , consert , aut conferre paratus est , quanta ad promovendam suis gradibus hominum conversionem sufficit , eóque gratia sufficiens ad fidem & conversionem non tantum iis obtingit , quos juxta decretum absolutae electionis salvare velle dicitur Deus , verum etiam iis , qui actu ipso non convertuntur . 7. Homo per gratiam spiritûs sancti potest plus benefacere , quàm reipsa facit , & plus mali omittere quàm reipsa omittit : Nec credimus Deum simpliciter nolle , ut homo plus boni faciat , quàm facit , & mali omittat , quàm omittit , ac , ut utrumque ab aeterno sic fiat praecisè decrevisse . 8. Quoscunque Deus vocat ad salutem , seriò vocat , hoc est eum sincera , & minimè simulata salvandi voluntate ; nec eorum assentimur sententiae , qui statuunt Deum externè quosdam vocare , quos internè vocare , hoc est verè conversos nolit , etiam ante rejectam vocationis gratiam . 9. Non est in Deo voluntas istiusmodi arcana , quae revelatae ejusdem in verbo voluntati sic contraveniat , ut secundum eam , arcanam scil . nolit conversionem , & salutem maximae partis eorum , quos verbo Evangelii , & revelata voluntate ad sidem & salutem seriò vocat , neque hîc ut quidam loquuntur , sanctam simulationem , aut duplicem personam in Deo agnoscimus . 10. Nec credimus Deum Reprobos ( quos vocant ) hos in fines vocare , ut magis induret , ut excusationem adimat , ut graviùs puniat , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum ostendat ; non autem ut convertantur , credant , salventur . 11. Verum non est ex vi & efficacia arcanae voluntatis , sen decreti divini omnia non bona tantùm , sed & mala necessariò fieri ; adeo ut quicunque peccant , respectu decreti divini non possint non peccare ; Deum velle , decernere , procurare hominum peccata , eorúmque opera insana , stulta , crudelia , & sacrilegam sui nominis blasphemiam , movere linguas hominum ad blasphemandum se. 12. Falsum quoque et horrendum nobis est , Deum ad peccata , quae palàm prohibet , occulta ratione homines impellere ; peccantes non agere contra voluntatem Dei veram , & propriè dictam : Consentaneum esse voluntati Dei , quod injustum est , hoc est , quod praecepto ejus contrarium est , quinimò veram & capitalem culpam esse , facere Dei voluntatem . Sententia Remonstrantium circa quintum Articulum De Perseverantia . 1. PErseverantia fidelium in fide non est effectum illius absoluti decreti quo Deus singulares personas nulla conditione obedientiae circumscriptas elegisse dicitur . 2. Deus verè fideles grantià & viribus supernaturalibus instruit , quantum ad perseverandum , & Diaboli , carnis ac mundi tentationes superandum pro infinita sua sapientia sufficere judicat , nec per Deum unquam stat , quo minùs perseverent . 3. Verè fideles possunt à vera fide excidere , & in istiusmodi prolabi pecoata , quae cum vera , & justisicante fide consistere non possint : nec potest hoc tantùm fieri , sed & non rare fit . 4. Verè fideles possunt sua culpa in scelera atrocia incidere , in visdem perseverare , & mori , & proinde finaliter excidere & perire . 5. Neque tamen credimus vere fideles , etiamsi in gravia & conscientiam vastantia peccata nonnunquam incidant , protinus omni spe resipiscentiae excidere , sed fieri posse agnoscimus ut Deus fecundùm multitudinem misericordiarum suarum cos rursus per gratiam suam ad resipiscentiam revocet , quinimò non infrequenter id evenisse credimus , etiamsi de eo , quod hoc certò & indubiè suturum persuasissimi esse nequeant . 6. Itaque haec sequentia dogmata , quae scriptis publicis in vulgus sparguntur indies , ut pietati & bonis moribus noxia toto animo rejicimus . viz. 1. Verè fideles non posse deliberato consilio peccare ; sed tantùm ex ignorantia & insirmitate . 2. Vere fideles per nulla peccata à gratia Dei excidere posse . 3. Mille peccata , etiam omnia peccata totius mundi , electionem irritam facere non posse . Cui si addatur , omnes omnino homines teneri credere , se electos esse ad salutem , & proinde ex electione illâ excidere non posse ; quantam illud securitati carnali fenestram aperiat , cogitandum relinquimus . 4. Fidelibus & electis , nulla peccata , ut ut magna & gravia esse possunt , imputari ; quia omnia praesentia & futura jam remissa sint . 5. Vere fideles in haereses exitiales , in atrocissima peccata , uti sunt adulteria , & homicidia prolapsos , propter quae ecclesia , juxta institutionem Christi , cogatur testari se ipsos in externa sua communione non posse tolerare , illosque non habituros partem ullam in regno Christi , nisi convertantur , non posse tamen à fide totaliter , nec finaliter excidere . 7. Vere fidelis , uti pro tempore praesenti de fidei & conscientiae suae integritate certus esse potest , ita & de salute sua , & salutiferae Dei erga ipsum benevolentia pro illo tempore certus esse potest ac debet , & hîc pontificiorum sententiam improbamus . 8. Vere fidelis pro tempore futuro certus quidem esse potest , ac debet se mediantibus vigiliis aliisque sanctis exercitiis in vera fide perseverare posse , nec ad perseverandum unquam illi defuturam gratiam divinam . Sed quomodo certus esse possit se officio suo in posterum nunquam defuturum , sed in fidei , pietatis , & charitatis actionibus , utì fidelem decet , perseveraturum , in hac militiae Christianae Schola , non videmus : nec ut hac de re certus sit fidelis necessarium esse arbitramur . Reverendissimi Patres ac Fratres , habetis sententiae nostrae quoad reliquos quatuor articulos propositionem ; quam propugnare , & ei contrariam , quae quoad maximam Thesium supradictarum partem Contra-remonstrantium est , oppugnare parati sumus : & isthâc ratione , ut eam porro explicemus , & defendamus , quantum possumus , & necessarium judicabimus , veritatis ipsius , gloriae divinae , conscientiae nostrae , & aedisicationis ecclesiarum nostrarum interesse putamus . Most Reverend and very good Lord , WE have sent to your Grace by this Bearer the things that have passed since the 24. of November . We have been held here with matters which we look'd not for : long expecting the coming of the Remonstrants . They came to the Synod the 26. of Novemb. we were in great expectation at their coming , to come to the points in question . But many delays have been made by them , and in seeking matters of delay , they moved two things : with the one they incumbred the Synod ; with the other they incumbred themselves . The first was , their protestation against the Synod , holding it for no lawful judge of their controversies ; for which they gave two special reasons . First , because it was for the most part Schismatical ; secondly , it consisted of such as were their Adversaries , and therefore ought to be no Judges . To these reasons the forreign Divines were intreated to answer in writing . The answers which we gave , we have sent to your Grace by this Bearer . The thing wherein they incumbred themselves , was , upon the first speech of Episcopius in the Synod : which speech he was willed to deliver to the Synod . The Delegates that were present , required also , that it should be given with their names subscribed , which was done ; but in delivering of it , Episcopius required , that either the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or at least the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof might be restored to him , because he had not another copy . This was generally taken to be his answer , but when it was found , that he had another copy thereof , this was not well taken , and he was thereof admonished , which bred some quesion . This being ended , they were brought with much ado to set down their sentence of the first Article of the five ; which sentence as they have set it down , we have sent to your Grace . This is all that is yet done . The French Divines have been long expected , and yet are expected . Thus with our Prayers we commend your Grace to Gods blessed protection , and rest Dordrecht Decemb. 6. 1618. Your Graces bound in all Duties . George Landaven . Ios. Hall. Ioh. Davenant . Samuel Ward . Most Reverend and my very good Lord , THe things which heretofore we have been incumbred with , did not yield me a just occasion to write to your Grace . Of late more occasions have risen . Novemb. 26. the Remonstrants came first into the Synod , Episcopius made a long speech , among other things he declared that they offered a Petition to the States , intreating that they might have Grevinchovius and Gonlartius joyned to them , which the States denyed . It was declared that day in the Synod that Grevinchovius was deposed by the Church , that his Deposition was made known to him by two sent from the States : that Grevinchovius his answer was that he rested in that Sentence : only he intreated leave to stay at Rotterdam and there practise Merchandise . The same day before night came to me Episcopius , Corvinus , and Duingtonius , three chief Remonstrants , entreating me to mediate for them , that Grevinchovius might be admitted to their Company . I told them that the Church had deposed Grevinchovius , and the States had approved the Deposition , and therefore I could not meddle in that thing . Yet they were very earnest , I told them I would send for my Collegues , and they should have a common answer . Whilest we stayed for my fellows , I fell into some speech with Corvinus concerning some things which he hath written , and found him nothing constant in those things which he hath published . When the rest came , they said , Grevinchovius was for present speech best able to deal in that cause . I told them they must trust the goodness of the cause , and not to the present abilities of any man , and so they departed . But before they went away , they gave us a writing which they intreated us to read , which , they said , they purposed to deliver to the other forreign Divines . The writing we sent to my Lord Embassador , purposing also to send , when the next opportunity served , to your Grace . Since this time the Synod hath been somewhat warmed : for before we were held with small occasions . Three Speeches by them have been made in the Synod before the 2. of Decemb. one pronounced by Episcopius , two other made by Duingtonius . In all which speeches they declared , that they held not this Synod to be a competent Iudge of their controversies . When the first Speech was made , the President Ecclesiastical called for a copy thereof , or the Speech it self ; the President Political added , that the Copy should be signed by their hands ; which was done . In offering up the Copy Episcopius intreated , that he might have it restored again , because ( as he said ) he had not another . But when Heinsius was afterward sent to him from the Delegates , to require another Copy , because they found that this copy which was exhibited , did not contain all that Episcopius delivered ; he shewed him another Copy . Hereupon grew a business which for some time troubled the Synod , whilst Episcopius cleared himself from falshood . He appealed against the President , who admonished him hereof , to the testimony of the whole Synod . I declare to your Grace these things particularly , because these two things ; one , that they denyed the words which they spake in the Synod ; the other , that they held the Synod for no lawful Iudge of their controversies , giving these reasons ; because it consisted for the most part of Schismaticks , and because they were adversaries to the other , and therefore could not be their Judges : These things , as they handled them , drew away the affections of men from them ; in so much as some of our Friends here in this Town , who were well affected to them , seemed to be much alienated , because they accuse the Synod of Schism . For if they had taken exception against some particular persons , and not accused the whole body , it might have been better taken ; but this course displeaseth their own friends . In some things they erred greatly , for want of knowledge of what was done in the Synod , which seemed strange that of 400 or 500 persons which are spectatours , not one would tell them what was done ; seeing that might so easily be done , because they keep in a chamber that is hard by the door of the Synod-house . If they shall proceed hereafter in Doctrinalibus , as hitherto they have done in Agibilibus , it will appear that there is a great judgment of God upon their judgments . They are marvellous loth to be brought to the point , wherefore they and we meet . They have held the Synod with delays , stays , and evagations from Novemb. 26. until Decemb. 3. with dilatory evasions exercising the Synod . Decemb. 4. they gave up their sentence of the first of the five Articles , but so confusedly , that they have bred a greater dislike of their proceedings . They declare most in Negatives , what they hold not . Of that one Article they have made ten , & in some one of their ten , are twelve propositions contained . To follow them would make a long work . Corvinus one of the Remonstrants , came to Mr. Mayer , the Professour of Basil , and told him , that he was drawn into these troublesom courses by others , and shewed some dislike , as if he meant to withdraw himself from them . I make your Grace acquainted with this . In your wisdom you know , that if this were made known to some in England , he might have notice thereof out of England , which might hinder his resolution , which I think by all good means should be forwarded . For from England they have had no small encouragements heretofore . We are in good hope that though there may be some delays , yet the matter will have a good end . We hear that the Iesuites are much offended at the Synod . It must be some great good that offends them . All things are here carried with great honour to his Majesty ; and hearty prayers are made for him daily , as well by others as by his own Subjects . If things shall be transacted with quietness , your Grace may think of it , whether it were not fit that some motion might be made to the States for some consideration or stipend to be given to the Remonstrants , if they shall be deposed , for they look for no other than Deposition . Their Request in the Synod to the Delegates was , that they would be means to the States , that they would impose no other punishment upon them than Deposition . I must make your Grace acquainted with one thing that was told me by Mr. Montgomery a Scottish Gentleman in these parts ; He said that he came to the sight of a Letter written to some of the Remonstrants , to encourage them in their courses ; promising that if they were deposed , they should have honourable maintenance for themselves and their Families . This was before the late times , which if it hold now , it may give warning to others not to plead hastily for their maintenance . I crave pardon for this length . Mr. Dean of Worcester hath not had his health well these two or three days , the rest are all well , God be thanked . Thus commending your Grace to Gods blessed protection , I rest Dordr . Decemb. 6. 1618. Your Graces , in all Duties bound . George Landaven . May it please your Grace . DOctor Goade , of whose coming it pleased your Grace to advertise me by your Letters of the 21. of the last , arrived here with your others of the 29. the 4. of this present . The fifth I presented him to the States General , in whose assembly by an extemporary Speech he very well acquitted himself , and left good impressions of a conceit which he expressed very lively how this Church and State like two inseparable Twins must live and die together ; and how both have been always , and are still cherished by his Majestie . The same day I brought him to his Excellency , and Count William ( as I had formerly done the rest of the Divines ) and there I took the boldness to read unto them out of your Graces Letters his Majesties and your Graces Judgment of the Remonstrants and their opinions ; which being so clearly set down , his Excellency said was bon françois ; and , if I be not deceived , in conformity to what your Grace doth wish : when the Synod hath done with the Remonstrants opinions , this course will be taken with their persons , that the chief Ring-leaders ( as Vterbogan , Episcopius , Grevinchovius , and Vorstius , with some others ) will be branded with some note of infamy , and thrust out both of Church and State. Some others of the chief will have their entertainments continued , but be suspended in their functions . The rest , by reason of want of fit men to supply their charges , will be continued in hope the example of others will keep them within their bounds . This course is like to be taken rebus sic stantibus ; but if the French Embassador's endeavours for the delivery of our Prisoners , ( about which they have now had two publick audiences ) or their private practices in favour of the Arminian party should take any place , we must then expect a mutation ; mean time things go on very well , both in Church and State , for even this day I am advertised from Schonover , ( which hath been one of the hottest Arminian Towns ) there being at this present certain Deputies of the Provincial Synod to visit that Cla●sis , within the space of these three days , three Remonstrant Preachers of the Villages adjoyning have renounced their Doctrine ; acknowledging under their hands that it is false , and contrary to the Doctrine of the Old and New Testament ; and that the Doctrine teached by the Contra-Remonstrants is the Orthodox , from which they will never hereafter swerve . We have here a persecuted man by Barneveld and his Faction ( Monsieur Arsens , whom your Grace may remember by his quarrel with Vandermyle ) advanced to the Nobless of Holland : So is also Monsieur Marquett , the Lieutenant General of the Horse ; both men of good sufficiency , and well affected in Religion . They were both admitted to their Seats in the Assembly of the States of Holland yesterday . One of the Nobless in put is place of Vandermyle in the Council of State , and another in the place of Matiness , in the Assembly of the States General . These two last being Curators of the University of Leyden ( out of which charge they are likewise removed ) brought in Vorstius , and he is thereby in so much the worse case ; in that they stand now in need of Patrons themselves , which were his Protectors . I shall not need to advertise your Grace what passeth at the Synod , from whence you will hear , how the Remonstrants being excluded from further conference , by reason of their Opiniatrity ; their Opinions are now collected out of their Books . The course is approved by the States , yet the manner of their dimission in very rough and uncivil terms , used by the President Bogermannus ( who before won much commendation of modesty and temper ) is generally disliked . Quanquam illi digni hàc contumeliâ , the place and quality of the Assembly required another manner of proceeding ; which would have wrought the same effect , and been less subject to censure ; but it is not now in integr● to look back , and rectifie what is amiss without much disparagement . They must therefore go forward , and for the countenance of their action do the best they may , leaving the events to God. There hath been an overture made to His Majesty by Du Moulin the Minister at Paris of a General Confession to be composed by this Synod for all the Reformed Churches , a Form whereof is by His Majesties Order privately conceived by some select persons in the Synod , which when it is perfected , it will be then sent to His Majesty to be by him governed as shall seem best to His Wisdom , either by suffering the same to go no farther ; or if he approve thereof , with such change and alteration therein as he shall think fit , to recommend the same publickly to the Synod , and by consequence to the several Churches which have their Deputies there . Du Moulin doth recommend further a project of mutual toleration betwixt the Calvinists and Lutherans ; which doth ill suit with our present business of suppressing the Arminians ; and therefore , I believe , it will not be thought fit to make mention thereof in the Synod . Our English Divines have from the first time of Mr. Balcanquall's arrival there admitted him to their Consultations ; and now they joyn likewise in Suffrage , and in the distribution of the divers parts of the business ; as those who all make but one College . I do not find by what I hear from Dort , or what I observed here , that Mr. Balcanquall doth give any just subject for the report which is raised of undecencie in apparrel , but on the contrary that in all respects he gives much satisfaction . Doctour Goad was well received at the Synod , as one who can better go through this laboursom business than the Dean of Worcester was able to do by reason of his languishing indisposition . The Dean went from Dort towards England the Eighth of this present ; but I doubt he is not yet arrived there by reason of the contrariety of the Winds . For conclusion , I will tell your Grace that which is no news unto you , that I have ended the last year with the most angry message , and begun this with the most agreeable that I ever yet delivered this State : And as the former was interpreted by those who best understood the nature of those Provinces for the greatest of all their present Calamities ; so this later doth give them heart and life again ; and as they may go on without arriere-pense in the course wherewith His Majesty hath so well and so constantly aided them by his countenance ; so my hope is that His Majesty will in time reap more assuredly the fruits of these mutations , in that he is pleased to use Patience until they be better ripened . Thus I most humbly take leave , from the Haghe this 14. of Ianuary , 1618. Your Graces most humbly to be commanded , Dudley Carleton . POSTSCRIPT . I do hear even now of a bitter writing the Remonstrants have presented to the Synod in answer of Bogermannus for his sharp exit : wherein they for a conclusion do optare Synodo meliorem mentem . Lord Bishop of Landaff , to Sir Dudley Carleton Embassadour at the Haghe , Febr. 8. 1618. Right Honourable my very good Lord , BY my long silence in that particular whereof your Lordship wrote last to us in general , you may perceive how unwilling I am to write thereof . Unto your Lordship have I written nothing till now , which some of my Colleagues think strange , though I suppose they do believe me upon my word . I should not as yet have written hereof , but that I think my self bound to give an account to your Lordship of these things , not only in respect of mine affection to your Lordship , but in respect also of the place which you carry . When we were to give up our sentence to the second Article , having first thought of certain Theses , we parted our labour , so that each one had his part of the Theses to confirm . When all was conferred together , it was found that Dr. D. and Dr. W. had proceeded so far in declaring their parts , that the rest could not follow them ; whereupon we were at a stand for a time : They perceiving that neither my self , nor the rest of my fellows could approve that which they had set down ; took occasion of divers conferences , which did rather set us farther asunder ; yet this was private among our selves . They held , that the Redemption of Christ , and the Grace thereof was general to all without exception ; which being put , I could not see , why we should not grant general grace in the largest sence , that the Remonstrants would have it : Their answer was , that it was so far to be granted , and we were to yield so much to them . Upon this there was some difference , I took it neither to be a Truth of the Scripture , nor the Doctrine of the Church of England ; and they thought it was both . After some time and discourses spent , I told them that there was a necessity of our agreement , if we could not agree in all things , we must come to such Points wherein all may agree ; and willed them to give me liberty to remove the things , wherein we could not agree , that we might all agree in the rest : To this they yielded , and so we agreed in some things . After this , we received your Lordship's Letters , for which all without exception thought our selves much beholding to your Lordship . We sent your Lordship an answer in common ; which ; I suppose , your Lordship sent to my Lord's Grace ; for there the question in controversie is set down . Whether the Grace of Redemption is general to all men in the World without exception ; or to be Restrained only to the Church ? I know , there be some Bishops in England that are of opinion that it is general without exception to all men ; but I never thought that their Opinions were the Doctrine of the Church of England . Dr. W. when in private conference we have occasion to speak of these things ; being driven by some evidences of Scripture , which prove that wheresoever the Grace of Redemption goeth , there goeth also remission of sins ; So that if he admit the grace of Redemption common to all , he must admit also , that all men have remission of sins : To avoid this , deviseth a word to express the generality thus , not Redemptio , but Redimibilitas ; and not Reconciliatio , but Reconciliabilitas . Which devising of Words makes me more to suspect the Doctrine ; for I think a devised School term should not determine a Truth in Divinity . I told him if this Opinion be granted , we must have new terms to express it , for the old will not serve : He answereth that it is good and fit to make new terms , as this word was devised in the Council of Nice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And , as it seemeth , he could be well contented , that new words were devised in this Synod to receive this Doctrine . As where the Remonstrants have a Doctrine from Arminius , that , Redemptio impetrata is communis , but not applicata ; Whereupon it followeth that impetratio is generalis ; which thing soundeth as unsound in the ears of men : Dr. W. deviseth a word to help this : For he will not say that impetratio is general , but impetrabilitas is general . Thus as if we wanted matter , we are playing with words . And if this humour had stayed it self within our private conferences , it would have been less offensive ; but he hath opened himself to divers of the Synod , which have told me of it . And that men should not be ignorant , he hath opened the same publickly in the Synod . This gave the occasion of that report , which came to your Lordship of some dissent among us . We keep peace and love among our selves notwithstanding some variety of Opinions . We wrote to your Lordship that Mr. President was offended at some things which we exhibited , and was desirous that we should write to know my Lord's Grace his opinion therein . In moving of that to my company , I told them that we might yet take such order as to quiet all things without troubling my Lord's Grace : Namely , if we should recall our Theses , and alter them at our pleasure ; for that is the common liberty granted to all , to recall or add what they think good , before the framing of the Canons . I told them it might be with less trouble and speech , if we did it of our selves , rather than to refer it to my Lord's Grace to do . To this Dr. D. answered that he would rather have his right hand cut off , than recall or alter any thing . Thus were we driven to send to his Grace . If I could have drawn them to another course , my Lord's Grace should not have been troubled . Whatsoever will be done in this , if we should do what we can , we cannot sway the Synod , for the Synod will ever have a major part against these . Opinions , and we can do nothing herein but only shew our Devises , for we are sure before hand that this Devise of the Vniversal Grace of Redemption will not be received in this Synod . Thus having given an account to your Lordship of these things whereof you wrote , and which I thought my self bound to do , commending your Lordship to the protection and blessing of God , and my self to your Lordship , I rest Dordr . Febr. 8. 1618. Your Lordships most affectionate to do you service , George Landaven . Lord Bishop of Landaff , Febr. 18. 1618. to the Arch-Bishop of Canterbury . Most Reverend my very good Lord , WE have advertised your Grace of the occurrents in the Synod . Of late there fell out an unreasonable contention between the Breme-Divines and some of the Provincials , wherein by a combination the Provincials had wrapped in Scultetus ; there were some faults on both sides , but the greater fault was in the Provincials . We have laboured to take up that matter , and therein we have done not unprofitable service : For those things which lately we wrote to your Grace , we are desirous to compose them among our selves , if happily we can . We might have done it before , if some of my fellows would have been perswaded to suffer some things to be changed which we have exhibited ; for we have that common liberty to change what we think good . I pressed it to the company to change some things , which offended the President , but one of our company answered that he would rather have his right hand cut off , than change any thing . The question that troubleth us , is , whether we may admit the Grace of Redemption to be general to all men without exception ? Of which matters some of our company had written much , and therein proceeded farther , than we could yield to . I cut off all that discourse , which proved this General Grace , before our writings were exhibited : This I did by their good wills and consent ; yet if the matter shall come to be disputed in the Synod , I fear that they will not be perswaded to be silent in it ; a private admonition from your Grace may quiet all . We will be careful in the mean time to do what we can for Peace . We live together in great love , and society notwithstanding some differences of Opinions . Thus with my hearty prayers for your Graces long continuance to the comfort of his Church , I rest Dordr . Febr. 18. 1618. Stil . vet . Your Graces most bounden in all duties , George Landaven . The British Divines , Febr. 18. 1618. Stil . Vet. Their Agreement concerning the Second Article . Most Reverend , OUr most humble duties premised . Whereas of late by the advice of some , whom we have cause to respect , we so far troubled your Grace as by our joynt Letters to request your advice and direction concerning the authorized Doctrine of our Church de generali pretio mortis Christi : We have since thought it more agreeable to our duties not to press your Grace therein , nor to raise any scruple or question on that Point , we having already resolved on that , which we presume can incurr no exception in our Church , and tendeth , as we are perswaded , to the advancing of the Peace of these Churches . May it please your Grace therefore herein to leave us to our own defence and explication , without any troubling your Grace otherwise , than what your Wisdom shall think fit in private to advise ; whereof we shall make such use as occasion shall require , with due respect to your Graces intention and command . The process and particular occurrences of our Synodical Affairs , since our last narration , we have now sent , reserving our selves a while therein for the conveniency of this Messenger , who signified to us his intent of going purposely to Lambeth . But that we presume that by our intimation to your Grace His Majesty is informed of the State of the Synodical proceedings , we should think it our duty to take care for some such narration ; which as we have hitherto , so will still forbear , unless your Grace command us otherwise . So with remembrance of our humble duties , and prayers for the peace of our and their Churches , and for your Graces prosperity , we humbly take our leave this 28. of Febr. 1618. Stilo novo . Dordr . Batavor . Your Graces to be commanded , George Landaven . John Davenant . Samuel Ward . Thomas Goad . Walter Balcanquall . The British Divines at Dort , March 11. 1618. To the Arch-Bishop of Canterbury . Reasons of enlarging Grace beyond Election . Our most humble duty premised , AS we are bound most thankfully to accept , and always ready observantly to respect your Graces especial care , and judicious pains in explainig to us by letter some difficulties concerning our Second Article : So we doubt not to enjoy your Graces approbation of our cautelous moderation ; both , in private using only amongst our selves your Graces said Instructions , as also in withholding our hand from pressing in publick any rigorous exclusive Propositions in the Doctrine of the extent of our Saviour Christ's oblation . Our tenderness herein hitherto used is the more awaked by late intimation given us by my Lord Embassadour of His Majesties strict charge ; That before the Synodical resolution concerning Christ's death , and the application of it to us , we stand upon it , to have those conclusions couched , in manner , and terms , as near as possibly may be , to those which were used in the Primitive Church by the Fathers of that time against the Pelagians , and Semi-pelagians , and not in any new phrase of the Modern age : and that the same may be as agreeable to the Confessions of the Church of England , and other Reformed Churches , and with as little distast and umbrage to the Lutheran Churches as may be . What hitherto we have resolved concerning this Article , may appear by our Theses long since subscribed by every of us , and publickly among the rest read in the Synod ; a Copy whereof we now send , humbly submitting the same , and all other our actions to your Graces judgment , and Authority . To every of them ( as in all other of the rest of the Articles ) are annexed our brief Explications ; which we now spare to trouble your Grace withall ; intending at our return to exhibit to His Majesty , and to your Grace an intire Copy of our whole judgment of the five Articles , as it was read in the Synod , unless your Grace command us to send over the same before . In our avouching and declaring in this and other Articles , some fruits of Christ's death , not comprised in the Decree of Election , but afforded more generally , yet confined to the Visible Church ( as viz. true and spiritual Graces accompanying the Gospel , and conferred upon some non-electi ) we gain ground of the Remonstrants , and thereby easily repell , not only their instances of Apostasie , but also their odious imputation of illusion in the general propounding of the Evangelical Promises , as we are ready more clearly to demonstrate . Nor do we with the Remonstrants leave at large the benefit of our Saviour's death , as only propounded loosely to all ex aequo , and to be applied by the arbitrary act of man's will : but we expresly avouch , for the behoof of the Elect , a special intention both in Christ's offering , and God the Father accepting , and from that intention a particular application of that sacrifice , by conferring Faith and other Gifts infallibly bringing the Elect to Salvation . And that our care in advancing this Doctrine might be the more remarkable , we in these our Theses have set in the fore-front our Propositions concerning God's special Intention . Our Synodical Proceedings ( whereof we now send your Grace a brief narration continued to our former ) having passed through all our Collegiate Iudgments of the Five Articles , do shew rather an essential consent in substance , than a conspiring identity in every consectary ; which we hope will approve even to our Adversaries the sincerity of our hearts , and argue that we seek , rather the Truth of God , than the Triumph of men . So continuing our dayly prayers for the peace of God's Church , our most Religious King's prosperity , and your Graces preservation , we humbly crave pardon and remain Dort. this 21. of March 1619. Stil . nov . Your Graces most humble to be commanded , George Landaven . John Davenant . Samuel Ward . Thomas Goad . Walter Balcanquall . Doctour Davenant touching the Second Article , discussed at the conference at the Haghe , of the Extent of Redemption . 1. WE undoubtedly hold these two ensuing Propositions , which are the two first which we have exhibited , and in which we had the consent of the Foreign Divines . 1. Ex speciali amore & intentione tum Dei Patris , tum ipsius Christi , mortuus est Christus pro Electis , ut illis remissionem peccatorum , & salutem aeternam reipsâ obtineret , & infallibiliter conferret . 2. Ex hoc eodem amore per & propter meritum & Intercessionem Christi , dantur iisdem Electis fides , perseverantia , caeteraque omnia , per quae conditio Foederis impletur , & beneficium promissum , i. e. vita aeterna infallibiliter obtinetur . 2. But we hold also these two ensuing Propositions , which we have also exhibited , and were in like manner approved by the Exteri , 1. Deus lapsi humani generis miseratus misit Filium suum , qui seipsum dedit pretium Redemptionis pro peccatis totius mundi . ] Which Proposition is equi-pollent to the express Article of the Church of England , set forth by Authority Anno 1562. Oblatio Christi semel facta , perfecta est Redemptio , propitiatio , & satisfactio pro omnibus peccatis totius mundi tam originalibus , quàm actualibus , Art. xxxi . which also is delivered totidem verbis in the Consecratory Prayer before the Receiving of the Holy Eucharist in the Book of Common Prayer . 2. In hoc merito mortis Christi fundatur universale Promissum Evangelicum , juxta quod omnes in Christum credentes , remissionem peccatorum , & vitam aeternam reipsâ consequantur . According to these two last Propositions we do hold that our Blessed Saviour by God's Appointment did offer up himself to the Blessed Trinity for the Redemption of mankind , and by this Oblation once made , did found , confirm , and ratifie the Evangelical Covenant , which may and ought to be preached seriously to all mankind without exception . Quicunque credit salvabitur ; si tu crederes , salvaberis . And moreover we hold this ensuing Proposition , which we also have exhibited , and which was in like sort approved as the rest . 3. In Ecclesia uti juxta hoc Promissum Evangelii salus omnibus offertur , ea est administratio gratiae suae quae sufficit ad convincendos omnes impoenitentes , & incredulos , quod suâ culpâ voluntariâ & vel neglectu , vel contemptu Evangelii perierint , & beneficia oblata amiserint . ] And according to this we hold , that there are sundry initial preparations tending to Conversion , merited by Christ , and dispensed in the preaching of the Gospel , and wrought by the Holy Ghost in the hearts of many that never attain to true Regeneration or Justification , such are Illuminatio , & Notitia dogmatum sidei , Fides Dogmatica , Sensus peccati , Timor poenae , Cogitatio de liberatione , Spes veniae , &c. An evident example whereof may be seen in them that sin against the Holy Ghost , Heb. VI. & X. And consequently we hold , that the whole merit of Christ is not confined to the Elect only , as some here do hold , and was held in Colloq . Hag. by the Contra-Remonstrants . The Reasons which move us to hold these three latter Assertions , are 1. WE make no doubt , but this Doctrine of the Extent of Christ's Redemption is the undoubted Doctrine of the holy Scriptures , and most consonant to Antiquity , Fathers and Councils , to whom our Church will have all Preachers to have special respect in doctrinal points . lib. quorund . Canon . Discip. Eccles . Anglic. Edit . 1571. cap. de Concionatoribus . 2. First , The Church of England besides the places alledged deliver the first of the three last Article , touching the Vniversality of Redemption , as in our Confession set forth Anno 1562. Art. 2 , 7 , 15. and elsewhere in the Communion Book , and Homilies . 2. For the Vniversality of the promises of the Gospel , which is the Second Article , the Church of England doth teach Artic. Relig. 7. de Praedestinatione , That we must Receive God's Promises , in such wise , as they be generally set forth to us in holy Scripture ; where our Church doth signifie that the Promises of God in the Gospel do appertain to all generally to whom they are published , and according to this we hold , that the reason why the Promises of the Gospel are not effectual to all to whom they are published , is not through any Defect in Christ's death , as though he had not truly founded and ratified by his death and passion the Evangelical Covenant or promise to all ; or that this promise pertained not to all ; or , that God did not thereby seriously invite all , to whom this Evangelical Promise is propounded in the Ministery of the word , to repentance , and faith , and so consequently to the participation of the benefits promised therein : but that the defect is inherent in man , who will not receive that grace , that is truly and seriously offered on God's part . This Doctrine must needs be maintained , otherwise we cannot see what ground God's Ministers have seriously to exhort and invite all to repentance , and belief in Christ , according to the mandate and promise of the Gospel . 3. For the Communication of Grace in some measure and degree tending to Conversion , to all to whom the Gospel is preached , there is no doubt , but it is conformable to the Doctrine of our Church , 3. There is no Confession of any Reformed Church , that doth restrain Christ's death only to the Elect : Now we are by our Instructions from his Majesty to advise the Belgicks to conform themselves to the publick Confessions of the Church of England , and the Neighbour Reformed Churches . 4. We observe that in the Conference at the Haghe the Remonstrants and Contra-Remonstrants , being pressed by Arguments on each side in this Second Article , they come to joyn issue in that which we hold to be the very truth ; for in Collat. Bertian . pag. 154. the words of the Contra-Remonstrants are these , lin . antepenult . Sed infideles , etsi promeriti quidem illi sint condemnationem , tamen est adhuc via aliqua & ratio ( or as it is in Collat. Brandii p. 163. habent tamen medium ) per quam meritam condemnationem illam possint evadere , nimirum si credant ; neque enim resecta est omnis salutis spes quantisper in hac vitâ est , &c. Now p. 186. Collat. Bertian . post medium ; the words of the Remonstrants are these . Experientiam hoc posse docere , non omnes & singulos reipsâ à servitute liberari : sed non docet liberationem , aut saltem jus & modum ( or medium as Brandius hath it p. 197. ) eò pertingendi omnibus non esse impetratum . In the former place the Contra-Remonstrants make a great difference between the state and condition of the wicked spirits , and men not-elect ; for that men have a way and means to avoid condemnation ( i. e. ) by believing . But if the Promise of the Gospel founded in Christ's merits , Quisquis crediderit , salvus erit , do only belong to the Elect , then the non-elect , though they should believe , should have no way or means of escaping condemnation . Because belief is not available to salvation from the nature of the act , but from the Will of God making the Promise , which according to the Contra-Remonstrants in this promise is presumed to be confined only to the Elect. And so this Promise should no more pertain to the non-elect than to the evil Angels , who , if they should repent and believe ( admitting this impossible supposition ) yet could not be saved , because this Promise was never made to them ; but to mankind as the Scripture speaketh . In the latter Passage the Remonstrants do explain themselves , that Christ by his death obtained a means and way of deliverance to all . Both acknowledge that a way and means of deliverance is impetrated by Christ , not for Believers only , but for Infidels and unbelievers , though they accept not of it . 5. Notwithstanding this Tenent of Extending Christ's death to all , and the Vniversality of the promise , we do firmly hold the main Points controverted not only in the other Four Articles , but in this Second Article also , in our two first Propositions touching God's and Christ's special intention to Redeem effectually , and to merit effectual Grace only to the Elect. And so shall in all the Five Articles define sufficiently against the Remonstrants . And by this our distinction blunt their chief Arguments in all the Five Articles , which otherwise , we cannot see how they can be sufficiently solved . 6. We consider , that by this our delivery of the Points premised , we shall avoid all these absurdities , which by unavoidable consequence will fall upon them which hold the rigid Opinion of Piscator , and some in these Provinces , touching the Doctrine of Reprobation , which are alledged by the Remonstrants in a large Tract , which they have written upon the First Article , which was read in the Synod ; which Assertions we think no Divine can justifie . 7. We know that sundry of the most Learned Bishops , and others in England do hold the same ; and we doubt not but if the Tenents of sundry of the Contra-Remonstrants here , were made known unto them , they would disclaim them . 8. We verily think that the strictness of the Contra-Remonstrants in this Second Article is one chief reason which keepeth the Lutheran Churches from joyning with us . And we think that if way were given in this Synod herein , they would be the more easily brought to hold the Doctrine of Predestination according to the Opinion of St. Augustine , and the Church of England . 9. This is the Doctrine of sundry of the famous and learned Writers of the Reformed Churches , as of Melancthon , of Calvin in sundry places , of Musculus , Bullinger , Gualter , Aretius , Vrsinus , Sohnius , Pezelius , Mollerus , Paraeus , and others . 10. We have had conference with some of the Divines here , but cannot receive any due satisfaction . 11. We had a special charge in our Instructions to endeavour that Positions be moderately laid down , which may tend to the mitigation of heat on both parts , which we judge to be most necessary in this Second Article . FINIS . The CONTENTS . SERMONS . Abuses of hard places of Scripture . 2 Pet. 3. 16. WHich the unlearned and unstable wrest , as they do the other Scriptures , unto their own destruction , page 1. Of dealing with Erring Christians . Rom. 14. 1. Him that is weak in the Faith receive , but not to doubtful disputations . p. 24. The Rich mans Recepisti , or the danger of receiving our good things in this Life . Preached on Easter-day , at Eaton Colledge . Luke 16.25 . Son remember that thou in thy life time receivdst thy good things . p. 56. Of Duels &c. Preacht at the Hague . Numb . 35.33 . And the Land cannot be cleansed of blood , that is shed in it ; but by the blood of him that shed it . p. 68. Saint Peters Fall. Mat. 26.75 . And he went forth and wept bitterly . p. 90. Christian Omnipotency . Philip. 4.13 . I can do all things through Christ , that enableth or that strengthneth me . p. 114. Luke 18. 1. And he spake a Parable unto them to this end , that men ought always to pray and not to faint . p. 131. My kingdom is not of this World. John. 18.36 . Iesus answered , my kingdom is not of this world : If my kingdom were of this world , then would my servants fight , that I should not be delivered to the Iews , &c. p. 146. 1 Sam. 24.5 . And it came to pass afterward , that Davids heart smote him , because he had cut off Sauls Skirt . p. 161. John 14.27 . Peace I leave unto you : My peace I give unto you . p. 177. The profit of godliness . 1 Tim. 14.8 . But Godliness is profitable unto all things . p. 193. A Second Sermon on the same Text. p. 214. Iacobs Vow . Gen. 28.20 . And Iacob vowed a vow , saying , If God will be with me , and keep me in this way that I go , and give me bread to eat , and rayment to put on , &c. p. 228. Dixi , Custodiam . Psal. 36.1 . I said ( or resolved ) I will take heed to my ways . p. 244. MISCELLANIES . p. 257. Letters concerning the Synod of Dort. A Catalogue of some Books Printed for , and sold by Robert Pawlet , at the Bible in Chancery-Lane , near Fleetstreet . EPiscopacy ( as established by Law in England ) not prejudicial to Regal Power , written by the special command of the late King , by R. Sanderson late Lord Bishop of Lincolne . The Whole Duty of Man , laid down in a plain and familiar way for the use of All , but especially the meanest Reader ; Necessary for all Families ; with private Devotions for several Occasions . The Gentleman 's Calling , Written by the Author of The Whole Duty of Man. The Causes of the Decay of Christian Piety ; Or an Impartial Survey of the Ruines of Christian Religion , Undermin'd by Unchristian Practice : By the Author of The Whole Duty of Man. A Scholastical History of the Canon of the Holy Scripture ; Or the Certain and Indubitate books thereof as they are received in the Church of England : By Dr. Cosin , Lord Bishop of Durham . Divine Breathings , or a Pious Soul thirsting after Christ , in an hundred excellent Meditations . Hugo Grotius de Robus Belgicis , Or the Annals and History of the Low-Countrey Wars in English , wherein is manifested , that the United Netherlands are indebted for the glory of their Conquests to the Valour of the English. A Treatise of the English Particles ; shewing much of the variety of their significations and uses in English ; and how to render them into Latin , according to the propriety and elegancy of that language ; with a Praxis upon the same : By William Walker , B. D. School-master of Grantburn , with a Table newly added . The Royal Grammar , commonly called Lillies Grammar explained , opening the meaning of the Rules with great plainness to the understanding of Children of the meanest capacity , with choice observations on the same from the best Authors : By W. Walker , B. D. Author of the Treatise of English Particles . A Catalogue of the names of all the Parliaments or reputed Parliaments , from the year 1640. A Narrative of some Passages in or relating to the Long Parliament , by a person of Honour . Sober Inspections into the Long Parliament : By Iames Howel Esquire . Dr. Sprackling against the Chymists . Nem●sius's Nature of Man , in English : By G. Withers , Gent. Inconveniences of Toleration . A Letter about Comprehension . A Collection of Canons , Articles and Injunctions of the Church of England : By Anthony Sparrow , Lord Bishop of Exon. The Bishop of Exons Caution to his Diocese against false doctrines : delivered in a Sermon at his Primary Visitation . The form of Consecration of a Church or Chappel , and of the place of Christian Burial ; by Bishop Andrews . A Thanksgiving Sermon preach'd before the King. by I. Dolhen , D. D. Dean of Westminster , and Clerk of the Closet . Bishop Brownrigs Sermon on the Gunpowder Treason . A Letter to a Person of Quality concerning the Fines received by the Church at its Restauration , wherein by the Instance of one the richest Cathedrals , a fair guess may be made at the receits and disbursments of all the rest . A Narrative or Journal of the Proceedings of the Lord Holles and the Lord Coventry , Ambassadors Plenipotentiaries for the Treaty at Breda : Written by a person of Quality concerned in that Ambassie . A Narrative of the Burning of London 1666 , with an account of the losses , and a most remarkable Parallel between it and MOSCO , both as to the Plague and Fire . Lluellyns three Sermons on the Kings Murder . A Collection of the Rules and Orders now used in Chancery . Iter Lucitanicum , Or the Portugal Voyage , with what memorable passages interven'd at the Shipping and in the Transportation of her Sacred Majesty Katherine , Queen of Great Britain , from Lisbon to England : By Dr. Samuel Hynde . All sorts of Law Books . A TRACT CONCERNING SCHISME AND SCHISMATICKS . WHEREIN Is briefly discovered , The Original Causes of all Schism . HEresie and Schism ; as they are commonly used , are two Theological scar-crows , with which they who use to uphold a party in Religion , use to fright away such , as making inquiry into it , are ready to relinquish and oppose it , if it appear either erroneous or suspitious ; for , as Plutarch reports a Painter , who having unskilfully painted a Cock , chased away all Cocks and Hens , that so the imperfection of his Art might appear by comparison with Nature ; so men willing for ends to admit of no fancy but their own , endeavour to hinder an inquiry into it by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own might not appear : but howsoever , in the common manage , Heresie and Schisme are but ridiculous terms yet the things in themselves are of very considerable moment , the one offending against Truth , the other against Charity , and therefore both deadly , when they are not by imputation , but indeed . It is then a matter of no small importance , truly to descry the nature of them , and they on the contrary strengthen themselves , who through the iniquity of men and times , are injuriously charged with them . Schisme ( for of Heresie we shall not now treat , except it be by accident , and that by occasion of a general mistake , spread through all the writings of the Ancients , in which their names are familiarly confounded ) Schisme , I say upon the very sound of the word imports Division ; Division is not but where Communion is or ought to be : Now Communion is the strength and ground of all Society , whether Sacred or Civil ; whosoever therefore they be that offend against the common society and friendliness of men , if it be in civil occasions , are guilty of Sedition and Rebellion ; if it be by reason of Ecclesiastical difference , they are guilty of Schisme : So that Schisme is an Ecclesiastical Sedition , as Sedition is a lay Schism : yet the great benefits of Communion , notwithstanding in regard of divers distempers men are subject to Dissention , and Dis-union , are often necessary ; For when , either false or uncertain Conclusions are obtruded for truth , and Acts either unlawful , or ministring just scruple , are required of us to be perform'd , in these cases , consent were conspiracy , and open contestation is not faction or Schisme , but due Christian animosity . For the opening therefore of the nature of Schisme , something may be added by way of difference to distinguish it from necessary Separation , and that is , that the cause upon which Division is attempted , proceed not from Passion , or from Distemper , or from Ambition , or Avarice , or such other ends , as humane folly is apt to pursue , but from well weighed and necessary reasons , and that when all other means having been tryed , nothing will serve to save us from guilt of Conscience , but open separation ; so that Schisme , if we would define it , is nothing else but an unnecessary separation of Christians from that part of the visible Church , of which they were once members . Now , As in Mutinies and civil Dissentions , there are two Attendants in ordinary belonging unto them ; one the choice of one Elector or Guide , in place of the general or ordinary Governor , to rule and Guide ; the other the appointing of some publick place or Randezvous , where publick Meetings must be celebrated : So in Church-dissentions and quarrels , two appurtenances there are , which serve to make Schisme compleat . First , in the choice of a Bishop , in opposition to the former , ( a thing very frequent amongst the Ancients , and which many times was the cause and effect of Schisme . ) Secondly , the erecting of a new Church and Oratory , for the dividing parts to meet-in , publickly . For till this be done , the Schisme is but yet in the womb . In that late famous Controversie in Holland , De Praedestinatione & auxiliis , as long as the disagreeing parties went no further than Disputes and Pen-combates , the Schisme was all that while unhatch'd ; but as soon as one party swept an old Cloyster , and by a pretty Art suddenly made it a Church , by putting a new Pulpit in it , for the separating party there to meet ; now what before was a Controversie became a formal Schisme . To know no more than this , if you take it to be true , had been enough to direct how you are to judge , and what to think of Schisme and Schismaticks ; yet , because of the Ancients , ( by whom many are more affrighted than hurt ) much is said , and many fearful dooms pronounced in this case . We will descend a little to consider of Schism , as it were by way of Story , and that partly further to open that which we have said in general by instancing in particulars , and partly to disabuse those who reverencing Antiquity more then needs , have suffered themselves to be scared with imputation of Schisme , above due measure ; for , what the Ancients spake by way of censure of Schisme in general , is most true , for they saw ( and it is no great matter to see so much ) that unadvised and open fancy to break the knot of union , betwixt man and man ( especially amongst Christians , upon whom above all other kind of men , the tye of love , and Communion doth most especially rest ) was a crime hardly pardonable , and that nothing absolves men from the guilt of it , but true and unpretended conscience : yet when they came to pronounce of Schisme in particular ( whether it was because of their own interest , or that they saw not the Truth , or for what other cause God only doth know ) their judgements many times ( to speak most gently ) were justly to be suspected . Which that you may see , we will range all Schisme into two ranks . First is a Schisme , in which only one party is the Schismatick ; for where cause of Schisme is necessary , there not he that separates , but he that is the cause of seperation , is the Schismaticks . Secondly , there is a Schisme in which both parties are the Schismaticks ; for , where the occasion of separation is unncessary , neither side can be excused from the guilt of Schisme . But you will ask , Who shall be the judge , what is necessary ? Indeed , it is a question which hath been often made , but I think scarcely ever truly answered , not because it is a point of great depth or difficulty truly to assoil it , but because the true solution of it carries fire in the tail of it ( for it bringeth with it a piece of Doctrine which is seldom pleasing to Superiors : ) to you for the present this shall suffice . If so be you be animo defaecato , if you have cleared your self from ●roath and growns , if neither sloth , nor fear , nor ambition , nor any tempting spirit of that nature abuse you ( for these and such as these , are the true impediments , why both that , and other questions of the like danger are not truly answer'd ) if all this be , and yet you know not how to frame your resolution , and settle your self for that doubt ; I will say no more of you than was said of Papias , St. Iohn's own Scholar , Your abilities are not so good as I presumed . But to go on with what I intended , and from that that diverted me , that you may the better judg of the nature of Schisms by their occasions , you shall find that all Schisms have crept into the Church by one of these three wayes , either upon matter of Fact , or upon matter of Opinion , or point of Ambition ; for the first , I call that matter of fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawful ; so the first notable Schisme of which we read in the Church , contained in it matter of fact ; for , it being upon error taken for necessary , that an Easter must be kept , and upon worse than error ( if I may so speak ) for it was no less than a point of Judaism forced upon the Church ; upon worse than error , I say , thought further necessary that the ground of the time for keeping of that Feast must be the rule left by Moses to the Iews , there arose a stout question , Whether we were to celebrate with the Iews on the fourteenth Moon , or the Sunday following ? This matter though most unnecessary , most vain ; yet caused as great a combustion as ever was in the Church ; the West separating and refusing Communion with the East , for many years together : In this fantastical hurry I cannot see but all the world were Schismaticks , neither can any thing excuse them from that imputation , excepting only this , that we charitably suppose that all parties did what they did out of conscience , a thing which befel them through the ignorance of their Guides , ( for I will not say through their malice ) and that through the just judgment of God , because through sloth and blind obedience , men examined not the things which they were taught ; but , like beasts of burthen , patiently couch'd down , & indifferently underwent whatsoever their Superiors laid upon them . By the way , by this we may plainly see the danger of our appeal to Antiquity , for resolution in controverted points of Faith , and how small relief we are to expect from thence ; for , if the considerable , so mainly fail them , as not to see the truth in a subject , wherein it is the greatest marvel , how they could avoid the sight of it ; Can we without the imputation of great grossness and folly , think so poor-spirited persons , competent Judges of the questions now on foot betwixt the Churches ; pardon me , I know what temptation drew that note from me . The next Schisme which had in it matter of fact , is that of the Donatists , who were perswaded ( at least pretended so ) that it was unlawful to converse or communicate in holy duties with men stained with any notorious sin ; for , howsoever that Austin to specifie only the Thurificati & Traditores and Libellatici , &c. as if he separated only from those , whom he found to be such ; yet by necessary proportion , he must referre to all notorious sinners : upon this , he taught that in all places , where good and bad were mixt together , there could be no Church by reason of Pollution , co-operating a way from sinners , which blasted righteous persons , which conversed with them , and made all unclean : on this ground , separating himself from all that he list to suspect , he gave out , that the Church was no where to be found but in him , and his Associates , as being the only men among whom wicked persons found no shelter , and by consequence the only clean and unpolluted company , and therefore the only Church . Against this , Saint Augustine laid down this Conclusion , Vnitatem Ecclesiae per totum mundum dispersae praeceptam non esse disserendam , which is indeed the whole summe of that Father's disputation against the Donatists . Now in one part of this Controversie , one thing is very remarkable . The truth was there , where it was , by meer chance , and might have been on either side , the reason brought by either party notwithstanding : for though it were De facto , false , that pars Donati shut up in Africk was the only Orthodox party ; yet it might be true , notwithstanding any thing St. Augustine brings to confute it ; and on the contrary , though it were de facto true , that the part of Christians dispersed over the whole earth were Orthodox , yet it might have been false , notwithstanding any thing Saint Augustine brings to confirm it . For where or amongst whom or how many the Church shall be , or is , is a thing indifferent , it may be in any number more or less , it may be in any Place , Countrey , or Nation , it may be in all , and for ought I know , it may be in none , without the prejudice to the definition of a Church , or the truth of the Gospel , North or South ; many or few ; dispersed in many Places , or confined to one : None of these do either prove or disprove a Church . Now this Schisme , and likewise that former , to a wise man that well understands the matter in Controversie , may afford perchance matter of pity , to see men so strangely distracted upon fancy , but of doubt or trouble what to do , it can yield none ; for though in this Schisme the Donatist be the Schismatick , and in the former both parties be equally engaged in the Schisme , yet you may safely upon your occasions communicate with either , if so be you flatter neither in their Schisme : For why might not it be lawful to go to Church with the Donatist , or to celebrate Easter with the Quartodeciman , if occasion so require ? since neither Nature , nor Religion , nor Reason doth suggest any thing of moment to the contrary ? For in all publick Meetings pretending holiness , so there be nothing done , but what true Devotion and Piety brook , why may not I be present in them , and use communion with them ? Nay , what if those to whom the execution of the publick service is committed , do something either unseemly or suspicious , or peradventure unlawful ? what if the garments they wear be censured , nay indeed be suspicious ? what if the gesture or adoration to be used to the Altars , as now we have learned to speak ? What if the Homilist have Preached , or delivered any Doctrine of the Truth , of which we are not well perswaded ? a thing which very often falls out ; yet for all this we may not separate , except we be constrained personally to bear part in them , our selves : The Priests under Ely had so ill demeaned themselves about the dayly sacrifices , that the Scripture tells us , they made them to stink ; yet the People refused not to come to the Tabernacle , nor to bring their Sacrifice to the Priest : for in those Schismes which concern fact , nothing can be a just cause of refusing of Communion , but only to require the execution of some unlawful or suspected act , for not only in reason , but in Religion too , that Maxime admits of no release , Cautissimi cujusque Praeceptum quod dubitas ne feceris . Long it was ere the Church fell upon Schisme , upon this occasion , though of late it hath had very many ; for until the second Council of Nice , in which irreconcileable Superstition and Ignorance did conspire , I say , until the Rout did set up Image-worship , there was not any remarkable Schisme upon just occasion of fact : all the rest of Schismes of that kind were but wantons , this was truly serious ; in this the Schismatical party was the Synod it self , and such as conspired with it for , or concerning , the use of Images in Sacrifices . First , it is acknowledged by all that it is a thing unnecessary . Secondly , it is by most suspected . Thirdly , it is by many held utterly unlawful ; can then the enjoyning of such a thing be ought else but abuse ? or can the refusal of Communion here be thought any other thing than duty ? Here or upon the like occasion to separate , may peradventure bring personal trouble or danger ( against which it concerns any honest man , to have pectus Praeparatum ; ) further harm it cannot do , so that in these cases you cannot be to seek what to think , or what you have to do . Come we then to consider a little of the second sort of Schisme , arising upon occasion of variety of opinion : It hath been the common disease of Christians from the beginning , not to content themselves with that measure of faith which God and Scriptures have expresly afforded us , but out of a vain desire to know more than is revealed , they have attempted to devise things , of which we have no light , neither from Reason nor Revelation ; neither have they rested here , but upon pretence of Church-authority ( which is none , ) or Tradition ( which for the most part is but feigned , ) they have peremptorily concluded , and confidently imposed upon others , a necessity of entertaining conclusions of that nature ; and , to strengthen themselves , have broken out into Divisions and Factions , opposing man to man , Synod to Synod , till the peace of the Church vanished , without all possibility of recall : hence arose those ancient , and many separations amongst Christians , occasioned by Arianisme , Eutychianisme , Nestorianisme , Photinianisme , Sabellianisme , and many more both ancient , and in our own time : all which indeed are but names of Schisme ; howsoever in the common language of the Fathers , they were called Heresies , for Heresie is an act of the will , not of the reason , and is indeed a lye and not a mistake , else how could that of Austin go for true , Errare possum , Haereticus esse nolo : indeed Manichanisme , Valentinianisme , Macedonianisme , Mahometisme , are truly and properly Heresies : For , we know that the Authors of them received them not , but invented them themselves , and so knew what they taught , to be a lye ; but can any man avouch that Arius and Nestorius , and others that taught erroneously concerning the Trinity , and the person of our Saviour , did maliciously invent what they taught , and not rather fall upon it by error and mistake ? Till that be done , and upon good evidence , we will think no worse of all parties than needs we must , and take these Rents in the Church to be at the worst but Schismes , upon matter of opinion . In which case what we are to do , is not a point of any great depth of understanding to discover , if so be distemper and partiality do not intervene : I do not see , that opinionum varietas & opinantium unitas , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that men of different opinions in Christian Religion , may not hold communion in Sacris , and both go to one Church . Why may I not go , if occasion require , to an Arian Church ; so there be no Arianisme exprest in their Liturgy ; and , were Liturgies and publick Forms of Service so framed , as that they admitted not of particular and private fancies , but contained only such things , as in which all Christians do agree ; Schismes on opinion were utterly vanished : for consider of all the Liturgies that are and ever have been , and remove from them whatsoever is scandalous to any party , and leave nothing but what all agree on , and the evil shall be , that the publick Service and Honour of God shall no ways suffer . Whereas to load our publick Forms , with the private fancies upon which we differ , is the most soveraign way to perpetuate Schisme unto the worlds end ; Prayer , Confession , Thanksgiving , Reading of Scriptures , Administration of Sacraments in the plainest and the simplest manner , were matter enough to furnish out a sufficient Liturgy , though nothing either of private opinion , or of Church-Pomp , of Garments , or prescribed Gestures , of Imagery , of Musick , of matter concerning the Dead , of many superfluities which creep into the Church , under the name of Order and Decency , did interpose it self . To charge Churches and Liturgies with things unnecessary , was the first beginning of all superstition , and when scruple of conscience began to be made or pretended , there Schism began to break in ; if the special Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities , or not over-rigid either in reviving obsolete Customes , or imposing new , there would be far less cause of Schism , or Superstition , and all the inconvenience were likely to ensue would be but this , they should in so doing yield a little to the imbecillity of their Inferiours , a thing which St. Paul would never have refused to do ; mean while wheresoever false or suspected opinions are made a piece of Church-Liturgy , he that separate ; is not the Schismatick , for it is alike unlawful to make profession of known or suspected falshood , as to put in practise unlawful or suspect actions . The third thing I named for matter of Schisme was Ambition , I mean Episcopal Ambition , shewing it self especially in two heads , one concerning pluralities of Bishops in divers Seas . Aristotle tells us , that necessity causeth but small faults , but Avarice and Ambition were the Mother of great Crimes ; Episcopal Ambition hath made this true , for no occasion hath produced more frequent , more continuous , more sanguineous Schismes , than this hath done . The Sees of Alexandria , of Constantinople , of Antioch , and above all of Rome , do abundantly shew thus much , and all Ecclesiastical stories witness no less , of which the greatest that consists of fanctionating and tumultuating of great and potent Bishops . Socrates Apologizing for himself , that professing to write an Ecclesiastical story , he did oft-times interlace the actions of secular Princes , and other civil business , tells us that he did this to refresh his Reader , who otherwise were in danger to be cloyd by reading so much of the Acts : of unquiet and unruly Bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which as a man may say , they made butter and cheese one of another , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that I may shew you a cast of my old Office and open you a mystery in Grammar ) properly signifies to make butter and cheese , and because these are not made without much agitation of the milk , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a borrowed and translated signification , signifies to do things with much agitation and tumult . But that I may a little consider of the two heads , I but now specified ; the first I mentioned was the Prelacies of Bishops in one Sea. For the general practice of the Church , since the beginning at least since the original of Episcopacy , as now it is , was never to admit at once more than one Bishop in one Sea ; and so far in this point have they been careful to preserve unity , that they would not have a Bishop in his Sea to have two Cathedral Churches : which thing lately brought us a Book out of France , De Monomachia Episcoporum , written by occasion of the Bishops of Langres : who I know not upon what fancy could not be content with one Cathedral Church in his Diocess , but would needs have two , which to the Author of that work seems to be a kind of Spiritual Polygamy . It fell out amongst the Ancients very often ; sometimes upon occasion of difference in opinions , sometimes because of those who were interessed in the choice of Bishops ; that two and sometimes more were set up , and all parties striving to maintain their own Bishop , made themselves several Churches , several Congregations , each refusing to participate with others , and many times proceeding to mutual Excommunications ; this is that which Cyprian calls Erigere Altare contra Altare : to this doth he impute the Original of all Church-disorders ; and if you read him , you would think , he thought no other Church-tumult to be Schisme but this : This perchance may plead some excuse ; for , though in regard of Religion it self , it matters not whether there be one or more Bishops in one Diocess ; for Epiphanius reckoning up the Bishops of Rome , makes Peter and Paul the first ; and St. Augustine acknowledgeth for a time he sate fellow Bishop with his Predecessor , though he excused it , that he did so being ignorant that the contrary had been decreed by the Council of Nice : yet it being a thing very convenient for the peace of the Church to have it so , neither doth it any whit savour of their misdemeanor , their punishment sleeps not , who unncessarily and wantonly go about to infringe it . But that other head of Episcopal Ambition , concerning Supremacy of Bishops in divers Seas , one claiming Supremacy over another , as it hath been from time to time , a great trespass against the Churches Peace , so it is now the final ruine of it . The East and West through the fury of the two prime Bishops , being irremediably separated without all hope of Reconcilement . And besides all this mischief , it is founded on a vice contrary to all Christian humility , without which no man shall see his Saviour ; for they do but abuse themselves and others , that would perswade us , that Bishops by Christs institution have any superiority over other men further than of Reverence , or that any Bishop is Superiour to another further than positive order , agreed upon amongst Christians , hath prescribed : for we have believed him that hath told us , that in Jesus Christ there is neither high nor low , and that in giving honour , every man should be ready to prefer another before himself ; which saying cuts off all claim certainly of Superiority , by title of Christianity , except men think that these things were spoken only to poor and private men . Nature and Religion agree in this , that neither of them hath an hand in this Heraldry of Secundum sub & supra : All this comes from the Composition & Agreement of men amongst themselves ; wherefore this abuse of Christianity to make it Lacquey to Ambition , is a vice for which I have no extraordinary name of Ignominy , and an ordinary I will not give it , lest you should take so transcendent a vice to be but trivial . Now concerning Schisme arising upon these heads , you cannot be for behaviour much to seek : for , you may safely communicate with all parties as occasion shall call you , and the Schismaticks here are all those who are head of the faction , together with all those who foment it : for private and indifferent persons , they may be spectators of these contentious as securely in regard of any peril of Conscience ( for of danger in Purse or Person , I keep no account ) as at a Cock-fight where Serpents fight , who cares who hath the better ? the best wish is that both may perish in the fight . And for Conventicles , of the nature of which we desire to be informed , thus much in general evidently appears , that all Meetings upon an unnecessary separation are to be so stiled , so that in sense a Conventicle is nothing else but a Congregation of Schismaticks , yet time hath taken leave sometimes to fix this name upon good and honest Meetings , and that perchance not altogether without good reason ; for without publick Religious Meetings thus it fares : First , it hath been at all times confessed necessary , that God requires not only inward and private Devotion , when men either in their hearts and Closets , or within their private walls , pray , praise , confess and acknowledge ; but he further requires all those things to be done in publick , by troops and shoales of men , and from hence have proceeded publick Temples , Altars , forms of service , appointed times , and the like , which are required for open Assemblies , yet whilst men were truly pious , all Meetings of men for mutual help of piety and devotion wheresoever and by whomsoever celebrated , were permitted , without exception . But when it was espyed that ill-affected persons abused private Meetings , whether Religious or Civil , to evil ends ; Religiousness to cross impiety , as appears in the Ethnick Elusinia , and Bacchanalia , and Christian Meetings under the Pagan Princes , when for fear they durst not come together in open view , were charged with foul imputations , as by the report of Christians themselves plainly appears , and civil Meetings many times under pretence of friendly and neighbourly visits , sheltered treasonable attempts against Princes and Common-weals . Hence both Church and State joyned , and joyntly gave order for Forms , Times , Places of publick Meetings , whether for Religious or Civil ends . And all other Meetings whatsoever , besides those of which both Time and Place , are limited ; They censured for Routs and Riots , and unlawful Assemblies in the State , and in the Church for Conventicles . So that it is not lawful , no not for prayer , for hearing , for Conference , for any other Religious Office whatsoever , for people to assemble otherwise , than by publick Order is allowed ; neither may we complain of this in times of corruption , for why should men desire to do that suspiciously in private which warrantably may be performed in publick . But in times of manifest corruptions and persecutions , wherein Religious assembling is dangerous , private Meetings howsoever , besides publick order , are not only lawful , but they are of necessity and duty : else how shall we excuse Meetings of Christians for publick Service , in time of danger and persecutions , and of our selves in Queen Maries dayes ? And how will those of the Roman Church amongst us , put off the imputation of Conventicling , who are known amongst us privately to assemble for Religious exercises , against all established order , both in State and Church ? For indeed all pious Assemblies in times of persecution and corruptions howsoever practised , are indeed or rather alone the lawful Congregations , and publick Assemblies , though according to form of Law , are indeed nothing else but Riots and Conventicles , if they be stained with corruption and superstition . FINIS . Notes, typically marginal, from the original text Notes for div A44419-e1170 In Psal. 28. Hom. 1. in Mat. L. 3 Epist. 106. Fa●er . Schol. in Thucyd. Plin. Arist. Rhet. 2. Nicephorus . Thucyd. De Genesi ad literam . Livie . Seneca . Isidorus Pelusiota . 2 Pet 1. 20. Aus●nius in monosyl . Notes for div A44419-e4220 * St. Paul's Cross. Notes for div A44419-e35640 Here Charity may be sometimes , and many times is mistaken . Notes for div A44419-e62660 a Vide Basil , 313. B. C. (a) 18 Levit. (b) in Lib. de Repudiis . (c) in Iudicum . cap. 1. & Matth. c. 4. (d) de Conjugio . * Zepper . de Lege Mosaic . l. 4. c. 9. 
A92925	----	Schism dispach't or A rejoynder to the replies of Dr. Hammond and the Ld of Derry. Sergeant, John, 1622-1707. 1657 Approx. 1502 KB of XML-encoded text transcribed from 360 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A92925 Wing S2590 Thomason E1555_1 ESTC R203538 99863473 99863473 115675 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92925) Transcribed from: (Early English Books Online ; image set 115675) Images scanned from microfilm: (Thomason Tracts ; 196:E1555[1]) Schism dispach't or A rejoynder to the replies of Dr. Hammond and the Ld of Derry. Sergeant, John, 1622-1707. [16], 666, [28] p. s.n.], [Paris? : M.DC.LVII. [1657] A reply to "A reply to the Catholick gentlemans answer to the most materiall parts of the booke Of schisme" by Henry Hammond and "A replication to the Bishop of Chalcedon his Survey of the Vindication of the Church of England from criminous schism" by John Bramhall. Place of publication suggested by Wing. With a postscript leaf followed by a blank and an index. Annotation on Thomason copy: "August.". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hammond, Henry, 1605-1660. -- Reply to the Catholick gentlemans answer to the most materiall parts of the booke Of schisme -- Early works to 1800. Bramhall, John, 1594-1663. -- Replication to the Bishop of Chalcedon his Survey of the Vindication of the Church of England from criminous schism -- Early works to 1800. Schism -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Mona Logarbo Sampled and proofread 2007-05 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SCHISM DISPACH'T OR A REIOYNDER TO THE REPLIES OF D r HAMMOND AND THE L d OF DERRY . IN MALA CAVSA NON possunt aliter ; at malam causam quis coëgit eos habere ? Aug. M.DC.LVII . TO THE INDIFFERENT READER . I Present thee here with a full view of Errour 's vtmost , and of the Method it must necessarily take in it's Progress . First , weaknesses of reasoning & insincerity must endeavour to establish the groundles Fabrick ; which once discoverd , there is no way left but to fall into worse Paralogisms & Contradictions , and more open & inexcusable Falsifications . This is my charge in generall against my two Adversaries ; The Roll of their many faults in particular may bee collected out of the Index . If I have wrong fully imposed any thing on them , let mee sink in thy esteem ; if iustly , let them . I court no favour from thee but this that thou wouldest not give credit to this Reioynder of mine , read alone , but in company still of their Replies : sometimes also upon occasion reflecting back on D r Hammonds Book of Schism , my L d of Derry's iust Vindication of the Church of England , and Schism Di●arm'd : Consider , I put thee upon neither an uniust , unprofitable , unecessary not too troublesome a Method . Not uniust , since this gives thee a fair opportunity to ballance equally in thy thoughts what both alledge . Not unprofitable , since these two first Books of theirs being cry'd up for the best peeces which have come forth in these late dayes upon so concerning a subject , nothing can more largely contribute to thy Soul's repose than to bee satisfactorily conuinc't whether they stand or fall . Not unnecessary ; because without Method no secure satisfaction can bee had ; there being so many by-wayes incident to obstinate and disingenuous maintainers of their tenet , as of omitting to Answer things important , wauing the true point controverted , enlarging upon unconcerning passages , misrepresenting the true state of the Question ▪ Testimonies , and one anothers words , &c. That , without a ioynt-perusall of both party's writings , 't is impossible to receive any rationall satisfaction ; nor , indeed , any at all without a confident reliance upon the private Writer's word or Authority , than which kind of partiality nothing hath more endamag'd rationall Soul's . Nor yet is this Method too troublesome ; since , by seeing so numerous and such gross faults truly made good to bee in these their writings , thou mayst iustly hold thy self excused from reading the rest of their past or future works till they clear these their best to bee both convincing & true dealing ; Which , unles they perform effectively , I must challenge thy judgment and thy sincerity neither to give them assēt nor credit . I confess , indeed , that , while I intreat thee to make use of this Method , I have a private end of mine own ; knowing nothing could do mee more particular Right than this . Many sober & candid persons reading Schism Disarm'd ( not considering that what is spoken in opposition to truth must necessarily bee nonsence , and easy to bee shown such if the Discoverer of it vnderstands his own Grounds , bee true to his cause , and will speak out ) apprehended it impossible a Bishop and a Doctour , persons of so high repute for learning , should bee obnoxious all over to such innumerable faults and such incredible weaknesses ; and rather look't upon it as a peece of Wit , framing an Idea , as it were , of what humane frailty could possibly bee subject to , than that it was so indeed : Till , coming to compare it with it's Adversary-Books and scanning one in order to the other , they remain'd , as on the one side perfectly satisfy'd , so , on the other , extremely astonish't at the weaknes of Errour . I know good Natures are loath to think men to bee Monsters , that is , sencelesly irrationall or voluntarily insincere : But , I hope I shall gain so far upon their reasons without wronging their good Natures , ( for I concieve reason to bee their best and onely Nature ) as to consider that in what wee oppose one another , wee contradict one another , and the one part onely of the Contradiction can bee Truth ; wherefore the other part must necessarily bee Falshood , that is , non-sence . Hee then whose task it is to oppose the true side , must unavoidably talk non-sence if hee oppose it directly ; or else hee must prevaricate from his Duty in opposing something else in stead of it , and so bee very impertinent ; or bring against it mediums or Arguments which concern it not but look another way , and so become extremely weak : Or , lastly , if hee brings any necessary and enforcing Argument , which admitted would destroy the true position , it must infallibly ( since one Truth cannot quarrell with another ) bee a meer pretence or a Falsification , and so render the alledger insincere . Wherefore , since they and I , in what wee oppose one another , maintain contradictory position , whereof one side and one onely , must necessarily bee Right , 't is impossible but that one of us must either mistake in opposing the true point , and so manage our Discourse w●akly ; or wilfully neglect it and so play the Fool maliciously ; or go about to oppose it with a reall Truth , and so talk non-sence ; or , lastly , bring against it a fictitiously pretended Truth , and so prove a Falsifier ; and this , in every step of our Process . To these faults then , I say , one of us must necessarily remain obnoxious , and that continually ; which of us 't is , is left , Reader , to thy judgment ; onely bee so sincere as to give it due information in examining both together . To this end I have for the most part quoted the page and very line of D r Hammond ; the other is so diuided into short Sections , to which mine are correspondent , that there needed no such exactnes . One request more I have to offer thee that thou wouldst observe by the way as thou readest , the different Genius of my two Adversaries . The former would make a show of saying something by labouring with a multitude of little petty divisions , frequent intermixtures of Greek phrases and citations , smooth and plausible language , & the like quaint and pretty flourishes ; whereas , indeed , hee never sayes any thing severely to the purpose , nor ever speaks home ; but his Discourse is made up of such indifferent terms , so far from immediate , his Testimonies for the most part so totally unconcerning the Question , or , at least , so easily appliable to another sence , which yet hee presses not close to the point but leaves them still in their pure neutrality , that even the quickest eye stands in need of a Tube Optick to see from the Premisses to the conclusion , or from the Argument to the Question . Or rather , indeed , it would puzzle a good Logician , who understands how necessary connexion there ought to bee between the conclusion and Premisses , to pick an Argument out of the whole Book ; his notions are so dishevell'd and loosely scatter'd about after a meer orationall and declamatory fashion . The latter is more candid and speaks plain , and so falls into more direct Contradictions , which hee bolts out confidently . The one is of a wary nature and endeavours to cloak them that they may not show their faces ; the other is more down Right , puts a good countenance on them and bids them out face the world . The one makes his advantage from niaisery and shyness , the other from boldnes . The ones way of writing is properly characterd to bee shuffling , and packing the cards beneath the table ; the other's playing foul above board . Lastly , the one raises mists all over , and would steal common sence from a man , as it were , in the dusky twilight ; the other will needs rob you of it at noon-day . Nor do I intend by this frank censure to derogate from the iust opinion of learning due to them ; I doubt not but they are men of much reading : Onely I contend that their manner of Schollar-ship is an Historicall and Verball kind of Learning , and improperly call'd such , since to bee learned is to know , which none can do except those who have undeniable Grounds and can proceed with evident consequence upon those Grounds ▪ Either side may talk rhetorically , cite a Testimony , and by quibbling in the words show it plausibly sounding to his sence , but to speak consequently and convincingly belongs onely to them who have Grounds , that is Truth on their side , since there can bee no true Grounds nor solid reason for an Errour . Whence again since one of us must have Truth , and but one of us can have it , 't is manifest one of us onely can have Grounds , or Discourse consequently , the other must shuffle , falsify or talk verbally . At whose door the guilt lies is not my part to decide , but is wholly submitted to the Tribunal of the rightly inform'd Reader ; whose pardon I humbly beg for using the same words so often , as non-sence , shuffling , weaknes , &c. The frequent repetition of such unsavory Tautologies sounded no less ingratefull to my ears , being really much ashamed to name so often what they so often did . But I de●ire it may bee consider'd I was here to speak Truth not to vary phrases ; and , both for this , as also for the seeming harshnes of my Expressions , I crave leave to pose the Disliker with this Dilemma ; that , since it was my task to bee their accuser where I found them reproovable and Accusers are to call crimes by their own names , either they misdeseru'd or not ; If not , I am willing to bearthe censure of having added Passion to Calumny ; but if they were indeed thus blamable , then 't was a rationall carriage in order to maintain Truth to call their faults by their proper names how often soever they committed them . Nor are my Reprehensions ( frequent indeed , but never without iust occasion nor over proportion'd to the degree of their faultines ) at all intended to vent my anger towards the persons , but onely to breed in the Reader a due reflexion on their faults : And , if this bee ill Nature , I must avow it , that I hate a Contradiction with all my heart ; resenting it as a far greater iniury that any man should go about to disorder my Soul by imposing upon it a Falshood or Contradiction with stratagems and tricks ( especially in matters so concerning ) than if they should break my head or even endanger my life by betraying mee into an ambush ; and , I conceive that any one , who knows and prizes his Soul , will bee of my temper . I cannot but impute it to Art not to Vice that excellent Musicians whose ears are inur'd to the smoothest and best-proportion'd stroaks , should not endure to hear harsh Discords without some impatience : Neither in making my self the parallell to such skilfull Artists do I arrogate more to my self than onely this that I have had the happines to light on an excellent Master of reason , who is able to tune the thoughts of a rationall Soul to the perfectest harmony ; and that it pleased God to give mee such an unprejudic'd sincerity and such a competent degree of capacity as would permit and enable mee to understand Truths , in themselves as evident as that two and three make five , when the terms were clearly proposed in an orderly connexion , and the meanings or notions made plain by Definitions . May I intreat this fair opinion from the Protestant Reader that hee make not my smartnes against mine Adversaries an Argument that I am a Lover of Dissension or a Desirer to keep the Discord still on foot between us . I protest with all sincerity there neither is nor can bee any man living who more cordially longs for or shall more industriously ( to his power ) endeavour an Vnion between all those who lay claim to Christ's name than my self , as those who know my heart best can testify ; and that I would willingly consecrate all my studies , sacrifice all my interest , nay even my life it self , to such an happy end . But , on the other side , since an Vncertainty in the Rule and Root of faith is diametrically opposit to an Vnion in Faith ( for how shall rationall Soul's center when they know not where to meet , nor have Grounds to bind them to a ioynt-assent , as without Evidence of Authority there can bee none ) hence I shall hope to have deserued well from all rationall Lovers of Vnion in impugning vigorously and disgracing this tenet of Vncertainty , the Seed of all Heresies , Schisms & Dissension , and the Bane of Vnion ; which pestilent doctrine hath got such root in our poor country by two or three plausible pens , that aswell Religion as Philosophy amongst many excellent Wits is reduced to meer Scepticism . For this end I have , upon all fitting occasions throughout this whole Treatise , inculcated a certainty in the sayd Rule of faith and an Evidence of that certainty ; to fix by those many little dints a strong impression in the Reader 's mind that such a thing there is , to bee found by those who with a iust and impartiall diligence seek it . And , if any in this so noble an enquiry will venture to take my word ( and I have this advantage that I speak by experience ) I shall send them no long iourney but onely address their study to those two little Treatises of Rushworth's Dialogues and the Apology for Tradition . This Principle then being such that , it once establish't all the rest will infallibly follow , and without it no Ground of agreement can possibly bee expected , I was obliged even out of my love to Vnion to maintain it inviolable by all means which Truth could iustify to bee lawfull , and by consequence what ever is held upon that Rule , as is the substance of the Authority I defend . In other points , where the certainty of the Rule and Root of faith is not concern'd , the Protestants shall find mee alwayes proceed with the greatest condescendence and moderation that Prudence and Charity can dictate to the most indifferent Mind . As for my smiling upon occasion at my Adversary's toyes and affected weaknesses , let the Reader fancy throughly my circumstances by perusing both Books together , and hee shall see clearly it had been most improper to return those passages any other Answer : Or , if there bee any so wedded to a severer humour that they will not allow circumstances their due , but think that such kind of carriage is not to bee used at all in Controversies about Faith , I shall send them to Tertullian , the rigidest and severest in points of this Nature among all the Ancients , for better information . If you find ( saith hee , writing against the Adversaries of faith ) in my Book some passages which move one to Laughter , 't is because the matter it self occasions it . There are many things which deserve to bee thus mock't at , lest by combating them seriously you should signify they are of weight . Nothing is more due to Vanity than Laughter ; and this carriage is proper to Truth , to whom it belongs to laugh , because shee is naturally pleasant ; and to exult over her Enemies , because shee is secure of the victory . Care , indeed , is to bee taken lest the mirth bee base and unworthy of Truth ; but , otherwise , when one can fittingly make advantage by it , 't is a Duty to use it . Thus hee . To which I shall onely adde these few words of S. Austin , whose Spirit , though all composed of charity and sweetnes , breaks out into this smart demand . Vvho is so bold as to say that Truth should come forth unarm'd when it combats falshood , and that it is lawfull for the Enemies of Religion to fright the faithfull with great words and inveigle their Fancies with witty conciets , but that Catholikes ought to write in a dull and drowsy stile , fit for nothing but to make the Readers fall asleep . This is all I have to apologize for , except onely for the long delay of this Rejoynder ; the reason whereof is too well known to have been it's miscarriage a twelve-moneth ago & the difficulties since in bringing it to light in a forrain country . Vvhich also pleads for an excuse of it's many lapses in spelling and other frequent little mistakes , occasion'd by the Composer's being a perfect stranger to our language . The grosser faults shall bee noted in the Errata at the end , which I desire the Reader to correct ere hee address himself to peruse the Book , in regard one of mine Adversaries did mee so little Iustice as to cavill heretofore at a mistake of the Printer's in Schism Disarm'd , though it were rectify'd very carefully in the Errata . This done , I leave the indifferent Reader to the fruit of his own Industry , and to that success which the force of Truth is wont to effect in an impartiall and sincere Mind . SCHISM DISPATCHT . FIRST PART . Containing some Preparatory grounds decisive of the whole Controversy ▪ and a refute of Dr. Hammonds Defence of his first three Chapters . Sect. I. The occasion of the Disarmers writing , and his writing in such a manner . Dr. Hammonds weaknes in imputing contumeliousnes . WHat Mr. Hammond professed of himself , that his chief design is to enjoy calm and peacefull thoughts , and to retire from polemicall engagements , is no lesse the wish of his friendly Disarmor ; who had permitted him to enjoy his Halcyon sollitarinesse , and to ●leep securely in a whole skin had not himself ounded the Allarm and made the Onset ; of which , though the latter were very feeble , yet the former being full of noise in the mouths of all the Docteurs friends , it awaken'd him from his quiet silence into a necessary resistance . He saw the most in violable , the most long●settled , the most sacred , and most universally●acknowledged Government the sun ever beheld , despited and wronged : he saw , by consequence , the eternall and infaillible rule of faith , in which was fundamentally interessed the salvation of mankind , broken and disannull'd , by the rejecting that Government which it recommended to us , as the Safeguard of our Faith : he saw his dearest Mother the holy Catholick Church Christs sacred Spouse , by relation to wihch onely he could hope for any title to salvation , abused and vilify'd : he saw his dear Countrymen run distractedly into an hundred sorts of Sects , all springing originally from that grand one of the schismaticall Protestant Congregation : he observed how the Protestant party , though of late not reprehended much by Catholick writers ( hoping their own vexatious divisions would at length give them understanding ) were yet so unseasonably clamorous , as then most to plead their innocence when their fault of Schim was most palpable , and God's severe correction of it most visible upon them : Lastly , he took particular notice how one Dr. Hammond , a private man , had bent his weak utmost to continue and propagate that Schism , so uniuersally destructive to Government , Faith , God's Church , his Countrey ; and perceiving by the cry of ●is followers that his Book was likely to contribute much to this great harm , he thought these motives sufficient prouocations to make the confutation of that Treatise the prentisage of his endeavours in Controversie . Rationall therefore and convenient was the Disarmers determination to write , and to write against Dr. Hammond . The manner then of his writing comes next to be examined , which will not down with the Doctours stomach , ( and indeed it is no wonder if those who are resolved not to mend do not love to be reprehended ; ) whereupon he has by self imagin'd applications of some Texts , voted here poor S. W. whom he sayes ( pag. 2. ) he has taken in the flagrant fact of abusing him , to be in reality no Christian , a detestable person , under the censures of the Church , nay ipso jure , ( saith he ) excommunicate ; in a speciall sort one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unritghteous , and without repentance uncapable of going to heaven ; and lastly ▪ to be none of those Saints who , clave non errante , ( saith the Dr. ) shall judge the world . A sad case that no punishment lesse then Hell must be poor S. W's doom , because he laid open the weaknesse of Dr. Hommonds defense of a pernicious cause , after the manner that such a a defence deserved And I wonder he had no more Charity then not tho be afraid lest he should drive S. W. into despair of his salvation , by denouncing and preaching to him such horrid judgements for writing against the Saints , and using ( as , pag. 3. Mr. Hammond sayes ) that very dialect which the obstinate Iews used towards the true Prophets of God. But first he does me right in acknowledging that it was not I who gave him his Bill of Fare , to which I may with truth adde , that I not so much as knew of it : Yet he thinks he has got a notable advantage against me , from my own confession , that my blows were rude , and mine Adversary civil where as , I used both those phrases as an objection of the Readers , as is most palpable ; and had I used them , the rudenesse of blows argues not that they were not just , since none doubts , but Malefactours are very rudely , yet most justly whipt ; and the courteous epithet of civil , deny'd not but the oyl in his tongue was accompany'd with venome in his heart , and so made it more necessary to discover that , whose onely advantage it was , to lurk undiscoverable under the smooth outsde of a fair-languag'd courtesie . The twitchings by the beard ( which he reiterates to make his Reader smile , ) is indeed something too rude a carriage if understood in the downright sence as he seems to take it ; but since I spoke-it onely in an Allegery , and in order to his wearing a vizard which I pluck'd off , let him but acknowledge that I found him attired in such a mask ( to which the other words related ) and I am contented to be thou●t so unreasonably uncivil as to pluck it off so rudely . Next , with what Logick does he huddle together those testimonies out of Scripture for S. W's pasport to Hell , unlesse he could evidence that they were particularly appliable to him ? Are words , which in their own nature found even contumeliously , so perfectly damnable that no circumstance can render them inculpable ; or at least venial , if not necessary , or convenient ? for the Dr. maintains the generall Thesis in such à manner , as if one taken in such a flagrant fact , is long ago condemned to hell and disinherited from his right to heaven . p. 2. and 3. What becomes then of good S. Iohn Baptist , who called the ill-prepared Iews a generation of vipers ? what of S. Paul who ( Acts 13. 8. ) called Elymas , son of the devil , full of all treaechery and deceit , enemy of all justice , &c. What of our Saviour , who called Herod , Fox , the prophaners of the Temple , Theeves , the Scribes and Pharisees Hypocrites ? And , to come nearer our present circumstances , what will become of Blessed S. Polycarp , ( disciple to S. Iohn the Evangelist , the tenderest recommender of Charity to his disciples of all the Apostles ) who yet meeting with an heretick , who began complementally to insinuate into acquaintance with nonn agnoscis nos ? Do not you know us ? rejected his courtesy with this rude language , Agnosco primogenitum Di boli , yes , I know thee to be the first begotten of the devil . What of S. Iude , who calls hereticks clouds without water , autumnal trees , twice dead , rooted out , waves of the raging sea foaming out their own confusion . Lastly , to come yet nearer home , what shall we think of Gods Church , whose custome it ever was to anathematis and curse all hereticks , and of S. Paul who bids anathema even to an Angel from heaven , if he should preach false doctrine ? I ask now , are not all these expressions , revileing , contumelious , rude , and ( which the Doctour most resents ) beard-twitching language , if taken in themselves ? Must then all this good company be deem'd detestable , unrighteous , excommunicate , and blindly pack'd all away to hell together , for revilers , contumelious , &c. because they gave such hard language ? The texts alledged by Mr. H. are very generall , laying about them blindly and indifferently at Friends and Foes ; and he allowes them here no exception at all . Or , if he does , as I hope he wil rather then involve such persons in his uniuersall censure ; then the reason why he exempts these must be , because the words , though taken in their own indifferency without any application , are most highly contumelious , yet , spoken to such persons as hereticks , men publickly noxious , the common good concernd ' made the private person's repute not considerable : and so ( the misdesert of the persons justifying the truth of the words ) they sounded now a laudable and necessary zeal , which in other circumstances had been contumely and inte●perate passion . Whence followes , first , that I am not excommunicate ▪ or in the state of damnation , for having used contumelious words , since the use of them , if taken simply in it self , is not impious , as has beenshown : but for having used them against Dr. H. Vnhappy I who was not aware how sacred a person my adversary was , ere I undertook to deal with him ! Next , it follows that , if Dr. H. evidence not his cause to be no heresy , and himself no maintainer of it , all those former harsh expressious used against hereticks are his due , and without scruple of sin , might be given him by S. W. who had undertaken as a Catholick writer to lay open his faultinesse . Let any man but read the Doctours first chapter of Schism , and take notice what harsh-sounding characters the Fathers give to that vice ; and then let him tell me what a publick propagatour of Schim may deserue . Wherefore , unlesse he makes his evidence good , S. W. may also justly retort upon him the charge of contumeliousnesse ; since he has no where in his whole Book used towards him such rude expressions , as the Dr. hath in his first chapter by his censorious self-explication of Scripture loaded upon him , of detestable , impious , &c onely Mr. Hammond calumniates in a preaching manner , and out of Scripture , which makes the well-couch'd contumely lesse discernable . Thirdly , it were very easie for S. W. using the Doctours method , to gather out of Scripture all the vigorous words and severe execrations against the wicked ; and then , by his own voluntary explication and application , clap them all upon the Dr. : as for example , that of Curse ye Meroz , &c. and then say that by Meroz is meant such as Mr. H. who writes against God's Church . This , I say , were as easie for the Disarmer : But he cannot but hate that in himself , which he nauseates at in another : He knows very wel , and hopes the world , now grown wiser , plainly discerns it almost as impossible certainly to demonstrate truth by clashing together meer wordish testimonies ; as to strike fire by the weak collision of two pieces of Wax , which easily yield at every stroke : and therefore makes account it is his greatest misfortune to tamper with an Adversary who trades in wares of no higher value , then onely , Reusner like , in fragments pick'd out of severall Authours , and then stitch'd together by voluntary transitions into a book . What is hitherto said is onely to show , that every using of language , even in its own nature contumelious , is fat from being a sin ; and therefore that S. W. may yet ( by God's grace ) hope to escape hell fire ▪ unlesse the Dr. can evidence that his cause is neither Heresie nor Schisme ; since , if it be , it remain'd very lawful for him to treat the publike propagatour of it according to his desert , as has been shown . But S. W. disclaims , in behalf of his book , any such language towards Dr. H. A contumely ( I conceive ) notes some personall and morall fault in another : did I note any in him ? Indeed , as a writer ; he was mine and the Churches Adversary ; and as such it is most irrationall I should spare him , when I saw my advantage . Do Duellers ( if their quarrell be serious ) use to spare their enemy , and not hurt him in that place where they see him unguarded ? It were madnesse then to expect , that , where my adversary writ insincerely , I should not shew him insincere ; where blasphemously , blasphemous ; where weakly , weak ; where ridiculously , ridiculous , Vpon such advantage offer'd I ought to have had no courtesie for him ; unlesse I would prevaricate from my task , and betray the cause I had undertaken to defend , by a complemental connivence . If then I might upon his desert give him those characters , I hope it is necessarily consequent that words must be allowed me to expresse them ; nor ought the lawfull help of Rhetorick be interdicted me , to expresse them home . Now , if all art of Rhetorick gives it , that ridiculous things ought to be exprest ironically , let Dr. H. blame the art so unfriendly to him , and his own weaknesse which intituled him to such expressions ; not S. W. who did but as art , nature , and reason required . If any yet object that I was still excessive in the manner of those expressions ; I answer that I shall bewilling to confesse the fault , unlesse I manifested him equally excessive in the manner of deserving them : otherwise , as long as the proportion holds , I shall in reason account my self blamelesse . As a writer then against God's Church , D. H. ought in reason to expect no mercy at S. W's hands , but rigorous justice onely : nor is this by consequence contumeliousnesse , but the proper treaty which reason grants , religion avoucheth , and the circumstances make necessary . Now that all the pretended revilings of S. W. are no other the Dr. shall . inform the Reader , complaining here pag. 2. that the Publisher of the book hath solemny annext a list of the contumelies , three and thirty picz'd out by specialty , &c. since then these , as he sayes , are the speci all or chief contumelies , not to trouble the Reader with the whole Roll , we will onely take notice of the first of them , which is this ; How the Dr. of . Divinity has forgot his accidence . This is the first of those special contumelies , which Dr. H. here compares to Goliah's cursing of David ; to Rabshakeh's reproches ; to the king of Moab's language against Israel . This is that in the flagiant fact of which ( as he expresses it ) being taken , the Apostle hath therefore long ago pronounced sentence against me , that no Christian must eat with me , hence it is that I have onely the name , not the reality of a Christian , am a detestable person , ipso jure excommunicated in a special manner one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he pedantizes it ) so as unreformed ( that is , without repentance ) I shall not inherit the kingdome of heaven , and do but flatter and deceive my self if I hope I may ; and lastly , am none of those Saints who ( clave non errante ) shall judge the word . Thus are poor Catholicks poasted to hell by couples ( for I suppose the Romish Factour must bear me company ) without bale or mainprise , for manifesting that Dr. H. had forgot his Accidence . You wits of the Vniuersities beware and take example by the fatall Catastrophe of S. W. when you write or dispute do not accuse your Adversary of inconsequence in his argument , mistakes in criticizing , sol●ecismes , or the like ; you see upon how ticklish a point your salvation stands ; if you do , the Apostle hath pronounced long ago that no man may eat with you , hence you are specially contumelious , excommunicated , no Christians , detestable , in speciall sort unrighteous , and do but flatter your selves , if you hope to go to heaven without true and hearty repentance , as Dr. H. hath evidently prov●d out of Scripture . The rest of those special contumelies ( as he calls them ) are deductions from his own erroneous reasoning , or interpreting Scripture , from his self contradictions , his mistakes , &c. and therefore being onely aimed at his Book ? orat Himself as the Writer of it , were necessary to be taken notice of by his Disarmer ; and consequently not falling under the notion of contumelies , nor deserving so many censures in Greek . If Mr. H. yet kindly complain , that my words were too harsh ; my answer is , the very names we give to great faults are harsh words , nor can they possibly be other wise ; so as he must either suppose me so supine as not to take notice of his faultinesse , or else I must suppose him more innocent , ( that is , deny mine own eyes : ) and then , winking at his grosse and pernicious errours , substitute courtesy to zeal , and instead of confuting , fall to complement . Now how can any man in reason imagine I should not mention his greatest faults , that is , not use harsh words ? For either Dr. H. knew of them , or not : if not , it was his interest and my charity to let him know them ; which , I think , cannot be done without naming them : If he knew of them , and yet writ them , it was a more necessary charity , and more concerning the publick , and dearest interest of mens salvations ( waving all private respect to the person ) to let all men know his false dealing , that they might beware of him , as of a wolf in sheeps clothing . Let himself chuse which side he pleases , I shall hold my self sufficiently cleared by either . Nay , rather I have reason to make a counter-complaint of the Dr. for , I no where in my whole Book , branded him with the appelation of a detestable person , which this pattern of piety gives me : though my pretence might avouch-it , being to defend the rights of the Church I live in : whereas his intemperance proceeds from a vindication of his private selfe from the contumelies ( forsooth ) he hath received ; and to aggravate his fault the more , he cannot be content to use his own words to expresse his gravity affecting passion ; but , to make his railing more authoritative ( as one said of a precise puritanical Dame , that shee never cudgeld her Mayd but in Scripture-phrase ) so St. Paul must needs prophecie long ago of my Excommunication , be revived to pronounce it in Dr. H's name , and for solemnity sake , in Greek too : Yet after the Dr. hath been so hihg in the Pulpit against contumelies , he is become himself so mean an Auditor , as to accuse me flatly of falsifications , ( with what reason shall be seen hereafter ) calumnies certainly , if not avouch'd ; yet all sounds zeal in him , which in another would be plain contumelie : Should we desire St. Paul now to Excommunicate Dr. H. hee would presently silence-us , by assuring'us , that St. Paul never meant harm to him , but to S. W. onely , so secure a thing it is to be a dexterous Scripturist . Sect. 2. That the certainty of Faith ( and that onely ) justly grounds zeal ; and obliges the Propugner of that Faith to an impartial plainnesse with its Adversary , as taken-under that notion , THese ordinary Considerations , and obvious to common sence , I have offer'd to the Reader , to let him see this manner of Writing in confuting such Authors , is very rational , if the cause deserves any zeal , and the truth of the thing makes good what is said . One reason more I shall adde , which I recommend to the attentive consideration of the Reader , it being indeed the fundamental ground why such a treaty should be necessary in controversies about Faith , against the deemed adversaries thereof . And this is no other than the certainty of Faith it self . But lest the Dr. should mistake me ( as his custome is ) to beg the question , by supposing our Faith certain , I professe my selfe onely to mean at present a deemed , or beleeved certainty of Faith in him who is to maintain it : Now whoever holds his Faith and its ground certain ( as Catholiks do ) is obliged , eo ipso , to hold for certain likewise , that the Government recommended to him by the same Rule of Faith is to be submitted to , and by consequence , that the rejecting it is Schism ; whence follows , that he must hold also for certain , that the Propagatour of that Tenet is a Ringleader of Schismaticks , publickly pernicious , and one who by his poisonous Writings infects the souls of men with as hainous a vice as ever entituled any to damnation . Neither can he hold him otherwise , unlesse he will hold the ground of his own Faith uncertain , and call into question the substance of all his hope , that he may instead thereof entertain charitable thoughts of the impugner of it . Now then let us consider what carriage is due towards a private person , held for certain to be one who endeavours to draw souls to hell by his Writings and Authority , from him who holds him so , nor can hold him otherwise , unlesse he will hold the grounds of his own Faith doubtful ; ought not this Catholike Writer , if he has any zeal for his Faith , or care of his Conscience ( which obliges him in charity to prevent so great mischief ) to use the means and waies which wit and art can invent , to confute and discredit that mans harmful sophistry , and disparage his authority , as fat as truth can justifie his words ? ought hee not to trample down all tendernesse which his good nature would suggest , neglect all considerations of respect , all condescensions of civility , to lay him open plainly , and palpably to be what hee is , that is , ridiculous , nonsensical , weak , blasphemous , or whatever other Epithet the defence of so bad a cause makes so bad a writer deserve : why should he make scruple ( going upon those grounds that his Faith is most certain , and the former sequel no lesse ) to give him the same language , if he be found to deserve it , as St. Iude gave the Adversaries of Faith in his daies , as the Fathers gave Porphyrius afterwards ; nay more , if he sees he can make him justly ridiculous , why should he not expresse himself ironically too in order to his nonsence , as well as Elias might scoffe at the Priests of Baal ? In a word , whatever can conduce to the justly disgracing him , as the Defender of a certainly deemed-pernicious cause , might lawfully , nay in Charity ought have been used to undeceive his adherentes , and preserve others from a certainly-beleeved danger , and that the greatest of dangers , eternal damnation . Hence sollows , that though S , W. may perhaps be blamed for holding his Faith certain , yet he is inculpable for proceeding consequently to the former Tenet , that is in treating Dr. H. as a pernicious destroyer of soules , since ( as hath been proved ) he cannot think him otherwise , unlesse hee either doubt of his own Faith , or renounce the light of his Reason , which taught him to deduce thence by evident consequence that such he was , and as such to be treated . He who holds ill principles , is blameable indeed in that regard , but yet he is worthy of praise and commendations for proceding consequently upon them , since to deduce consequences aright , is very laudable . As for the culpablenesse which may accrue by holding his Faith certain , to clear himseif to rational persons ( for wordish and merely testimony-men are not capable of reason ) he feares not to professe , that he makes account he hath as perfect evidence , or more than he hath for any thing in nature , that Truths of no lesse concernment then Eternity , written in the hearts of so many as may in a just estimate make up the account of mankind , in such a powerful manner , and with such incompatable motives as the Apostles writ them being so conformable to nature , not meerly speculative , but each of them visibile , and daily practical , could never dye or decay out of the hearts of Christians , in any age . Nor hath he lesse evidence , that consequently ( Scripture & its interpretation being subject to misprision , as far as they depend not upon this , and are regula●ed by it ) Vniversal Tradition is the onely certain and absolute rule of Faith ; whence follows , that both they who build upon any other ground , have onely opinion to found their faith , for those points which they receive nor from tradition ; as also , that that Church who relies upon universal Tradition for each point of Faith , erres in none , not can erre so long as the sticks close to so safe a Principle . Now then , finding no Church doe this but the Roman-Catholike ( for neither Greeks , nor Protestants , nor any else pretended to have received ever from their immediate Fore fathers those points of Faith in which they differ from her ) doubt not to account Her that onely Church which hath the true motive , ground , and rule of Faith ( since probability cannot be that Rule ) and consequently which hath true Faith , and is a true Church : Hence I am obliged to esteem all other Congregations which have broken from that onely-certain Rule , or her Government recommended by the same Rule , Schismatical and Heretical ; hence I conclude her Infallible , because I make account I can demonstrate , that the principle upon which onely she relies is impossible to fail , Hence , Iastly , that I may come home to my intent , I account my faith certain , and the propagator of the contrary certainly pernicious to mens souls ; and therfore that it was both his desert and my obligation , not to let slip any possible advantage , which might with Truth damnify his cause , and him as-the maintainer of it . Now , that we may turn over the leaf , as certainty that faith is true is a sufficient ground to beget a just zeal in its propugners against its adversaries , so a profest fallibitily and uncertainty is uterly insufficient for that end , and unable to interest conscience in its defence . For how should conscience be inreressed to defend positions held upon no better ground , with any eagernesse , unlesse reason be interessed first ? and how can reason be obliged to the serious , and vigorous patronage of what it felf knows certainly that it knows not whether it be true or no ? See but how the working of Nature in all men gives testimony to this Truth ! If we hear one obstinately affirm and stand to a thing which we know certainly is otherwise , though the matter it self be but of triviall concernment , even Nature seems to stirre us up in behalf of Truth to a just resentment , and hardly can we refrain from giving a sharp reprehension , if the person be underus , or some expression of-dislike , if this peremptory wronger of truth exceed our jurisdiction . So on the other side if we be uncertain whether the thing be so or no , we find , it quite abates that keennesse of opposition , neither will any one unlesse very peevish and weak , engage passion to quarrel about a conjecture , or if it so happen sometimes , as when probablists dispute vehemently , yet their heat springs not from the naturall love of truth inbred in their souls , but because their honour , interest , or other conveniency is concerned in the goodsuccesse of the disputation . Hence it follows , that as Catholikes go not consequently to their grounds , unlesse they defend with an eagernesse and zeal proportionable to the concernment of the thing , their Faith , which they hold most certain and infallible ; so Protestants who confesse their Faith fallible , that is , such as may possibly by otherwise for any thing they know , are obliged by their very grounds not to take it much ill at any that impugne it , nor expresse any great zeal in behalf of it ; or if they do , then , their grounds not requiring it , all their heat and earnestnesse must manifestly arise from some passion or interest . They ought therefore to defend their problematicall Faith , as men defend paradoxes , calmly , civilly , and moderately ; and make conscience of being discourteous to their opposer , since for any thing they kno● he may possibly be in the right . In a word , their whole way of controversy , ought in reason to be managed as an exercise of wit ; since it consists only in this , who can most dexterously and artificially criticize upon words , and be most quick and ready to produce out of his storehouse either topicall reasons , or testimonies ( gleaned from all places and Authours ) as shall seem most pat for the present occasion . And this is the reason why they desire no more , but that Catholike writers should treat them with a luke-warm courtesy , and by a respectfull behaviour towards them , as leanerd men , see , mingly leave them some apparence that their Faith is probable , and then they think themselves safe , and are very well appayed , whereas it belongs to a Catholike Authour , who holds his Faith certain to manifest the contrary to be perfectly absurd , and nonsence ; and since the knowledge of this must , in his grounds , be held so necessary for the salvation of mankind , he ought in plain terms let men know it is such , and give it home the Character it deserves ; otherwise by his timorousnesse he prevaricates from his grounds , & by his fearfull mincing his expressions when Truth will-bear him out in them , and the weight of the cause exacts them , he breeds a just apprehension in his readers that the contrary ( else why should he proceed so reservedly ) may have some degree of probability , which perhaps is enough for his Adversary , but assuredly betrayes his own cause . I know my adversary will think he hath gained much by my forwardnesse in this last paragraph , and others also may perhaps judge that I have put my self upon the geatest disadvantage imaginable by professing voluntarily that it is my obligation to show his writings nonsence or impossible to be true ; whereas a good prohabity that they are true wil serve his turn ▪ but , both the necessity of my Cause obliges me to it , which must leave them voyd of all probability , whom a probability will content and also the evident Truth of it emboldens m●e to affirm this , and not to think that in so affirming I have said too much , or been too liberall to my Adversary . Wherefore as if I were to dispute upon the ground of my Faith ( which yet is not the proper task for our party who stand upon possession ) I doubt not with Gods help to leave no room for a probability to the contrary , in the judgement of a prudent and disinteressed person ; so I shall not fear to affirm that all the testimonies in Dr. Hammonds book , though they were twenty times more , and twenty times seemingly more expresse , bear not the weight of a probability , if cōpared to that world of witnesses in te Catholike Church they left , all attesting that the very points which the reformers relinquisht had been delivered by their Forefathers , as delivered to them by theirs &c. And this so expressly , amply , and clearly , as leaves no place for criticisms , severall explications , with all the train of other circumstances , which mere words seldome or never want , rendering them obnoxious to a thousand ambiguities : joyn then , I say , that vast , and clear testimony to this argument , drawn from reason , that , as it is impossibile they who lived ten years before H. the eight should so conspire to deceive those who lived in his dayes , in things visibile and practicall ( such are the points of our Faith ) as to say they received them from their Forefathers as received from theirs , and yet no most palpable evidence remain of this most palpable and evidently , prevayling even to gull the whole world to their faces in a businesse importing their eternall blisse ; so likewise that the same impossibility holds in each ten years ascending upwards till the Apostles time , and by consequence , that the Faith delivered of late was the Faith delivered then . Ioyn I say these two together , and I doubt not to affirm that it is most perfect non-sence , to think all the testimonies in Dr. Hs. book ( subject to a thousand Grammatical , Philological , Sophisticall , Historical and Logical difficulties ) can bear so much as a show of probability , if compared to that clear evidence of reason , and that ample one of universall testification which shines in the other . However it may happen , that some one or more testimonies of his may make the contrary seem probable to such as either never heard of , or nor well penetrated , or do not consider the grounds of Vniversall Tradition ; as a straw may incline a ballance , if nothing be put in the counterpoise . Neither let my Adversary object , I intend to evade answering his Testimonies by this discourse : they shall have from me the return due from an Answerer ; that is , to show them unable to conclude against this vast Authority of Vniversall Tradition ; for he may know we hold our Faith and Government upon no other tenour . So as still the mea sure of their force must be according to the degree in which they invalidate this tenour of ours built upon both a long possession , and such an universall ▪ and clear testification . Onely I desire the Reader to take notice hence , what a pittifull task it is to stand answering a wordish book , which can bear no weight with any prudent man who considers the incomparable force of Vniversall Tradition , our onely tenour : but I am necessitated to it by the weaknesse of many , whose wit never carryed them farther than to hear a sermon , or to read a testimony ; and therefore they never reflected what small merit of assent can be pretended to by words of men dead long ago , left to be tost by our various expositions and criticisms , and liable to a thousand evasions , against the clear sense written in the hearts of mankind with most powerfull motives , and to be propagated truly to their posterity under penalty of eternall damnation to them and theirs . Few there are I say who have refined their understanding to this degree of discerningness though I perceive , to my great comfort , that the best sort of witts begin to own their reason , and bring it home to it self , rather than suffer it to wander in a pathlesse wildernesse of words , and think it an endeavour more worthy a rationall soul to weave well compacted Treatises by evident connexion of terms , than fruitlesly to stand picking thrums-ends out of overworn garments ; & when they have done , scarce know what colour they are of , or how to knit them handsomely together without the motley of non-sence . Thus much to give account of my obligation not to favour Mr. H. while he impugnes that Faith which I esteem most certain , and most concerning . Now , for his person , as it comes to me under any other notion , than of a writer against God's Church , I profess with all sincerity to honour and love it in the measure which reason requires . As a member of the civil commonwealth I live in , I bear him a civil respect ; I hear he is much a Gentleman and very courteous : in return to which , if it be my good fortune to meet him , I shall be as ready to serve him in what may not concern my cause , and do him as much civility , as I would to most Gentlemen in England . According to the degree of scholarship I find in him , I shall candidly allow him a proportionable honour , and shall not envy it him , though mine Adversary , even in his absence , amongst mine own Friends . I value-him for his skill in Greek , a language I much love my self , and think it a great ornament to a scholar , if he know how to use it seasonably , and not wantonly shew it upon all , or rather no occasion ; in which Mr. H. hath very mvch diminish't himself , giving his Readers a fair title to suspect him either of too much vanity in that , or emptiness in other knowledges . I applaud his unwearied industry , half of which employed in a rationall way by some strong brain , might be the happy Mother of many rare productions . His looking into such variety of Authours deserves also it's commendation ; since testimonies have their degree of probation allowed them by their Governesse Reason ; that is , according to the degree of knowledge ( or Authority subsequent to it ) found in the Testifier , and the clearnesse from ambiguity found in the words alledged : nay rather I should esteem him more for this than all the rest , were this way of testimonies in it self much estimable , since his chief and almost onely talent lies in this ; which furnishes him with sufficient store of such declamatory proofs , and enables him to bring some kind of testimony against any thing that can be opposed , as the nature of such sleight quotation-argumenrs uses to be ; for indeed what so absurd , but a testimony may be produc't , even from the best Authours , seeminly favouring it , as we experience daily in Scripture ? Lastly and more especially , I acknowledge I am much his for the sakes of some Friends common to him and me ; which ( as no man with more veneration honours that s●cred relation of minds , than my self ) doth in a manner mediately ally me to him , and makes me desirous to flatter my self , that the agreeing in a third , should make us not disagree amongst our selves . All these motives give him no mean place in my thoughts , and esteem : yet all these temporall considerations vanish , and he straight becomes again indifferent to me , when a quarrell about Eternity of mankind's blisse or misery is to be controverted betwen us ; and my deemed certainty of my Cause , which concludes him by consequence certainly pernicious , obliges me in Conscience to confute , nay even disgrace him , as far as he shall be found the promoter of a pestilent and soul-ruining Tenet . Although I must confesse withall , I am sorty , that by is own fault he occasion'd this conscientious engagement in me ; for had there been no infection spread , there had needed no Antidote . What I have said here was to satisfy some whom I found much mistaken in the manner how Controversies ought to be treated by a Catholick ; not considering that Courtesy is a vertue onely in fit circumstances , otherwise but an impertinent flattery or affectation , and in a serious controversy about faith , whose both Concernment and Certainty justify zeal , and make it necessary , as improper , as for souldiers who are to try the field about their Kings and Countreys interests , to hold their sword in one-hand , and hat in the other ; complement , and kisse their hands to one another , instead of striking , or by any unnaturall mixture of both make a gallant show of a mock fight , preferring the care of court esy before the losse of their Cause . For the satisfaction of these I have Apologiz'd thus far , not in relation to Mr. H. The proper way to answer his weak proofs out of Scripture here , were to gather by the help of an honest Concordance all the harsh words in the Scriptures spoken by our Saviour or his Saints , and apply them voluntarily against him , as he has done against me ; at which if he repine , then to ask , why my interpretation should not be as valid as his . And with good-reason too , should I daing him onely a reply in this method , for why should not an answer of any thing serve to a quodlibeticall objection ? Sect. 3. How unfortunate and weak Dr. H. is , in quoting S. Hierome against the Disarmer for writing plainly His crafty and discourteous Calumny . AFter the testimonies from Scripture blindly levell'd at S. W. followes in the sixt Paragraph , that it was a deviation from art to treat him thus unkindly ( to which I have answered above ) and that S. Hierome notes it as a great errour in Helvidius , that he took railing for eloquence . Wherefore since Mr. H. chuses S. Hierome for his Patron against S. W. in this point of the manner of writing controversy , let us stand to his ward and example : and see how he treated Vigilantius , Dr. Hs. and the Protestants Forefather in the point of denying veneration to Holy Reliques ; and wether he stood upon courtesy , when he made account he had a just occasion to shew his zeal . In his Epistle to Riparius , the first he writ against Vigilantius , he hath these words : O praecidendam ling●am , &c. O tongue worthy to be cut out by Physicians , or rather , oh frantick head to be cured by them , &c. Ego vidi hoc aliquando portentum ; I once saw this prodigious monster . Tacita me forsan cogitatione repre hendas , &c. Perhaps thou mayest reprehend me in thy silent thought , why I inveigh against one absent : I confesto thee my passion , I cannot hear so great sacriledge with patience . For I have read of the lance of Phinees , the austere rigour of Elias , the zeal of Simon of Cananee , the severity of Peter killing Ananias and Sapphira , the constancy of Paul , who condemned to eternall blindnesse Elymas the Sorcerer , resisting the wayes of our Lord. Piety in Gods behalf is not cruelty . Nor by consequence is zeale in behalf of Faith railing ; if that Faith be held to have certain grounds ; which onely can justify zeal , and make it discreet . But to proceed . His second Epistle against Vigilantius begins thus . Multa in orbe monstra &c Many monsters have been begotten in the world : we read in Esaias of Centaurs and Sirens , Screech-owls and Onocrotals : Iob describes Leviathan and Behemoth in mysticall language : the fables of the Poets tell of Cerberus , and the Stymphals , and the Erymanthian Boar , of the Nemean Lion , of Chimera , ad many-headed Hydra : Virgil describes Cacus ; Spain hath brought to light three-shap't Geryon ; France onely had no Monsters . Suddenly there arose Vigilantius , or more truly Dormitantius , who with an unclean spirit fights against the spirit of Christ , and denies that the sepulchres of the martyrs are to be venerated . Insanum caput ! mad or frantick fellow ! Sanctas reliquias Andreae , Lucae & Timothei , apud quas Daemones rugiunt , & inhabitatores Vigilantij illorum se sentire praesentiam confitentur , The holy reliques of Andrew , Luke and Timothy , at which the Devils roare , and the possessours of Vigilantius confesse that they feel their presence . Tu vigilans dormis , & dormiens scribis : Thou sleepest waking , and writest sleeping . De barathro pectoris tui coenosam spurcitiam evomens ; vomiting dirty filth from the hell of thy breast . Lingua viperea ! Viperine tongue ! Spiritus isle immundus , qui haec te cogit scr●bere , saepe hoc vilissimo tortus est pulvere , immo hodieque torquetur ; & qui iu te plagas dissimula● , in aliis confitetur : That unclean spirit which compells thee to write these things , has oftentimes been tortured with this contemptible dust ( meaning the Holy Reliques , which Vigilantius styled thus ) yea and is now adayes still tortur'd ; and he who in thee dissembles his wounds , confesses them in others . But let us come to the Treatise our Adversary cites , and see how roughly S. Hierome handles Helvidius ; whom Dr. H. would have him accuse in the same treatise of the self-same fault . Sed●ne te quasi lubricus anguis evolvas , testimoniorum stringendus es vinculis , ne quer●lus sibiles ; but lest , like a stippery snake , thou disentangle thy self , thou must be bound with the cords of testimonies , that thou mayest not querulously hiss : Imperitissime hominum ! siliest of men ! Nobilis es factus in scelere , Thou art ennobled & made famous by thy wickednesse . Quamvis sis hebes , dicere non a●debis ; although thou beest dull or blockish , yet thou darest not affirm it . Risimus in te proverbinm , Camelum vidimus saltantem : We have laught at the old proverb in thee , We have seen a dancing Camel ▪ &c. Where we see . First , that if S. Hierome's verdict exprest in his own manifold example be allowable , whom Dr. H hath chosen for Vmpire in his matter , t is very lawfull and fitting to give the Adversaries of Faith their full desert in controversies concerning Faith , and not to spare them as long as the truth of their faultinesse can justify the rigorous expressions . Neither let Dr. H. objet that I beg the question , in supposing him an Adversary of the true faith : for to put the matter indifferently , and so as may please even the Protestants them selves , either Dr. H's cause is false , and then 't is laudable to use zeal against him , who perniciously endeavours to mantain a falsehood ; or else it is true , & then he deserves as great a reprehension who abuses his cause by going about to defend it by such wilfull falsifications , and so many frauds and weaknesses , as he hath been discovered . Whence it appears that the indifferent Reader is not to consider at all , whether the expressions sound harshly or no , but whether they be true or no ; for if they be , then that person will be found in reason to deserve reprehension , be the cause he defends true or false , if he defend it either senselesly or insincerely . Secondly , these harsh expressions of S. Hieromes being due to Dr. H's forefather Vigilantius , for denying veneration to holy Reliques , are due likewise upon that onely score to Dr. H. and the Protestant writers , who deny the same Point : what then may we imagine the Protestants deserve for filling up the measure of their forefathers sinnes , by denying the onely certain Rule of Faith , Vniversall Tradition , the former governmēt of God's Church , almost all the Sacraments , and many other most important points besides , and of much greater concernment than is this of venerating holy Reliques ? Thirdly , the Reader shall find no where in Schism Disarm'd such harsh language given to Dr. H. or which ( if taken in it's own nature ( sounds so contumeliously as this of S. Hieromes against Vigilantius is ; frantick fellow , monster , prodigious monster ▪ possest with the Devill , possest with an unclean Spirit , snake , famous for wickednesse , blockhead , &c. My harshest words in comparison of these are moderate and ciuil ▪ mine are smiling Ironies , his are stern and bitter Sarcasmes , and if I whipt Dr. H. gently with rods , S. Hierome wihpt his forefather Vigilantius with Scorpions . Whence followes that I am to be thank't by Dr. H. for my moderation , not excommunicated for my excesse in reprehending him , since all those more severe expressions far out-vying mine , were his due as he is in the same fault with Vigilantius , besides what accrues to him out of later titles ; and this by the judgement of S. Hierome , the very Authour he quotes for himself in this point . Fourthly , what a miserable weaknesse is it to quote this Father against me for using harsh language , who himself uses far harsher ? which evidences that if this Fathers authority and example be of weight in this point , as Dr. H. grants by bringing him against me for that purpose , then the roughnesse of the language is not railing or reprehensible , if taken alone or abstracted from the cause ( since Dr. H. will not say that this holy Father thought that manner of language railing or reprehensible in himself ) which showes that Dr. H's first Chapter , fighting against the words as abstracted from the cause , as much accuses S. Hierome as me ; nay much more , as his words exprest more fully his justly-caused zeal , than my more moderate pen did . Fifthly , abstracting from the cause , and impugning the manner of expression onely , as Dr. H. does , who sees not that the Heretick Vigilantius might with the same reason as he , have entitled the first Chapter of his Reply to S. Hierome in the like manner as he did , to wit thus , Of Hieroms style and contumelies : The Scriptures , sentence on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Character belonging thereto ? Then in the Chapter it self have call'd S Hierome's plain discovery of his faults , scoffes and contumelies , have told him that he had just title to the scorners chair , that his writing against him , was like Goliahs cursing of David , Rabshakels reproaches against Israel , that the Apostle had long ago pronounced sentence against him , that none should eat with him , that he was in reality no Christian , a detestable person , faln under the censures of the Church , ipso jure excommunicate , in a speciall sort one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteous , that he shall not inherit the Kingdome of Heaven , that this was the very Dialect which the Iewes used toward the true Prophets of God , that it is against the practice of S. Michael and against the spirit of weeknesse , peace and long-suffering , &c. As if every heretick , nay every malefactour in the world , could not say the same to their just reprehenders and punishers : or as if peace and long-suffering were to be used at all times , even when we see we suffer divine Truth to be injurd , and souls run headlong and blind to Hell after such blind guides . Every one , Mr. H. can preach patience , peace and long suffering , quote scripture , intermix Greek words pedantically ; but none can speak sense but they who have truth on their side . It must be judged then by the strength of the reasons you bring to clear your selves from schism , whether you deserved those reprehensions from your Adversary or no , and not from what your quodlibeticall vein can preach to us . And till you bring evident ones , I shall ever think that S. Hierome ( your own Authours here ) preacht as good doctrine as you in a place lately cited , when he told us with many instances that non est crudelitas pro Deo pietas . Sixthly , what is it to me that S. Hierome noted it as an errour in Helvidius , that he took railing for eloquence , unlesse he can prove that I took it so too ? He knowes I pretend that justice , truth , and the necessity of my cause , warranted , nay obliged me to be so plain with him . I pretend no Eloquence in an ordinary controversy ; neither did I think that confuting Dr. H. would be such a rare businesse , that it would be worth the pains of a rhetoricall filing . Lastly , to shew more and more the weaknesse of this Dr. S. Hieromes words of Helvidius are these ; loquacitatem facundiam existimat , he thinks babling to be eloquence . But the good Dr. whom any semblance of a testimony contents , construes loquacitas ( wordishness ) to be railing ; as if empty pulpit-beatres , who talk two hours without a word of solidnesse , were therefore all railers . I doubt that ere we come to an end of this Treatise , Loquacity , that is , voluntary talking wordishly without a syllable of sense , will be so perfectly shown to be D. H's proper and peculiar fault , that his own words will evince it without the help of Saint Hierome . And thus hath Dr. H. sped in quoting this holy , learned , and truly zealous Father for the Patron of his affected courte●y and civility ; and a pattren for S. W. to follow in writing Controversies about Faith. I once hoped Mr. H. and I should have parted very good Friends from this first Section , notwithstanding the contumelies which , contrary to his own grounds , he hath heaped upon me in it . But he hath so purposely counterfeited a mistake , that he might by that means fix a ●ly c●●umny upon a worthy person , that Charity and pitty must both be summon'd up to pardon him in it ▪ I had upon occasion of the Evidence of our Churches Infallibility in my Schim Disaerm'd pag. 20. told him , he might to his amazement see it in that incomparable Treatise of Rushworth's Dialogues , vindicated from all possible confute by that excellent Apology for it , writ by the learned pen of Mr Thomas White . What does Mr. H ? he tells us that S. W. sayes , his arrowes are beyond all possible confute ; meaning that S. W. the Authour of Schism Disarm'd , was the same with the Authour of the Apology for Tradition ) though I am certainly inform'd that he knows S. W. to be another person ) and reports again afterwards the same phrase to the same purpose . Now by this one project he gaines two advantages : First he honours himself with making the world believe he had so worthy an Adversary as the Authour of that Apology : next , when he has done this , he dishonours his pretended Adversary , as the vainest person in the world , by intimating that himself in Schism Disa●m'd gave himself such an high character . Whereas first , I assure Dr. H. it is in vain to hope for such an honour as is an Answer from that miracle of with and learning ▪ it is worthy him to write grounds , not to stand replying upon meer words ; to answer such weak skirmishers is a task more proper for one of the meanest and youngest of his scholars , a very slender participation of his solid knowledge renders one able to encounter with the Apuleian bladders of aiery testimonies , the victory over which can onely entitle one to Domitian's triumph , and need more the Flyflap of a Dictionary , or turning over leaves to combat them , then the acuter and stronger sword of reason . As for the second , which is the sly calumny of that worthy person's feigned self-praise , built onely on Mr. H's wilfull mistake , I fear the intimater of it will lose much credit by so ignoble a detraction of such a person ; since his profoundest humility , of equall depth with his knowledge , secures him as much from desiring praise , as his known worth from needing it ; every one freely yielding him those excellent commendations , which his Detractours will needs have him , for want of good neighbours , give himself . He tells us in the close , that Divines are allowed to have skill in Symptomes . What Symptomes are these , and of what ? that the profusest la●ghter is the worst indication of the affections of the spleen , quoting Irenaeus & Galen . I ask , suppose Irenaeus had also said that a gravely-affected melancholy , extraordinarily representing sanctity and piety , and a professing an earnest desire to speak the full truth of God ( Answer p. 18. ) and yet in the mean time falsifying most palpably , purposely , and inexcusably , is the worst indication of a pharisaicall hypocrisie ; were not this more competible to Mr. H. then the other is to me ? I hope then he is answered , at least in as good a manner as such toyes deserve . And ere I come to finish this Treatise , I flatter my self , that even Dr. H's own Friend● will acknowledge that such is his carriage , and manner of writing , unlesse a strong prepossession of partiality have blinded them , and shut the eyes both of their mind and body ; since to make good this my charge against him , little more then the common use of the latter is exacted of the Reader . Sect. 4. Dr. H's methodicall Charity , represented in his totally mistaking the common sense of a plain Epistle to the Reader : with a second sly Calumny of the same strain , and other weaknesses . HIs railing against me in the first section , which he calls his ( Answ . p. 5. ) obligation of Charity , brings him methodically ( for all is Charity and method in him ) to andeavour my conviction , by examining the account I gave of the rudenesse of my blowes ; which though sufficiently cleared already , yet I think my self obliged to my cause , to take notice of this methodicall charity & convincing reason that the Reader may see what weak Patrons Schism hath ; and that if Mr. H. be most grievously mistaken in a plain Epistle to the Reader , there is little hopes of his hitting right in higher matters afterwards , and so S. W , must utterly despair of ever being convinced by his methodicall Charity . In my Epistle to the Reader , to render him account why the civility of mine adversary should not hinder me from giving him his own , if the care of an eternall good injured by him , interessed my zeal to lay him open , I proposed these two parallell questions . How would you take it if one should spit in your face , and justify the affront because his breath is sweet ? or what would you say to him that ruines your estate by Periury , and defends himself , that he held up his hands and eyes to heaven , and swore demurely ? Whatever answer you give , I am confident it will perfectly clear my behaviour towards the Dr. with whom I should have very little contention , were the difference between us in any thing of lesse concernment than Eternity Where any man , that is not more then half-asseep , may see the meaning is plainly this ; that as the alledging that the breath is sweet justifies not the affront of spitting in ones face , nor the pretence of swearing demurely , the wrong of ruining ones estate by perjury : so neither does Dr. H's civility in his former Treatise of Schism , justify or excuse him for abusively treating matters of such concernments as Eternity , nor consequently could his courteous stile oblige S. W. to treat him tenderly and favourably , whom the weightiest and worthiest Cause had more prowerfully pre-obliged to lay him open plainly . This being then most evidently the sense of that place , let us see whether Dr. H's witts were well awake , or his charity very methodicall , when he answered them . He neither goes about to grant or deny the invalidity of those pretended excuses : which onely was to be done : but instead thereof makes a piece of a sermon to you , very Christianly telling you how you ought to behave your self , in case you receive a private affront , and then being got into the Common-place of suffering injuries patiently , he runs division upon that ground , with Greek and testimonies , telling us that we must turn the other cheek to him that strikes us on the right , that we must pray forthem that despitefully use us , fraternally admonish , &c. and then layes it to S. W's conscience . In return I appeal to his Conscience , and reason both , whether all this be any thing to this question , whether the sweetnesse of the breath justify the affront of spitting in ones face , or civil language sufficiently excuse pernicious doctrine . His answer to the second is yet more pleasant . For instead of telling us whether swearing demurely be any excuse for perjury , so as to secure it from the punishment or treaty which otherwise might iustly be given it , he tells us in good sober sadnesse , that a man may use all lawfull means to defend his estate and discover perjury , and blames me for accusing him of perjurious tampering ; and that I might as truly have said that he offered sacrifice to Idols , consulted with Necromencers , &c. which superadds to the former errour , that he mistakes the comparison or similitude , for the thing it is brought to parallel or resemble ; and by his own litterall acception of it , will needs accuse him self of perjury whether S. W. will or no. And are not these pretty mistakes ? Yet these are not all , there is yet another behind greater than all the rest , if that may be call'd a mistake which sprung from the Will , and can hardly be father'd upon the weakest Vnderstanding : I made it my onely plea to the Reader for some blowes of mine , which he might apprehend too rude , that our controversy was about things concerning mens eternall salvation ; and therefore the Reader knowing that I ( as all Catholicks do ) hold my Faith certain , he had no reason to expect I should favour an Opponent in an act of such a nature , as is publickly harmfull to men's soules ; hence I ended my first paragraph , that I would have very litle contention with him , were the difference between us in any thing of lesse concernment than Eternity ; and the whole second paragraph proceeds upon the same ground . Now the Dr. in his Answer , where he pretends my conviction , takes no notice of my plea , but leaves out the end of the first paragraph now cited , to which the two parallel questions related , and to which they ought to be applyed ; transferring the matter from the publick injury to men's soules , to the case of a private injury of one single Christian to another : whereas our question is not whether if one strike one on the right cheek , according to Christ's law , he must turn the other ; but whether if a man be certainly held to have ruin'd some soules eternally , Christ bids us let him mine more ; or whether , if the wolf worry some sheep , the shepheard ought to give him more ? if not , then whether courtesy ought to have place towards such a destroyer of soules in those very writings with which he endeavours it , or rather whether it be not an obligation to shew it home what he is , as far as his faultinesse makes good the truth of the words ? This answer of his therefore is either totally impertinent to my question ; or else the application of it must force this inference ; Christ bid us turn the left cheek to him that strikes us on the right , therefore if a perverter of soules carry one to hell , resist him not , but let him carry more ; or if a robber climbe in to the fold , and kill one sheep , a good Christian ought in conscience rather than be discourteous yield him another . Is not this strange Logick ? but that which followes will in part justify it . Is it possible one should trip so often in running over a litle leaf of paper almost as intelligible as legible ? Yet we have not done so : followes in the Dr's Aswer p. 7. If he mark , his stile which was robust in the mention of perjury , is grown much fainter , when he comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretends to no more than perverse meaning and abusiue treating matters of Religion , &c. Where you see Mr. H. makes account that the abusive treating matters of Religion , which is able to plunge millions of soules into eternal damnation , is of lesse moment then perjury against one's temporall estate : though one who had never read Dr. H. would surely think that the charge of abusive treating matters of religion , being a businesse entrenching upon eternity , is much more robust , ( as he calls it ) than that of ruining a temporall estate by perjury ; since I think there is no good Christian but holds the eternall losse of one soul redeemed with Christ's most precious bloud , is of more worth than all the temporall riches this world can boast of . Is this man fit to have the charge of souls , who professes to set more by his temporal than their eternal felicity ? yet this is the method of Charity he promised us in the beginning of this Section . It seems that in this book also his old misfortune pursues him , that he is there most preposterous still in his discourse , where he pretends to be most methodical . See Schism Disarm'd , pag. 229. 230. Answ . p. 7. His last complaint against me is , that it is in S. W. a transgression of the rules of Art as well as Iustice , no other than the meanest begging the question , to suppose that guil● which he was to prove , to assume so early in the Epistle to the Reader what he must ( but hath not yet so much as attempted to ) demonstrate . Where note first that Dr. H. would have us believe , he made account that the Epistle to the Reader is to be writ by the Authour before he writes the book ; though other men use to make it their last task : next , he pretends that S. W. who was to answer his book , ought to prove and demonstrate , that is , oppose and object : which are two very good counterfeited and affected mistakes ; for I should be loath to wrong his judgment so much as to think he meant them seriously . These two artless suppositions without doubt proceeded from the same method he promised us in the beginning of the Section . The Reader may perceive by this what a pittifull spectacle Dr. H. would be , if S. W. should take the paines to dissect his book , and show how all the Anatomy of his reason is composed of such weaknesses ; every Section being very pregnant and full of them : but they are in these books swell'd to such a formidable number , that they both deterre him from that lesse necessary task , and he feares also lest they might cloy the Reader with their too-Comick relation . His third Section maintains , his self-bred persuasion that ( Answ . p. 8. ) the Authour of the Epistle from Bruxells was the Penman of at least the first part of Schism Disarm'd ; and his first argument to prove it , is the kindness Schism Disarm'd shows to that Epistle , affording it a very large Encomium , which he here puts down . So that first Schism Disarm'd must be suppos'd to be writ by the Authour of the Apology for Tradition because he finds there the said Apology highly commended ; and then straight he concludes from the same argument that the Epistle from Bruxells is the same Authour 's also , and these positions must onely hang together by the necess●ty of that worthy person's praising himself . If this be not to profess courtesy openly , and yet s●ily to practice the height of discourtesy , I profess myself much to seek in understanding the notions of either . But why is he imagin'd the Penman of but at least the first part of Schism Disarm'd ? Is not Schism Disarm'd all the same style , or is it at all like the style of the Catholick Gentleman 's Letter ? Sure , no man who ever understood what a style mean't can conjecture either , unless he had wifully a mind to calumniate without any ground of reason . His second argument to prove the Authour of both Treatises the same , is the affinity between them ; so that all Aristotelians and Aristotle , all Platonists and Plato must be concluded to be one and the same Authour , because of the affinity between their writings , I conceived the grounds of that Epistle so well layd , that I could not in reason recede from them , and lay others of mine own ; nor did I disown , but rather express my beholdingness to it , and shall endeavour to requite the favour by vindicating it from his Reply as far as it concernes us joyntly : nor am I much afraid that Dr. H. tells us here , it is certain that he hath made a reply to it all ; knowing well how many books are called Replyes and Answers , which yet need never answer to those names . The deaf Country-maid who being ask't which was the way to London , replyed , a poak full of plums , gave an answer ; but it is another question whether that answer were either pertinent or satisfactory . As for the Authour of that Epistle , he needs trouble himself no further : it was writ by one of M. H's old acquaintance , who was willing to honour his book of Schism , by showing that he thought it worth the least strictures of his learned pen. The Reply to the Catholick Gentleman consisted of 165. pages , this Answer to Schism Disarm'd of 303. yet this latter ( Answer ▪ p. 9. ) he calls an Appendix to the former , and gleaning after the rake : as if Appendixes used to be twice as big as the principal ; or that husbandmen used to rake armefulls , and leave cart-loads to be gleaned . However he shall see , I hope , ere we come to an end of this Treatise of mine , how ill he hath husbanded his reason , both in taking and gleaning . His complaint , that I took no notice of his Reply in my book , objecting that I had time to have done so , and that he cannot apprehend my retirement or imployment so strict , as not to hear of it , is onely his mis-apprehension ; since I assure him Schism Disarm'd was out of my hands , long ere his Reply to the Catholik Gentleman came abroad ; nor was I in such circumstances as to see his Reply , till my own was already printed , as all who are acquainted with me and my occasions can testify : so thar Mr. H. should not have concluded I had time to have taken notice of it without certainty of the thing ; and may learn hence how many things may be true , which he cannot apprehend . He shall never find me unwilling to take notice of any thing he writes in favour of his cause ; if I conceive it likely to endamage the dear souls of my Brethren and Countrymen . Sect. 5. Some previous Grounds proposed , concluding rationally the whole Controversy . BEfore we come to close seriously with Mr. H. because the summe of his art consists in blundering the plainest truths with multitudes of wordish evasions , I thought fitting to lay down in most manifest and evident termes some Grounds which were most pertinent to our future discourse , and some deductions emergent thence ; by the bare position and explication of which , I doubt not to gain so far upon the rational Reader , that he shall confess he sees the question truly stated , and according to plain reason resolved : and if he carries these notions along with him with cautious and diligent reflection , he shall find no difficulty in any main point which concerns this present Controversy . The first Ground then shall be this , that The first pretenders to reform in the point of the Popes Authority in England , found England actually subiect to that Authority in Ecclesiastical matters . This Ground carries it's Evidence in it's own terms ; since they could not be truly called the first Reformers from it , unless before , that Authority had been there acknowledged . Neither matters it when and by whom this Reformation begun , since still the Ground now layd stands firm ; for the very word Reformation ( which they pretend ) argues that tenet was held before Hence all the evasions in Dr. H. are concluded vain ; who , when we plead that the Pope was found in possession of this Authority in England , flies off presently , and denies it , saying he had no title to such an Authority there : whereas when we maintain his possession , we pretend not yet a Right ( which is our inference thence ) but that actually England was under such an Authority , and acknowledg'd it ; whether it were rightly pretended or injustly remains to be inferred : which the Dr. mistaking , and not distinguishing between possession and right , sayes we beg the question ; when we onely take what is evident , that he was in possession , and thence infer a right , until the contrary be proved . The second Ground is , that This Authority actually over England , and acknowledged there , was acknowledged likewise to be that of the Head of the Vniversal Church , and not of a Patriarchate onely ▪ This Ground is no less evident than the former , by our adversaries confession ; since this is the Authority they impugn as unlawfull , and from which they reformed ; which last word implies the actual acknowledgment that Authority had before . Hence Mr. H's digression , to show that Kings could erect and translate Patriarchates , was perfectly frivolous , as far as concerns this purpose : for whether they can change Patriarchates or no is impertinent , when we are questioning an Authority above Patriarchs and pretended to be constituted by Christ himself . The third Ground is , that This Papal Authority actually over the Ecclesiastical affaires in England was held then as of Christ's Institution , and to have been derived to the Pope , as he was Successour to S. Peter . The truth of this appears by the known confession of the then Roman Church , and the self-same Controversy perpetually continued till this day . The fourth Ground is that This actual power the Pope then had in England , had been of long continuance , and settled in an ancient Possession . This is evinced both from our Adversaries grant , the evidence of the fact it self , and even by the carriage of S. Aust in the Monk , and the Abbot of Bangor , exprest in that counterfeited testimony alledged by Dr. H. whence we see it was the doctrine S. Austin taught the Saxons . The fifth Ground shall be , that No Possession ought to be disturbed without sufficient motives and reasons : and consequently it self is a title , till those reasons invalidate it , and show it null . This is evident first by Nature's Principles , which tell us there is no new cause requisite for things to remain as they are ; wheras , on the other side , nothing can be changed , without some cause actually working , and of force proportionable to the weight and settledness of the thing to be moved . Secondly by Morals , which teach us that mans understanding cannot be changed from any opinion or beleef , without motives ; ought not , without sufficient ones ; and consequently needs no new motive to continue it in any former assent , besides the foregoing Causes which put it there . Thirdly , we find that Politicks give testimony to , or rather stand upon this Ground ; assuring us when any Government is quietly settled , it ought so to stand till sufficient motives , and reasons in Policy , that is a greater common good , urge a change . And if Possession were held no title , then the Welshmen might still pretend to command England , and each line or race , which preceded and was outed , quarrel with any subsequent one though never so long settled , and so no certain right at all would be found of any possession in the World , till we come to Adam's time . Fourthly , as for the particular Laws of our Countrey , they clearly agree in the same favour for Possession . I shall onely instance in one common case . If I convey Black●cre to I. S. for the life of I. N. and after wards I. S. dy , in this case , because I cannot enter against mine own Grant , and all the world else have equal title , whoever first enters into the land is adjudged the true and rightfull Owner of it during the life of I. N. and that by the sole title of Occupancy , as they call it , which they wholly ground upon this known reason , that in equality of pretensions Possession still casts the ballance . Nay such regards is given by our Law to Possession , that were the right of a former Title never so evident , yet a certain time of peaceable Possession undisturb'd by the contrary claim , would absolutely bar it . And here I should take my self obliged to ask my Adversary's pardon , for using such words as a Dr. of Divinity is not presumed to be acquainted with , did not his own Example at least excuse , if not provoke my imitation . Thus much of the force of Possession in general , without descending to the nature of ours in particular , that is , of such a Possession as is justly presumable to have come from Christ . Hence followes , that , since Possession of Authority must stand till sufficient Reasons be alledged that it was unjust , those Motives and Reasons ought to be weighed , whether they be sufficient or no , ere the Authority can be rejected : wherefore since the relinquishing any Authority actually in power before , makes a material breach from that Government ; the deciding the question onely stands in examining those Reasons which oppose its lawfulness , since the sufficiency of them cleares the breakers , the insufficiency condemns them , and in our case makes the material Schism formal . Let the Reader then judge how little advised Dr. H. was in stating the question rightly and clearly ( of Schism pag 10. ) where he tells us that the motives are not worth he eding in this controversy , but onely the truth of the matter of fact . For the matter of fact , to wit , that there was then an actual Government , and that they broke from it , being evident to all the world , and confest by themselves ; if there be no reasons to be examined , he is convinced by his own words to be a Schismatick , so flatly and palpably , that it is left impossible for him even to pretend a defence . The sixth Ground shall be , that Such a Possession as that of the Pope's Authority in England was held , ought not to be changed or rejected upon any lesser motives or reasons , than rigorous and most manifest Evidence that it was usurp't . The reasons for this are fetch 't by parity from that which went before & onely the proportions added . For in moving a Body in nature , the force of the cause must be proportion'd to the gravity , settledness , and other extrinsecal impediments of the Body to be moved , otherwise nothing is done . In morals , the motives of dissent ought to be more powerfull than those for the former continuance in assent , otherwise a soul as a soul ( thas is , as rational ) is not , or ought not to be moved : and so in the rest . Now that nothing less than Evidence , rigorously and perfectly such , can justify a rejecting of that Authority , is thus show'd . That Authority was held as of Faith , and to have been constituted by Christ's own mouth ; it had been acknowledgedly accounted for such by multitudes of pious & learned men for many ages before , & in all Christian Countries of the Communion of the Roman Church , whereof England was one . It claimed Vniuersal Tradition for it's tenour , an Authority held of great efficacy by our very Adversaries : the rejecting it , if groundless , was known to be an hainous Schism , and to unknit the whole frame of the Churche's present Government ; which by consequence must render it in an high degree damnable to those who should go about to violate it . Now then let us consider whether a Reason in it's own nature probable ( for except rigorous Evidence no reason can be more ) and no way in it's self obliging the Vnderstanding to assent , be a sufficient and secure motive to reject an Authority of so long continuance , held sacred , and of Christ's Institution , of such importance to the peace of the Church , in rejecting which if one happen to mistake , he is liable to the horrid vice of Schism , and it 's condign punishment , eternal damnation . It must then be most pe●fect demonstrative Evidence , such as forces the understanding to assent , which can in common prudence engage a man to hazard his salvation by renouncing that Authority . Let Dr. H. then remember that they must be such kind of Evidences which can serve his turn ; not any ordinary , common sleight testimony-proofs , which for the most part arrive not to the pitch of a poor probability in them selves , but compar'd to the tenour of our Government , Vniversal Tradition , vanish into aire ; or , which is less , into nothing . To make this yet clearer , let us suppose ( as it happens in our case ) that they who began to reform in this point first , and to deny the lawfulness of this Authority , were bred up formerly in a contrary belief , ortherwise they must have received it from their Fathers , which would quite spoil the supposition of being the first Reformers : Neither is it likely that multitudes began to think or speak against it all in one instant , but either one or some few chief , who propagated it by suggesting it to the rest . Now then let us consider what motives are sufficient to oblige these men to this new-begun disbelief and disobedience , so as to absolve them even in common prudence from a most self-conceited pride , and desperate precipitancy . In prejudice of them is objected , that heretofore they held that forme of Government as of Faith , and acknowledged to receive it upon the same sole certain Rule of Faith which assured them that Christ was God : the whole Church they left had confessedly for some ages held the same , so that it was now found in quiet Possession . If they were learned , they could not but in some measure penetrare the force of Vniversal Tradition , which stood against them in this point ▪ since orall Tradition ) of which we speak ( was pleaded by Catholicks for this point , but never so much as pretented by the separaters against it ; because Reformation in a point of Faith , and Tradition of it destroy one the other . In a word , should all these most ponderous Considerations be waved , and onely the Authority of the Church they left consider'd , t' is impossible they should reform , unless they should conclude millions of Doctours which had been in the Church , many of them reverenced even yet by the Protestants for their admirable learning , to be ignorant in comparison of themselves ; or else all insincere , and to have wronged their Conscience in holding and teaching against their knowledge . Now let any ingenuous person consider whether such a strange self-extolling judgment , and condemning others , ought in reason be made by a few men against the aforesaid most important motives , without a most undeniable and open Evidence , able to demonstrate palpably and convincingly that this pretended Government was unjust and usurp't . And if the first Reformers could have no just and lawfull , that is , evident Ground to begin their disobedience to that Government , neither can their Proselytes and Successours the Protestanrs have any pretence for continuing it ; since in matters belonging to Eternity , whose nature is unchangeable by the occurrence of humane circumstances , none can lawfully adhere to that which could never lawfully be begun : Neither are there any proofs against that Authority producible now , which were not producible then . The seventh ground is , that No Evidence can possibly be given by the Protestants obliging the understanding to beleeve that this Authority was usurp't . This is proved by the case of the first Reformers now explicated , whose words could not in any reason be imagin'd evident against such an universall Verdict of the whole Church they left , and particularly of all the learned men in it , incomparably and confessedly more numerous , and as knowing as any have been since . Yet we shall further evince it thus . They pretend not to any evidence from natural Principles concluding demonstratively that the former Government was usurp't ▪ nor yet from oral Tradition , since their immediate Forefathers deliver'd them other doctrine , else the Reformation could never have begun , against our common Supposition . Their Grounds then must be testimonial proofs from Scriptures , Fathers , or Councils . But since these are most manifestly liable to be interpreted divers ways ( as appears de facto ) no sufficient assurance can be pretended hence , without evidencing either more skill to fetch out their certain sense , or more sincerity to acknowledge what they knew , than was found in the Church they left : a task I am perswaded few will undertake , I am confident none can perform ; since all the world knows , that the vast number of eminent and learned Doctors we have had in the process of so many ages , and extent of so many Countries , were persons not meanly vers't in Scriptures , Fathers & Councills , & yet held all these most consonant●to the Catholick doctrine , though the polemical vein of the Schools , which left nothing not throughly ventilated , gave them ample occasion to look into them . Adde to this , that our late Doctors and Controvertists have not feared nor neglected to answer all those testimonies , and produce a far greater number out of all the said Authorities ; nor have they behaved themselves so in those conflicts , that the indifferent part of the world have held them non-sensical , which surely they would , had they deemed the other a perfect and rigorous Evidence . From hence followes , that , though they may blunder and make a show with testimonies , yet in reality they can never produce sufficient , that is evident reasons thence , for rejecting a Government qualify'd with so many circumstances to confirm and establish it . Though I must confess , if they could demonstrate by evident and unavoidable connexion of termes from some undeniable authority that this Government was unjust , their Vnderstandings would in that case be obliged to assent to that inference : But this is not to be hoped , as long as divers words have divers significations , as divers Sentences by reference to divers others put on different faces , or by relation to several circumstances in history give us occasion to raise several conjectures . Again , if Evidence were easily producible from such kind of wordish testimonies , yet they would still be as far to seek for an Authority whence to alledge those testimonies , comparable to that of the Church they left ; since they can never even pretend to show any company of men so incomparably numerous , so unquestionably learned , holding certainly , as of Faith , and as received from the Apostles , that Government which they impugned , and this so constantly for so many hundred years , so unanimously and universally in so many Countries where knowledge most flourish't , testifying the same also in their General Councels : all which by their own aknowlegedment was found in the Church they left . The eihtgh Ground is , that The proofs alledged by Protestants against us bear not even the weight of a probability to any prudent man who penetrates and considers the contrary motives . For the proofs they alledge are testimonies , that is words capable of divers senses , as they shall be diversely play'd upon by wits , Scholars , and Criticks ; and it is by experience found that generally speaking , their party and ours give severall meanings to all the Testimonies controverted between us . Now it is manifest , that computing the vastnefs of the times and places in which our Profession hath born sway , we have had near a thousand Doctors for one of the Protestants ; who , though they ever highly venerated , and were well versed in all the Ancient Fathers and Councells , yet exprest no difficulty in those proofs , but on the contrary made certain account that all Antiquity was for them . Thus much for their knowledge . Neither ought their sincerity run in a less proportion than their number , unless , the contrary could be evidently manifested , which I hear not to be pretended ; since they are held by our very Adversaries , and their acts declare them to have been pious in other respects , and , on the other side , considering the corruptness of our nature , the prejudice ought rather to stand on the part of the disobeyers , than of the obeyers of any Government . Since then no great difficulty can be made but that we have had a thousand knowing men for one , and no certainty manifested , nor possible to be manifested , that they were unconscientious , we have had in all morall estimation a thousand to one in the meanes of understanding aright these testimonial proofs ; and then I take not that to have any morall probability which hath a thousand to one against it . But I stand not much upon this , having a far better game to play ; I mean the force of Tradition , which is fortify'd which such and so many invincible reasons , that to lay them out at large , and as they deserve , were to transcribe the Dialogues of Rusworth , the rich Storehouse of them : to them I refer the Reader for as ample as satisfaction as even Scepticism can desire , and onely make use at present of this Consideration ; that if it be impossible that all the now-Fathers of Families in the Catholick Church , disperst in so many nations , should conspire to tell this palpablely to their Children , that twenty yeares agoe such a thing ( visible and practical as all points of Faith are ) was held in that Church , if no such thing had been , and that consequently the same impossibility holds in each twenty yeares upwards till the Apostles , by the same reason by which it holds in the last twenty ; then it followes evidently , that what was told us to have been held twenty yeares agoe , was held ever , in case the Church held nothing but upon this Ground , that so she received or had been taught by the immediately-foregoing Faithfull : for as long as she pretends onely to this Ground , the difficulty is equal in each twenty yeares , that is , there is an equal impossibility they should conspire to this palpable lie . Now that they ever held to this Ground , ( that is , to the having received it from their Ancestours , ) is manifested by as great an Evidence . For since they now hold this Ground , if at any time they had taken it up , they must either have counterfeited that they had received it from their Ancestours , or no. The former relapses into the abovesaid impossibility ; or rather greater , that they should conspire to tell a lie in the onely Ground of their Faith , and yet hold ( as they did ) their Faith built upon that Ground to be truth : the latter position must discredit it self in the very termes , which imply a perfect contradiction , for it is as much as to say , nothing is to be held as certainty of Faith , but what hath descended to us from our Forefathers ; and yet the onely Rule which tells us certainly there is any thing of Faith , is newly invented . Wherefore , unless this chain of Tradition be shown to have been weak in some link or other , the case between us is this ; whether twenty testimonies liable to many exceptions , and testify'd by experience to be disputable between us , can bear the force even of a probability against the universal acknowledgment and testification of millions and millions in any one age , in a thing visible and practical : To omit that we are far from being destitute of testimonies to counterpoise , nay incomparably over poise theirs . By this Ground , and the reason for it , the Reader may judge what weak and trivial proofs the best of Protestant Authours are able to produce against the clear Verdict of Tradition , asserted to be infallible by the strongest supports of Authority and reason . To stop the way against the voluntary mistakes of mine Adversary , I declare my self to speak here not of written Tradition to be sought for in the Scriptures and Fathers , which lies open to so many Cavils and exceptions ; but of oral Tradition , which ( supposing the motives with which it was founded , and the charge with which it was recommended by the Apostles ) carries in it's own force , as apply'd to the nature of mankind , an infallible certainty of it's lineal and never-to-be-interrupted perpetuity , as Rushworth's Dialogues clearly demonstrate , Sect. 6. The Continuation of the same Grounds . THe ninth Ground is , that , The Catholick Church and her Champions ought in reason to stand upon Possession . This is already manifested from the fifth Ground , since Possession is of it's self a title , till sufficient motives be produced to evidence it an usurpation ; as hath there been shown . By this appears the injustice of the Protestants , who would have it thought reasonable , that we should seem to quit our best tenour , Possession attested by Tradition , and fall upon the troublesome and laborious method of citing Authours , in which they will accept of none but whom they list ; and , after all our pains and quotations , directly refuse to stand to their judgment : as may be seen in the Protestant's Apology ; in which by the Protestant's own confessions the Fathers held those opinions , which they object to us for errours . The tenth Ground is , that , In our Controversies about Religion , reason requires that we should sustain the part of the Defendant , they of the Opponent . This is already sufficiently proved , since we ought to stand upon the title of Possession , as a Ground beyond all arguments , untill it be convinced to be malae fidei , which is impossible ; they , to produce sufficient arguments that it was unjust : that is , they must oppose or object , we defend ; they ought to argue , we to answer . Hence appeares how meanly skill'd Dr. H. is in the art of disputing , complaining many times in his last Book that I bring no Testimonies out of Antiquity , and that I do not prove things in my Schism Disarm'd ; whereas that Treatise being design'd for an Answer to his Book of Schism , had no obligation to prove my tenet , but onely to show that his arguments were unconclusive . Hence also is discover'd how manifestly weak and ridiculous Mr. H. was in the second part of the most substantial Chapter of his book of Schism , where hemakes account he hath evidence S. Peter had not the Keyes given him particularly , by solving our places of Scripture for that tenet : where ( besides other faults in that process , which Schism Disarm'd told him of , ) he commits three absurditi●● . First , in putting himself upon the side of the Defendant ; wheras he ought and pretended to evidence , that is , to prove . Secondly , by imagining that the solving an Argument is an Evidence for the contrary ; whereas the force of such a solution is terminated onely in showing that illation weak , but leaves it ind●fferent whether the thing in it self be so or no , or evidently deducible from some other Argument . Thirdly , he falsly supposes that we build our Faith upon those places of the written words , as explicable by wit , not by Tradition , and the practise of our Church , whereas we onely own the delivery from father to son as the Ground of all our belif , and make this the onely Rule by which to explicate Scripture . However some Doctors of ours undetrake sometimes ex superabundanti to argue ad hominem , and show our advantage over them , even in that which they most pretend to . I know Mr. H. will object that all this time I have pleaded for him , whiles I went about to strengthen the title of Possession ; since they are at present in actual Possession of their Independency from the Pope : and therefore that in all the consequences following thence I have but plow'd his ground with mine own heifer . But the Reader may please to consider , that , though I spoke before of Possession in general and abstractedly , yet , in descending to particular sorts of Possessions , we must take along with us those particular circumstances which necessarily accompany them , and design them to be such . Since then it were unworthy the wisdom of the Eternal Father , that our Blessed Saviour Iesus Christ , coming to plant à Church , should not provide for it's Being and Peace , which confist in Order and Government ; it follows that Christ instituted the Government of the Church . In our case then the Possession of Government must be such a Possession , as may be presumable to have come from Christ's time ; not of such an one , as every one knows when it began . Since then it is agreed upon by all sides , that this present possession the Protestants now have of their Independency was begun lately , it is impossible to presume it to be that which was instituted by Christ , unless they evidence the long settled possession of that Authority they renounced to have been an usurpation ; and , on the contrary , unless they evidence this , that Possession is justly presumable to have come from Christ's time , the maintainers and claimers of it making this their main tenour , that truly it came from Christ . Now then seeing we hear no news from any good hand , nor manifest tokens of the beginning of this universal and proud Vsurpation , which could not in reason but draw after it a train of more visible consequences , and be accompany'd with a multitude of more palpable circumstances than the renouncing it in England , which yet is most notorious to the whole world ; again , since the disagreement of their own Authours about the time of it evidently shows that the pretended invasion of this Authority is not evident ; hence , both for these and other reasons also , such a Possession as this , is of it's self , and in it's own nature capable of pleading to have been derived from Christ , that is , to be that Possession which we speak of : whereas the other is discountenanc'd by it's confest and known original , which makes it not capable of it self to pretend that Christ instituted it , unless it be help't out with the additional proof , that it had been expulsed from an ancienter Possession by this usurpation of the Pope . So that , to say the truth , this present Possession of theirs makes nothing at all for their purpose , since it is no ways valid , but in vertute of their evidences that the same Possession had been anciētly setled in a long peace before our pretended invasion : and if they can evidence this , and that we usurp't , then it is needless , and vain to plead present Possession at all ; since that Possession which is evidenced to have been before ours , is questionless that which was settled by Christ . In a word , though in humane affaires where Prescription has force , we use to call●t Possession , when one hath enjoyed any thing for some certain time ; yet in things of divine Institution , against which no prescription pleads , he onely can pretend possession of any thing who can stand upon it that he had it nearer Christ's time : and by consequence , he who shall be found to have begun it later , unless he can evidence that he was driven out from an ancienter Possession , is not , for the present having such a thing or Power , to be styled a Possessour ; but an Vsurper , an intruder , an invader , disobedient , rebellious , and ( in our case ) Schismatical . I am not ignorant that Dr. H. rawly affirmes that the Pope's Authority began in Phocas his time , but I hope no Reader that cares much for his salvation , wil take his word for honest , till he show undeniable and evident matters of fact , concerning the beginning , progress , Authours , abetters , opposers , of that newly introduc't Government of Head of the Church , the writers that time for it , or against it , the changes it made in the face of the Ecclesiastical State , and the temporal also , with whose interest the other must needs be enlinsk't , and what consequences follow'd upon those changes ; together with all the circumstances which affect visible and extern actiōs . Otherwise , against the sense of so many Nations in the Church they left , the force of Tradition and so many unlikelihoods prejudicing it , to tell us onely a crude Story that is was so , or putting us off with three or four quotations in Greek to no purpose , or imagining some chimerical possibilities how it might have been done , hardly consisting with the nature of mankind , is an Answer unworthy a man , much more a Doctor ; and to say that it crep't in invisibily and unobserved , as dreams do into men's heads when they are asleep , is the part of some dreaming dull head , who never lookt into the actions and nature of man , or compared them with the motives which should work upon them . The eleventh Ground is , that Historical proofs which manifest onely Fact , do not necessarily conclude a Rig●t . This is evident ; First , because testimonies conclude no more than then express : but they express onely the Fact : therefore they conclude onely that the Fact was such a person 's , not that the Right was his . Secondly , because no matter of Fact which concerns the execution of any business is such , but it may be performed by another who hath no proper Rigth , but borrows it from the delegation of some other , to whom it properly belongs ; as we see in Vice-Roys . Thirdly , because in a process of fifteen or sixteen hundred years it cannot be imagin'd but there should happen some matters of Fact either out of ambition , inter , est , ignorance , or tyranny , against the most inviolable Right in the world ; nay even sometimes out of too much zeal and piety , great men , if they have not discretion proportionable , will be medling with things which do not concern them as we see by daily experience . Now a testimony of a matter of Fact can never conclude any thing , unless it be first manifested that that Act our when he proceeded to action was bassed with none of these , but governed himself by pure Reason ; that is , unless it be manifested that he had Right : and if testimonies can be produced expressing that he had Right , it was needless to stand alledging those which express't onely Fact. Frivolous therefore it is to bring historical proofs of Fact upon the stage , in a dispute about Right ; since , taken alone , they make onely a dumb show , and can act no part in that Controversy : for the very alledging that some of these faults might intervene , disables such premises from inferring a Right . Neither ought Mr. H. ( which , I suppose for want of Logick , or forgetfulness how men use to dispute , he is ever apt to do ) exact of the Defendant a reason of his denial in particular : but it is his part to prove that none of these defects could happen , otherwise his Premisses of Fact hang together with his Conclusion of Right by no necessity of consequence . Let the Reader then take notice by this plain information of reason , how senselesly Dr. H. behaved himself in the business of erecting and translating Patriarchates , and in many other places , where from some particular matters of Fact he would needs conclude a Right . The twelfth Ground is , that The acceptation of the secular powers , and their command to the people , are necessary to the due and fitting execution of the Churches Lawes ; whence follows not that the Princes made those Lawes by their own Authority , but that they obey'd and executed what the Church had order'd : For unless the Churche's Ordinances should be put into temporal laws , which oblige to their observance by aw and fear of punishment , they could hardly ever find an universal reception ; since otherwise refractory and turbulent Spirits , who cared not much for their obligation in confcience , might at pleasure reject , disobey , and reclame against them : which would both injure the Authority of the Church , and scandalize the community of the Faithfull . This therefore being of such an absolute conveniency for the Church , we need not wonder that the temporal power ( of Christians ) should put the Churche's orders into temporal Laws , and execute their performance ; nor consequently can testimonies of such execution and laws , prejudice the Pope ' s Right , since Catholick Governours do the self same at present , ( as far as concerns this point ) which was done then . The thirteenth Ground is , that It is granted by Catholicks , that Kings may exercise some Ecclesiastical Iurisdiction , by the concession of the Church , and yet not prejudice thereby the Pope's Vniversal Pastourship . This is most visible from the unanimous acknowledgment of all Catholick Authours , and verifyed by divers practical instances . Hence it is evident that Dr. H. must either manifest likewise , that the lawfulness of those matters of Fact related of Kings was not originiz'd from the Churche's precedent orders , or else he concludes nothing at all against us . Here I desire the Reader & Mr. H. may joyntly take notice , that the testimonies himself alledges from the Church in her Councils , granting this to the Secular power , is a strong prejudice against their self-and-proper Right ; as also , that he hath not so much as attempted to produce one Testimony , of any Authority , expressing it to be the Right of the secular Magistrate , independent of the Church . The fourteenth and last Ground is , that In case Scbism should invade a whole Country , it could not be expected to have happen'd otherwise than D H. ( of Schism c. ) hath described . For it is to be expected that the secular power should be for it , and so use meanes to make the Clergy & Vniversities assent to his novelty : otherwise had either the Temporal Government awed them , the Pastours of souls consented to inform the people right , or the Vniversities ( the Seminaries of learning ) conspired to write against that innovation , in all likehood it would have given a stop to it's proceding , at least have hindred it's universal invasion . Hence follows that Dr. H's narrative discourse of his Schism hath nothing in it to bewonder us ; but rather , that it is as plain and particular a confession of the Fact , as any penitent malefactour could make when he is about to suffer . For , that a Nation may fall into Schism , none doubts ; as little , that it should fall into it by those very means , and the same degrees which he there layes down . Nay more , himself disgraces his own Narration by confessing ( p. 136. ) that the Clergy were inclined to subscribe by the feare of a premunire : and the question about the Pope's Right in England being debated in the Vniversities , he sayes onely p. 135. that it was generally defined in the negative ; ( that is when the King's party prevailed ) yet he omits that the Kings lust first moved him to think of Schismatizing , and his final repentance of that Act ; which show that the first spring which mov'd the whole Engine was not purity of conscience , but the impurest and basest of passions . The positions , which I have layed dow for Grounds to our future discourse , will of themselves lay open the whole case clearly to the ordinary Readers ; and inform the more prudent ones , that nothing is or can be sayd by Dr H. of a force and clearness comparable to that of our Possession , and that of oral Tradition , which we ever ●laim'd for our Tenour ; from which also they disclaimed , when they reform'd in this point of the Pope's Supremacy . So that litle more remains to be perform'd , but to manifest his shallow weaknesses , and trivial impertinences ; which I should willingly omit , if the greatest part of Readers would be as willing to think a book fully answer'd , when substantial points are shown to be nothing , as they are to catch at the shadow of words as matters of importance , and so imagine nothing done , till they also be reply'd upon . Nor do I fear this task , though ingratefull in it's self and less necessary , will be voyd of fruit , specially to Mr. H's Friends , who may see by this Answer of mine , how bad that cause must be , which can cast so understanding a man , as some of them imagine him , upon such non sense , weaknesses of reasoning , voluntary mistakes , falsifications , denying his own words , and many other ridiculous shifts , as shall be seen most amply in the process of this Treatise . Sect. 7. Dr. H's accurate mistake of every line of the Introduction to Schism Disarm'd ; and his wilful avoyding to answer the true import of it . Mr. H's reason which was gravelled in understanding the plain words in my Epistle to the Reader ( as hath been shown ) has no better fortune in confuting my Introduction . I exprest in the beginning of it , that It bred in me at first some admiration why the Protestants should now print books by pairs to defend themselves from Schism , who heretofore more willingly skirmish't in particular Controversies , than bid battel to the main Body of the Church , &c. Vpon which Dr. H. not aware that upon every new occurrence , or effect , the admirative faculty first playes it's parts , and stirres up the reason to disquisitiveness for the cause of it ( such reflections ly much out of the way of one who gleans testimonies ( will not give me leave something to admire at first , till I had found the reason , at an occurrence evidently new , that is , their writing at this time books by pairs to clear them selves from Schism ; but is pleased to turn my ordinary , easy , moderate words of some admiration at first , into those loud phrase ( p. 12. l. 19. ) of great , vnheard of news and prodigy , putting news and prodigy in different letters , that himself might be thought an Oedipus , who had unriddled my imagin'd aenigma . But since any thing which is uncouth and disorderly justly stirres up admiration , what necessity is there that Dr. H. and his Friends should hap to do all things so orderly , wisely , and reasonably , that poore S. W. ( whom he confesses here p. 10. l. 36 not to have been of his Councel in his designment ) might not be allow'd to have some admiration at first , at their mysterious imprudence . But he will needs undertake to allay my admiration ( though I was much better satisfy'd with my own reason there given ) by telling me , it was seasonable charity to undeceive weak seducible Christians , because the Romish Missaries by pretence of their Schism , endeavour'd to defame them out of a persecuted profession . Where first I assure him , that many of those who have of late become Catholicks , are as great Scholars and wits as have been left behind , and so more likely to have been reduced by reason , than seduced by the industry of others working upon their weakness : the weak seducihle Souls of the former Protestants are either turn'd Quakers , or such like kind of things ; those who have run back to the lap of their Mother the Holy Catholick Church , are such as are neither easily deceivable by our Missaries , nor possibly undeceivable by Dr. H. multitudes of them being such as might wi●h far better reason be wish't to have the Answering of Dr. H. in my stead , than be feared to be mo'vd by his reasons to renounce their own . Nor needed they be tempted by others ; their own reason , if disinteressed , could not but inform them that that Religion was not true , that Church but counterfeit , whose grounds were rotten , and whose Fates depended upon the Temporal Power . Nor hath the other part of that poor sentence scap't better from his artificial mistakes . I onely affirmed , that they heretofore seem'd more willing to skirmish in particular controversies , than bid battel to t●e main body of the Church : which he misunderstands , as if I had said that no Protestants ever writ against the Authority of our Church , and then impugnes his own mistake , father'd upon S. W. very strongly by nominating some few books upon that subject ; ( Ans . p. 11. l. 2. ) pittying himself that he should 〈◊〉 set to prove , what none said but himself : and truly I pitty him too . But are not there near an hundred times that number , who have skirmish't against us in particular Controversies ? I hope then this will serve to justify those moderate words of mine , that they seem'd more willing to that task . Yet he triumphs over me , saying that it is much juster matter of wonder to him , that S. W. should set out so unauspiciously , as to begin with an observation founded in a visible contrariety to a plain matter of Fact , that every man that thinks of must discern to be so . Thus doth he trample down and then strut over S. W. at the first onset ; so potent still and victorious is he , when he fights against his own Chimaera's . I am persuaded a little sooth-saying will serve the Reader to determine who began the more inauspiciously , and at whose door the sinister bird croak't . Yet though ( saith he ) those words had been true , that formerly the Protestants were more willing to skirmish in pa●●icular Controversies , yet ( Dr. H. tells us ) it were obvious to every man what might now suggest the change of that course : and what obvious reason might this be but that , after particular Controversies were competently debated , to set the ▪ Axe to the root of the tree , and stock up Rome's universal Pastourship and infallibility ? Where he sees not that the question remains still to be ask't , why the competent debating of particular Controversies should just then end , and the propter time then begin for the Protestants to stock up Rome , when themselves had never a legg left them to stand on ; and why they should hope then rather to get the upper hand , when they ly flat along themselves , as if Antaeus-like they were stronger by falling . Again , had many been induced by reason to return to the Catholick Church , yet I cannot understang why the Protestants zeal should think it more seasonable to write Books by pairs against us , than against their other Desertours ; since they who have gone from them into other Sects are above an hundred for one in comparison of the Catholik Converts ; so that had not S. W. found out a reason , to rid himself of his some admiration , he might still have remain'd in it for any thing M. H. hath produc't . Vpon occasion of my saying , that it was more seasonable to denounce to those Sects the unreasonableness of their Schism , than plead the reasonableness of their own ; he voluntarily mistakes my words , as if I meant that he had confess 't it Schism , and then gone about to plead the reasonableness of it : whereas I onely intended ( as is evident ) that he went about to plead the reasonableness of that which I ( who am the Defendant ) doe , and must hold for Schism , and consequently may nominate it so , that is of his breaking from our Churche's Government . Yet for this I have lost my credit , this being another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he tells the Reader , if he can understand Greek ) what trust is due to S. W. in his affirmations . Should he make use of the same method , and every time I name them Schismaticks , or their sect Schism , feign that I say they call themselves so , he might by this art make S. W. a monstrous lyer , if the Reader were so monstrously silly as to believe him . In the next place , I must needs ( Answ . p. 13. ) misunderstand the nature , and ayme of the Churche's censures , because I tell them , They should rather threaten their Desertours with the spiritual Rod of Excommunication , than cry so loud , Not guilty , when the lash hath been so long upon their own shoulders ; since he sayes , a Schism arm'd with mig●t is not either in prudence or charity to be contended with . Whereas I pretend not that they ought to execute the punishments subsequent to Excommunication , but to separate themselves ( had they any Grounds to make it good that they were God's Church ) from Schismaticks , and avoid their Communion in Etern actions belonging to God's worship , as God's Church ever accustomed ; not ●caring to denounce and preach to them in plain terms that they are Schismaticks , and cut off from the Church . Neither is this against Charity , since , ( Schism being such an hainous and damnable sin ) Charity avouches , nay makes it an obligation to manifest Schismaticks to be such ; that they who have faln may apprehend the s●d state they are in , and thence take occasion to arise , and they who stand may beware of falling into that dangerous gulf , which once open'd the earth to swallow Core Dathan , and Abiron . Nor is it against prudence , since every one knows the permitting the weaker sort to commun●cate with enemies in those very circumstances which may endanger them , is the onely way to ruine any Government either Spiritual or Temporal . At least why should they not dare ( had they Grounds to bear them out ) to do the same as the Catholicks did , during the time of their greatest persecution under the Protestant Government ; that is , let them be known to be Schismaticks , and make the people abstain in divine matters from their contagious Communion . But the confest uncertainty of their Faith makes them squeamish to assume to themselves any such Authority , and therefore they are forced by their very Grounds , when their Secular Power is gone , to turn discipline into courtesy in matters of Government , as they do in controversy turn zeal into civility and complement . When he talks here piously of the Romanists sanguin try method , sure he hath forgotten that ever Priests were hang'd , drawn , and quarter'd for their Faith at Tiburn , and all over England , in the time of their cruel Reign ; or , if he remembers it , he thinks to make us amends by preaching , like a Saint , of their meekness , of edification , and the more tragically-pittifull expressions of lamenting the ruptures of the Christian world ( which themselves have made ) with rivers of teares of bloud . Answ . p. 13. The next Section begins with the rehearsal of my reason , why no colourable pretence can be alledged by the Protestants why they left us , but the same will hold as firm for the other Sects why they left them ; which I exprest thus : For that we prest them to believe false fundamentals Dr. H. and his Friends will not say , since they acknowledge ours a true Church , which is inconsistent with such a lapse . They were therefore in their opinion things tolerable which were urged upon them ; and , if not in the same rank , yet more deserving the Church should command their observance , than Copes , or Surplices , or the book of Common Prayer , the allowance whereof they prest upon their Quondam brethen . Which words though as moderately and modestly expressing the matter as could be invented , yet the Reader shall see what a character the Doctors peevish zeal hath set upon them ; to wit , that ( Answ . p. 14. ) there are in them too many variations from the Rules of sober discourse , so many indications of S. W. his temper , that it will not be easy to enumerate them . It shall be seen presently whether the Doctors Discourse or mine went a rambling when we writ . The tenour of my Argument ad hominem , was this : The falsities which you pretend we prest upon you , were either acknowledged by you to have been fundamental , or not-fundamental , that is , tolerable : that you acknowledg'd them fundamental you will not say , since falsity in a fundamental ruines the essence of a Church , which yet you grant ours to have ; therefore they were according to you not-fundamental or tolerable ; yet such kind of not-fundamental points as were more importing to be prest upon you by us , than Copes or Surplices , which you prest upon them : therefore you can alledge no reason why you left us , but they may alledge the same or a greater why they left you . This evidently is the sense of my words to any man who can understand common reason ; and the answer to them ought to be a manifesting-some solid motive why they left us , which the other Sects cannot with better right defend themselves with , why they left the Protestants . Let us hear now whether the Doctors discoursive power were sober , when he reel'd into such an answer . First , he willfully puts a wrong meaning upon those words false Fundamentals , as if by them I meant things which we onely , not they , hold for Fundamentals ; and then overthrows me most powerfully by showing ( as he easily might ) that he and his Friends say not but that we prest them to believe false Fundamentals , in this sense , that is such things as we held Fundamentals : whereas 't is plain by my arguing ad hominem all the way , as also by those words ( they will not say ; they acknowledge ours a true Church ; in their opinion , &c. ) that I meant such points as they accounted Fundamentals . And when he hath thus voluntarily mistaken me , he tailes against me that I affirm things without the least shadow and ground of truth , and that I play foul play . The Reader will quickly discern how meanly Dr. H. is skill'd in the game of reason ; though in that of citations , where he can both shuffle and cut , that is , both alledge and explicate them , with Id ests , as he pleases , he can pack the cards handsomly , and show more crafty tricks than ever did Hocus Pocus . And if any after all this can think I have wrong'd Mr. H. in affirming he is a weak reasoner , himself shall ber ample testimony to this truth in the following Paragraph . He slily touches at my true meaning of Fundamentals there , and tells us that false Fundamentals is a contradiction in adjecto . Grant it , who ever affirmed that Fundamentals could be false ? my words were onely that Dr. H. and his Friends would not say that our Church prest them to believe false Fundamentals . Is it any wrong to them , or foule play in S. W. to affirm that Dr. H. and his Friends will not speak a contradiction ? Himself ( such is his humility ) sayes it is ; affirming here , that when S. W. undertakes for him and his Friends , that they will not say that the Romanists have prest them to believe false Fundamentals , his words are not intelligible sense ( for the following words , or else they have no degree of truth in them relate to the other acception of Fundamental already sopoken of ) so that according to Dr. H. it is not intelligible sense to undertake for him and his Friends , that they should not speak contradictions . Is this a sober discourse , which falls reelingly to the Ground of it self , when none pushes it ? or was it a friendly part to involve his Friends in his own wise predicament ? And now can any man imagine , that when I said Dr. H. and his Friends acknowledge ours a true Church , there should be any difficulty in the sense of those words , or that I should impose upon them that they held our Church not to have erred ? yet this Doctor , who alwayes stumbles most in the plainest way , will needs quibble in the word true , and S. W. must bear the blame for grossely equivocating : whereas the sense was obvious enough to every child , as the words before cited will inform the Reader , that I meant them of the true nature of a Church ; which since they acknowledged ours to have , I argued hence , that they must not say we held false Fundamentals , that is , such as they account Fundamentals : for since a Church cannot be a Church , but by Fundamental points of Faith , and Faith must not be false , it follows that a falshood in Fundamental destroyes the very Being of a Church . This being so , I shall beg Dr. H's pardon if I catechize him a litle in point of reason ( in which his Cause makes him a meer Cathecumenus ) and ask him how he can hold ours to have even the true nature of a Church , since he hold that which she esteems as her Fundamental of Fundamentals , and that upon which as her sole certain Ground she builds all her Faith , to wit her infallible Authority , to be false & erroneous ? If the sole Authority upon which immeditately she builds all Faith , be a ruinous falshood , she can have no true Faith of any Article , & consequently can have no Faith at all , nor be a true Church , since a Church cannot survive the destruction of Faith. But their ambition to honour their Nag's-head Bishops with the shadow of a Mission from our Church , makes them kindly speak non sense to do her a seeming courtesy for their own interest . I know he tells us here in general termes ( Answ . p. 15. ) that she is not unchurch't , because she holds the true Foundation layd by Christ , but offends by enlarging and superadding ; but he must show why the Catholicks , who hold no point of Faith , but solely upon their Churche's infallibility , if thar Ground be false ( that is be none ) as he sayes , can hold any thing at all as of Faith , that is , have any Faith at all : at least how they can have Certainty of any point of Faith , or the written word of God , if the sole-certain Rule of Faith , by which onely they are assured of all those , were taken sometimes in a lie ; to wit while it recommended to them those superadditions they account false , received in the same tenour as the rest from the hands of our immediate Forefathers . But let us follow Dr. H. who goes jogging forward , but still rides ( as his ill fortune is ) beside the saddle To points which they accounted fundamental , I counterpos'd tolerable ones , that is such as they esteemed not-fundamental , which I therefore call'd tolerable , because they account these neither to touch the Foundation of Faith , as building or destroying ; such as he acknowledged in the fore-going Paragraph our pretended super additions to be , saying that the dross doth not annibilate the Gold. It being therefore plain that falshoods which are not in fundamentals , & so unconsistent with the essence of a Church , must be in things not-fundamental , and therefore consistent with the nature of a Church , that is tolerable , if taken in themselves ; he neglects to take notice of them as they are in themselves , ( that is such , as their admission ruines not Faith , nor the essence of a Church ) and sayes the pressing them upon them is intolerable , and not admittable without hypocrisy , or sin against conscience ; and why ? because they believe them not I ask , had they a demonstration they were false ? if so , then let them produce it , and if it bear test , I shall grant them innocent ; if not , then since nothing else can oblige the Vnd●rstanding but the foresaid Evidence , their pretended obligation in Conscience to disaccept them is convinc't to spring from weakness of passion , not from force of reason . I added , that those points more deserved the Church should command their obseruance , than Copes or Surplices , &c. And though Mr. H. knowes very well , that one of those points was the fundamental Ground of all Faith in the Church they left , and Copes &c. but things indifferent , yet by a cheap supposal that all is false which we hold , he can deny that they are more deserving our Church should command their observance : and so carries the cause clear . He addes Answ . p. 16. that they weightier the importance of the things commanded is , the more intolerahle is the pressure of imposing them : and makes disobedience greater in things indifferent . Whereas surely the Governours are more highly obliged to command the observance of that on which they hold Faith to be built , than all the rest put together . Is it a greater obstinacy to deny a Governour taxes , than to rebell absolutely against him ? the Doctor 's Logick sayes it is ; since obstinacy , according to him , is greater in resisting commands in things ind●fferent . Especially if the Rebel please to pretend , that the urging his submission to that Authority is an intolerable pressure , Mr. H. here acquits him without more adoe . But to return ; since it was our Churche's greater obligation to command their observance of those points , and the holding of such points was not deemed then by them destructive to Faith , but on the other side known by reason of their pretended importance to be in an high degree damnable to themselves and others , if they hap't to be mistaken , no less than most palpable and noon-day evidence can excuse them in common prudence from a most desperate madness , and headlong disobedience ; but the least shadow of a testimony-proof is a meridian Sun to Dr. H. and gives as clear an evidence as his understanding , darkened by passion , is willing to admit . Thus much to show the particular miscarriarges of Dr. H. in every Paragraph of his answer to my Introduction : there remaines still the Fundamental one , that he hath said nothing at all to the point of reason in it , but onely mistaken each particular line of it . I alledged as my reason why they dealt not seriously against their own Desertours , because no colourable pretence could possibly be alledged by the Protestants why they left us , but the very same would hold as firm for the other Sects why they left them . This proved ad hominem thus ; because the Protestants acknowledge the points deny'd by both to be tolerable , that is such as could consist with Faith and a Church ; but , with this disadvantage on the Protestants side , that the points they deny'd being of more importance , more deserved our Church should command their observance . Now every one sees that the proper Answer to his Discourse is to specialize some plea for themselves , which will not as well excuse their Desertours : The Doctor alledges none , nor goes about to alledge any ; but as if he were dividing his Text , playes upon my words in particular , neglecting the import of them altogether . He sayes indeed it is against their conscience to admit those other super additionary points ; the same say the Puritans , of Copes , Surplices , and Organs . The Doctor will object that they are indifferent , and stight matters , and therefore it is a greater disobedience not to admit them ; they will answer that Surplices are ragges of Rome , that Organs are Babylonish Bagpipes , and all the rest scandalous , and superstitious inventions : Still they are equall in their pleas Nay , if a Socinian deny Christ to be God , and pretend , as doubtless he will , with as much seriouness as Mr. H. that he cannot but sin against Conscience , if he think otherwise , and therefore 't is tyranny to press it upon him , the Church may not oblige him to believe that Christ is God ; Dr. H. hath pleaded his cause joyntly with his own , that is , hath said no more in his own excuse than the Socinian may for his . Again , if Dr. H or his Church press upon the Socinian the belief of Christ's Divinity upon this ground , that it is a point of most weighty importance ; he presently answers the Doctor with his own words , that the weightier the importance of the things commanded are , the more intolerable is the pressure of imposing them . And so in stead of impugning , Dr. H. hath made good S. W's words , that they can alledge no colourable pretence which may not be alledged by the other Sects . What if we should adde that the Church they left had been in long possession of the belief of Infallibility , and so proceeded upon these Grounds that her Faith was certain when she prest those points upon them ; but they confess their unce●t●in , and could proceed upon no better then probable Grounds when they prest any thing upon their Desertours ? is there not a palbable difference put between the pretended Authorities of imposing points to be held , in us and them ? and a greater danger of disaccepting ours in them , than theirs in the Puritans ? If they erred , onely a confest probability stood against them , which gave them just licence to dissent , if they had a probable reason that the admission of those points was bad ; since nothing but absolute Evidence pretended could even pretend to oblige their Vnderstandings to assent to them : if you erred , a pre acknowledg'd Infallibility strengthen'd by a long Possession , asserted by the attestation of Tradition , and many other motives stood against you , so that nothing but most palpable , undeniable , and rigorous Evidence could possibly disoblige your first Reformers from their ancient belief , or oblige them to this new one . If the Puritans erred , since they were onely ornaments and Rituals they refused to admit , the utmost harm which could accrue by their non-admission of them was terminated in the want of exren decency onely , and held by the very Authority which imposed them , to be but indifferent , and far from being essentially-destructive to a Church . But if you or your first Reformes chanc't to erre , ( which the bare probability of your Faith confess 't by your selves , in this case makes more than likely ( then your contrary position ruin'd all Faith and Government , since the Church you disobey'd held no other Ground of Faith or Church Government , save onely those you re●ected and disacknowledg'd , to wit , her own Infallibility , and the Popes Authority . Again , if you happen'd to be in the wrong , and that indeed there was no other , either Church Government , or Ground of Faith , than these ; then how wickeldy desperate to your own soules , and universally destructive to all man-kind , and their means of attaining eternal bliss , must your disclaiming and publikely , renouncing both these be ? none of which can be objected to the Puritanes by you . So evidently true were my words , that no colourable pretence can possibly be alledged by the Protestants why they left us , but the same will hold as firm , nay much firmer , for other Sects why they left them . Yet I doubt not but the Doctor will after all this ( as he does here ( Answ . p. 16. ) applaud his own victory with a triumphant Epiphonema , and say that S. W. his probations are beyond all measure improbable , when himself had not said a word to the intent of the discourse , but onely play'd mistakingly and non-sensically upon some particular words : Yet when he hath done , like a tender hearted man , he pittyes himself again , that he should so unnecessarily insist upon it Truly so do I pitty him , or any man else who takes much pains to no purpose ; though I pitty more the Reader , who can imagine any credence is to be given to so weak a Writer . He ends his Answer to my Introduction with telling the Reader , that I have with no shew of Iustice suggested his tediousness in things acknowledged . Whereas almost all his first Chapter , and third , together with those where he proves the Pope not Head of the Church , from the title of converting England , or Concession of our Kings , as also almost all his narrative Confession of his Schism , with many other scatter'd discourses , are things acknowledg'd by both parties , and were very tedious and dull to me . What he addes , that he will not disturb me when I speak truth , unless he shall discern some part of his arguing concern'd , is a very pretty jest ; intimating that he stands in preparation of mind to oppose even Truth it self , if it stand in his way , or his arguing be concern'd in it , and not vindicated in his former Reply . A sincere person ! Hovver , let him onely grant that what he vindicates not , but leaves untouch't , is Truth , and we shall without difficulty strike up a bargain . Sect. 8. How Dr. H. prevaricates from the Question by stating it wrong . His powerfull way of arguing by Ifs , and how he defends himself for mincing the Fathers words THe Fathers alledged by Mr. H. attested that no just cause could be given of Schism ; whence he inferres ( of Schism , p. 10. ) that the causes and motives of Schism are not worth producing , or heeding in this controversy . The Catholick Gentleman and S. W. both exprest their dislike of this inference ; the Doctor pretends to vindicate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , as he pedantically calls it , and referres me to his Reply for his reasons : to which I shall both give a solution , and at once lay open the nature of S●hism , and the manner in which they ought to controvert it , I mean as far as it can have any show of bearing controversy . Schism then ( which we joyntly acknowledge a vice of the first magnitude ) if taken in it's primary signification , to which our circumstances determine it , includes for it's genus or material part a division , or act of dividing ; the specifical difference gives it a reference to the Ecclesiastical Government instituted by Christ . Now our great Masters of Moral Divinity assure us , that no action is in it self good or bad , but as it conduces to or averts from the attaining one's last end ; since all things else have the nature of meanes onely in order to the attainment of that , and consequently the esteem of their goodness or badness is built upon their alliance to that order . Whence follows that there is no action in the world , not killing one 's own Son , nor dividing from any Government whatsoever , in it self so bad , but might be done , could there be assigned motives and reasons , truly representing it better to attempt it . Now our all-wise God hath ordered things so providently for the peace and good of his Church , that it is impossible any cause or motive can be truly imagin'd sufficient to justify the rejecting it's Government ; since neither any private injury is comparable to such an universal good , nor can it happen that any miscarriage can be so publick as to force it's renouncing : for seeing our B. Saviour made but one Church , and that to continue for ever , if any cause were sufficient to break from that one Church , there would be a just and sufficient cause to be of no Church , which is against the Protestants own tenet , and makes them so desirous to pretend a descent from ours . Wherefore it remains impossible , that those who acknowledg the Churche's Government to have bin instituted by Christ , should pretend to any just cause to separate from it , but they ought to behave themselves passively , in case of an injury received , not actively renouncing that Government , or erecting another against it . Notwithstanding all this yet it may happen sometimes that ( as no Authority is or can be so sacred & inviolable , but passion can make men dislike it ) some company of men may disacknowledge the Authority instituted by Christ , to have come from him , alledging for the reason and motive of their renouncing it , that it is an usurpation , which they also pretend to prove by arguments drawn either from Reason or Testimonies . Now these men's plea might take place , if it were possible they should produce absolute evidence , and such as in it's own force obliges the understanding to assent , notwithstanding the contrary motives which retard it : and without pretending such a rigorous Evidence , it were madness to hazard an error in abusiness of such main concernment both to the Church , mankind , and their own Souls , as it would necessarily be , if that fact of theirs happen'd to be Schismatical . Now then let us see , whether my Adversaries inference be good , that , because Schism can have no just causes for it's parents , therefore Dr. H. in treating a Controversie of Schism , ought not to heed or produce the causes or motives of it . Indeed if he would grant himself and his Friends to be Schismaticks ; then it were to no purpose for him to alledge causes and motives , since all men know that no just cause can be possibly alledged for Schism : but if he does an external act which hath the resemblance or show of Schism , and nevertheless will defend himself to be no Schismatick , he must give account why he does that action , and shew that that action is not truly Schism ; which cannot be done without discussing reasons and motives , if common practise teach us any thing . Will any man endeavour to turn one out of possession lawfully , without a plea , or produce a plea without either any motive or reason in it ? Iustly therefore did the Catholick Gentleman affirme it to be a pure contradiction : for that a confest breach under debate should be concluded to have no just causes , that is to be indeed Schismatical ; or , to have just causes , that is to be a self enfranchisment , without producing & examining any causes , is a perfect implicancy . Nor will his instance ( Reply p. 5. 6. ) of a seditious person or Rebell , secure him at all : for as it is true that if it be known that he confesses himself a Rebel , there is no pleading of causes , ( as Dr. H. well sayes ) to justify his Rebellion ; yet as long as he pretends to be no Rebel , so long he is obliged to bring motives and reasons why his action of rising against the Government is not Rebellion , though it be accused and seem to be such . Now if Dr. H. hath not forgot the title of his book , t is a Defence of the Church of England against the Exceptions of the Romanists , to wit , those by which they charge her of Schism , that is , their accusing her that this action of Separation from the Church of Rome is Schismatical ; so that the whole scope and work of his book must be , to plead those motives and reasons which may seem to traverse that accusation , and shew that this action of the Church of England makes not her Schismatical nor her Sons Schismaticks . And how this can stand without producing motives , or is not as plain a contradiction as ens and non ens , I confess is beyond my understanding . In his eighteenth p. he cunningly forges a false state of the question in these words , that it is a matter in question between the Romanists and us , whether the Bishop of Rome had before and at the time of the Reformation any supreme legal power here , I willingly acknowlege . By which he would perswade the Reader , that he had condescended to a state of the question pretended by us : which is absolutely false ; for we state the question thus ; That , there being at that time an external confessed Government derived and in actual possession time out of minde , ( abstracting from whether it be internally legal or no ) whether the pretended Reformers either did then or can now show sufficient reasons of the substracting themselves from obedience to it . This is our state of the question , which hath it's whole force ( as the Reader may see ) in the acknowledged external possession . Now Dr. H. would make his Reader believe that the state of the question doth wholly abstract from the external possession , and purely debate the internal right , as if it hung hovering indifferently in the aire to be now first determin'd , without taking notice of the stability and force our tenet had from the long possession . And this handsome trick he gentilely put 's upon his Readers by those three sly words , I willingly acknowledge . Having thus mistaken voluntarily the state of the question , consequently he imposes upon me that I said , none doubts of the Bishop of Rome's supreme legal power over the Church of England at the time of the Reformation ; and then confutes me most palpably with telling me that they doubt it , or make a question of it . Can any man in reason imagin I was ignorant that such was their tenet , since I impugn it in this present controversy , as Schismatical ? yet Dr. H's great reach of wit can by the way , and within a Parenthesis , make such a dolt of S. W. His proof from my words is better then the supposi●ion it self : I said , our Church could cast them out , and deny them communion , if they be found to deserve it , being then her Subjects and Children . Actually they were under her at that time : if then they could alledge just ( that is ) evident reasons why they thought her Government an usurpation , then they did not deserve it , and so she could not excommunicate them ; if they did not , and yet would subtract themselves from her obedience , then they deserv'd it , and were justly excommunicated . Can any man doubt of this , or impose such a piece of known non-sense ( as his former deduction out of it is ) upon another , unless possess 't with Dr. H's want of ingenuity ? yet this he repeats again , p. 21. and calls his own straining at a gnat , my swallowing down the question at one haust . Now let us examin my words which breed his scruple : they are these , as cited in the Marge by himself . That our Church could cast you out , if you be found to deserve it , being then her Subjects and Children none doubts . Here I ask , first , whether he can shew that I speak of any interiour or legal Authority ; which if he cannot , 't is a plain imposture to father upon me the word legal , as he does in this place . Secondly , I demand whether any Protestant or Dr. H. himself doubts whether there was an extern , apparent , and acknowledged Authority , the which for being such was to be obeyed until it was disproved , in the Church of Rome over the pretended Reformers . This being acknowledged , I ask what it is he excepts against . That such an Authority could not proceed against her esteemed Subiects , if they deserv'd it ; for this is all my words signify'd , and is so plain of it self , that no man that hath any common sense can make difficulty of it . He tells us p. 19. that the questions is equally and indifferently whether they or the Romanists be guilty of Schism , including also the remorseless Governours in the Romish See. Where he quite mistakes the business : his meaning ( as I perceive by his whole procedure , and particularly p. 22. where he sayes , that the Pope ought to clear his title to his pretended power ) is , that we should be mutually counter-opponent , and counter-defendants , and each produce proofs , ere we can claim any thing . But he is in a g●eat errour : we need no new proofs to convince the lawfulness of our Authority ; our plea is provided to our hand before they opposed us , and started the question Possession is all the proofs we need bring , and such a possession as had to strengthen it an universal belief that it came from Christ's time , grounded upon the certainty of Oral Tradition ; so that we made no question of it ( it was a point of our Faith ) and therefore need produce no proofs for our affirmative : whereas they , who first question'd this before-unquestionable , and re●ected this before-received Authority , must bring reasons why they did so , and proofs why they deemed it usurp't . The question therefore in this pre●ent debate devolves to this ; whether the proofs Dr. H. produces be convincingly evident against a possession so qualify'd , as is before declared : if they fall short of that force , eo ipso he and his Friends are concluded Schismaticks , for relinquishing without just motives an Authority , whose possession is justly presumable to have come from Christ ; if they be perfect Evidences , then they are excusable , and in their excusableness is terminated the controversy in hand , if we may trust the title of his book , which is A Defence against the except●on , of the Romanists , or his own stating the quest●on , of Schism , p. 11. from which he here prevaricates , p. 19. What follows further , out of their excusableness , against us , that is , whether we were unjust , usupers , tyrannical , &c. is another question ; for which sequel I would not contend with them , if the premisses could be possibly evinced . However , if we usurp't , it was not lately , but a thousand years agoe : But that our Church shall in that case be schismatical , ( as he here sayes ) that expression comes out from the mouths and pens of his Friends so weakly and faintly , ( the light of nature and common language of mankind checking them , that the whole is not said to be broken from a part , but a part from the whole ) that he must have recourse to the universal obligation of Charity to pretend us such : for we can never be ●hown even in his supposed case Schismatical against Government or Vnity in the Church , if no such Vnity can be found , as it cannot in that mould he hath cast Christianity in , by making each Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Independent , or self-govern'd ; since there can be no division made , where the things are already many . After his pretended indifferency of the question , he tells us , that it must not be begg'd on either side , and hereafter he complains of me grievously for the same fault I am sorry to see M. H. so ignorant in Logick , that he mistakes the most ordinary things in disputing . Let him know then that a Defendant , as a Defendant , cannot be sayd to beg the question ; since it is his office to hold his tenet , which is the thing in controversy , and stick close by it ; whatever prejudices or impossibilities are objected , to deny them cōsequent from it , granting those things which he takes to be consistent with it , denying those which he deems inconsistent , unless it be an open evidence ; if an ambiguity occur , to distinguish the double sense , and show again which part of the distinction is consistent with it , which otherwise : in all which it is manifest he supposes the truth of the question , and holds fast to it , nor ought he let go that hold til he be non-plust , and the dispute at an end . My part then being the Defendant's ( as hath been proved out of the tenth Ground ) the Reader may see with how much Logick D. H. complains of me all over , for only holding my tenet ; which he calls begging the question . For , however he may pretend to the name of a Defender , yet , since his party begun first to oppose , that is , to object and argue against ours , who at that time quietly held their tenet , 't is clear he is in no other sense a Defendant , than as one who maintains his first objected Syllogism with a second , may be said to defend it ; which is very improper and abusive of the right notion . Whereas we , who started not the dispute nor begun the opposition , but sate still , have yet a just title to continue in that our posture of defence , till the Evidence of their Arguments drive us out of it . His next complaint is against the Governours in the Romish See , who ( if you will trust him ) without all cause deny Communion without remorse or relenting , not onely to them , but to many other Churches east and west , north and south , in all parts of the habitable word . And was not this ever the constant practice of God's Church , to Excommunicate all those who renounced either the Government , or any other point of Faith received from their Forefathers ; that is , all Schismaticks and Hereticks ; and never to readmit them till they repented their lapse , and did fruits worthy of penance ? I grant therefore that the Romish Governours inherit the remorslesness of the foregoing Church , so that if any be found misdeserving in the same manner , in what part soever of the habitable world they live , whether East , West , North , or South , all is one to her ; or how many soever they be , Arians , Socinians , Eutychians , Nestorians , Carpocratians , Lutherans , Calvinists , Protestants ; &c. she values not their number , nor yet their situation : if they grow scabb'd with self opinionated novelties , or disobedience , they must be separated from the sounder flock ; nor ever be re-admitted , till their repentance hath wrought their cure . His fifth , sixth , seventh , eighth Paragraphs , which follow , lay down for their foundation a very excellent principle , introduc'● with an If ; as , If the Church of England ( p. 19. l. 22. ) be really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If the Bishop of Rome ( p. 20. l. 1. ) had really no more power and Authority over this Church , than the Bishop of Antioch over Cyprus , that is none at all ; In case the Bishop of Rome ( p. 21. l. 16. ) have no legal Authority over us , &c. and upon this he runs on very confidently a whole leaf and an half , concluding most evidently whatever he pleases in prejudice of the Pope , none daring to stop his career , or deny his consequences , so great vertue there is in the particle If : onely we may take leave to propose a parallel to it , that as he who intends to dine on larks , & prepares all things necessary , whithout any greater security than , If the s●y should fall , may in all likelyhood miss his meal ; so in greater probability must Dr. H. fail of his conclusion , which relies upon a conditional If , grounded onely in his own fancy . He expresses p. 22. much Charity towards the humble members of the Papacy who pray for the peace of the Caetholick Church . But if he would consider how litle they think of his Church , under that notion , he would con them litle thanks for their prayers . They never intended to pray for the peacefull a biding of the Protestants where they are , but rather for that salutiferous trouble of compunction and sorrow of heart , for their disobedience , and pervicacious obstinacy . Yet he will needs be beholding to them for praying for the Protestant Churches peace with the rest , and in courteous requital retains the favorable opinion of Salvation attainable amognst them . But cannot absolve from the guilt of the most culpable Schism the setters up , and maintainers of the partition-wall betwixt us . The Pope , Cardinals , and all the Clergy must bea● S. W. company to Hell , that 's decreed ; S. Paul hath ( doubt less ) long a goe pronounced sentence against them also . He would clear himself in the next place for mincing the Father's words . S. Austin affirmed , non esse quicquam gravius Schismate ; he render'd it , scarce any so great . Now S. W. knowing how willing he was to seek evasions to palliate Schism by pretence of some greater sin ( as he does most amply , of Schism , cap. 2. part . 8. ) and therefore not willing to grant him any the least startinhole , exprest by the way his dislike of his mincing the absolute not , with scarce . But as Mr. H's good fortune would have it , his Genius led him into this profitable mistake , as to translate gravius , so great ; and by the jumbling of these two together he hath compounded an excuse , alledging that scarce any is so great , is fully as much ( or more comprehensive ) than none greater . Whereas first it is manifest that non esse quicquam gravius , is most obviously and easily render'd , there is nothing greater : and if a qualifying expression be made use of in stead of an absolute one , S W. had good reason to be jealous of it , specially coming from Dr. H. Next the reasons he alledges to make good the equivalence of the sense , that there may possibly be many crimes as great , though no one were supposed greater , is false ; Moral Science assuring us that no two kinds of vices are equall Thirdly , if Dr. H. please to rub up afresh his forgotten Logick , he will find that with S. Austin's proposition , that none is greater , it cannot stand that one is greater , since they are contradictories ; but with his proposition , that scarce any is so great , it vell stands , that one , or some few , may be greater : Therefore it is manifest that he minced S. Austin . Lastly , whereas he sayes he assumed not to affirm more than his Authorities did induce , that there was none greater , is the strangest lapse of all : before he onely minc'd the words non est quicquam gravius , now they have totally lost their signification ; since he tells us his Authorities did not induce that there was none greater ; which is directly contrary to the words cited . This is the result of Dr. H's deliberate thoughts , apply'd to remedy his Disarmer's too great hast : Me thinks another man in another cause might have done better ex tempore . I took notice by the way , with a glance of a parenthesis , that he mitigated S. Irenaeus his words , Nulla ab eis tanta fieri potest correptio , quanta est schismatis pernicies , by rendring the absolute tenour of them , Nulla potest , &c. by the softer language of , It is very hard if not impossible , to receive such an injury from the Governours , &c. To clear himself , he asks me first why I took no notice of his ill rendring Schismatis pernicies . I answer , that it is not necessary to score up all his faults ; it suffices to note what I conceived most needfull . Next , he excuses himself by telling us that he set down the Latin punctually , and so left it not possible to impose on any that understood that . I answer , that my intent in noting it was , that he should not even impose on those who understand English onely , and make up the greater part of Readers , Thirdly , he sayes he was carefull not to goe beyond the limits of the testimonies . I grant it , and onely find fault that he was over-carefull , so as to fall short of their just sense . Fourthly , he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both in Scripture and other Authours , is render'd hard or difficult . Which evasion is nothing , unless he had this testimony out of Irenaeus in Greek , as his words seem willing underhand to make the Reader believe : which if he have , I am sure he hath seen more than other men , though very curious , could ever hear of . These are his evasions : let us see what plain reason will say against them : It is very hard , if not impossible , to receive such an iniury sufficient to excuse Schism , evidently is consistent with this sense , that , it is doubtfull whether some few injuries may not be sufficient for that end ; and then if the some of these last words doe not mitigate the absolute , nulla potest , there can be none , I confess I have lost my reason . To omit that the sense of his translation or paraphrase few or none , &c. leaves room for the reasonableness of Schism , since it admits a possibility for Schism , in case of some injury received , to be excusable . In a word , I onely affirmed ( Schism Disarm'd , p. 3. ) that he seem'd something chary in those expressions , which I am sure the Reader will think I have made good ; himself acknowledging here ( p. 24. l. 11. ) that his expression was cautious , and the fact of mincing the words being evident : As for his intention , if the Reader wil believe him , he assures him ( Answ . p. 18. ) it was out of tenderness to us ; so that we must bear the blame of his feeble paraphrase , and be beholding to him to boot . Timeo Danaos , & dona ferentes . Howsoever , since it was our fortune to have the intention of a courtesy thrust upon us , we thank him for it , but request him to do us no more such favours for the future , as to mince the Fathers words for our sakes ; they will earn a return of greater gratitude from his own cause , which stands in need of such kindnesses . My third whisper ( as he calls it ) which he will needs have speak aloud to his discredit , is that he render'd S. Austin's words à communione orbis terrarum , from the Vniversal or truly Catholick Church of Christ ; as if he were afraid lest God's Church might perhaps be thought untruly Catholick . Of which he sayes the reasons is visible , because the Church of Rome is by her Advocates styled the Catholick Church . But do not others call her so besides her own Advocates ? do not even our very enemyes ( forced thereunto by custome , which makes words proper ) give us that appellation , unless design cross their free and natural expression ? Ask in London where a Catholick lives , and see whether they will show you the house of a Roman Catholick , or no. Should a Pursuivant meet Dr. H. and ask him if he were a Catholick , I doubt not but his answer would be negative , unless design against us made him deliver himself otherwise . Since then we onely have nomen Catholicum obtentum & possessum , which S. Austin ( contra Epist. Fund . cap. 4. ) holds to be a note of the Church , it is a wrong to that holy Doctor , to put upon him in your translation the unnecessary addition of truly , to Catholick ; seing that according to him , no Church can be universally called such , which is not truly such . The summe then of Dr. H's supererogating truly , is ; that though all the world in their free expressions call us onely Catholicks , ( that is , sons of the Catholick Church ) yet all speak untruly , but himself and a few of his brethren ; who also speak truly onely then , when it is their turn to dispute against us . Yet he tells us , if we will believe him , that certainly our Church is not such in the notion S. Austin speaks : though if we should ask him what ground he hath for his certainty , he must answer that he hath none that is certain , but onely a probability ; for I conceive he hath no better ground for that than he hath for his Faith. Thus Dr. H. ends his defence from my three Whispers , as he calls them , though I hope by this time they speak loud and plain enough to every Reader that he was too chary in his expressions , which was all I objected . In the close he pleases to honour me , by making me Confessour of his secretest and deepest reservation : but truly ( though I pretend not to so high an office ) unless he comes with hearty sorrow for these faults without cloaking them , and gives me good hopes of his future amendment , he is never likely to obtain absolution . The Catholick Gentleman noted by the way , that Dr. H. slightly past over the distinction between Heresy and Schism , which was necessary to be exprest in that place , where the matter of the futurework was to be determined , that is , what Schism he was chiefly to treat of . Now in this Book entitled their defence he ought to state the matter so , as to treat of that chiefly which is chiefly objected : wherefore since he cannot but know that a Schism coming from an Heresy is that which is more charged upon them , both as greater crime , and as the cause and origin of the other Schism of onely disobedience , he ought to have premised this , and let his Reader have known that all Heresy is Schism ; at least in a place where he purposely treats of the notion of Schism , it was fitting to treat it abstractedly from the heretical one , and that of bare disobedience , ( both which are objected , though the former much more ) and not speak of it as distinguish 't from heresy , as professedly here he does , of Schism chap. 2. par . 1. so laying wrong grounds to his future discourse , by omitting and excluding from it the principal Schism objected , and so treating Schism maimedly , or rather onely one branch of it . Now his first excuse why he past it over so sl●ghtly ( onely naming the word distinguish't , yet treating no distinction there , ) is that he meddled not with it at all , Reply p. 8. l. ●0 . as if this made not the fault greater , not to meddle with that which was in a manner soley important in that place , and most pertinent to his ensuing T●eatise . His next is , that his method led him to it , to treat of it , Chap. 8. whereat 'ts evidently most impertinent and unmethodical to treat of Schism against Faith under the head of Schism against mutual Charity : and besides , method gives , that we must put the definitions before we treat of the particularities . I am sorry to see that his confusion for method's sake , the non-sense of his first book is entail'd upon these also ; and that that Dish in the Stationers bill of fare must be cook't up again here by Mr. H. to give the Reader a second surfeit . Sect. 9. How Dr. H. defends his famous Criticism about the Hith pael-like verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ten several mistakes of his Accidence . HIs second Section presents us with the first Dish in the Stationer's bill of fare , served up to the table cover'd ; but with so many pittiful evasions , and mistakes , as may serve perhaps to give the Reader a banquet of mirth . But I shall treat it seriously . His first mistake is general , and slips over the whole question . Our controversy is whether either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a reciprocal signification upon a Grammatical account , from the notation of the form and termination of the word , as he declares himsel ( of Shism , p. 13. ) to mean of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least : now he , to evade , quite forsakes his formely-declared intent , and recurres for his refuge to the sense of the word taken from the thing signify'd , and affix't to it by Ecclesiastical use , or present circumstances , not to what the word in it self requires , nor to what it is beholden to Grammar for . His second mistake ( which I pardon'd him before ) is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since Grammarians use to derive that verbal from the second person of the preterperfect tense passive . His third mistake ( or rather voluntary evasion ) is , that , whereas he was accused for misunderstanding the nature of a Conjugation , in saying that a Greek passive for want of conjugations was design'd to supply another signification , he flies off , and sayes he mean't it of such as the Hebrew Grammars call thus : as if he should say that Greek verbs want Hebrew Conjugations . To omit that the Conjugations in Hebrew are improperly call'd such , shall be shown presently . His fourth mistake is , that he makes account it is a propriety to express Conjugations to be flexions and variations both of the signification and first syllable , as the Hebrew calls Conjugations : for to state the matter indifferently ( though the contrary use of the word , in both Latin and Greek , out-sound , and so make improper the different use of it in Hebrew ) let us abstract from all the three , nay from all languages , and upon Grammatical principles put a difference between Voyces and Conjugations , no other can be imagin'd than this , that a Voyce relates to the signification , a Conjugation to a diversity in some letter or syllable . This being so , that expression is proper which signifyes each in it's own propriety and distinction , not both at once , blended in a confusion . Improperly therefore in Hebrew are they called Conjugations ; and more properly did S. W. affirm that in Hebrew , Voyces and Coniugations were jumbled , as the Doctor 's words now cited justify . His fifth mistake is , that the Printer's evident errour in putting eight votes for eight voyces , is the unconceivable lapse ( as hee all 's it ) of S. W. whereas no man that was no better than half blind , could possibly fall into such a toyish piece of oversight , since the wrong word votes is put once onely , but the right word voyces twice , so immediately next it , that it could not possibly leave it undiscover'd ; to wit , three lines before it , and again three lines after it . Yet this hard riddle hath cost the good Doctor a great deal of paines , for he tells us here ( Answ . p. 27. ) he cannot by any enquiry discover that any Grammariam hath styled them eight votes . What a wise task it was to consult all the multitude of Grammars extant for such a trifle , which was just at his nose ? and what a miserable life does he lead in turning over leaves daily to so litle purpose ? But every thing delights most in it's own Element . His sixth mistake is , his denial that there are more Conjugations in the Greek , than in the Hebrew . Now in Hebrew none imagine more than eight , and this forgetfull Adversary of mine was fit to defend in the foregoing page that there might be but foure ; whereas honest Cambden will inform him that in Greek , Conjugationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt tredecim , sex barytonorum , tres contractorum , quatuor Verborum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now in our Country thirteen are more than eight ; but Dr. H. thinks otherwise . His reason why they are more properly such in Hebrew , because there the variation is both in the signification and the first syllable is already shown to be the reason why they are improperly called Conjugations , and rather Voyces ; which is yet made plainer by that which follows in the Doctor ( Answ . p. 27. 28. ) that one and the same Verb goes through all the Coniugations in Hebrew . For since it was never pretended that the word Conjugation is improperly termed such in Latin and Greek , where it is distinguish't from a Voyce , and yet in both those languages no verb runs through all the Conjugations , but through Voices onely ; it is manifest that , if theirs be proper , the notion of Conjugation in Hebrew is improper . His seventh mistake is ( Answ . p. 28. ) that all neutropassives are of the active voice ; of which he is so confident , that he tells me every School-boy knows it : sure these School-boys must have Dr. H. for their School-master . I am sure Will. Lilly would have whipt his Schollars for being ignorant of their As in praesenti , had they affirmed it ; where they might have read , and Dr. H. too , the Rule , Neutropassivum sic praeteritum sibi format , &c. instancing in Gaudeo , fido , audeo , fio , soleo , moereo , which if he account actives from their manner of flection , ( besides his old errour in the nature of a voice ) he may take notice that their preterperfect , from which more tenses are formed than from the present , is altogether passive ; if from their sense , let him tell me what Gaudeor , fior , &c. would signify if made passives . His eighth mistake is that sto partakes not of a passive sense : it must have then , according to him , a sense perfectly and totally active ; ( for no Latine Verbs can have any sense but what is either Active or Passive or compounded of these , except some few which signify Being ) if so , then seeing it ends in o● , why should it not be an active forming a passive in or ; for so Mr. Lilly teaches his boyes , that if it cannot take r 't is no active . If he replies , that it signifies in the manner of an action , yet not transitively as actives , but immanently , or as received in the agent , ( as in reality it does ) then he again makes it partake of a passive sense , since to signify an action as received in the agent , is to signify an action mixt with a passion , for that reception is such . In a word , those Verbs which signify action ( or in manner of an action ) of one thing upon another , are actives ; those that signify the reception of it in the other , are passives , and formed of these actives ; those that signify an action ( or in manner of an action ) of the same thing upon it self , partake of both , and are neuters ; and hence they may be render'd either actively , or passively , I stand , or , I am standing , I run , or , I am running , &c. though the difference and degrees of expressing this reciprocalness be more visible in some , than in others , according as their significatum is either a properly-called action including motion , or else the manner onely of signifying imitates the perfecter active . Pardon me , Reader , it is for Dr. H's sake , not thine , that I make this Grammatical lecture , who in his former book-had onely forgot his Accidence , but in this seems absolutely to have renounced it . Yet these are the exceptions which , in defiance of all Grammar , he takes against me , and then triumphantly insult's , and would make the Reader believe that he omits to enumerate others the like ( weightier you may be sure ) partly to preserve his graty , partly because it were unreconcileable with common Compassion . Well ; S W. may have many Adversaries , but never shall he meet with so tender-hearted a man , who is mightily afraid to hurt him , when he never comes near touching him . If he drew any bloud , I am sure poor Priscian , Lilly and Cambden felt the smart . His ninth mistake ( which he calls his answer to my principal scruple , but indeed is his own principal errour ) is his instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for parallels of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to be of the nature of Hithpael . I answer , not onely these he alledges , but also that the second persons of the imperative mood in all Verbs signifying an action indifferently performable by himself or another , may by the circumstances come to signify an action upon himself ; yet this is not to be of the nature of Hith-pael , which hath this always of its own Grammatical force , without being beholding to circumstances . Again , the nature of Hith pael is to signify expressely as much as two words in Latin or Greek , as I instanced in Schism Disarm'd , and so is perfectly and essentially reciprocal ; these pretended parallels come from perfect actives , which signify no more reciprocalness than amo and cognosco , if taken in themselves , and abstracted from circumstances . But his main errour is , that he runs to the quality of the thing signify'd , from the quality of the word upon the account of the Grammatical notation : which was the sole design of this Critical discourse , and formerly his intent , till he was frighted from it . I grant therefore that the Ecclesiastical use and S. Iude rightly take a Schismatick for one who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divides himself from the Church ; but can he show me that the Church or S. Iude or any , except himself , tell us that this kind of reciprocal signification accrues to that word by any Grammatical observation from the passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or that taken in it's own nature it is not indifferent to signify , I am cut by another , as , by my self , till some circumstance determine it ? or can any show , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and so of the rest ) is in it's own passive nature of any farther signification , than barely I am saved , leaving it to be determin'd by other words , whether by my self , or some other ; that is having of it self no reciprocal sense ? Vnless he can show this , still the Doctor of Divinity hath forgot his Accidence , and the first Dish in the bill of Fare ( should I suffer it ) would be put again upon record : but I will chide the liquorish Stationer , and bid him have som mercy on Dr. H. who hath so much Compassion upon S. W. His tenth mistake ( Answ . p. 29. ) spent in sounding my Deep subtlety ( as he calls it ) is much-what of the same strain . The word Schismatick in the Ecclesiastical use hath for it's total signification one who is divided voluntarily ( by himself ) from the Church ; and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if the circumstances apply it's native indifferency to that kind of sense , must signify ) I am divided voluntarily ( or by my self ) from the Church . Now to speak of the word it self , it neither signifies I am divided voluntarily , nor yet , I am divided from another thing , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that ) much less , I am divided by my self from the Church ; but the circumstances or use give all these , and make the acception of the word such : for a breach from the Church being inexcusable , that is sinful , must be voluntary ; and because in all divisions when one part bears a small proportion to the other , that part is said to be divided from it , therefore to schismatize is to divide himself voluntarily from the Church . All this the use of the word yields ; and had Dr. H. onely stood to this , he had found no opposition from S. W. but saved his credit at least for Grammatical skill : but because he would deduce it by criticizing Grammatically , I would let him see what consequence follow'd of it ; to wit , that since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ( as he said ) of the nature of Hith-pael , and signify'd reciprocal action on himself , himself , the Schismatick , is the thing divided ; now the said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Verb simple , and wanting an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it signify a dividing from another , in Dr. H's critical rigour it must make the poor Schismatick be cut in two : and I much fear that all the Grammatical plaster Dr. , H's art can make , will not cover much less cure the wound himself would needs give himself , by meddling too much with those edg'd tools of Criticisms . Not to charge him with more mistakes , ( ten are enough for him to fall into about one word ) I would know why he left my ●nth page unanswer'd , which most concern'd the point . To which had he apply'd his mistaking faculty , I doubt not but we might have had a douzen , if not thirteen for good measure . Thus much of Dr. H's Hith-pael like Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his eagle-ey'd Criticism upon it , which wil make his fame long-lived amongst all future Grammarians . What follow in the next Paragraph , granting his clients to be Schismaticks , if I can prove their voluntary recession from us , is already prov'd by his own clear confession , Schism Disarm'd , p. 279. where the Reader may see it manifested plainly ; my patience is not transcription-proof ( like Dr. H's ) to stand repeating it here . But I know he will deny his words in one place or the other , as he does more than once in this Treatise of his second thoughts . He told us , chap. 2. p. 3. that Governours , being men , may possibly erre , and excommunicate the innocent ; I answered , that unless he could evidence an immunity from errour in the Governed , as well as pretend a liableness in the Governours , the opinion of right ought to stand on the Governours side , and that a probable motive could not sufficiently warrant the Subiects to revolt ; giving my reasons for it . Now the proper reply to the import of my Answer had been to stand stoutly to it , that their motiues for renouncing that Authority were in their own nature more than probable , and concluded demonstratively that it was an usurpation . But he is horribly afraid of answering positively to that point : when any Reason appeares , he either leaps out of the lists all afrighted , or else hides himself in words . His Answer is , ( Answ . p. 30. ) that this cannot be appliable to the business without begging the principal question . So that I must be the opponent , that 's concluded , let reason and art say what they will. I ask , was not my answer pertinent to his words , the Governours might erre , which was my onely business at that time ? If so , then it was most absurd in him to ramble from one end of the Controversy to the other , with his voluntary and crude affirmations , that the Pope in King Henry's time was not de jure , in Q. Elizabeth's neither de iure nor de facto Governour . May not any Rebel say the same , pretend no Right in the Governour , and say truly , that he was not actually and de facto under him , when he had renounced his Authority , and raised an Army against him ? He tells us moreover upon his honest word , if we will believe him , that the King and Bishops here had the supreme power under Christ , to reiect the Pope's Authority ; that the Pope's power was usurp't , &c. and then hiding his head under these thin leaves , he concludes himself perfectly safe till we make it appear that we were Governours , and they faulty . So that by the Doctor 's Logick , a boy , though undoubtedly held the son of such a Father , may not be whip't by him for disobedience , as long as the boy can call his mother whore , and deny himself to be his Son ; unless the Father make it first appear that he is his Child . Till you first renounced the Authority of our Supreme Governour ( let it be when it will ) you were under him , and held his Children and Subjects ; your disobedience is most notorious , and confest and that not a meer disacceptance of his commands , but disallowance of his Authority : yet as long as you can deny it , and say the Roman-Church ( your then-Mother ) was a strumpet , and had erred in Faith , she may not punish nor excommunicate you , without first making it appear you are her Children . A solid piece of reason ! Observe , Reader , that Dr. H. in all these raw affirmations of his , that not begg'd the question a jot , although he be the opponent ; 't is his privilege to say what he will , every one knows 't is his humour . In a word , let him either show that his reasons for renouncing that Authority are above all degrees of probability , which was the proper answer , or else let him confess ( as he must ) that he is evidently a Schismatick in rejecting an Authority for so many Ages acknowledg'd certain , upon slight and phantastical Grounds . One piece of wit I must not omit , because I have heard more than one of Dr. H's Friends misled by it . The Doctor affirms here ( Answ p. 30. l. 14. ) that the Pope's Authority was first cast off by Papists . 'T is strange , that the same men who nominate us Papists for onely acknowledging the Pop's Authority , should call them also Papists who disacknowledge it . But perhaps he means they were Roman-Catholicks ; if so , then let me ask , does he mean that they were of our Profession ere they renounc't it ? so was every one that turned Knave or Rebel , an honest man and true Subject formely , else he had never turn'd so , but ever been so : must then Knaves and Rebels impute knavery and rebellion to honest men and true Subjects , and say , it was they who first began those Vices ? or does he mean perhaps that they remain'd Catholicks after the renouncing it ? If his mistake be there , he may right it by taking notice , that such a renouncing is an Act of Schism involving heresy , by corenouncing the Rule of Faith. After this renouncing therefore , they were Schismaticks , and Hereticks , not Catholicks , and whatever tenets they may be pretended ro retain still , were not now Faith but Opinion onely ; the sole certain Ground of Faith , Oral Tradition , being abandon'd and rejected : unless the Doctor will say that they had yet Catholick Faith in them , who denyed all the ground of Catholick Faith ; and then indeed I shall not refuse to give them leave to hold them without Ground , and rank them in Dr. H's Predicament of Probablists . Sect. 10. Dr. H's plea of a weak conscience common to the Prostants and any malefactour . Thirteen shamefull and wilful weaknesses in answering Mr. Knot 's position that we may lawful'y forsake the Churche's Communion , if she be not infallible . Mr. H. begins his third Section very angrily , calling mine ( p. 31. ) a perfect Romane-combate with a Wind-mil of my own erecting , toward which he never contributed the least stone or timber . But what if I show the Doctor , that he hath contributed great mill-stones and huge logges towards the making this Wind-mill of his ? My affirmation was that ( Schism Disarm'd , p. 14. ) he had got a new cloak for his Schism , the pretence of a weak conscience , citing for it his excusing words , that they could not subseribe to things which their conscience tells them is false , and that it is hard to say a man can lawfully subscribe in that case , though the truth be on the Churche's side . Hence I deduced some consequence , how his doctrine excused those malefactours and their three pretended Schismaticks . In answer he calls this a manifest perversion of his most innocent expressions , because afterwards he sayes , that such a weak-conscienc't erroneous man is in several respects crimtnous , &c. I reply , I do not forbid him to speak contradictions ; for I perceive by his litle amendement he is not likely to take my friendly counsell : but let us see what those places which I related to there in the Doctor gave me occasion to say , and what they contributed towards this Wind-mill . His first contribution is , that there is nothing alledged by him , where he pretends conscience in not obeying us , but the very same will much better serve any malefactour ; so that his words may become their plea , and consequently , unless he gave us some distinctive sign of the goodness of his conscience above theirs , his words are justly appliable to plead their cause . His second is , that whereas onely rigorous and convincing Evidence can excuse such a disobedience , and he pretends none , I ought to think his conscience erroneous , and that for pleading for it , he pleads for erroneous Consciences ; and may by the same resons plead for the other malefactours . His third contribution is , that since on the one side he tells us it is hard to affirm that a man in an errour may lawfully subscribe , and on the other , leaves no Grounds to convince him rationally ( for how can any man pretend to convince him , or he rationally assent to be convinced by an Authority which tells him it may be mistaken ? ) this weak-conscienc'd man may consequently have a rational Ground to remain in his false opinion , at least cannot be obliged to contrary belief , but thanks Dr. H. heartily for pleading for his lawfull continuance in his beloved errour . Or if he be scrupulous of his errour , and Dr. H. afford him no perfectly-certain grounds to right it , but that ( as he sayes here , and his Grounds make good ) he is sure to sin which way soever he turns ; 't is likely Mr. H's good doctrine may make the poor fellow come straight home from the Probability-lecture , & take a rope & hang himself . This indeed were no great favour to a weak conscience . His fourth contribution , ( cap. 7. par . 9. ) is his position of the errour ( in some case ) on the Churche's side in some places in this Chapter ; which very thing favours the self-conceit of every proud fellow , and gives him a fine pretence to think his erroneousness lawfull in disobeying that Authority , which could not oblige him in reason to believe what herself knew not , but might be mistaken and erre in . Nay more , he very putting the Errour on the Churche's side takes away all obligation to believe her ; and by consequence justifyes all erroneous consciences . Thus is the Wind-mill finish't at Dr. H's proper cost and charges , although he sayes he contributed not the least stone or timber : so truly liberal & noble he is , that after such profuseness , he will not own nor acknowledge his bounty to his very Adversaries . Next to these faults which Dr. H. hath committed in pleading for a weak conscience , follows his sin of omission , I mean his neglect to answer my seventeenth & eighteenth pages , which obliged him to speak out , and say either I or no , to two points which are horrible Bull-beggers to him , wheresoever he meets them . The first is , whether all assent of the Vnderstanding which comes not from perfect and demonstrative Evidence , springs not from passion and vice : The second , whether he and his Friends have such Evidence , that our Church erred , in delivering as of Faith , that the Pope , as Successour of S. Peter , was Head of the Church . These two points I made account were the two main hinges , on which that door turns which must shut them out of , or keep them in the Church ; and therefore expected ( not that he should produce his Evidence here , but ) that he should have given some answer either affirmative or negative to them . But Grounds are very perillous edged tooles to meddle with , and cut the throat of errour at one slash ; which costs much hacking and hewing when a Controversy is managed by debating particularities . Again , the nature of Grounds is to entrench so near upon the first principles , and their termes are for the most part so unquestionably evident , that they leave no elbow-room for a shuffler to bestir his mock-reason in ; which in particulars ( not so capable of scientifical proofs ) especially in testimony-skirmishe , seldom or never want . And therefore Dr. H. who is of that Generation of Controvertists , and very prudent in it , dit wisely omit to meddle with these points ; though in that place he had ample occasion to treat of them . But to proceed ; Mr. Knot had affirm'd , that we may forsake the Churche's Communion in case she be fallible and subject to errour . Dr. H. inferred hence , ( of Schism p. 20. ) that it was lawfull ( if this were true ) to forsake Communion of all but Angels and Saints and God in heaven : his reason was , because onely they were infallible and impeccable . To maintain the infallible certainty of Faith against this man , who would bring all to probability , I gave some instances , to let him understand , that Infallibility in men on earth was not so impossible a matter as he fancies : Glancing also at his addition of Impeccable , since the controversy there being about our tenet , which is Infallibility , the mingling it with Impeccability was a tacite calumny , intimating to the weaker Readers that this was also out tenet , or part of it . To these Dr H. pretends an answer , but so full of contradictions both to himself and common sense , that it would be tedious to enumerate them . It were not amiss first to put down our plain tenet , which ( as far as it concerns this present controversy ) is this , That since it is unworthy the Wisdom and Goodness of Almighty God , who sent his Son to save mankind , not to first lay , and then leave efficacious means for that end ; which means ( considering the nature of mankind to which they were to be apply'd ) are no other than efficacious motives , & efficacioully proposed , to make him forsake temporary and fleeting Goods , and embrace Intellectual & Eternal ones , ( his onely Felicity , ) with which the affections to the former are inconsistent : again , since these motives cannot be efficaciously proposed to the Vniversality of mankind , unless Faith , the doctrine of them , be certain : hence to ascertain Faith , Christ gave testimony to his doctrine by doing such prodigious miracles as no man did before ; and when he left us , unless he had left also some means to propose certainly those motives to future mankind , his coming had been in a manner voyd , for asmuch as concern'd posterity ; and the rational and convincing certainty of his doctrine ( and by consequence the efficacy of it ) had been terminated in those few which himself by his preaching and miracles converted . Hence it was necessary the Apostles should also ascertain his and their doctrine by the extraordinary testification of miracles . The multitudes of believers encreasing , the ordinary and common working of miracles began to cease ; and controversies beginning to rise between those who pretended to the Law of Christ , the consent of Christians in all Nations was now sufficient to convince that that was Christ's doctrine and true , which the Apostles Successours told them they had received from the Apostles themselves . For it was not possible so many , dispers't in several Nations , should conspire to a palpablely , in a visible , practicall and known thing , cōcerning their eternal Interest . They had nothing else now to doe , but to attest what they had received : Christ being unanimously acknowledg'd a perfect Law giver , there needed no new revelations to patch and mend his noway-defective doctrine . The Company of Believers multiplying daily and spreading , this attestation encreased still , and grew incomparable stronger , and the impossibility of either voluntarily lying , or involuntarily mistaking , became every day greater and greater . In this universal delivery from hand to hand , called Tradition ( or , to avoid equivocation , Oral Tradition ) we place the impossibility of the Churche's conspiring to erre in attesting things most palpable and most important ; which we call her Infallibility Vpon this we receive God's written word ; hence we hold our Faith infallibly-certain ; that is , so true , as it cannot but be true , as far as concerns that Christ & his Apostles taught such doctrine : hence lastly , to come nearer home , we hold for certain and of Faith that S. Peter is Chief of the Apostles , and the Pope his Successour , and that the renouncers of his Authority are Hereticks and Schismaticks , since this sole-certain Rule of all Faith , Oral Tradition , now shown to be infallible , recommended it to us as delivered from immediate Fore-fathers , as from theirs , and so upwards time out of mind : which Rule the first Reformers in this point most manifestly renounced , when they renounced that Authority . For they could not have been the first Reformers , had they found it delivered by Oral Tradition . By this is shown first in what we place the Infallibility of the Church : not in the bare words of a few particular men , but in the manifest and ample attestation of such a multitude as cannot possibly conspire to tell a lie , to wit , in attesting onely that Christ's doctrine , which is of a most concerning nature and of a most visible quality , was taught to a world of Children by a world of Fore-fathers . This clear and short explication of our tenet premised , let us see how weakly Dr. H. hath proceeded in this dangerous point . His first weakness is , that he thinks Mr. Knot 's saying very strange , that , we might forsake the Church●'s Communion in case she were fallible . Whereas nothing can be more rational and solid than that position . For why may not we forsake the Churche's Communion , if she hath no power to bind to unity in Faith which makes us one of hers ? and how can she have any power to bind us to unity in Faith , unless she be altogether certain first her self of that to which she would oblige others , that is , unless she be infallible in teaching attested truths ? To answer ( as hee does , Reply , p. 13. ) she may oblige others to believe , though fallible , as long as she is not actually in errour , is the greatest piece of folly imaginable , for still the question recurres , Is she infallibly certain that she is not actually in errour ? if she be , she is again Infallible , if not , she cannot impose any obligation of belief . Hence Dr. H. may see , that unless there he some company of men on earth infallible , it is impossible there should be an obligation to Vnity in Faith : nay there can be no positive obligation to hold any point of Faith at all , unless they conspire to do so and hang together by hap-hazzard ; that is , be no Body of men , but a company of good fellows met together by chance ; and consequently there can be no Church or Common-wealth of Believers , much less a lasting one , without this Infallibility . Note that the obligation here spoken of is not an obligation to act or comport ones self exteriourly , as in temporal Common-wealths ; but to hold and believe ; and consequently man's nature being Reason , nothing but an Authority built on evidence of inerrability can rationally oblige men to assent upon that Authority . So that Mr. Knot and I shall very readily grant all Mr. H's consequence ( Answ . p. 32. ) that if there be no infallible Church , there would be no possibility for any on earth to be guilty of the sin of Schism . His second weakness is , that in excusing himself for adding impeccable , he thinks to evade , by telling us ( p. 32 ) that he conceived humane nature to be in it self equally liable to sin and errour , and so no more infallible than impeccable . Suppose it were , ( which yet is not granted ) what follows for his advantage thence , unless he could manifest that all men might fall at once into any one self-same kind of sin ? Are there causes layd in the world , or can there be , ( considering the nature of a world ) able to make all men conspire to cut their own throats to morrow ? if not , then in case this should happen , there would be an effect without a cause , that is there would follow a Contradiction : which being impossible , it must follow likewise , that it is impossible they should be all peccable in that kind , and consequently , the Doctor may learn that a multitude of men may be also impeccable in some kind of sin . Now to parallel this with Infallibility , as held by us : we doubt not but of this multitude called the Church , some may be fallible in one thing , some in another ; but that all should conspire either to mistake or delude , so as to tell so damnable and palpable a ly , as that they had been thus tauhgt by their Ancestour , if they had not , is the Impossible of Impossibles ; nay equally impossible as for Nature to fail in the propagation of any entire species ; as for all the houses in the world to be set on fire to morrow , or for all men to die in their sleep this night ; none of which can be done without destroying nature , whose causes are placed necessarily in several circumstances , and so work with variety . Yet Dr. H. tells us , ( Answ . p. 33. ) that his words are as evident a truth as could have been mentioned by him : and truly I think the Reader will believe him ere we come to the end of this book . But I hast . His third weakness is , that whereas we place this Infallibility in a Church , that is , in a multitude of Believers , he tells us , ( p. 33. and 35 ) the Pope , the Bishop of Ephesus , Loadicea , &c. and many other Governours have fallen into errour : but can he show me that all the Governours of the Church , or half of them have erred , or indeed can possibly erre in attesting as aforesaid ? If not , let him acknowledge how weak a Scripturist he is , in giving it such an Interpretation as impossible to be true , whiles ( Answ . p. 35. ) he makes the Text I am with you always , even to the end of the world , because secondarily spoken to the succeding Governours , to stand with their errableness . Hi fourth weakness is , that like those who are making a pittifull excuse for a bad cause , his unfledg'd discourse sticks between the teeth of a parenthesis , and dates not come out plain . His words are ( after he had told us , p. 33 ) the Pope and any other single man in the world might erre as well as sin ; ) that in proportion any multitude or assembly might ( the major , and so prevalent part of them ) consent in an errour , as well as in a vice . I ask , can that whole multitude consent in a palpable errour in things visible , or no ? If they can , what means that grumbling parenthesis of the maior part , and to what end or purpose was it brought , since all might erre ? If they cannot all erre in such a case , but the major part onely , then there can be some company on earth Infallible , ( to wit that whole multitude ) which is the thing in question . How much more credit were it to lose a bad cause by speaking out candidly , than to strive to maintain it by such pittiful shifts ? His fifth weakness is , that whereas he affirmed onely Saints and Angels in heaven , and God to be infallible , and I instanced ( Schism Disarm'd , p. 19. ) in some on earth , to wit the Apostles ; whom I alledged to have been infallible in penning the sacred writ , and preaching the Gospel : He answers , ( Answ . p. 33. ) that sure they are comprehended in the number of Saints in beaven , for there undoubtedly they are Tell me seriously , good Reader , and without smiling , is not Dr. H. worthy to be reckon'd the eighth wise-man ; who , when I ask him concerning men doing offices in their life-time here on earth , tells me that they are now , or were aftervards Saints in heaven ? His sixth weakness is , his second answer to the same instance of mine , to wit , that it is most true that they were assisted by Christ , so as they did not , nor could erre in penning the sacred writ , and preaching the Gospel That is , he grants my instance brought against him to be true , and himself to be in an errour , when he said that none but those in heaven were infallible : For sure if those could not erre ( as he grants ) in doing these offices performed by them while they were on earth , then some men on earth may be Infallible in some thing , to wit in things necessary for the Salvation of mankind ; which is all we demand , and as much as we profess . His seventh , eighth , and ninth weaknesses are , that after he had thus granted all that was pretended , to wit their Infallibleness in those two sorts of actions ; ( because he would be sure to say something to every thing , though to never so litle purpose , as his custome is ) he addes first , that they were not infallible in all sorts of things . What man in his wits ever pretended it or imagin'd , but that the Apostles might count mony wrong , or be mistaken in knowing what a clock it was ? Was ever such frivolous stuff heard of ? Next he tells us that as they were men on earth , they were fallible . What a mysterious piece of sence is here ? He hath already confuted himself by granting that when they were men on earth , they were Infallible , which was solely pretended ; & now that he may seem to impugn us , he tacitely counterfeits us to hold that their Infallibility proceeds as from it's formal reason , not from the assistance of the holy Ghost , but from their being men on earth , and by consequence that each man on earth is infallible ; since à quatenus ad omne valet consequentia , Thirdly , whereas my words which ( Answ . p. 34. ) hee makes head against , are onely of those two said acts , in which hee at length grants they were infallibly assisted by the confirmation of the holy Ghost ; he rakes up all the Apostles faults and failings before the holy Ghosts descent , and thinks to elude my words and delude his Reader by these more than childish evasions . His tenth weakness is , that he extends ( p. 34. ) by a voluntary mistake ( because he would still have something to say ) Mr. Knot 's words , that the Church was infallible and not subject to errour , to signify , that it shall undoubtedly be preserved from falling into errour , and that not onely from this or that sort of errour , but indefinitely from all : As if the controversy between Mr. Knot and him were not onely about Infallibility in delivering matters of Faith. Is not this a sincere man , who would make persons wiser than himself , seem so imprudent as to think the Church Infallible in judging whether the Circle can be squared , whether Sprights walk in S. Faiths under Paul's , or whether a goose-py or a shoulder of mutton be the better dish ? By Dr. H's Logick it must be out tenet , that the Holy Ghost whispers the Church in the ear , to speak truth in all these and millions of other such unnecessary fooleries ; and all this absurdity must light upon us , onely from this , because Mr. Knot and S. W. said the Church is infallible and not subject to errour , when the discourse was about matters of Faith necessary for the salvation of mankind . The like non sense shuts up his eleventh Paragraph as the result of the discourse before it ; so again in the twelfth and fourteenth the same mistaking weakness is that which gives all the strength to the discourse : and it is worth the Readers notice , that he never impugnes our tenet of Infallibility , but by such kind of forgery . His eleventh weakness is , his shuffling in his eleventh Paragraph , where after he had told us very truly , that the Apostles had agreed on all things needful for the Church , & deposited them in each Church , as their Rule of Fai●h ; when he drew near the point in question , to wit , whe●her the depositary ( or Church ) was infallible and could not erre in delivering the right depositum , or whether she might perhaps deliver a wrong one ; he flies off , and tells us ( Ans . p. 35. ) if they would adhere to that , there needed no sitperadded Infallibility to things unnecessary . Did ever Mr. Knot or I talk of Infallibility in things unnecessary ? or is this the point disputed between Catholicks and Protestants ? Good Mr. H. speak out , and tell us whether the depositary can mistake or no in delivering needfull points : if she can , where is the certainty of our Faith ? if she cannot , then some company of men on earth are infallible in delivering things necessary for Salvation ; which is the point in Controversy . His twelfth weakness is , that in going about to show how he can be infallibly certain of the books of Scripture , he unawares recurres to our Rule of Faith , though he never intends to stand to it ; affirming here ( Answ . p. 36. ) that the testimony of others founded in their several sensations being faithfully conveyed to us by undeniable Tradition , are as unquestionably certain as if we had seen them ourselves , that is , as he intimates before ( l. 3. ) infallible ; instancing , that of this sort is the tradition of the universal primitive Church , &c. Where first , if this be true , I have gained my intent ; which was to show against him , that some company of men might be infallible in attesting things of Faith , though not in all things , as he calumniates us to hold . Next , if the Tradition of the Primitive Church be infallible , for the reason given , I ask why the succeeding Church should not enjoy the same priviledge ; since the doctrine of Fore fathers being visible & practical , and so founded in the several sensations of the children , they can by witnessing transmit it to their posterity , asun questionably truly , as if the Grand-children had seen what was held and practised in the Grand-fathers time . Nay , unless he grant this , he hath done nothing , that is , he hath not shown that he hath any certainty of the books of Scripture : for if the Tradition in the primitive Church onely be infallible , I may be mistaken in believing the succeeding Tradition in this point , since that may deceive me , for any thing I know ; if the after Tradition also was Infallible , then we conquer without dispute in this and all other Controversies about Faith , since we were found adhering to this universal testification of all our Forefathers , whereas they renounc't it when they renounced the Authority it recommended , and ran to other Grounds , private interpretations of Scripture , and odde scraps of misunderstood testimonies , and still are glad to sow together these thin figge-leaves to cover the nakedness of their deformed Schism . His thirteenth weakness is , that in testifying , as above-said , he sayes the Church is not considered as a society of believers indowed with any inerrable priviledge , but as a number of witnesses , &c. As if they did not first believe it themselves , ere they could conspire to deliver it to their Children for true ; or as if the same persons may both be Beleevers in respect of their Progenitours , and Witnesses in respect of their posterity . No wiser is his assertion that nothing is here contested from the Authority of their judgments . For if he means , the points which they contest are not founded on their judgments , 't is most certainly true ; since ( speaking of points of Faith ) they are truths revealed by God , not productions of mens heads . But if he means , their judgments went not along with their contestations , but while they testified to have received them from their Ancestours , they spake contrary to their judgment ; then they all conspired to tell a ly to their posterity in things of Faith , which is impossible . The fourteenth Paragraph runs partly upon the same affected mistake of Infallibility . I asked him ( to put in him some apprehension that a company of men on earth might be Infallible , which he deny'd ) if all the Protestants could be fallible in witnessing whether twenty years agoe there were Protestant Bishops or no. First he will neither say , I , nor no to the point ; onely he sayes , ( Answ . p. 37. ) he beleeves not they can probably mistake in that thing ; Next he tells us this is no proof that they are any way infallible in all matters of fact , without all possible mixture of errour . Is it possible Mr. H. should think his Reader so silly , as to take such ridiculous tergiversations for a sufficient Answer ? My question was whether they could erre , and conspire to tell an open ly in a thing visible as the Sun at noon-day ? and Dr. H. first shuffles at that , and then counterfeits that I pretend them Infallible in all matters of Fact whatsoever ; as in ghessing what past in the late Kings priuy Councel while he was living , or whether Bevis of Hampton fought with a Dragon or no. Dear Reader , I must address a line or two to thee , and desire thee if thou beest Dr. H's Friend , to ask him whether it be the Catholicks tenet , that the Church is infallible in matters of Faith onely , or in all things indefinitely ; as in knowing the height & number of the Starres , what weather it shall be every day next yeare , &c. if he cannot show the latter to be the tenet of our Church , then a●k him from S. W. whether he hath either shame or conscience in him to evade answering the point by imposing upon our Church a counterfeit tenet , and which himself knows to be such , and then making it the but of his ayre-beating impugnation , repeating it so often ( though once were enough to move a blush , had not custome taken away sense ) that I am confident any candid Reader will nauseate and be offended at so odious a piece of fundamental insincerity . His other weaknesses mingled with this , especially his skipping aside from the question to the fallibility of private men , shuffling about for excuses , in stead of answering , I or no , with other sleights already lay'd open , make up a mess of most excellent non-sense , call'd , in another phrase , Dr. H's third Section . Sect. 11. What miserable work Dr. H. makes with that plain proposition : A Church that is fallible , and knows not whether it lies or no in any proposition , cannot have Power to bind any to believe her . MY fourth Section touched at three points , ( Schism Disarm'd p. 21. ) the ground of Vnity in a Church , the groundlesness of Schism , and of Mr. H's manner of arguing to clear himself of the latter : inserting also some part of the Catholick Gentleman 's letter , which tended to those purposes . The first I show'd to consist in the Infallibility of that Authority , which justly pretends to oblige the assent of others to her proposals . Hence follows the second , that no Schismatical Congregation , that acknowledges it self fallible , can with any face pretend to impose an obligation of belief ; nor yet excuse it self for breaking from acknowledg'd Antiquity or possession , upon fallible , that is , probable Grounds . The third was , that since the Schism we object to the Protestants is charged by us to be such as involves heresy , and by consequence the renouncing our Rule of Faith , it was the weakest piece of reason that ever was reason'd by a Doctor of Divinity , to make the summe and ground of all his Answer , the denying the said Rule of Faith , ( our Churche's Infallibility ) which was in effect to confess the Fact , and to prove he is no Schismatick , because he is an Heretick and Schismatick both . For answer to these three points he referres me to his Reply cap. 2 Sect. 3. In return to which , as far as hath not already been answered , I shall give these satisfactory reflexions upon the main points ; not attending him in each Paragraph , in many of which the insipid Crambe of his own self sayings is boyl'd over and over . But first he sends three or four whifflers upon the stage to trifle it , ere the tragedy of Faith and it's certainty begins . His first trifle is , that the Catholick Gentleman calls that Mr. Knot 's concession , which is his Conclusion from that Concession . A sore quarrel ! as if he who granted the premisses , and made the inference himself , must not also grant the Conclusion ; if so , then his Conclusion is his Concession as well as the premisses . His second trifle is , that Reply p. 14. he pretends , all that was by him taken notice of , was the consequence between the Premisses and that Conclusion , which naturally inferred a third thing , that it was unlawful to forsake the Communion of any fallible Church ; and the Catholick Gentleman 's impugning his admiration at it , and confirming this main point of the Controversy , he calls a digression ; whereas it is a pure shuffling in him to avoyd this Question , which is fundamental , and solely important to this present Controversy , concerning the lawfulness or unlawfulness of separating from the true Church , upon pretence of being bound by her to equivocate or ly . His third trifle is , that he tells us ( Repl. p. 14. ) he may certainly affirme how this Thesis of ours [ A Church that is fallible and knows not whether it lies or no in any proposition , cannot have power to bind any to beleeve what she saith , ] is no infallible truth nor deduced from any infallible principle ; whereas it is as evident a principle as any in nature , that no man can in reason oblige another to hold what himself knows not : as also that he cannot be said truly to know that , in which he knows and confesses he may be mistaken . To this the Shuffler sayes nothing . His fourth trifle is , when we speak of obligation of beleef , to slip the point , and talke of obligation to act or obey ; telling us wisely here , that A Prince can command obedience though he be not infallible . Is it possible Mr. H. must be continually obliged by his cause to such affected insincerity , as still to counterfeit the mistake of the question ? The same he repeats again p. 16. and sayes the Governours thus oblige inferiours to obedience by force of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whereas the question is , whether the Apostles , who held that without Faith ( that is , without truth ) it is impossible to please God , ever commanded us to believe that Congregation , which ( being fallible ) might for any thing it or we know lead us into damnable errours . I know that a probability of the thing in it self can oblige a man to act ; as a sudden Alarum of the enemies probable approach ought in prudence to rouse a General to provide for resistance ; but nothing except evidence can move to assent , nor can any pretend lawfully and rationally to oblige to it , but they who have Evidence that they cannot be mistaken in what they would bind others to believe . See the judicious and learned Preface to Rusworth's Dialogues , where this point is largely handled and fully cleared . These trifles having thus play'd their parts and whiffled a while , out step the main bangers , and lay about them at Faith , it 's certainty , Church , and all whatsoever can make us rationally Christians . First , the former Thesis , that a Church which is fallible , and knows not whether it lies or no in any proposition , cannot have power to bind any to believe what it saith , which stood firm enough in it's own plain terms , is by Mr H's art made straddle foure several ways , so to dispose it to a downfal ; and drawn and quarter'd with unheard of tortures , because it will not confess a falshood , of which it was not conscious . The foure distracted limbs of it , which are to be anatomiz'd particularly , are here put down by Mr. H. ( p. 15. ) 1. What is meant by [ can ly . ] 2. By knowing or not knowing whether it lie or no. 3 By Power to bind . 4. By Belief . An ordinary Reader that mean't honestly would think these words very easy : but that is their fault to be too easy ; they must be blunder'd and made harder , otherwise the Reader would find no difficulty to assent to them . But is not this merciless rigour ? The first and second ought not to have been torn from one another , being the same ; for if the Church can lie hic & nunc in such a proposition attested by her , and hath no infallible certainty she doth not , then it follows that she doth lie for any thing she knows . The same cruelty is shown in dismembring and taking asunder that one notion of [ power of binding to belief ] which was the whole import of the controversy and in treating the notion of power to bind , apart from that other of Belief : By this shamefull and unconscionable craft , avoiding the whole question , and applying the words , power to bind ( which now had got loose of belief ) to obligation to render exteriour obedience p. 16. In his paraphrase upon the words [ can lie ] he hath one passage worth all his Friends especial attention ; which is , that after he had enumerated all the means he could imagine to secure a Church from errour , he confesses , ( Rep. p. 15. & 16. ) that that Church is yet fallible , may affirm and teach false , Id est ( saith he ) it is naturally possible it may , but it is not strongly probable it will. Then it seems after all this adoe ( for any thing he hath said ) it is still indifferently and equally probable that it does erre , though not strongly probable it will ; that is , the Faith of that Church , and all that adhere to it , hang in equal scales whether it be true or no : and this solid piece of sense is produced by Dr. H. in a discourse about a Churche's power to bind to belief . Take notice , Reader , how shufflingly the Doctor behaves himself in saying , it is naturally possible that Church may erre , providing himself an evasion beforehand in the word ( naturally ) against any encounter . This man hath forsworn ever being positive with his Reader : Ask him whether supernaturally ( or by means of supernatural assistance ) it be or be not impossible she should erre ; if not , what mean't the word naturally , since he knows we hold , the Church is supernaturally infallible ? if it be , to what end , after reckoning up also there supernatural means of confirming her against erring , did he tell us in the close with an Id est , that she is naturally fallible ? As for the Churche's knowledge whether it erre or no , he sayes , ( Rep. p. 16. ) it may signify no more than a full persuasion and belief , cui non subest dubium , where in they neither doubt , nor apprehend reason of doubting , that what they define is truth ; though for knowledge properly so called , or assurance , cui non potest subesse falsum , it may not have attained , or pretend to have attained to it . Where first , to omit his declining a positive answer , whether the Church be Infallible or no , with may not have attained , &c. 't is the most perfect piece of perniciousness that ever was crouded into so narrow a room , destroying at once all Faith , and Ground of Faith , and making the Church no certainer of her Faith than Iews , Turks , and Heathens of theirs ▪ For if the Churche's knowledge whether she erreor no means that she hath onely a full persuasion , cui non subest dubium ; Turks , Heathens and Iews have that , are fully persuaded and have no doubt ▪ but their Faith is true , and so Mr. H. hath brought Christianity to a fair pass , by his Rule of Faith. Again , passion and vice can breed in men a full persuasion that an errour is true , & such a persuasion as shall take away actual doubt ; nay the more passion a man is in , the less still he doubts . Is this a congruous explication of a Church's knowledge , which leaves it indifferent whether she be rationally and virtuously , or passionately and viciously thus fully persuaded ? Lastly , if the Churche's knowledge whether she erre or no , be onely an assurance cui potest subesse falsum , why may not there subesse dubium ; that is , if it may be false , why may not she doubt of it , or indeed why should not she be bound to doubt of it ? Falshood in things concerning Eternity is a dangerous rock , and ought to breed caution , ( which goes ever accompany'd with doubt ) where the security is not perfect : now how can the knowledge that it may be otherwise found a secutity that the thing is so ; that is , is not otherwise ? or what hinders her from doubting , if she sees she may be wrong ? If Mr. H. reply that the Church was surprised , or had not so much wit as to raise the difficulty , then indeed she may thank her circumstances , or her doltishness , not her Grounds , for that her groundless assurance . For otherwise , should she call her thoughs to account , and ask herself this question , Why do I assent with a full persuasion to such a thing which I see may be otherwise ? she must , if she understand the nature of a soul & morality , acknowledge it was passion & vice , not evidence of reason which made her assent ; and consequently hold her self obliged to retract that assent , and leave off to hold any point of Christian doctrine , nay even that Christ is God , without a perpetual doubt and fear that the contrary may be true . So perfectly weak and fundamentally pestilent is this explication of a Churches knowledge by a persuasion , cui non subest dubium , yet cui potest subesse fals●m ; that is , of which the person doubts not , although the thing in it self may be false . But this keeps perfect decorum with his former assertion , that it is not strongly ( that is , it may be equally ) probable that a Church will erre , though she have used all means imaginable to secure her self from errour . After his false explication of Power to bind already spoken of , which he turns to an obligation to act and obey exteriourly ; he addes , as if the obligation to Belief were collateral onely to our purpose , that there may farther be meant by those words , ) he ought to have said , there must be onely meant by them ) à general obligation to believe what is with due grounds of conviction proposed . But how a Church uncertain of what herself holds can duly propose Grounds able to convince rationally or that a confest and known fallibility in the proposer is sufficient in it self to make such a ground , he shall never show , unless he can show reason to be non-sense , and non-sense Reason ; though he can talk finely , and shuffle about in general terms . I am confident the Reader will think , that the former words in that proposition are very ill handled by Dr. H. but the last word [ Believing ] comes not off so well : Death is too good for it , nothing but annihilation and total destroying it's essence must be it's merciless doom . His explication of it comes to this , ( Reply p. 16. ) that they who are so wise as to search , must consent according to the Grounds proposed as most palpable ; that is , they must believe themselves . I ask are they bound or no to believe the Church , when they have but probability to the contrary ? if not , where is their submission of their judgements , where is their believing the Church ? unless they be willing to submit their private opinions to her Authority , how can they be said to believe her at all ? Is there any easier deference than to for goe a probability upon her contrary affirmation ? Or , if he say they may have rigorous and convincing Evidence against her ▪ that is ▪ if he grant Infallible Certainty in Faith can be had , then why should Dr. H. take this from the Church , and give it to a private fellow ? As yet therefore we have found Belief , by his explication , to signify in reality no belief of the Church at all : let us proceed . He tells us next , that when the person is not competent to search Grounds , then ( Repl. p. 17. ) Belief may signify , a believing so far , as not to disbelieve . Was ever such an explication heard of ? Good Reader , if thou beest Dr. H's Friend , trust nothing but thine own eyes in such an incredible piece of fledge heresy and Atheism in the shell ; let nothing but thine own eyes satisfy there , that it is possible for one who hath the title of Doctor of Divinity to print and set forth a position so full fraught with absurdities of the seventeens . Let us count them by the poll . First , if the measure of that belief to which the Church can oblige the ruder sort , be onely to believe so far as not to disbelieve , then in reality she can oblige them to believe nothing at all , but onely to remain in an indifferency of Scepticism : for he who doubts of all things , or halts between two opinions , believes so far as not to disbelieve ; since not holding the contrary to any thing , he positively disbelieves nothing . Secondly , an Heathen who never heard of Christ , believes so far as not to disbelieve ; for how can he be said to disbelieve a thing of which he never heard ? So that Dr. H's Church can onely oblige her Subjects to be as good believers or Christians , as Heathens are ; but to proceed . Thirdly , to believe so far as not to disbelive , signifies in plain terms to belive nothing at all ; for he puts it not to signify a believing so far as to believe , but a believing so far as not disbelieve ; that is , he exacts no belief for the point , provided there be no disbelief against it . So that as before , p. 16. he made the knowledge of a Church that she defin'd truly , to be no more than a not doubting of it , which can proceed from ignorance as well as knowledge : so here Belief must pretended capable to bear the sense of not-believing ; provided that the not-believing be not a positive disbelief of this , or belief of the contrary . Fourthly , I would gladly know of Mr. H. why the same Authority which has power to bind one not to disbelieve , may not also oblige to believe : if she can propose evident and convincing reasons to her Children that she cannot erre , then she may without dispute oblige me to the latter ; for such motives are in their own nature able to convince the understanding , and unless she can propose such , by what ground can she withhold me from disbelieving , or holding the contrary ? Vnless perhaps the Doctor pretend to show , that the probable reasons for her fallibility and Infallibility be so justly and equally poiz'd in the Sceptick ballance , that none can say whether the pound of rushes in the one end , or the pound of strawes in the other be the weightier ware , or better worth three-halfepence . These explications with their wise appurtenances thus premised , Dr. H. knits them up in these two propositions , p. 17. 1. A Congregation that is fallible and hath no knowledge or assurance ( cui non potest subesse falsum ) that it is not deceived in any particular proposition , may yet have authority to make decisions , and require inferiours so far to acquiesce to their determinations , as not to disquiet the peace of the Church with their contrary opinions . ( that is , no to believe at all , but onely to behave themselves quietly . ) 2. But for any absolute Infallible belief or consent , That , no Church which is not it self absolutely infallible , and which doth not infallibly know that it is infallible , hath power to require of any . Where the first proposition is certainly false , if the subject be certain , that that is false which his fallible Church proposes to him , and that it is a point which concerns salvation not to erre in : and senseless , if ( as Dr. H. seems to suppose it may be ( the inferiours assent is no way required ; for , how can a speculative point be decided authoritatively , if the inferiour be no way bound to assent , but to acquiesce onely ? The second proposition is the granting that very point , against which he pretended to make head , to the resolution also of which his former discourse hath not in the least sort contributed . So perfectly needless and to no imaginable purpose , but onely to shuffle words together on any fashion , is his elaborate non-sense . Note Reader , that in his first proposition he puts not Belief at all , ( which yet is the onely matter in question ) but in the latter onely ; nor dares he trust it abroad there , but well guarded with absolute and Infallible : But I fear not his big words . Let him know , our tenet is , that our Church hath power to oblige , not to an hovering conditional belief , but to an absolute and infallible one : nor do we fear to affirm , that the Faithful in the Catholick Church have infallible certainty of their Faith , though they cannot explicate it , or give a Logical account of their own thoughts . It were not amiss here to let the Reader see upon this occasion , what Dr. H's manner of answering is : of which his whole book is ful ; but one example once put , will make the Reader easily find it's fellows . The question is , whether obligation to belief can be without Infallibility : He quibbles upon each word , as if he would do strange things against it , and makes up , by his explications , this worthy proposition ; that a Church , which it is ( p. 16. l. 1. ) not strongly probable that it will erre , and ( p. 16. l. 8 ) properly speaking knows not whether it erre or no , may ( p. 16. l. 16. ) yet oblige men to obedience , and ( them that cannot search ) to believe ( not positively and indeed , as the Reader must conceive ) but onely so far as not to disbelieve ; that is , that her self knowing nothing properly or positively , can by consequence oblige none to believe any thing properly and positively , but to obey onely . Is not this a fine upshot of such an elaborate answer ? And when he hath done this , then he addes another proposition , Parag 22. which confesses all that he stumbled at before , and which onely was in question . Let us put a parallel to his manner of discourse . Suppose one should affirm , that a whole Apple is bigger than a half ; and maintain it , because Totum est majus parte , A whole is greater then a part ; Dr. H's manner of answering would work upon it in this sort . First , the word [ whole ] may signify a whole Mole hill , or a whole Mountain , a whole web of cloath , or a whole thred . Next , the word majus , or greater , may signify greater in longitude , in latitudine , or in profundity . Lastly , the word pars , may signify part of a Mole hill part of a Mountain , part of a web , &c. This done , he would joyn these together , which are not the things in question , ( as he did in the former of his two proposition ) and tell us , that speaking of a Mole-hill and a Mountain , 't is certain , that part of a Mountain may not be greater than a whole Mole-hill , and so likewise part of the web of cloth to wit , a whole thred , may not be greater in longitude than the whole web . Then coming to the question , adde a parallel to his second proposition , and conclude in these words ; But as for an Apple and it's part , speaking of the quantity belonging to a body , that is profundity or bulk , 't is granted that the whole Apple is greater than the half one : which might as well have been granted at first , and have excused all this trifling . Sect. 12. What the Power of binding to Beleef consists in , and how rationally our Church , how irrationally the Protestants pretend to such a Power : together with a Godly and edifying Sermon of Mr. H's according to his Doctrine when he disputes against us . IT were not amiss here , to clear this important point the better , to lay open in brief what is this Power in the Church to bind her Sons to beleef , and in what it consists . For I doubt not but Mr. H. wonders , and many judicious Protestant Readers may perhaps remain sollicitous to imagine , how and in what manner there can be any power to force & cōmand the Soul to an interiour beleef or assent . But I hope this short hint will make them see that this power is founded upon free & rationall Grounds , not a tyrannical bare command of any authority whatsoever . It is confest then , that as a body cannot be moved locally , but after a corporeal & quantitative manner , as is it's nature ; so neither can a soul , which is of it's nature rational , be moved to assent , but by resons and motives , ( whether true or false ) and were it moved otherwise , it were not moved as a thing of such a nature , that is , it would not be a rational soul . Now since pure Reason consists in inferring a connexion of two things or notions , because of their joynt connexion with a third in the premisses , and this also an immediate one ( for a connexion which is not immediate is in reality none at all , at least to the Vnderstanding , since in that case it sees it not ) it follows , that the Soul is never moved out of pure Reason to any assent , but by such an immediate connexion seen , that is , by Evidence , and consequently all assents which have not this originall , spring from impurity of passion , that is , from vice Wherefore since it is impossible , God , who is Essential Sanctity , should command a vice , it follows , that as on the one side either he has left no power to oblige to assent , or if he have , it must be founded in Evidence , so on the other , if there be any authority on earth which can evidence her Certainty of what she sayes , that Authority hath power to oblige others in vertue of the said Evidence to assent to what she shall affirm , that is , to oblige them to beleef : for this is no harder a treaty , than to bind them to that to which their own nature had bound them before-hand , that is , to assent upon Evidence . To apply this then to the point in hand . The Church obliges her Children to rest and continue in her beleef , by the same motive by which she could oblige them when they were out of her , to assent to her doctrine , so far as concerns it's having been taught by Christ and his Apostles . This motive is the proposal of her own Authority , or of millions and millions of Fathers in the Catholick Church , all conspiring to witness that those points of doctrine ( things visible and most concerning ) were received from their Ancestours , as from their , and so ascending upwards , as from Christ . The vertue by which this Authority or incomparable multitude of witnesses claims to be a motive , and to have power to convince the Vnderstanding and so oblige to assent to their word , that is , to beleeve , is the Evidence of the treble-twisted Impossibility , that this Authority either would conspire in any age to attest so notorious an untruth , and so pernicious to their own , and their Children's eternal bliss ; or , that they could either erre , or mistake in things so visible , or even contrive a conspiracy to embrace any one errour , considering the several Countreys in which they liv'd dispers't , and consequently their several natures , obligations , inclinations , interest , and other manifoldly-varying circumstances ; or , lastly , if they would and could , ( that is , did ) attest , and so introduce an errour , that it should not be most visible and palpable in most undeniable and manifest circumstances to the whole world , being a change of things openly-evident in manifest and universal practice before , and in a matter of highest concernment . These impossibilities of erring in delivering any point of Faith , render that Congregation evidently infallible which sticks close to this Rule , of delivering onely what she received as thus attested : The Evidence of her Infallibility obliges a rational nature to assent upon such an Authority , that is , to beleeve ; and consequently her Power to oblige Beleef is as firm as this Truth , that Evidence obliges the Vnderstanding to assent , which is reduced into this first principle , that Idem est idem sibi ipsi , or that Reason is Reason ; since the act of Reason adhering to truth , is nothing else but an assent sprung from Evidence . From this short discourse follows first , that our Churches Binding her children to beleef is evidently natural , just , charitable , rational and necessary ; since she obliges them upon no other Ground than that which in it's own force had pre-obliged their nature to assent , to wit , Evidence . Secondly , that no man can revolt from the Faith of such an Authority to any other , but through the highest degree of vice and passion ; since they would be found in this case to assent to another , not onely without Evidence , but against it . Thirdly , that therefore the Governours of the Church who proceed according to this power , may justly punish and excommunicate those who recede from her Beleef founded in her Authority thus evidenced ; since this recession must spring from vice , or a disorder'd affection in the will ; and vice all the world allows may be punished . Fourthly , that no tyranny can possibly be imputed to our Church , as long as she proceeds upon such Grounds ; since she onely governs men according to their nature or Reason . Fifthly , that they who adhere to any other fallible Congregation upon onely probable , that is , inevident Grounds , against her Authority thus evidenced , being therefore ( as hath been shown ) in the highest degree vicious and passionate , if they prove obstinate in it , ought upon necessity to be Excommunicated , cast out of the Church , and separated from the Congregation of the Faithfull . Reason showing plainly , if no good can be done for their obstinate Souls , order is to be taken that they do no hurt to the Souls of others . Sixthly , that all who forsake this infallible attestation of the Church they were in , called Oral Tradition , ( as did the Protestants in all points wherein they differ from us ) deserve this Excommunication ; since they left a pre-acknowledged Evidence , and began to dogmatize upon acknowledg'd probabilities onely ; that is , left proceeding to assent in that manner which was acknowledgedly rational , connatural and virtuous , and beginning to proceed in such a manner as is necessarily irrational unnatural , and vicious . Seventhly , it follows , that a Congregation which is fallible cannot , without the greatest impudence in the world , pretend to oblige rational Souls to assent upon her Authority ; since , if she sees she may be in the wrong hic & nunc in such a point , she can have no Evidence that she is not actually deceived in it , and so wanting Evidence to make good her Authority , she wants whatsoever can oblige a rational Soul to assent upon her Authority . Eighthly , it follows hence , that not onely the Independents , Presbyterians , &c. may justly refuse to hear the Protestant Church , which acknowledges her self fallible , but that they sin if they should hear her ; since in that case they would be found to assent to an Authority , without evidence of the veracity of that Authority . Ninthly , it follows , that the Protestant Church acknowledging her self fallible ( and the like may be said of all fallible Congregations ) cannot even oblige the Independents , Presbyterians , &c to behave themselves quietly within their Church , and submit to their Government . For in case that fallible Congregation oblige her Children to a subscription or declaration of their assent to her doctrine , it were a vice either to assent without Evidence of authority , which is wanting to a fallible Church ; or , subscribe without a real inward assent , as the Doctor himself confesses : they may then resist such a command of that Church , and express themselves contrary and disobedient . Nay more , if that Congregation be fallible , it may possibly be in a damnable errour , and some one or more , may happen to see evidently that it is in such an errour ; and many of ordinary capacity rationally doubt what the others see : now in that case , why may not the former make account it is their obligatiō to oppose that Church , and let men see their soul-endangering errour , may maintain a party against her , and defy her as one who would bring Souls to Hell by her doctrine ? As also , why may not the latter ( rather than hazard the accepting a damnable errour ) adhere to this company of Revolters , at least stand neutral between the Church and them ? Again , since it hath been shown they may renounce the Faith of a fallible Church , why may they not renounce her Government ? since her Faith must needs be as sacred as her Government which depends on Faith , and is subordinate to it ; Government being chiefly to maintain Faith , and such actions as proceed from Faith. Neither is it lawfull yet to revolt against temporal Magistrates upon the score of their fallibility , in case they oblige their Subjects onely to act or obey according to the civil State , because that is a Government grounded onely upon natural reason , instituted for natural ends , and plainly evident it must be obey'd ; unavoydable inconveniences following upon disobedience , which force us to confess , there 's no safety for our lives or estates , without this Obedience . Tenthly , it follows , that Dr. H's denying any company of men on earth to be Infallible , and by consequence , to have power to bind to beleef , is most exquisitely pernicious , destroying at once all beleef , and leaving no obligation in the world , nay making it a sin to beleeve any Article of the Christian Faith. For since neither Scripture nor the doctrine of the Primitive Church ( acknowledged by Dr. H. to have been built upon an Infallible Tradition ) can be evidenced to us , but by some Authority faithfully conveying it down ever since that time ; if this Authority cannot be evidenced to be infallible , no man is bound in reason to assent or believe either Scripture to be God's word , or the Doctrine to be Christ's , upon her Authority ; since there wants Evidence of that Authority's veracity , which can onely oblige to assent : nay more , he must needs sin in precipitating his assent without Evidence to ground it on . Eleventhly , Dr. H. ( Answ . p. 36. ) in another place grants that this universal attestation ( in which we found the Churche's Infallibility and all these deductions ) makes one as certain of a thing , as if he had seen it with his own eyes ; and again confesses himself Infallibly certain of what he hath seen with his own eyes : which is as much as we either say or desire . Wherefore , the good Doctor doth a● once both confirm us , and contradict himself . Lastly , it follows , that it is the height of frivolousness , for D. H. even to pretend excuse from obligation to beleeve our Church , and assent to the doctrine of his own , without most undeniable and rigorous Evidence both for the errableness of ours , and the inerrableness of the Protestants Church . By these brief deductions from that one evident Ground of the infallibility of Vniversal Attestation , the prudent Reader will plainly see , how consequently the Catholick Church proceeds to the grounds of Nature and Reason , & how inconsequently to both the Protestant Churches must necessarily goe , when they would oblige either to Government , or Faith : Since Certainty and Evidence once renounced , there remains nothing to move the Vnderstanding to assent rationally ; nor any thing to move it at all but passion , disorder'd affections , fear , or Interest . Many paradoxes seem very plausible and prety , while they are drest up in involving terms , which hide their deformity ; yet brought to Grounds and to Practice , show manifestly their shame . The former ( to wit Grounds ) confute them by showing them contradictory ; the latter ( that is , Practice ) confounds them by showing them absurd . How implicatory Mr. H's doctrine of no power to bind to beleef is , and how inconsistent with Christian Faith , hath already been manifested by bringing it to Grounds ; how absurd it is , will quickly be discerned by reducing it into practice . Let us imagin then that the Bells chime merrily to morning prayer , and that the whole town rings with the fame and noise that Dr. H. reputed the most learned of all the Protestant party ( who quite confuted the Pope , and cut off the neck of Rome at one blow , in a book of Schism , and has lately , with a great deal of Greek , lopt off and seared the Hydra-head from ever growing more , in his Answer to Schism Disarm'd ) would give them a gallant Sermon Whereupon , a great confluence of people coming together to receive edification , after a dirge sung in Hopkins rime very pittifully in memory of the deceased Book of Common-prayer , up steps Dr. H. repeats his Text , and fals to his Harangue : In which let us imagin that he exhorts them to renounce all the affections they have to all that is dear to them in this world , and place them upon a future state of eternal bliss , promised by Christ to all that serve him ; in particular , let us imagin , he earnestly exhorts them with the Apostle , to stand fast in the Faith , and to hold even an Angel from Heaven accursed , if he taught the contrary ; nay telling them they ought to lose theirs and their Childrens whole estates , and lay down a thousand lives , rather than for-goe their Faith. This done , let us suppose him to draw towards a period , and conclude ( according to his doctrine , when he disputes against us ) in this manner : To all , this , dearly beloved , I exhort you earnestly in the Lord ; yet notwithstanding , that I may speak candidly and ingenuously , and tell you the plain literall truth of our tenet , neither I , nor the Church of England , whose judgment I follow , are infallibly certain of this doctrine which I bid you thus beleeve and adhere to . Our ( p. 15. l. 37. 38. ) Church , I confess , is fallible , it may affirm and teach false , both in Christ's doctrine , and also in ( p. 23. l. 38 &c. &c. p. 24. l. 3. ) saying which is true Scripture , and which the true sense of it ; and consequently , I may perhaps have told you a fine tale all this while , with never a word of truth in it : but comfort your selves , beloved , for though it may be equally and indifferently probable it erres , yet it is not strongly probable that it will ( p. 16. l. 1. ) Wherefore , dearly beloved Brethren , have a full persuasion I bese●ch you ( as ( p 16 l. 6. 7. ) our Church hath ) that what she defines is the truth , when she defines against the Socinians that Christ is God ; although , ( p. 16. l. 8. ) properly speaking , she hath no certainty that he is so . The Governours of our Church may indeed lead you into damnable errours , being not infallible in Faith , yet you must obey them ( p. 16. l. 16. ) by force of the Apostl's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( here the good-women are all-to-bewonder'd , and bless themselves monstrously at the learned sound of the two Greek words ) at least ( p. 17. l. 3. ) beleeve them so far as not to disbelieve them . For mistake me not , beloved , I mean no more than thus , when I bid you stand fast in the Faith ; hang in suspence , dear brethren , hang in a pious suspence , and beleeve it no improbable opinion that Christ is God , and that there is such a felicity as heaven : at least ( whatsoever you think in your heart ) yet ( p. 17. l. 25. ) quietly acquiesce to the determinations of our Mother the Church of England , so far as not disquiet the peace of our Sion : although you should perhaps see that this Church did Idolatrously erre in making a man a God , and so give God's honour to a Creature , yet I beseech you , good brethren , acquiesce very quietly & peaceably ; and although you could evidence that she was in damnable errours , and that she carried Souls quietly and peaceably to Hell , for want of some to resist and oppose her , yet let them goe to Hell by millions for want of true Faith ; still enjoy you quietly your opinion , without opposing the Church , though th●s pernicious . Were not this a wise and edifying Sermon ? and enough to make his Auditours pluck him out of the Pulpit , if they beleeved him not ; or , if they beleeved him , to return home Scepticks or Atheists ? Yet how perfectly , chiefly in express termes , partly in necessary Consequences , it is his , his own words have already manifest●d : for the famous Explications lately spoken of , he applies here to his Church , parag . 23. and his Rule of Faith must be either certain , and so make all points of Faith certain and infallible truths ; or if it be uncertain , nothing that is built upon it can be certainer than it self , and by consequence , Christ's God-head must be uncertain also , and so there can be no power or motiue to oblige men to beleeve it more than the rest . Sect. 13. The four main Advantages of the Catholick Church wilfully misrepresented . The Disproportion of Dr. H's parallelling the Certainty of the Protestant's Faith to that of K H. the eighth's being King of England . THe Cath. Gentl. mentioned , on the by , four advantages our Church had over any other , viz. Antiquity , Possession , Persuasion of Infallibility , and Pledges which Christ left to his Church for motives of Vnion Speaking of the last of these , Dr. H. tells us here , ( Repl. p. 19. ) it is in vain to speak of motives to return to our . Communion , to them who have not voluntarily separated , and cannot be admitted to union but upon conditions , which , without dissembling and lying , they cannot undergoe . As for the latter part of this excuse , truly , if motives of union be vain things to be proposed to them , to bring them to Vnion , I must confess I know not what will be likely to doe it . They pretend to think our doctrine erroneous , our Church fallible , to which therefore they deem it dissimulation and lying to subscribe : what remains then to inform them right , but to propose reasons and motives that that doctrine was true , that Church infallible ; & that therefore they might lawfully subscribe with a secure conscience ? But Dr. H. will not heare of motives or reasons for Vnion , but sayes , 't is in vain to speak of them : that is , he professes to renounce his Reason , rather than forgoethe obstinacy of his Schismatical humour : yet he sayes here , that this evasion is necessarily the concluding this Controversy : But why a probability to the contrary should be sufficient to oblige his reason to that his persuasion or assurance , so as there may not subesse dubium against our rule of Faith , acknowledg'd infallible ( Answ . p. 36. ) at unawares by himself , that he will never be either able or willing to show . And so for the former pretence , to wit that they separated not voluntarily , it hath already been shown ( Schism Disarm'd , p. 279. ) to be a most shameless untruth ; that , by their own occasion , they had voluntarily renounced our Government , Rule of Faith and doctrines ; and that there wanted onely the punishment for their former voluntary faults , to wit , the Churche's Excommunication , warning the faithful to avoid their company . So that Dr. H's plea is no other , than as if a Rebel should renounce both the Government and Laws of the Land and , being out-law'd and cut off from the Communion of the good Subjects for these faults , should lay all the blame on the Governours and Iudges , saying , no sedition nor division was made in the Common-wealth , till they out-law'd him and his adherents , and warned the good Subjects to live apart from them . As for those pledges left by Christ to his Church for motives of union , which the Cath. Gent. made one of our advantages , they are these : The submitting to the Government of one Head and Pastour ; the agreeing in one Rule of Faith , to which all our private opinions and debates give place as to an infallible Law , to decide al quarrels about Faith ; the multitudes of visible exteriour practices , both in several Sacraments , and also divine Service performed with such magnificence of Ceremonies , lastly and most especially , the coadunation of all the members of the Church in eating that heavenly food , beleeved by us to be the true and real Body of our Blessed Lord and Saviour . All these and some others are so many ties and tokens , which make the Sons of the Catholick Church take one another for Fellows and Brothers , that is , they are unto them so many motives of Vnion : In all which he is blind , who sees not that our Church hath a most visible advantage over all other . Yet Dr. H. assures us that 't is in vain to speak of those to him ; and why ? because his passion and disorder'd affections or Interest have so throughly persuaded him , both without and against Evidence , and two or three odde testimonies , with an Id est in the end of them , without ever considering the impossibility that Vniversal Attestation should erre , have bred a kind of assurance in him , cui non subest dubium ( which is all hee requires for his own or his Churche's certainty of Faith , Rep. p. 16. ) that he professes himself incapable to heare motives and reasons , and that 't is in vain to speak of them to him . What was meant by the two Advantages , of Antiquity and Possession , was sufficiently explicated by the Cath. Gentl. in these words ; such Antiquity or Possession , without dispute or contraction from the Adversary , as no King can shew for his Crown , and much less any person or persons for any other thing . Now what more manifest , than that we enjoy this acknowledgment of our Adversaries , to have that this Antiquitie and Possession for many ages ; and that this acknowledgment is a particular advantage to us , since the Protestants have none such from our party , but were ever charged by us of novelty , & a late upstart original , and that in this very point in debate between us ? This being plainly there exprest by the Catholick Gentleman to be his meaning , Dr. H. first ( p. 20. ) shuffles off to Fraternal Communion : next , of a Divine turn'd Lawyer , he cites as an affirmation of the Doctors , presumi malam fidem ex antiquiori Adversarij possessione ; which apply'd means thus much , that , they being more anciently in possession , 't is to be presumed that we usurp't : So that , till he evidence that they were more anciently in possession , his law availes him nothing . In the mean time , let him consider our two advantage ; to wit , that we had a Possession acknowledg'd before this present possession of theirs ; whereas their pretended possession before ours is in question and controvertible : for , Mr. H. will not say , that he knows the contrary better than his Church does her Faith , which , at best , he confess'd before had but probability of her not erring : now then , that which is a probability onely , is in it's own nature liable to dispute , and controvertible ; since it may perhaps be shown false to morrow . Their possession then , pretended to have been before ours , is not onely disacknowledg'd by us , but also in it's own nature subject to dispute : ours before theirs , acknowledg'd , and not capable of dispute . The other advantage we have is , that the pretended usurpation of the Pope , being of a Supremacy over the whole Church and all the Bishops in it , must needs in all reason be most visible to the eyes of the whole world : now , since it is certain , they could never evidence it thus visible , ( as appears by their diversities of opinions about it's introduction , to be seen in the Catalogue of Protestancy ) that is , they know not when it came in ; consequently , this consideration affords a certain prejudice against their former possession , and the pretence of the Pope's Vsurpation . For certainly , that Authority which could not be usurp't but most visibly , and yet the usurpation is not most visible , was not usurp't at all , but was ever . Wherefore our possession and Authority is iustly presumable to have been cōtinued ever since Christ's time ; since the beginning of our Faith could never be clearly manifested , as many Protestant Authours beyond exception confess , and onely some of them , driven to that desperate task by our arguments , blindly pretend the contrary : whereas their bearing sway in this corner of the world is of confest and known original , which differences us from them by a most manifest advantage . The persuasion of Infallibility ( our fourth advantage ( p. 21. ) there mention'd ) must necessarily be mistaken and wrong apprehended as well as it's fellows : that is now grown ordinary with Mr. H. and so we must not wonder at it I have already shown , that this persuasion is the onely means to oblige the Subjects of any Church to Vnity of Belief ; nay , that there can be no rational●ty to any belief at all , where this persuasion of the Churche's Infallibility is not found : which being found in no Congregation but that of the Catholick Church , she hath consequently an infinite advantage above all others in the notion ad nature of a Church , which is to be a conserver of Faith ; or rather indeed , it follows hence most evidently , that none other can have the true nature of a Church but her self . Now Dr. H. in stead of telling us I , or no , whether this Persuasion be of such a force as is pretended , in order to the Vnity of the Faithfull , flies off and sayes , this can have no influence upon them ; though it be the onely thing which gives fundamentally Being to a Church , as hath been shown : telling us moreover , for our further certainty , that he is sure the Protestants are not so persuaded , nor ever had cōvincing Grounds represented to persuade them of it ; referring me to a book of his own , called The View of Infallibility . In answer , I refer him to Rushworth's Dialogues , and assure him that , if he be not blinded with prejudice or interest , he may see it there shown as perfectly as that two and three are five : And as for his Book , I find no such worthy stuffe in these , as can invite me to think an hour well spent in perusing that Brother of theirs . After this , going about to vindicate the uncertainty on the Protestant's side , he runs ( p. 21. 22. ) again to their full or verily-persuasion ; but never tells us whether this full persuasion of theirs sprung from the light of pure Reason , that is , Evidence ; or from passion , interest and ignorance ; adding a parallel , of beleeving that King Henry the eighth was King of this Nation : the reasons whereof notwithstanding he accounts fallible , because the testimonies of meer men . Whereas I account it most evident and demonstrable ; and promise him to have acquitted himself better than ever Protestant did yet , if he can show me the thousandth part of this Certainty , ( which he puts here for a parallel of the Protestant's Vncertainty , ) for any point in which they differ from us , that is , for any point which they have not received as handed down by Tradition or Attestation of Fore fathers . For , never let him expect to make a rational man beleeve , that scruing or misunderstanding an odde line or two , glean'd for the nonce out of Scripture or and old Authour , can by any multiplication arrive to the clearness of the former ample , undeniable , uncontroulable Verdict of witnesses , that King H. the eighth vas King of this Nation : much lesse to that of our Rule of Faith , being an attestion of things infinitely more importing , which a multitude incomparably more numerous had seen visible in practice ; besides other assistant motives implanted by the Apostles ( the Holy Ghost especially cooperating ) in the hearts of the first faithful , and still continued to this day ; which strengthen man's nature to the impossibility of erring in such an Attestation . This vast advantage hath our Rule of Faith over this instance of K. H's reign here : yet I doubt not to affirm , that the testification of the latter renders it demonstrable ; which I thus show . This undoubted and never yet-denyed persuasion , that K. H. the eighth reigned here , imprinted in the hearts of all in England , not onely attested by all Fathers in that Nation , but even by innumerable multitudes in other Countries , ( his foul acts making him famous , ) this persuasion , I say , is an Effect , and consequently sprung from some Cause : but no Cause can be imaginable in reason able either to breed this strong persuasion in such a world of knowing persons , nor bribe so many attesters to a conspiracy of witnessing such a visible thing , except the Being of King H. and of his Reign : therefore he was , or did reign here ; otherwise , this persuasion and attestation had been effects without causes , or ( which is all one ) without proportionable causes ; which being evidently impossible , it is also evident and demonstrable that he did rule in England . Now , whoever should goe about to answer the major by putting some Cause as possible to be in it self proportionable , and so able to produce this strange Effect , besides the Existence of K. H. the eighth ; the very position would disgrace it self and the Authour , when the proportions of it's efficacity came to be scann'd and apply'd to the Vniversal and strange Effect spoken of . Again , should a man consider this ample and uncontrolled attestation of it , and all the other motives which infer it ; as King H's Wives , Alliances abroad , Warres , Acts of Parliaments , Embassadours in all parts , Descent , Apostatizing , together with the infinite multitude of Conveyances , Bonds , Iudgments , Foundations , and innumerable such other things relating to such and such a year of his Reign ; and , after all these fully considered , should notwithstanding seriously express his doubt , that he could not beleeve there was ever any such man : would not all that heard him , justly think him a mad man ? If so , then surely he must have renounc't no less than rigorous Evidence and Demonstration , ( the onely perfect light of Reason ) who can deserve justly such a censure . It was therefore rigorously evident and demonstrable , that King H. the eighth was . Thirdly , if it be not evident and demonstrable , the contrary may possibly be such , ( for one side must needs be true & so , all truths being connected , in it'ts own nature demonstrable : ) but it is evidently impossible the contrary should be demonstrable , or the motives for it show'd not-concluding ; therefore they concluded demonstrably . The minor is prov'd clearly : for , first , it is not against any natural Science , and consequently not possibly disprovable by natural reason ; nor yet by any Authority ; for , in our case , there is an Attestation for it , uncontrolled by any , either orally or by writing : Wherefore there is left no means possible to goe about to confute it , or evidence the contrary ; it self therefore is most perfectly and most strongly evident and demonstrable , nay impossible to be deemed or pretended to be shown otherwise . Bring not then , Mr. H. this infallibly-and demonstrably-grounded instance , for a parallel of your vertible and Wind-mill uncertainty ; till you can show you can produce the million'th part of that Evidence and certainty : but rather be asham'd to pretend to make head against our Rule of Faith , ( which is of an attesting Authority incomparably more numerous , more clear , and more strongly supported by all kind of imaginable assisting circumstances , than was that now explicated ) with obscure or misinterpreted scraps of dead Authours cast into what mold you please by Id est's , self-explications , and voluntary deductions , according to the easily-bending nature of words . That is , blush to have renounc't your Reason , in renouncing Evidence of Authority ; to follow unreasonableness , in assenting upon ambiguous probabilities . After this , to clear himself from denying Infallibility , which denial was charged , and hath been shown to take away all beleef and ground of Beleef ; he tells us , ( pag. 23. ) It is evident , that beleef is no more than consent to the truth of any thing , and the grounds of beleef , such arguments as are sufficient to exclude doubting , to induce conviction and persuasion . But sure Mr. H. forgets what he is about : for to divine beleef , which is commanded by God himself , and so cannot be sinfull , not every consent ought to serve , but a rational one , nor any conviction , but such an one as is rational , that is , grounded upon Evidence of that Authorities veracity , in that which she proposes to be beleeved : which how it can stand with her fallibility in the same point , is past Dr. H's skil to make good , since if it be once known that she can erre in it , it can never be shown thats he does not , there being no certainer Authority than her self to testify certainly when she hits , and when she failes : for I hope Dr. H. will not say it must be Scripture , without an Interpreter of Scripture , and , if so , who a more certain Interpreter than her self ? If he say , she must compare her self with other Churche's , he not onely grants each may erre , but even , ( Repl. p. 15. l. 32. ) after recourse had to the said means , he onely puts here , pag. 16. l. 1. that it is not strongly probable that such a Church will erre : so that if she can erre , she does erre , for any thing any body knows . What follows is onely a trifling defence of himself for his bad disputing . He was accused by us of a Schism twisted with Heresy : he defended himself , by alledging that he held not our Church Infallible , which he knows we charge upon the deniers as the heresy of heresies . Now his excuse for this Logick is , that he put ( Repl. p. 24. ) onely a fiction of case : but 't is plain he relies upon that fiction as on a real Ground , saying there expressely ( of Schism , p 28. 29. ) that he needs give no more distinct answer than this , first , that they not holding the Church of Rome infallible , may be allow'd to make some suppositions , &c. Again , he sayes he makes but one , but yet he there puts down four : so that the difficulty is onely this , to determine in whether place he deserves most to be trusted , or which of them is the child of his second thoughts . Lastly , he imposes falsly upon the Cath. Gentl. ( Repl. p. 26. ) that he requires him at the begenning of the dispute to grant the ( Chvrch of Rome infallible . Whereas we onely mind him , that since he is accused of a Schism link't with Heresy , he ought to show that his motives bear the weight of a perfect Evidence , notwithstanding the counterpoise of our Rule of Faith , the Churche's Infallibility , and not suppose this first , and then run a Voluntary upon what he had granted himself gratis . Thus I have given an answer to Dr. H's third Section of his second Chapter , to which he referred me : In which I confess to have been larger than the rigour of answering required : but the point of Power to oblige Beleef was , as I conceived , very important , and well worth clearing ; neither do I remember to have read it in any other place fetcht from it's first Grounds , that so I might refer the Reader thither . I have also vindicated the Cath Gentl. something more particularly than I proposed to my self at first , or than was my obligation ; which was onely this , to clear those passages in him which vere coincident with mine . Hereafter I fear the apprehension of my future prolixity will not let me exceed my first-intended limits . SECT . 14. How Dr. H. defends the sufficiency of his Division , charged to want the three most principal sorts of Schism , and solely important to the Controversy . THe third Chapter in his Reply begins with curing his Division of Schism , which was shown by the Cath. Gentl. to want two of it's best limbs , and those too most useful in this present controversy ( that , to wit , of Schism from the whole Church , and from Authority of Councils ) & also by S. W. to be pittifully maimed of the third , which was against subjection to some one Superiour . His skill employ'd in plastering it comes to this , that all Schism is either in inferiours against Superiours , or in equals against equals ( Rep. p. 28. ) He should have said against some one Superiour , in the singular ; for his Discourse in his book of Schism never look't further ; which occasion'd the Cath. Gentleman's calling it Monarchical . His first excuse for his first fault is , that it is strange to think , that that man who breaks from the whole Church was not comprised in either member of his division , when certainly he is guilty of both . This it is to forget one's Logick : for , let the man be where he will , our question is of the sin , Schism against the whole Church ; which is therefore not comprised in any one head , because it is in an higher nature sinfull , and so exceeds it . Sacriledge and Patricide , according to the common notions , are found indeed in every simple theft and murther : but according to their specifical differences , by which they are distinguish't from them , they exceed them , and so are not compris'd in them . This Particularity then , and Specialty of schismatical guilt , in breaking from the whole Church , makes a man in a higher and more special manner faulty . And this is the reason why we require , that the Specialty of this Schism should ( as it ought ( be taken notice of , by ranking it in a Special head ; which was omitted by Mr. H. who talk't onely of the petty Schisms against some one particular Superiour , not against all in collection , nor against the whole Church . And here when he is challenged of it , in stead of showing us that this greater sin is compris'd in one of those lesser heads , he privaricates from the question which is about the sin , and talks of the man ; who is compris'd in his Division , for having done another sin , less than this , and not for having done this . His second excuse , or rather his continuation of the former , is the saddest piece of Logick that ever was read , and begins at the wrong end . He is accused of omitting Schism against the whole Church , and pretends he treated it as involved in another , to wit in Schism against some particular Governour , and Schism against Charity to our Equals ; which he proves in these words , ( Repl. p. 28. ) For how can one separate from the whole Church , unless he separate both from his Superiours and equals too ? which indeed had been to some purpose , in case he had treated of Schism against the whole Church , and omitted Schism against some particular Superiour , or against Equals , Otherwise , for this purpose in hand , he must argue in a quite contrary manner , and put it thus ; How can one separate from a particular Superiour , or from his Equals , but he must in so doing separate from the whole Catholick Church ? and then the wise argument had evidently bewray'd it's weakness . In a word , either he means by Superiours , some of them onely , and then he runs over boots into a Contradiction , to get out of a less fault , in which he stood wet-shod ; for some of them , cannot be a●● , or the whole Church : or if , by Superiours , he means all ; then let him show me , that , in his Book of Schism , he hath treated of that which is against all the Superiours of the Church , in any collective sense ; if not , then let him confess , without more shuffling , that he treated not of Schism against the whole Church . As for his omitting Schism against the Authority of Councils , he endeavours to clear it , first , by seeming to doubt whether Councils have any Authority . Durum telum necessitas : in another occasion I doubt not but he would extoll to the skies those Councils which deposed a Pope ; though now , because he had granted them no Authority , in omitting Schism against them , he can shuffle up and down at a cheap rate ( Repl. p. 29. l. 27. ) with , If Councils have any Authority ; for he is sure , no man can possibly oppose him as long as he sayes nothing positively , but keeps himself within the powerfull spell of an If. But let us see what follows , if Mr. H. pleases to grant Councils any Authority : then he tells us , that this Authority will certainly be reducible to paternal power ; meaning , of a Priest , Bishop , Metropolitan , &c. and this both in Provincial , National , and General Councils . The reason he assignes for his evasion comes to this , that the of fence against the whole was consequently an offence against any one there residing . True ; but must the offence against some one Governour ( of which onely he treated ) be necessarily an offence against them all , or against the whole Council ? otherwise what will it avail him ; who is not charged with omitting Schism against any particular Governour , after having put that which is against the whole Church , or the collection of many ; but , quite contrary , which putting down onely the Schisms against particular Governours , and omitting that which was against them as collected in a Council ? Did ever man's Reason run counter in this manner , or his insincerity so resolutely persist never to acknowledge any lapse ? that , whereas it is as evident as noon-day , that one may dissent from any one Bishop , in his grounds , and yet consent to the rest ; still he will needs prove the contrary , and that the disobedience to some one sort of paternal Governour , is the disobedience to all . Again , though a Bishop have a kind of paternal Authority over a Priest , a Metropolitan over a Bishop , &c. and so the disobedience of these Inferiours would be against Paternal power ( as Dr. H. calls his first Head : ) yet what Paternal power hath a Company of Bishops over a single Bishop ; or a Council , consisting of three Patriarchs and five hundred Bishops , over one single Patriarch ? It is evident then , that should this Patriarch rebel against the common decrees of all the rest , he could not be called a Schismatick against Paternal power ; and so , according to Dr. H's division , would be no Schismatick at all : since there is no Authority there which could be said to be Paternal in respect of him , himself being coequally high , that is , placed in the top of the Ecclesiastical Hierarchy with the rest of the other Patriarchs , and a Father in an Ecclesiastical sense over all the rest . Their power therefore over him consists in the collective force of so many united ; which makes them considerable in respect of him , as a whole compared to a part . Now then , since Dr. H cannot even pretend to have treated of a Schism against any collective power , but against an Authority consisting in higher rank or degree onely ; 't is most evident to the most ordinary Vnderstanding , that he omitted Schism against Authority of Councils . After all this adoe he confesses here , ( Rep. p. 30. ) that he treated not specially of Schism against General Councils ; that is , he confesses his Division of Schism insufficient ; which was onely objected . No , I had forgot ; he onely goes about to give reasons , why he did not treat it more specially : by which pretty expression the good Reader is to be made beleeve , that he had treated of it specially , and onely omitted to handle it more specially ; whereas , he purposely and professedly waved the handling it at all in this Controversy ; as is to be seen , Of Schism , p. 60. Ad now , ( so exquisite is his shuffling art ) after he had labour'd to produce proofs , that he did treat of Schism against Councils , he brings his excuses why he did not doe it , ibid. First because Councils were remedies of Schism . But since they remedied them authoritatively , and with such an Authority as , in comparison of any one degree of power by him treated , was as it were of an Vniversal in respect of a particular : the Schism against them was by consequence proportionably ( or rather improportionably ) greater ; and so deserved in all right an eminent place of it 's own in his division . Next , because they are extraordinary and not standing Iudicatures . I answer , they are likewise of an extraordinary Authority , as hath been shown ; and therefore could not merit to be slighted by him . His third is , because this was not a constant sort of Schism , but upon accidental emergencies . That is , his treatise of Schism doth not absolutely forbid a man to be a Schismatick in an higher sort of Schism , so it happen upon occasion ; but takes care first and more specially that he be not a Schismatick in one of those constant sorts of Schism , though it be of far less guilt . His fourth excuse ( as I reckon them ) is , because they are now morally impossible to be had . Very good : his Church is accused by us of Shism against General Councils already past ; and Dr. H. in this book entitled their Defence , therefore treats not particularly of Schism against them , because they are morally impossible to be had at present , and for the future : though , towards the end of the world he thinks it probable there may be one : Of which divination of his I can give no better reason than this , that Antichrist , who is to be then the Vniversal secular Governour , and by consequence , according to Mr. H's , grounds , the Head of God's Church , or Supreme in Ecclesiastical affaires , will doe Christianity that favour as to gather a General Council . This , I say , if any , must be his meaning : for the reason given by him here , why they are now morally impossible to be had , is , because the Christian world is under so many Empires ; and when they are likely to be united into one towards the end of the world , unless it be under Antichrist , I confess my self unable to prognosticate . His last excuse is , ( Repl. p. 31. l. 2. ) because the Principal sort of Schism , charged by the Romanists , is the casting out the Bishop of Rome . I answer , that we charge not the Protestant with a simple Schism , but a decompound one , involving also heresy in each of it's parts . First , with a Schism from the whole Church , in renouncing the Rule and Root of all our Faith , Vniversal Oral Tradition of immediate Fore-fathers , and by consequence , separating themselves from the whole Body of the Faithful , as Faithful : next , with renouncing the Authority of Councils , proceeding upon this Ground in declaring things of Faith : and lastly , with not onely disobeying , but disacknowleding the Authority of the Pope , recommended to us by both the former . And it seems strange that Mr. H. should goe about to clear the sufficiency of his division , by recurring to our charging or not charging of Schism : whereas he has not taken notice of any of these three Schisms charged against him ; but onely of petty ones against the Paternal power of a Bishop , Patriarch , &c. which may be consistent with a guiltlesness from the other three principal ones . He promised us in his Answer , p. 8. 9. that he had rescued the Catholick Gentleman 's letter from the strangling in the birth by the Printer's miscarriages ; yet gives it here a privy courteous-discourteous pinch , by putting the Printer's mistake of conciliatory for conciliary , to be the Cath. Gentl. pleasure to call it so , pag 31. l. 10. 11. This done , he objects , that this conciliary Authority cannot with any propriety be said to be in the dispersion of the Churches . Nor did the Cath. Gentl. say it was properly so called : it sufficeth us if it be equivalent , as doubtless it is . For a private Bishop or Patriarch is no otherwise a Schismatick against them gathered together , than in dissenting from the joynt-expression of their votes : if then their votes be sufficiently exprest and testify'd , either by communicatory letters , or some other equally-certain way ; while they live dispersed ; why should not the opposing his consent of theirs be equally a Schism , as when they are united ? But Schism against this Authority of theirs Mr. H. sayes , ( parag . ult . ) is most properly comprised under the Head of Communion Fraternal , treated by him Chap. 8. 9. 10. and there called Schism against mutual Charity . Not considering that in the Church there must be unity in the Vnderstandings of the Faithful in a general rule of Faith , as well as of their Wills in mutual Charity ; the former also of which belongs to them more particularly as they are Sons of the Church , that is , Faithfull : and consequently , there may be several breaches of those two Vnities ; so that certainly he must be a very proper man in the art of method , who can think that a Schism or breach of the former , is most properly comprised ( as he sayes here ) under that latter : yet this method Dr. H. will vindicate , as indeed he may doe any thing after his manner . See his confusion for method sake , Schism Disarm'd , p. 230. To these former objections now rehearsed , he at least pretends an Answer , such as it is ; but to other exceptions sufficiently layd home to him , Schism Disarm'd , p. 32. 33. he thought it safest to give none at all . He was asked there , ( and I ask him here again ) why he omitted Schism against the Head of God's Church ? He cannot avoid by saying , that this is not charg'd upon them , it being , as he here confesses , the principal Schism objected , p. 31. l. 2. 3. Will he say it is an usurpation ? Let him hold a while , till he hath proved it , and in the mean time let him tell us how hainous a Schism it is , to renounce it without legitimate proof . Secondly , he was ask't , why , to state things indifferently , he treated not of Schism against the Head of the Church , as abstracted from an Ecclesiastical Governour , ( the Pope ) and a Secular Magistrate , ( the King , Emperour , &c. ) for sure the disobeying or renouncing this Head , must needs be a greater Schism than that which is against those reckon'd up by him , who are all under this Head. Lastly , he was ask't , why he treated not at least of Schism against the Secular-Ecclesiastical Head , King , Emperour , &c. and let us know what kind of Schismaticks we are , for renouncing his Authority in Ecclesiastical matters ? His jurisdiction , according to Mr. H. is supreme in such affaires : since then , the disobeying or rejecting any Authority takes it's measure of faultiness from the excellency of the Authority it opposes , he ought to have let us know that we were supremely & in the highest manner Schismaticks , for denying the King 's Ecclesiastical Iurisdiction . But alas ! this aiery Supremacy of Kings in sacred matters is such an addle piece of Ecclesiasticall Authority , that though they pretend it , to avoid the Pope's Iurisdiction , yet ( as it appeares ) they decline to own it themselves as much as they can , upon occasions ; lest , coming to a controversial discussion , it bewray it's weakness by the absurdity of some necessary consequence or other issuing from it . Iustly therefore did Sch●sm Disarm'd , casting up the account of Mr. H's Division of Schism , ( p. 34. ) charge him to have omitted the three principal Schisms against Government , and those not onely principal in themselves , but also solely importing the present controversy : and onely mentioning those which were not objected , and so nothing at all concerning the question . Sect. 15. With what success Dr. H. goes about to retrench the Roman Patriarchy , and to vindicate Ruffinus . THe next question which comes to be discussed , is , of the extent of the Roman Patriarchy : which the Cath. Gentl. show'd Dr. H. willing to limit , from a word in Ruffinus , so that it should not be extended to all Italy . That this is the question , is evident , both by bringing Ruffinus his testimony upon the stage , who acknowledg'dly spoke of Patriarchal Iurisdiction ; as also by Dr. H's words in his Reply p. 33. l. 2. and again , p. 34. l 4. 5. To avoid the Doctors blundring art , in which he is very exquisite alwayes , but in handling this question hath excell'd himself : we will clear the way towards the deciding it , by premising these few notes . First , it is agreed upon between us , that the Metropolitical power is distinct from the Patriarchal , and ( of Schism p. 54. l. 19. 20. and p. 56. l. 5. 6. 7. ) of a less Authority and extent . Next , it is affirmed by Dr. H. of Schism p. 55. that the Authority of the Bishop was correspondent to the Defensor Civitatis ; that of the Arch-Bishop or Metropolitan , to the President of every Province ; that of a Patriarch , to the Li●utenant or Vicarius ; and in general , that the Ecclesiastical Order follow'd the Political . This I onely take notice of as an affirmation of his , not granting it to be universally true ; nor doth he prove it was so , otherwise than by Origen's saying , It is fit it should be so . For , the Councils of Constantinople and Chalcedon , where this was determin'd , were held long after this Order in the Ecclesiastical Iurisdictions in Constantine's time , of which he speaks here ; and so their testimonies rather prejudice it , than prove it : for had it been so universally practiced before , what need was there of ordering it by following Councils ▪ These things being so ( as is most evident and undeniable ) let us see how incomparably Dr. H. blunders in this question . His first and fundamental blundering is , that he would conclude against the extent of the Patriarchal power , by impugning the farther extent of he Metropolitical : whose Authority notwithstanding he acknowledged higher , his Iurisdiction larger ; as the second note shows . Now , that he indeed impugned a Metropolitical power onely in stead of a Patriarchal , is manifested ; both because he impugnes this latter in the 17. parag . ordained to treat of Metropolitical power onely , ( his treating of Primates and Patriarchs not beginning till parag . 21. ) as is most visible to the Reader 's eyes , which Dr. H. would yet delude ; as also because himself confesses it , of Schism , p. 50. l. 18 19. So that he would conclude against the Patriarchal power , which himself granted to extend to many Provinces , ( of Schism , p. 56. l. 6. ) by arguing against Metropolitical , which himself granted to extend but to one ( of Schism , p. 55. l. 22. 23. and 26. ) ; and so infer the no-farther extent of the former , out of the no-farther extent of the latter , after he had acknowledg'd the former of much farther extent than the latter was Is not this a most shameful and unconscionable sleight , to mingle and jumble two Authorities together for his own ends , in that very Chapter where he pretended to treat of them distinctly ? His next manifold blundering is , to bring testimonies , which he tells the Reader here , ( Rep. p. 32. 33. ) manifestly distinguish't the Province of the Bishop of Rome , from the Province of Italy ; which ( he assures us ) could not have had truth in them , if the Province of the Patriarch of Rome extended to all Italy : and yet not one word is found in any of the testimonies making mention of the Patriarchy , nor yet of the Province of the Bishop of Rome at all : nay the three first onely mention the City of Rome . The first is this , as cited by himself ; ( Rep p. 33. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let the house be delivered to those to whom the Bishop through Italy , and the City of Rome should decree it . The second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The holy Synod assembled from Rome , and Spain , France and Italy The third , foure hundred Bishops , both from great Rome , and from all Italy and Calabria . Now suppose , insisting on the Grounds of mine own cause , I should onely reply that they mention'd Rome in particular for eminency of Authority , not contradistinction of it ; were it not a thousand times more likely on my side , there being no City particulariz'd but this in the testimonies ? for all the rest are Regions or Provinces . Again , were the testimonies most express for the Roman Province ; yet if Mr. H. mean't honestly , that is , to speak of the Metropolitical Iurisdiction onely ( as he pretended , and as the place properly required , ) then what had he concluded ? since the proving the Metropolical Iurisdiction less than all Italy , proves not that the Patriarchal reach't not much farther . But , to come home to the testimonies , that the Reader may see what a strong disputant Dr. H. is in his own way : I would gladly ask , who told him that the City of Rome ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The City , & , Great Rome , as it is in the testimonies ) must needs signify so manifestly the whole Province of Rome ? So that , if he infer a Contradistinction , and so a limitation of Iurisdiction from these words ; he must conclude that neither the Metropolitical nor Patriarchal Iurisdiction of the Bishop of Rome reach't beyond it's own walls : which being acknowledg'dly impossible , it is impossible these testimonies should mean a distinction of the Bishop of Rome's Authority from Italy , but an Eminency of his Dignity , which occasion'd his particular mentioning . Thus , the very testimonies which he produced against us , will needs speak for us , notwithstanding his prompting them to the contrary . The fourth Testimony ( ex provinciâ Italiae , Civitate Mediolanensi , ex Vrbe Roma , quod Sylvester Episcopus misit ex Provinciâ Romanâ , Civitate Portuensi , &c. is indeed a fit testimony for Dr. H. to blunder in , being not intelligible in the Latin , and ( as he cannot but know ) very corrupt : especially being held for such in naming the Bishops which met there . And were it beyond exception , yet is it very explicable to mean the Pop'es Metropolitical Iurisdiction , never so much as naming his Patriarchal . His third blundering is his self-contradiction ; a necessary evil accompanying always the defence of a bad cause . All his endeavours hitherto had been bent to limit the Pope's Patriarchy to a particular Province of Italy ; building still all the way upon the necessity that the Ecclesiastical Order should follow the Political : yet , treating of Primates and Patriarchs , ( of Schism , p. 54. ) he gives such doctrine as , upon the same grounds , must needs conclude that the said Patriarchy did extend to all Italy . He tells us there , that Constantine the great instituted four Praefecti Praetorio ; two in the East , as many in the West : of the Western , one at Rome , another at Triers . Now then , let the Ecclesiastical Order ( as Mr. H. will have it ) follow the Political ; and we must have some Ecclesiastical Governour at Rome of equally-extended and correspondent Authority to the Praefectus Praetorio at Rome , that is , to all Italy at least : This could not be ( as he confesses ) Metropolitical Authority in the Bishop of Rome ; therefore a Patriarchal one . The Pope's Patriarchy then even according to his own Grounds , included all Italy ; nay all the West , except that part which the pretended Patriarch of France must be imagin'd upon the same Grounds to have had . And since the Praefect at Triers was called ( of Schism , p. 54. ) Praefectus Praetorio Galliarum , ( as Dr. H. confesses ; ) consequently to his Grounds , it must follow , that the Ecclesiastical power corresponding to this Political must have onely France under him ; the other at Rome , all the West besides . So that at unawares , though he will not grant his Patriarchy to extend to the whole West , which is his due ; yet Mr. H's own grounds grant the Pope all but France , which is ten times more than the Suburbicarian Province , his former too niggardly allowance . If he reply that the Patriarchal power corresponds to the Vicarij onely , and not to that of the Praefecti Praetorio : then , besides that all his Grounds of the necessary proportion of the Ecclesiastical to the Secular power totter , which hold not in the main subordinate Magistrate , to wit the Praefectus Praetorio , to whom he will have no Ecclesiastical dignity correspond ; besides this , I say , his foresaid testimony of Origen cited for him , Reply 14. is absolutely against him . So sad a piece of Scholarship it is to cite Testimonies without first laying Grounds , which onely can make testimonies hang together . Out of which it is evident , that all the strength of his pretended limitation of the Pope's Patriarchy , is finally reduced to that Authority from Ruffinus . Now then as for Ruffinus his testimony , saying that the Bishop of Rome was by the Nicene Canon authoriz'd , Suburbicariarum Ecclesiarum sollicitudinem gerere , this being the main business which occasion'd this debate , and gave birth to this imagin'd limitation of the Pope's Patriarchate , we shall take a litle pains to fetch it from it's first Grounds , by showing the sense of that Canon : by which will be seen how great a knave this Paraphrast was whom Dr. H. pretends to vindicate . The words of the Council , upon which this Interpreter works are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To which I cannot imagin a sense more proper than this , that the Bishops of Egypt , Lybia and Pentapolis should be subject to the Patriarch of Alexandria , because the Pope had used to hold them for so . The reason of my conjecture is , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quandoquidem , manifests that the words following are the reason of the Decree precedent . This being so , who sees not how pittifully this discourse hangs together , that those Bishops shall be under the Patriarch of Alexandria , seeing the Pope hath under him I cannot tell what or whom ? whereas ( however our Adversaries may pretend the material sense of one of the parts false , yet ) themselves must confess , that there is no difficulty in the formal coherence of the whole , if it be supposed to signify thus , That he shall have those for his Subjects , because the Pope is accustomed to hold them for such or to judge it so . This is yet more confirm'd , because in both Languages it is evident that the Latine Hoc and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly refer any thing , but the thing decreed ; to wit , that the Bishops named should be subject to the Patriarch of Alexandria . This explication holding , ( and hold it must till Mr. H. can show me a better , that , is , another which shall agree better with the words , and make better sense ; which will be never ) two things follow for us : First , that it was the Pope's custome to handle and judge matters belonging to the Patriarchy of Alexandria : Next , that the Council govern'd it self in this important matter by the custome of the Bishop of Rome : Both which infer , in all probability , his higher Authority , and make for us , though intended otherwise . Some Interpreters indeed are of opinion that this Canon was intended to order the Iurisdiction of the Patriarchs : but this is a perfect Chimerical imagination , originiz'd from the invētion of those whose hatred against the Church of Rome , occasion'd by their own guilt , made them willing to say any thing in prejudice of Her , though without all Ground either in the letter of the Canon ( as hath been shown ) or in the history of the Councils : for , nothing is more evident in this latter , than that there was treated in the cause of Meletius Bishop of Licopolis ●n Egypt , who refused to be subject to the Patriarch of Alexandria ; and therefore that Canon chiefly touches th●t Patriarchy , of which also the particulars are there specify'd : nothing being order'd there concerning either Antio●h or the West , but that their priviledges ( that is , what by custome they had gotten ) should he conserved and continued ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things standing thus , no man , unless driven by the desperate condition of his cause to catch at any thing , can gather any such sense out of the words of the Canon . Notwithstanding , 't is granted that Schismaticks commonly make this Interpretation of it : whose opinions were they any thing prejudicial to our Cause , ( as they are not , but most weak , being of Adversaries ; ) yet they are made incomparably weaker by having Ruffinus for their Patron and first Founder of this Interpretation : Who also ( to come nearer our question ) proceeding upon this former conceit , added the word Suburbicarias , without all Ground or show of Ground ; whether out of silliness and ignorance of propriety of Speech , meaning to signify by that word all the Western Churches under the Empire of the City of Rome , ( whose subjection to the Pope his eyes testify'd and other Schismaticks confess ; ) or out of knavery and malice , it is uncertain : This , by the way , is certain , that an irregular proceeding and miscarriage , sprung from both , may justly be expected from Ruffinus . But , because this language of mine against this Paraphrast may be imagin'd to have sprung from passion , by Dr. H. and some of his particular Friends ; who , proceeding upon their Ground of uncertainty and indifferency of Religion , have got a conceit that the preserving of courtesy is more worth than the preserving of souls from eternal damnation ; and that , though one who does such a mischief be a knave and a fool both , yet he cannot without incivility and scurrility be shown plainly to be either : again , because Mr. H. is such a veneratour of Antiquity , that he deemes any testimony , nay any one obscure word of any either old-knave or old-fool ( provided he lived but in the ancient times ) very competent to found his Religion on , and worthy his vindication , so it seem for his purpose : we will see whether the character given Ruffinus by other Authours beyond all exception be more moderate than S. W's , & what unanswerable prejudices are producible against this Paraphrast & his testification , which Dr. H. here undertakes to vindicate . First S. Hierom tells us , ( contra Ruff. Apol. 2. ) that Ruffinus was excommunicated and cauteriz'd for heresy , to wit , Origenism and Pelagianism , and that by Pope Anastasius , as appeares both by the letter of the said Pope to Iohn Bishop of Hierusalem , as also by the same S. Hierom , ( ibid ) upbraiding him , that he so fled the judgement of the City of Rome , that he rather ●hose to abide the siege of the Barbarians ( to wit , in Aquil●ia , besieged by Alaricus , whither Ruffinus had retired himself ) than the sentence of a peaceable Town . And again , in the same book , speaking of Ruffinus his Confession of his Faith , which he feigned to have been approved by the Bishop of Italy , he asks him how Italy should approve that which Rome had rejected , and how the Bishops should receive that which the Apostolick See had condemned ? Adde to these ( which makes his prejudice most notorious , and so his testimony most invalid ) that he writ his History after the entrance of Alaricus into Italy : that is , under the Popedome of Innocentius , Successour of Anastasius : and so had as much reason to write in prejudice of that See , as an incorrigible and obstinate Heretick could have : having been excommunicated by the same See before he writ . Hence it is that he never meets with any occasion to speak of the Pope and Church of Rome , but he spits his venome , as may appear Euseb . hist . Eccles . l. 5. cap 24. where , speaking of Pope Victor , he adds of his own , in one place , one whole line , in another two in his prejudice . Is not this then a fit Authou● to be first alledged , afterwards vindicated by his fellow-brother and Friend Dr. H. who , for no less guilt , stands excommunicated by the same Church ? Thus much for his passion and prejudice , which make his knavery very credible : now . Secondly , as for his doltish ignorance , he was the Monster of that and all future ages for eminency in that talent . Some instances of it may be ; that he ( in hist . Eccles . Euseb . l. 1. c. 1. ) makes of Iames Bishop of Hierusalem , Iames Bishop of the Apostles ; of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Happy , a Saint by name Macarius ; of Eusebius of Pamphilus , Heretick and Arian , Pamphilus Catholick and Martyr ; of Xystus , Pythagorian and Pagan Philosopher , Xystus Pope and Martyr ; of Chorepiscopus ( spoken of by the eighth Canon of the Council of Nice ) the vacant place of a Bishop : and such innumerable others ; that St. Hierom ( ibid. ) affirmed him to be so unskilfull in either language , that he was taken for a Greek by the Latines , and for a Latin by the Grecians . Must not he be a very wise man , who sticks not , first to build upon , next to vindicate so wise an Authority ? Yet knavery and folly are less intolerable , if practised modestly and warily : but temerity and audacity are the gallantry of Ruffinus his former faults ; he practises them when and where he pleases ; and so his testimony becomes more perfectly fit for Dr. H's cause . S. Hierom ( ibid. ) challenges him , that he knew in his conscience , how he added , detracted , and changed things as he listed . Erasmus , in his Preface upon S. Hilary , sayes that Ruffinus took to himself , not the liberty of an Interpreter , but the licence of a Contaminatour of other men's writings . And ( Annot. in Chron. Euseb . anno MMLXV . ) Scaliger notes it to be his custom to omit , pervert and change the texts , as he pleased . Lastly , if Dr. H. yet makes account he can vindicate the sufficiency of Ruffinus his Authority against so many opposers ; I will adde for an upshot the words of their most famed Daillé , ( against whom I am sure he will not take up cudgels ; being a person so highly commended by the Lords Falkland , and Dighy , ) who ( l. 2. c. 4. ) characters Ruffinus to be , an arrant woodden statue , a pittiful thing , one that had scar●e any reason in what he said , and yet much less dexterity in defending himself . Let the Reader judge then how desperate that cause must be , which drives it's Patrons to rely upon such a barbarous , heretical , malicious , and silly fellow's Authority ; who wanted both ordinary learning , and common honesty , the onely things which can give him any Authority at all ; and this in the judgment of persons beyond all exception either of ignorance or prejudice . This miserable and ruinous testimony , upon which yet our Adversaries build so much , being resolv'd into the rubbish of Ruffinus his defects ; it would not be much amiss to try whether our testimonies for the Pope's Patriarchy over all the West be establish't upon better Authority , than this which gave the ground of retrenching it to Ruffinus his followers . St. Basil , speaking ( Basil . Epist . 10. ) of him as Patriarch , calls him The Coryphaeus ( or Head ) of the Western Churches . S. Hierom makes account that , ( Hier. ad Marc. Presb. Celed . Epist . 77. ) to be condemned with Pope Damasus & with the West , is the self-same thing . But , because the testimony of Adversaries is freest from favour and partiality ; the satisfaction given by such is much more ample and valid . To these therefore let us have recourse ; I mean the Greek Schismaticks : who , though the competition between the Eastern and Western Church provoked them to retrench the Pope's Patriarchat as much as they could possibly justify ; yet they freely and ingenuously grant , that it contained anciently all the Provinces of Italy , Spain , France , Germany , England , Illyricum Occidentale , under which were understood Dalmatia , Hungary , and other neighbouring Provinces . Our first Testimony shall be that of Nilus , Archbishop of Thessalonica ( de prim Pap. ) in that very book in which he disputes against the Latins . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Canon of the Council of Nice thinks fit that the rules of the Fathers be confirmed , who have distributed to every Church their Priviledges ; to wit , that some Nations be under the Bishop of Alexandria , others under the Bishop of Antioch , &c. and to the Bishop of Rome the same is given , to wit , that he govern the Occidental Nations . The second shal be of Zonaras , a Greek Schismatick and Commentatour , living long before Nilus ; who , in his exposition of the sixth Canon of the Council of Nice , ( the same to which Ruffinus added his conceit of Suburbicarian , and thence gave occasion to his imagin'd limitation of the Pope's Patriarchy , before spoken of ( hath these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Council ordaines that the Bishop of Alexandria have the superintendency of Egypt , Libya , and Pentapolis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as the ancient custome had given to the Bishop of Rome , to grovern the Provinces of the West . The third testimony shall be of the same Zonaras , ( in Concil . Sard. Can. 5● ) which proceeds farther and grants him , over and above all the Provinces of the Western Empire , almost all those Provinces of the Eastern also which lay westwardly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the Roman Church ( saith he , writing his Comment upon the fifth Canon of the Council of Sardica ) were then subject all the Western Churches , to wit , those of Macedonia , Thessalia , Illyricum , Epirus , which were afterwards subjected to the Church of Constantinople . Here thou seest , Reader , three testimonies , in themselves most ample and express , of Authours beyond all pretence of partiality towards us ; whose interest and passion ought rather have obliged them to detract than superadde to the Pope's Iurisdiction . Not were they less secure from opinion of ignorance ; the quality of Archbishop in one of them , and of profest Writers for the Greeks in both , rendering them not liable either to exception of supineness , or want of knowledge . Iudge then again , how bad that cause must be , which can oblige men , rational enough in other businesses , to refuse assent to a Verdict thus qualify'd , and adhere to a bare word , capable of a different ( and so unprejudicial ) signification , as coming from an Authour so intolerably barbarous as this Ruffinus hath been shown : or , if meant in that stricter signification , can yet claim no credit ; as being onely his word who hath been manifested , by witnesses beyond exception , to have lost his indifferency , sincerity , nay all shame and honesty together with his Faith. I hope the Candid Reader will gather what stuff is to be expected from that Treatise , de Suburbicariis regionibus , which Dr. H. ( Repl. p. 35. ) is pleased to call a Tract , and afford it the Epithet of learned : and how wise or sincere a person Lescaserius is , though styled here by Dr. H. most Excellent , who undertakes to vindicate this Ruffinus ; but , with such weak arguments , as , were it not out of my way to confute that Treatise , I would undertake to manifest they neither argue too much learning , nor any excellency at all in the study of Antiquity in that point ; unless that excellency were corrupted by a passionate insincerity : though I know any thing is excellent which makes excellently well for Dr. H's purpose , or does any excellent prejudice to Rome . Sect. 16. Dr. H's fruitless endeavours to prove the Pope ( as he calls it ) no Summum Genus , from the pretended denial of Appeales , and the denial of Names or Titles , as also how weakly he argues against that demonstrably-evident Authority . THe Pope's Patriarchy being thus limited to litle more than nothing , his chief Pastourship must in the next place be totally annihilated : against which Mr. H. ( as the nature of Schism requires ) hath so much the greater spite , by how much it is higher in Authority than the Patriarchy . This he doth de professo afterwards : here , on the by onely , ( of Schism p. 59 ) telling us , that there was none over the Patriarchs but the Emperour onely ; which he proved , because they use to gather Councils . His Disarmer broke the reeds of the testimonies he produced , by shewing them unable to conclude , unless they prove that the Emperour did it without the Pope's signifying such their desires to them ; next , that if they did it without this , they did it lawfully ; and lastly , that , were both proved , it was not necessarily consequent , that the Pope had therefore no Authority over the Church , since there might be other Acts of Vniversal Authority besides gathering of Councils . For answer , Dr. H. refers me to his Reply , p. 38. where nothing at all is found to strengthen the two former weaknesses of his consequences : nor yet indeed the latter , since he does not undertake to show that there can be no other Acts of supreme Authority besides gathering of Councils ; which if there can , then those Acts can denominate the Pope Head of the Church , notwithstanding the defect in the nor performance of the other ; and , by consequence , his argument of not being Head of the Church , from not gathering Councils , is at an end . Yet something he pretends here , to make good this latter defect ; to wit , that this Authority of Convoking Councils is inseparable from the supreme power , is most characteristical of it , &c. Whereas indeed this Convoking of Councils is no ordinary Act of any standing Iurisdiction or Government , but an extraordinary affair , springing from some necessity or extremity ; and so , the necessity pressing , may be performed by him or them who can best provide for that extremity : Which , if other circumstances agree , is most fitting to be ordered by the Pope , whose universal superintendency qualifies him for both care and knowledge of the Churche's wants . But if Mr. H. means it is inseparable , so that it cannot be done without the Pope's express and actual orders , or undertaken by any but the Pope himself ; he is in a great mistake : For , it is very well known that in divers cases it is otherwise . As , suppose the See be vacant , or the Pope himself be unsound in Faith , be distracted , or kept in close prison ; or in case there be an Anti-pope which makes the title dubious , &c. In which cases the Cardinals have power to call a Council , or the Bishops to assemble themselves . And , in general , whensoever there is an extremity damageable to the publick , nor possible to be remedied by him to whom that duty most fittingly ( and so , rightfully ) belongs ; any one that hath sufficient power and skill , let him be Patriarch , Bishop , Prince , or private man , not onely may , but ought apply both , as much as in him lies , to prevent the harme of the publick . 'T is evident then that the notion of the actual power to gather General Councils , is not the very notion of the Pope's Authority , nor ( as Mr. H. expresses it ) Characteristical of it , or inseparable from it ; since it has been shown , that the one can be without the other . To this proof from gathering Councils , he proceeds to alledge some Testimonies , ( Reply p. 39 ) that there was not anciently , ( besides the Prince or Emperour ) any Supreme , or ( as the Doctor strangely expresses it ) any summum genus , and that the Bishop of Rome was not this summum genus . It is a pleasant thing when those men will be nibbling at wit , who never knew how to manage the knack . Would not Supreme Bishop or Governour have served , without being thus unfortunately witty in calling it a Summum genus ? and then to tell us , that a particular man is not a Summum genus . When we learn'd Logick , we were told that a Summum genus was perfectly and actually included in every Individual conteined under it : I hope the Pope's power is not found , on this fashion , in every Priest . But let us take a view of his testimonies ; which are reduced to two heads : to wit , those which would prove the Pope no Summum genus , from the denial of Appeals to him ; and those which would conclude him no Summum genus , from titles and names deny'd him . Those concerning Appeales which must manifest the individual person of the Pope to be no Summum genus , are , First , from the Milevitan Council , ( Repl. p. 39. & 40. ) forbidding that Priests should appeale to any forrein power , but onely to the African Councils or their own Primates : Secondly , from the Nicen , Can. 5. ordaining , that they who were excommunicated by some should not be received by others : The third , from the Synodical Epistle of the African Council to Pope Caelestine , in these words , We intreat you that , for the future , you will not easily admit those who are Excommunicated by us , &c. To these he addes a fourth , from the 34. Apostolick Canon , that the Bishops of every Nation must know him that is first among them , and account him their Head. I answer , that , as for the three first in general , they only forbid the Appeals of Priests from their Bishops , &c. but leave it indifferent whether the Bishops , Arch-Bishops , nay Primates themselves may appeale to the Pope : which we make account is a far greater honour to the Pope , than the deciding the inferiour Controversies concerning Priests . So that these testimonies argues no more against the Pope's Authority , than it would against the Supreme power of any Prince or secular Magistrate , if the Laws of the Land should forbid Theeves , Robbers , and such inferiours Delinquents , after their condemnation by the Iudges and other inferiour Officers , to appeal to him . Who sees not that there could never be any Government , or Iustice done , if every Priest , though found never so guilty at home by his own immediate Governours , should have liberty granted him to appeal to the Supreme : living , perhaps , in another Country far distant , not skilled in the immediate circumstances , which give the best light to judge of a cause : but receiving his information from letters , perhaps partial , or from heare-say ever uncertain ? Again , who sees not that such an easy admittance of every ordinary Delinquent's Appeal is both most cumbersom , nay impossible , to be perform'd by the Supreme , and very derogatory to the esteem and Authority of Inferiour Officers , without the Conservation of which all Government and Common-good goes to wrack ? Iustly then did the Church , in the Nicen Council and elsewhere , for these and many other reasons , ordain , that Priests should make no farther Appeal than to domestick Iudges , the Pope himself being present and consenting to it , yet without detriment to his Authority : since this eases him of cumber , not discredits his power ; for it denies not the Appeals even of Arch-Bishops and Patriarchs to him : unless Mr. H. will say , that every consenting upon rational Grounds not to execute Authory , is to disannul and abolish quite that whole Authority ; for he ayms at no less in this worthy Discourse of his upon the said Citations . And this may suffize in answer to his three first Testimonies as also to the first of these three in particular ; to wit , that they forbid him not to execute an higher strain of power in receiving Appeals of Bishops : and as for the making it unlawful for inferiour Delinquents to appeal to him , it can onely infer necessarily the unfitness that the Pope should execute that Authority , not the want of Authority it self . The second Testimony , that they which are excommunicated by some , shall not be received by others , is the onely place in this Section most likely to infer the Doctor 's Conclusion , that the Popes is not Supreme : which indeed it does most amply , if taken in it's whole latitude and extent ; but withall the Doctor must confess that , if it be taken so , it utterly destroys all Government , and his former testimony from the Milevitan Council to boot . For , if those words be universally true , then it is unlawful for a Priest to appeal from his Bishop to an Arch-Bishop , Primate , or Provincial Council ( granted in the said testimony ; ) which takes away all Authority in a Superiour over the Acts and Decrees of an Inferiour , and by consequence all Government . Now then , since the said testimony ( which indeed was mean't of the Appeals of Priests , and so is already answerd'd ) cannot serve him , unless taken in it's full extent ; nor can it be taken so whitout subverting all Ground of Government : it follows , that it cannot serve him at all , nor prejudice us . Again , since it cannot be taken as denying Appeals from Subordinate to Superiour Governours universally : Mr. H's grounds must make it conclude against us , by making it signify a denial of Appeals to Coequals in Authority onely . Wherefore , all it's force is built on this supposition , that the Pope is not Superiour , but coequal onely to a Patriarch : so that his Argument is epitomiz'd into this pithy piece of sense , as true as the first Principles ( which he must suppose to make this proof valid ; ) that the Pope not being Head of the Church , is not Head of the Church ; and then all is clearly evidenced . The third testimony , We entreat you that you would not easily admit those to your Communion who are excommunicated by us , is so far from gain-saying the Pope's power , that the very expressions of which it is fram'd are rather so many acknowlegdments of it : being onely a request , not that he would not receive their Appeals or admit them at all , much less that he could not , but onely that he would not admit them easily , that is , without due and mature examination of the cause . Now who sees not that an humble desire , that he would not doe it easily , intimates or supposes he had a power to doe it absolutely ? This is confirm'd by their subjoyning , as the reason of their request , not because the Pope had no power to admit others , but because the Council of Nice had so decreed : knowing that it was a strong motive for them , and an obligation in the Supreme Governour to conserve the Laws of the Church inviolate ; unless Evidence , that in these Circumstances it crost the common good , licenc't him to use his extraordinary Authority in that Extremity , and to proceed now , not upon Laws , but upon the dictates of Nature , the Ground and Rule of all Laws . So perfectly innocent to our cause are all the testimonies of weight alledged by Mr. H. against it ; if they be left to themselves , and not inspired with malice by the bad meaning he will needs instill into them , against their own good nature . The fourth testimony is stil like Dr. H. as he maintains a bad cause ; that is , incomparably weak and short of concluding any thing . 'T is this , that the Bishops of every Nation must account the Primate their Head. What then ? is not a Parish-Priest Head of a Parish , a Bishop Head of his Diocese , an Arch-Bishop Head of his Arch-Bishoprick ; as well as a Primate Head of his Primacy ? Does it then follow , from a Bishops being Head of the Priests in his Diocese , that there is no degree of Authority Superiour to his ? yet this , apply'd to a Primate , is all Dr. H's argument to prove none higher than he . But , it is pretty to observe in what strange words he couches his inference from hence ; which ( saith he , Repl. p. 40. ) sure infers , that the Bishop of Rome is not the one onely Head of all Bishops . Observe that canting phrase , one onely Head , &c His intent here manifestly was to show no degree of Authority Superiour to Patriarchs : to prove this he alledges this testimony now agitated ; and then , because he saw it would not carry home to the mark be aymed it at , he infers warily , that the Pope is not the one onely Head of all Bishops . By which expression he prepares an evasion beforehand , when the inconsequence of his discourse from the said testimony shall be ob●ected ; or else would persuade the unwary Reader , that we hold the Pope so Head of the the Church , as that we admit not Primates to be Head of the Bishops under them : Whereas our tenet is , that as Primates are immediate Heads of the Metropolitans , so the Pope is Head or Superiour over Primates ; and by consequence Supreme over the whole Church : yet so Supreme , as he leaves to Subordinate Governours their Headship inviolate over their proper Inferiours . Thus much to his Testimonies concerning Appeals , His other manner of arguing against the Pop'es Supremacy or his being a summum genus is , from names and titles deny'd him . The first testimony is from Decret . part . 1. dist . 99. cap. 3. that Primae sedis Episcopus non appelletur Princeps Sacerdotum , vel summus Sacerdos ; that the Bishop of the first Seat ought not to be called Prince of the Priests , or Supreme Priest ( which the African Council confirms with , aut aliquid eiusmodi ; ) sed tantum primae sedes Episcopus , The second is from the same place , cap. 4. Nec ●●iam Romanus Pontifex universalis est appellandus . The third , from the Epistle of Pope Pelagius , Nullus Patriarcharum Vniversalitatis vocabulo unquam utatur , &c. No Patriarch must use the title of Vniversal ; for if one Patriarch be called Vniversal , the name of Patriarch is taken from all the rest . The fourth is , their thred-bare and often answered testimony of Saint Gregory , refusing the title of Vniversal Bishop . But , first , these testimonies come short of what they are intended for , in this , that none speaks of the right of Iurisdiction , but onely of names and titles ; as appears by the words , appelletur , appellandus , Vniversalitatis vocabulo , superbae appellationis verbum , in the testimonies : which denote no exception against any Authority , but against the titular expression of it onely , which sounded proudly , and seem'd inconvenient and new at that time . Secondly , it is a great weakness in understanding the nature of words , not to advert that the vogue of the world altering from plainess to complementalness , as it does stil daily , the same word may be used without fear of pride at one time , which could not at another ; nay the same thing may be fitly signify'd by some word , at some time , which cannot be signify'd by the same at another : as for example , Tyrannus once was proper for a King , ruling according to law and right ; which now is not competent but to him who rules arbitrarily against both ; or rather indeed , once it signify'd a power , now it signifies a vice . Thirdly , this seems to have been the case of our word Vniversalis Papa , at least in S. Gregory's time ; when that expression , if taken in a due sense , sem'd tolerable , both by the example given in the Council of Chalcedon in order to Pope Leo , and also by Eulogius Patriarch of Alexundria's letter , giving it to Pope Gregory : but 't was refused by that prudent and humble Pope , because the proud Patriarch of Constantinople usurp't it in an illegitimate and intolerable sense . Fourthly , the sense of that title in the testimonies objected being evidently this , that none could be Patriarchs but himself ; as appears by Pope Pelagius his Epistle cited here by Gratian , quia si unus Patriarcharum Vniversalis dicatur , Patriarcharum nomen caeteris derogatur ; and the like in S. Gregory's expression to Eulogius , when he refused it : this , I say , being evident ; and it being on the other side no less evident that our tenet concerning the Pope's Authority is not , that it is of such a nature as debars others subordinate degrees , and , in particular , Patriarchs and Bishops , to be truly what they are called ; it is likewise evident , that our meaning , when we apply it to the Pope , is different quite from the signification the objectors take it in . Now that the Pope's Authority , as held by Catholicks , hinders not others to remain still Patriarchs , is most plain : For , we grant him onely such an higher degree of power over Patriarchs , as an Arch-Bishop hath over a Bishop ; from which superiory over them it follows that he is Supreme in God's Church . As then , the placing an Arch-Bishop over Bishops doth not un-bishop them ; so neither doth the exalting the Pope's Anthority above Pa●●iarchal destroy the notion of a Patriarch : but each of them retains their compleat limits of Power in the Church , notwithstanding their subordination to their Superiour : and consequently , the testimonies are not a jot to the Doctor 's purpose ; since they declare themselves to mean one thing , and he brings them to denote a quite different matter . Fifthly , had not the Testimonies declared themselves to mean otherwise than we do , yet ( to show more the miserable weakness of this testimony-gleaner ) it were no such great wonder that S. Gregory ( such was his humility ) should deny to accept what was due to him . A plain instance of this may be found . 4. Epist . 31. where he denyes himself even to be a Priest . Sixthly , whoever reads his Epistles sent throughout the whole Church , it is impossible but he should see that , however he deny'd the word of Vniversal Bishop , which sounded then proudly , yet he both practised and challenged the thing it self , that is , the Papal Iurisdiction , which we now mean by that word ; notwithstanding his profound humility , which made him never desire to stand upon his power , but when it was necessary . A perfect instance of this is found , 7 Epist . 65. Ind. 2. where he sayes , Si qua culpa , &c. If there be any fault or crime found in Bishops , that every Bishop is subject to the Apostolical See ; but when their fault doth not exact it , ( that is , make it necessary for him to use his Authority ) . that then , upon the account of humility , all were his Equals . See also l. 7. Epist . 64. where he puts it as undoubted , that the Church of Constantinople is subject to the Apostolical See ; and this to be acknowledg'd by the Emperour and by the Bishop of Constantinople himself . See another most express Testimony to the same purpose , lib. 5. Epist 24. to Marinianus Bishop of Ravenna . Seventhly , those words , Ne● eti●m Romanus Pontifex Vniversalis est appellandus , are not found either in the Council of Ca●●hage it self , or in the ancient Copies , but are Gratian's addition onely : wherefore they are to be understood in the sense wherein Pope Pelagius took th●m ; whose Epistle he cites to make good those words . Eighthly , equivalent terms to what we mean by those words were far more anciently given to the Bishop of Rome Zephyrinus by Te●tullian , lib. 1. de pudicitia ; where de calls him Pontifex maximus & Episcopus Episcoporum . Ninthly , and lastly , to put this whole business out of doubt , Dr. H's own dear Friend , Balsamon , a Greek Schismatick , confesses ( and surely he knew as well as Dr. H. ) that that Title was forbidden , to take away the Arrogancy of Names ; and that for that reason many Patriarchs did style themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vile and base . See Bals . in Conc. Carth. 3. Cant. 42. Where , though he mingles something of his own Schism , yet thus far is clear for me , that the name or title was onely treated there , nor the thing or Iurisdiction ; about which our controversy being , Dr. H. ought to have brought testimonies impugning it , not a bare name onely . Calculate these manifold weaknesses , kind Reader , with thy understanding ; and then tell me , if it must not be a most desperately ▪ weak cause which can drive it's Patrons to cast their strongest hopes upon such testimonies , which ( to omit other frailties ) declare themselves and are confest by our bitterest Adversaries not to mean the thing or Iurisdiction , ( the onely matter in debate , ) but the Phrase of titular appellation onely : which shows plainly , that the Objecter's intent was to bring the question of the solid power and Authority , into the Logomachy and word-skirmish of an aiery title . So that Dr. H. payes his Reader with the same coyn , as that hungry fellow did ; who , having satisfy'd himself with the smell of the Cook 's meat , pay'd his exacting host with the sound of the money in stead of the substan●e . But now , it being firmly settled by the former frothy Argument , that the Pope had anciently no Vniversal Authority ; he proceeds to show when this strange Vsurpation impower'd it self over the whole Church . And this he does from Paulus Diaconus , de gestis Romanorum , l. 18. who ( as he pretends ) tells us , that Boniface the third , with much adoe , obtained an Edict of Phocas the Emperour to that purpose . Where , if he meanes that the name and title , before forbidden , were then first allowed by him ; what follows against us , who maintain a real Power , not a verbal title ? But , if he means that the Supreme Iurisdiction over the whole Church was then given by Phocas : then , besides that this Iurisdiction we dispute of is over Kings and Emperours , as well as others , in Ecclesiastical matters , and so not likely to be given by Phocas the Emperour ; we must be put to imagin ( which will cost us no less then perfect madness , ●re we shall be able to doe it , ) upon the blind and bare affirmation of an obscure Sentence , that an Vniversal Government in Ecclesiastical matters over the whole Christian world could be introduc't ( nay held o● Faith , and to have come from Christ ) without any visible effects of siding , opposing , deprecating , submitting , complaints , applauses , on the one side and the other ; together with change of Ecclesiastical Laws , and the temporal also as concern'd in the Ecclesiastical , and millions of other particular changes included in , and dependent on these general ones ; no effect of it at all being notorius , but onely a testimony , ( or perhaps two ) in a rumour-grounded History-book . If the Doctor would persuade us , that the Supreme Iurisdiction of Rome was then introduc't , let him show effects proportionable to such a novelty of usurpation in things of highest concernment ; that is , such effects as in all reason were likely to issue out of that cause put : or otherwise , rational Readers must in all reason have leave to think , that he speaks against all reason . And let him never hope to persuade any man that hath an ounce of brains in his head , though he bring twenty testimonies more valid than this , that an Vniversal Iurisdiction in highest matters could creep into the world with pantofles of matt on , without discovering it self in multitudes of circumstances proportionable to its visibleness and weightiness : that is , let him not hope to gul men of reason with words , to deny the light of their reason , demonstrative Evidence . Demonstrative , I say ; for I account it as great and firm a Demonstration as any in nature , that it is impossible it should come in unattended by universal and visible changes over the face of the whole Christian world : which I thus show in brief . The cause was put ; to wit , a novelty in the highest degree of Government , and in highest matters . The matter to work on was put ; to wit , rational Soules or men's minds , because of their diverse dispositions apt to be wrought upon diversly ; that is , to be stir'd up to diverse Thoughts , to diverse Passions the result of those thoughts , and diverse outward Expressions the effects of those passions : and all this according to the weight and moment of the cause , which was of the highest nature imaginable . Lastly , the cause was apply'd to the matter : for it is equally impossible , that an universal Government should be brough in , and all not know of it , as that is should at once be and not-be ; since it cannot be introduc't universally , without signifying at least to the Subjects either by writing or other carriage , that their obedience is expected . This being so , it is as evident and demonstrable that universal , most visible , and mighty commotions and changes must accompagny such a novelty of Rome's usurpation , as that the effect must necessarily be , when the cause is actually causing : which none ever deny'd , or can , without denying the first principles . Now , add to this , that the Protestant Authours themselves are in twenty minds about the times that this change came in , and that their best Authours beyond exception ( of which I remember Doctor Whittaker is one ) confess in express terms , that the time of the Romane Churche's change cannot easily be told , and that they cannot tell by whom nor at what time the Enemy did sow the Papist's doctrine , ( as may be seen in the Catalogue of Protestancy , where they are cited : ) adde this I say , and it follows , that no such visible effects of it's introducing can be shown at all ; and consequently , that it was never introduc't . Which as it immoveably strength●ns our title of possession , rendring it such as is not onely justly presumable , but necessarily demonstrable , to have come from Christ : so it will also let the rational Protestant Readers see plainly what it is to which their wisest Doctors would persuade them ; to wit , to renounce the clear , solid , and certain light of reason , demonstrative Evidence , to follow the obscure , uncertain , and wordish dictionary stuffe of every trifling , controvertible , or ( at best ) waxen-natur'd Testimony . Yet the Doctor 's own words are but these ; that Boniface the third , with much adoe , obtained of Phocas the Emperour an Edict for the Primacy and Vniversal Iurisdiction of the Church of Rome : See Paulus Diac. de gestis Rom. l. 18 which still is an argument that till then it had no foundation . Where first is to be noted that , of his own good will , the Doctor puts in those words , with much adoe ; whereas the Authour onely sayes , rogante Papâ , the Pope intreating it . Secondly , that whereas the Authour sayes , Caput esse omnium Ecclesiarum , in his book de gestis Longobardorum , l. 4. c. 37. ( which Book without controversy is his and plainly sayes , that the Emperour defined that the Roman Church was the Head of all Churches ; ) our Doctor dissembles this , and follows a text out of de gestis Roman . which book is doubted of by learned men to be none of his , and by the very phrase seems to be a corruption of the other , and that ut esset , is put for esse ; it being an odd piece of Latin to say , Statuit sedem Romanam ut esset caput , whereas a Latinist would have said statuit , sedes ut esset . Wherefore , 't is evident that the Doctor 's great bragging that the Story is known to all , is resolv'd into the corruption of an unauthentick text . Which is most evident by the words following in both places of the said Authour , Quia Ecclesia Constantinopolitana primam se omnium Ecclesiarum scribebat : which bears no sense , if the Decree gave the Iurisdiction ; but an excellent one , if the decree onely defined it against the wrongful challenge of the Constantinopolitan Church . Wherefore you see that the Doctors Inference , which yet is an argument that til then it had no foundation , is so wretched , that the contrary ought to be deduced , tha it is an argument , the Authority which Phocas defined to be his , had been his before . And thus much in refutation of Dr. H's Defence of his three first Chapters . SECOND PART . Containing a Refute of Dr. H's first fundamental Exception against the Pope's Authority from the pretended limitation of S. Peter's Provinces . Sect. 1. Dr. H's prelusory toyes answered . No obligation for Catholiks to produce Evidence . The infinite Advantages our true Possession hath , and the perfect nullity of their vainly-pretended one ; together with a most rare sample of his manner of arguing . Dr . H. in his answer , p. 38. puts a distinction of his own endeavours ; affirming that he had fûlly answered my fourth Section , & onely saying that he had answered the following ones . Among these which are answered onely , my sixth Section is one , which he pretends to have given Satisfaction to , Reply c. 3. sect . 2. and 4. where not a word is found in reference to that , but to my first onely , of which he was pleased to make two . This done , he proceeds , upon this mistake of his own and the Printer's mis-ciphering it , to call my sixth the seventh ; and to be witty against me in his dry way , telling the Reader ( as if he would let him see that S. W. could not reckon as far as eight ) that I have another seventh Section : though both the Errata at the end corrected that small lapse of the Printer , the titles of the Sections in the beginning of the book might have clear'd Mr. H's head in that point , and the first Section immediately going before would have told him ( had not he been pleased to mistake it , and divide it into two ) that the following ought to be the sixth . But nothing could secure . S. W. from the melancholy cavilling humour of his Adversary : who is so terrible , that the Printer's least oversight , and his own mistake must occasion a dry adnimadversion against S. W. and yet the jest is , he pretends nothing but courtesy and civility ; and persuades many of his passionate adherents , that he practices both in his writings . For answer then to my first seventh Section ( according to Dr. H. but in reality the sixth ) he refers me to his Reply c. 4. sect . 1 where he answers all but the ridiculous colours , ( as he says , Answ . p. 38. ) which indeed I must say were very ridiculous , as who ever reads Schism Disarm'd , p. 41. or his own book p. 68. may easily see : where , after he had spoken of and acknowledg'd King Henry the eighth's casting out the Pope's Authority , it follows in his own words , thus ; ( of Schism , p. 68. ) First they ( the Romanists ) must manifest the matter of fact , that thus it was in England : 2. the consequence of that fact , that it were Schism , supposing those Successours of S. Peter were thus set over all Christians by Christ : that is , we must be put first to prove a thing which himself and all the world acknowledges , to wit , that King H. the eighth deny'd the Pope's Supremacy , next , that what God bid us doe is to be done , and that the Authority instituted by Christ is to be obe'yd . Dr H. is therefore can-did when he acknowledges here that these passages are ridiculous ; very unconsonant to himself , when he denyes there is the least cause or ground for it in his Tract , whereas his own express words , now cited , manifest●●● and lastly , extraordinarily reserv'd , in giving no other answer than this bare denial of his own express words . But , being taken tardy in his Divisionary art , in which it is his cōmon custome to talke quodlibetically ; he thought it the wiser way to put up what 's past with patience , than by defending it give occasion for more mirth . But , to come to the point : That which was objected to him by me and the Cath. Gent. was this , That he expected Catholicks should produce Evidences and proofs for the Pope's Authority in England ; which task we disclaimed to belong to us , who stood upon possession , ( and such a possession as no King can show for his Crown ) any more , than it does to an Emperour or any long and-quietly-possest Governour , to evidence to a known Rebel and actual Renouncer of his Authority , that his title to the Kingdome is just , ere he can either account him or punish him as rebellious . In answer , Dr. H. Repl. p. 44. first denies that he required in the Place there agitated ( that is , in the beginning of his fourth Chapter of Schism ) any such thing of the Catholicks , as to prove their pretensions : ●ut his own express words , of Schism , p. 66. 67. check his bad memory ; which are these , Our method now leads us to enquire impartially what evidences are producible against the Church of England , whereby it may be thought liable to this guilt of Schism . Whence he proceeds to examine our Evidences , and to solve them : which is manifestly to put himself upon the part of the Respondent , the Catholick on the part of the Opponent ; that is , to make us bring proofs , and seem to renounce the claim of our so-qualify'd a possession by condescending to dispute it . Whereas we are in all reason to stick to it till it be sufficiently disprov'd , which cannot be done otherwise than by rigorous Evidence , as hath been shown ; not to dispute it as a thing dubious : since 't is evident we had the possession , and such a possession as could give us a title . This therefore we ought to plead , not to relinquish this firm ground , and to fall to quibble with him in wordish testimonies . To omit , that the evidences he produces in our name are none of ours . For , the onely evidence we produce , when we please to oppose , is the evidence of the Infallibility of Vniversal Tradition or Attestation of Fore-fathers , which we build upon both for that and other points of Faith : nor do we build upon Scripture at all , but as interpreted by the practice of the Church and the Tradition now spoken of . Wherefore , since Dr. H. neither mentions , produces , nor solves those , that is , neither the certainty of Vniversal Attestation , nor the testimonies of Scripture as explicable by the received doctrine of Ancestours ( which latter must be done by showing that the doctrine of the Church , thus attested and received , gives them not this explication ; ) 't is evident that he hath not so much as mention'd , much less produced , or solved our Evidences . Our Doctors indeed , as private Writers , undertake sometimes , ex superabundanti , to discourse from Scripture upon other Grounds , as Grammar , History , propriety of language , &c. to show , ad hominem , our advantage over the Protestants even in their own ( and to them the onely ) way : but , Interpretations of Scripture thus grounded are not those upon which we rely for this , or any other point of our Faith. So that Dr. H. by putting upon us wrong-pretended Evidences , brings all the question , as is custome is , to a word-skirmish ; where he is sure men may fight like Andabatae in the dark , and so he may hap to escape knocks : whereas , in the other way of Evident reason , he is sure to meet with enough . At least , in that case , the controversy being onely manag'd by wit , and carried on his side who can be readiest in explicating and referring one place to another , with other like inventions ; it may be his good fortune to light on such a doltish Adversary , that the Doctor may make his ayre-connected discourse more plausible than the others , which is all he cares for : This being a defence and ground enough for his fallible , that is probable , Faith. Dr. H. defends himself , by saying ( p. 44. ( he mean't onely that Catholicks bring Christ's donation to S. Peter for an Argument of the Pope's Supremacy ; instancing against the Cath. Gent. in his own confession , that Catholicks rely on that donation as the Foundation or cornerstone of the whole build●ng . By which one may see that the Doctor knows not or will not know the difference between a Title and an Argument . Christ's donation to S. Peter is our title , our manner of trnour , by which we hold the Pope his Successour , Head pastour ; not our argument to infer that he is so . 'T is part of our Tenet , and the thing which we hold upon possession , to be disprov'd by them or ( if we see it fitting ) to bee prov'd by us : not our argument or proof against them , to maintain it or conclude it so , As a title then we rely and build upon it , not produce it as a proof to conclude any thing from it . And indeed I wonder any man of reason should imagin we did so : since ( if he be a Scholar ) he cannot but know that we see how , to the Protestants , the supposed proof would be as deniable and in it's self as obscure , as the thing he imagins we would prove by it or infer from it : which he knows every child can tell is against the nature of a medium or argument . Yet poor Catholick Writers , from whom Dr. H. has got all the learning , must be imagin'd unacquainted with that trivial toy belonging to the A , B C , of Logick . Next he goes about to prove our tenour of possession null : which he does most exquisitely , by telling us ( Reply , p. 45. ) that now they are in possession , and consequently , by the force of the Catholicks argument , all arguments deducible from thence are lost to him , the prescription being now on the Protestant's side as before on the Catholicks . Where , first he manifestly calumniates the Catholick tenet , calling it prescription : whereas prescription is a title to get a right in that which was known to be none of his before ; which is contrary to the profession of Catholicks , who maintain their possession to have been ever from the beginning ; and never to have belong'd to any before : so that this is a trick of a cunning shuffling gamester , by changing the name to alter the state of the whole question . But , to proceed with his argument against our possession , which he pursues in these words , And there is nothing left the Romanists to plead , but the original right on this side against the violence of the succeding possession . Well done Doctor , still ; 't is the luck of your Arguments against us , that they are most proper and exquisite pleas for all malefactours . Pray lend me your reasons a while , and you shall see what work they will make in the world in a short time . Put case then , that a company of Theeves enter into another man's house , and turning him , his Wife and Family out of doors , resolve to settle and nest themselves there : and , knowing the Law will call them to account for turning an inhabitant out of his possession , they hire Dr. H. ( of Divine , turn'd Lawyer ) to plead for them . The honest Inhabitant pleads possession . Dr. H. replyes , that at this time he hath no possession , but hath lost it and all arguments deducible from thence ; and that he hath nothing now left him to plead , but the original right against the violence of a succeeding possession : especially , if the intruding crew have been in it any long time , ( though the manner of their violent usurpation were never so visible and notorious ) then Dr. H. pleads prescription in his Clients behalf , and exacts of the honest man to show his original right ; which he ( his Ancestours having enjoy'd it time out of mind ) not being able to manifest , the poore fellow loses his house , and the picaros carry the cause by the vertue of Dr. H's argument against the possession of Catholiks . The same reason would doe the same service to any Quean that cuts a purse , or any Knave that takes a cloak : they are at present , ( as Dr. H. tells us ) in possession , and the right owner must lose Cloak and Purse both , according to these new Laws , unless they can prove their original right , and show how they came by them : That is , they who are innocent must be treated as if they were guilty , and forced to give account how they came by what they formerly-quietly enjoy'd ; and the guilty must be treated like innocent persons , and stand secure upon their possession . To this miserable pass would the world be brought , if men should treat one another as the Protestants treat us in this point ; and if they were no more sincere and carefull to look well to their estates , than they are to look to the Grounds of their Faith & their eternal Salvation . The eager adhesion to the former makes them account this treaty foul play , if their temporal livelihoods be concern'd ; which their negligence of eternal happiness , more obscurely & far-off proposed , makes them willing to think very fair in their debates about Eternity with us . To make this clearer , and withall to show how parallel Dr. H's Possession is to the former unjust ones , and how unapt to parallel , much less to out-vy and disannul ours , as he would have it , we will put them in the ballance of reason , and let sincerity hold the scales : premising first , that we both hold , at least Dr. H. grants ( Repl. p. 46. l. 13. ) in one place ( and that the more express , of the two contradictory ones , ) that prescription , in divine and Ecclesiastical things , is of no force : which makes his pretended hundred years in it self useless for any thing in this controversy ; it being a Government instituted as inviolable by our Saviour , not alterable or alienable by humane circumstances : which appears to be granted by us both , because they pretend to prove the King's , supremacy and the equality of the Apostles from Scripture ; we ( when we see it fitting ) the contrary . This presupposed , let us compare our Possession to their present pretended one . Ours is acknowledgedly ancient ; theirs late and upstart . Ours is such as no visible Effects proportionable to it's weight can be shown , that is , such immediate changes in the world as may justly make it supposed an Vsurpation ; theirs , manifest in such visible and violent immediate effects , and such consequences of millions of changes , as render it a palpable Vsurpation . Hence ours is obscure in it's original , and at most but controvertible that it ever begun : theirs , beyond all controversy , new , and of a late original . Practical effects clad in all their circumstances yet remain in the world , to attest their thrusting us out of possession : no such effects alledged of our thrusting them or any else out , except two or three impertinent conjectures , the like whereof may be drawn for any absurdity : and consequently , it is much more impossible we should ever have usurp't , than that William the Conquerour should have impower'd himself over England , without other manifest immediate effects or signs of his newly-introduc't supreme Government there , than that there are two or three dark sentences in the Apocalyps , which abstracting from antecedents and consequents , may be apply'd to it . The whole world agrees of the time and circumstāces of their possession's beginning : of ours our very Adversaries doubt , and are in several minds . Hence ours can justly claim to have come from Christ ; that is , to be indeed a Possession , and the sole possession in the matter we speak of : their present pretended possession is impossible to be presum'd for such , since every one knows when it began . Wherefore our Possession is so qualify'd , that , of it self , it can ground a claim , that it came from the Fountain head of all Ecclesiastical power , Christ Iesus ; not needing the assistance of another former possession to patch it up : since , no interruption of it being known , it is justly presumed to have descended from Christ , without interruption , the same it is now . Their present Possession cannot of it self even pretend to have come from Christ at all ; since it begun lately and , if taken alone , reaches not nor can pretend to reach to the time in which Christ liv'd , but needs to be piec'd with a former imaginary possession antecedent to our pretented usurpation : Wherefore , this present state of theirs is not capable of any plea of possession at all ; not consequently is it at all a truly-nam'd possession , in any other sense than as the having any thing , however it is come by , is call'd a possession . Again , the Pope's possession in England was a quiet one , without any else pretending it but himself , in opposition to him : Theirs was never quietly enjoy'd at all ; Catholick Writers in their learned Controtroversies ever pleading the Pope's lawful title , and showing theirs an unlawful and rebellious usurpation : Even this present book I now write attests that the debate is yet on foot , and the pleas so strong on our side , as I dare promise my self so much fruit of my endeavours , that no man living will say they have carried the cause and enjoy it quietly . Lastly , ( not to mention the clear advantages it hath from the testimony of all Antiquity ) our Possession is demonstrated , by the force of Vniversal Attestation , ( acknowledged by our present Adversary , at unawares , Infallible ) to have come from Christ ; at least they must confess that men not meanly learned pretend this , have attempted it , and answered the objections produced against it by best Protestant wits and strongest Champions . Our Possession then hath for it's coming from Christ rigorous Evidence , so held by us ; at least , ( as our Adversaries themselves must grant ) pretence of Evidence as yet uncontrolled by their party : Whereas the pretended possession they enjoy at present is evidently the contrary ; to wit , not come from Christ , but begun either in King Henry's or Q. Elizabeth's dayes ; nor is it capable at all of pretending Evidence for it's coming from Christ , seeing it hath Evidence against it's coming from Christ . Now then ▪ Prescription here being of no force , their present pretended possession is no better than it was after their first three dayes ; and our Possession so well qualify'd , theirs so ill , in order to the present matter in hand , as appers by these Parallels : it follows plainly , that they can have no better a plea from their present possession , than the housebreaker , rober , or cut-purse , from the present possession ( that is , having ) of the things which they lately purloin'd or unjustly took away . It is Dr. H. then , who ( Repl , p. 45. ) would give leave to every man to catch and hold what he can ; not we , who would onely have every man hold ( till rigorous Evidence be brought against his right ) those things of which he was found in immemorial , quiet and , in many other respects , so well qualify'd a Possession . By this the Candid Reader , who pleases to scan over the former parallels , will discover how weak that cause must be , which drives it's Defender to such incomparable absurdities , as to tell us that our possession and all the arguments deducible thence are now lost to us , because of their succeding possession : so making their counterfeit possession ( which indeed signifyes the bare having a thing ) preponderate ours , which hath been shown to excel it in such manifold advantages . The charitable non sense that follows I shall not think worth confuting ; after I have lay'd open our force of possession , which frees us in reason from the task of arguing , pleading , or opposing ; and their no - possession , which obliges them to produce Evidences of our pretended usurpation , and not to expect them from us : This being all that was common to me and the Cath. Gentl. and so all that belong'd to me to vindicate . Nor indeed was it needful for any to add any thing more in answer to this Section . What follows is such pittiful stuff , as would under-value the worth of a piece of paper to vouchsafe it a confute : yet it deserves mentioning as a pattern of Dr. H's wit , and solid manner of argu●ng against the Romanists . First , although he knows , and all the world acknowledges , they cast a Papal Authority out of England , and not Patriarchal onely : yet his dinstinguishing art must needs be brought in to blunder , as his custome is , with an If ; ( p. 46. 47. ) If the Pope pretend onely to be a Primate or Patriarch , &c. What If he be ? why then he quotes himself to have done strange things against him in his book of Schism ; where he tells us he hath evidenced , &c. and sufficiently justify'd their carriage against him : So strongly he disputes against us , and we must beleeve him ; and there ends the left leg of his trifling distinction . Next follows the right , and steps in halting with another If : But If the Pope's pretensions be higher , even for the Supremacy it self , &c. as every one knows it was , and consequently his former words were most frivolous . Now let us see what ground this foot of the distinction stands on . It follows ( saith he ) that , first , I may surely say they were neverbonae fidei possessores of that ; & secondly , that the King , by being so is supreme , &c. So that first he overthrew us onely with his own supposition , that the Popes neither exercised nor claimed any power here more than Patriarchal : next , by his own self-conceit that he had tickled him in that point in his evidencing book of Schism : & thirdly , if the Pope pretends to any Supremacy , he confutes him most powerfully by onely telling him , that he may surely say he hath none . And indeed 't is most true ; for nothings is more sure , than that Dr. H. may surely say voluntarily what he lists , without either sense or reason : his common custome hath now made it his proper priviledge . But now comes the last onset , which massacres all out arguments and Grounds at once , threatning to remove all appearance of reason from this whole exception : which he does 1. by telling us , 't is manifest that when they cast the Pope out , they had reasons for it . 2. that he must have leave to suppose those reasons were convincing . Truly , so he shall have leave to suppose what he pleases ; so he will give his Readers likewise leave to suppose him most weak , and his cause most pittiful , which must be maintain'd by such weak shifts as the begging leave to suppose that all is true which the Patron of it shall please to say . This done , he quotes a book of the ring-leaders of his own Schism , reprinted ( as he brags ) by one Goldastus ( a French Huguenot ) under the title of Opus Eximium : then he modestly commends to us again his own Book of Schism ; and so concludes , that he hopes it will suffice . Thus hath Dr. H. remov'd all appearance of our reasons , by the necessity of his having leave to suppose that theirs were convincing , and the quoting a book of his own Folks , which another of the same leaven calls an excellent work . Weighty proofs against us without doubt ! But , because we have open'd these Evidences of his too much ; we will fold them up into Logical forme , and there leave them . The Doctor disputes thus , The Pope being onely a Patriarch , I have sufficiently justify'd what was done here in my evidencing book of Schism ; therefore he hath no such Authority here : The antecedent is supposed as a first Principle known by the light of nature . Next , he argues thus : I may surely say he hath no Supremacy ; therefore he hath none . Lastly , I must have leave to suppose we had convincing reasons for casting him out , and my Companions think the same ; Ergo I have removed all appearance of r●ason from the Romanist's whole exceptions . With such slight talking as this , kind Readers , Dr. H. would gull Souls into Hell ; and ( which is the misery of miseries ) send them thither with non-sense in their Heads . Sect. 2. How Dr. H. prevaricates from his formerly-pretende ! Evidences . His ignorance of the way of interpreting Scripture manifested in his groundless explication of The Lot of Apostleship , Act. 1. for a lesser Province . Dr. H. in his fourth Chapter of Schism , to undo the Pope's Vniversal Pastourshi● , undertakes to undo St. Peter's first ; by showing that his Commission was limited to the Iews onely . To do which handsomly , he would limite the Iurisdiction of each Apostle likewise to certain Provinces ; lest his particular pique against the Pope's Predecessour S. Peter , should be too notorious , and manifest that his passion had engag'd him in a partiality against that Blessed Prince of the Apostles . But because this doctrine of the Apostles exclusive Provinces , ( as he calls them , Of Schism , p. 70. ) limiting their universal Iurisdiction , was so rare a novelty , that blind Antiquity never so much as dream't on 't , nor any Authour , that I can ●ear of , ever so much as nam'd or mention'd it before : he fetches the first root of their pedigree , their An est , from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lot of Apostleship , and Iudas his proper place in Hell ; which he will have signify , exclusive Provinces , restraining the Iurisdiction or Power of each single Apostle . His Disarmer first show'd , then challeng'd him , ( of Schism , p. 47. that his interpretation of the first place , for Exclusive Provinces , ( which was his first Evidence , or rather the Ground of his future Evidences ) was so strong and unmoveable , that it alone resisted the whole world being evidently opposite to common sence , repugnant expressely to Scripture , injuriously contrary to all Antiquity , prevaricating from the translation of their own Church , and lastly contradictory to himself . The Cath. Gent. calls the interpretations wretched and blasphemous , This was our charge , let us see now his defence . First , asham'd to father his own Grounds or his own words , ( Answ : p. 38. ) he denies that he mean't these for Evidences , or ever thought on them as such . But , God be praised , his own book of Schism is extant , which ( pag. 70. ) ends the fourth parag . by professing to offer his Evidences : after which begins the fifth parag , thus , And first it is evident by Scripture that S. Peter was the Apostle of the Circumcision or Iews , exclusively to the Vncircumcision , &c. and no Evidences from Scripture pretented in the same parag . but these two miserable mistakes of it already noted ; from which , Repl. p. 50. l. 11. he pretends to deduce that distinction of Provinces . Next , he tells us in the same place , that it needed no Evidencing ; the thing being evident by it's own light , that the Apostles went not all to one , but disposed themselves over all the world to several Provinces . If this were his sole intent there , then why did himself professedly go about to evidence , p. 70. l. 4. what he tells us here needs no evidencing ? Or , what was his meaning to labour so hard with testimonies and Id ests , from the fifth parag to the twentieth , now by pretending irrefragable , now unquestionable Evidences , to prove that which he tells us here is evident by it's own light , and needs no other ? But indeed that was not his intent then , but to show their Iurisdictions exclusively limited , ( as shall be seen : ) though in this Book of his second thoughts , preceiving it was impossible to make good his proofs or excuse his Id ests , manifested by his Disarmer to be so impertinent ; he prevaricates from the whole question , and relinquishes● position ( which , could he have proved it , might have do●e him some service ) for another which , though granted , does him none at all . For what hurt is it to S. Peter's Headship among the Apostles , if some went one way , some another , to preach ? Thirdly , he is terribly rigorous against S. W. in telling him , in the same place , that his seventh Section is borrow●d from the Cath Gent. For ( besides that the Cath. Gent. puts onely one exception against Mr. H's wrong interpret●tion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas S. W. put seven ) no honest man living who is true to his cause , and hath more regard to it's good than to an aiery flash of his own honour , will refuse to write to the same sence another hath writ before him , onely because himself was not the first Authour or Inventer of that sence ; if he sees that neither himself nor any man else could write better upon that point : which were in effect to renounce reason , because it is not originiz'd from his own invention , but proposed first by another . In this manner all Catholick writers borrow all they write from the Church ; striving to come as near her sence and Grounds as they can possibly , and not vainly hugging self-fancied Grounds of their own , as is the Protestant's mode . But this shows what kind of Spirit Dr. H. is of ; who thinks it a disgrace to write what one deems truth , if it hap to be the doctrine or sence of another : and account it his onely vain-glorious honour to be the first broacher of new explications of Scripture , and other rare inventions never before heard of Of which humour of his this present point is a pittiful instance , his book of Schism a perfect model , his Folio-Annotations on the Bible ae large Map ; as some more prudent Friends of his own complain . Fourthly , whereas he says here that my seventh Section is answered Repl. c. 4. Sect. 2. 't is a great mistake ; the greater part of my exceptions being not so much as touched there . And surely , it had been a great providence , if going about there onely to answer the Cath. Gentleman's one exception , he should have answered before-hand , by a kind of prophetical foresight , all my seven . Fifthly , ( to come to his Reply , the pretended place for answer ) he is accused for being a bad Interpreter ; and he spends the greatest part of his pains in showing himself a good Grammarian , and manifesting the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is a quite different thing . The same word may have twenty several notions in it self , but hath ordinarily but one of those as it is found in the Context and Syntax with other words . The significations of words are to be found in Dictionaries ; the Interpretation of them , as they stand in propositions , depends upon the antecedents , consequents , with all the other train of concomitant Circumstances : especially upon the import of the whole , and transaction of the business or thing there spoken of . Hence , the signification of the words interpreted to be sometimes down-right and proper , sometimes bow'd to a Metaphor , sometimes strain'd to a Catachresis , nay even sometimes taken absurdly and barbarously : so that , though the phrase or word seems oftentimes very odd in it self , if taken alone ; yet the circumstances and total import of the sense make that acception ( though never so improper ) altogether necessary . It being possible , even for the best Authour , to mistake , or be careless in the right use of a word ; but absolutely impossible and a Contradiction , he should not vnderstand his own meaning and intention , when he goes about to speak or write . Hence is evident how litle is likely to be ever convinc't , by Grammatical and Critical quibbling upon the dictionary signification of a word : and how litle it conduces to the interpretation of any place , more than barely to show the possibility that the word may have , in some cases , such a signification ; both the possibility , probability , and certainty that it must have it there ; being lest to the present circumstances , and the import of the whole Series of the sense . It being therefore out of question between us and granted , nay asserted and held by us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if taken in it self , can signify either a lot , or whatever is obtain'd by lot , whether it be Office , Province , an horse , a bag of money , or whatever else ; or whether it be by way of division or without : it is plain that Dr. H. in showing the grammatical signification of the word in it self , hath beat the aire frivolously to no purpose . Nor is his showing it to signify such a kind of lot in other places of Scripture to any better end : Both because , if the books be writ by several Authours , it may probably have one acception in one , another in another ; and perhaps a diverse one in the same : as also , because , however the word can possibly signify a Province obtained by lot , if put in due circumstances ; yet , that it can possibly have that signification here or in this place , must depend upon the present circumstances and import of that Chapter , or all that belongs to that business : which circumstances not being found in any other place of Scripture , the showing the signification of it in other places is litle or nothing to the signification it ought to have in this . It were good sport for t one , who is at leasure and hath nothing else to doe , to observe what havock this plain Rule of interpreting Scripture rightly would make with Dr. H's critical Folio-Annotations on the Bi●le . We shall onely apply it to this present place , and desire the Protestant Reader to peruse this Chapter from vers . 15. to the end , where all that belongs to this business is contained ; and see whether he can find any ground , or appearance of Ground , either precedent in the Apostles intentions , concomitant in the transaction of the business it self , or lastly subsequent in the effect of casting lots , why the thing receiv'd by that means should be a lesser province , or that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify so . Of their antecedent intent we have no other notice than this ( even according to the Protestants own transtation , ) that they mean't to make up the number of the Apostles by substituting another in the place of Iudas ) not to go to a lesser Province , but ) Act. 1. v. 22. to witness with them the resurrection : which , though all grant it was perform'd by going several ways , yet there is no such thing there exprest , to ground or infer Dr. H's following interpretation , which is all concerns us at present . Again , Act. 1. v. 17. the words , For he was numbred with us , signifie that they had reflections on the imperfectness of their number , and the following words , and had obtained part of this ministery , make it impossible that a lesser province should be there signify'd : for , Iudas had not obtain'd a lesser province in his life-time , as Dr. H. grants in many places : which is confirm'd by vers . 25. where it is said , that Iudas , by trangression , fell from his part of this ministery and Apostleship . Now , speaking properly , 't is equally impossible one should fall from a condition or state he had not before , as fall locally from a place in which he actually was not before . He had therefore ( if we speak properly and according to the express words of the 25. verse ) that thing before , from which he fell ; that is , he had actually in his life time that part of ministery and Apostleship into which S. Mathias succeeded : but Dr. H. grants , he had not actually before his death a lesser province , but the Office of Apostle onely : therefore those words can with no propriety signifie a lesser Province , but the Apostolical dignity onely ; and so it was the Apostles intention to surrogate S. Mathias onely into this dignity . Next , as for the transaction of the business it self , it was onely performed by casting lots and prayer ; no circumstances imaginable , nor the least word being there favourable to this explication , or that can be pretended to favour it : if we omit , as we ought in all reason , the phrases in controversy ; for we must not prove the same thing by it's self . To come then to the effect subsequent to the casting of lots ; nothing can be invented either plainer in it's self , or more explicative of the former intention . The words are these , the lot fell upon Mathias ; and the effect was , that he was numbred with the eleven Apostles . Relate these words to the 17. verse , For he ( Iudas ) was numbred with us ; and to the following verses , importing thus much , that Iudas fell , and , by his fall , there wanted one of the former Apostolical number : upon this they cast lots , and the result of that action is exprest to be this , that he was numbred with the eleven Apostles . Ioyn the well ordered series of these circumstances together , which the very place it self affords and offers ; and tell me good Reader , if it be likely any thing can be mean't by that into which they chose Mathias , but the dignity or office of an Apostle : tell me whether it be not a wretched interpretation ( as the Cath. Gent. call'd dit , ) onely upon a possibility that the word , taken in it's self and grammatically , or as found in other circumstances , may have such a signification ; to infer , against the whole stream of all the present circumstances , and without the least Ground or shadow of Ground from the place in which 't is found , that it signifies a lesser Province . Thus much for that place , as explicable by the right Rules of interpreting Scripture . Now then , should we condescend to criticize upon each particular word taken in it sel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if taken alone , signifies either the lot , or the thing obtained by lot ; and in that place it is evident and granted to be the latter : but still 't is left to be determined by other adjoyning words , what kind of thing this was which was thus obtained . The words joyned with it are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of this ministery and Apostleship : and by these the general signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be determined ; that is , whether it signify a province , or an office . I would ask him then , first , how often he hath read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a place of ministery , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a place where an Apostle was to preach ? Next , I would ask him , what means the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this ? which should rather , in all right , have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that ministery , &c. had it related to that province which Iudas had or should have had ; but , being as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this ministery , what could it mean but the present office of Apostleship , which the Apostles all at that time enjoy'd , from which Iudas fell , and into which S. Mathias succeeded ? Lastly , I would gladly know of him , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. part of this ministery or Apostleship , v. 25. do not manifestly signify the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does here , v. 20 ( at least I am sure S. Peter tells us there it does ) and whether their own translation do not render this to be an office , Psal . 109. v. 8. Let another take his office ? Iudge then , indifferent Reader , what Evidences are to be expected from Dr. H. whos 's first and ground-Evidence here is thus manifoldly weak . Magnis tamen excidit ausis ; and he hath still this honour ( which he esteems most important ) that this explication is perfectly his own , and not borrow'd from any other : which poor S. W. as he disgracefully objected to him , is glad to doe , wanting ( alas ! ) Dr. H's miraculous talent of interpreting Scripture so as no man living ever did before him ; I may adde , nor any wise man will ever do after him . Sect. 3. With what weak sleights Dr. H. would underprop his ruinous explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Iudas his place in Hell ) for a lesser Province : and how he produces Testimonies importing an evidently-disparate Interpretation for just-the-same with his . THus much for the first Ground of Dr. H's evidences , from those words , Act. 1. v. 25. That he may take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. part , or the lot , of this ministery and Apostleship . Now follows the second , and the more famous one of the two , in the same v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which Iudas ) as their own translation renders it ) by transgression fell , that he might goe to his own place . Which last words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or his own place , to show there were such things as exclusive provinces , Dr. H. ( of Schism , p. 71. ) paraphrases to signify , his own or proper place or assignation for the witnessing the Resurrection , and proclaiming the Faith or doctrine of Christ to the world : Others , and among them the Cath. Gent. and S. W. nay even all the Protestants ( as far as I can hear ) except Dr. H. make account it signifies Iudas his own place in Hell ; and that 't is absolutely impossible it should signify in that place a leasser province , as Dr. H. would have it . His first Argument , that it cannot signify a place in Hell , is drawn from the charitable opinion we ought to have of Iudas ; accusing the Cath. Gent. of uncharitableness for interpreting it so , in these words , ( Repl. p. 53. ) It was sufficient to say of Iudas that which had been said , v. 16. 17. 18. 19. to set out the horrour of his Fact , and his bloody death ; and that he needed not proceed to the revealing of secrets , &c. But I wonder what secret it is to say that Iudas is in Hell , after it had been revealed and pronounced by our Saviour himself ( Io. c. 17. v. 12. ) that he was the Son of Perdition , and he had died in despair by his own hands . But let us observe the order of Dr. H's charity : ( Answ . p. 22 l. 16. 17. 18. 19. &c. ) he could not retain a favorable opinion of salvation attainable by the maintainers of the breach between us ( meaning the Pope and Cardinalls , who had pronounced the Sentence of Excommunication against his Schismatical party , ) nor by the Catholick Converts in England ; nay , he had decreed and denounced Hell and damnation to S. W. and the Romish Factor , for showing he had forgotten his Accidence and his other toyish weaknesses ; yet he would not have us censure Iudas too rashly , or judge him in Hell for betraying our Saviour : The likelihood of the others damnation is of no difficulty with him ; this he calls a secret ; and blames the Cath. Gent. for revealing it . His second argument is drawn from S. Chrysostom's words upon that place , saying that S. Peter insults not over Iudas , calling him villain or detestable villain , but sets down the fact simply and his present vengeance . To which last words Dr. H. annexes his Corollary ; and to make sure work , as before he hath oft confuted us with his own surely , so now he ascertains it with his own sure : His present vengeance , that sure is it ( saith he ) which befel him in this world . A weighty argument ! as if any space of time interven'd between wicked men's death and their being in Hell ; and , as if their vengeance of damnation were not ful as present as their temporal vengeance of an ill death here . I am sure the Psalmist Psal . 55. v. 16. in that very place which uses to be apply'd to mean mystically our Saviours words of Iudas , wishes They may go quick into Hell : which expresses a vengeance present enough , and earlier than their vengeance in this world , to wish them in Hell before they are dead . In stead of a third Argument , he would persuade us in courtesy to admit a parenthesis here : his plea for this parenthesis is this , because the use of parentheses in Scripture is very obvious : If then the words ( from which Iudas by transgression fell ) be pounded up in a parenthesis , so as they may not at all help the signification of their neighbours , ( which is something too hard dealing , ) then he tells us his interpretation is clear and unavoydable . But , what means he when he tells us , that the parenthesis needs no more formall expression than onely by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? would he have it a parenthesis or no ? A parenthesis relates not to the sense of the fore-going nor following words ; but leaves the sense entire though it be omitted : what is within commas onely cannot always thus be omitted , without oftentimes maiming the sense . Again , how must a comma put after Iudas needs make his interpretation so clear and unavoydable ; since he knows well that many , both Protestant and Catholick Commenters put the comma there , and yet avoyd so easily his interpretation , that they never so much as dream'd of it ? Lastly , let us remember that a parenthesis leaves the words on either side as perfectly coherent in sense , as if it had never interven'd ; and then , let us see how Dr. H. puts his doctrine in practice : To receive ( saith he ) the lot of his ministery and Apostleship ( from which Iudas by transgression fell ) to go , or that he may go to his proper place . Thus he . Where , to omit that he takes now the liberty of a formally exprest parenthesis , though , while he was begging it of us , he seem'd willing to be contented with a comma onely ; to omit this , I say , I would ask this candid man , who ( Answ . p. 18. ) so like a Saint professes his entire desire to speak the full truth of God , why he changes the words this ministery , &c. into his ministery and Apostleship ? and , if he be loath to answer , I shall do it for him , and tell the Reader he had good reasons to falsi●y it . First , because the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This ] denotes some present thing ; and , no lesser Province being ( according to his Grounds ) at that time determin'd or present , but the office of an Apostle onely ( which he is resolved it shal not signify , ) it was therefore good reason he should change This into His. Next , the word This relates to all the words within the parenthesis , & depends upon them for it's signification ( as is evident ; ) and so destroys all his pretence to have a parenthesis there ; such a kind of reference being against it's nature . Thirdly , the following words do not hang handsomly together with the precedent , unless This be chang'd into His ; therefore 't was fitting to do it . Add that , to gain some sorry advantage , he changes the words of their own translation , that he might go , into , that he may go ; because the thing , according to Dr. H's interpretation , being to be perform'd for the future , may go can signify futurely , which might go does not , as his Antagonist Will. Lilly hath told him in his Potential mood . Such another trifling advantage he gaines ; by saying that a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already in the printed Copies : had he said , in some printed Copies , he had been more candid ; for the words , the printed Copies , import it is so in all that are printed ; which is false , it being neither so ( to omit others ) in the printed Copies of Stephanus nor Arias Montanus , held by themselves to be the best . His fourth argument is that Hell being the common place of all wicked men , it cannot fitly be exprest with such a double emphasis , as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I answer first , that there is no double emphasis there ; the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being nothing but a plain propositive article . Next , to come to the point ; as Son of Perdition is a name for all wicked men , yet apply'd particularly to Iudas by our Saviour , he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in a peculiar and transcendent degree such : so , though Hell be the common place of all wicked men , yet it is tmore properly and peculiarly his ; his particular wickedness giving him a special title to it . And lastly , who doubts but that Iudas in Hell hath a proper place of his own which no other damned soul hath ? So that , as Dr. H. says here , that those words may very fitly be affirm'd of Mathias his province ; so his , as it is not any mans else : so I say , with the same reason , that those words may very fitly be affirm'd of Iudas his place in Hell ; it being so his , as it is not any mans else . Is not this an undaunted Adversary , who dares aduenture to come into the lists of disputation , armed onely with such Bull-rushes as these ? His last argument , which you must imagin his strongest , ( for art and prudence both require this order ) is this , ( Repl. 53 ) that It is not neer so proper to say , he sin'd to go to Hell ; as that the other was chosen and surrogated into Iudas his place , to go to preach to such a quarter of the world . True indeed ; for , if it be taken thus maimed and corruptedly as he hath rendered it , it is so far from proper , that it is absurd and non-sense . But , I would know of Mr. H. where he ever found it render'd he sinned to go to Hell , except onely in this present partial translation of his own . Observe , good Reader , the sincerity of this man : the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can signify , if taken in due circumstances , to sin ; but , as taken here joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which , it is impossible to signify so , as every man sees ; for who ever heard such a phrase as to sin from a thing ? Now , what does Mr. H ? he leaves out the words , from which , which were necessarily conjoyn'd with the rest in construction ; and then , ( to make the phrase sound absurdly and disgracefully ) first , gives the word such and English as was impossible it should bear in that place , ( For , what sense make these words , from which Iudas sinned ? next , begins the phrase at sinned , ( which word he joyns with going to Hell , though in the parag . before he would have had them separated ) and says , it is not proper to say , he sinned to goe to Hell ; whereas 't was onely his own sly craft , which had made it improper . So sincere was his profession of his earnest desire to speak the full truth of God , that he here purposely annihilates God's word , which is his Truth , and will not let it speak out fully ; but first gagges it with a parenthesis ; next , cuts out it 's tongrue by maiming the Context : whereas , he might have seen it render'd in their own translation , from which Iudas by transgression fell , nay he render'd it so himself before , which will not let ignorance excuse him ; and he knew well enough that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies plainly departed aside , prevaricated , went aside , &c. and then the sense is no harsher than this , that he went astray from one state to go to another ; from the Apostolical office to go to Hell , or from being an Apostle , as our Saviour reprehended him , to become a Devil . After this rare defence of his blasphemous , crooked , distorted interpretation of those words , ( Repl , p. 54. ) he ends his Section , praising the said interpretation for innocent , obvious , and far from wrested : and hopes that all this amassed together will vindicate it . That is , he dares not even hope that he hath produced any one thing to stand to and build upon : yet ( as the wordish side of the Schools hold that Quantity or Divisibility may be made up of Indivisibles ; ) so he thinks an accumulation of weaknesses will make his defence strong , and a great deal of non-sense , if it be amassed together , will compound good sense . Thus far his Reply proceeds to make good his interpretation by reason . Next , in his Answer he endeavours to authorize it by Testimonies ; which he braggs of there ( p 39. ) to be just the same with the Doctor 's , meaning himself . Not to wrong Dr. H. otherwise than by showing plainly how he wrongs himself , his own credit , and his Readers eye-sight ; we will first put down his interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very place which occasion'd this debate ; that afterwards we may show what a ●yrgopolynices humour it is in him to brag that his and those are just the same . The place is , of Schism , p. 70. 71. where he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred by him distributions , lots , or lesser Provinces ; and afterwards Englishes the words themselves thus [ his own or proper place or assignation for the witnessing the resurrection , and proclaiming the Faith and doctrine of Christ to the world . ] A lesser Province , then , or proper place to preach in , is manifestly his sense : wherefore , we must expect the self-same in the testimonies , to wit , a Province or place , otherwise we can do no less than think that Dr. H. would gull us to our faces . The first testimony , which he sayes ( with what truth shall be seen ) is perfectly to his sense , is from Theophylact on Acts 1. which I shall repeat , putting Dr. H's own words fully , as I find them in his Answer p. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He calls that his own place which Mathias , so as it was just and fit should obtain : For , as Iudas was a stranger to it , ever since he began to be sick of covetousness and treason , so it properly belonged to Mathias ever since he shew'd himself worthy of so great an Office. Where we heare no news of a lesser Province at all , as Dr. H. would persuade us to beleeve against our eye-verdict ; but of an Office , which Judas had demerited by his former villanies even while he was in it , and Mathias had merited by his worth and desert even before he had obtained it . Now , if a lesser Province be just-the-same with the Office of Apostle , then Dr. H. hath dealt honestly with his Readers , when he pretended 't was so . The ●econd testimony is introduc't with , The like again ( as indeed it is ) and borrow'd from Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. His own place he calls his suffocation , &c. or else Iudas being gone , he , Id est , Mathias may have the place to himself , receving his Episcopacy . So that Episcopacy , which their own translation ( as hath been shown ) explicated to be an office , is now become just the same with a lesser Province , or some determinate part of the world to preach in . The third is put thus ; So Didymus ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , place , signifies many things ; amongst the rest , an Order , a● when we say the place of a Bishop , or of an Elder . Where ( to omit the weakness of inferring it signifies so here , from the possibility of it's signifying so in it's self , nay from it's having many significations ) Mr. H. makes the order of dignitie to have just the same notion with a local distribution of place , or a lesser Province : which are so not ajot-the-same , that it is as easy to maintain there can be an Hirco-cervus , as that these two notions of different species can be one . The fourth troops after it's fellows in this form . So the ordinary gloss ; ut abiret in locum suum , Id est , sortem Apostolicam ; That he might go to his own place , Id est , the Apostolical lot . But , whether this Apostolical lot were the office of Apostles , as we hold and have proved at large ; or a lesser Province , as he holds , and pretends to find it here identically exprest , nothing at all is found in this place , which the Doctor notwithstanding assures us is just-the-same with the latter . This done , he triumphs over S. W. most unmercifully , animated by these his just-the-same interpretations . In a word , if he will contend that these Authours give a third explication of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which neither of us had ; I grant it : but , to say it is just the same with his ( as Dr. H. does here ) is so perfect a piece of abusiveness to his Readers , as will be able ever hereafter to dishearten even his best Friends from crediting his bare saying , though never so confident and triumphant , who would not have them credit their own eyes . Were all that hath been said concerning these two mis-explications of Dr. H's duly consider'd , litle would remain to let any man , who hath any tender respect to Truth and God's word , plainly see , they are justly to be styled blasphemous . But , because he will acknowledge no blasphemy at all in them , wee 'l show him two . The first is a blasphemy against the honour due to God's word : for sure it can be no less , thus to make a nose of wax of those sacred Oracles ; and , that he may maintain perversly a self-imagin'd conceit of his own , to detort it thus shamefully and pervert it , both without and against all circumstances found in the Context , and all ground any where else , save onely in the brain which bred the Chimera . A Reverence , I say , and a tender respect is to be had to God's word ; not wresting it to bear testimony to every falshood imaginable , ( as it easily may , if treated on this manner , ) nor handle it in such a sort as the maintainers of paradoxes do the testimonies they cite from Authours ; which they on set purpose sinisterly ( but far more ingeniously and handsomly ) mistake , by a pretty fetch to make show of a proof of their merry Theses . The second is a blasphemy against the honour due to Faith ; which , being in it's self certain , suffers in it's fundamentals , if occasion be given to think it such a weak thing , as either to be built upon or overthrown by such more than frivolous , less than probable , grounds , as are those distorsions of Scripture now spoken of . Will not Atheists and Heathens laugh , to see those that profess Christianity object , against a point held so universally of Faith , as this of the Pope's Headship was , such quod●ibetical trash ? And , is not Faith it self by such a non-sensical debating it , ( should no Profession of Christianity bring better arguments than this Doctor ) liable to be imagin'd , by prudent men not yet acquainted with it , an idler and more groundless Story than the very tales of King Oberon and Robin Good-fellow ? Two blasphemies then , Mr. H. attend your mis-interpretations ; I mean , such as Catholicks hold for blasphemies : who defend Faith to be a thing certain , and to have certain grounds ; as also that God's word is never to be interpreted , but with gravity and seriouness , and , as neer as is in a man's power , to the sense the Context most strongly carries ; at least , not abus'd and vilify'd by fathering upon it such groundless interpretations ; nay treating it in such an irreverent fashion , that there is no position in the world so unwarrantable , absurd , false , and impious , but may , by the same method of groundless criticizing , be deduced thence : which devolves into this , that God himself , the Authour of Truth and the expresser of it in the holy Scripture , shall , by this means , become the Father of all falshoods and the Authour of every groundless and non-sensical absurdity . This manner of treating Scripture , then , we Catholicks account in an high degree blasphemous ; nay , to open the way to all blasphemousness : and this , because we do not dogmatize upon it or affix to it any interpretation that we build faith upon , which is not warranted by the Vniversal practice of the Church , and our Rule of Faith , Vniversal Tradition : though we know 't is the Protestant's gallantry to make it dance afther the jigging humour of their own fancies ; calling all , God's word , though never so absurd , which their own private heads , without ground or shadow of ground , imagine deducible thence ; nay more , to call it an Evidence , that is , a ground sufficient to found and establish Faith upon . And thus much for Dr. H's blasphemous and irreverent treating both Faith and Scripture . Sect. 4. How Dr. H. prevaricates from his own most express words , the whole tenour of his Discourse , the main scope of his most substantial Chapter , and lastly from the whole Question , by denying that he meant or held Exclusive Provinces . And how , to contrive this evasion , he contradicts himself nine times in that one point . AT length we are come home close to the question it self , Whether the Pope be Head of the Church ; pretended to be evidently disproved by Dr. H. in the fourth Chapter of Schism , by this argument : S. Peter had no Supremacy ; therefore his Successour the Pope can have none . The consequence we grant to be valid ; founding the Authority of the latter upon his succeding the former : But we absolutely deny the Antecedent , to wit , that S Peter had no Supremacy , that is , supreme power and Iurisdiction in God's Church . Dr. H. pretends an endeavour to prove it in this his fourth Chapter , offering his Evidences for this negative , p. 70. l. 4. First , from S. Peter's having no Vniversal Iurisdiction , ( from parag . 5. to parag . 20. ) Secondly , ( from thence to the end of the Chapter ) from his not having the Power of the Keyes as his peculiar●●ty and inclosure ; that is , from his not having them so as we never held him to have had them . His first Argument , from S. Peter's not having an Vniversal Iurisdiction , proceeds on this manner : that each Apostle had peculiar and exclusive Provinces ; pretended to be evidenced in his fifth parag . from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lot of Apostleship , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iudas his place in Hell : ( of Schism p. 71. ) that the Iews onely were S. Peter's Province ; nay , that but one portion of the dispersed Iews can reasonably be placed under S. Peter's Iurisdiction : that the Gentiles were S. Paul's , &c. and all this undertaken there to be evidenced by testimonies from Scripture , Fathers , and other Authours . What hath been the success of his Evidences from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath already been manifested , by showing that he had neither any ground in the place it self to favour his explication of a lesser province , nor among all the many-minded Commenters on Scripture , so much as one Authority to second it . As for his limiting S. Peter's Iurisdiction to the Iews onely , and S. Paul's to the Gentiles by his pretended proofs ; his Disarmer offer'd him , p. 52. that if , among those many testimonies he produces to prove it , there be but found any one sentence , line , word , syllable , or letter , which excludes S. Peter's Authority from the Gentiles , more than what himself puts in of his own head , he would be content to yeeld him the whole Controversy ; which he vindicated , to the very eyes of the Reader , from every testimony , one by one , alledged by Dr. H. In this manner stood the case then between S. W. and his Adversary : it remains now to be seen what reply he tenders to so grievous , heavy , and unheard-of a charge ; and how he can colour a fault so gross , palpable , and visible to the eye of every Reader . Observe , good Reader , I beseech thee , ( whether thou be Catholick , Protestāt , or of whatever other profession ) that now the very point of the Controversy is in agitation : For we pretend no tenour for the Pop'es Supremacy , save onely that he succeeds S. Peter , whom we hold to have had it : if then it be evidenced , ( as is pretended ) that S. Peter had none ; the Doctor hath inevitably concluded against us . Reflect also , I intreat thee , on the grievousness of the charge layd by S. W. against Dr. H. and make full account , ( as reason obliges thee , and I , for my part , give thee my good leave ) that there must be most open knavery and perfect voluntary insincerity on one side or other : and , when thou hast examin'd it well , ( I am a party , and so must not be a Iudge ) lay thou the blame where thou shalt find the fault . Neither despair that thou hast ability enough to be a cōpetent Iudge in this present contest : here is no nice subtlety to be speculated , but plain words to be read : for , what plainer , than to see whether in the testimonies there be any words limiting the Iurisdiction of S. Peter , or whether they were onely the additions of Dr. H. antecedently or subsequently to the testimonies ? But what needs any Iudge to determine or decide that which Dr. H. himself hath confest here in his Reply and Answer ? where seeing it impossible to show any one word , in all that army of Testimonies which he muster'd up there , limiting S. Peters Iurisdiction to the Iews , or excluding it from the Gentiles , which yet was there pretended ; he hath recourse for his justification to the most unpardonable shift that ever was suggested by a desperate cause : viz. to deny that he mean't exclusiveness of ●urisdiction ; that is , to deny his own express words , the whole tenour of his discourse there , the main scope and intention of that Chapter ' and lastly to change and alter the state and face of the whole Question . This is my present charge against him , consisting of these foure branches ? which if they be proved from his own words , he is judged by his own mouth , and can hope for no pardon , but the heaviest cōdemnation imaginable from all sincere Readers ; since it is impossible to imagin a fifth point from which he could prevaricate , omitted by him , and consequently , his present prevarication is in the highest degree culpable and unpardonable . First then , his own express words manifest he mean't Exclusiveness of Iurisdiction . For , of Schism p. 70. he uses the very word exclusively , saying that S. Peter was Apostle of the Iews exclusively to the Gentiles : and , that this exclusiveness was meant to be of Iurisdiction , is no less expressely manifested from the following page ; where it is said , that but one portion of the dispersed Iews can reasonably be placed under S. Peter's Iurisdiction , which is seconded by his express words here also , Reply p. 56 the portion of one Apostle is so his , that he hath no right to any other part , — Excludes him from any farther right , &c. and sure if he have no right to preach to any other Provinces , he hath no Iurisdiction at all over them . Secondly , the whole tenour of the discourse there manifests that he meant exclusiveness of Iurisdiction . ▪ Exclusiveness of Jurisdiction is mentioned by him as the Ground of all his ensuing dispute ; as was shown in the foregoing parag . to which we will add his other parallel expressions : The Iurisdiction of that Metropolis belonged to Iames the Iust , and not to Peter : of Sschism , p. 73. S. Paul's independence on S. Peter : pag. 74. to wit , in Iurisdiction or power . No power can descend from S. Peter to any other , for another great part of the Christian world : p. 80. Had he ( meaning S. Peter ) any Iurisdiction over the Churches of Asia ? p. 83. No other Apostle could countermand S. Paul's instructions , no appeal left , &c. p. 83. S. Peter's baptizing in Brittany must in all reason be extended no farther than this his line , Id est , to the Iews which might at that time be disperst there , &c. p. 84. All which render it most manifest , that he meant Exclusiueness of Iurisdiction and power to preach to another line or Province ; if there were any tenour or connexion at all in his discourse , and that it rambled not forwards blindly , himself knew not how nor whither . Thirdly and lastly , not onely the whole Controversy of Schism is about the limitation or illimitation , exclusiveness or not exclusiveness , of the Pope's Iurisdiction , and the Doctor 's tenet , that this Iurisdiction is limited to such an extent , & excluded from the rest of the Christian world , so as he hath no power or command at all over them : but also his present Chapter ( 4. of Schism ) pretends to evidence this limitation of his , from the limitation of S. Peter's ; as is most visible parag . 6. of the said Chapter , and indeed in each parag . there , to the twentieth . So that , the import of his argument stands thus ; S. Peter had no Vniversal Iurisdiction , thefore his Successour the Pope can have none . This being so , who sees not that , since the thing to be infer'd is the Pope's limitation of Iurisdiction , as held by the Protestants , that is such a limitation as debats and excludes him from any lawfull power or right at all to intermeddle with more than is his imagin'd Province ; and that this inference is built upon his succeeding a limited Predecessour S. Peter : who sees not , I say , that the Antecedent must mean S. Peter's Iurisdiction was so limited to his supposed Province , that he had no Iurisdiction or power at all to meddle with a Gentile ; but that it was against right and vnlawful for him to do so ? This therefore is an evidence beyond all shuffling to avoid it , that Dr. H. in his fourth Chap. of Schism , intended to prove the Iurisdictions of the Apostles were exclusively-limited to their own Provinces ; so that they lost all power to preach to another Province : from which Dr. H. prevaricating here , and not defending his testimonies produc't there to prove it ; it follows that he acknowledges S. W. charge to be true ; ( Schism Disarm'd p. 52. ) that , among those many testimonies he produces to prove it , there is not found any one sentence , line , syllable or letter excluding S. Peter's Authority from the Gentiles ; save onely what the Doctor puts in of his own head : as he shews there in each particular allegation . This being then Dr. H's meaning , till S. W. charge of the perfect dumbness of his testimonies put second thoug●hs into his Head ; let us see how he waves his own express words and manifest intentions there : which being so perfectly visible , as hath been shown , we may be sure the prevaricating from them can cost him no less than plain self contradictions . His first self-contradiction is found Answ . p. 38. parag . 2. where he makes the point he was to prove to be no more but this , that the Apostles went not all to one , but disposed themselves over all the world , to several Provinces : By which , meaning , as he must , ( for otherwise it cannot be said to be evident by it's own light ) that one went to one place , ordinary Province , or region of the world , to preach , another to another , without any relation at all to exclusiveness of Iurisdiction ; we have quite lost the question : which was not Whether the Apostles one went one way , another another way , to preach ; but , whether S. Peter , and consequently the Pope his Successour , had an Vniversal or limited Iurisdiction , extending his power to all , or excluding it from all but his pittifull Province ; as was manifested before , by Mr. H's express words , to have been his meaning . His second self-contradiction is found in the same place ; where he sayes that what was signify'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( or exclusive Provinces belonging to each Apostle , which was shown plainly before to be his express meaning ) is evident by it's own light , and needs no evidencing . And yet , in his book of Schism , c. 4. parag . 4. he set himself very formally to offer his Evidences for that point ; and prosecuted his intent , from parag . 5. to the 20. to evidence it by such clouds of testimonies , ( which he calls Evidences , and some of them irrefragable and unquestionable ones ) as may very neer , if not perfectly , equal all the rest that are found in his whole book . So that , either he must cōfess he spent the most substantial part of his book to evidence that which needed no Evidencing , but was Evident by it's own light ; or else , ( which is the truth of the business ) that he hath chang'd the whole question here from what it was there : For there it was of Exclusiue Iurisdiction , and therefore very obscure , needing the pretence of many testimonies ( though dumbe ) and his own Id ests and voluntarily add●d words , to make it seem evident ; here it is onely of one Apostle going one way another going another to preach , which indeed needs no evidencing , nor was ever in question between us . His third self-contradiction is , that , notwithstanding his own express words , the scope of his whole Chapter , the tenour of his whole discourse ; and the state of the whole question manifesting he both did and could not but mean it of exclusive Iurisdiction , ( as hath been most expressely and amply shown ; ) yet he calls my acception of his words in that sense , my mistake ; Answ . p. 39. l. 34. and again , p. 41. l. 7. 8. &c. he complains that S. W. would conclude from his words , that he would have all the Apostles to have several Provinces limiting their Iurisdictions , & exclusive of one another's right ; which he calls there also a mistake and detortion . Where the Reader may see how perfectly he denies his own words of exclusive Iurisdiction , and how openly he prevaricates from all the foure formerly-mention'd pretences , shown already to have been his own ; which were the strongest ries imaginable to bind any man to hold to what he hath said , who had not forsworn all respect to truth or honesty . His fourth self-contradiction is , that , though in the place now alledged he complains of me , that I would conclude from his words that the Apostles had Provinces exclusive of one anothers right , yet his own plain words , Repl. pag. 56. l. 2. 5. most expressely grant it ; where , speaking of those Provinces proper to each Apostle , he hath these words ; So his that he hath no right to any other ; so his , as excludes him from any farther right . Is not this handsom ? His fifth self contradiction is a very neat one . According to this place alledged , S. Peter ●s Province is so his , as excludes him from any farther right ; that is , from any right to Preach to anothers Province ; yet in the same , Sect. p 57. l. 18. he grants it lawfull for S. Peter to Preach to Gentiles ; that is , to those of Pauls S. Province . Now we duller Souls imagind that right & lawfulness was all one , & that no man could lawfully doe what he had no right to doe , but Dr. H. confronts & counterposes these two identicall notions , by excluding him in one place from right to preach to another Province , & in the other place granting the lawfulness of his preaching to another Province ; which being the expresse places in which he goes about to declare his meaning in that point , manifests his tenet to be , that the Apostles might lawfully do what they had no right to do , or might lawfully do against law & right , that is might do it lawfully but could not rightfully , which settles into this elegant Contradiction , that they might lawfully doe it wrongfully . Thus self-unkind Sosia beats himself according as the change of his unconstant & phantasticall Grounds puts his mind in severall Shapes . His sixth self contradiction touches more particularly this point in hand of exclusive Provinces ; He tels us ( of Schism , p. 70. ) that Authority and Commission was given to all the Apostles indefinitely and unlimitedly , not restrained by Christs words to any parti●ular Province ; and again ( Repl. p 55. ) speaking of the particular assignations of S. Peter to the Iews & S. Paul to the Gentils , he affirms expressely , that it was not by any particular assignation of Christ's , but by agreement amongst themselves that this assignation of Provinces was made ; yet , the same Author ( of Schism p. 74. l. 4. maintains the direct contrary or rather contradictory positionto the forme , saying that S. Paul had his assignation immediately from Christ. So vtterly void of all truth is this Chimera of exclusive Provinces , that the Author of it understands not his own meaning in it , or at least forgets what he said before concerning it when he comes into new circumstances ; or rather indeed voluntarily says any thing according as it sutes best with his occasions . Hence , in the former places it fitted his turn to say that the exclusive Provinces or assignation must come from their agreement not from Christ ; because he was there to show their Commission & Authority limitted , which , as coming from Christ was held by all to be unquestionably Vniversal ; but in the last place , where he had undertaken to shew S. Paul's independence on S. Peter , it favourd more his intent to say , that he had his assignation imediately from Christ ; lest S. Paul should have any dependence at all on S. Peter , no not euen for consenting to his assignation , His seventh self-contradiction is , that building upon the words Gal. 2. 7. ( the Gospel of the Circumcision is committed to mee , as the Gospel of the uncircumcision to Peter ) for the exclusive Provinces of those two Apostles , he by consequence gets all the rest of the Apostles leave to play , since one as he saies is excluded from any right to preach to anothers Province , and there can be no more Provinces or people to Preach to than Iews & Gentiles , which are there distributed between these two Apostles : nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , according to Dr. H. ( Repl. p. 55. ) signifies the Agreement which was to give them exclusive Provinces ) applied in the place alledged to any but S. Peter & S. Paul in order to the Iews & the Gentiles . This kinde favour not withstanding done to the rest of the Apostles , he afterwards spoils , by giving them Provinces too ; treating them as discourreous Schoolmasters vse to treat their Schollars ; that is , first giving them leave to play while the supplicant is present , but , he being gone & the circumstance changed , enjoyning them a task as labourious as had been their School exercise it self . When S. Peter's Vniversal Iurisdiction was to be limitted , then it went currant that the Iews were his peculiar Province , and the said place brought to evidence it . But , this once done , he bethought himself that the Power over all the Iews was too much to attribute to S. Peter , and that the Pope might hap to grow proud to succeed a person of so ample an Authoritie : wherefore finding that such and such Apostles preached in such & such a place to the Iews , he thought it best to call the Iews there their Province ; So that good S. Peter ( whom all antiquitie flatterd it seems with the title of Prince or Head of the Apostles ) hath allotted him by Christs Head-Steward Dr. H. ( of Schism , p. 71. l. 21. 22. ) no more but one portion ( or a few miserable Parishes ) of the dispersed Iews to be under his Iurisdiction But Dr. H. takes it ill ( Answ . p. 42 ) that I laugh at him for thus treating S. Peter . I Answer , the most ridiculous position that ever was made seriously by any Divine in the world ( as is this of exclusive Provinces ) is not treated as it deserves unles it be laught at . Next , he tels me that I never offer to consider the allegations by which it was made evident . I Answer , sure Dr. H. is a sleep , I considerd in Schism Disarm'd each allegation of his minutely & particularly through six whole Sections , that is from p. 42. till p. 87. & offerd to yeeld him the whole controversie , if he could shew me the least word in any one of them limiting S. Peter's Iurisdiction to any such Province ; which he dares not here accept , but denies his own words & flies from the whole question as has been shown . Thirdly , he calls my words a calumny , & complains very Soberly that I never relent at it . I Answer that I confesse my ill nature , I never relent into retractation of my tenet upon the persuasion of contradiction . Rhetorick , though oftentimes I may relent into a smile , mingled either with pitty , if I see the fault was ignorance , or else with just zeal & scorn when I see Souls traind to Hell by wilful frauds . Lastly , he asks , upon this occasion , what contradictories may not this wonder-working faculty of S. W's reconcile ? I Answer , it cannot reconcile Dr. H's contradictions here , this being a task beyond miracle , but to return to his self-contradictions . His eighth is , that whereas ( Repl. p. 57. l. 19. 20. &c. ) he would evade his own implicatory position in which he was entangled by telling us , he meant onely that S. Peter's & S. Paul's Provinces were exclusive , when they met at the same City ; himself flatly contradicts it in his Book of Schism , p. 84. where Speaking of S. Peters Baptizing & constituting Bishops in Britany , he tels us , it must in all reason be extended no farther then S. Peters line , as he was Apostle of the Circumcision , Id est ( saith hee ) to the Iews that might at that time be dispersed there . In which place he manifestly makes S. Peter's Province exclusive in Britany , where he never pretends that S. Paul met him ; though before he told us that the agreement between S. Peter & S. Paul was onely exclusive when they met at the same City , &c. How powerfull & terrible is truth which can drive her opposers to defend themselves by such miserable and weak implications ? His ninth self-contradiction quarrels with both parts of his sixth at once ; according to the former part of which S. Paul had not his Province from Christ's assignation , according to the later part of it he had it imediately from Christ's assignation ; yet maugre both these ( Repl. 58. par . 5. ) he makes S. Pauls peculiar Province Spring onely from the Iews refusing & rejecting his doctrine ; onely , I say ; for he affirms there expresly that till the Iews refused & rejected it , he does not betake himself so peculiarly to the Gentiles ; whence follows , in all likelihood , that if the Iews had not rejected Christ's doctrine , tenderd by S. Paul , that Apostle had never gone peculiarly to the Gentils , nor by consequence should have had any peculiar or exclusive Province at all . Is not this a solid man ? To omit that this experiencing of more fruit among the Gentiles then among the Iews is that which S. w. puts for the reason of his peculiar Apostleship & the Appellation of Apostle of the Gentils ensuing thereupon . These & some others are the self-contradictions with which this Adversary of mine , seing it impossible to shew one word in any testimony excluding & limiting the Iurisdiction of the Apostles , shuffles to & fro on all sides , that so what ever position he should be challenged with he may slip & avoyd it by shewing ( as he easily may ) that he said in another place the expresse contrary , and then when he hath done he preaches repentance or else Hell & damnation to his wicked Adversary for calumniating him who thus earnestly desires ( for Sooth ) to speak the full truth of God ( Answ . p. 18. ) and that so carefully , that to make sure work , for fear one part of the contradiction should not be the truth of God , he affirms both ; But I hope the Reader will be aware of his shifting weakneses , & waving all his self said affirmations , his Gentile non-sence , his pious formalities , will presse him home with this Dilemma . Either S. Peter's Authority was so limited by his pretended designation to one Province , as he had no power to preach to another , or it was not but remaind stil illimited & Vniversal , not witstanding this imagind designation ; if it remaind stil unlimited and Vniversal , how can the Pope's Authority be concluded limited from his succeeding S. Peter , if S. Peter's remaind ever unlimited ? But , if his Authority & Iurisdiction was limited , and that this was the thing to be proved by Dr. H. in his book of Schism , then why does he not vindicate his testimonies from that shamefull charge layd against them particularly by S. W. that there is not one wordin them limiting the Apostles Iurisdictions , but what himself adds of his own Head ? And why does he instead of thus vindicating them here , sometimes flatly deny the question , sometimes shuffle about to blunder a point so clear , at any rate , though it cost him no lesse then such numerous & most palpable self-contradictions , sure the knot must be great which could stand need of having wedges thus driven in point-blank oppositely on both sides to break it asunder . Sect. 5. What multitudes of absurdities and accesse of fresh self-contradictions follow out of his newly-invented tenet of Exclusivenes of Iurisdiction , then onely when the Apostles met in the same City . AFter his self-contradictions march his lesser absurdities , not so bulkie & substantiall ones as the former , yet still his , & too big to bee wielded by any man but Dr. H. nor by him neither , unles the necessity of a bad cause , incumbent on him to defend , had added to him such an increase of strength as vses to proceed from desperation . But , not to take notice of them all , I will onely take that part of his Reply which I find most pertinent to the point in hand , & then see what abondance of that kind of fruit it bears In his Reply therefore , p. 57. I find these words ; I have sufficiently exprest ( tract . of Schism c. 4. p. 7. ) how far this agreement extended , & how far exclusive it was ; not that it should be unlawful for Peter to preach to a Gentil , or for Paul to a Iew ; but h●at when they m●t at the same City ( as at Antioch certainly they did , and at Rome also I make no question ) then the one should constantly apply himself to the Iews , receive Disciples , form them into a Church , leave them to be governed by a Bishop of his assignation , and the other should doe in like manner to the Gentiles . Thus he very pithily : let us unfold & lay open what he has ( as his custome is ) involued here , & see what a heap of weaknesses lies sweating there , crowded up in so narrow a room . First , he brings these words here as an explanation of his meaning , that is , of the state of the question between us concerning how far these Provinces were exclusive : whereas in the place cited ( of Schism c. 4. par . 7. ) it is onely put as an instance of their imagin'd exclusive Iurisdictions , & introduc't with an Accordingly ; not purposely Stating or determining the measure or extent of their agreement ; nor is there any expression found there which sounds to this purpose . Secondly , this Exclusivenes of Iurisdiction , which before made such a loud sound , is now onely come to be such when they met at the same City ; & , by consequence , abstracting from that circumstance , S. Peter had Vniversal Authority : which is a great largness of his towards S. Peter , and I wonder whence this kindnes springs towards the Pope's Predecessor . Thirdly , since these two Apostles , as far as we hear , never met in any City after this pretended distribution of Provinces save onely at Rome & at Antioch , it follows that , as far as Dr. H. knows , S. Peter's Iurisdiction was universal over both Iews and Gentiles in all the world besides ; & at all other times except onely those short seasons in which they met together . Fourthly , it follows that the Pope's Authority is not limited save onely where he meets S. Paul or his Successors , ( or perhaps , as he needs will have it , S. Iohn ) and then I conceive it will be very ample . Fifthly , since he grants , that both the Congregations of Iews & Gentils were joyned in one under Pope ●lement ( of Schism , p. 79. ) that Pope by consequence succeeded them both ; & so the exclusivenes of S. Peter's Iurisdiction , when he met S. Paul , cannot possibly infer such an exclusivenes or limitation of Iurisdiction in the now Popes , or the Popes which have been since the imagind conjunction of those Congregations ▪ however h● may pretend it makes against the universal Iurisdictions of those Popes , who preceded Clemens . Thus at unawares Dr. H. grants the Pope as much as we desire , & yet very innocently thinks he impugns him ; or ( as himself expresses it Answ . p. 11. ) laies the Axe to the root and stocks up Rome's universal Pastourship . Sixthly , the question being turned into exclusivenes of Iurisdiction when they met in the same City onely ▪ it followes , there is not the least pretence of a testimony from Scripture for this position thus stated ; for 't is no where found nor pretended to be found in Scripture , that their Iurisdictions were onely to be limited , in case of meeting in the same City . So that now the pretence of evidencing from Scripture , which in the book of Schism , made a great noise , is , by this new stating the question , or rather evading it , struck quite dumb . Seventhly , it is to be observed , he has not a word in any testimony to prove their exclusive Iurisdictions in Rome & Antioch , but onely those which affirmed that they preach't , were Bishop in Rome , & founded the Church in both places : All which might easily be done by a promiscuous Authority ; nor does he offer one word of proof to underprop his weak testimonies why it could not be thus performed . Eigthly , his place , in his book of Schism , which he produces for their exclusive Iurisdictions , falls short of what he alledges it for , affirming onely , that when they met at the same City one should constantly apply himself to the Gentiles the other to the Iews . Now the prudent consideration of circumstances may determine one man to doe constantly this thing , another to doe constantly another thing , without inferring that either of them lost their right to doe the other , by this constancy of action exercised upon this one . By which faltring mistake of his own words we may see , that when he alledges them now , as a sufficient expression of his tenet of exclusivenes , he onely sought to escape from & change his former question ; and to evade , by vertue of the more moderate word [ constantly ] which standing in the confines between exclusivenes & not exclusivenes , might , at a dead litf , by the Midwifry of an Id est , or a criticism , bring forth either signification . Ninthly , the Iews ( according to Dr. H. ) being S. Peter's Province exclusively to the Gentiles , & not exclusively till they met in one City ; it follows that , unles they had met , he had no exclusive Province at all . Hence . Tenthly , since they agreed upon exclusive Provinces it follows , they agreed to meet at such & such cities , else the bargain of exclusive Provinces had been spoil'd ; yet t' is no where read , that ever they made any such agreement after this pretended distribution of Provinces . Eleventhly , put case S. Peter had come to some City two or three moneths . before S. Paul ( and we cannot imagin their correspondence so precise , nor their imployments other where so indifferent , but this might very easily & very often happen ) then it must follow , that that Apostle had universal Authority to preach to both till S. Paul come , nor can we imagin him idle or negligent to doe what good he could to all . Put case then that that Prince of the Apostles , who by one Sermon converted three thousand , should by three months labour there convert twice that number of Gentiles to Christ's faith ; to govern whom , the whole Authority over both being yet in his own hands , it is fitting he should use the said Authority in ordaining & constituting Deacons , Priests & for the orderly governing his numerous Converts ; and those too , distinct in all points from the Priests of the Gentiles ; for Dr. H. grounds interdict them all Communion . ( See Sch ▪ Dis . p. 64. ) Things thus orderd , and the Gentiles setled thus under S. Peter , S. Paul arrives at the City . Then begins the hurliburly . S. Peter's Authority , which before extended to both Nations , begins suddenly to feel the cramp & conuulsion-fits , & shrinks up to the Iews onely ; & , in all probability , a very few , perchance twenty or thirty more or lesse may be imagined to live in that City S. Peter's Iurisdiction being thus grown exclusive in respect of the Gentiles , by S. Paul's coming , consequently all the Gentiles formerly converted by him ( however addicted to their Apostle , Pastour & more then father S. Peter ) must presently change their Master , & doe Homage to S. Paul , acknowledging him their proper & now-sole-Governour . The Gentil Priests , ordained before his coming , either may be degraded lawfully by S. Paul , or else submit themselves to him , & receive the approbation of their Iurisdiction from him , as the order of Government requires . Moreover , if S. Paul had hap to be alone in the same City before , and to have converted Iews , as his custome was , then the poore Iews must avoyd S. Paul's Congregation & run to S. Peter's Church assoon as hee arrives . But , to proceed with our case , S. Paul's occasions call him away from that City , and ere he removes Dr. H. assures , that he must leave behind him a Bishop of his assignation , that is , over the Gentiles ; then presently we must imagin , that S. Peter's Iurisdiction , which had felt a kind of Winter-Season during S. Paul's residence there , hee departing , begins to feel a happy Spring , budding now & Sprouting out a fresh towards the Gentiles . So that now the Scene of Iurisdiction & Government is quite changed again , according to Dr. H's grounds ; and , were not S. Peter a good man , he might undo all that S. Paul had done , & be revenged on him for coming to the same City where he was to limit his Authority . The Gentiles therefore which were converted before by S. Peter , assoon as S. Paul is out of sight , begin to face about again , & S. Peter recovers his own . To work therefore heegoes , and fals to preach Christ's faith to the Gentiles the second time , which before he durst not ; Converts many , & having by this time got power enough to do it , being about to depart leaves a Bishop of his own constituting to govern them ; So that we have now got two Gentil Bishops in the same City ; and , if Dr. H. say there was not , he must say we are beholding to the Apostles prudence & goodnes for it , not to his grounds of illimited Iurisdiction when they met not , & limited , when they met in the same City , which infers they had Authority to do this & many other absurdities , and by consequence his position in it self destroyes all order both of Authority & Government . Again , when they met at the same City , in case a Gentile had come to S. Peter & desired to hear Christ's doctrine , S. Peter must refuse to teach him it , & send him to S. Paul ; telling him it was beyond his power , because S. Paul & he had exclusive Iurisdictions when they met at the same City ; or else desiring him to stay till S. Paul was gone away , or else to watch some handsome opportunity when S Paul should go to the next Town , & then he would doe him the favour . And the like must wee imagin in case a Iew went to S. Paul Lastly when those two Apostles preach't Christ's faith publikely ( as their custome was ) then , in case S. Peter had spy'd some Gentiles or S. Paul some Iews coming to their Sermon , presently ( as if some excommunicated person had come in presence ) all must be supposed to be hush't , & the Sermon quasht ; else we must imagin that that Apostle civilly makes a parenthesis in his discourse , desiring them to withdraw & retire to the others Congregation , confessing candidly that now that his counter-Apostle meets him in the same city , his Iurisdiction is exclusive , & that he has no power at all to give them any notice of Christ & his Law , but must be forced to exclude them from his Congregation . Canst thou refrain smiling , Reader , at such a heap of comical absurdities . But , to return to the place in his Reply , the source of all these gallant consequences , & to bundle up together the other absurdities in it , which to treat diffusedly were a wearisome & ingrateful task ; what meanes , his saying here it is not unlawful to preach to anothers Province , & yet saying ( Repl. p. 56. l. 2. ) he had no right to doe it what means his putting here , the meeting in one City to give an exclusive and peculiar Province to S. Paul , whereas he had before ( according as it serv'd his turn best ) made it come from three other severall causes and some of them contradictories ; to wit , imediately from Christ's assignation ; not from Christ , but from agreement among themselves ; and lastly , onely from the Iews rejecting & refusing him , as hath been shown from his own words before in his sixth & ninth self contradictions ? what means his putting here S. Peter's exclusivenes of Iurisdiction to arise from the same circumstance of meeting S. Paul in the same City , & yet ( of Schism , p. 84. ) excluding S. Peter from medling with Gentiles in Britany , into which countrye he pretends not to shew S. Paul came , much lesse met him there in the same City ? what means his stating here S. Peter's Iurisdiction not exclusive , that is illimited till he meets S. Paul , and yet ( of Schism p. 71. l. 21. 24. ) stating the same Iurisdiction exclusive to all but one portion onely of the dispersed Iews , without reference at all to S. Paul's meeting or not meeting him , but to the division of places & Provinces onely . Lastly , what mean't he to talk of evidencing his then tenet from Scripture , & yet the exclusivenes of Iurisdiction onely when they met in the same City , not so much as pretended to be shown from Scripture . These man fest & manifold self-contradictions & heaps of absurdities , shown from Mr. H's own words , will let every rationall man see & make every sincere man acknowledge , that he cares not a pin what he saies , nor what non-sence he deludes his Reader with provided he delude him civilly , courteously & gentilely ; nor what contradictions he maintains , so he can but imbosk himself handsomely in them , & hide his head from being discovered . Yet he tells us ( Rep. p. 56. ) he doubts not to reconcile all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , at least that one who hath a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may do it ; and so , fully satisfies his Reader , if he will be content with pedantry in Greek , instead of plain sence & truth in honest English. Sect. 6. The Question concerning his imagin'd Exclusive Provinces stated and cleared . A plain Explication of the place , Gal. 2. upon which hee grounds them . HAving thus layd open how Dr. H. shuffles about to avoyd the effects of his own position ; we will proceed to examin the point it self , and lastly Answer his testimonies alledged to conclude these exclusive Provinces . Concerning the point it self four positions are to be considerd , which may be imagind to concern it ; first , that the Apostles went not all one way to preach ▪ but one or more one way , others another . The second , that all the Apostles made a positive agreement to goe one or more to such or a Province . The third is , that they so agreed to goe to such & such Provinces , at their present parting as they agreed never to go to any other for the future . The fourth is that their Iurisdiction was included within such a Province , and excluded from all other imagind Provinces . The first is evident & confest , but nothing at all to our question which is concerning limitation or illimitation of Iurisdiction ; And who sees not how shallow this inference is ; the Apostles went some one way , some another to preach , therefore S. Peter is not Prince of the Apostles , or Head of God's Church ; Or thus , the Apostles , who confessedly had their Iurisdictions Vniversall from Christ , thought it more discreet & fitting to goe some one way , some another , therefore their Iurisdictions become limited ; which is as much as to say , that when Christ gave to each Vniversall Iurisdiction , & sent them to teach all Nations , he mean't they should all goe one way , for otherwise ( according to this manner of arguing ) had he meant they should goe severall wayes , it could not consist with that present intention of his to give them at that very time universal Iurisdiction . The second , to wit that they all made a part or positive agreement to goe determinate severall wayes , or to such particular places , is very obscure , & rather related as a thing imagind or opinionated to have been , then asserted and manifested by any authentick proof . Nor does it at all touch our question , which is about Iurisdiction , vnles it can be proved that they made a part of exclusive o● limited Iurisdiction ; Of which nature not the least word o● proof has hitherto been produced , not will ever be producible for the future . The third , to wit , that they made a positive pact for each one or more to go to such determinate places & no other , is yet obscurer & lesse authentick then the former , no exact Itinerary of their travells being extant , much lesse of their non-plus vltra's by pact & agreement , but all the whole busines is left to blind and inconsequent conjectures , according as they were found or obseru'd to haue preach't in one Country , and not obseru'd to have done so in another , but whether persecution , a mutuall war , or conveniency of circumstances dispersed them thus , nothing is or can be concluded hence . Nor , were it all granted , can any inference be grounded upon this , prejudicing our tenet , or even touching our question , which is concerning Iurisdiction ; since prudent consideration of circumstances might be of force to determin the Apostles to agree that such & such should stay constantly in this Province , and nor preach actually in another , without any necessity of their agreeing to limit their universal Iurisdiction given by Christ ; and so it cannot bear any shew of inference , that they agreed to limit the power it self , ( about which our controversie is ) because they agreed to limit the exercise of that power . The fourth position , which concerns the exclusivenes of their Iurisdiction from all save their own Provinces , & is the onely thing which can seem to advantage Mr. H. or concern our question , which is about the limitation of Iurisdiction , is absolutely false & vterly groundles , not warranted by any one testimony ; first invented by Mr. H's fancie , pretended to be evidenced by testimonies in his book of Schism , challenged by S. W. not to have a word concerning it in any one testimony there alledged to prove it ; not ownd constantly by Dr. H. in his Answers , but absolutely prevaricated from & deny'd , though at the cost of so many & so grosse self-contradictions ; attended on by a troop of absurdities as hath been shown ; And lastly not coming home the question neither , as shall be seen hereafter ; for what inference is this ; Each Apostle was imediate overseer of his own particular Province , therefore one of them was not over all the rest . The place from Scripture insisted on to evidence this ( for Dr. H in his Answ . p. 38. is of late grown jealous that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall short of evidences ) is Gal. c. 2. v. 7. 8. 9. 10. which I will first put down as I finde it in their own translation , then explicate it ; whether with more consonancy to all circumstances , then Dr. H's , Exclusive Iurisdiction when they met , does , let the Reader judge . The words , in the place cited , are S. Paul ' s & these ; When they saw that the Gospel of the uncircumcision was committed unto me as the Gospel of the Circumcision was to Peter ( for he that wrought effectually with Peter to the Apostleship of the Circumcision , was mighty in me towards the Gentiles ) And when Iames Cephas & Iohn who seemed to be pillars , perceived the grace which was given unto mee , they gave me & Barnabas the right hand of fellowship , that we should go unto the heathen , and they unto the Circumcision , onely they would that we should remember the poor , &c. This is the place upon which Mr. H. builds his tenet of exclusive Provinces ; with what right let this plain & connaturall explication inform the Reader . Our Blessed Lord & Saviour determined the conversion of his elect both of Iews & Gentiles , & had already sent down his holy Spirit upon his Apostles in Hierusalem , wher upon their zeal inciting them , & the place they were in giving them occasion , they added , by their preaching , multitudes of the Iews to the new-growing Church . Stil the Gentiles , out of Iudea heard no more news , of him than the star led Sages and some straggling preachers had told and were ignorant of his heavenly doctrine except what rumour might have variously and obscurely spread . He chose therefore S. Paul , both for zeal ( though hitherto misled ) naturall & acquired abilities , as also his being bred among the Heathens being born at Tarsus in Cilicia , fit & proportioned for that end . To him he appeared near Damascus , enlighten'd the eyes of his minde by striking blinde those of his body , made him powerfully his , told him his errand , that he should carry his name before the Gentiles : not that his comission should extend to them onely ( since the Commission given by Christ to each Apostle is acknowledgedly universall ) but that he was by God's all-ordering providence fitted , chrosen & designed more particularly for that end . The former circumstances gave him his addiction , his addiction so qualified produced great fruit , & all these together got him the appellation of Apostle of the Gentiles ; particularly such indeed , but not exclusively ; it being otherwise evident all over the Acts that he preach't commonly & earnestly to the Iews . Where he was converted , there he imediately began to preach , & so proceeded in that work , till some began to suspect him & his doctrine as not coming from Christ , because he had not lived & conver'st with Christ , as the other Apostles had . Vpon this he is forc't to come to Iudea to confer his doctrine with the other Apostles and receive their approbations ; which they found exact & entire , exprest by those words , nihil comulerunt , they in conference added nothing to me . S. Paul having thus given account of his doctrine , & the efficacie of his preaching to the Gentiles , and the Apostles finding that S. Peter was in like manner eminently & particularly efficacious in converting the Iews in Iudea ( exprest here in the 8. v. ) two things ensved here upon , to wit , that by giving S. Paul the right hand of fellowship they acknowledged him a true Apostle , or a fellow Apostle ; & , at once determined , that since he thriu'd best among the Gentiles & S. Peter best among the Iews ( the greatest harvest of which was found in Iudea ) S. Paul should goe ●ut of Iudea to the Gentiles , & take Barnabas with him ; S. Peter with therest remain in Judea still to preach to the Iews ; and this is all the busines which Mr. H. would make to be an agreement to distribute exclusive Provinces . The meaning then of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Circumcision ] in the ninth verse to which S. Peter was to apply himself , I take to be Iudea or the Iews there , not those in dispersion ; and of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Gentiles to be those out of Iudea . Now , if this be so then to omit all which hath been said formerly , Dr. H's assigning S. Peter ( of Schism , p. 71. ) onely the Apostleship of some of the Iews in dispertion , by founding the exclusivenes of his Authoritie upon this place , vanishes into it 's original nothing ; for , in case any distribution of Provinces be signified here , S. Peters's must be the Iews at home , in Iudea , not those abroad or in dispertion , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote here onely Iudea , or the Iewes in it . Now the reasons for this explication of mine , are , first because the efficacie of S. Peter's preaching to the circumcision had been experienced with in Iudea , S. Paul's over the Gentiles , without Iudea ; & consequently their severing themselves , being upon this account , should mean that one should stay where he had experienced such fruit , that is , in Iudea , the other goe where he had found the like , that is , out of Iudea . Secondly , the words very well bear it ; since the Iews doe not live vnited in any considerable confluence , save in Iudea , nor the Gentiles but out of it , which is the thing that gives a common denomination to a people . Thirdly , S. Paul's words , onely they would that we should remember the poore , imediately following , shew plainly the meaning is that he was designed by these words to go out of Iudea , & therefore desired to remember the poor which were in Iudea , as he accordingly did , Rom. 15. v. 25. 26. But now I goe to Hierusalem to minister to the Saints , for it hath pleased them of Macedonia & Achaia to make a certain contribution for the poor Saints which are in Hierusalem . Fourthly , the Phaenomena of all the circumstances favour it . Fifthly the place of Theophylact cited by Dr. H. ( Answ . p. 40. ) is expresse for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. S. Paul , be●ng come to Iudea , he departed thence , both because he was sent a Preacher to the Gentiles , and because he would not build on anothers foundation . Sixthly , S. Hierome upon that place is most clearly for it ; where he makes the summe of S. Paul's words to be these , me misit ad Gentes , illum posuit in Iudea ; he sent me to the Gentiles , & put or placed him in Iudea . Yet Dr. H. from this place gives S. Peter an Exclusive Province , to wit , the Gentiles ; nor any Gentiles , but those of the dispersion , out of Iudea onely . This remaining of S. Peter in Iudea , & S. Paul's remouall out of it , seemed then best for the present circumstances , but was far from signifying exclusivenes from another's Province for the future ; it being well known that S. Peter preacht out of Judea afterwards , to wit at Antioch , Rome & other places ; The summe then of their determination was this that they resolved to do what was most prudent in those circumstances , to wit , that some should stay among the Iews , others goe abroad among the Gentiles ; which by consequence was onely to consent to do prudently , not to make a formal bargain or pact , much lesse perpetuity of such a pact ; least of all does it , even intimate the limitation of power & Iurisdiction , as the question it is produced for , requires it should . Again this agreement of theirs being nothing but a consenting to that which they judged by circumstances was fore-determined by Gods will , consequently there was no more Exclusivenes after then before their agreement , nor their subsequent agreement any farther designation ( as D. H. calls it ) in respect of S. Peter & S. Paul , then the antecedent designation by God Almighty ; The plain text manifests this most clearly ; [ when they saw that the Gospel of the circumcision was committet to me , as the Gospel of the Vncircumcision to Peter ] where we see their judging it was already so committed is the reason why they decreed it should so remain , and that they should preach still where God had shew'd it his will , by giving such a blessing ; which superadds nothing to the former . Next follows the motive why they judged that there was such a particular Commission , in these words ; for he that wrought effectually with Peter to the Apostl●ship of the Iews , was mighty in met towards the Gentiles ; So that the efficacity of preaching & experience of more ample fruit was their sole motive of the one 's thus remaining , the others sending abroad ; & not an intention to limit one another's Iurisdiction or assign exclusive Provinces . After this follows the result of their former consideration , in these words , Then they gave to us the right hand of fellowship , that we should go to the Vncircumcision , &c. Which expresses no more than this , that one should go one way another betake himself another , as Dr. H. grants else where ( Answ . p. 38. ) which how far it is from even touching any Iurisdiction , much lesse from limiting it , every Child may discern . Again , to speak properly , & according to the force of the Greek , their going into diverse countries was no part of the agreement , but a pure sequel arising out of convenience . For , dederunt dextras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , they gave us the right hands of communion or communication , signifies no more then that , by embracing or shaking hands , they acknowledged us to be of the true faith & of their communion , in respect of which every one sees that the going into diverse places was a meer accident ; unles we will say that S. Peter would not have acknowledged his doctrine good , nor receive him into communion but upon promise that he should goe out of Iudea . To omit , that both the scope of S. Paul's journey , & the Scripture's expressing that this was the result of it , joyntly with the consent of interpreters doe force us to this exposition of that place . Again , it is impossible these words , speaking literally , & properly , should signifie an agreeing to go to seuerall Provinces , both because the phrase , [ they gave the right hands of communication ] signifies an accepting & acknowledging Paul & Barnabas in something common to them & the rest , as was the doctrine of Christ's ●aith , and could not relate to going to divers Provinces , which were pretended to be particular , as also because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no where found to signifie in the Greek simply they agreed ; and lastly , because an half point in the Greek copies at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , communion or fellowship , disjoyns that precedent phrase from the following of going to such & such places . The words then , that we should go to the Heathen , they to the Circumcision , are a meer sequel , if we follow the rigour of the letter ; & so the whole place signifies thus much , that whereas S. Paul was disturbed in his preaching , & was glad to clear his doctrine by coming to Hierusalem , they gave him the right hand of fellowship acknowledging him their fellow Apostle , & his doctrine entirely sincere ; that so each might fall to their work again in the same places , & in the same manner as formerly . Now Mr. H's Disarmer , proceeding upon the grounds of this plain explication , held there was no other , that is , no new & farther designation ( as Mr. H. calls it ( Answ . p. 41 ) save onely this of Gods special cooperation with them in those several places , though he was far from denying that one Apostle went one way , others another to preach , ( as the Dr. knows well enough ) and that their determination was onely a prudential subscribing to what Gods particular Providence had hinted to them ; and consequently no novelty at all of designation appears here in respect of S. Peter & S. Paul , which was our question ; and yet Dr. H. ( not vnderstanding that the subscribing to a former designation , or proceeding to act according to it , is in it self no new , or farther-designation as he calls it ) nicknames this explication of mine one litle deceit of S. W. which the Catholike Gent. had not attaind to . And truly t is so litle , that without the magnifying glasse of passion & prejudice , which enhances nothing to great somthings , & makes vast beames of matters slenderer then moats , it cannot at all be discernible . It shall bee D. H's honour to be the Author of great deciets , & self-contradictions which neither unskilful S. W. nor the Catholike Gent. dare aspire to . Again , were it a deciet to say , that there were no other assignation there exprest , yet D. H. is the most unfit man in the world to undecieve others in that point , who in another place holds the same point himself , to wit , that the Apostles agreement and the precedent designation signifies the same thing . His words are these ( Repl. p. 55. l. 12. ) The right hands of fellowsh●p , the agreement that was made betwixt them , &c. is sure the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which if it be so , to wit , that their entrusting exprest antecedently have the same sence as their subsequent agreement , then I wonder what is become of his farther designation , since one is but the interpretation of the other , that is hath the same sence with the other . Sect. 7 ▪ The Examination of five Testimonies brought in recruit for his exclusive Provinces ; of which the first is expressely against himself ; the next three , even in his own grounds , impertinent to our Question ; and the first borrowed from the Arch heretick Pelagius , and falsify'd to boot . AT present we have no more to do , but to Answer his lately gleand testimonies , huddled together confusedly in his Answ . p. 39. 40. And though , when reason is to manage the busines , we are to expect nothing but contradictions from this Dr. as himself has amply inform'd us ; yet , being now got into his own element of comon-place-book testimony-parcels , we must imagin his art is at it's vertical heighth . The first is from S. Ambrose on Gal. 2. 8. which I shall transcribe as I finde it cited by him ; Pétrum solum nominat ac sibi comparat , quia Primatum ipse acceperat ad fundandam Ecclesiam , se quoque pari modo electum ut Primatum habeat in fundandis Gentium Ecclesiis . He names Peter alone & compares him to himself , because he had received the Primacie to found the Church , and he likewise is chosen to have the Primacie of founding the Churches of the Gentiles : where , first , if Primatus signifies Primacy of Iurisdiction ( and unles it signifies so 't is nothing to our question , which is about Iurisdiction onely ) then it is not possible to imagin a testimony more expresly for our tenet of S. Peter's universal Iurisdiction and greater then S. Paul's , than this which he alledges against it ; saying that S. Peter had the Primacy to found the Church , without any limitation at all mentioned confining him to this or that Church ; So that , if there be any exclusivenes or shadow of exclusivenes found in that place as I see none ) then it ought in all reason be the exclusivenes of S. Paul from the Iews , since he is particulariz'd by it to the Gentiles ; and not of S. Peter from any , who is not particulariz'd here at all to any part or portion of the Church , but extended to all , unles D. H. will say , that the word [ Ecclesia , Church ] signifies a peece of the Church onely . This testimony therefore might serue to some purpose , were it brought to prove that S. Peter's Iurisdiction was Vniversal , & S. Paul's limited , but to prove S. Peter's limited from words that extend it to the Church , without any note of limitation at all found there , is still Dr. H's old & bold trick , of gulling the Reader to his face , with out either shame or conscience . Secondly , the comparison between those two Apostles and the ( pari modo electus ) if we will stand to the words in the testimony , make this sence as apply'd to particulars ; that , as S. Paul was particularly chosen to found the Gentiles Church , so S. Peter was in like manner particularly chosen to found the whole Church , which signifies that S. Peter was universal Pastor , and S. Paul vnder him : which is kindly done of Mr. H. and deserves great thanks from us . Though I wonder the sincere Reader can without just resentment suffer himself to be so tamely deluded , as D. H. endeavors here , by making him beleeve that testimony of S. Peter's Primacy to build the Church , signifies that he was onely over the Iews ; and that not all these neither , but onely over one portion of them in dispersion ; nor yet that these were his exclusive or peculiar Province , unless S. Paul chanced to meet him in the same City . Thus perfectly careless is he whether the place hee alledges be indifferent , for him or against him ( as hath been shown all over in Schism Disarm'd ) so he can dazle a vulgar headed reader's eyes with the glorious pretence of a father's or councill's testimony and make way to introduce it by some voluntary and boldly-promising preamble of his own as he does at present ; assuring us here ( Answ . p. 39. l. 35. ) that these words of S. Ambrose are plain ; but , whether plain for him , or plainly against him it matters not with him ; and that in them S. Ambr. asserts all that was either his purpose or interest to affirm : as if it were either Dr. H's intent or his advantage to conclude S. Peter over the Church without any limitation put down , that is , over the whole Church , and S. Paul over the Gentiles onely , and so vnder him . The second testimony is from S. Chrysostom , saying that S. Paul demonstrates himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and compares himself with Peter the chief of them . Thus hee . In Answer . First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any kind of extrinsecall honor , whether it springs from better parts , greater efficacy , more industry in preaching , or from what so ever cause and not onely from dignity of Iurisdiction , it follows likewise that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in it's self as indifferently appliable by circumstances to signify an equality in any of the former respects , as it is to signify an equality in the latter of Iurisdiction ; and the like may be said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since of it self it onely signifies that S. Paul compared himself to S. Peter ; but , in which of the former regards this comparison was made , the generall signification of the word leaves indifferent and to be deermined by circumstances . Secondly the best circumstance to judge what this word should signify in that place is the subjecta materia or place it self , of which this is the explication ; which being Gal. 2 8. where there is nothing at all relating to Iurisdiction but to efficatiousness in preaching to Iews and Gentiles , of this therefore the comparison between these two Apostles must be understood ; in this respect onely must they necessarily be signified by these words to have been equally-dignified , and not in Iurisdiction or governing power which is not there spoken of . Thirdly , that this is the meaning of it is clearly shown by the following Testimony ( which is his third ) out of Theophylact , who for the most part transcribes out of and follows S. Chrysostom ; 'T is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shows himself equall 〈◊〉 Peter : which words D. H. cites , but leaves out the words imediately following , lest they should quite spoil his pretence of proving out equality of power from the other . The following words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So that the testimony taken entirely is this , he shows himself equally honored with Peter , for he who had given to Peter efficacy of preaching to the Iews gave mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same towards the Gentiles . Where nothing is or can be more evident then this , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoken of was the self same as was exprest by the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the self-same efficacy of preaching , which nothing concerns equality or superiority of power or command in order to Government , as plain sence tells every man , and Dr. H. himself grants Answ . p. 51. l. 26. The fourth testimony or rather the second part of the first is still from S. Amb. which , ) as the Caspian sea runnes under ground a long way and then rises up again in the Euxine ) sculks under a parenthesis in which the two late Testimonies are found , and shows it's Head again at the end of it in this form . Ita tamen vt & Petrus praedicaret Gentibus si causa fuisset & Paulus Iudaeis nam vterque invenitur vtrumque fecisse ; sed tamen plena authoritas Petro in Iudaismi praedicatione data agnoscitur & Pauli perfecta authoritas in praedicatione gentium invenitur , yet so that Peter might preach to the Gentiles also if there were cause , and Paul to the Iews ; for both of them is found to have done both : but yet the full Authority is acknowledged given to Peter in the preaching to the Iews and Paul's perfect Authority is found in preaching to the Gentiles . Where , the first part of the testimony is expressely contrary to Dr. H. this granting that each might preach to either , he denying they had right to doe so , Repl. p. 56. and that S. Peter had no Iurisdiction save over one portion onely of the dispersed Iews ( of Schism p. 71. ) The second part of it which concerns plena authoritas , full Authority or power , is onely meant of greater powerfulness and authoritative efficacity in preaching , not of fuller power of Iurisdiction . No● can it be otherwise , either proceeding upon grounds common to us both , these words being the explication or comment upon the greater efficacity of preaching spoken of in the 8. v. and so are to be understood to mean that said efficacy , which none imagins to signify Iurisdiction ; and particularly upon Dr. H's grounds which makes no designation of Provinces till the agreement exprest as he will needs have it in the 9. v. by their giving the right hands of fellowship ; to which this speciall efficacity of preaching , mention'd in the , 8. v. and it 's exposition are antecedent . Again suppose it signified full power of Iurisdiction yet there wants ( when they met in the same City onely ) to make it expresse for Mr. H's tenet ; So that neither can it concern our question of Iurisdiction ; nor , did it , could it reach home to Dr. H's purpose . Lastly , to render this place impossible to serve Dr. H's turn , let us look Answ . p. 51. l. 26. and we shall find him expressely contend that preaching or converting is nothing to the matter of Iurisdiction and therefore not argumentatiue for us to infer S. Peter's larger Iurisdiction from his preaching to more : Now then , since the Authority here spoken of is onely in praedicatione , in preaching ( as the testimony it self inform us ) consequently it can neither concern our question which is about Iurisdiction , nor make for his purpose , and all this follows out of his own words and his own grounds . The fifth Testimony is from S. Hierom ( as hee tells us ) that the Churches of the Iews seorsim habebantur nec his quae erant ex gentibus miscebantur , were held a part nor mingled with these of the Gentiles , and that the agreement was made that S. Paul should preach to the Gentiles , Peter Iames and Iohn to the Iews . The latter part of this testimony is already answered and shown that this was a prudent consent to act in such sort as God's speciall concurrence had manifested to be best in those circumstances . To act , I say , not to make a formall and perpetuall pact the one Province should be ( as Dr. H. expresses it ( Repl. p. 56. l. 2. 5. ) so one Apostles that he hath no right to another part but is excluded from any farther right ; which includes two things besides some to go one way and some another ; to wit perpetu●ty of such a right , and exclusivenes ; neither of which are any where exprest in this testimony . As for the first part of this place concerning the severing of the Iewish and Gentile Churches . First I Answer , that I doubt not but the Apostles did prudently let them vse their devotions a part as long as the Iewish customes were in fresh observation , and therefore the conjuction of them in common Acts of devotion would have been subject to breed offence and scandalls ; but , I deny absolutely that which can serve Dr. H's turn , to wit , that they ●sed their endeavours to keep them still a part for the future , which they had done had they constituted distinct Bishops over them to govern them as contradistinct Provinces ; for , this would have made the breach which was onely occasionall at first and so easily by degrees alterable , passe into ecclesiasticall Constitution , not easily violable , by this means keeping on foot the division : and also this carriage of the Apostles would have countenanced the breach and the groundless scandall which occasion'd the breach . All therefore the Apostles did was no more then as if Magistrates who govern in common a City , if the Citizens chance to fall at variance , some prudently comply with one side , others with the other to reduce both to unity ad amity which is far from making two litle commōwealths of them or assigning them distinct Magistrates to govern them : which had they done who sees not but by taking a way the Vnity of Government they had establisht the division . Such was evidently the Apostles demeanour here , such their intentions ; to wit , as much as they could without scandalizing either party , to bring them to Vnity and Vniformity into one Church and to Vnite them in him whom they taught to be the head corner-stone , Christ Iesus , in whom was no distinction of Iew and Gentile : And surely had the distraction in the Primitive Church been thus cōtinued by Apostolicall agreemēt to sever them as distinct Provinces and constitute over them opposite-litled Bishops we should both have heard news of ●ome of those Bishops exprest by some testimony from antiquity to have been over Iews onely or Gentiles onely ; and also have heard of their reuniting after wards under one common Bishop , and how the former Bishops , either one or both , were dispossest or lost their place . Yet not a syllable could Dr. Hammond find to expresse the former save his own , Id est , nor to countenance the latter but his own new invented Scholion , or ( as he calls it of Schism p 79. his clew , ) to extricate the Reader out of the mazes into which antient writers may lead him ; as hath been shown particularly in Schism Disarm'd . Part. 1. Sect. 10. 11. 12. Secondly , to return to our Testimony Dr. H. prettily ioyns these two places together thus , S. Hierom having affirmed on Gal. 1. 22. that the Iewish and Gentile Churches were severd , addes ( saith hee ) on this verse of c. 2. that they agreed that S. Paul should preach to the Gentiles , &c. and thence having found the word severing in the first place , he infers a severing of Provinces , and introduces it with a sure . What means ( having affirmed in his comment on the first Ch. he addes in his comment on the second , ) as if the second place following soe far of and spoken in a nother occasion had been an addition to the first ; all his following book is added to any line of it if this be adding . But this is another Gentile gullery of the Reader to his face to make him conceit by ( having affirmed he addes ) that the severing of Churches exprest in the first place relates to their agreement found in the latter , which would have made some shew of a proof . But , alas , how far are these two from being added together or conjoyned ? This pretended agreement among the Apostles to which the second part of the Testimony relates , hapning fourteen yeares after what was recounted in the first Chapter v. 22 on which the first part of the testimony comments , as is clearly seen in the first verse of the 2. Chapter . After fourteen years , &c. Soe that the meaning of Dr. H's ( having affirmed he addes ) comes to this , that , having affirmed one thing in one place he addes another thing in another , which happend fourteen years after , and indeed much longer the scandall between the Iews and the Gentiles having been much ancienter , and ever since the beginning of the preaching of the saith to both . Thus Dr. H. civily abuses his Reader ; and , as long as he does it civily , S. W. must not be angry with him or if he does he must not hope to goe to heaven as Dr. H. hath told him from Scripture , p. 3. What is said hitherto is pretty but yet Dr. H. vses to be kinder when he alledges testimonies and either brings such as are expressely against him , as he did lately from S. Ambrose , and in many other places ; or else contradicts himself ; let us examin this a while and we shall see , hee continues his former favours to us . I slall suppose with Dr. H. that he produced the former testimony of severing the said Churches to prove those severall Provinces both because I find the word ( sever ) which he vses in his inference no where but in that place onely ; as also , because if it were not produced for that end , I know not what it serves for at all . Again , I shall suppose with him that these imagin'd lesser Provinces of Iews and Gentiles were assign'd by Apostolicall agreement , not by Christ ; as he amply declares himself of Schism p. 70. And that this agreement was that which is exprest Gal. 2. v. 8. 9. &c. as he expresses himself in many other places of the two Provinces of Iews and Gentiles . Now then this place of S. Hierom's being ( as he sayes ) upon Gal. 1. 22. which concerns matters done fourteen years before this agreement , ( as the beginning of the second Chap. manifests ) the result is that these severall lesser Provinces , as deducible from this testimony , were fourteen years before they were . But this is a contemptible contradiction in Mr. H. who aimes at higher matters . So much for the upshot of Dr. H. ( having affirmed , he addes ) which signifies thus much that S. Hierom. having affirmed one thing in one place , and on an occasion happening at such a season , he addes a quite disparate thing in another place a mile of , and an occasion relating to another time fourteen years after , which Dr. H. preposterously adds or ioyns together , and then layes the blame on S. Hierom. Thus much to shew how impertinent this testimony had been , in case it were S. Hierom's ; but now , if it be none of that fathers but another author's , and he two an heretick , nay in all probability the Arch heretick Pelag●us , and this confest by all sides both Catholicks and Protestants , and moreover most unlikely to be unknown to Dr. H. what characters shall wee think such a writer deserves who characters himself so earnestly to desire to speak the full truth of God ( Answ . p. 18. ) and yet quotes the most pestilent hereticks for the most Orthodox fathers , and would have his Readers rely for their salvation upon their rotten Authority ; which is in a manner to stand to the devill 's courtesy whether he will have their Souls or no. It is an ordinary thing to print in the volumes of the fathers all Treatises which have hapt to be entitled theirs , let them be genuine or spurious . To discern them or take cognizance which are sophisticated , which not , belongs particularly to learned men who read the fathers for their own or others profit , lest they rely on themselves or vent to others the poison of heresy and error-tainted opinions in stead of Orthodox faith ; nay indeed this , for the reason given , ought to be their first task ; but most necessarily and specially theirs who undertake to write and print controversies of religion ; the main universall importance of the employmēt engaging them to look with the perfectest care how they play their game when Souls ly at stake . If the thing then be obvious , the diligence of such an author is hugely concerned to look upon what grounds he proceeds ; but , if he bee also much read in books of this nature , his candor and conscience are bound by the highest engagements God himself could impose to acknowledge either absolutely or at least dubiously that such a book is a known hereticks not a Catholicks ▪ That Dr. H. had so litle insight into fathers as not to know this , I cannot in his behalf suspect ; I doubt not bu● he is industrious and laborious enough , and takes as much pains in reading to as litle purpose as most men living ; and I wish his indirect dealings in other places would let my charity consist with truth to think him innocent of the latter and greater fault . However , I will not judge him my self , but I suppose his friends , who have a great opinion of his generall reading , will think it not candidly done after they consider this which follows . Two commentaries on the Galatians are intitled S. Hierom's the one larger and acknowledged by both sides , the other briefer and acknowledged by neither ; nor is it possible that any man , who had run over the titles of the Treatises which goe under S. Hierom's name , should be ignorant that two such commentaries there were ; and so , had he meant honestly in citing a place out of one of them , he would have told us in which it was found , whether in the larger or in the briefer . To put down then a Testimony and cite onely Hier. in Gal. 1. 21. without telling us in which commentaries on the Gal. it was found ( when as Dr. H's much reading will not permit us to think he was ignorant there was two ) joind with this observation that the testimony was not found in the larger one , but in the lesser ; not in the genuine , but in those which are acknowledg'ly spurious , consequently this sleight half citing it savours very strong of a wilfully-affected insincerity . Now the exceptions of our Dr. against these briefer commentaries as also all those shorter ones upon S. Paul's Epistles , are these , that it is manifestly shown from S Augustin that they were writ by the Arch heretick Pelagius . For that father in his third book de peccatorum meritis & remissione c. 1. sayes that he had read the short commentaries of Pelagius upon all the Epistles of Paul ; and in the same book c. 12. he cites some things out of the 7. c. of the. 1. Cor. which are found in them . Our Doctors also gather manifestly Pelagian opinions and positions out of the same commentaries upon Rom. c. 5. 6. 7. 8. and. 11. Vpon . 1. Cor. 4. Phil. 1. and 3. Vpon Tim. c. 6. Nor have the Protestants a better opinion of them their own much approved Rivetus in his book Criti●i sacri printed at Geneva p. 374. affirms that both the difference of the stile and the opinions of them shew them to be none of S. Hierom. that Ambrosius Catharinus thinks that Pe●agius writ them , because upon the sixth and ninth ad Rom. he teaches that eternall predestination is from the merits of the elect foreseen by the divine foreknowledge ; that Senensis doubts not but the author of them was sick of the Pelagian pestilence because upon the 7. c. ad Rom. he calls it a madnesse to think that originall sinne was derived from Adam . After this he quotes Victorius and Bellarmine , and sayes that the latter of them proves them out of S. Augustin to be writ by the Arch-heretick Pelagius , Thus far their own Rivetus . And now , I beseech thee Protestant Reader , be true to thy self , and thine own Soul , and see what sincere Drs thou reliest on , who though when they speak freely and are not put to it in dispute they grant that these commentaries are an Arch-hereticks ; yet , when they are put to it to maintain their paradoxicall faith , make S. Hierom an Arch-heretick , or else the Arch-heretik Pelagius his doctrine S. Hierom and Orthodox , by making those books his , so they can but glean any sorry scrap of a testimony thence to lend a dim colour to their cause , and to countenance it by a sophisticate and counterfeit Authority ; nay , onely half-cite the place , to cloak the insincerity of which their own hearts are conscious ; and lastly , which is most worth noting this very testimony so miserably authorised is soe mainely rely'd on , that he can never make the ends of his discourse meet without the help of this , every foot , nor even pretend to show one word in any testimony for his tenet but by making this one of the three testimonies which must peece up that one word , as shall be seen hereafter . Thus much to shew how weak this Testimony is in it self had it been true , and how the Dr. falsifies it's Authority to gain it an undue credit ; but this is not all , the falsifying the Authority of this Testimony could not serve his turn , but he must falsify the words two , pretending that S. Hierom added upon , Gal. c. 2. v 8. that the agreement was made that S. Paul should preach to the Gentiles and Peter Iames and Iohn to the Iews whereas there is noe newes of any agreement exprest in that place ; for upon the words [ dextras dederunt , they gave us their right hands ] in which phrase Dr. H. places the agreement there is noe comment at all found save onely this , ita nos docere debere , that Paul and Barnabas should teach thus and thus ; and upon the following words , relating to Paul and Barnabas nothing but onely this , ambo enim missi erant simul vt gentibus praedicarent for they were both sent together that they might preach to the Gentiles . But whether this sending sprung from an agreement among the Apostles or from the sole designation of God Almighty , exprest both by his speciall cooperation with them , as also by those words , separate for me Paul and Barnabas , &c. the testimony alledged sayes nothing . Now Dr. H. building mainly upon this agreement and expresly citing this place for it where noe agreement at all is found , 't is most manifest that he hath falsified the words of the testimony aswell as it's Authority . Sect. 8. Two other Testimonies for the same point scan'd : the first abus'd , and yet still impertinent to his purpose ; the second , a most egregious and notorious falsification . S ▪ Hierom's mind in this point of Exclusive Provinces . THe sixth Testimony is from Theophylact on Gal. 1. 22. recited by Dr H. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Being come to Iudea he departed thence , both because he was sent a preacher to the Gentiles , and because he would not build on another's foundation . In Answer : does hee say , hee could not build on another's foundation , or , as Dr. H. expresses it Reply p. 56. had not right to doe it ? if not , what are these words to us , who do not desire that S. Paul should do imprudently , as it had been if leaving the Gentiles , where himself had begun to preach with experience of so much fruit , he should apply himself to preach in Iudea , where S. Peter had experienc't the like fruit ; which was , in other language , to leave a place where his preaching was most needfull and most particularly fruit full , and stay in another where his preaching was needles and not so particularly fruitfull . Is this any thing at all to our question of limited or unlimited Iurisdiction . Secondly , the words , because he was sent a preacher to the Gentiles , are meant of Christ's Mission ( as shall presently be demonstrated ) acknowledged by Dr. H. ( of Schism , p. 70. ) to have been unlimitedly and indefinitely given to all the Apostles not restrained by Christ's words to any particular Province , and in particular speaking of S. Paul's Province , Repl. p. 55. l. 31. Soe that the bringing this proof for lesser Provinces , is perfectly frivolous and self-contradictory . Thirdly , this testimony is upon , Gal. 1. 21. and speakes of his coming to Judea to see Peter , which was more then fourteen years before his next coming thither , Gal. 2. when this distribution of those lesser Provinces by agreement are pretended to bee made . This is seen most evidently from the direct tenour of those places counting exactly the years ; I went to Hierusalem to see Peter , Gal. 1. 18. After , I went into the regions of Syria and Cilicia . Gal. 1. 21. After which imediately follows , Then after fourteen years I went up again to Hierusalem with Barnabas , &c. at which time the pretended agreement was made and the right hands of fellowship given , ( as is to be seene in the following verses ) upon which he builds the assignation of those fancied Provinces , ( of Schism , p. 73. Answ p. 41. l. 5. Repl. p. 56. l 14. and p. 57. l. 4. &c. and in many other places soe that we see this second going up to Hierusalem , when the Provinces are imagin'd to be given , was fourteen years after his being in Iudea mention'd in the Testimony , besides the time S. Paul was in Syria and Cilicia . This distance of time is unquestionnably the outward show of the letter ; but , howsoever it may be interpreted , this is most certain and without all controversy that it was afterwards . These things being so , what a shame then is it to bring a testimony , relating to things done long before , to prove his conceit of lesser Provinces held by himself to have been assigned long after . But is this all the shame ? let us see . The testimony is put down by him in indifferent termes , being come to Iudea he departed thence , &c. without any distinction when this coming was whether before , at , or after the pretended agreement ; whereas had it been known that it was at his coming onely to see Peter , which hapened before that agreement , whence he deduces these lesser Provinces of S. Peter and S. Paul , it had been manifestly discouer'd to be perfectly useles to prove that there were such lesser Provinces at all . These words therefore hewarily leaves out least they should quite disgrace the rest . The testimony entirely recited is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. coming to Iudea onely to see Peter ; which former words being so few , so link't in context with the other words , and soe totally disadvantaging his pretence of lesser Provinces deducible hence ( they being future , even in his own grounds , in respect of this time he came to see Peter ) I shall take leave to think there was design and Artifice in omitting them and producing the testimonie soe advantageously imperfect , though I hazard another excommunication in Greek from the crafty alledger and abuser of it . From his Answer let us go to his Reply , p. 55. where we shall find him from falsifying in iest , fall to do it in earnest ; and that , soe openly and manifestly as is impossible either to be cloak't , with evading glosses or excused by ignorance or mistake . I commend therefore the examination of it to Dr. H's friends more particularly ; even submitting my self to their censure if he be found excusable . To put all clearer I will fully transcribe from the place alledged . His seventh testimony ; where after he had told us that Paul and Barnabas had a Province entrusted to them by giving the right hands of fellowship which he calls their agreement to do so , he undertakes to prove it beginning his fourth parag . thus . And this is the speciall importance , ( saith S. Chrysostome ) of the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contrariwise ] the beginning of v. 7. as that is apposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their adding to him , v. the 6. Iames saith he , and Peter and Iohn were so far from opposing any thing that he had done , from advising any thing more , from telling him any circumstance more then before he knew , that they not onely approved but commended what he had done , and , to set things the more unquestionably for the future , made this agreement with him and Barnabas that whensover they should come to the same City mixt of Iews and Gentiles Peter and Iohn should betake themselves to the Iewish , and Paul and Barnabas to the Gentile part of it . And here I find the first full stop , all the rest being commas , which followd the , [ saith hee ] to wit , S. Chrysostom's by which 't is evident that no well-meaning Reader , who took not upon him to sift this wily Author , could suspect but that all the words following that [ saith hee ] went upon S. Chrysostom's account , and were alledged as his . This once premised , we will set down S. Chrysostom's testimony in his own words ; and that every reader may understand it , introduce it with a short glance at the occasion of them out of Scripture . S. Paul , compelled by some calumnies against his doctrine , went up to Hierusalem to communicate the gospell he preached to them who were of reputation , Peter , Iames , and Iohn , who as hee affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in conference added nothing to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contrariwise , finding his doctrine entire and perfect , and moved by seeing the grace that was given him , gave to him the right hands of fellowship ; acknowledging , by this acceptation of him for their fellow Apostle , that his doctrine was sound Now S. Chrysostom's comment upon that place which is the testimony related to by Dr. H. is this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : what means , [ but contrariwise ] some affirm S. Paul sayes that they not onely not taught him , but were taughtly him ; but I should not say so , save onely that they blamed him not , but were so far from blaming him , that they also praised him ; for praising is contrary to blaming ; and so proceeds in expressing their commendation and approbation of his doctrine throughout this whole place alledged . Here , reader , thou seest what S. Chrysostom makes the spec all importance of the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contrariwise ] to bee ; to wit that they praised him , praising being contrary to blaming . Hence appears the first wilfull falsification of Dr. H. who having spoken of S , Paul's having a Province entrusted to him by Apostolicall agreement , imediately subjoyns . And this is the speciall importance , saith S. Chrysostom . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but contrariwise ] as if the commending S. Paul's doctrine , in which onely S. Chrysostome puts the antithesis and opposition to the blaming it , did not onely import but specially , import the intrusting him with a lesser Province whereas all the speciall importance of it is onely this that Dr. H. hath a speciall faculty of his own in falsifiing , and making speciall fools his credulous Readers to think all his forgeries gospell because he gives them speciall fine words , and assures them he hath a speciall desire to speake the full truth of God. Yet a simple falsification is too weak to defend Dr. H's cause wherefore , to make sure work , he twists them into a compound forgery . In his book of Schism he endeavor's to prove that these Apostles had severall Provinces at Rome and Antioch ; his Disarmer show'd to the eye of the Reader that he had not one word expressing that position in any testimony alledged but what he added with an , Id est , of his own head : It is expected therefore that he should at least produce new ones which were expresse in his Reply and Answ . and , that we may see how strongly warranted his Tenet is , he brings here one so home and expresse that I confesse some difficulty to Answer it ; I mean the latter part of the long testimony lately recited as from S. Chrysostome ; and to set the things the more unquestionably for the future , they made this agreem●nt with Paul and Barnabas , that , when soever they should come to the same City mixt of Iews and Gentiles , Peter and Iohn should betake them selfs to the Iewish and Paul and Barnabas to the Gentile part of it . This is expressely now and full for Dr. H's tenet , not a testimony-bolt shot at rovers , or onely touching the question obscurely , as was his custome in other places . But , alas , how is the good testimony spoile'd and the alledger of it exposed to shame ; not a word of all this long rabble soe neerly importing the Question is found in the Author , but onely voluntarily added by the good Dr. and fatherd upon S. Chrysostom . no news , God knows , is there in the place it self either of setting things unquestionably for the future , nor of making an agreement , nor of , meeting in the same City , nor of Iews and Gentiles mixt , nor of betaking themselves to the Iewish or Gentile part of it , nor of any thing to that purpose ; but onely of the sufficiency of S. Paul's doctrine , their approving it , praising it , and the like . So that Dr. H. for want of a better Author quotes himself for his own tenet , coins a pregnant and convincing testimony out of the mint of his own brain ; and then , to make it currant , stamps upon it the Image and superscription of S. Chrysostom . And all this out of his entire desire to speak the full truth of God. This falsification being so notorious , it were not amisse to make some brief animadversions upon it , that Dr. H's art in this and many other places may be better discoverd , and the reader more perfectly undeceiu'd in the opinion of his sincerity . Note first then , ere he introduces the testimony he speaks of the direct point in controversie to wit , of entrusting of Provinces by Apostolicall agreement . Note secondly , that , this done , he brings in a quite disparate thing ; to wit , the approving and commending S. Paul's doctrine . Note thirdly , the fine words with which he introduces it , [ and this is the speciall importance , saith S Chrysostome , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which , though absolutely false as hath been shown , yet , those pretty confident words of speciall importance , and the fathering it upon S. Chrysostome make it seem authentickly true and passe down glibly with a cursory Reader . Note fourthly , how he layes out at large in the former half of the long testimony S. Chrysostom's words concerning the sufficiency and laudablenesse of S. Paul's doctrine , as if it were importantly concerning the having a Province entrusted him , whereas it is quite concerning another matter ; which is his old trick of a busing the reader to his face , so often discover'd . Note fifthly , how having alledged a testimony about S. Paul's praise-worthines , which nothing at all concerns our question , and by this means got a cloak for any thing he should think good to add of his own head he proceeds with a career in S. Chrysostom's name to their agreement of distinct Provinces when they met at the same City ; to countenance which not a syllable is there found : yet he goes smothly from one matter to the other without the least rub so much as of an hypocolon to stop him ; by this means comprising all under the common head of ( saith hee . ) Note sixthly , that , as he usher'd in his former falsification with the confident phrase of speciall importance , so here , that the Reader may not distrust nor doubt but that all is reall , he ushers in his latter with un questionably ; to set all ( saith hee ) unquestionably for the future . What Reader now could be soe discourteous as to suspect Dr. H's integrity where as he assures him with such doubt-setling expressions as these are , and makes his bold-fac'd testimonies wear nothing but speciall and unquestionable in their serious countenances ? Lastly it is to be noted that in his book of Schism , he used to add these self-invented testimony-parcells with an , Id est ; but since , Id est , which stickled soe much before , was shamed out of countenance by Schism Disarm'd , now he adds what words he pleases in a smooth even tenour with the true part of the testimony , without any , Id est at all ; both because the words of the father and the addition of the Dr. were soe disparate that noe , Id est , would possibly conioyn their sense , as also , because such distinctive notes are discernible , and so might prove tell-tales and discover his craft , which he hoped by running from the father's words to his own with a sly smothnes might remain lesse discoverable . And soe much for these seven testimonies , the flower of Mr. H's second thoughts in his Reply and Answer , to support his tenet of exclusive Provinces which Schism Disarm'd had ruin'd . All which have been shown so impertinent to the point they are brought to prove that he might with better reason have alledged the first verse of Genesis , [ In the beginning God created the heaven and the earth ] as a testimony for his exclusive Provinces ; for , though that place were impertinent to his purpose , yet it is not opposite nor contradictory to it ; whereas these said testimonies produced by him are at best impertinent to what they are intended for , and most of them directly contrary to his on-all-sides-destitute tenet . I had forgot one small testimony of Dr. H's for these exclusive Provinces , which hides it self soe nicely in a Parenthesis that it scap't my observation . But having found it we shall not neglect to pull it out of it's hole , because it will give us some further instructions what a Master of his ● ade Dr. His in venting his testimony-ware with the best advantage . 'T is found Answ . p. 41. in these words when I say Peter was the Apostole of the Circumcision exclusively to the uncircumcision ( as when Eusebius hist . l. 1. c. 1. saith that he preacht in diverse nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Iews that were of the dispersion ) the meaning is evident , &c. Thus hee , whereas first there is not a word to that purpose found in the place alledged . Secondly , how can onely his preaching to the Iews of the dispersion countenance that they were his Province , since 't is known and granted that he preached also to the Iews in Iudea ; so that if from such a manner of expression it may be infer'd that the one is his Province , by the same reason it may conclude for the other also . Thirdly , observe how neatly he brings Eusebius to speak on his side , I say Peter was the Apostle of the Circumcision exclusively to the uncircumcision , as Eusebius sayes he preached to the Iews of the dispersion : which signifies thus much ; Iust as I say S. Peter was Apostle of the Iews of the dispersion exclusively ( in which word lies the whole question ) soe Eusebius sayes that he preacht to them not naming any exclusion at all , and by consequence not saying a word to our purpose or the question in hand , it being granted that each Apostle preached to any Sect or nation as their occasions invited them . Is not this a worthy similitude ? yet this , exprest drily as is Dr. H's wily way , and the testimony touched at sleightly gulls an ordinary Reader to his face and perswades him that Eusebius does perfectly second Dr. H's tenet of exclusive Provinces . It was ob●ected to Mr. H. by the Cath. Gent. that S. Peter preached to Cornelius a Gentile and therefore that he was not over the Iews onely or exclusively : he Answers that this preaching to Cornelius was before the designation of Provinces , Repl. p. 57. and therefore the argument is of no force . I reply , 't is S. Hierom's argument upon , Gal. c. 2. v. 7. where he moves the present question in these words . Occulta hic oritur quaestio , Quid igitur ? Petrus si invenisset ex Gentibus non eos adducebat ad fidem , &c. here ariseth ( saith hee ) an obscure question ; what if Peter found any Gentiles , did not he bring them to Christ's faith ; or , if Paul found any Iews , did not he move them to the baptis . of Christ , Then he proceeds to solve it , by saying , that one had principale mandatum , a principall charge over Iews and the other over Gentiles , that either side , haberent quem sequerentur , might have one whom they might follow . All which the prudence of Magistrates requires to be practised without limiting Authority as hath been shown . This done he signifies their promiscuous intention to preach to both and consequently their Iurisdiction ( for certainly they did not intend to doe what they had noe right to doe ) in these words , In commune verò hoc eos habuisse propositi , vt Christo ex cunctis gentibus Ecclesiam congregarent ; legimus enim & à S. Petro Gentibus baptizatum fuisse Cornelium & à Paulo in Synagogâ Iudaeorum Christum saepissimè praedicatum . But in common this was both their intentions to gather a Church to Christ out of all nations ; for we read that both Cornelius , a Gentile , was baptized by Peter , and also that Christ was very often preached by Paul in the Synagogue of the Iews . Where , Observe first , that the very question between Dr. H. and mee is here moved by S. Hierom , to wit , concerning the exclusivenes or not exclusivenes of these Apostles Iurisdictions ; or , at least ( for I imagin it impossible S. Hierom should even dream of such an absurd position ) of their acting exclusively . Observe secondly that since their exclusivenes consisted onely in their meeting in the same place , as Dr. H. holds , There and there onely it is ( saith hee , Rep. p. 59. l. 10. ) had S. Hierom been acquainted with any such matter , it had been impossible not to expresse it here ; since the discourse it self necessarily directed him to it . For how could he Answer a question about their exclusivenes , without saying they had such an exclusivenes when they met , if it were true that they had none at all but onely in the occasion . But , alas S. Hierom and all antiquity were ignorant that there would arise in future ages such a quicksighted wit as Dr. H. who could see things better a mile of then they could doe at a yard distance . Oserve thirdly , that it was strange he should not Answer that this particular addiction of theirs was by Apostolical agreement or Dr. H's farther designation , but to put it originized from another occasion . Observe fourthly , that his Answer insists onely upon the principale mandatum , the principall charge to apply themselves thus severally , and expresses it not as an act of distinct Iurisdiction but of a prudent aeconomy , that either side haberent quem sequerentur , might have whom to follow ; to wit , in their neglecting or retaining the Mosaicall institutions , as is shown there ; since , in all likely hood , one side or other would totally have declined from Christ's faith had not this prudent distribution of them selves interven'd Observe fifthly , that this principale mandatum in which S. Hierom places this particular application of themselves was from God ; both , because none on earth had power to lay commands upon those tow Apostles ; as also , because it is sufficiently intimated in the foregoing words ; me Paulum misit ad Gentes , illum posuit in Iudaea he ( to wit God ) sent me to the Gentiles , and placed him in Iudaea ; which being so , it is expresse against Dr. H. who holds that the Commission of Authority as given by God to each Apostle is unlimited , of Schism . p. 70. Observe sixthly , that this speciale mandatum prejudiced nor hindred not their intentions to preach to all Nations exprest by in commune verò , &c. and the following , legimus enim , &c. Observe seaventhly th●● S. Hierom does the same as the Cath. Gent. to wit , makes account that S Peter's preaching to Cornelius a Gentile , prejudices their exclusivenes soe that if Dr. H. have any thing to say against the Cath. Gent. in this point , let him go and wrangle first with S. Hierom. Oserve lastly , that S. Hierom bringing this passage granted by Dr. H. to have happend before his imagind agreement , as an instance against their exclusivenes , and that upon the 2. to the Gal. the agreement is supposed to be made , shows plainly that S. Hierom made account that there was noe agreement at all made in this point ; or that , if there were , things stood in the same manner after the fancied agreement as before it ; otherwise this instance of his had been to noe purpose ; being of a passage happening long before it . This Testimony of S. Hierom I at first intended onely to let Mr. H. see that this learned father made the same argument as the Cath. Gent. did ; but , finding it the most expresse for our controversy that Antiquity affords , ( as far as I have read ) since it proposes and solves the very question between us I thought good to let the reader see how far Antiquity was from Dr. H's chimericall tenet of exclusive Provinces , and how perfectly for ours of the Apostles still-Vniversall Iurisdictions ; each expression here found being either emphaticall for us , or else sounding clearly to our manifest advantage by seconding ad confirming our explication of this place and passage . Sect. 9. Dr. H's manner of arguing to prove that S. Peter had no singular supremacy ( as hee styles it ) at Hierusalem . NOthing is so weak but falshood , which is weaknes it self , can think it worth producing to strengthen it self by ; and , as this breeds acceptance , so passion and desperation forces the unfortunate Patrons of a self-ruinous cause cling to the feeblest shadows as to most substantiall proofs to underprop their weak Ivy. This is seen by pitifull experience in Dr. H. who is enamored on every toy , though the passage or expression be perfectly indifferent , absolutely disparate , nay some times quite opposit to him , so his strong antipathy against the Pope , join'd with his smooth-sly art can make a quodlibeticall dish of it to please the palates of his partiall friends or unattentive Readers . Each leaf of his hitherto hath given us severall instances of this true charge yet none more evidently then this present passage now to be replied upon . He told us confidently of Schism p. 73. that he quite took of all pretensions of S. Peter to the singular supremacy there , that is , at Hierusalem , where S. Iames was Bishop : his Disarmer askt him and now asks him again what he meās by singular supremacy there ? was ever the Pope's Authority drest up in such an expression as this of singular supremacy : would not supremacy have served the turn , if he had a mind to be rightly understood , without such an odd Epithet ? or , if he would needs give it an Epithet why should it not rather universall , then singular . Again , what means his adding the words [ there . ] The supremacy in debate betwixt us is neither subject to Here 's nor There 's , but universall and spreading it self to all places in the whole Christian world . All the singularity and particularity shown there at Hierusalem was of S. Iames being particular Bishop of that place ; and then indeed by proving S. Iames such ; he quite takes of S. Peter's pretension to such a singular supremacy ; but what is this to his being chief of the Apostles ? cannot one be so without being particular Bishop of each see in the world ? I excepted therefore against that illphrad title of honor , [ singular supremacy ] as an ambiguous word , and apt to make the vulgar Reader imagin that S. Peter's universal authority is lost if any one be found singularly supreme in his own see ; and I had good reason to be iealous of it , knowing it to be one of Dr H's best arts to couch himself in odd indifferent expressions which help't by some circumstances ( litle more then indifferent also ) may make the Reader apt to take them in a sinister sence , and yet leave an evading hole for the Dr. to say afterwards when his Adversary should challenge him , that he meant otherwise Thus much for his uncouth expression of [ singular supremacy ] as it was found alone in his book of Schism without a Comment ; here in his Answ . p. 42. he explicates himself to mean , such a supremacy as was not common to the other tow eminent Apostles ; which is as wise as the text it self , and intimates thus much , that they had each supremacy there , but that S Peter's supremacy was not singular or above theirs ; which would ground this pretty contradiction to the former that none at all were supreme but all equall Or if he meant not that each was supreme there in respect of the other , then what needed he add singular at all ? let him but grant us onely a supremacy in S. Peter in respect of the other Apostles , and we shall not desire him to add the frivolous word ( singular ) nor needed he impugn soe powerfully that expression which we never challenged nor stood upon , nay not soe much as heard of till he coin'd it . But I accept of his comment ; let it mean such a supremacy ( Authority , he would have said ) as was not common to the two other eminent Apostles , who does he impugn it , or , as he pretends , quite take of S. Peter's pretensions to it . Because ( saith hee of Schism p. 73. ) S. Iames his Iurisdiction was not by Peter alone entrusted unto him , but by Iames and Iohn together with Peter : so that the argument stands thus ; S. Peter cannot be higher in Authority , unles he does all things alone by himself . Is not this excellent ? But , what follows is superexcellent and transcendently rationall ; his Disarmer shew'd his consequence naught , because an Arch-bishop going to consecrate a Bishop uses to take two other Bishops with him , which yet argues not that the Arch-bishop hath any greater Authority than a Bishop : soe that as it is inconsequent to say , an Arch bishop does not alone entrust a Bishop with a Bishoprick , but takes two Bishops a long with him to do it , therefore he hath noe higher Authority then the Bishops he takes with him ; so , it is equally inconsequent to say , S. Peter did not alone entrust Iames with the Bishoprick of Hierusalem but took Peter and Iohn with him , therefore he had no higher Authority then Peter and Iohn . This consequence absolutely denied by me and an instance given to shew by parity the weaknes of it , it was his task to strengthen it here ; yet he hath the confidence to repeat it , and , in stead of sodering the incoherence of it , catches at my instance and tells me it neither does nor ever will be made appear by S. W. that S. Peter was an Arch bishop in respect of those two other suffragan Bishops Iames and Iohn . Did I say S. Peter was an Arch-bishop and the other two his suffragans ? what means then this laying out my words in such a forme ? that he had higher Authority was mine and the Catholike Tenet which higher Authority I showd not invalidated by his taking other two with him by the parity of an Arch-bishops carriage in the like case , and hence denied the consequence : yet in despight of Logick and the commonest rules of disputing he is resolved his consequence shall hold till I who am the defendent and am answering his argumēt prove mine own tenet and turn to be Opponent , making it appear ( as he candidly expresses it ) that S. Peter was an Arch-bishop , and the other two his suffragans . The summe then is this Dr. H. argues thus S. Peter took other two with him to consecrate Iames , therefore he hath noe higher Authority then those he took with him ; I Answer denying the consequence , and affirming that he might be higher in Authority notwithstanding ; showing it by a parity ; what does our disputant ? in stead of strengthening his weak consequence he onely replies , I marry but you shall never prove nor make it appear that S. Peter was higher in Authority then the other two ; whereas any one , who is meanly acquainted with the most ordinary laws of disputing , knows it is his part who is here the Opponent to make his consequence appear valid and concluding , mine , who am the defendant , or Answerer to deny , grant or distinguish onely , not to prove my Tenet or make it appear . Perhaps Mr. H. having got some credit for ordinary sleight pulpit sence , may still in the judgment of some preiudiced or weak understandings conserve his credit by such Evasions ; but I am confident that any knowing sincere man will acknowledge that any freshman in the Vniversity would be hist out of the schools , if he defended his argument noe better then the Dr. hath proved his consequence . He adds a Testimony out of Clemens , which he sayes deserves to be consider'd ( Answ . p. 42. 43. ) and it shall have it's full desert . 'T is this , that Peter , Iames and Iohn being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honored before the rest by our Lord did not contend for dignity , but those Iames the first Bishop of Hierusalem , which Testimony is very expresse that they all chose him , and did not wrangle in chosing him ; but as for Dr. H's purpose , what it makes for that none but himself can tell us , where ( saith he ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or precedence , that Peter had from Christ , is common to Iames and Iohn also , and so no singular supremacy . The force then lies in the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , honoured before the rest ) and in it's being spoken in the plurall number in common : I ask then and put it to Dr. H's choice ; does this word sound priority or preeminence in Authority and Iurisdiction , or does it not , but some other priority , as of favour , gifts &c. If it does , then it makes these three Apostles superior in Iurisdiction to the rest and puts the rest subject to them , which Dr. H. will ( Iam sure ) by noe means admit nay expresly denies in this very page . If it does not , then what does it concern our question , which is about Iurisdiction● for let the rest be never soe much before S. Peter in all other regards , yet as long as they are not equall'd to S. Peter in Iurisdiction and Authority , still our Tenet is in tire to us and untuch't . Testimonies therefore which can make against us must concern Iurisdiction , and shew an equality among the Apostles in that ; of which since this place cannot be understood , as hath been shown , it cannot consequently pretend to tuch us at all . Again admit the honoring above the rest ; spoke in common of these three Apostles , signified any Iurisdiction or higher degree of Authority , yet how does it appear hence that one of these three was not honoured above the other two ; since the words themselves expresse nothing to the contrary but easily permit it to be so without any violence offer'd to their sence ; Cities are honored more then Villages , yet it follows not from these words that all Cities are of equall honor with one another . Soe miserably weak is Dr. H's reason , which is onely declamation pitch , that it cannot be imagin'd , unlesse a man had his strong fancy , how his best testimonies , which deserve , as he tells us , such consideration , can in any manner concern the question for which they are alledged , nor carry home to the meanest semblance or shadow of a conclusion . But to proceed ; having proved gallantly from three being honored before the rest an equality of that honor in all those three , and supposed against his own Tenet that this preference of honor means Iurisdiction and Authority , and so that these three Apostles were equall in that respect , he adds , and as such they chose and ordain'd the brother of the Lord ; which , sure , is not after the manner of an Arch-bishop and his suffragan Bishops , where you see the upshot of all exprest in his sure-footed conclusion , which sure , &c. depends upon the ( as such ) and the ( as equall in Authority , ) and that ( as such ) depends upon Dr. H's invention ; no such reduplicative expression being found in the testimony : so that , as long experience hath tought us , Dr. H's arguments and testimonies put to the Analytick test , are resolved into his own sayngs and self confident sures , as into their first principles and the ground work of his testimonies , which are allowed onely to descant and reflect glancingly upon his own more substantiall , solid and pregnant affirmations . Thus much to show how impossible it is this testimony should prejudice us ; now ( though we have better grounds then to stand need to build upon it ) in all probability it makes rather for us : for , what strange matter was it or worth taking notice of , that they should not contend for dignity about chusing him , if they were all equall in digni●y ? what soe high commendation is it in those Apostles that none of them strove for preeminence of Authority , if there had been unquestionably none at all belonging to any one of them ? Or what novelty is it that persons of equall Authority should doe things by common consent ? Whereas , had some one had power to do it alone , and yet condescended to it with the joint-consent and joint-execution of others , the carriage was worth observation for the particularity of their peaceablenes , humility , mutuall confidence and brotherly charity . After this worthy testimony comes hobbling in a Scripture-proof , to make good all that went before , in this form . And so also in the place to the Gal. e. 2. v. 9. Iames and Cephas and Iohn are equally dignified by S. Paul and have all there the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seeming to be pillars . This testimony hath two parts as it is put by Mr. H. the first , that they were equally dignified by S. Paul in the 9. v. the second , that they are all three called pillars . But as for the first look in the place and you shall find noe other note of their being equally dignified save onely that these three are named together . Hath not this Dr. of Divinity a strange reach of reason , who can conclude men equall in Authority because he finds their names in the same place ? so that , should he hap to find the King , Tom fool and Iohn a Nokes named all together , presently his levelling logick concludes them all equally dignified . The like acutenes is shown in the second part which sounds to the same time , both being non-sence in Ela. They are all called pillars , ergo , they are all equall , cries the Dr. as if one pillar could not be higher then another . But he makes noe distinction between a community and an equality , nor will vouchsafe to understand that degrees are notions superadded to the common species of things ; whatever things he finds named by the same name in the plurall number , presently he makes them go a breast in the same degree of height or worth . He would make a rare man to write a book of logick for the levellers : If he ●bserves that peasants , as well as Princes , agree in the common name of men , and are call'd so in the plurall , presently he concludes that peasants and Princes are equally dignified the Lord Ma or of London and the Geffer Major of Grims●y are equall in Authority and dignity by the same reason , because they are both in the plurall called Majors . Nor onely this but Cities , Commonwealths rivers , horses , books noses , mountains , starrs , and universally all things in the world must be levell'd into an equality , because the common name in the plurall agrees to all of each kind , by Dr H's paralell logick which concludes the Apostles equall because they are called pillars , nay even from their being named together . Is the answering such a pitifull Adversary worth the losse of an hovers time , were it not that the sleight-reasond preaching-vogue , which now takes vulgar heads , had got him an opinion amongst many , and so , by means of that , not by any force of his reasons , enabled him to do mischief , unlesse his wilfull and affected weaknesses be laid open . I might hope also for some ameandment from another , but I finde him so long beaten to his slender-woven cobwebb declamation-stuffe , I despaire that all these friendly reprehensions will make him reflect upon his weak reasonings and make them stronger for the future . He was told in Schism Disarm'd of the same faults ; to wit , of proving the Apostles equally foundation-stones , because they were all called so in the plurall ; that the Apostles were all equall because that common Appellation in the plurall was given to all ; that none had more power then another ( that is all had equal power ) because each sitt vpon a throne to judge , that is had power onely ; that the Spirit satt without distinction , that is equally upon each , because the Scripture sayes in common that it sate upon them ; that all had the holy ghost equally ( by the plowmans argument for the equality of his eggs ) because all were full of it . For these and other faults of the same strain Dr. H. was reprehended by his Disarmer , yet still noe amends not hopes of amends appears , in these answering books after he had been so oft told of it , nor by consequence are we to expect any other from him in his following treatises . Sect. 10. Dr. H's Pretences of Testimonies ( as hee calls them ) and his manifold falsification of S. Chrysostome , to prove Iames at Hierusalem clearly superiour to S. Peter . AS for the point it self concerning S. Iames , I am reprehended for misunderstanding Dr. H. and that he endeauored not to prove S. Iames his priority of dignity and Authority , but onely to prove that in his see James was considered as a Bishop , Answ . p. 43. l. 20. 21. and 27. whereas neither any man denied him to have been Bishop there , nor could it any way advantage Dr. H's cause if this were ptoved ; for what follows against S. Peter's being chief of the Apostles that S. Iames was Bishop of Hierusalem , and the Iurisdiction of that Metropolis ? Hath not each Catholike Bishop the same now a dayes over his private Diocese , and yet remains subject to the head of God's Church notwithstanding ? Again , if he intended not that S. Iames had greater Authority there , what meant his fiction of his having the principall place , and giving the sentence , that the Rescript is grounded upon his sentence , &c. Surely when one gives the sentence , and the others onely propose , the former must be held to have greater power in that place and those circumstances then the latter . But [ principall ] with him sounds noe priority at all , nor can he be held to any thing who hath got once the priviledge to say and unsay again as hee pleases . He was accused of making S. Iames at Hierusalem , superior to S. Peter , which he denies p. 43. blaming me for misunderstanding him , yet in the p. 44. ere the Eccho of the former words were well out of the Reader 's ears , he goes about to prove and infer in expresse words from testimonies that Iames in this council was clearly superior to S. Peter ; which is clearly contradictory to his former words . But we are not to wonder at what is grown customary and familiar . Next , he goes about to shew ( Answ . p. 44. ) that he hath at least pretences of testimonies that S. Iames had the principall place , the first of which pretences is , that he is named before Peter , and unlesse this conclude our argument from S. Peter's being named first must be prejudiced . I Answer , our argument drawn thence for his principall place among the Apostles insists upon his constantly being named first , and not once onely ; which might happen without any great mistery in it . Again , what mean these words , the Romanists argument from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concluding his primacy from being first named . These are two quite different things . The argument from his being first named , consists in this , that in the orderly naming of the Apostles his name is found first placed : whereas , the argument from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in this , not that he is first named , but that he is in these words nam'd or exprest to be the first of the Apostles . His second pretence of a Testimony , as he calls it , is from S. Iames his giving the sentence ; and though their own translation rendred the words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] wherefore my sentence is , by this means making it onely his iudgment in the matters , yet Dr. H. tells us , he still beleeves it signifies the sentence . The first ground of this his beleef is , because 't is S. Chrysostomes observation that his speaking last was founded in his being Bishop of Hierusalem : what then ? could not he be Bishop there and speak last both , without giving the sentence ? were there noe worthier persons present , or did the thing to be concluded onely concern his see , or indeed did it concern it at all ? the Rescript , the effect of this consult , being directed onely to Gentiles , which were noe wayes subject to the Bishoprick of Hierusalem . But let us see S. Chrysostomes testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Bishop of the Church in Hierusalem therefore he speaks last , unfortunate man ! with whom nothing succeeds , nor any testimony thrives , but either they are against him or nothing at all to his purpose , as hath been shown all over ; or when they hap to be full and expresse ( as this is ( then they come of worst of all . Let him look into their own edition of S. Chrysostome and Dannaeus his Notes upon them , printed at Eton , and he shall see what is become of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he speaks last upon which onely hee builds ; verba haec ( saith hee ) interpres non agnoscit , nec certè videntur aptè locari ; nam , quòd Episcopus esset , ideò prior loqui debuit , non posterior . The Interpr●ter doth not acknowledge these words , neither truly doe they seem to be fitly placed : for , in regard he was a Bishop he ought in that respect to speak first not last . But 't is noe matter , Dr. H. can cast a figure of hysteron proteron , make first be last , and any corrupt piece of an Author become pure Chrysostome and rare sence , so it do but be befriend him at a dead lift . His second worthy proof is that S. Chrysostome sayes that Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordains or decrees those things . As if the decree were not manifestly made by all present but by Iames onely , and called there by S. Chrysostome himself , p. 795. l. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common decree ; yet , because he finds an expression of decreeing , common ( as he wel knows ) to all that were present , but , ( his present occasion not inviting him ) not taken notice of by S. Chrysostome in that place , imediately S. Iames is thence concluded the best man in the companie , the giver of the sentence , or whatever else Dr. H. pleases . Any thing may be aswel inferd as that which he pretends . Again , I would ask Dr. H. why he leaves out the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the law , which were imediately joind in context with the former thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he ordains those things out of the law , by this simple putting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaining something a better semblance for the absolutenesse of S. Iames his decree . But I shall have occasion to explicate hereafter this whole place out of which Dr. H. ) as his sleight manner is ) picks out a couple of words . His third proof is from S. Chrysostome's setting down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good order observed in their speaking first I will transcribe the place as I find it in that father , and afterwards let the Reader see how craftily Dr. H. abuses it for his purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There was no haughtines in that congregation , but good order , or ( as the Interpreter renders it ) benè composita omnia , all things well composed . After Peter Paul speaks and no man interrupts him ; Iames represses himself and do's not dissent . He was entrusted with the principality ) Bishoprick ) Iohn sayes nothing here , the other Apostles say nothing , but keep silence and take it not ill ; soe pure from vain glory was their Soul. Where we see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order spoken of consisted in this that they did not interrupt one another in speaking , as is the custome of haughty and vainglorious persons , but any one spoke without disturbance what he had to say ; not in this , that such an one spoke first , this man the second , another last . This is euident by the place as taken in it self let us see now how Mr. H. works upon it . He had already proved from his late-mentioned unauthentick testimony that S. Iames had the principall place because he spoke last ; then he names the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hee englishes , good order , in speaking , set down ( as he sayes ) by S. Chrysostome ; Next , he leaves out all those words which might manifest what was meant in that place by good order , to wit that there was noe haughtinesse in that Congregation , that their Souls were free from vainglory which should have shewn plainly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or good order consisted onely in behaving themselves modestly and peaceably and not in the best man's speaking last . Thirdly he tells us that after Peter Paul speaks but leaves out the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noe man stops his mouth or hinders him , lest we should apprehend that the good order consisted onely in this that they did not interrupt one another in speaking , which apprehēsion would have spoile'd the Drs good order of the principall man speaking last fourthly , to hinder the Reader from the same right apprehension , he omitts all the words following that which related to Iames , to wit Iohn sayes nothing here , the other Apostles say nothing , but keep silence and take it not ill , because it was impossible that Keeping silence , and saying nothing , should signify good order inspeaking ; which hee pretends is meant there Fifthly , by picking out of the testimony these words , after Peter Paul speaks and Iames forbears , and interposes not , for he was entrusted with the ( Bishoprick or ) principality , and there ending , he gains a rare semblance for his purpose that S. Chrysostome made S. Iames for good order's sake reserve himself till the last , because hee was the best man ; whereas take the whole entire testimony concerning that matter ) more then three quarters of which he omitts , ) and it is most evident to every ordinary Reader 's eye that it is impossible it should signify any such matter , as hath been shown . Sixthly , to come to that imperfect piece of a testimony , and mangled by him to corrupt the sence which is the soule of it , the Interpreter acknowledgeth not the causall particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ] upon which he builds S. Iames his warines not to speak till his turn the last place . Seventhly had Mr. H. been soe candid as to put the words as he found them in the context , related to so particularly by himself , tom . 4. p. 796. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iames flies not back or resists not , without recurring to the marginall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interposes not , all colour had been wastht of from his sophisticated testimony , even as drest up by himself . For , what coherence make these words in Dr. H's grounds , he resists not , for he was entrusted with the Bishoprick , if the being a Bishop they gave him the principall place , and soe made him more able to resist or dissent . Add that the Interpreter to whom his own side defer much render's it non resilit , he flies not back , which makes the marginall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to which Dr. H. recurrs without giving us notice of it ) lesse authentick . In a word the whole testimony manifests onely that they demeaned themselves peaceably and quietly without contentions and proud interrupting one another ; and the particular line , pickt out by his sence-corrupting art , notes on the by , amongst other things which show'd their humble and peaceable charity , that one of these namely S. Iames had a particular charge over the Iewish Sect , whose cause it seemd to be to observe the Mosaicall law and soe it was by consequence his Interest to oppose S. Peter and S. Paul's contrary Verdict ; yet not withstanding , such was his peaceable carriage that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resists not , or as the Interpreter render's it , Iacobus fert & non resilit , illi erat principatus concreditus , with comes to this sence that he suffers it quietly and flies not back from their fore determination , although the charge he had seemd to engage him rather to favour the Iewish party . But Dr. H. by omitting all the words which could shew the true import of the place , by taking a line onely which could by additional arts give a glosse to another quite-disparate sence , by mangling that otherwise-something unfitt line by adding it after his former testimony of being Bishop because he spoke last ; by introducing it with these confident words [ and yet more expressely setting down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good order observed in their speaking ] then , by putting the maimed and corrupted testimony down thus , After Peter Paul speaks and Iames forbears and interposes not , for he was entrusted with the Principality , and lastly , by shutting up close his testimony there , lest the vigor of it should take aire by admitting in the following words ; by all these numerous evasions , I say , he makes the honest and unwary Reader beleeve that S. Chrysostome sets down their good order in speaking ( as hee renders it , ) to consist in this that Iames having the principall place forbears till the rest have done , and speaks in the last place as his higher dignity and as the Dr. expresses it a little after his being clearly superior to S. Peter required where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order spoken of there , rather signifies noe order at all as Mr. H. takes order ; but that he who had any thing to say might freely and quietly speak without feare of being proudly check't or contentiously interrupted by another . Lastly I would know with what face Mr. H. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies onely good order [ good order in speaking ] since 't is plain from the testimony that S. Iohn and the rest of the Apostles spake nothing at all , and yet they are put there as bearing part in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or orderly and quiet demeanour here spoken of . So that the words [ of speaking ] are added by Dr. H's own imagination to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order , and for no other end but to prove that the first should speake last . This manner of alledging Testimonies may be reckon'd as another head or common-place of Dr. H's wily shifts ; and consists in this , that though the whole scope and import of the Testimony be against him , he touches sleightly and in passing , as it were , at two or three words of it , which taken alone and introduced with a handsome boldnes seem to sound for his purpose whereas the whole import of the place is either point-blank opposite , or quite disparate , at the best half a dozen indifferently-appliable words found in it , sometimes scarce a monosyllable , as hath been shown all over in Schism Disarm'd , see in particular his ample and pregnant testimony from the bare and vulgar monosyllable [ come . ] Schism Dis . p. 81. Sect. 11. Other self contradictory proofs , wilfull mistakes and wily sleights of Dr. H's to maintain the same point . AFter this hysteron-proteron , testimony concerning Iames his first-last place , we have another from S. Chrysostome thus put down by Mr. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for thus ( speaking of S. Iames ) it behoves him that is in great power or Authority to leave the sharper things to others , and himself to draw his arguments from the gentler and milder Topicks , and hence Mr. H. infers James in this councill clearly superior to S. Peter . This seems terrible ; but , to render good for evill and not to wrong Dr. H. who thus baffles us with testimonies , we will make himself the rule of interpreting this place . He tells us p. 43. that he pretends not that any of the other Apostles had any greater Authority then Peter , much lesse Iames the Bishop of Hierusalem , who , as he supposes , was none of the twelve , but onely that as Bishop he had the principall place even in S. Peter's presence . How this equall power of all the Apostles consists with S. Peter having no power save over one portion of the dispersed Iews onely , as Dr. H. affirmed of Schism p. 71. I will not now examin ▪ with concerns us to observe in it is onely this , that he produces not these testimonies to prove the greater power of any in this councill , but onely the principall places of Iames. This being clearly his meaning , ( as it is also more particularly exprest throughout this whole tenth paragraph in the end of which this Testimony is found , what mean the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great power , in which the whole force of his testimony lies ? does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vse to signify place , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principall , or both of them together principal place as that is contradistinguisht from greater power ? How come then the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify principall place ? That he had in that place great power which the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , directly and properly signify , we willingly grant ; since we deny not his being Bishop there but that he had greater , or , as Dr. H. expresses it , was clearly superiour to S. Peter , is both expressely contradictory to himself , and to his whole scope and intention ; which was to prove as he tells us not his greater power but principall place onely But let us grant that Dr. H. hath forgot what he was about ; and that in stead of proving the principall place onely , he having light on an odd testimony which spoke expresly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power infers there-upon that Iames was clearly superior there to S. Peter , meaning in power ; let all this I say be granted and pardoned , if S. Iames were superior there in power to S. Peter , I suppose he was likewise superior to the rest ; ( for I fear not that Dr. H. should deny his inference of all the Apostles equality from their being called foundation-stones pillars and Apostles in the plurall ) then I ask whither Dr. H. thinks in his conscience that these Apostles who had Authority to constitute Iames Bishop there had not Authority likewise to remove him , if they saw it convenient ? if they had , then they had an Authority superior to S. Iames even in his own see ; and , I would ask Dr. H. even in his own grounds why S. Peter should not be his superior still aswel as S. Paul was yet superior to Timothy and Titus after they were fixt Bishops S. Iames being constituted Bishop in Iudea shown to have been S. Peter's Province ; ( I mean such Province as he is pretended to have had ) as well as the Gentiles , over whom Timothy and Titus were constituted Bishops were pretended to bee S. Paul's Province . Again wee will pardon Dr. H. his affirmation that the Apostles distributed their universal great Province into severall lesser ones . Those famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet giving S. Iames here an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Province also , whom he holds here to be no Apostle . Or if Dr. H. refuse to accept the pardon and fall to qualify thefact , then I vse my advantage and vrge him ; was S. Iames independent , or was he still subject as Timothy , and Titus are held by himself to have been , even after they ; were Bishops ? If he were independent , then he went a breast with the Apostles in self Authority , and had his catachrestically-nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aswell as they ; But , if he remain'd still subject , then his territory being amongst the Iews , and S Peter being by Dr. H's exclusive place of Scripture nam'd Apostle of the Iews in the same tenour as S. Paul was over the Gentiles . Gal. 2. it is given us by Dr. H's grounds that in all probability he could be subject to none but to the Apostle of the Iews S. Peter , and that in his own see , which was in S. Peter's Province , at lest that kind of Province which he can be pretended from Scripture to have had . But what should those words of Dr. H's signify ( Answ . p. 43. ) that in his see Iames was considered as a Bishop , and so had the principall place even in Peter's presence . Cannot one be a Bishop , but he must sit in a council before his betters ? Suppose the Apostles had constituted a Bishop of Rochester in England , and assembled themselves there in conuncil ; must therefore the honest Bishop of Rochester sit before S. Peter , and the rest of the Apostles ? Nay more , let us imagin a nationall council to bee met there , ought not the Bishop of Rochester give place to his Metropolitan the Arch-Bishop of Canterbury , and let him pronounce the sentence ? yet D. H. here out of his ill will to the Pope's predecessour S. Peter , will let S. Iames do neither though he hold's him to have been no Apostle . But 'ts sufficient with him that he is a Bishop in that place to infer him to bee clearly superiour to all there , to have the principall place , give the sentence , and what not ? Nor matters it that even according to Dr. H. the others are Apostles and he none , nor how high they , how low he bee in Authority ; if S. Peter bee in company , the private Bishop shall be clearly superiour to them all ; whereas , had he been absent , S. Iames had neither been thus exalted , nor the other Apostles thus depres't 't was S. Peter's being there which put all out of order . Lastly , what means his inference of his being clearly superiour in that council ? This is the most unlikely point of all the rest ; this council ( as hath been shown ) concern'd not S. Iames his particular Iurisdiction , but the common good of the Church , of which the Apostles were overseer's ; nor did this in particular concern S. Iames , who ( as Dr. H. here grants ) was none of the Apostles . In a word , if he contend that they let him have the principall place out of a respectfull and courteous deference upon another score , as he was our Lord's brother and very ancient , let him bring authentick testimonies that they did so , and wee shall easily grant it . But what does courtesy concern power , or the right to a thing , or place . Thus wee read that Pope Anicetus , gave S. Polycarp the preeminence even in his own Church , yet wee think not that his civill condescension wrong'd his Iurisdiction ; though ( I know ) if Dr. H. could prove so much of S. Iames here , all were lost to S. Peter without hopes of recovery . But if he proves his principal place by right upon the account onely of being Bishop there , 't is infinitly weak , and inconsequent ; reason absolutely disclaiming any such inference ; and as for authority the very testimonies he brings to prove it are either expressely against him and contrary to his own grounds , or els unauthentick ; or , lastly , nothing at all to his purpose , as hath been shown . His next testimony that S. Iames saith , with power I iudge , makes neither for him nor against us : since wee grant that each here had power , and vsed that power invoting or decreeing ; soe hath , and doth each member in Parlament , which yet consists wel enough with their different degrees of power in thus voting , and decreeing ; so that , though wee read that one member did it , upon an occasion relating to him in particular , without excluding the rest , wee cannot upon that negative argument either infer that he alone did so , or pronounced the Decree , unles his expression had something particular , not competent to the rest ; As for example , had it been phras'd thus . Let it be enacted , Bee it decreed , &c. there had been some ground that he pronounced the sentence , but his words being onely I iudge , or ( as their own translation renders it ) my sentence is , which sounds no higher strain of authority nor any thing not equally-competent to any or each of the rest , since each might without any great ambition , say , my sentence is thus , and thus , 't is impossible any reason unprejudiced can think any more deducible thence then that his particular sentence was exprest by those words . Thus much for the words , following Dr. H's explication of them . But to give S. Chrysostome leave to explicate himself , let us hear what hee sayes . In the same Homily and upon the same passage wee find these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he with good reason ordains those things to witt to abstain from things strangled , &c. out of the law , lest he should seem to abrogate the law : then follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And observe how he lets not them hear those things from the law , but from himself , saying I iudge , that is from my self , not having heard it from the law . Where we have two things remarkable in this prudent cariage of S. Iames , whose circumstances ( being Bishop , and Resident in Hierusalem ) required on the one side that he should not disgust the Iews his Diocesans by seeming to sleight the law ; on the other side he was not to wrong Christianity , by making those things necessary to be observed precisely upon this account because the law of Moses prescribed them . To compose himself equally in this case without giving offence to one side , or other , S. Chrysostome observes first that he ordains these things out of the law , that is , such things as were materially found in the law ; and commanded there , and so auoids the Iews displeasure ; but does not ordain them formally , because they were commanded by the law , soe avoiding the wronging of Christianity , but of himself who as an Apostle had power to do such things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I iudge , that is , of my self ( or own Authority ) not as having heard it from the law ; that is , not as from the Authority of the law of Moses . This being so , the words cited by Dr. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I iudge , that is , I say with power , is given by all reason to signify the same as the former explication now layd out at large , and of which this seems to bee onely a brief repetition . For first , why should wee imagine that S. Chrysostome , should give two disparate interpretations of the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in the self same circumstances ? Next , were it not onely a repetition of the former , why is he so short in this latter explicatiō as to passe it over sleightly in these words ; nothing neither before , nor after relating to that interpretation . Thirdly because the words I say with power are perfectly consonant to the other , I say it of my self , not as from the law : that is , from mine own power not from the power of the law , to which mine succeeds , And lastly because if wee look more narrowly into the place wee shall find that neither Testimony is an explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies iudging , or ( as Dr. H. will needs have it ) giving the sentence , but of the emphatical [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ; ] which in the first place denoting a self authoritative expression of his power in opposition to the law and it's power , consequently in the latter place , where the emphasis of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explicated by [ with power ] there is no ground imaginable why it should signify otherwise than the forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of my self ; or , why it should have any emphaticall relation or opposition to any other Authority save that of the law onely . So that there is not the slenderest appearance of S. Iames his having the principall place , or giving the sentence , from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with power more than from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of my self . This self power there spoken of relating to the law 's no power nor influence of power in thus decreeing , not to the other Apostles lesser power then his as Bishop . But , as his ordinary custome is , Dr. H. picks out any two words , neglecting to consider the true import of the father's meaning by them , and having thus singled them out , he onely touches them sleightly with a grave carelesnes and thinks the deed is done . What follows in his 12. paragraph craves onely that the Readers would vse their eyes to avoyd his crafts who would blind them , All I need do in answer is to quote particularly the places in which I am sure there can bee no deceit . Dr. H. told us in the last line of p. 72. and the first of p. 73. in his book of Schism , that the Rescript was grounded upon S. Iames his sentence ( which a little before he made the sentence ) quoting for it , Acts 15. v. 22. My answer Schism Disar . p. 59. l. 1. 2. &c. Was , that in that place there was nothing particularizing S. Iames , but onely that then ( to wit , after S. Peter , S. Paul , and Barnabas and S. Iames had spoken ) It seemed good to the Apostles , and Elders with the whole Church , &c. Now if there be nothing in that Verse alledged , signifying that the Rescript was grounded upon S. Iames his sentence for which it was brought , then 't is plain I neither misvnderstand nor mistake . To avoyd all caville I took the Verse as I found it in their own translation , in which nothing was found sounding to that purpose yet all this exactest diligence avails nothing at all with an Adversary , who takes liberty to say any thing , I must needs commit two faults in transcribing one Verse , and yet transcribe it right too ; so that S. W. faultines is now become the Text , and this Text ( beloved ) is divided into two parts , the first part is a misunderstanding the second is a Mistake . The first that S. W. would make him imagin the sentence was so his , as not to bee the Councills ; whereas indeed S. W. made him imagin noe such thing , but onely ( as himself told me there ) that S. Iames his particular sentence exprest by [ my sentence ] was the sentence . But this was antecedent to the point there treated , and here vindicated , the question there was , whether the 22. v. there cited , signified that the Rescript was grounded upon S. Iames his sentence , which was the thing he produced it for but to this point he sayes nothing , neither vindicating that signification of the Verse , nor so much as putting it down : Thus much for S. W. first fault of misunderstanding . The second fault is as hee courteously counterfeits is a farther mistake and that the words [ then seemd it good , &c. ] mean a subsequent determination to the Dogma , or Decree , If so , I wonder who was in the fault or mistook ? I pretend to prove nothing from it , and so was not in possible circumstances to mistake it he pretended to prove from it that the Rescript is founded on S. James his sentence , which he says here , it signifies not , but a subsequent determination of sending men to Antioch , and then when he hath done he kindly and courteously layes the blame from himself , and on S. W. telling him he hath mistaken which when hee hath done hee concludes with a Gloria Patri , how well hee hath qualify'd S. W. to consider whether Dr. H. or hee bee wiser or honester . But in case I had mistook in calling those words [ then seemed it good , &c. ] the Dogma , or Decree I at lest mistake with good Company ; for good S. Chrysostome was expressely of my mind , who after he had commented upon the former Verses he makes his transition to this in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wards the common decree follows , and immediately produces this very Verse which the Dr. denyes here to signify the Dogma , or Decree , but onely a subsequent determination . Next he tells the Reader ( par . 13. ) that I would conclude in fauour of S. Peters Authority from his speaking first , &c. It had been more ingenuous to represent me in mine own language , I use not to build conclusions absolutely upon conjecturall premisses without expressing how far I build on them , as I did there Schism Disar . p. 60. by saying that in reason one should rather think , &c. nor did I rely even for thus much upon onely his speaking first , but that after such debate as had been concerning this matter v. 7. in reason one should rather think , it argued some greater Authority , in him who should first break the ice , and interpose his iudgement , in such a solemnly pronounc'd oration as did S. Peter . But Dr. H. omits that which I grounded on , to wit , [ after such debate , &c. ] which add's a circumstance much encreasing the rather-probability of his greater Authority ; and truly to a man not prepossest with prejudice the Text it self is sufficiently fauourable as far as I pretended . And the Apostles & Elders came together for to consider of this matter ; and when there had been much disputing Peter rose up and said vnto them , &c. Now Dr. H. will have his first speaking arise hence that he had been accused of preaching to Cornelius a Gentile , and so gives an account of his actions . But the Text it self gives no countenance at all , but looks much awry upon such an evasion . S. Peter's words are , men and brethren you know that a good while ago God made choice among us that the Gentils by my mouth should hear the words of the Gospell . where wee see that his preaching to the Gentiles was a thing already known to the Congregation , known long agoe , and known to have been God's will and choice , the former knowledge of which was enough to satisfy such persons , and to make S. Peter's giving a new account of that action needles and to no purpose . Neither indeed does it sound like an Apology , nor is there any circumstance fauouring that interpretation . The occasion was about the necessity or no necessity of circumcision v. 5. and more immediatly their long disputing upon that matter . Next the action of preaching to the Gentiles is express't clearly here as needing no account but as known by them long ago to have been God's will. And lastly , pursving the same matter , and saying that God had put no difference between Iews , and Gentiles , he comes to the point ; Now therefore why tempt yee God , &c. where the word [ therefore ] making his former discourse have an influence upon this latter of not obliging to Circumcision , show's it to bee meerly a pertinent , and orderly exordium to confirm and give light to what follow'd , which this voluntary Interpreter of Scripture in despite of all the circumstances ( as his custome is ) will need 's have to denote S. Peter's Apology or iustification of him self for preaching to the Gentiles ? Again , were S. Peter necessitated to iustify himself , how does it follow that he must therefore need 's speak first ? Do even those who hold up their hand 's at the bar vse to begin with their defence , and Apologize for their innocence in the first place ! No strength of reason but Mr. H's could have defended it self soe confidently with such a paper-buckler , or have thought cob-webs impenetrable . Iames must be first , because he spoke last , and S. Peter must speak first because he was to Apologize and give account of his actions . Whereas S. Chrysostome in Act. 1. v. 15. whom Dr. H. most relies upon in this place , makes his speaking first , both here , and in all other places an argument of his Primacy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Peter ( saith he ) as entrusted by Christ with the sheepfold , and as the first of the quire always begins to speak first . What can bee more expressly destructive to Dr. H's tenet , and interpretation of this place , yet ( it not belonging to me at this time to alledge testimonies , and object ) I went not far to fetch it , or seek it in remote Authors , but took the first obvious testimony I met , in this very father which he chuses here for his best Patron , and in that very treatise which he built upon , as most expresse , for this his altogether-unwarrantable position . Nor consequently can it bee imagin'd but that Dr. H. must needs see how averse S. Chrysostome was from what he would make him professe , in case hee ever look't into the very Author he quotes , and most relies on . Sect. 12. How weakly Dr. H. argues to prove S ▪ Paul's Authority equall to S. Peter's . S. Chrysostomes iudgment concerning S. Peter's Supremacy . I had granted that the conferring the honor or dignity of Apostle upon S. Paul was not dependent on S. Peter , and that the place cited Gal. 1. showing that he had it immediatly from Christ concluded very well for that purpose , yet concluded nothing against us , who never held the contrary tenet . But , I deny'd absolutely that the dignity given was not inferior , subordinate , and in that sence dependent on S. Peter , and that any such thing was deducible from that place whence Dr H. pretended to prove it . Now what the duty of an Opponent is in these circumstances every boy in the Vniversity can inform Mr. H. to wit , to make good his consequence , and to manifest that the conclusion follows , out of these premises , or that place whence he pretended to deduce it . What does this Dr. of Divinity ? first he tells us Answ . p. 46. that S. W. ought in any reason to have offer'd some proof for this ; ( to wit , that the power given was subordinate , or dependent on S. Peter ) which he knows is most deny'd by the Protestants . A secure method of disputing ? Let us put it into a paral●ell , and wee shall see what a rare Logician this Dr. is . Put case then that himself were to maintain and prove that Logick were no Science but an Art , and should argue thus ; The end of Logick is not Contemplation , but Action ; therefore Logick is no Science . His adversary ( as S. W. did ) distinguishes his consequent ; therefore 't is no Speculative Science , I grant it ; therefore 't is no practicall Science , I deny it , I marry replyes Dr. H. but you must prove one part of your own distinction , and manifest that Logick is a practicall Science , nay more tells him gravely ( as he tells mee here ) that , unles he can make it appear , hee cannot say it is such with any sobriety , after which learned carriage , I suppose the Reader who hath onely studied Logick a fortnight will imagin that the whole schools fall a hissing at my notable Adversary , who speaks non-sence with such gravity and sobriety ; and acquit his Antagonist from any note of insobriety , save onely his indiscretion to think the answering such an adversary worth his pains . Secondly he answers , that unles the same Christ that gave him this power immediatly appear to have subjected it to S. Peter , as clearly , as that he gave him the power , which 't is certain appear's not , this cannot be sayd with any sobriety . Where besides the relapse into the same fault of exacting his Respondent should make his own distinction appear , it is worth observation how cautious the Dr. is to make all sure against S. Peter's Primacy . It must be the same Christ which must do this , lest there be juggling underhand . A weighty caution ? and he must appear full as clearly , to have subjected this power , as to have given it : extreme rigour ! or else S. W. must forfeit his sobriety for affirming it . Hard measure ! In answer ; I am not afraid of all these cautions but tell him more , and stick not to assure him that it equally apperes to me , as it appears that Christ is God. If he startle at this , and demand by what means I can give him such an assurance ? I reply , that the voyce of the Catholick Church , infallible , because ever built upon the testification of a world of immediate fathers and Pastours , equally ascertain'd all who deserted not that Rule for that point , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Simon the first signified not an onely-complementary but Efficacious Primacie in the Church as it did ascertain them , or does the Protestants against the Socinians that the words I and my Father are one signify an vnity in Divine Nature or the Godhead : and the like I say of all other places of Scripture which can be pretended to ascertain it infallibly . This voyce of the Church equally , I say , ascertains one point as the other ; by which words I mean not but that the latter point concerning Christ's Godhead is in it self , out of the nature of the thing , of more eminent and immediate necessity for salvation then the former ; but my meaning onely is that the testification , and recommendation of it , as comming from Christ is equall in the one , as in the other , being indeed the self fame . But perhaps Mr. H. will deny the infallibility of immediate attestation which sometimes he grants at unawares ( Answ . p. 36. ) and will have it equally appear by Scripture . If so , then I set an Anabaptist upon his back , arm'd with Dr. H's own words , and let them scuffle for it . Vnles the same Christ ( sayes the Anabaptist ) appear as clearly from Scripture to have commanded the Apostles to baptize little children which yet beleeve not , as to have sent them to baptize beleevers ( which 't is certain appears not ) it cannot be said with any sobriety that an Infāt ought to be baptized . Thus Mr. H. trips up his own heels when he thought to kick at S. Peter , and the Anabaptist getts the upper hand . Or if Dr. H. runns to Tradition for the certainty of one point , and denyes it's certainty for another , then he is to be askt by the Anabaptist why he should in reason rely upon that Authority which himself grants is taken in aly in the point of Peter's Primacy , and in all the other points in which Catholicks differ from them ? and also S. W. must demand by what securer Rule he guids him self when he affirms it hath err'd in some , and not in other points , and why it may not perhaps erre in all if it can erre in any . But why must I bee accus'd of want of sobriety , for distinguishing without making the parts of my distinction appear , and yet Dr. H. who is the Opponent , passe for a sober man though he says what he pleases at randome , nay more , places in his confident self affirmations the summe of his whole Defence . He tells us here wee must make it appear that this power was subjected to S. Peter ; but himself makes it not appear wee doe not , by any other argument then this , that he assures the Reader within a parenthesis , that 't is certain it appears not , what ill luck it was that S. W. had not the forecast to say 't is certain , too for then he had sav'd his sobriety , and all had been well . Thirdly , conscious to him self that all hitherto was evasion , he would seem at length for fashions sake , as it were , to touch the point ; but seems onely , after his accustomed sleight manner , in these words . Thirdly the place Gal. 1. 17. belongs expressely to the power after it was giv●n , and yet then he depended not on him . Attend Reader here is a dreadfull sentence pronounced against S. Peter's Supremacy ; for if , after it was given , it was no ways dependent on S. Peter , all is lost to S. Peter's Superiority . First I know thou wonderst why , the point being so mainly important , and Dr. H. having found a place of Scripture to prove it from , expressely too , ( as he tells thee ) he should not be larger in it citing those expresse words , and then making invincible arguments from them . To lose his advantage in such circumstances , onely relating hastily the place , then touching it sleightly , and not prosecuting it home , nor indeed at all , but saying onely something there upon , sounds a betraying of his cause , and some preposterous fauour to his therein-befriended Adversary S. W. Secondly , thou mayst observe , that there are here two propositions ; one , that the place Gal. 1. 17. belongs expressely to the power after it was given : the other that yet then he depended not on him . The first is pretended from the Text , and expressely too . The second is left indifferent ( as his blinding manner is ) whether it be proved from the Text , or by his own affirmation ; If the latter , I must put it upon this score of his 'tis certain , and so it needs no further answer ; But , if it be pretended as from Scripture , it shall have audience , and thou shalt hear it examin'd . Thirdly , please to take notice that the Verse Gal. 1. 17. which he brings to testify his tenet expressely , but , by omitting it slubberingly , bids it say nothing , is this , as I find it in their own translation . Neither went I up to Hierusalem to them which were Apostles before me , but I went into Arabia , and returned again unto Damascus . And this is all : where wee hear no news of any power at all , much less expressely belonging to power ; nay more , expressely to the power after it was given , as Mr. H. promised us . Fourthly grant yet all this , that it belong'd expressely to the power after it was given , yet how does this place prove that the power given was not dependent on S. Peter's as an inferiour degree to a superiour , which is the whole question between us ? Nothing is said here but onely that S. Paul preach't in Arabia , &c. ere he went to the Apostles before him . The place there named by him , taken in it self , without relation to the other Verses , expresses nothing of power at all , but onely that S. Paul went to other places ere he went up to Hierusalem ; and , taken with other adjoyning Verses , onely intimates this , that S. Paul , having commission immediatly from Christ , had Authority , to preach to other places without demanding first the other Apostles order , and approbation , which is both granted by us , and innocent to our cause : but whether the power given were lesse , equall , or greater then S. Peter's nothing is found there at all , much lesse doth the 17. Verse it self speak of power , still lesse doth it expressely belong to it ; least of all to power after it was given , as imdependent on S. Peter , as Mr. H. braggs . To make this yet plainer , the Reader may please to advert that there is no Catholick in the world but holds , that , if our Saviour immediatly command a thing he may be obayed without asking counsell , or leave of any Superiour , nay even against their contrary command , or prohibition . Next , that our Saviour not onely could , but did give immediate commands , and Commissions to persons of different ranks ; as to the Apostles , and Disciples to preach to the whole world ; and to Philip the Deacon to goeto convert the Eunuch Acts. 8. v. 26 ▪ 29. These things being so , all shadow of reason in Dr. H's discoursevanishes , which would conclude S. Paul independent and of equall , and not subordinate power with S. Peter , because he had an immediate Commission from Christ , and proceeded to act according to that Commission without going to ask S. Peter's leave first . The Disciples , having immediate order from Christ , preach't the Gospell , without asking leave , or receiving approbation from the Apostles . Were it not , now a worthy inference to parallell Dr. H's and conclude that therefore the Disciples were of equall Authority with the Apostles . But Dr. H. is so wary that he speaks his non-sence , sleightly , sprinklingly , and in brief , that , that lineaments of it not being discovered , the deformity of it may not appear . And this is the most frequent with him of all the rest of his sly ricks , and in a manner naturall to his whole strain of writing . From Dr. H's reason , and Scripture testimonies wee come to fathers to prove that the power given was not inferiour to , or dependent on S. Peter's . He appeals to S. Chrysostome for this point , affirming ( as he layes it out ) of S. Paul distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not needing Peter nor his voyce , The explication of this place is already given here in the paragraph foregoing , to which adde in particular , that if by voyce he means Commission , and order to preach ; t' is clear he needed it not , having received it immediatly from Christ ; if instruction of doctrine he needed not that neither , having learned it fully and perfectly from Divine revelation ; what follows hence necessarily for equality of power wee see not , and Dr. H. pretends here to prove it by no other argument then onely by telling us within a parenthesis that he supposes it . Both the former interpretations then wee grant each of them fits the words very well , whereas his of equality of power is impossible to bee evinced from this testimony , and inconsistent even with Dr. H's grounds , as shall be shown . It follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but being equally honourd ▪ with him ; to which the father addes in a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I will say no more . Vpon which words Dr. H. exults , which ( saith he ) what it is an intimation of , I leave S. W. to conjecture . Nor is S. W. nice to tell him his thoughts what S. Chrysostome intimated by those words , to wit , that he could have said more with truth , but represt him self as not willing out of reverence to those Apostles to make comparisons of inequality between them ; which manifests plainly that S. Chrysostome in that place speakes not of power at all , or equality in that respect ; since neither was it ever heard of that S. Chrysostome , or any els , no nor the most perverse Protestants held S. Paul above S. Peter in power ; nor can it consist with Dr. H's own grounds , who Answ . p. 43. l. 25. disclaims professedly any such pretence that any of the other Apostles had greater Authority then S. Peter . Thus Dr. H. thinking he had served S. Peter and the Pope a trick , by making S. Chrisostome intimate that S. Paul had greater Authority then he ; hath at once contradicted his own grounds , and quite disanull'd his own best testimonie ; rendring it impossible to relate to power , or Authority , for which he produced it , unlesse the opinion of the whole world , or ( which is firmer and more inviolable ) Dr. H's . own word 's bee a mistake , asserting that no Apostle had greater power then S. Peter . As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equall honour of those two Apostles it hath already been shown formerly from the father's words to signify equall honour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same efficacity of preaching ; and , in this place , both it , and the not needing S. Peter's voyce , relate onely to the sufficiency of S. Paul's knowledge making S. Peter's instructions needles : as appears by the words a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. not as if S. Paul were to learn any thing of S. Peter , &c. And thus indeed the possibility of S. Chrysostomes saying more of S. Paul , or that he was more honour'd , and higher then S. Peter may have good sense ; many holding that S. Paul was higher in learning , and the greater Divine . They must bee therefore testimonies expressing equality in power of Government which can conclude any thing against our tenet concerning his power ; for , in other things 't is no question but that S. Paul ●ad many advantages above S. Peter ; as , in preaching to more Nations , in writing more Epistles , in greater sufferings , and many other regards , where of some be exprest . 2. Cor. c. 11. Again , this very Verse which Dr. H. would have relate to power after it was given and it's independence on S. Peter , S. Ambrose whose judgment I shallever preferr before Mr. H's interprets in the same sence as wee take it , to wit , of independence in learning onely ; explicating S. Paul's words thus , non fuisse ( dicit ) necessitatem electum se a Deo pergendi ad praedecessores suos Apostolos vt aliquid fortè disceret ab illis quia Deus ei reuelauit perfilium suum quomodo doceret . S. Paul says it was not necessary that he , being chosen by God , should go to the former Apostles that he might learn any thing of them , because God had revealed to him by his son how he should teach . But , because S. Chrysostome hath been pretended as his constant Patron in this particular controversy therefore ( though it cannot be exacted of me who am the Defendant to produce testimonies , and object ) to let the Reader see how unhappy Dr. H. is in the choice of his freinds I shall take liberty to manifest , and , I hope , with evidence from two or three places of that father what S. Chrysostome's opinion was in this point of S. Peter's higher Authority amongst the Apostles . I will not presse here the high titular expressions he gives S. Peter , ( Pan●g . in Pet. & Paul ) how iustly soever I might , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader , or Captain of the Apostles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the beginning of the right faith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the great pronouncer of sacred things in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corypheus , or Head of the Apostles , &c. Nor will I insist much upon my formerly-alledged testimony that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entrusted with the Sheep-fold , though I might with good reason , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a collective and denoting an Vniversality . But , My first place ( which I rather make choice of because it relates to S. Iames whom Dr. H. would make clearly Sue periour to S. Peter in his own see ) is taken out of Hom. 87. upon S. John : where , speaking of our Saviours extraordinary affection and familiarity towards S. Peter , he immediately subjoyns this interrogatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If this be so how then came Iames to have the Episcopall seat of Hierusalem ? he solves it him self thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he ordaind him ( S. Peter ) not Master of that seat , but of the whole world . Here wee see the vast difference between S. Iames and S. Peter's Iurisdictions ; one being Master of that private seat at Hierusalem ; the other , Master of the whole world ; whence follows evidently that neither S. Peter's Iurisdiction is limited by any other bounds then the world it self is , and that he had Iurisdiction also at Hierusalem it self , not after the nature of the particular Bishop there , but of an universall Governour or Master of the world ; unles perhaps Mr. H will alledge that Hierusalem is no part of the world ; for then indeed I shall not know how to reply . Neither let him , as his custome is , run to the Dictionaries , and Lexicons to tell me that the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Master as teaches or instructs , and so sounds no Government nor Iurisdiction : for he must know that that is the proper signification of the word as it is found here which the circumstances accompanying it determin it to have . To them then let us look , the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Master is appropriated here to S. Peter in order to the whole world , as it is to S. Iames in order to Hierusalem ; it being exprest but once , and in construction , refer'd to both . Since then , as applyd to S. Iames it signifies his being Bishop of Hierusalem , and so expresses directly Iurisdiction , and power of Government , it is against all reason to say it can possibly signify another thing as apply'd to S. Peter . According to this testimony then S. Peter was universall Bishop of the Church , and of an illimited Iurisdiction . But perhaps Dr. H. will not allow the parenthesis in the testimony I answer I put down the testimony here as I found it in the Greek Context set out by themselves and printed at Eton ; and , though it were left out , the sence it self putt's the opposition between S. Peter's being such over the world , as S. Iames was over Hierusalem , which concerns commanding power , and Iurisdiction . My second place is fech't from his comment on Act. 1. where , speaking of S. Peter's behaviour about the election of a new Apostle he hath these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with good reason doth the first ( S. Peter ) undertake the busines with Authority as having them all delivered into his hand . What can this signify , but that he as first , and as a supreme Governour had power over all the rest that were present ; and , who were those who were present ? all the rest of the Apostles , and the chief of the Disciples . In what other manner he as first can be said to have had all the rest within his hand , and therefore with good reason to have taken the management of that busienes authoritatively to himself , I professe I cannot in Dr. H's behalf imagine ; and , am perswaded himself will confess it ( after perusall of the following testimony ) that this was S. Chrysostome's meaning . The Third testimony which shall be also my last ( for I deem it impossible to finde another more expresse for this , or any other point ) is taken from the same place , and spoken upon the same occasion the election of some one to bee Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What then ? was it not in Peter's power to elect him ? yes , it was altogether in his power , but he does it not , lest he might seem to do it out of fauour . What can be more expresse and full ? The thing to be performed was an Act of the highest Iurisdiction imaginable amongst the Apostles , to wit , the making a new Apostle . The other Apostles , and chief Disciples were present to the number of one hundred , and twenty ; yet S. Peter had power to do this of himself in their presence Nor is this exprest dubiously by the father , but as a thing certain and beyond all question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yes altogether , absolutely , or without doubt . Nor have wee here any divers Lections to diminish the Authority of the words which the Dr. makes a pittifull and little prevailing use of , in his lisping testimonies ; nor is it a word , or two pickt out blindly , and wrested to a quite different interpretation , as is his of discovered Method , but a pithy expression of the full scope , and import of the place . Nor is this perfect expression put alone , but seconded with a note , that he did it not of his own single power , lest he should bee mistaken by others to make such a one , an Apostle out of favour ; which is the frequent , and ordinary carriage of every wise , and prudent Governour . Nor do wee pretend to any higher strain of Iurisdiction in S. Peter then that he could elect a new Apostle by his own power which this father not onely grants , but strenuously assertes ; nor ! in our paralell tenet of the Pope's Authority , can we attribute to him any partic●lar act , more supreme , or more savouring of highest Authority , than to constitute Bishops and Patriarchs in the Church by himself , and of his own particular power . Nor , lastly , was this testimony peep 't out for in strange places but offred me by the same Author whom Dr. H. most relies on , and in the same Treatise which he most frequently cites . Iudge then , Reader , whether it bee likely or no that Dr. H. considering his industrious reading this father and this Treatise ( as he manifests here ) could possibly remain ignorant what was S. Chrysostome's tenet in this point , and then tell me what he deserves who against his own knowledge and conscience alledges imperfectly , mangles , corrupts , and falsifies this fathers words to gain some show of his consent to his paradoxicall point of faith ; nay , makes him , by such leger de main sleights , his chiefest Patron to defend it , as hath been layd open , and discover'd particularly heretofore though he could not but know that no writer extant could be more expressely against it then is this holy and learned father S. Chrysostome . Sect. 13. Dr. H's successe in answering his Adversaries first Testimony . His insincerity in pretending our own law against the Pope's Authority . IN his book of Schism p. 74. Dr. H. told us with Authority and very confidently that certainly S. Paul was noe way subordinate or dependent on S. Peter , at Antioch , as appears by his behaviour towards him avowed Gal. 2. 11. that is , his , withstanding him to the face . Discourteous S. W. who gives not a jott more credit to Mr. H. wher he cries certainly , surely , irrefragably , unquestionably , expressely , distinctly , accordingly , &c. which are the nerves of his discourse , than if he had said nothing at all , would not budge into assent notwithstanding his soe confident assurance to warrant him ; and as for Gal. 2 11. by which he pretended to make it appear , he reply'd Schism Disarm . p. 62. that S. Cyprian , and S. Austin thought otherwise , who interpreted S. Peter's bearing it patiently not as an argumēt of his lesse or equall Authority , but of his greatest humility ; that being higher in dignity he should suffer so mildly the reprehensions of an inferiour . The place alledged from those fathers was this : Quem quamuis primum Dominus elegerit , & super eum aedificaverit Ecclesiam suam , tamen cum secum Paulus disceptauit , non vendicavit sibi aliquid insolenter aut arroganter assumpsit vt diceret se Primatum tenere & obtemperari à nouellu & posteris sibi potius opportere ; nec despexit Paulum quòd Ecclesi●e priùs persecutor fuisset , sed consilium veritatis admisit . Whom though our Lord chose to be the first of the Apostles , and upon him built his Church , yet , when Paul contended with him , he did not challenge , and assume to him self any thing , in any insolent and proud manner , as to say he had the Primacy , and so should rather be obeyed by new , and late Apostles ; nor did he despise Paul because he had formerly been a Persecutor of the Church , but admitted the counsell of truth . Dr. H. preparing to answer this place ( Answ . p. 46. ) notes first that this is the first testimony I have brought from Antiquity ; as if it necessarily belong'd to me who was answering his book , and showing his allegations unable to conclude , to object testimonies also my self , and so bee Opponent and defendent both ; but as it was not my task , so neither do I esteem it so rare a busines to transcribe out of books as needlesly to put my self upon that dull employment ; though I know well that annotation-men , and common● place book souls , think it the rarest thing imaginable . Next , he tells us that he never doubted S. Peter's Primacy in the sence this holy fathers speaks , any more than of Christs building his Church on him , and that he gave me a testimony even now from S. Ambrose which expressely avouched it I remember indeed such a Testimony Answ . 39 in the Margent , but I remember withall that he brought it not , nay would not let it signify S. Peter's Primacy in any sence over the whole Church , but over the Iews onely as appears by the fourlast lines of the same page 39. how ever wee thank him for granting here that he gaves us a testimony from S. Ambrose , which expressely avoued S. Peter's Primacy in any sence over the Church , so he will promise us , not to repent him self , and recall his grant , which he pretends to have so expressely avouched there . But alas ! what faith is to bee given , to the most formall bargain made with such Copes-masters of testimonies ? he had scarce writt eight lines after this profest expresse avouching it but he quite forgets his so solemn promise , and makes the said place in S. Ambrose signify a limited , and contradistinct Primacy saying that by the words of S. Ambrose , S. Paul had a Primacy amongst the Gentiles as Peter amongst the Iews , though the place it self in reference to S. Peter sayes onely that Petrus Primatum acceperat ad fundandam Ecclesiam , Peter had received the Primacy to found the Church . How necessary an endowment is a good memory to defend a bad cause ! Thirdly he onely denyes ( as he sayes ) that this Primacy gave him any power over S. Paul , and that I will remember he had reason to deny it from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall honour given S. Paul by Chrysostome and Theophylact. I remember indeed the words , but have quite forgot that he had any reason to deduce from those words equality of honor sprung from Government or power of command , having shown from those fathers explicating themselves that it is impossible the words can beare that interpretation . Fourthly , in relation to those words [ he did not vindicate any thing to himself insolently , or assume it arrogantly , as to say he had the Primacy , and rather ought to bee obeyed , &c. ] Dr. H. discant's with this glosse , leaving us ( saith he p. 47. ) to resolve that if he had claimed any obedience at all from Paul by this Primacy he could not have iustified it from arrogance of assuming that which did not belong to him . Thus he : soe that the difference between Dr. H. and mee in explicating this place stands thus ; that he makes those words non vindicauit sibi aliquid insolenter aut arroganter assump sit to signify that S. Peter's praise worthines exprest consisted in his not chalenging what did not truly belong to him ; whereas , I make it consist in his not chalenging it in those circumstances , though it truly belonged to him ; he would have the words insolenter and arroganter so taken as if the pride they denoted did involve falsehood , injustice , or overweening ; whereas I contend that they signify onely in an insolent and proud manner , well exprest in our English phrase , by standing upon his point , which well consists with the truth of what he challenges and the right of what he assumes . Ere I descend to manifest that this is the sence of that place , I desire the Reader to review the entire testimony , in which he will do right both to my discourse , and his own memory ; and , when he hath done this , I offer him for his satisfaction these following notes . First that it had been no such great commendation of humility to say that S. Peter did not usurpingly challenge what was not his right ; but rather an impudence , and an absurd haughtines to have done it ; since then the fathers intend here a particular commendation of S. Peter's modesty , it must consist in this that though he might with rigour of right have stood upon his tip-toes ( as wee may say ) yet his goodnes so moderated his height that he was content with mildenes to bear an inferiour's reprehensions ; in which great vertue is shown , and , which being put , those fathers suppose that truly he was Superiour . Secondly , unles this bee the meaning of that place , wee have quite lost the adversative sence which yet is unavoidable ; for what sence is this , Though our Lord chose him to be the first , yet he did not challenge to himself more then belongs to him ; or what speciall commendation do these words import ; Though King Iames , was King of England yet he did not challenge , or assume to himself to bee Emperour of Germany ? sure it must bee an enuy of S. Peter's sanctity as well , as of his dignity to diminish his praise-worthines intended here by so frivolous and incoherent an explication . Thirdly , the words , non vindicauit sibi aliquid insolenter , he challenged not any thing insolently to himself , make good my explication ; for , it had been a very hard case if he could have challenged nothing at all to himself with truth according to these fathers ; no not even that which themselves had granted , the line before , to wit , that our Lord had chosen him to bee the first , and had built his Church upon him ; with truth therefore he might have challenged that , which out of modesty he stood not insolenty and arrogantly upon . Fourthly Dr. H. grants that a Primacy at least in some sence is granted S. Peter from this place : wherefore the redditive part of the testimony ; yet he challenged not any thing , &c. so as to say , he had the Primacy , must be granted to bee true also , or rather it is the self same . Neither is it possible that any man not totally possest by prejudice can imagine any other , but that in these words . Though our Lord chose him to bee the first , yet he said not , or alledged not that he had the Primacy , or was the first , the latter part should be false unles the former were so too . Firfthly , this being so , the following words in the reddi●ive part of the testimony and ought rather to be obey'd by la●er Apostles , &c. must necessarily bee true too , since they follow in the same tenour of redditive sence to the adversative , and are joyned immediately by a copulative particle to the former of having the Primacy . True therefore it is that he might in right expect obedience in other circumstances from S. Paul ; and by consequence this Primacy here spoken of was not a dry and barren one as the Dr. would fancy it . Sixthly the subsequent words of his not objecting to S. Paul that he had been a persecutour of the Church , make it yet more evident ; since he might with truth have said so , but of his goodnes would not ; since then the foregoing word 's of his having the Primacy are true , and the following ones also of S. Paul's having been a persecutour are true also , upon what grounds can this Adversary of S Peter's imagine that the midle words importing his rather right to S. Paul's obedience which run on in the same even tenour with both the other should be false ? or how could he ●hink to evade by deducing from those words that the fathers left us to resolve hence , that if hee had claimed any obedience from Paul by this Primacy he could not have iustified it from arrogance of assuming that which did not belong to him ; nay making this the summe of his answer to that place . Lastly the concluding words , [ but admitted the counsell of truth ] expressing the result of the whole busines , show that i● plainly imports an Encomium of S. Peter's candour ; that whē the thing objected against him was true , he maintained not his own saying by Authority , but made his he●g●h of dignity , exprest there to bee most eminent , stoop to the sincere acceptation of truth ; which in a Superiour and Governour is a most laudable carriage , and an unparalell'd commendation . And thus Dr. H. comes of in answering S. W. first testimony ; which being prest speaks more against him then was at first intended , being onely brought to show that these fathers thought that manner of carriage between S. Peter and S. Paul exprest Gal. 11. rather argued S. Peter's greater humility then his lesser , or equall Authority . After Mr. H. had endeavoured by wresting the former testimony to win S. Cyprian , and S. Austin to side with him against S. Peter's Authority he proceeds to destroy the Popes Authority in that Apostles , even from domestick testimonies also : His own canon law approved publickly by himself as legitimate shall secretly by Dr. H's inspiration play the Traitour , and under mine now in these latter dayes the said Authority which till now every one took it to confirme . A strange attempt , if Mr. H's strength were equall to his courage . The place is cited in the Decret . out of the 2. Epist . of Pope Anacletus , which makes it yet more home and terrible against the now adays-Popes , it begins thus : Post Christum a Petro sacerdotalis coepit ordo , After Christ the sacerdotall order began from Peter and soe goes on in other expressions of that strain soe far from prejudiciall that they are very favorable ; and as for these first words , if wee look into the Epistle it self , it makes S. Peter the same in order to Christian Hierarchy , as Aaron was to the Leuiticall , which wee account no small honour . He addes ( saith Dr. H. ) that the Apostles , ipsum Principem eorum esse voluerunt , would have him to bee their Prince ; that is , consented he should bee such ; To which words Dr. H. subjoyns in a parenthesis ( where he read this I know not ) Thus Dr H. takes liberty to talk ridiculously , yet should I smile at him a little he would excommunicate me again in Greek , and his friends would be displeased . Anacletus lived in the Apostles dayes , and ( as he tell 's us in the said Epistle ) was ordained by S. Peter himself , yet Dr. H. finds fault with this his assertion because he knows not where he read it . Christ , and his Apostles came not with books in their hands , but with words in their mouths , to teach the world their doctrine . Therefore Dr. H. should rather have scrupled where he had heard it , then where he had read it , and put the force of his exception there ; and then wee could have told him there was none in those dayes for him to hear but onely either Christ or his Apostles and Disciples ; neither can wee doubt of his immediate conversation with them , who was ( as the same Epistle expresses ) ordained by S. Peter himself . These preambulatory expressions favouring soe much our cause would make one think that the same Author could not bee so forgetfull , as to undo vtterly the same Authority in the self same Epistle , nay in the next line , after he had calld S. Peter , Prince of the Apostles ; nor that Anacletus was such a Courtier as to speak those former kinde words onely for complement sake , and afterwards when it came to the point , immediately deny all : yet Dr. H. expresses him here as speaking first on the one side , then on the other ; and that when on the one side he had given us the former favorable word 's , the false tokens it seems of otherwise-meant friendship , presently ( like Margery's good cow which gave a good meal , and when she had done kick't it down with her foot ) on the other side , as Mr. H. tells us , with equal clearnes he prevaricates from what he had pretended , and over-throws S. Peter's supremacy quite . The clear words ( as he calls them ) are these , caeteri verò Apostoli cum eodem pari consortio honorem , & potestatem acceperunt . But the other Apostles in like consortship received honour and power with him . Which he never explicates , nor applies ( as his sleighting custome is ) but puts them onely down and then triumphs upon them , as if they could not possibly bear any other interpretation . Whereas , I make account every good Catholick may grant these words without any difficulty , and that they make nothing at all against us . For , to say that the other Apostles received pari consortio honorem , &c. in like consortship honour , and power , does not infer that they received parem honorem & potestatem equall honour , and power , but that as he had received it from Christ , so they pari consortio , likewise , or in like manner as being his fellows received it to . Again our tenet granting to each universall Iurisdiction all over the world , grants likewise that each precisely under the notion of Apostle , that is , of one sent to preach Christs faith , had a like consortship of honour and power ; each of them being dignify'd with an unlimited Apostleship , and Iurisdiction or power to preach ; but , speaking of the Apostolicall Colledge as a community and soe requiring order of Government , wee affirm with S. Hierome that S. Peter was supreme in that respect , nor is there any thing to the contrary found in this place . Again , the words cum eodem appear by their placing to be better joynd with acceperunt , then with pari ; for then they should rather have been put after it , paricum eodem , &c. and soe the whole place imports thus much , that though our saviour chose S. Peter to be first yet the rest of the Apostles acceperunt cum eodem received with him that is , at the same time he received it , in like consortship ( that is , of Apostleship ( honour and power ; which was verified , when he in a common indifferent expression after his Resurrection gave them their last and unlimited Apostolicall mission , euntes in vniuersum mundum praedicate Euangelium omni creaturae . Going into the whole world preach the Gospell to every creature . By this it appears that the place may have another meaning than that which Mr. H. fancies ; now that it must have another , none but Anacletus him self in the same Epistle shall certifie us ; who manifests himself as plain a Papist in this point of the Pope's supremacy as either the Cath. Gent. or S. W. Putting down there the orderly ascent of Ecclesiasticall judicatures after that of Bishops being to be judged by their Metropolitans he rises higher to that of Primates and still higher to that of the Apostolicall seat or the Pope's in these words . Primates tamen ( vt praefixum est ) & tunc , & nunc habere iussae sunt , ad quos post sedem Apostol cam summa negotia conueniant , yet the Cities are order'd to have their Primates , to whom the chief busienesses ( after the Apostolicall seat ) may come . And a little after , Episcoporumque causae , & summorum negociorum iudiciae ( Saluà Apostolicae sedis authoritate ) iustissimè terminentur . And let the causes of Bishops , and the judgments of the highest matters bee most , justly decided by them , the Authority of the Apostolicall seat remaining unprejudic'd . By these two places wee may take an estimate of Dr. H. solidnes , and sincerity , who catches at the shadow of a word , or two , pari consortio , in like consortship , so waxen natur'd that they are easily capable of a diverse shap't signification ; and thence argues ad hominem , against us that our own Authors , and our canon law , are clearly opposite to our doctrine ; whereas he could not but know , and see in the very same place that there was noe testimony imaginable , more expressely for us , or more prejudiciable to him then the said Epistle if wee look after the meaning of the Author in the entire import of it , and not what the many-senc'd or rather indeed the noe senc'd Dictionary interpretation of two single words give them a possibility to signify . Neither let Mr. H. think to excuse him self that he argues ad hominem in alledging these words , and soe it imports not his cause at all what the Epistle it self ▪ sayes , since he builds not upon it himself , nor allows it's Authority ; for still , as long as 't is shown that he imposes upon that Epistle and it's Author a sence which he knew they never intended he can never avoyd the note of insincerity ; and by how much the thing it self is more unlikely , that the Authoritie wee alledge for us should be clearly against us ( as he sayes ) or the fell same Epistle contradict it self ; by soe much 't is a far more shamefull rashnes , and an affected precipitation in him to pretend it , and object it , unles upon most evident and unavoidable grounds . Sect. 14. Dr. H's trick to evade bringing some Testimony to confirm his own , Wee know . His two-edg'd argument to conclu●e against S. Peter's supermacy both from Exclusivenes and not Exclusivenes of Iurisdiction . IN the beginning of his fifth Section Dr. H. who was soe rarely skillfull in the art of memory as to contradict himself neere a dozen times in one point ( as hath been shown , Part. 2. Sect. 4. ) is now on a suddain become Master of it , and undertakes to teach'it S. W. whose memory ( alas as hee sayes is frail . ) But ere my Master gives me my lesson he reprehends me first very sharply for my ill memory , calling it my predominant fault , and that railing is but my blind to keep it from being descry'd ; nay moreover , this modest man who falsifies , or corrupts every thing he medles with , is angry with me that I doe not blush . Expect ( Reader ) some great advantage gain'd against mee which can move this Preacher of patience to this passion , who in the beginning of his book soe like a saint profess'd his readines to turn the other cheak to him who should strike him on the right . To avoid mistakes on my part , and cauills on mine Adversaries I shall put down both our words , and appeal to the Readers eyes His were these of Schism p. 74 Thus wee know it was at Antioch where S. Peter converted the Iews and S. Paul the Gentiles . And what it was which Dr. H. ( in the plurall number [ Wee ] as became his Authority , ) knew to be thus , he exprest in the immediatly foregoing words , to wit , that whensoever those two great Apostles came to the same Citie , the one constantly apply'd himself to the Iews , received Disciples of such , formed them into a Church , left them when he departed that region to bee govern'd by some Bishop of his assignation , and the other in like manner did the same to the Gentiles . This is that ( Reader ) which Dr. H. knew to have b●en thus at Antioch ; This is also the place Reply p. 57. when all els fail'd him , he stood to as a sufficient expression of his exclusive tenet of those Apostles Iurisdictions . Now my words Schism Disarm p. 62. upon his [ Thus wee knew it was at Antioch , &c ] were these . That his first testimony was his own knowledge Thus wee know , &c. but that he put down no testimony at all to confirm the weaker one , of his [ wee know ] which yet had been requisite , that wee might have known it too . And this was all . What railing words the Dr. find's here which should make him complain so hainously , I know not , unles it were that I calld the testimony of his own knowledg , weak ; and indeed if this be railing , despaire of learning more courtesie till Dr. H. by growing wiser teach me it . But my predominant fault of an ill and frail memory for which shame must make change colour is this , that I said he put no testimony at all to confirm the weaker one , of his : Wee know , yet afterwards set down two testimonies of that , of which I lately , denyed any . If hee means such things as he produced for testimonies , I set down indeed the very next Section not onely two , but ten of them : But , if he means such testimonies as I exprest my self to deny there , that is , such as did confirm his own Thus wee know I am soe far from blushing at it , that I still make him this bold profer , that , if amongst all the following testimonies there be found any one word confirming his own Thus wee know , and what it relates to , that is , making S. Peter's Authority exclusive to the Iews , and S. Paul's to the Gentiles when they met at the same City but what himself adds of his own head I will yeld him the whole controversy . Nor let him tell me what he fancies to bee deduced thence , but what the testimonies themselv's expresse ; the deductions are his , the words onely are the testimonies : let him show me any one exclusive word in any one testimony , and I professe before all the world that I will not onely pardon him the impertinency of the rest , but alsoe grant him all . Iudge now Protestant Reader , who hath most cause to blush : examine well if ever thou heardst such a challenge made to any writer yet extant , and not accepted of ; and then see to what a trifler thou trustest for thy salvation ; who in steed of replying to the purpose , and showing thee those exclusive words , tells his Adversary that it is a predominant fault in him to chalenge him that he had never a testimony to confirm his own : Wee know ; and then , seing himself unable to show any , thinks to evade by telling his challenger , he ought to blush for his frail memory ; whereas he should rather have blam'd him for his bad understanding , and bad eyes , neither apprehending nor seeing a word in any testimony to that purpose . In answer to his pretended testimonies I noted ( Schism Disarm . p. 63. ) that they affirmed no more but the founding the Church of Antioch by Peter , and Paul , which might be done by their promiscuous endeavours without distinction much lesse exclusion of Authority and Iurisdiction . Dr. H. answers here ; 't is true , this was possible , and if it had been true had manifestly prejudged S. Peter's singular Iurisdiction and clearly joynd Paul socially with him . It is impossible to gett a positive word of sence from this man , first , he will never willingly use the common words which expresse the question between us , as chief in Authority amongst the Apostles , their Head , Prince , &c. but , as before he used the ambiguous phrase of S. Peter's having noe singular supremacy at Hierusalem , soe now he recurr's to singular Iurisdiction at Antioch ; which being doublesenc'd if wee take it in one , he will be sure to evade hereafter by taking it in another . Secondly , let us suppose him to mean honestly , that is to intend by it , that S. Peter was not higher in Authority of Government than S. Paul , as the question determines it , let us observe how this quodlibeticall reasoner argues : his whole intent was to conclude against S. Peter's Authority in question from his being exclusively limited to the Iews when he met with S. Paul in the same Citie ; and now here , though he should grant their preaching in the same city to have been promiscuous , and indifferent both to Iews and Gentiles , yet hee sayes it manifestly prejudges S. Peter's higher Authority still : nothing can come wrong to him let it be exclusive or not exclusive , still either part of the contradiction equally fitts his concluding faculty . Dull Aristotle ! Dull Schools , and Vniversities who could never light on this secure method of disputing ! Thirdly , let us put this manifest proof into form , and it stands staggering thus S. Peter and S. Paul preach't promiscuously to the Antiochians , therefore S. Peter had manifestly noe higher Authority then S. Paul. Good : did not Paul and Titus do the same in other places , were they therefore equall in Authority ? Fourthly observe these words , that their promiscuous preaching clearly joyn'd Paul socially , with him . Here again wee must give Dr. H. leave to talk impertinently , and be content not to understand him ; for if he means that he was socially joyn'd with S. Peter , as his fellow-Apostle , or fellow-labourer , who either doubts it or imagins that it prejudices us : but , if he means that he was equall in Authority what force of reason can make these two so remote ends meet in a Conclusion : he was his fellow-preacher , or preach't with him , t●e●efore he was equall in Authority with him ; as if the community of things under one notion , could not stand with their inequality under another ; or as if wee were not all fellow Christians , yet one notwithstanding of greater dignity and Authority then another . In answer to his dumbe testimonies which affirmed onely that S. Peter and S. Paul taught the Antiochians , and founded the Church , there , I replyd Shism Disar . p. 63. that this might have been done by the promiscuous endeavors of those Apostles . Dr. H. undertakes here p. 48. to remove this might be , that is to shew it impossible that they promiscuously taught the Iews and Gentiles at Antioch . His first argument is drawn from the Inscription of the Rescript , which was directed to the Gentiles , separately from the Iews , that they should abstain from things strangled , &c. Let us not wrong the argument , but put it into form as it deserves . The Rescript was directed to the Gentiles , and not to the Iews ; ergo S. Peter and S. Paul did not preach promiscuously both to Iews and Gentiles in Antioch ; what unseen mysterious wires there are which make this Antecedent and Consequent hang together is beyond my ghesse , and proper to Revelation : for the words in which he puts most force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the brethren which are of the Gentiles expresse onely that there were some Brethren at An●ioch Gentiles besides some others of another Sect , but they expresse nothing at all of preaching , nor of promiscuous , or exclusive Authority over either ; or if either be intimated here it must be the former of promiscuous Iurisdiction over the Gentiles , since the Rescript was sent to them as well in the name of S. Peter ( whom he will have onely over the Iews there ) as of S. Paul whom he places over the Gentiles ; yet this he calls an Evidence , introducing his second testimony thus . And besides more Evidence which therefollows Act 15. to the same matter , which as superabundant wee must imagine he omitts and chuses this impertinent proof even now related for a more irrefragable Evidence than all the rest . After this follows his second proof against their promiscuous preaching out of S. Hierome as hee sayes , Seorsim , &c. the Churches which were of the Iews were held a part , nor were mixed with those which were of the Gentiles . Which testimony in the space of four pages he makes use of thrice ; and it deserves to bee made much of by Dr. H. for it is borrowed from the Arch-heretick Pelagius , and falsly impos'd upon S. Hierome , as hath been shown largely heretofore Sect. 7. As for the argument he makes from it wee shall do it the right to put it into form also , which done , it stand's thus . The Churches of Iews and Gentiles were held a part , therefore S. Peter , and S. Paul could not impossibly preach both to Iews and Gentiles , Thus Dr. H. undertakes to remove my might bee and shew the endeavours of the Apostles at Antioch impossible to have been promiscuous , by such a Medium , as none can possibly imagine the necessary connexion it hath with other termes . What forther reply may by needfull to these words of the Arch heretick Pelagius upon another score is already given when wee treated of it formerly . Sect. 15. How Dr. H. omitts to clear himself of his falsification of Scripture . His unparell●d absurdity that it was forbidden by Moses his law to converse with or preach to a Gentile . Dr. H. unwilling that the Iews and Gentiles should communicate in any thing , no not even so much as in a common teacher , had these very words in his book of Schism p. 75. wee read of S. Peter and the Iewish Proselytes , Gal. 2. 11. that they withdrew from all Communion , and society with the Gentile Christians , upon which S. Paul reprooved him publickly , &c His Disarmer challenged him to have abus'd S. Peter , and his Iewish Proselytes , and the sacred Scripture too , alledging that in the Text cited by him , as the place where wee read it , there is noe such word to be read as the large-senc'd All in which the Dr. places the whole force of his argument One would think now that a man who had not over come those triviall considerations of shame , and dishonour should either have shown that the solely important word All was in the place which he cited expressely for it , and assirmed it was read there ; or els confesse candidly and ingenuously that hee wrong'd , or at least was mistaken in the place he alledged ; But Mr. H. is of another Spirit when he is challenged of falsifying any place by his self additions , seeing it a desperate or impossible task to clear himself , he either passes it by with a gravely-Gentile carelesnes ; or else grows angry , & would persuade his Adversary to blush when-'tis his owne turn . He never goes about to shew us 't is read there , where he promis't us it was , which was objected and so was his task to clear but instead thereof ( Reply p. 61. ) where he undertakes to answer it , recurs to an euasion as weak & unwarrantable as the clearing his falsification had been impossible . His euasion comes to this , that since S. Peter abstained from the Gentile diet least he should seeme to offend against the Iew●sh law , therefore since it was equally against the Iewish law to converse with a Gentile as to eat the Gentile diet , he must certainly be supposed to abstain from other communion with them . That it was forbidden by the Iewish law to converse with a Gentile he proves first from the Text , the Iews have no dealing with the Samaritans , and from the Disciples marvelling that he talked with the woman . What means this Dr. by this instance ? The question is of Gentiles ; the Samaritans were not perfectly such , nor yet perfect aliens from Moses his law but rather as obstinate Schismaticks and Hereticks from it , whose conversation by consequence they deem'd more contagious than that of pure heathens ; who , agreeing in no common principles or point with true beleevers , were therefore lesse likely to decieve them with false glosses . Ibid. His second assertion superadds to the former that the preaching to a Gentile was to the Iews as unlawfull as the eating any unclean meat . This he proves from S. Peter's vision , where one is represented by the other ; Act. 10. and that without that vision he durst not have come to one of another nation , and that it was unlawfull for a Iew to doe so ; as is exprest v. 28. all Communion is interdicted the Iewish & Gentile Church at Antioch , hence it is against the Iudaicall law to converse with them , or preach to Gentiles . hence lastly the Catholike Gentlemanis unhappy continually in his objections . See here , Reader , a patern of the Protestant manner of writing in Dr. H's , which is to lay the whole force of their proof upon any harsh-sounding Text & something difficult to explicate , though they know in their consciences that there are an hundred nay a thousand other Texts expresly against their pretence from that one . Two things then I offer in answer to this objection ; the one , that it is the most absurd position that ever blurr'd paper to affirm that the Iews were forbidden by the Iudaicall law to conuerse with or teach a Gentile . Next that , had it been so , it had neither prejudiced us , nor availed Dr. H. in order to these circumstances at Antioch . As for the first , there is scarce any one point imaginable so frequently contradicted in Scripture as is this assertion of Mr. H's . For , to begin with the law it self , Leuit. 22. 10. There shall no stranger eat of the holy thing , a sojourner of the Preists , or an hired servant shall not eat of the holy thing , where we see supposed that strangers , sojourners and hired servants , which might not eat the passover , that is , who were Gentiles , might live amongst the Iews . And in the 12. v. a much more difficult point is supposed , tow it , of a Priests daughter marryed to a stranger . Again , 1. Kings 8. 41. 42. 43 Salomon prayes that all the people of the earth may hear God's name , and that God would heare that prayer of the stranger who cometh out of a farre countrey to the house at Hierusalem . So farre were they from abhorring to convert & converse with Gentiles as they expresse themselves zealous of both . Now as for examples of their conversing with Gentiles there are so many of them recorded in holy writ , that I know not where to begin to recount them . Spies sent by Iosvah were designed to do it , Rachab the harlot , & her fathers house were saved & lived with the Iews after they had taken Iericho , particularly it is expressed by the sacred writer that she or herposteritie lived in Israël even to the time he writ Iosh. 6. 25. Elias conversed nay lived in the house with the widow of Sarepta , Elizeus with Naaman the Syrian ; Dauid lived with Achis ; Salomon conversed & made a league with Hiram , 1. Kings . 5. 12. the Machabees legates conversed with the Romans , and the spartiatae & themselves made a league with them without ever scrupling at it , though they chose rather to die then eat wines flesh forbidden by the law , which manifests that conversing with Gentiles was not equally ( as Mr. H. affirms ) forbidden by the same law as the eating unclean meats . The Iews conversed with Gentiles in captiuity , neither do we hear of any expression of abhominating their civil societie with them . Or that they broke Moses his law in so doing , or any one put to death upon that score . Our saviour expresses of the Pharisees that they did circuire terras & Maria , goe about Sea & land to make one Proselyte , which was impossible to be done without both conversation & preaching . Innumerable other examples might be gather'd out of Scripture of their conversing with Gentiles , by one who thought so manifest a point worth further clearing ; and consequently I cannot think that this Folio-annotation Bible man could possibly be ignorant , but that the contrary to this euading assertion of his built upon one wilfully misunderstood place , was most evident in Scripture . Nor was onely Moses his law & the whole stream of Scripture-instances opposite to this new tenet of his , but the position it self is absolutely implicatory , supposing the lawfulnes to make a Proselyte ; for , how could a Gentile possibly come to be of the Iewish law without the conversation & instruction of some Iew. In a word , Dauid commanded together the strangers in the land of Israël , 1. Chron. 22. 2. and , they were found , when Salomon numbered them afterwards , to amount to one hundred fify three thousand six hundred 2. Chron 2. 17. and those able men fit to work , as appeares by v. 18. that is there were one hundred fiftie three thousand , six hundred strangers , besides male-infants , boyes , very old men , & the whole female sex , which in likelihood were as many as the men . Let us then put them in all , as we can in reason iudge no lesse to amount to three hundred thousand . Now , is it possible that any but a mad man should imagin that either there were none amongst this vast number Gentiles still , since none was forced to be a Proselyte , nor ( as far as I ever read ) turned out of the countrey because he would not become of the Iewish law ; can any imagin there were none amongst this numerous multitude as yet a cathecumenus ( as we may say ) and learning his duty when he should become a Iew ? or , grant them all to be Proselytes and of Moses his law already , yet , can any man without having great title to Bedlam think that three hundred thousand Gentiles were converted to Moses his law & became Proselytes without any Iews very frequently both conversing with them & instructing them ; or lastly , that ( considering how strict the Iews were in observing the law of Moses ) this so frequent-conversation & instruction equally unlawfull according to Dr. H. as eating any unclean diet , could have been used , & yet then no conscience made of it that ever we heard of ; no prohibition of that unlawfull custome , no banishing the Gentiles from amongst them ; but rather making their countrey a rendevous for all to come that would ; no reprehension , no animadversion , stoning &c. used towards the practisers of this conversation with & conversion of the Gentiles ; but it must be imagin'd that Moses his law was publikely and frequently , & yet calmly & quietly broken ; and that , in Dauids reign & the beginning of Salomons , the purest times of the Iewish Church , rather than a Protestant Minister , one Dr. H. should fail in vindicating his unparalleld absurdity , that the Iews at Antioch had no Communion at all , no not even civill conversation with the Gentiles their fellow-Christians , because they were forbidden to do it by the Iudaicall law , of which they were zealous . Thus much for Dr. H's absurdity of absurdities that it was forbidden by Moses his law that the Iews should either civilly converse with or charitably endeavour to convert a Gentile . Now , put the case it had been thus forbidden , & thus unlawfull , what likelyhood was there that the apprehension of that unlawfulnes should still remain at the time we speak of , so as to make the Iewish Christians abhor still all conversation with the Gentile ones at Antioch . For this vision of S. Peter's , directing his endeavours to preach to the Gentiles could not but be universally known both by the occasionall relating it , of which there was great necessity by reason of the scandall which that nouelty caused at first , as also by it's effects , the conversion of multitudes of Gentiles which ensved thereupon . Grant then that the action was accounted scandalous to all that heard it , & that this vision of S. Peter's iustify'd it , & him for doing it , it cannot be imagind but that this relation of his vision was spread far & near amongst the Iews with whom he conversed , specially Dr. H. granting that when S. Paul met him not he preacht both to Iews & Gentiles , he was obliged to publish the said vision as a warrātable excuse of his and the other Apostles frequently preaching to the latter . Again , we read that those that were scandalized at S. Peter's conversing with the Gentiles Act. 11. after he had cleared himself , & related his vision exprest their full satisfaction by holding their peace & glorifying God for it v. 18. Now then I argue , either the Iews at Antioch were in like disposition of minde to be scandalized , seeing S. Peter converse with Gentiles there , Gal. 2. or not : if not , then there is no ground why Mr. H. should thinke that the Iewish Christians there held it unlawfull to converse with the Gentile ones ; if they held it unlawfull , then I ask again upon what groūds can Dr. H. think that S. Peter should not ( as he was obliged ) endeavour to satisfy them that it was God's will by declaring his vision to them also aswell as he did to the Iews at Hierusalem Act. 11. Or why he should conceit that the Iews at Antioch were so incomparably more unreasonable than the others , that whereas those at Hierusalem , though at first so hott as to contend with S. Peter about it Act. 11 v. 2. yet remaind so perfectly satisfied by S. Peter's discourse as to glorifie God. v. 18. those at Antioch should persist still obstinate & unsatisfied , & not give any credit at all to their Apostle and according to Mr. H. their onely Governour , S. Peter . Moreover , ere this contest happen'd at Antioch about eating the Gentile diet , it was no new matter , which is that which causes scandall , but a publike & known thing that the Gentiles were convers't with & preach't too , Act. 11. v. 1. we read that the Apostles & Brethren which were in Iudea heard of it , v. 20. that some who were of Cyprus and Greece preached to the Grecians in Antioch , v. 22. that when the Church at Hierusalem heard of it , they sent Barnabas ( to them ) to Antioch for the same end : So that see how the Church of the Iews further'd & promoted the preaching to the Gentiles , so far were they from being now scandalized at it . After that , Barnabas brought Paul also thither , & they preach't there one whole year , v. 26. and more particularly to the Gentiles , as Dr. H. grants , at least promiscuously none ever deny'd ; nor did this year onely intervene ( sufficient time to let the Iews in the same city know that the Gentiles might be convers'd with & preach't to ) but many more ere the controversy about the Gentile diet happen'd , as may easily be gather'd from the 2. chapter to the Gal : it being exprest there to have been fowerteen years at least after S. Paul's conversion , which is related , Act. 9. immediately before the conversion of Cornelius , Act. 10. Now , as for other particulars Philip had preached to the Eunuch a Gentile . Act. 8. 35. and in Samatia , Act. 8. 5. and in the same Chapter v. 25. S. Peter also with him preacht the Gospell in many villages of the Samarians . Yet Dr. H after all this publike preaching to Gentiles & Samaritans , avowed to be lawfull by the so long & frequent practice & doctrine of the chiefest Apostles & pillars of Christianitie , and ( which is worth noting ) most solemnly & openly profest & exercised at Antioch in particular , will yet after all this have the Iewish Christians in Antioch ignorant that it was lawfull to converse with or preach to a Gentile ; And all this , because rather then he will yeeld to the plainest truth , there is no paradox so absurd , so non-sensicall & contradictory , but he thinks it worth his patronage , so it yeelds him the mutuall succour of any sorry evasion , when he is taken in a falsification or some other unavoidable weaknes . But , though nothing else could bridle Dr. H. from such extravagancy of insincerity & weaknes , yet , I wonder much his own words could not curb him , & make him if he needs would run the Maze , to do it at least with in his owne lists . His owne words which occasion●d this debate , of Schism p. 75 are these , we read of S. Peter & the Iewish Proselytes , Gal 2. 11. that they withdrew from all Communion & Society with the Gentile Christians . Now , if they withdrew from all Communion & Society , I suppose they had & used formerly both Communion & Society with them ; else , how could they be said to withdraw from it ; yet this Patron of Protestantism from whom 't is impossible to get a word of sence or sincerity , but perpetually he both corrupts other mens sayings & contradicts his own , will have them never to have had at all , that from which he tells us they withdrew ; since they were equally zealous of Moses his law , before as after the breach , by which law he assures us it was forbidden so much as to converse with a Gentile . Lastly , is it possible that passion should inveigle any man of reason to such a strange conceit , as to imagin that , each party being Christians , they should avoid even courteous or civill commerce one with another : or , that the Apostles would have countenanced by their compliance such an uncharitable carriage ? But is this all ? let us see between whom this all-Communion was broke ; between two Churches ; and by whom ? by S. Peter & his Iewish Proselytes : Now , since Schism is formally & point blank counterpos'd to Vnion & Communion between Churches , if all-Communion be broke between those Churches , it is a perfect contradiction in terms , to say there is not a Schism made between them : And , since it was S. Peter & his Iewish Proselytes who behaved themselves actively in this point , it follows by most absolute & necessary consequence , that they must be all Schismaticks , and Blessed S. Peter their Ringleader . But 't is no matter with him ; rather shall S. Peter instead of being Head of the Church , be an Head of Schismaticks , than Dr. H. be acknowledged a Schismatick & a falsifier : and , not onely the Authority but also the Sanctity of that holy Apostle be sacrific'd to the Protestant interest , rather than so great a Patron of theirs , and so saintly a falsifier shall want an evasion to soder his crack't credit . Neither let Dr. H. think to escape making S. Peter & his Iewish converts Schismaticks by saying that this was a prudent managery onely ( Rep. p. 62. ) & so iustifiable by the present circumstances ; since it is most undeniable that the breaking of all Communion with another Church is the extern Act of Schism ; & then , let him remember his own grounds layd against himself in his first Chapter of Schism p. 10. that the matter of fact onely is to be considered not the causes or motives . Since eo ipso that fact is Schism , nor can be iustifi'd from being such by any causes , motives , or circumstances what-soever ; Now then , since the fact of breaking from all-Communion which the Gentile Church , that is of Schism from it is in expresse terms imputed to S. Peter & his Iewish Proselytes by Dr. H. I expect then what possible motive this Author can pretend to alledge sufficient to excuse them from Schism , whose doctrine it is in the place cited that no motive or reason was sufficient to render matter of fact of this nature excusable or iustify it from being Schism , nay damnable , worse then sacriledge , Idolatry , &c. as the fathers there cited by D H. avouch . The summe then of this part of Dr. H's defence is , that he takes no notice at all of his falsifying by adding the onely important & large-senc't word All to the Scripture , nor attempts to clear himself of it ; but , instead of doing this , he goes about to maintain his position counterfeited to be found there to wit , that Iewish Christians withdrew from all-Communion with the Gentile ones , by this argument that it was equally forbidden by Moses his law to converse with or preach to a Gentile , as to eate their diet . A paradox so incomparably & notoriously absurd , that it is at once both perfectly opposite to the law it self , repugnant to innumerable examples from Scripture to the contrary , & the universall practice of the Synagogue ; injurious to the Iewish Church in it's purest times , making them frequently , publikely & uncontrolledly break the law in a point ( as he saies ) equally forbidden as eating the Gentile diet ; implicatory in terms , supposing once the lawfulnes of making a Proselyte ; impertinent to his present purpose & circumstances were it granted ; expressely contradictory to his own words , about which the present contest was raised ; derogating from those ancient Primitive Christians all charity , nay even in the least and sleightest degree ; and lastly , beyond all evasion , making them perfectly Schismaticks & S. Peter their Ring-leader ; and that , proceeding on Dr. H's own grounds . Nor hath he any thing to counterpo●ze this heap of absurdities of the Seuenteens , but onely a misunderstood place of Scripture , of which himself must be the Interpreter ; which is the right Protestant Method , who build their faith upon any Text which seems at first sight to make for them or is hard to explicate ; although universall Tradition of the foregoing Church , importing , involving & bringing downe to us all imaginable motives of the contrary truth evidence that Interpretation to be impossible . But 't is no matter what Dr. H. does or sayes ; if he can but talk any thing gentilely & sleightly , the grave negligence must supply the want of sence & Truth ; especially if hee but shut upwith a victorious Epiphonema , pronounced with a serious-sobersadnes ( Repl p. 61. l. vlt. ) Thus unhappy is this gentleman continually in his objections , all is well , and his sleight-sould Sermon-admi●ers take that to be the rarest Nectar of reason , which , if examin'd is the most sublimated quintessence of contradiction-absurdity , as hath amply been shown . Now as for S. Peter's words that it was unlawfull for a man that was a Iew to keep company or come to one that is of ther Nation , upon which onely he build his position , otherwise altogether destitute of any shadow of proof . I answer , that the Scribes & such like pretenders to a preciser Kinde of holines , had lately introduced many customes of their owne forging , under the notion of Traditions ( of some of which they are accused by our saviour ) and obtruded them upon the consciences of the Iews to be religiously observed ; especially at Hierusalem the Rendevous of Iewish Doctors , and the place where their doctrine had more immediate influence upon the mindes of of thei Auditors . Of those precise customes this was one , of not going to a Gentiles house , or conversing with them . To this , amongst others , S. Peter was inured by long education , in so much that though he heard our B. Saviour with his own mouth give them commission to go to preach all over the world , in vniuersum mundum and omni creaturae , to every creature ; yet , finding employment enough amongst those of the Circumcision , he never attempted it till by a vision he was immediately set upon it by Almighty God , especially the obligation to his country laying a stronger ty upon him , and having received order to preach first to the Iews untill they shew'd themselves unworthy , he needed a vision to tell him when that time came , & circumstances were ripe for it . In like manner we read that S. Paul , though chosen particularly to preach to the Gentiles , Act. 9. 15. yet he affirmed , Act. 13 46. that it was necessary that the words of God should first have been spoken to the Iews , & did not turn to the Gentiles but upon their rejecting him . By unlawfull then in this place I take not to bee mean't , not against the law of Moses ; but , what their Teachers and Doctors , who govern'd their Consciences , bore them in hand was unlawfull : in the same manner as wee now call many things unlawfull , which are not found forbidden by Christ's law , but which our Doctours and Casuists iudge to bee unlawfull . Again , wee read that though the Apostles and Brethren that were in Iudea had heard that the Gentiles had received the word of God. Act. 11. v. 1. yet the second verse let ts us know of none that found fault with him save those at Hierusalem onely ; and that , not meerly upon the account of going to the houses of Gentiles , but of eating with them also , as the third verse expresses . But let their zeal have been never so hot to maintain this new-fangled apprehension , and let it bee never so universall to abhorre the conversation of Gentiles , whiles they remain'd Gentiles ; yet , it is the strangest fancy that ever entred into a rational head , to imagin that they should still retain the same uncharitable feud towards them after they were become Christians and their fellow-Brothers in him , in whom they were taught there was no distinction of Iew nor Gentile . Which sounds a far greater absurdity in a Christian eare , than to say that they likewise abhorr'd still the conversation of the Proselytes to the law of Moses after their conversion ; & that those one hundred fifty three thousand workmen who lived dispersed among the Iews in Salomon's time , neither converst with their neighbour Iews , nor took directions how to order their labour towards the building of Salomon's Temple , but did their work by instinct and the guidance of the private Spirit , as Dr. H. interprets Scripture . Sectio 16. How Dr. H. omitts to clear himself of falsifying the Apostolicall Constitutions , and to take notice of all the Exceptions brought against that Testimony in Schism Disarm'd . His acute manner of arguing . As also how hee brings a Testimony against him in every particular to make good all his former proofs ; and by what art hee makes it speak for him . THe next Testimony of Mr. H's which comes under examination , is taken from the writer of the Apostolicall Constitutions , who tells us ( according to Dr. H. of Schism , p. 75. ) that Evod●us & Ignatius at the same time sate Bishops at Antioch , one succeeding S. Peter the other S. Paul , one in the Iew●sh , the other in the Gentile Congregation . Now if that writer tells us no such thing , no not a word of this long rabble , is it possible Dr. H. can deny himself to be a manifest & wilfull falsifier ? Schism Disarm'd challeng'd him upon this occasion of a manifest falsification ; and that that writer neither tells us ( as Dr. H. pretended ) that they sate at the same time Bishops in whichwords consists the greatest force of the Testimony : nor that they succeeded the Apostles , with that distinction ; nor that the Iewish & Gentile Congregations were distinct , much lesse that those Apostles Iurisdictions at Antioch were mutually limitted , which indeed onely concern'd his purpose ; but onely that they were ordained by the Apostles , The text being onely this Antiochiae Euodius ordinatus est a me Petro , Ignatius a Paulo : At Antioch Euodius was ordained by me Peter , Ignatius by Paul , without the least word before or after concerning that matter ; Of all these falsifications & voluntary additions Schism Disarm'd p. 65. 66. challenged Mr. H. yet , in return he offers not one word to clear himself Reply c. 4. Sect 7. the place whither ( Answ . p. 48. l. 31. 32. ) hee r●ferd mee for answer to this point ; nor to shew us that that writer tells us what he so largely promist us ; of Schism p. 75. onely in his Answer p. 48. he assures us that in his Reply , the whole matter of Euodius & Ignatius is further cleared ( as if he had cleared it already ) and S. W' s elaborate misunderstandings forestall'd ; he should have said misreadings , for it was mine eyes & not mine understanding which fail'd me , if he had not added to this testimony all which made for his purpose . Foure observations I shall recomend the Reader to let him see that this insincerity in Dr. H. was affected & voluntary . First , the words in the testmony importing their Ordination , neither make against us nor touch our controversy . Next , all the words added of his own head are made use of by him , & solely-important in this occasion . Thirdly , that he never particulariz'd the place in the Author where this testimony was to be found , which he ordinarily vses , but leaves us to look for it in a whole book , hoping we might either be weary in looking it , or misse , & so● himself in the mean time escape scot-free . Lastly , he so iumbles together the two different letters ( as his comon trick is ) that no man living can make any ghesse which words are the testimonies , which his own ; and , should we pitch upon any to be the testimonies , relying upon the translation letter , in that part they sate at the same time Bishops , we finde the most considerable word same put in a lesse letter , as if it were part of the citation , whereas no such word nor any thing to that sence was found in the Author . And thus Dr. H. ( as he professes Answ . p. 18. speaks the full truth of God. But instead of clearing himself from being an arrant falsifier , Dr. H. ( as his custome is ) attempts to sh●w himself an acute Doctour ; and when it was his turn to sh●w us the pretended words in his testimony , he recurs to the defence of the position it self . And first he cries quits which the Catholike Gentleman who , as he tells us in a drie phrase ( Repl. Sect. 7. num . 1. ) casts one stone at all his buildings together . And what stone is this ? He challenged him not to have brought one word out of Antiquity to prove the with drawing from all Communion ( already spoken of ) to have been the cause of the division of the Bishopriks in Antioch & Rome . This is the Catholike Gentleman's stone , as he calls it , which levell'd by him at such an impenetrable Rock of solid reason as Mr. H. rebounds upon the thrower's head with this violence . First that he manifested from Antiquity in his book of Schism that the Church of Antioch was founded by S. Peter & S. Paul , Repl. p ▪ 63 I answer , 't is graunted ; but what is this to the point ; since this might easily be performed by their promiscuous preaching , without exclusion of Iurisdiction , or breaking of all Communion between Churches . Secondly , that he manifested there , that there were two Churches at Antioch , the one of the Iews the other of the Gentile Christians . I answ . he hath not one testimony in the whole book of Schism which expresses this position nor in these later books , save onely that from the Arch-heretick Pelagius , already reply'd to , Sect 7 Thirly that in those Churches at the same time sate two distinct Bishops , Euodius & Ignatius . I answer this is onely prou'd from his owne falsification of the testimony from the Apostolicall Constitutions ; not a word of the fitting together of two in those two distinct Churches found either in that or any other place , as yet cited by him . Thus the Catholike Gentleman's stone sticks yet insost reason'd Dr. H. for want of solidnes in the place it light to reverberate its motion . Now let us see what Dr. H. who braggs so much of a Hending his Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath left unreply'd upon in this his Answer to Schism Disarm'd : in which Treatise , p. 66. I objected all these weaknesses in this one point . First , that were it granted that two sate together it would not serve his turn a iott the more . For what would he infer hence ? that S. Peter & S. Paul were distinct Bishops there also ? Grant this too , what follows hence against the Pope's Authory ? I know his intent is to conclude hereupon that , therefore S. Peter & S. Paul had exclusive Iurisdictions at Antioch , therefore S. Peter's Iurisdiction was limited , therefore the Pope had not an illimitted one : but how doth the one's presiding over Iews the other over Gentiles argue a limitation of that power it self , or at all necessarily touch the interior Right ? ●uppose I should deny his consequence , & using Dr. H's word ( Repl. p. 62. upon a like occasion at Antioch ) say that this might have been onely a prudent managery , a wise ordering designed by S. Peter & S. Paul ; I wonder how he would proceed with his argument & prove his consequence that it was intended for a reall not seeming counter-Iurisdiction . I am sure as yet he hath not produced any thing at all to disannull this instance of his arguments in consequence , nor strengthen'd his proof against this obvious pretence that it might have been thus otherwise . Again , was there not room enough in Antioch ( and the like may much better be said of Rome ) for two to preside & preach in ? could not they divide the City into two halves for the better convenience of their Auditours coming promiscuously to hear their doctrine , but there must necessarily be a distinction of the Iewish & Gentile caetus , the Iewish under one & the Gentiles under tother , as Dr. H. expresses it Answ . p. 48. lin . vlt. ) telling us there that there could not be two Bishops in Rome without this distinction . Further , let us suppose that the Iewish Christians would not mingle with the Gentiles in the exercise of divine worship where there was this scandalizing diversity of their ceremonies ( for I cannot think that , holding them their fellow Christians , they should be so uncharitable as to abhorre their Communion as much as if they had been excommunicate , Schismaticks , Hereticks , or as if they had still remain'd Heathen as Dr. H. contends ) yet I see no impossibility that S. Peter in his half of the City should some times go to Iewis Congregation , sometimes to the Gentile ; & S. Paul do the like in his ; So that still Dr. H's supple bow of reason is farre from carrying home to his mark , or concluding what he purposed . Nor let him object that this distinction of the City into two parts , signifies exclusion of Iurisdiction when they met : It infers no more but that they acted prudently in so doing , & so as no wise man can be imagind ' willing to do otherwise ; since common sence teaches us that if two Preachers come to one City & each be able to perform his office without the assistance of the other , it were the height of imprudence not to separate themselves & preach a part ; nay & to show a particular care , affection , & over sight towards their own converts , and to let them know 't was convenient they should continue rather with him wtih whom they had begun . And this shall serve for an Answer to his lisping testimony out of Epiphanius that S. Peter & S. Paul were Bishops in Rome . Which Dr. H. Answ . p. 48. relies upon as a busines whose force it is not possible S. W. should dicert ; though neither it nor any testimony else expresse a syllable of S. Peter being over ●ews onely , S. Paul over Gentiles , is the point to be proved by it ; but no where exprest save onely in his own falsification interdicting them all Communion , & his own Thus we know it was at Antioch . But to return to his prudent neglects . Secondly he was told , that the testimonies alledged by himself out of Eusebius and Origen calling Ignatius the second , & out of S. Ierome calling him the third , make against the sitting of those two together , his expresse & important pretence . Yet he never answers these self opposed testimonies ; but instead of doing so adds two more Reply p. 63 out of Simeon Metaphrastes & an Anonymus ancient writer , to witnes the same & confirm my objection . Thirdly he was told that he will never finde S. Paul was accounted a parcell-Bishop in Antioch that he should have a properly call'd successor there , &c. In order to which , he offers us no reply save onely his owne former weak fancy . Fourthly that he undid all he had said with a testimony of Theodoret , which affirm'd in expresse opposition to his former place out of the Apostolicall Constitutions , that Ignatius was ordain'd by S. Peter . To which opposite testimony instead of answering , he ( seconds it with a another Reply p. 63. lin . vlt. ) was ever such a disputant heard of . Lastly , it was objected that the Apostolicall Constitutions , upon which he builds , was a book excepted against by all sides ; & Theodoret , who opposes it in this point , was an Author beyond exception , and that therefore wee have far more reason to iudge that S. Peter ordain'd Ignatius also then Evodius onely . Whence I furthe deduce that if , in the Drs. grounds , Ignatius were over the Gentiles , & ordain'd by S. Peter , as Theodoret his better Author testifies , S. Peter by consequence was over the Gentiles also in Antioch . Now what reply attempts Dr. H. against an objection which enervates all the whole Authority he relies on & shows him baffled in his own testimonies ? not a word : yet , he tells us in Greek that he attends his aduersaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , step by step ; though hee still auoids him then most warily , when his attendance is most necessary . Nothing therefore hath Mr. H. reply'd to those concerning Exceptions of mine , nothing to his own testimonies in particular , though shown to have been against him . Yet somthing he must say to every thing in one manner or other ; that 's resolu'd ; except it be to shew the falsifying words in a testimony where they are not found , in which case he is wisely silent His argument from these contradictory places is founded ( Repl. p. 64 ) in reconciling them and making them friends ; the difference he tells us is but seeming & he goes about to remove it ; which way of arguing , in the first place is perfectly absurd , unles he first prove the necessity of each testimonies being true , which he never attempts ; otherwise , to go about to prove a truth by reconciling falshoods , or truths with falshoods , is such a new inuention or arguing , that Dr. H. hath all the right & reason in the world to get a Patent of it , that none should use it without his licence . Secondly , the Authority of the Apostolicall Constitutions is acknowled'gd to be corrupt by the Protestants themselves ; & , consequently , unles he vindicate first that his main testimony fetc'ht thence is true , for any thing he knows he goes about to reconcile a truth with a falshood ; at least Theodorets Authority standing against it , it is iustly presumed to be such , which makes Dr. H's plea for his said Patent stronger . Thirdly is it such news that Authors should be of severall opinions ? or , was there ever Protestant till Dr. H. who held so , even of the fathers themselves ; yet , contrary here to his own Grounds , he will have none of them mistaken though they contradict one another ; he hath inuented a fancy how to reconcile their sayings , ere he knows or proves whether they were mistaken or no in an obscure matter of fact done long before their time . Nor cares he what this reconcilement of contradictions costs , though it make all Antiquitie blind , ●ll his new fangled cōcied or Scholion which he putts down of Schism p. 79. l. 12. gave light to the world , yet as long as he can by screwing & wresting make them favour his cause , he is a man of peace & contradictions shall shake hands and bee friends . But who is the Vmpire to decide this contradiction-quarrell ? one , God knows whom , called Ioannes Malela Antiochenus : and the testimony from him is found in a manuscript in Oxford Library : that is , we may goe look it God knows where . Yet we will trust Dr. H. for once in a testimony not extant , who hath deceived us so often in those which were publike & easie to be examined , and take the place as we find it by himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when Peter went to Rome , passing by Antioch the Great , Euodius Bishop and Patriarch of Antioch happend ' to dy & Ignatius received the Bishoprick , S. Peter ordaining & enthroning him . Was there ever testimony imaginable more expresse against this very point in controversie and that in every particular than this he alledges as the knot of all his proof . See his booke of Schism . p. 75. l 26. 27. where he contends from the Apostolicall Constitutions that Euodius & Ignatius sate at the same time Bishops of Antioch . See Ioannes Malela's testimony , which was to button together all the rest , and conclude the controversy [ Euodius happen'd to dy & Ignatius succeeded him in the Bishoprick . ] See in the true testimony from the Apostolicall Constitutions put downe Schism Disarm'd p. 65. because Dr. H. had falsify'd it , Ignatius ordinatus est a Paulo , Ignatius was ordain'd by Paul : See Malela [ Ignatius received the Bishoprick , S. Peter ordaining him . Lastly see in Malela's testimony Bishoprick in the singular , Bishop and Patriarch in the singular ; whereas Dr. H. all over makes it his whole design to prove Bishops , two Bishopricks at once in the same City . Observe the word Patriarch , & ask Dr. H. whether he thinks in his conscience there were two Patriarchs at Antioch one over Iews , another over Gentiles , or where cā he even preten'd to have read or heard of such an absurd tenet . In a word there is scarce any proposition affirm'd by Dr. H. in order to this present point , but finds here it's expresse contrary ; and yet he brings this as the upshot of all his proofs , and as that where in he mean't to make all ends meet ; introducing it here in these confident terms , ( Repl. p. 64. l. 2. 3. ) that the seeming difference of his former testimonies is removed by Io. Malela Antiochenus , who thus sets down the whole matter : whereas indeed the matter he sets down is wholy contrary to Mr. H. Does this man care a pin with what false pretences he mocks his Reader & abuses his very eyes ? But was there no design in alledging this testimony , or can he make it , though quite contrary to his tenet , serve his turn for nothing ? yes ; for , there is nothing so contradictory to Dr. H's doctrine in it's self , but by cooking it up hand somely he can make his advantage of it . He wedges in two parenthesisses of his own in the middle of the testimony and then all is evident : The testimony then , as by him put down , stands gaping thus ; when Peter went to Rome passing by Antioch the Great , Euodius Bishop & Patriarch of Antioch happen'd to dy , and Ignatius ( who was , as was said , first constituted by S. Paul over the Gentiles there ) received the Bishoprick ( that , I suppose , must now be of the Iewish Province also , over which Euodius had been in his life time ) S. Peter ordaining & enthroning him . Now , as for the testimony it self , taken alone it is expresly against him , as hath been shown ; the onely vertue & force of it lies in the parenthesisses ; and if we examin these , the totall strength of the first lies in the words , as was said , that is , by himself , for he hath produced as yet never a testimony which says Evodius was constituted by S. Paul over the Gentiles ; the sole force of the latter parenthesis lies in the all-conquering , I suppose , which is perfectly gratis , and without all show of any Ground either in Antiquitie or comon sence , as hath been largely manifested . And so by this mean's , we have gotten two other very strong testimonies to confirm his own we know ; to wit , as was said and , I suppose ; nor have we one expresse word from any testimony save from his own knowledge , his own saying , and his owne suppositions . The result is that this testimony , the upshot & knot of all the rest , is it self absolutely against him , and onely brought to countenance his parenthesisses , not with it's influence , but with it's presence ; So that his testimonies are as it were the Stock upon which he ingrafts his owne sayings either in the middle by way of a parenthesis , or by means of an , Id est , in antecedent or subsequent words ; sometimes with distinction , sometimes with none ; and so , it matters not with him what nature the Stock it self is of , since the fruit of testifying in favour of his tenet is to be expected from the accessory scyons or spriggs ( his voluntary additions ) and so need not resemble the Stock , which may be of an indifferent , perhaps contrary nature . Sect 17. How Dr. H. sleightly waves to strengthen his six Testimonies shown invalid by Schism Disarm'd ; and , in particular , what work hee makes with a Testimony from S. Prosper . HIs six following testimonies to prove that S. Peter was over Iews onely at Rome , and S Paul over Gentiles are shown ( Schism Disarm'd , p. 67. 68. 69. first not to have a word in them to that purpose , nor intimating any thing which may not aswell & much better infer a promiscuous Authoritie than an exclusive one ; since they onely signify that they founded the Church there , and were Apostles & Bishops there : Secondly , he was accused there for calling those obscure testimonies Evidences for the exclusive Iurisdiction of these Apostles one over Iews the other over Gentiles ; whereas , there was not one exclusive particle in any one of them , nor so much as Iew or Gentile named by them . Thirdly , in order to this , the notion of an Evidence was set down & manifested how far his twilight-testimony-proof were from the pretence of being such . Fourthly , his sly gullery of the Reader to his face , by endeavouring to make him beleeve that the testimonies were parallell to his owne confident affirmation that it was evident , was there layd open , & shown to be a deceit : His words ( of Schism p. 76 ) being , the same is as evident at Rome , where these two Apostles met again , and each of them erected & managed a Church S. Peter of Iews , S. Paul of Gentiles : whereas the testimonies which he usher'd in with so many Soe 's had not a word to that purpose , as was there shown . Of all these weaknesses Dr. H. was accused by his Disarmer , in answer to which he tells me Answ . p. 48. l. 35. that that wherein Rome was concern'd is reviewed Repl , c. 9. where nothing is found to that purpose , nor any where else , save onely , in the Sect. 7. par . 6. Where when I came to look in expectation of some return to my exceptions , I found that he onely enumerated briefly the same testimonies of his former book , his irref●agable one ( as he calls it ) from the Popes ●eales , his falsification ( as shall be seen ere long ) concerning Linus & Clemens , which he tells us again are evidences , that they clear that part which concerned Rome , and then having made this learned mock-Reply that is , said over again out of his former book what had been excepted against by mee , & related us back in the margent to that very place in it which I had impugned as thus manifoldly weak he ends with these words , that Sure there can be no need of farther proofs or testimonies from Antiquity in this matter . That bold fac'd word Sure is a Sure card , and Mr. H's Ace of th' trumps , there is no resisting it ; when the game seems quite gone , it retrives the losse & carries all before it . My answer was that all which those testimonies intimated might have been performed by promiscuous preaching of each both to th' Iews & Gentiles ; the summe of his Reply is onely this , that Sure it cannot , I objected that those testimonies were weak & concluded nothing at all of such a distinction he answers that they are clear , are evidences , & that Sure there can need no farther proof ; So that we have now got a fourth express proofe added to his Wee know , I say , & I suppose , to wit his owne [ Sure , ] the Sure naile fasten'd by the master of the Protestant Assembly , Dr. H. As for the testimony of S. Prosper , in which he was accused to render Ecclesiam Gentium , the Church of the Nations , lest S. Peter & S. Paul should both have meddled with Gentiles in Rome , which words should they be render'd the Church of the Gentiles must necessarily follow , he referts me to his Repl. p. 65. parag . 10. for satisfaction ; where he acquaints me with his desire that the truth of his interpretation may be consider'd by the words cited from him . The words are these , in ipsâ Hierusalem lacobus , &c. Iames at Hierusalem , Iohn at Ephesus , Andrew & the rest through out all Asia , Gentium Ecclesiam sacrârunt , consecrated the Church of the Nations ( sayes Dr. H. ) Gentiles ( says S. W. ) Vpon this testimony Dr. H. argues thus . What Nations were these ? Sure of Iews aswell as Gentiles : then follow the Grounds of this his assurance ; else Hierusalem could be no part of them , no nor Iohn's converts at Ephesus , for they were Iews , and then he concludes his mild-reasoning discourse with as mild a reprehension , that therefore the Catholike Gentleman did not doe well . Now , as for his Sure , 't is indeed a pregnant expression ; but I deny the sufficiency of the Authoritie which so Magisterially pronounces it ; And , for what concerns the Grounds of his assurance , they are both of them found onely in his own sayings , & no where in any testimony ; my tenet , he knows , is , that all those Apostles preach't promiscuously to Gentiles also where soever they came . But , lest he should think me hard hearted for not beleeving his Sure , I shall at least show my self far from cruelty in making him this friendly proffer , that if he can show mee any one word in any testimony yet produc't , which expresses that S. Iames preach't to Iews onely in Hierusalem , or S. Iohn to Iews onely in Ephesus , upon which alone he builds here that Gentium cannot signifie Gentiles , I will pardon him the answering this whole book ; which to doe on any fashion will I know be very laborious & shamefull to him ; but to doe it satisfactorily impossible , unles he could put out his Reader 's Eyes , & so hinder them from reading his corrupted & falsified citations aright . Is there anything easier then to show us an exclusive particle or expression if any such thing were to be found there : But , if there be none , what an emptines , vanity & open cozenage of his Reader is it to cry Sure , Surely , Certainly , Vnquestionably , and the like , when there is no other warrant to ground this assurance , save his owne weake fancy , inconsequent deductions , h●s interlac'd parenthesisses , his facing the testimonies with antecedent , peecing them with subsequent words ; whiles , in the meane time , the testimony it self must stand by & look on onely like a conditio sine quâ non , as if it were an honourable spectator to grace his personating ; and not have any efficacious influence , or act any part in the Argument which bears it's title . But to come to the testimony it self : first , I would know of Mr. H. how oft he hath read Gentes taken alone without any additionall & determining expression to signifie both Iews & Gentiles ; unles it be in this sence as it probably might be in S Prosper's time , that Gentium Ecclesia signified the Christian Church , in which the Iews were included , yet being no considerable part of it , they needed not be exprest . Next , as for the word Nations which he recurs to , I would ask whether ( though those in Iudea were styled the Nation of the Iews ) yet , whether those in dispersion at Rome were called a Nation or no , or rather a Sect Thirdly , let Gentium signifie , of the Nations , as he would have it , let us see how Dr. H. hath advantaged his cause : For , if it be so , then the words Gentium Ecclesiam sacrarunt , they consecrated the Church of the Nations , are to be applyed to all the Apostles there mention'd : Now then , since Nations ( as Dr. H. tells us here ) is Sure of Iews aswel as Gentiles , the testimony must run thus , Iames at Hierusalem consecrated the Church of Iews aswell as Gentiles , Iohn at Ephesus consecrated the Church of Iews aswell as Gentiles , Andrew & the rest throughout all Asia consecrated the Church of the Iews aswell as Gentiles ; and the like of Peter & Paul at Rome . Thus Dr. H. thinking to stop one hole hath made other three quite destroyes the substance of his exclusive tenet , while he went about to mend a circumstance . Fourthly if he will not allow this signification of the word given & allowed by himself ( as'applyed to S Peter & S. Paul when it was his interest ) to be appliable to all the rest of those Apostles likewise , let us see what an unreasonable beleef he exacts of his Readers ; to imagine that the word Gentium should dance from one signification to another as his fancy shall please to strike up a diverse tune . Hence apply'd to S. Iames & S Iohn , it must be imagin'd to signify Iews onely , because 't is against the interest of his tenet that they should open their mouths to convert a Gentile at Hierusalem and Ephesus : But then S. Andrew & the rest are not Apostles of the Circumcision , & so according to him must not preach to a Iew in Asia , presently upon this the Ianus fac'd word Gentium turns the other side of it's visage towards us , & represents to us Gentiles onely ; yet , all this could not content Dr. H. he had a minde to limit S. Peter's Authority when he met S. Paul in the same City , which he could finde no handsomerway to doe then by making one over the Iews onely , the other over onely the Gentiles : No sooner had Dr. H fancied this , but immediately the obedient word Gentium turn'd round , & shew'd us both it's faces ; and did not now signify Iews onely , nor yet Gentiles onely , as fomerly but Iews & Gentiles both ; And yet , when this is done , it expresses nothing to the contrary , but that each preach't to both . Is not this a rare disputant ? Lastly , I would gladly know where he ever heard or how he came to imagin that the word Gentes could signifie Iews onely , as it must according to his Grounds , as apply'd to S. Iames at Hierusalem , and S. Iohn at Ephesus ? Reader perhaps it may cause mirth in thee to read such Gottam-absurdities in a Dr. of Divinitie , but I assure thee it is most wearisome to me to stand laying open such weake impertinencies , nor doe I hope for any honourable triumph from the confuting such trash . Sect. 18. Dr. H's Irrefragable , Evidence from the Pope's Seals disclamed by himself , and , expressely deny'd to bee a proof . His manner of arguing by asking questions . But as the lesser lights vanish at the rising of the Sun so we cannot but imagin that all the former dim testimonies of Dr. H's , which gave such a twinkling uncertain light , disappear at the sight of his Evidence of Evidences , or his Irrefregable Evidence , as he calls it , from the Seals of the Pope's , and what say the Seals of the Pope , or Mathew Paris in their behalf ? that S. Paul stands on the right hand the Crosse , & S. Peter on the left ; and this is produced by Dr. H. as an irrefragable Evidence that S. Peter was over the Iews at Rome S. Paul over the Gentiles , of Schism p. 77. l. 25. 26. But first Dr. H. disclames Answ . p. 49 any such pretence from those pregnantly testifying Seals , but onely that they were brought for a testimony of the Church of Rome's being founded by S. Paul , aswell as S. Peter . If so I have wrong'd Mr. H. and shall ask him pardon : If not , I shall ask no further satisfaction of him save onely to leave him to the Reader 's iudgments when I shall have once conuinc't him by their eyes . In his booke of Schism p. 76. the 9th paragraph begins thus . The same is as evident at Rome , where these two great Apostles met again , and each of them erected & managed a Church one of Iews another of Gentiles . After which position immediately follow the testimonies which should have proved it , begining thus ; So saith S. Irenaeus , & more expresly Epiphanius , So the Inscription on their Tombes , So Gaius , So Dionysius , So Prosper ; Then , after the said testimonies , immediately likewise follow these very words , And the very Seals of Popes are an Irrefragable Evidence of the same . Now , what this same was , is manifest by the beginning of the 9th parag . to wit that S. Peter was over the Iews S. Paul over the Gentiles at Rome . But 't is an ordinary evasion with him to deny his owne words . Nor is this all which these Seals of the Popes were to Evidence Irrefragably ; Let us trace the originall position for which it was produced , & we shall finde it , ( of Schism p. 74. ) to be this long rable ; that whensoever those two great Apostles came to the same City , the one constantly apply'd himself to the Jews , received Disciples of such , formed them into a Church , left them when he departed that region to be governed by some Bishop of his assignation , and the other in like manner did the same to the Gentiles ; This is his chimericall position , which he pretended to manifest to have been at Antioch in his 8th parag immediately following these words , and beginning with , [ Thus we know it was at Antioch ; ] and to have been at Rome in his 9th beginning thus , The same is as evident at Rome , ( to wit that whensoever those two great Apostles came to that City to wit Rome , &c. ) after this follows his proofs for the same tenet , So saith Epiphanius , Gaius , Dionysius , &c. ] and , lastly , immediately after these follows this Evidence of Evidences in these words ; And the very Seals of the Popes are an irrefragable Evidence of the same . ] Now what this relative [ Same ] looks back upon is most irrefragably evident to any one that can read English & understand common sence , to wit , that whensoever those two great Apostles came to one City , &c. and the rest of that large position before cited , it being most palpable that he went forwards to prove that , nor ever mentioned any other new thesis till long after his irrefragable evidenc● was over past ; so that the bare pictures of S. Peter & S. Paul upon the Seals of the Popes are still an Irrefragable Evidence , that , whensoever those great Apostles came to the same City , the one constantly apply'd himself to the Iews , received Disciples of such , formed them into a Church , left them when he departed that region to be governed by some Bishop of his assignation , and the other in like manner did the same to the Gentiles . So rare a thing it is to have a strong faith against the Pope . Nor hath he onely prevaricated from his Irrefragable Evidence by denying the manifest scope of it exprest in his own words , and by mincing it to be an Instance not a proof though before he called it an Irrefragable Evidence ; but to cover the shame of it he quite annih●lates the force of it 's other fellow-testimony Evidences , Answ . p. 49 l. 31. 32. by denying them to be proofs also , but to be spoken in agreement onely with his proof out of Scripture Gal. 2. that Peter was by agreement to betake himself to the Iews . Whereas first that place of Scripture had been produced pag. 73. but this pregnant Seal-testimony , & most of it's fel● ows p. 77 nor is there the least shadow of relation of these places to that , as who so reads the 9th & 10th parag ▪ where they are found will manifestly see . Secondly Repl. p. 64. par . 6. he told us that Epiphanius his words cleered the busines-concerning Rome , that the other testimonies were Evidences to that purparse ; and concluded that Sure there can need no farther proofs , nor testimonies from Antiquitie in this matter Nay , he stuck so strongly to the testimony of Epiphanius , Answ . p. 48. that he maintain'd it impossible for S. W. to divert the force of it . So that the , same six testimonies & Popes Seals were there called Evidences , clear & sole-sufficient proofs , which are here deny'd to be proofs at all , but onely things spoken in agreement . But the reason of this double dealing is evident ; for , there , he was challenged not to have one testimony from Antiquity of those Apostles exclusive Iurisdictions , and so had then no better shift save onely to make another dumbe show of the self-same testimonies , & then crie them up for clear Evidences & sole-sufficient proofs from Antiquitie . Here the weaknes of his pretended best , I mean his Irrefragable Evidence , was shown to be most silly & weak ; where upon himself modestly decries both that & it's fellow Evidences of an inferior rank , & sayes that they are no proofs at all , but things spoken in agreement . Nor let him say that in his Reply where he called them such clear evidences & proofs , he mean't they were onely sufficient proofs that those Apostles both founded the Church at Rome ; This was never in question between us , but granted by both sides ; Neither did Schism Disarm'd ever challenge him to prove this ; but that they founded that Church with exclusive Iurisdiction over Iews & Gentiles . Now then , since in his Answer to that except on , p. 48. l. 34. 35. he refers to the said place in his Reply , he must mean there that they are sole-sufficient proofs & clear Evidences to prove exclusive Iurisdiction of the one over Iews at Rome , the other over Gentiles , unles he will confesse himself an open & manifest prevaricatour from the whole Question . Thirdly , since he puts down his own thesis in these words , that each of them at Rome erected and managed a Church , S. Peter of Iews S. Paul of Gentiles , and then immediately subjoyned his proofs in this form , So saith Irenaeus , &c. it is impossible to imagin other , but that these testimonies were produced to prove the immediate foregoing thesis . Fourthly , by denying these to be proofs , that S. Peter was at Rome over Iews , S. Paul over Gentiles , he denies by consequence that he hath produced any proof at all for that fancie of his , except his owne blush-proof confident expression [ The same as evident at Rome ] since in the 9th parag . the proper place to prove that point , there is nothing at all sound , but those testimonies denied by him here to be proofs , and his own now recited words : Though , I must confesse , towards the latter end of the 10th parag . he hath a very expresse proof in these words , [ of S. Peter's being over the Iews at Rome we make no Question ] he must mean over Iews onely , for otherwise it opposes not us who hold him our selves to have been over both Iews & Gentiles there ; So that he carries the whole question between us by saying 't is evident , and himself makes no question of it ; relying finally upon nothing but these confident raw affirmations of his own , since he denies all the testimonies he produces to be proofs of the point . Lastly , seeing he sayes that these testimonies are spoken onely in agreement with some other thing , and they had no imaginable relation to a farre-of-afore-going place of Scripture , as appears by my first note , & are most necessarily & manifestly related to prove the exclusive thesis it self , as is evident by my second , let us examin a litle nearer Dr. H's reach of reason , and strength of Logick . What mean these words that they are not produced for proofs but in agreement . I ask , have they any influence or efficacitie at all upon the conclusion or thing they are brought for , or no ? if they have , they are proofs ; if not , they are indifferent . If any thing follow out of them they infer or prove it ; if nothing , what do they there Either they are for the point & then they ground a deduction to establish it and are argumēts & proofs in it's behalf ; or else they are against it , & are still proofs , though for the contrary ; or , lastly , they are in themselves indifferent , that is neither for it nor against it , and then the first chapter of Genesis would have served his turn aswell as these neutrall testimonies ; yet Dr. H. takes it ill here that I should offer to make any incoherence appear in his discours who never in his life knew what it was to make any notions cohere at all , save onely in a loose Sermonary way , which the least puffe of declamatory aire would counterbuffe and dissipate to nothing . But the Hydra head of this Irrefragable Evidence starts up with a numerous recruit , in the form of questions ( Answer p. 49. l. vlt. ) Is not the Pope's Seal ( saith Dr. H. ) an Evidence that Paul aswell as Peter had the planting the Church of Rome . I answer , grant it ; what follows hence ? this could have been done by their promiscuous endeavours . And is not that agreable to Peter's preaching the Iews and Paul's to the Gentiles when they met in a City where were multitudes of both ? I answer you must mean to Iews onely , for 't is our tenet that each preach't to both ; and then you have been often challēged that you have not brought one syllable of proof for it but your owne word onely . Nor is their founding the Church agreable even to your owne words in any other sence then as agreable signifies indifferent , or not contrary to it , since the founding a Church , signifies onely the thing done in common , not the particular manner of doing it , either promiscuously or exclusively which is all our question but is equally appliable to both : or rather indeed , sounding onely a common endeavour in doing it , 't is rather inclinable to a promiscuous sence ; nay , the force of the word , the Church , which is to be understood of God's Church at Rome , evdently gives us to understand that there was but one Church , not two , for otherwise he was bound to say the Churches not the Church . It follows immediately after his former question . And was not that the importance of the agreement Gal. 2. 9. I answer there was no agreement there to any such purpose . The giving the right hand of fellowship was to acknowledge S. Paul a fellow-Apostle and his doctrine sincere ; the applying themselves some to Iews others to Gentiles was a pure sequell : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Circumcision , to which S. Peter lent at that time his speciall endeavours , signified the countrey of Iudea , not the Iews in dispersion , all which hath been manifested most particularly heretofore , Sect. 6. much lesse is it imported there , as Dr. H. after his openly-falsifying manner pretends here , that when they met in a City where were multitudes of both they should carry themselves thus & thus ; there being no talk there of either Cities or multitudes which he tells us here the agreement there imported , and then cites immediately for it Gal. 2. 9. without the words . But he proceeds . And is not that an Argument that Peter was not the universall Pastor , but that the Gentiles were S. Paul's Province , as the Iews S. Peter's . Not a jott good Dr. your premisses are no stronger then your bare saying , which makes your inference thence weaker then water . Your conciet of Provinces the ground-work of all your pitifull dicourse was shown to be a groūdles fiction . Nor , were there such , would it make for your purpose unles they were exclusive ; nor would it serve your intent that there was exclusivenes in the actuall endeavours of the Apostles , but you must evince an Exclusivenes in Right ere you can pretend to limit a Right : nor have you brought as yet one expresse word of any testimony to make good the least of these . Again , if by universall Pastour you mean one who hath Iurisdiction to preach in all places of the world and to all sorts of people , as your wise Argument seems to intend , you need not trouble your self , we grant each Apostle to have been an universall Pastour in this sence ; but , if you mean that S. Peter was not higher in Authoritie amongst the Apostles , how does this follow though he were supposed to be limited as a particular Bishop to his private Province ; or , as a Bishop , had a flock distinc't from S. Paul's , is not even now a dayes , the Pope's Bishoprick limitted to the Roman Diocese his Patriarchate to the West , and so his Authority under both these notions limited exclusively and contradistinguisht from other Bishops and Patriarchs , and yet wee see de facto , that he is held chief Bishop in the Church & higher in Authoritie then the rest notwithstanding . Doe not our eyes and the experience of the whole world testifie this to be so ? yet were all the former absurd inventions of Apostolicall Provinces , their exclusivenes , S. Peter over the Iews onely , &c. granted ; still his utmost inference would be no stronger then this now related which the eyes of all the world gainsay ; to wit , that because others had their particular assignations , Provinces , or Bishopriks distinct from S. Peter's , therefore S. Peter could not be higher in Authoritie then those others ; by which one may see that my learned Adversary understands not what is mean't by the Authority he impugns ; but makes account the Pope cannot be Head of the Church , unles he be the particular & immediate Bishop of every Diocese in it . Whereas , we hold him contradistinct from his fellow Bishops , for what concerns his proper & peculiar assignation ; and onely say that he is higher then the rest in Iurisdiction & power of command in things belonging to the universall good of the Church . This point then should have been struck at & disputed against , not that other never held by us , that none in the Church hath his particular Bishoprick or assignation save the Pope onely , against which onely Dr. H. makes head while he makes it the utmost aym of his weak endeavours to prove S. Peter a distinct Bishop from S. Paul , & to have had a distinct flock . Sect. 19. Dr. Hammond's method in answering his Disarmer's challenge , that hee could not show one expresse word limiting the Apostles Iurisdictions in any of those many Testimonies produced by him for that End ; and how he puts three Testimonies together to spell that one word . His palpahle falsification and other pittifull weaknesses , AFter Dr. H's Irrefragable Evidence follow'd immediately ( of Schism p. 74. ) And all this very agreable to the story of Scripture , which ( according to the brevitie of the relations there made ) onely sets down S. Peter to be the Apostle of the Circumcision ; and of his being so at Rome we make no question Vpon these words , his Disarmer ( Schism Disarm . p 73. ) enumerated as many significations imported by that word onely , as were obvious , & confuted them severally , because he found the words ambiguous ; telling him that neither doth Scripture onely set down S. Peter as Apostle of the Circumcision but Iames & Iohn also Gal. 2. 9. nor is S. Peter any where exprest as Apostle of onely the Circumcision but expresly particularized the contrary Act. 15. & 7. His Answer . p. 50. affords us a third signification , so impossible for S. W. to imagin , as it was to foresee all the weakneses Dr. H's cause could put him upon . 'T is this , that the words ( onely ) is set clearly in opposition to the Scripture's , making more particular relations of S. Peter's preaching to the Iewish caetus at Rome , &c. Now , had the Scripture produced by him made any particular relation at all of any such matter , then indeed his [ onely ] might have been thought to mean the want of more particular relation , &c. but if in no place alledged by him there had been found the least particular relation at all either of a Iewish caetus at Rome , or S. Peter's preaching to it particularly , or indeed so much as intimating his preaching in that City , then what ground had Dr. H. given me to imagine that the restrictive particle onely was put in opposition to a more particular relation from Scripture of that , of which the Scripture had given me no relation at all ? Is there a greater misery then to stand trifling with such a brabbler ? To omit , that , take away the former parenthesis from having any influence upon the words without it , as it ought , & then one of the significations given by me is absolutely unavoidable . But against the first signification impugned by me , he challenges my knowledge that he could not mean so without contradicting himself ; and my knowledg challenges his conscience that he cannot be ignorant how he contradicts himself frequently & purposely upon any occasion when he cannot well evade . As for the second sence I conceived that ambiguous word might bear , I repeated my challenge to him Schism Disarm . p. 73. that , If he could shew me the least syllable either in Scripture or other testimonies expresly and without the help of his , Id ests , and scruing deductions restraining S. Peter's Jurisdiction to the Iews onely & excluding it from the Gentiles , I would yeild him the Laurell and quit the Controversie . This challenge though offered him before p. 52. 53. & p. 68. yet he here first accepts , not for the Laurell's sake , he remitts that to S. W. but upon so tempting an hope as to be at an end of Controversie , which I dare say he repents he ever medled with ; yet was hee very hasty to begin with Controversies voluntarily & unprovoked ; and now when he sees himself answer'd & unable to reply , the moderate man growes weary & wishes himself at an end of them , as if he thought himself , when hee begun first , so great a Goliah that there could not be found in the whole Army of the Church a sling and a stone to hit him in the fore head . Ere I come to lay open how he acquits himself of this accepted challenge , I desire the Reader to consider , first , the import of it ; which is to exact onely of him to show one exclusive word exprest in order to S. Peter's Iurisdiction in any one of those many testimonies he produced for that end . Secondly , let him candidly observe what infinite disadvantage I offer my self , & what an incomparable advantage I offer my adversary in such an unparalleld proffer and condescension ; one restrictive word for the restrictive point now in question between us , makes him and undoes mee . Thirdly , let him remember how Dr. H. call'd those proofs Evidences for that restrictive point , the whole Controversie being about the limitation or illimitation of Iurisdiction ; and the totall scope of that first half of c. 4. to limit S. Peter's to the Iews onely . Fourthly , hence follows that it is mainly important & most absolutely necessary that Dr. H. should now lay hold of this fair occasion to lay the Axe to the root of Rome , as he exprest his intent Answ . p. 11. Fifthly , the conditions of the victory are the most facil that can be imagin'd ; for , what easier than to shew one exclusive particle , as onely , solely , alone , or some such like , exprest in any testimony if any such thing were there . Sixthly , it is to be observed that he hath accepted of the challenge , & so stands engaged to shew some such word exprest in some testimony . Seventhly he is allured to do it by the tempting hope to be at an end of Controversie , as himself confesses . And lastly , unles he come of well from so condescending , & so easy a challenge already accepted of , that is , unles he show some such exclusive particle exprest in some testimony he cannot avoid manifesting himself the most shamefull writer that ever handled pen , the most pernicious ruiner of Souls that ever treated controversy , the most insincereconscienc'd man that ever pretended to the name of a Christian , if in treating a question about Schism in which is interessed mens eternall salvation & damnation , as himself proves amply of Schism c. 1. and the most fundamentall point thereof , as himself likewise confesses this to be , which concerns S. Peter's universall Iurisdiction ( Answ . p. 74 ) hee cannot produce nor pick out one expresse word to that purpose from that whole army of his testimonies which he call'd Evidences , but from his own words onely ; So that all the motives imaginable conspire to ma●e Dr. H. as good as his word , the hazard of his Reader 's eternall damnation ; the care of his owne conscience , & of his owne credit ; the hope to be at an end of Controversie , ( none of the least to him as he is caught in these present circumstances ) promise of victory , the extreme moderation & facility of the understanding , and lastly his owne acceptation here of the challenge . By this time I know the Reader expects that Dr. should come thundering out with a whole volly of testimonies , shewing in each of them plain words expressing his tenet , at least that he should produce some one expresse particle , limitting S. Peter's Authoritie without the help of his scruing deductions , as he promist his challenger ; But , he , never so much as attempts what he late pretended ; th●t is , he attempts not to show any expresse word in any testimony , but instead there of prevaricates to his old shuffling tricks , huddles together three testimonies , and fancies a shadow like allusion from one to the other , and thence adventures to infer a conclusion . What is this to our question or my challenge , it debarr'd his scruing deductions , and required some one expresse restrictive word ; he linkes three citations together to make a sleight glosse , which no one alone could do , and then deduces & concludes , which was interdicted by his self-accepted challēge . What need three testimonies , strung together , to shew one restrictive word ? or , what relation hath the pointing out to us such a word to the inferring a conclusion from three testimonies ? I desired & he promist me some one word which was express , that is , which needed no conclusion at all ; he puts me of with a conclusion onely which intimates there was never an express word . His deductions are his , the words are the testimonies ; I never challeng'd him that he could not deduce the most ivicy conclusion , from the most flinty testimony , as he did the best in all his book of Schism from the bare monosyllable come ; My challenge was that his deductions were loud , his testimonies quite dumbe , without one expresse word in them to his purpose . This word which would have sav'd & gain'd Dr. H. so much credit & Ease I desired should be shown me ; But since he is silent in pronouncing it , he gives it for granted that he could produce none ; and so the Reader & I know what to think of him , whose self-conciet dares hazard his Reader 's Salvation upon his owne bare unauthorized sayings , and altogether unwarrantable imaginations . Now , as for his three testimonies themselves , they are the former old ones already answered over & over ; towit , that from Gal. 2. of the imagin'd agreement for exclusive Provinces , that of Epiphanius saying that the two Apostles were Bishops in Rome , and that of the Arch heretick Pelagius , concerning the holding a part the Iewish & Gentile Churches . The first he can make nothing of without an Ellipsis , which he makes up himself . Our bargain was that he should show me some exclusive word , exprest in any one of his citations for his exclusive tenet , and the first of the three lōg letterd testimonies which by being put together were to spell this one exclusive word , is imperfect without something understood , that is , notexprest . Good ! The whole force of the second from Epiphanius lies in this word Bishops , which yet affirms S. Peter & S. Paul to have been at Rome ; which word is so far from being of an exclusive signification , that it is common & inclusive of both . Yet ▪ he tells us here that it is expresse ; & makes it more ample by reciting it thus , that in Rome Peter & Paul were the same persons , both Apostles & Bishops . What force he puts in the [ same persons ] none but himself can imagin , since none ever dream't that Epiphanius spoke of two different Peters & Pauls whom he call'd Bishops , from those he call'd in the same line & with in the same comma , Apostles ▪ And , as for his last testimony 't is borrowed , frō the Arch-heretick Pelagius as hath been shown heretofore , Sect. 7. Moreover grant that the Congregations of Iews & Gentiles were for a while during the heat of the Scandall held a part at Antioch , and some other places , yet this Arch-heretick's testimony expresses not it was so at Rome when the Apostles met there , which was some years after that fit of Iewish zeal at Antioch ; and the vehemency of the Scandall , by the Apostles prudence , went on mitigating every day ; So as this unauthentick testimony borrow'd from the wicked Pelagius , hath not one expresse word of exclusion even of the Iewish caetus at Rome , much lesse of the Apostles were exclusively over those two caetusses ( as he terms them ) nor hath Dr. H. any reason to think that all the Iews of the dispersion were thus zealous , since we may gather easily ( Act. 13. 42. ) that both Iews & Gentiles were together when S. Paul preached at the Synagogue at Antioch in Pisidia , and most expressely Act. 14. v. 1. 19. we read that in Iconium , Paul & Barnabas went both together into the Synagogue of the Iews & so spake that a great multitude both of the Iews & also of the Gentiles beleeved Which , besides that it shows plainly the Iews there thought it not against Moses his law to avoid the conversation of a Gentile , so it manifests likewise that they were in a disposition rather to admit converted Gentiles than unconverted ( which yet we see here they did ) since the unconverted deny'd nay laught at Moses his law and Christ to boot , which the converted did not ; which shows that though he may have some lame pretence that the Iews at Antioch were too nice , yet he hath none at all , no not so much as a word , that this fastidious zeal was epidemicall , or that it was so at Rome ; Nor does this testimony from Pelagius expresse this at all either in circumstances of time or place ; and this expresse place of Scripture with it's fellows are main prejudices against it . Yet Dr. H. vaunts his undaunted valour , that from these three testimonies he shall adventure to infer the conclusion that S. Peter's Iurisdiction was restrained to the Iews onely & exclusively to the Gentiles . And , I question not but Dr. H. is a very bold adventurer , & is not a fraid to infer the most absurd & remote positions that ever were dream't of , out of the most unconcerning & dumb testimonies all over his hook . But , it seems that even this Conclusion of his which he deduces out of testimonies instead of shewing me one expresse word in them , is not of it self evidently consequent neither , but needs still further proofs & reasons to support it , which he puts thus ( Answ . p. 51. ) For how could there be two Bishops in one City , ( a thing quite contrary to all Rule & practice as soon as the division betwixt Iews & Gentiles was taken away ) unles there were two such distinct caetus . I answer , he neither hath nor can show that the Sitting of two in one City then sprung from such a division of the Iewish & Gentile caetus : And , if by practice , he means common practice , 't is granted ; but if he means it was never practised upon occasion , as his words [ contrary to all practice ] intimate , then I suppose one instance will suffice to destroy his universall position to wit that three paires of Bishops Meletius and Paulinus , Paulinus and Flauianus , Flauianus and Euagrius , sate successively two together Bishops of Antioch . Now what occasion there was for this in the Apostles dayes shall quickly be shown . It follows , in proof of the one expresse-worded-Conclusion , If there were two such caetus , then they that were of one caetus under one Bishops , were not of the other caetus under the other Bishop . I answer , 't is evident by the light of nature that one is not another , and needed no proofs ; yet , to show his Skill , he gives it a double one . First , because the caetus were kept a part & impermixt . So indeed said the Arch-heretick Pelagius cited by Dr. H. so oft , and relied on so firmly for the onely prop of his cause as to this point ; for hee can never make his unconnected ends of testimonies meet but by the mediation of this . Secondly , because no Bishop was to medle in another man's Province . Which , till the Testimony from Pelagius bee made authentick , touches not us ; for till then it is not prou'd these two Apostles had such distinct Provinces . Hee proceeds : And if it be pretended that it is true in coordinate Episcopaties , but holds not betwixt a Bishop & his Primate ( this is the first time he hath yet seem'd even to come near the question ) then the former arguments return again , that shew'd from Scriptures & Antiquitie that S. Paul was independent from S. Peter , and that S. Paul had the Primatū Prmacy among the Gentiles as Peter among the Iews . I reply , that my answer are full as nimble as his arguments , & return as fast as they ; telling the first of them that he haht not produc'd a word either from Scripture or Antiquitie showing that the power given to S. Paul was not dependent on S. Peter , which was the thing in question though indeed in what concerns not the question , towit , that the actuall giving the power depended not on S. Peter , but was done immediately by Christ , the Scripture , is expresse & plain . As for his second argument 't is a flat falsification , the words ( are S. Ambrose's ( which he here omits to tell us ) which as cited by himself , Answer p. 39. in the margent . Say that Peter , Primatum acceperat ad fundandam Ecclesiam , had received the Primacy to found the Church ; which word Church , he makes here to be the Iews onely as contradinguish't from Gentiles , though by the force of the very phrase it signify the whole Church of Christ made up of both Iews & Gentiles , & so is expresly contrary to him , & definitive for our tenet as is shown heretofore , Sect. 7. His last Stop-dāger is , that , though it may be that S. Peter did conuert some other such as Cornelius ( that is , other Iews ) yet this is not argumentative for S. W. being nothing to the matter of Iurisdiction , and withall but a whimpering ( may be ) in his language . Where first he is resolved to pursve his so oft affected mistakes that I am to argue & prove , who ( he knows well ) undertook to Answer him , & show that his arguments & testimonies prove nothing . Nor did I tell him that a Maybe may not serve , or is not proper for an Answer : my words are plain Schism Disarm . p. 20. that he ought not bring May bees for proofs . For how can a proof conclude evidently unles the inference be necessary ? or how can the inference be necessary , unles the Conclusion must be so ! and , who sees not that a May-be otherwise doth , out of the force of the terms , destroy a must be so . Wherefore , as , if I were to argue for the ground of my faith , I should hold my self obliged to leave no room for a possibility to the contrary , so I am sure I cannot wrong mine Adversary in expecting the same measure from him : If then Dr. H. whose turn it is to dispute here ( since he produces testimonies & proofs , which he calls Evidences ) will conclude any thing necessarily , his testimonies ought to infer that the matter , pretended to be proved thence must be , that is , the contrary may not be ; and then , though it be not augmētative for S. W. whose task it is not to argue ; yet it is sufficiently responsive for him to show that the contrary may be . And this is all can be exacted of me or any other defendant in rigour of Logicall disputation . If I have done more in most places than I was obliged , and shown that the contrary not onely may be , but is , & very many times that it must be ; and so have wrong'd perhaps my self in taking more pains with such a trifler then needs ; I hope I have not been iniurious to my cause by showing my self a too zealous though perhaps in some circumstances an unseasonable Patron of it in over acting the part of a Respondent or Answerer . Now that conversion , ( as Dr. H. sayes ) is nothing to the matter of Iurisdiction ( though it concerns not me at present to define one way or other , yet ) as coming from Dr. H. it is the most unbeseeming & self-contradicting position , cōfuting at once almost all his third Chapter , the most substantiall part of his book ; which Chapter though concerning Iurisdiction ( as indeed the whole question is ) yet run's almost upon nothing else but preaching & conversion , which he tells us here is nothing to that matter . See of Schism p. 71. the foundation of all his tenet imaginary Provinces defin'd to be such an Apostles proper place or assignation for the wittnessing the Resurrection and proclaiming the faith or doctrine of Christ to the world , that is preaching or converting , Sect p 74. Thus we know it was at Antioch where S. Peter converted Iews , S. Paul Gentiles . You have been the Disciples of Peter & Paul. See p. 76. they founded the Church at Rome ; which was done by preaching , at least it expresses not Iurisdiction . See p. 78. S. Peter was Apostle of the circumcision : S. Paul preach't at Rome in his owne hired house . p. 84. that S. Peters baptizing many into the faith of Christ , &c. in Britany must be extended no farther then his line as he is Apostles of the Iews . So that , there he argued from preaching or Conv●rsion , to Iurisdiction , which he saies here is nothing to it ; And the words he there intermingled , expressing more particularly Iurisdiction , as ruling , &c are his own not his Author's , except when he speaks of a particular Bishop in his proper See , as of S. Iohn at Ephesus , which hinders not but the particular Bishop of another see may be higher then he ; as wee see now a dayes that more particular Bishops are subject to their Metropolitain ; and so such a Iurisdiction is nothing to our question , unles he first evidence it's equality with the pretended highest . Sect. 20. How the Apostles in likelihood of ●●ason behaved themselves when two of them met in the same city . Dr. H's agreable Testimony ( as hee calls it ) shown neither to agree with Scripture , the Authour hee cites to prove it , nor yet with his own grounds . THus much in answer to my wordish Adversary ; now for the point it self of those Apostles being both Bishops in one City , to clear that more throughly , let us consider what was likely to happen out of of the nature of the thing it self joyn'd with the prudence of the Apostles . The Spirit confirmed twelve were sent to preach to all Nations ; when , & where , was left to God's prouident disposing of circumstances apply'd to their prudence . For , the task being difficult , & they not knowing by propheticall fore-sight what place & time would for the future be alwayes most convenient ( as appears by S. Paul needing a vision of a man of Macedonia to direct him thiter and other times of a speciall direction of the Holy Ghost ) they were to govern themselves by that high prudence which amongst other gifts rain'd down upon them in Pentecost . Most linger'd in Iudea till occasionall circumstances together with the inspiration of the holy Ghost , disperst them ; some went one way , some another . Amongst the rest ( to particularize in two , & come nearer our point ) S. Peter & S. Paul , the two most efficacious Apostles , were after some years by an especiall providēce directed to Rome , that Christian faith might gain a more advantageous propagation by the influence that Head City had over the subject world . Coming thither , & , each being sufficiently able to preach a part from the other , it was very unfitting they should preach both together , but , that they should accommodate themselves in such a convenient distance that the whole City might be best summoned to Christ's Faith by the noise of these two Apostolicall Trumpets . This done , they fall to preach ; the hevenly newnes of their doctrine , the prodigiousnes of their miracles make multitudes flock to them from all parts . In the City were Gentiles & Iews both . Nor have we any ground to imagin that God's providence was so miraculously particular , as to direct onely Iews to S. Peter , & onely Gentiles to S. Paul. Equally promiscuously then they both came to each , according as chance , rumour , acquaintance , or other circumstances guided them . The Apostles did not enviously deny the knowledge of C●r●sts law to any that came , but preach't it impartially to all ; equally promiscuously then they preach't each of them both to Iews & Gētiles . For it had been the hihgest imprudence to hazard the losse of yet weake & slenderly-mou'd Souls by seeming to neglect them , and sending them away to another ; & to order their actions ere they had ownd their wills . The converts baptized by each could not but take a very particular ply & addictiō to their proper Apostle & father . Let us put case then that there should happen a scandall of the Iewish converts vnder each against the Gentiles ( which yet Dr. H. no where show'd to have been at this place , Rome ; nor at this time in any o●her place , ) about eating of Gentile diet ; ( for that there ever was any farther quarrell between them , or that they abstain'd from all Communion , is an absolute impossibility asserted onely by a plain falsification , as hath been shown . ) Let us consider what effects such a scandall was likely to produce . Is it imaginable that all the multitude of the Gentiles under S. Peter should shift sides & run to S. Paul , and all the Iewi●h from S. Paul to S. Peter ? or rather that the Apostles prudence order'd things so , that , when in any assembly where some practice emergent out of the favorable conciet the Iews had of Moses his law , was likely to come in play , or any thing to the contrary , they would order them to keep a sunder to avoid the scandall . We finde plainly by the place lately cited that in other circumstances the Iews met with perfect Gentiles in the same place both at Antioch in Pisidia & Iconium ; or , had there been such hatred between them , as not to endure one another's sight or company ( as Dr. H. wildly imagins ) each might preach and celebrate to one after the other was departed , or else in severall places ; any thing is more easy to be imagin'd than that all of each side should forsake their proper Apostle & more than father , to whom under God they ow'd all their hopes of Heaven , or that the Apostles at their first coming should post them from one to another , and not give them audience if they would ask , or leave to hear Christ's law if they would learn. But , to proceed ; supposing on that each was converted by either , hence follow'd a particular addiction of their converts to their respective Pastors ; and , from this addiction , a greater aptitude to be directed according to Christ's law , to be instructed corrected , & governed by one rather than by the other , and by consequence a greater good to the Governed ; whence it was necessary that those two Apostles , living in so great a City that it was fully capable of both their endeavours , should continue their distinctive way untill their deaths . Nor doth this oppose us at all , since not onely reason grants it , but our own eyes & evident experience attest it , that either of them may be immediate Bishops over severall particular flocks , and yet with this it may be easily consistent that one of those may be superior in Authority to the other , as we see in a Bishop & an Arch-Bishop , an Arch-Bishop & a Primate . Hence appears that the being Bishops at Rome both at once , which proof the Dr. most relies upon , as that whose force it is not possible to divert , neither concludes the one was over Iews onely , the other over Gentiles , for which hee produced it ; nor yet that one of them was not Superiour to the other . But to return to my Aduersary's Answer . Another agreable testimony of Dr. H's which ( as he told us candidly before ) were not proofs , that is proved nothing , is , that the Scripture affirms of S. Paul that he preached at Rome in his owne hired house receiving them that came vnto him . Act. 28. 30. which will most fitly be apply'd to the Gentiles of that City , the Iews having solemnly departed from him . v. 29. Thus he , of Schism p. 78. I reply'd ( though such a saples trifle required none ) that there was no such word as solemnly in the testimony , upon which onely he grounds . He answers here p. 52. that he cited not the word solemnly from that verse as any part of the sacred Text. I ask , why then did he put the word solemnly which is not found there in the same letter with , departed , which is found there , and immediately cite , v. 29. It was his insincere common trick I glanced at , and 't is this , that he omits the words of Scripture themselves , either confounds the two letters promiscuously , or else puts his own & the Scriptures words equally in the common letter , and then immediately cytes the place for it , without intimating at all , that 't is his owne deduction onely from that place , but , by the whole carriage of it , gulling the unwary Reader that all is pure Scripture , to which he subjoyns his insincere citation , relating us to a place where the most important words are wanting . Next , he goes about to prove the solemnity of their departure from other verses in the same Chapter . I ask ; what is this to the pretence that their solemne departure was found v. 29. which hee cited for it ? I deny'd not the solemnity of reprehension exp●est to the unbeleeving Iews in other verses , but onely , that there was any solemnity of departure exprest in that verse ; for read the whole place , & we finde not a word of any resolution in them to come no more , much lesse of any resolution in S. Paul not to preach to them , wheresoever he found them in other places ( which nevertheles was that which Dr. H. should have show'd ) and indeed nothing but an ordination of God , that his law should be preach't to Gentiles . [ First then , the words of solemn reprehension , [ The heart of this people is waxen grosse , and their ears dull of hearing ] are impossible to be apply'd to the Iews which believed , as is exprest v. 24. we have therefore no ground hence of any solemnity of departure in order to them . Secondly S. Chrysostome whom he cites here for this point onely says as he puts him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they agreed not they departed ; that is , they not believing forsook him , where 't is plain he speaks expresly of the unbeleeving not of the beleeving , and yet plainer f●om what Dr. H. puts after wards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those words of Scripture he apply'd to them upon their unbelief . Now , since S. Chrysostome speaks of those to whom S. Paul apply'd the words of Scripture , & these are impossible to be apply'd to the Iews which v. 24. beleeved , it is equally impossible his words should be appliable to the beleeving Iews . Thirdly , grant he had solemnly reprehended the innocent beleeving Iews also , was it not possible for them to return after such a dismission , nor for S. Paul to apply himself again to them ? nay was it not possible this might have been don even to the unbeleevers themselves ? I am sure the Texts says nothing to the contrary , for to this purpose I instanced ( Schism Disarm . p. 74. ) that Act. 13. 46. both Paul & Barnabas told the Iews boldly that they would turn to the Gentiles , & departed more solemnly , shaking of the dust of their feet , v. 51. and yet they afterwards preach't many times to the Iews , as is to be seen in the Acts. By which I onely could mean that this greater vehemency & solemnity of their departure hinder'd them not yet from applying themselves to the Iews for the future : But my acute Adversary takes it as if I expected the self-same shaking of the dust of their shoes , at Rome also ; and , having given his reasons , concludes that therefore this ceremony was not now seasonable . A very seasonable and pertinent Answer . Now , as for the beleeving Iews remaining with S. Paul he answers this with If 's and expects I should produce Evidence against them . Is not this a gallant disputant ? when his argument is shown to be weak , he under props it with a lame If , and then tels his Aduersary he must supply his turn and argue , because he ( alas ) is weary , hath already done his best , & can stretch no further . Yet he grants that those Iews which beleeved ( if they continued ) became a part of S. Paul's caetus , and allows it possible that some Gentiles might be in S. Peter's , instancing himself in Clemens . Now , then , I would ask , if this be so , how many Iews S. Paul might convert & govern , and how many S. Peter ? some , he says here , is no prejudice to his tenet ; I would know then what be the stints & limits of this number of heterogeneus converts , beyond which their Iurisdiction might not passe ; or , why they should be so partiall as to admit some & send away others who came to them with the same desire to hear Christ's doctrine . Again , I would ask , what the Iewish converts vnder S. Paul should do in case they hap to take a toy against the Gentiles for eating a peece of Pork ; Dr. H's grounds in this case interdicts them all Communion & conversation ; According to his doctrine , S. Peter must have two altogether-uncōnected Churches under him , a greater one of Iews a lesser of Gentiles ; and S. Paul , on the other side , a vast Church of Gentiles & a smaller kind of a Chappell of Iews . And thus Dr. H's former agreable discourse , neither agrees with any thing els nor it self neither ; since , the same difficultie occurs here as if each Apostle had preach't promiscuously & indifferently both to Iews & Gentiles ; since each must be over two Congregations if the Iews hapt to be too zealous for Moses his law , aswell as in the other case of preaching to both , which he so much strove to evade ; & ●ould by no means admit . Sect. 21. How Dr. H. vindicates his Falsification of S. Ignatius by committing another . His formerly call'd Evidences deny'd now by himself to bee proofs for the point ; but , metamorphos'd into Branches of Accordances , seasonable Advertissements and Fancies . The rare game in hunting a●●er his proofs , with the issue of that sport . SChism Disarm'd p. 76. accused Dr. H of subjoyning out of his own head words most important & expresly testifying the point in hand , to a dry testimony of S. Ignatius . He qualifies the fault , too great to be acknowledg'd with what truth shall be examin'd . The place it self onely related that Linus was Deacon to S. Paul Clemens to S. Peter . Dr. H. of Schism p. 78. puts it thus , Accordingly in Ignatius Ep. ad Trall . we read of Linus & Clemens that one was S. Paul's the other S. Peter's Deacon , both which afterwards succeeded them in the Episcopall Chair Linus being constituted Bishop of the Gentile , Clemens of the Iewish Christians there . Where , note . First , that there is nothing but a simple comma at the word [ Deacon ] where the testimony ends ; nor any a thing like a full point of a testimony till the words [ the Iewish Christians there . ] Secondly , there is no other distinctive note imaginable to let us know which are testimonies , which his own words . Thirdly all the art insincerity could imagin was used here to make no distinction appear : as to tell us we read what follow'd there , & never telling us how far we read it ; to iumble the two different letters confusedly together ; and to put the words , Episcopall Chair , Bishop , Gentile , Iewish Christians , which were not found in the testimony , in the small translating letter , and the same with the word Deacon , which was found therein . Fourthly , the word [ Deacons ] found in the testimony , is nothing at all to our controversy , for what is it to us that S. Peter had such a Deacon , and S Paul such another ? whereas the other words subjoined by himself are mainly important to his point . Lastly , this confident affirmation of his , that Linus was constituted Bishop of the Gentile , Clemens of the Iewish Christians there , is no where els either found , or so much as pretended to be shown , and so it could not be imagined but that those words were part of this testimony . For who could ever think that any man should be so shamelesly insincere as to put down such concerning expressions under the shadow of a testimony , and yet those expressions authorised by nothing but his owne word , nor found any where but in his self-inuented additions . All these sleights discover plainly that there was artifice and design in the busines ; and that he slily abused his Reader , by putting a testimony , which signify'd nothing , for a cloake , and then adding what he pleas'd ; hoping it might be countenanced by the grave Authority of Ignatius , and , by such a dexterous management , bee taken for his , at least he hop't it might passe unsuspected by his confident asserting it ; or , how ever , he hop't at least that for his last refuge he could evade by saying he mean't it not for a proof , but in agreement onely , or ( as hee prettily calls it here ) a branch of accordance ; and that 's a defence good enough for him , being as good as the nothing-proving proof was . The shadow of a buckler is the fittest to defend the shadow of a body . He is troubled that I expected this testimony should say any thing to S Peter's being onely over the Iews . What could I expect other ? our question is about the limitation of Iurisdiction , what serve his testimonies for , or what do they there unles they can prove that ? But he say's that that conclusion was proved out of Scripture ; which is a flat falsification , since he could neither show me one restrictive word in Scripture to that purpose , whereas his position even now put down & pretended to be proved thence is restrictive ; nor durst he rely upon Scripture alone , when he was to find us that so much desired one word , but was forced to peece it out with other two places from Epiphanius & Pelagius the Archeretick , To omit that the testimony it self Gal. 2. expresses nothing of any agreement for such an end , as ( Sect. 6. ) hath been amply shown . He adds that this from Ignatius is onely a branch of accordance with that . In the name of wonder where shall we look for Dr. H's proofs ? There is not one testimony he hath produced out of Antiquitie as yet for this point , but he falls from it when he should maintain it , & say's 't is no proof but onely spoken in agreement , or ( as here i● a quainter & gentiler phrase ) a branch of accordance , and a seasonable advertissement . Come along Reader let thee and I go hunt after Dr. H's proofs for this point from the first starting it ; To trace it step by step , we begin with of Schism , c. 4 par . 4. where he say's that question of S. Peter's supremacy must be managed by Evidences , & so concluded either on the one side or the other ; professing there that he began to offer his Evidence for the Negative . Let us not despair then of these Evidences & proofs so solemnly promis't us , but addresse our selves for their quest . The fifth par . begins thus ; And first it is evident by Scripture S. Peter was the Apostle of the Circumcision or Iews exclusively to the Vncircumcision or Gentiles . Here we se the point to be evidenced , and from Scripture . Now in this par . ( which hath such a fair promising beginning ) there are two places of Scripture , the famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both which he denies to be Evidences Answ . p. 38. But to proceed : The 6. par . begins with an If , proceeds with a parenthesis , agreable onely as hee there expresses it ; and so , according to him , no proof . The rest are his own words onely till we come at S. Iames , and the proofs following till we come to the end of the par . are not in order to the main point , but onely to prove that Iames at Hierusalem was consider'd as a Bishop ( which was out of question between us ) as himself declares his owne meaning Answ . p. 43. l. 27. The rest of that as also the next parag . proceeds with Accordingly , p. 74. l. 4. and again , Accordingly ibid. lin . 20. According p 75. lin . 22. which show that all these were not proofs , but things spoken in agreement , or branches of accordance onely . Five testimonies follow par . 9. in order to those two Apostles planting the Church at Rome ; which he expresly denies to be proofs of this our point Answ p. 49. l. 32. 33. and sayes they are spoken in agreement onely , as also the next three which are found in the beginning of the tenth , though one of them be here call'd an Irrefragable Evidence . But let us pursve our game . These testimonies over past , the next from Scripture are introduc't with Agreable , and so are meant to be in agreement onely and no proofs . The 11th par . begins with Accordingly again , which leads in the late-ill-treated testimony from Ignatius , deny'd here Answ . p. 53. to be a proof for the pretended point , and exprest to be onely a branch of accordance lin . 26. The rest of the 11th par . is his own Scho●ion onely , and pretends no proof . The two next paragraphs are nothing but his owne words relating to the former onely accordant no proofs ; and so being meerly corollary accordances or thin deductions from the other , can have no more force then their aiery Parents . And if we look narrowly into them we shall finde the whole strength of the one consists in the words [ by all which it appears ] to wit , by his branches of accordance , which , hee confe●es , bear no fruit of proof : of the other in ( It 〈◊〉 manifest . ) The 14. & 15. par . are employ'd in showing S. Iohn over the Iews also , and not S. Peter over the Iews onely , and that Timothy was over Gentiles , but not a word that he was over Gentiles onely there found . In the 16 par . he huddles together a cōpany of his own demāds ; which , I conceive , are not things like proofs . Though I confesse towards the middle of it he hath a most pregnant proof , and enough to make his honest Protestant Reader as glad as if he had found an Hare sitting ; but , when Schism Disarm'd brought him nearer it , it proved to be nothing but a brown clodd . It was his most ample & most importantly-expressive Scripture-testimony from the bare monosyllable Come . The 17. par . hath no pretence of proofs ; Nor yet his 18th , but is totally built upon his own words , [ The same may certainly be said ] and [ I● must in all reason be extended no farther ] &c. The 19th begins with his own suppositiou ; and is prosecuted with the old Accordingly , which halesin by the arme another branch of accordance from S. Prosper , which ends all that particular Controversy ; the next par . that is the 20th begining a new busines ; that is , the donation of the Keyes . All the testimonies then hitherto related are accordances onely , now what an Accordance or a thing in agreement means is best known from himself , Answ . p. 49. l. 32. ) that they are not proofs of the thing they agree to ; that is , have no influence to conclude or infer it to be so , whence follows that the said testimonies are in themselves indifferent to the main point , and onely appliable to it ; the sleightest manner of arguing that ever was argued by any man for such an important point , whose Soul a security in his Schism hath not made sleepy . But , let us see to what these indifferent & nothing-proving accordances relate and agree to ; that is , let us see what is his onely proof for his main point . He intimates to us Answ . p. 53. l. 21. 24. and p. 49. l. 28. that of Gal. 2. To it then let us go , as being his onely proof he stands to for this point , which therefore we have purposely reserv'd till the last . We finde it in the beginning of parag . 7. of Schism , sleightly touched at thus . So again for the Vncirc●mcision or Gentile Christians they were not S. Peters Province , but pec●liarly S. Paul's , by S. Peter's own confession & acknowledgment Gal. 2. 7. Expect Reader that this onely proof of Dr. H's shall come of well & be expresse for the point in question , how ever his branches of accordances have sped . To do him right I will put downe this 7th v. as I finde it in their owne translation ; But contrariwise when they saw that the Gospell of the Vncircumcision was committed unto me , as the Gospell of the Circumcision was unto Peter . Where ( and the same may be said of the following verses ) first , there is nothing at all expressing Iurisdiction which is our question , but onely of preaching the Gospell to them , that is of converting them ; which himself acknowledged to be nothing to the matter of Iurisdiction . Answ . p. 51. l. 25. 26. Secondly , there is nothing there exprest of any exclusive power of preaching to Iews onely , as he expresly pretended Answ . p. 53. l. 22. from these or else the following verses . Thirdly , this particular Commission hath already ( Sect. 6. ) been shown from the following verse to be nothing but God's more efficacious assistance . Fourthly , here is not the least news of S. Peter's own confession & acknowledgment of any thing , as he in his onely proof in big terms pretends & quotes for it immediately Gal. 2. 7. unles he contend that the words ( they saw ) signifie they confest & acknowledged ; and so make seeing & saying to be all one ; which is nothing with him ; fifthly , if he pretend this is not the place or verse of the Gal. which he relies on , I answer I neither finde this corrected in the Errata , not v. 9. ( which in his Answer he recurrs to chiefly ) quoted at all in his book of Schism c. 4. for this point , but onely for S. I●mes his being named before S. Peter p. 72. l. 10. And besides , the same exceptions of insufficiencie now made against this , are equally made against the other . Sixthly , his According●ies begin to come in play p 74. l. 4. a litle after his citation of this verse , which manifests this to have been the place pretended for his onely proof , to which the rest accorded . Lastly , this being then his solely-reliedon proof , after what a strange manner he manages it ? one would think that he should have put down the words , and either have show'd them expresse ; or else , if they were not , make his deductions from them : what does this acute-sincere man ; he omits wholy the words ; gravely and sleightly touches the false sence he hath given , them ; puts downe his owne tenet , subjoins to it the words [ S. Peter's own confession and acknowledgment ] pretends them to be Scripture ; & immediately cites the place , where no such words were found . Was ever such a weak Soul put into a body ; and yet this is the man cry'd up for the best of the Protestant Controvertists . Thus ends the slender-sented pursuit of Dr. H's proofs for this main fundamentall point of his , that S. Peter was not over the Gentiles . The result of which is , that all the Testimonies he alledged for it are no proofs but dwindling accordances onely ; and his onely proof Gal. 2. both impertinent & falsified . So rotten are all Dr. H's branches of accordances and also the saples tree it self , whence those soon-blasted Imps Sprouted . But , besides the Gentile expression of branch of accordance , he hath here Answ . p. 53. two other pretty expressions of this testimony , concerning Linus & Clemens being S. Peter's & S. Paul's Deacons ; the one , that 't is a seasonable advertissement ; the other , that 't is a phansy ( as he writes it ) And sayes that he who likes not the phansy should have directed his Reader to some other solid way to reconcile those repugnants of story concerning Linus & Clemens . As if it were so necessary a thing that all repugnances in Story should be reconcil'd , or that the repugnant sides must necessarily both be true ; Wherefore , let him but first evidence that either part of that never-as yet-reconcil'd repugnance is certainly tru , & I will undertake to reconcile them better then Dr. H. hath done in making one over Iews the other over Gen●iles onely . Although , if one side or both be false , I must confesse it beyond my skill to reconcile truths with falshoods , or falshoods with one another . Moreover , Schism Disarm . p. 77. directed him expresly to some other wayes how the fathers went about to reconcile that repugnance ; which he instead of confuting or so much as acknowledging I did , objects here that I should direct him to some other solid way ▪ and truly , I shall ever account the ancient fathers more solidly able to reconcile repugnances in Story near their dayes ( were they reconcileable ( then such a weak iudgment , as Mr. H's so long after . Sect. 22. Dr. H. affected ignorance of the Popes Authority which hee impugns , framing his Objections against an immediate Governour , not a mediate or Svperiour . His pretended infallibility in proving S. Iohn higher in dignity of place than S. Peter . His speciall gift also in explicating Parables , and placing the sa●nts in Abraham's bosome . Dr. H. of Schism c. 4. par . 13. affirmed that for another great part of the Christian world It is manifest that S. Peter had never to do , either mediately or immediately , in the planting or governing of it , and instanced in Asia pretended to be onely under S. Iohn . I answer'd ( Schism Disarm . p. 78. ) that he brought nothing to prove his own It is manifest . He replies here ( Answ . p. 54. ) that this is manifestly evinced by the testimonies annexed p. 14. and upon this calls me an Artificer , that he is now grown into some acquaintance with me , and yet ( virtue is grown necessity with him ) he must not take it amisse ; nor shall he truly if I can give him any iust satisfaction . I desire to gain & keep every man's good will , though I will not court it by the least compliance nor kindnes to the detriment of Truth . Bear in memory Reader this positiuely absolute t●●sts of his , that S. Peter had nothing to do either mediately or immediately , &c. And if thou findest any word in any testimony produced by him , expressing this ample position , or that S. Peter had nothing to do in governing them mediately ( which is the question ) save onely that he govern'd them not immediately ( which is nothing to our question ) then I give thee leave to account me an Artificer or what thou wilt : but if thou findest not a word to that purpose , do thy self the right as to think Dr. H. is a most notorious deluder , & beware of him as such . I shall put down all his testimonies as largely as himself did in the 14. par . to which he refers me . The first is from Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where appointing Bishops ; The second and third are from Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where obtaining some one part , or lott . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he administred the Churches there . Now , in these three testimonies we finde onely that S. Iohn appointed Bishops in Asia , which we grant that each Apostle might do where ever he came over all the world ; that he obtained one certain lott or Bishoprick , to wit that of Ephesus , which signifies no more but that he was a particular Governour there ; that he administred the Churches there ; all which is competent to every Metropolitan in God's Church , whom yet wee see daily with our eyes to be under an higher Ecclesiasticall Governour , and cōsequently his Churches under him are under the same Governour mediately , although immediately under the inferior onely . His fourth testimony is a flat & wilfull falsification ; 'T is taken from S. Prosper , & put down by him thus , Ioannes apud Ephesum Ecclesiam sacrauit , Iohn at Ephesus consecrated a Church . Whereas the place it self is Gentium Ecclesiam sacrauit , consecrated the Church of the Gentiles . Now because all over this par . 't is Dr. H's pretence that S. Iohn was at Ephesus over Iews onely , and the word Gentium would by no means be won to signify that , nor yet would the word [ Nations ] ( as he render'd it before ) any way serve to signify onely Iews , he prudently maim'd the testimony , & left out the malignant word Gentium , because it could by no art be brought to favour , but vtterly defy'd & contradicted his party . A politick Divine ! yet as long as this rare crafts man in the art of falsifying can but call S. W. an Artificer all is well , & the good women will believe him . The testimonies for Timothy under S. Paul being over the Gentiles in Asia , are of the same strain or worse ; the first of which expresses no more but , that he undertook the care of the Metropolis of Ephesus , that is , was particular Metropolitan of that place . The second affirms at large that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. An whole entire Nation , that of Asia , was entrusted to him . Now S. W. imagining that an whole entire Nation could not signify Gentiles onely , or a part of that Nation , call'd it an unpardonable blindnes to alledge this testimony for a tenet quite contrary to what it exprest ; But I am suddenly struck blind my self and caught that disease onely by seeing Dr. H's blindnes . And first , I am blind for not seeing that the testimony related to Timothy & not to S. Paul ; whereas himself promising us in the end of his 13. par . to insist on S. Iohn & S. Paul , and after he had treated of S. Iohn in the 14th using these very words in the 15. throughout all the Lydian Asia the faith was planted by S. Paul among the Gentile part and by him Timothy constituted Bishop there ; and then immediately introducing his testimony with so saith Chrysostome , he must be blind who could think this testimony was not mean't of S. Paul. Add that the testimony it self speaks not of constituting a Bishop , & so gave me no occasion to imagin it related to Timothy's being thus constituted ; and besides , the words ( throughout all Asia ) which he joyns there with S. Paul , were fittest to be related to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the testimony . Nor , can it be pretended to have been an affected oversight ; since I gain not the least advantage by it , it being equally strong for Dr. H's weak argument whether Timothy or S. Paul were onely over Gentiles there , for which it was produced . My second blindnes is that I could not see the obvious Answer , which is that S. Chrysostome puts it onely in opposition to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , precedent ; the testimony being ) as he afterwards puts it ) that Timothy was entrusted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather an entire Nation . Now in the book of Schism he omitted himself the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the former part of the testimony , & then tells me 't is obvious it was put in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so I am become blind for not seeing that which was not at all there , but left out by himself . Gramercy good Dr. When he say's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not set to denote all the severall sorts of caetus in Asia ; I ask , do●s it exclude any , or is it set in opposition to the Iews ? if not , how can it possibly signifie the Gentile part onely , for which hee produced it ? my blindnes then , Reader , consists in this that I would not renounce the most common light of nature , & think that an whole & a part is the same ; nor consent to believe that the words ( an whole entire Nation ) signifie one sort of people living there or part of that Nation onely . In order to these late testimonies it is to be observed , first , that our tenet makes the Pope over the whole Church in this sence ( not that he governs each particular Church immediately but ) that he is chief in Authority & over those inferior Bishops , Metropolitans , &c. who are the immediate Governours of those particular Churches , and so he becomes mediately in this sence over all Churches , or the whole Church . Secondly our parallel tenet of S. Peter is not that when he was Apostle he could preach in more places then another , but that he had an higher Authority then the other , each of which could preach in any or all places of the world ▪ and that when he was fixt Bishop , he had an influence of Authority over any other Apostles when they were fixt Bishops in other places , not that he was immediate Bishop or Metropolitan of their particular Bishopricks . Thirdly , hence is evident that the proofs which can prejudice this point must signifie that those particular Apostles , Metropolitans , or Bishops , had none superior to themselves , and by consequence who were mediate●y over their Churches , and that it avails nothing at all nor comes to the point to prove that such & such were over such & such particular Iurisdictions immediately : no more than if some writer 500. years hence should argue that the Pope was not in the year 1650. Supreme Governour in our Church , because he findes at that time such a one Primate in France , & another Arch-bishop of Toledo in Spain . Fourthly , it is no lesse evident that Dr. H's pretence that it is manifest that S. Peter had nothing to do either mediately or immediately in governing the Churches of Asia , from the former testimonies which exprest onely that those Churches , or that country were under those Apostles or Bishops , without a Syllable signifying that those Apostles themselves were not vnder an higher Apostle , and so their Churches mediately subject to him ; it is evident , I say , that he hath not produc't a word to prove his position except his own , It is manifest ; and consequently it was no artificiall trick , but plain downright naturall Truth to challenge him with that palpable weaknes . Fiftly , his whole processe is in another respect totally impertinent & frivolous . His fundamentall intent was to limit the Iurisdictions of the Apostles , as such ; & to make them mutually-exclusive under that notion , by giving to each proper Apostolicall Provinces ; and here , proceeding to make good that his intent , he proves them limitted as they were Bishops ; which is a quite different thing . For every Bishop , as such , is over his own peculiar flock and particulariz'd to it ; where as that of an Apostle ; being not a settled Authority as the other , hath not in it's own nature any ground to be constant to such , but may be promiscuous to all . Though it was not forbidden to any Apostle to settle himself in some particular seat , & so become a Bishop of that place . The result then of all the former testimonies is this , that Dr. H. avoyd's the whole question of the mediate Government of S. Peter , which is the point his Adversary holds , and disproves the immediate onely which wee never held , and , when he hath done , tells his Readers Answer p. 56. S. W. hath little care to consider that , wherein the difficulty consists ; when as himself never toucht the difficultie at all . But I had forgot the beginning of his 14. par . that S. Iohn had the dignity of place before all other in Christ's life time , even before S. Peter himself . Now I went about to parallell it by the proportion an elder Brother hath to a younger , which is a precedence without Iurisdiction , & so resembles Dr. H's dry Primacy . But the Dr. ( Answ . p. 55. ) catches my similitude by one of those feet by which it was not pretended to run , add's to it excellencie of power of his own head which was never named nor insisted on by me , and when he hath done say's that 't is an addition of my fertile fancy ; whereas I never pretended it as his words but my parallell ; nor yet put force in the superiority of Iurisdiction , but in that of a dry precedency onely : neither meaning nor expressing any more by highest in dignity , than himself did by dignity of place before all others . In his Answ . p. 54 he tells us he mention'd two things of Iohn . 1. of Christ's favour to him , and this ( he say's ) is infallibly inferr'd from the title of beloved Disciple . I stand not upon the thing , both because 't is unconcerning our question , & true in it self ; onely I am glad to see that Dr. H. is more certain in his inferences than his Church is of her faith ; since he is confident of his infallibility in those ; whereas , in this , to wit , in faith , he onely affirm's that it is not strongly probable his Church will erre , Repl. p. 16. At length , Protestant Reader , thou seest whether thou art to recurre for thy infallible Rule of faith ; to wit , to Dr. H●s inferences . The second is S. Iohn's dignity of place before all others , which ( he say's ) was irrefragably concluded from the leaning in his breast at Supper . Here again Dr. H. is irrefragable & infallible ; yet he no where reads that S. Iohn thus lean'd on Christ's breast more then once : nor can we imagin that our Saviour taught his Disciples that complementalnes as to sit constantly in their ranks at meat , seeing that in this very occasion , to wit , that very night , he forbid such carriage by his own example , and that euen at meat , Luke 22. v. 26. 27. L●● him that is gr●atest among you be as the younger , & he that is chief as he that doth serve . For whether is greater , he that sitteth at meat or he that serveth ? Is not he that sitteth at meat ? But I am among you as he that serveth . So far was our Saviour from giving occasion for over weening by any constant partiality of placing them at table , that his expresse doctrine and example was to bring them to an humle indifferency , and that in serving one another , much more in sitting before or after another . But , to return to Dr. H. as he is Master of ceremonies to the Apostles , & places them at table ; His doctrine is that S. Peter had a Primacy of order onely amongst the Apostles without Iurisdiction , which consequently could be nothing but a dry complementary precedency to walk , stand , or speak first , &c. for no greater Primacy can be imagin'd , nor in higher matters , if we abstract ( as he does ) from Iurisdiction . Again , his doctrine is likewise that S. Iohn at table had the dignity of place before all others even before S. Peter himself ; so that to make his doctrine consonant , we must conceive that S. John had a Primacy of order before S. Peter and the rest in sitting , & S. Peter had a Primacy of order before the rest & S. Iohn too in standing or walking A rare doctor ! 'T is a wonder that he gave not Iudas also a kinde of Primacy before all the Apostles in a third respect , to wit , in dipping with out Saviour at the same time in the dish ; since the leaning on Christ's breast was done no after then the dipping in the dish was , for any thing we read , both were equally accidentall , for any thing we know ( for we finde it no where exprest that our Saviour plac't him or he himself there by design , ) And in this the dipping argues more dignity then the sitting , in that the sitting was onely next our Saviour , but the dipping was at the same time : which would haue grounded an infal ible and irrefragable inference for Dr. H. that Iudas had an absolute Primacy , and have served him rarely to over throw S. Peter's , had it not hapt that Iudas was in other respects malignant , and so it was not the Drs interest to own the argument . But Dr. H. proceeds . And accordingly it unavoydably follous that Lazarus , being represented parabolically in Abrahams bosome , is there described to be in the next place to the father of the faithfull , and it being certain that some one or more saints are next Abraham , I presume we may believe Christ that Lazarus is capable of that place , all S. W. scruples have not the least validity in them . Observe the solid Logick of this man. My scruples or objections were Schism Disarm . p. 79. that if being in Abrahams bosome were being in dignity of place next to the father of the faith full , it follow'd that Lazarus was a bove all the Patriarchs and Prophets except Abraham : As also , that none was in Abrahams bosome except Lazarus onely , since there could be no more Nexts but one . Instead of answering he repeats what he had said before ; onely he add's fine words to amuze his Readers ( whom he supposes must be fools ) as Accordingly , unavoydably , Parabolitically , it being certain , I presume we may believe Christ , &c. gentilely , calls my objections , scruples , & then assures the Reader they have not the least validity in them . But , if we ask , where did Christ ever say that Lazarus was above all the Patriarchs & Prophets except Abraham , truth would answer us that Christ never said any such thing , but one Dr. H. who , like a more modest kinde of David George , calls his own words . Christ's , his own sayings God's word when he lists . And as for degrees of glory , which he talks of here , I wonder what would become of them if his doctrine should take place ; for since he knows well the Ancient fathers constantly affirm that all the former faithfull were in the bosome of Abraham , and this according to him ( as being next Abraham ) signifies dignity of place before all others , it follows that all the multitude of faith full Souls had each of them the dignity of place before all others ; that is , each of them was next Abraham & highest ; hemming him in ( as you must conjecture ) on every side , without any more priority of order between them than the Philosophers make between the right hand & the left in a round pillar . And thus much at present ( which is as much or more than such trifling non-sence deserves ) for Infallible , irrefragable , according , unavoydable , Parabolicall , Christ-pretending , all-scruples invalidating Dr. H. Sect. 23. Dr. H's Falsification of Falsifications , and with what multitudes of weaknesses hee attempts to take vp the busines . IN his book of Schism c. 4. par . 16. Dr. H. demanded very confidently of the Romanists what could be said in any degree probably for S. Peter's universall Pastorship over this Asia whose seven Metropoles are so early famous , being honoured with Christ's Epistle to the Revelations . Now S. W. as any ordinary Reader would , imagin'd that Dr. H. put some force in these latter words to prove the former , that S. Peter had nothing to do with them , both because these are the onely positive words in the whole paragraph all the rest being interrogatories onely , as also because I could not ghesse what they did there else , unles it were to divert the Readers eye from the question by such impertinent expressions , nor had I observed yet that Dr. H. was such a strong reasoner , as to think a proof even contrary to his tenet much lesse impertinent , unworthy his method of arguing . He pretends to have mean't nothing by those words save onely that those seven were considerable parts of the universall Church , as if Christ wrote Epistles to Churches , not because they stood need , but because they were bigg ones . But let them be considerable , what then : he say's Answ . p. 57. there is no pretence that S. Peter should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feed or to govern , or so much as to have medled with the administration of these Churches of Asia . I answer , there is the same pretence that he was mediate Governor of these as of any other ; that is , was over those persons who were over those Churches ; and though we hold not that he fed , govern'd , or administred those as their particular & immediate Overseer , yet we make account that our Saviour said thrice to S. Peter , Feed my Sheep . Iohn . 21. as also that the word Sheep excluded none , but included those of Asia also : For Mr. H. I suppose , doubts not but the Christians there were Christs sheep aswell as the rest . How this commission to S. Peter to feed Christs Sheep was particular to him shall be seen afterwards . Part. 3. Sect. 2. But now room for Dr. H's Falsification of Falsifications , which thunders with so many volleys of power limitting expressions , as , were it charg'd with Truth , would quite have batter'd down the walls of Rome . It needs no more but repeating to show it notorius ; 'T is this ( of Schism p. 83. ) doth not S. Paul give Timothy full instructions and such as no other Apostle could countermand or interpose in them , leaving no other Apostle or place of application for farther directions , save onely to himself when he shall come to him , 1. Tim. 3. 14. 15. Here , Reader , thou seest terms most restrictive of Iurisdiction , & so most nay solely-important to the question ; no other Apostle , could countermand , &c. no other Appeall , no farther directions , onely to himself , &c. Thou seest , I say , these ; and thou seest likewise the place of Scripture quoted immediately for all these . Now , Schism Disarm'd p. 81. show'd from their own translation that there was not one word of this long rabble in the place alledged , but the bare , barren & useles monosyllable Come . Is it possible now that any man should go about to cloak such a falsification , which evidence as clear as eyesight had manifested in it's most shame full nakednes ? nothing is impossible to be done in Dr. H's way . He excuses himself first Answ . p. 57. l. 9. because he thought it was conclusible from those words , 1. Tim. 3. 14. 15. But who bad him think so , when there was never a word in the testimony or in the whole Epistle but might have been said by a Metropolitan to a Bishop , or a Bishop to any Priest ; to wit , that he would order things when he came , bidding him be have himself well , &c. Again , if he intended to conclude , why did he not put some expression of that his intent , that the Reader might not be deluded by his quoting the place immediately after those words : This pretence therefore is most frivolous & vain . First , because his words are positive , absolute , & , as it were , commanding our assent from the Authority of Scripture , not exprest like an inference or conclusion ; doth not S. Paul , &c. as also because they are relations of matters of fact ; and , lastly , because they who conclude from Scripture , put the place first , & then deduce from it ; whereas , he quotes the place after his own words , as we use to do for words found really in Scripture ; wherefore , either he intended not to conclude but to gull the honest Reader that his sole important forgeries were sure Scripture ; or else , if he meant to conclude , he very wisely put his conclusion before the premises , and such a conclusion as had but one unconcerning & useles word common to it & the premises . Secondly , he tells us , that to say that he inferr'd the whole conclusion from the word come is one of S. W's arts whereas I charged him not for inferring thence , but for putting down those words for pure Scripture . Again , himself ( so good is his memory ) confesses this same thing seven or eight lines before , which he here renounces ; where having mention'd the former long rabble , he told us in expresse terms that he thought it was conclusible from S. Paul's words , 1. Tim. 3. 14. 15. Now then , there being not one word of this pretended conclusion found in that place , save the monosyllable Come , nor one exclusive particle , nor even the least ground of any , he must either infer his pretended conclusion from that or from nothing . Thirdly he alledges that he thought his grounds had been visible enough being thus laid ; and then proceeds to lay them . But the iest is he never layd down any such pretended grounds at all in the book of Schism where he cited that place , and so it was impossible they should be visible , being then , perhaps , not so much as in their causes . And as for these pretended grounds they are nothing but a kinde of explication of that place , that S. Paul sent an whole Epistle of Instructions , & hoped to give him farther instructions , that he should behave himself well in his office , &c. which are all competent to any Bishop in order to a Priest , or to any subaltern Governor in respect of an inferior ; and so hinders not but S. Paul might be under another , though thus over Timothy . Fourthly , as for those exclusive words , no other Apostle could countermand or interpose in them , leaving no Appeal , no place for farther directions , onely to himself , which were objected , & so it belonged to him if he could not show them exprest there & so clear his falsified citation , at least to show them concluded & deduced thence , as 6. or 7. lines before he had promist us . But he quite prevaricates even from deducing them thence when it comes to the point , and instead of doing so & proving them from the pretended place , he repeats again the same demands bids us prove the contrary . I now demand ( saith he ) whether S. Paul left any other Appeal or place for farther directions save onely to himself . I answer , does the place alledged say any thing to the contrary , or is any such thing conclusible thence , as you pretended : If it be , why do not you make good your own proof from the place , & show this restrictive sence either there in expresse terms , or else by framing your conclusion from it ? why do you instead of thus doing your duty , stand asking me the same question over again ? He proceeds . Whether could any other Apostle by any power given him by Christ countermand or interpose in them ? what need you ask that question ? you knew long ago that our Answer would be affirmative that S. Peter could , in case he saw it convenient for the good of God's Church ; or , what is the asking this question over again to the showing that the contrary was either expresly or conclusively there , as you pretended . If any could , let him be named & his power specified , saith the Dr. Is not this a rare man to counterfeit himself ignorant whom we hold for Head of the Apostles , when as himself hath from the beginning of this Chapter impugned S. Peter as held such by us ! And to carry the matter as if he delay'd his proofs till he knew our Answer , aswell known to him before hand , as his own name . It follows , & let the power be proved by virtue whereof he should thus act . I marry : now the Dr. is secure , when all else fails he hath constantly recourse hither to hide his head . When his Argument or proof is shown to bee falsify'd in the expresse terms , hee pretends to conclude thence ; and when 't is shown unable to conclude any thing , instead of proceeding to make it good or show that cōclusible from thence , which he promised , he leaves it of , as some impertinent questions , and bids his Answerer take his turn & prove ; because he ( alas ) is graveld and cannot go a step further . This done he triumphs . But S. W. dares not , I am sure doth not affirm this . What dare not I , and do not I affirm ? that S. Peter had power over the rest of the Apoles in things cōcerning the good of the universall Church . 'T is my expresse tenet , which he is at present impugning ; and which I both do affirm & dare maintaine ( so prevalent is Truth ) against Dr H. though back't by forty more learned then himself . But this politick Adversary of mine , seeing he could not argue me out of my faith , would needs fright me or persuade me from it , threat'ning me first that I dare not ; next , assuring mee that I do not affirm i● . This solid discourse premised , hee shuts up with an acclamation of victory thus : And , if it cannot be said ( as no doubt it cannot ) then where was S. Peter's supreme Pastorship ? Where all the force of this upshot of his lies in the If , and no doubt , both of them equally addle & frivolous , since himself & all the world knows very well that we both can & do affirm & hold that S. Peter was Superior in Authoritie to all the rest of the Apostles . Thus Dr. Hr. toyes it with his Readers , hoping that the greater part of them will be arrant fools . First , putting down a company of expressions totally disanulling S. Peter's Authority , and immediately quoting for them , 1. Tim. 3. 14. 15. Next , when he is challenged of falsifying , instead of showing any word there more then the poor monosyllable Come , saying , he onely mean't it was conclusible or deducible thence . And lastly , instead of concluding , proving , or deducing that Iurisdiction limiting sence from those words , which at least was necessary , onely saying the same words over again , asking some questions to which he knew the answer long ago , bidding his Answerer supply his turn & prove , telling us we dare not & do not affirm what his own knowledge & what his own eyes assure him we both dare & do in this very present Controversy , and then concluding all with an If built upon the former , & no doubt bred in his own head & grounded upon his own fancy . Is such an Adversary worth the losse of an hour's time to confute ! were it not that the Authority he hath got by a sleightly-connected Sermon , enabling him to do some mischief amongst the more vulgar , made it necessary to lay him open plainly & to show how unsafe it is for them to let their Salvations rely in the least upon so incomparably weak a Controvertist . THIRD PART . Containing a Refute of Dr. H's second fundamentall Exception against the Pope's Authority , from the pretended equall donation of the Keys to S. Peter . Sect. 1. How Dr. H's Shuflingly avoids either to acknowledge or d●sacknowledge the notion of an Evidence given . What he means by his Evidences ; and what is to be expected from Catholikes in manag●ng a Wit-controversy concerning Scripture . His weak attempt to clear himself of Prevarication , Injuriousnes and Calumny objected . MY 13. Section in Schism Disarm'd begun with putting down the true notion of an Evidence ; having already shown p. 17. that nothing but a perfect certainty sprung from such rigorous & convincing proofs could rationally oblige the understanding to assent ; and that all assents , sprung from that , were originiz'd from passion . Whence follows that the first Protestants could no way rationally relinquish the Authority & Government of the former Church they were bred in , & conclude in their thoughts that her Doctrine was false , her Government an usurpation , unles moved by the said light of evident & demonstrative Reasons ; that is , unles they had grounds sufficient in their own nature to convince them that it was so , and could not but be so . For , surely , even in common prudence it had been the most rash action imaginable to hazard the most greeveus sin of Schism , & consequently an eternity of misery to their Souls upon probability onely . How great a favour Dr. H. had done himself , ( who , though he begun first to write , ) yet now Answ . p. 50. l. 32. expresseth a great desire to be at an end of Controversie ; and how great a kindnes he had confer'd on S. W to have answer'd positively to these two points I or no , to wit whether lesse then such a rigorous Evidence could iustify the renouncing an Authority & possession so qualified , and whether his pretended Evidences , I or no , were such , I need not much declare . The whole controversy depends upon these two hinges & will quickly finde a decisive conclusion , if these points were positively answer'd to , & vigorously pursued . Now , my notion of a Testimony Evidence ( Schism Disarm . p. 88. ) was this , that the testimony it self must be authentick beyond dispute ; and the words alledged so directly expressing the thing to be proved that they need no additions or explications to bring them home to the matter , but are of themselves full , ample , & clear , & such as the Alledger himself , were he to expresse his thoughts in the present Controversy would make choice of to use . Whether he likes this definition of a Testimony Evidence or no , he is resolu'd wee shall not know . He dares not be negative or say he dislikes it , because , what ever testimony falls short of this , falls short likewise of proving that the thing must be ; and so , concludes onely that it may be ; which being too weak a ground in the iudgment of every prudent Conscientious man to hazard his Soul upon , as he must if he begin to Schismatize upon no better Grounds , he saw it could turn to his disgrace if he deny'd the notion given , or pretended that lesse Evidence would serve in a Controversy about Schism : nor durst he bee affirmative or approve of it , because he saw he had not produced one testimony in his whole book worth a straw , if it were brought to that Test , nor worthy to bestyled an Evidence . Wherefore being in this perplexity , and ( as the proverb is ) holding a Wolf by the ears , he recurs to his old Prevarications , and instead of approving or disapproving of my Description of an Evidence , tells me ( Answ . p. 58. ) what he meant by his own Evidences ; to wit , that he takes Evidence in the familiar vulgar notion for a testimony to prove any Question of Fact , either in the Affirmation or the nagative . But what kinde of Testimonies these must be which can serve in such a concerning discourse , whether such as I described heretofore , manifesting that the thing must be , or not be ; or probable ones , inferring onely that his Affirmative or Negative may be ; or whether these Testimonies need be proofs at all , but branches of accordance onely , or spoken in agreement ( as almost all the Testimonies he hath hitherto produced were ) he defines nothing . By his carriage in his book of Schism he seems to mean these latter onely ; nor do his words here exact more then onely a testimony , not expressing any thing at all concerning the quality of this testimony , whether the Authority of it must be valid , or invalid ; clear , or obscure ; expresse or dumbe ; entire , or maim'd with an Ellipsis ; originally proving , o● agreable onely ; set down right , or corrupted & falsified ; an Orthodox Fathers or an Arch-Heretick's ; all is one with Dr. H. still that testimony is one of his Vulgarly-Styl'd Evidences ; and so , vulgar & half-witted Souls will rely upon them in a Controversy importing no lesse then their eternall Salvation . In the same place of Schism Disarm'd Dr. H. was charg'd with prevaricating from his pretended promise , instead of bringing Evidence of his own , solving our pretended ones ; and that this was to sustain a different part in the dispute he first undertook ; to wit , the part of the Defendant , for so we used ever to style him who solved objections . He answers , that the one possible way to testify any negative is to take a view of the places the Affirmers pretend , and to shew that those places have no such force in them . Obserue these canting words [ the one possible way ] so handsomly preparing for an evasion , which though more likely to signify the onely possible way ( as Vnus is often taken for Solus in Latin ) yet he hath a glosse in readines to say he meant ' otherwise . But , because he puts not down the other possible way , corresponding to the one , we shall take it as it must in all honestly-meant probability sound , and ask him whether there was ever such a strange position heard of in the Schools that there should be no possible way to testify a Negative but by solving the Affirmative places . Are there no Negative Testimonies in the words ? or cannot a Negative testimony testify a Negative point without necessarily recurring to solve Affirmatives ? Wee were taught in Logick to prove Negatives by concluding in Celarent or Ferio , without being forc't necessarily to stand answering the arguments in Barbara and Darij for the Affirmative : whereas , according to Dr. H's new Logick , the onely way to prove a Negative point must be to solve the Affirmative proofs . To omit that it shall bee shown presently how the solving Affirmatives , was no one way to testify a Negative . Again , he was shown by Schism Disarm'd that this way of arguing was rather indeed to bring obscurity than Evidence , for all that it can pretend is this , that the conclusion follows not out of those testimonies or premises , & therein is terminated it's force , nor doth it proceed so far as to prove or infer that the thing in it self is vntrue . Indeed , if it be known first that the Opponent holds his tenet upon no other Grounds save onely that testimony , and that be shown plainly to be vnable to conclude , he will be obliged to relinquish his tenet so far as not to hold it any more , till he sees better ground ; yet still he is not obliged to embrace , or assent to the contrary position , if he sees no Evidence for it ; but to suspend all assent one way or other ; and to think rather that perhaps his may yet have other Grounds to prove it true , for any thing he knows Much lesse is it proved at all that the contrary is true , though all his arguments be solved till evidence be brought for it . Wherefore , as long as this is not manifested , to wit that he hath no other tenour upon which he holds his position , the thing is much further from being concluded , no not even ad hominem to be false ; for though that medium do not establish it , another may . But now , if it be manifest that the Adversary builds least of all upon those places the other solves , nay nothing at all in the manner that the other thinks they are to be managed and undertakes to solve them , then the solving such Testimonies sinks into the miserablest , & lowest degree of force , nay even as low as nothing . This being our present case , observe I beseech thee prudent Reader the infinite weaknes of this Drs discoursive facultie . He first goes about to prove our tenet false from solving 2. or 3 places of Scripture ; whereas that very way of arguing can infer no more , but that those places conclude not for it ; nor are places of Scripture arguments that we build upon at all for our faith , as explicable by wit , in which sence he impugns them , but onely as they are explicable by universall Tradition , our Rule of faith . Since then Dr. H. not so much as pretends to solve them according to the sence which Tradition gives them ( for he no where pretends to shew that the attestation & practice of immediate forefathers did not ever give them this sence ) 't is evident he hath not in this processe impugned our faith at all , seeing he impugns no tenour nor argument at all upon which we build , or hold our faith Indeed , our Drs undertake sometimes to argue ad hominem against them and abstracting from our Rule of faith , universall Tradition , fall to interpret Scripture with them proceeding upon other Grounds , to wit , upon private skill & learning , to shew our advantage over them in their own , and to them the onely way . If then Mr. H. pretended onely to try his wit with our Doctors in this place ; then ( were his way of procedure by solving Testimonies allowable in reason ) I should approve of his intention , so he exprest it ; But , if he say he mean't to impugn our faith , or build his own , he can never pretend it , unles he solve , or impugn those Grounds upon which wee build our faith . Make account then , Reader , that that which Dr. H. and I are now about is nothing at all to faith , but onely an exercise of wit and private skill ; and consists in this , whether of us can make words lest without life & stark dead to our hands , by Grammaticall & Criticall quibbling move more dexterously & smartly towards the end we drive at ; and is all one as if Lawyers should consent to abstract from custome & knowledge of Ancestors , and the books of the known laws , ( as I do now from Practise & Tradition , the sole true Foundation of faith , ) and dispute out of some pliable , or obscure passages in odde histories , and some letters written onely upon occasion , as Gildas , & some such few remnants of that time in the Reign of the Brittains , by what laws the kingdom was then governed . Again , since we build not all upon places of Scripture as explicable by private learning , it belongs not to us to shew them evidently concluding for us , as thus explicated ; no more then it doth to divines to demonstrate mysteries of faith by reason , which depend upon another ground , to wit , Authority . Wee acquit our selves well if wee shew that , what is there , is consistent with our faith ; as divines do , if they can show mysteries consistent with and not contradictory to reason ; and wee do more then the necessity of our cause , or reason obligeth us to , if wee shew them rather sounding to our advantage as thus explicable . For , how can any man be bound in reason to show that thing sounding in his behalf , upon which neither he nor his cause relies ? whereas , it belongeth to the Protestants , who rely upon Scripture explicable by private wit for their faith , to prove evidently that it is for them , and bears no probability against them . In the same manner , as when Catholikes go about to prove their faith from Scripture as explicable by Tradition , it belongs to them to shew that explication infallibly certain ; because they rely upon it as the Rule of their faith . Secondly , Dr. H. was charged with a palpable iniuriousnes in making the answering our places of Scripture the summe of his first proofs , and yet omitting our cheefest place of all . Io. 21. 15. 16 17. Dr. H. replies ( Answ . p. 59. ) this is iust as Doctor Stapleton deales with M. Calvin ; I answer , it is very likely ; for I do not doubt but Dr. H. inherits his father Calvin's faults , & so deserves the same reprehension . But , how dealt Dr. Stapleton with that good man M. Calv●n ? why he call'd a Text of Scripture the most important place , because it was not mention'd , So sayes Mr. Calvin's friend , Dr. H if wee will beleeve him ; but , till he proves it better then by onely saying it , wee shall take libertie to think that friendship blindes . Next , he tells us he hath given some account Rep. Sect. 8. n. 10. why hee had done us no injury in omitting it ; and indeed , 't is onely some account ; for he tells us there sleightly no more than this , that first , by the very position of it : but , secondly , more by the occasion ; and yet more , Thirdly , by the matter of the words that place is prejudged from being any more than an Exhortation to S. Peter to discharge his duty . But , is there no particularity in order to S. Peter ? An hard case , that after thrice saing , Simon Son of Ionas louest thou me ? more than these ? ( and there upon ) feed thou my sheep , nothing should be yet spoken in order to S. Peter in particular . The some account then , which Dr. H hath rendred us in the place related , is that he hath said there three things upon his own head & proved none of them ; which ( as I take it ) is to give no account at all . His answers to it in other places shall be replied to other where . Thirdly , he assures us that his reason of omitting it was by him with perfect truth rendred p. 93. from his full persuasion that it had so very litle appearance of Strength in it , and had been so often answer'd that it would not be deemed vsefull to any that hee should descend to it . Let us examin a litle Dr. H's perfect truth . I ask , had he reckon'd all the numerous places in Controvertists where this & other texts had been answet'd , & found that this had been far ofter replied to ? if he did not , how can he affirm it , or alledge this for his excuse ? if he did ) which I confesse is a task very proper for his ( Genius ) why does not he show us tables of accounts how many times the one , & how many times the other hath been vrged ? till which time , he gives us leave to beleeve that it is as incredible he hath done it , as it were ridiculous to have done it . Again , me thinks rea●on should tell him , that if it were oftner answered , it was oftner vrged ; and that it had not been oftner vrged without having some more appearance of truth in it , then the rest , which yet the other part of his excuse denies . If he say , that it was vrged more prevalently ; still , it will ly at his dore that it was more worthy his taking notice of : otherwise , to excuse himself , he indites his fellow-Protestan'●s of plain folly in answering that place oftner , which on the one side had very litle apperance of truth in it , and on the other side had been neither very often , nor very prevalently vrged . Fourthly , he asks if there be any farther invisible reserve in that place not taken notice of by M r Hart in the conference with Dr. Reynolds , I answer ; truly , I was not by ; nor shall I credit a relation which their own partiall Scribes writ , & their own partiall selves brag they have under the disputants hands ; it is as easy to counterfeit a hand , as to counterfeit a testimony ; If there be no such reserve , then Dr H. tells us he must remember the issue of that conference . And what was that ? That Mr Hart flew of from this text to that of Luke 22. v 31. from which being ( saith he ) soon beaten by evidence ( This Evidence , I conceive , was some nothing-proving branch of accordance like those Evidences of Dr. H's ) The poor Papist , if wee will beleeve his enemies , was put to conclude in these words . Yet , I know not how , me thinks I cannot be persuaded but that it maketh somewhat for Peter's Supremacy . Words so sillily unlikely , that the very rehearsall of them is enough to disgrace the whole relation , and the alledgers themselves . Nor is it lesse unlikely that M ▪ Hart should flie from this place of S. Iohn to that of Luke 22. v. 31. to prove S. Peter's Supremacy ; where nothing is found but onely this , Simon , Simon , be hold Satan hath desired to have you to sift you as wheat . I wonder now in which of these words Dr. Reynolds his friends will pretend Mr Hart placed the most force for S. Peter's Supremacy ; whether in the ordinary & common name Simon , in Satan , in Sifting , or in wheat . Is not this Dr. a great wit to bring such unauthoriz'd & unlikely trifles for his excuse ? yet necessity ( alas ) hath no law : He tells us here he must remember this wise Story ; as if it were such a necessary busines to give his reader a memorandum of a thing which he can never make good ; and is in it self the most unlikely truth and the likeliest fiction that can be imagined . Thirdly Dr. H. was charged of manifestly calumniating the Catholikes in calling their tenet cōcerning the power of the Keys a peculiarity & inclosure of S. Peter He goes about to discharge his credit and Conscience by shewing both from my words and the Catholike tenet that S. Peter had some particular power of Keyes , & sayes he mean't onely that this particular power was a peculiarity & inclosure of S. Peter . That the Catholike tenet , & consequently mine is that he had such a particular degree of power of the Keyes promised , and given him , I willingly gra●● and , had Dr. H. exprest so much there , he had not been charged with Calumny ; but if he exprest no such thing there , nay carried it so , as if wee had held that no Apostles had the Keyes but S. Peter , then all the emptie wordishnes in his Reply & Answer will avail nothing to clear him from so grosse a fault . Now , my reasons why I charged him with the said Calumny are these , because of Schism p. 86. Speaking of the Donation of the power of the Keyes in an unlimitted & universall expression , he says of himself , that this power Math. 16. 19. is promised to S. Peter ; by which words consequently he must mean the power of the Keyes in common ; for it is opposite to his tenet to say that any particular degree of that power was promised that Apostle . This done he puts down the text of Scripture , I will give unto thee the Keyes , &c. and then subjoyns these words . But to him that from hence pretends this Donative , & consequent power as a peculiarity & inclosure of S. Peter's , these considerations will be of force to supersede his conclusion . Now , what this Donative and power was meant of , is sufficiently exprest before , to wit the power of the Keyes in generall without any restriction or particularization . Wherefore , it is most manifest from his own words that he would have made the honest Reader beleeve our tenet was that the power of the Keyes in generall & common was S. Peter's peculiarity & inclosure . Secondly , one of his considerations to supersede our conclusion ( as he calls it ) were two places of Scripture , expressing onely that the Keyes were given to all the Apostles in common , but nothing at all that they were given equally to all ; wherefore they can no wayes impugn the inequality of S. Peter's having such a power , but onely S. Peter's having it alone ; since nothing can be imagin'd plainer then that the same Notion of a thing may plurally agree to many , and yet in unequall degrees notwithstanding , there being almost as many Instances of it , as there are things in the world . Evident therefore it is that he impugned S. Peter's having the power of the Keyes alone , and so calumniated us in counterfeiting that to be our tenet , & impugning it as such , unles perhaps he will say hee intēded to impugn nothing at all . Thirdly , what means the word [ inclusive ] Is it not ( if applied to S. Peter's having the power of the Keyes ( as it is by him ) as plain an expression as could be invented , to signify none had that power but S. Peter ? Manifest therefore it is that he intended to make his Reader beleeve that wee held such an absurd Position , and thence erected a rare Trophee of his own Victory , by shewing ( as he easily might ) that all the other Apostles had that power as well as he , or in common . But observe how neatly Dr. H. deludes his readers in going about to clear himself of this Calumny ; for instead of shewing from his own words that he signified that which wee held for S. Peter's peculiarity & inclosure was onely a higher degree of that power , which had been the proper way to shew him not faulty in the said words , he prevaricates quite from that onely necessary method , and runs to shew from my words & the Catholick tenet that wee grant S. Peter a more particular power of the Keyes ; entangling poore S. W. on all sides p 61. and obliging him by most powerfull arguments to grant that which he beleeves already as a point of his faith ; and , when he hath done , he insults that that particular power was S. Peter's peculiarity , & inclosure ; but never goes about to shew ( which onely was his duty ) that he applied those words peculiarity & inclosure to that particular power of the Keyes in his book of Schism , where he was charged to have calumniated us but to the common power onely . Though the question be not whether Catholicks hold that S. Peter had an higher degree of this power , which was his inclosure , but whether Dr. H. expressed such to be our tenet in his book of Schism , or rather pretended that the having the very power of the Keyes it self was held by us to be his inclosure , & peculiarity , and so calumniated us in the highest degree . Thus Dr. H. pleads his own cause , and then concludes himself secure from being like S. W. in calumniating him with whom he came to dispute . After this Answ . p. 62. the Dr. is mistakingly apprehensive of Sprights , and is troubled at the two appearanrances of the same Romanist . For imposing on him two propositions which he never said , and disgraces the said appearances by asking the reader what trust is to be given to such disputers . But what said the two appearances of the same Romanist ? one appearance sayes that Dr. H. affirms no power of the Keyes was given especially to S. Peter . The other appearance sayes that hee confesses the Keyes were especially promised to S. Peter . He answers , the truth is , he neither said one , nor the other . One of the appearances replies . The truth is , he said both . The first of Sch●sm p. 87. l. 2. 3. where he sayes expresly , that these , to wit , the Keyes , or the words importing them , are delivered in common and equally to all & every of the eleven Apostles . Now I imagin'd that those words equally to all & every one is the very same , as particularly to no one . But Dr. H. thinkes otherwise . ( Answ . p. 62. l. 18 denying that he affirmed no power of the Keyes was given especially to S. Peter . And yet presently l. 21. 22. Saying that he af●●rmed that the power was given in common , and equally to all the Apostles , which is so perfectly the self-same with the former as the very common light of nature teaches us , that they are both one , and that not especially , & commonly , are perfectly equivalent . To omit that this very position : That no power of the Keyes was given especially to S. Peter , is his own main nay sole tenet , he is defending in this place , which yet he sayes here , he affirms not , and complains of my foul play in disputing , for saying he holds his own tenet . The second position is found p. 57. l. 11. where he grants that this promise was made to S. Peter peculiarly , and l. 21. where he sayes that the words importing a promise of the Keyes are applied particularly to S. Peter , Now the applying those words is the speaking them , for they were not first spoken then afterward apply'd . To S. Peter then this promise was spoken , that is , was made particularly or especially . As for his Evasion , that the former of these two last places is onely mention'd by him as a color the Romanist makes some use of , it hath no color at all from the place where it is found , or at least such a dim color as none but himself can discern . Sect. 2. A Promise of an higher degree of power and it's performance shown the Texts Mat. 16. and Iohn 21. connaturally and rationally explicated . THese preparative rubs being past over , and Dr. H's three great faults of prevaricating , Iniuriousnes , and Calumny , with which he was charged , and went about to clear , still challenging him for their Author , next comes the point it self , since Dr. H. will needs put us upon the part of the Opponent . Mr. H. undertooke to solve some places of Scripture which were used by our Doctors for S. Peter's Supremacy ; where upon , I was obliged to undertake two things ; first , that our Saviour promised the Keyes to S. Peter in particular , and after a particular manner , that is , the manner of promising them was particular in order to S. Peter . Secondly , that , it being worthy our Saviour to perform his promise after the manner & tenour in which he promised , consequently he performed that promise to S. Peter after a particular manner , that is , gave him the Keyes particularly , Schism Disarm'd p. 90. 91. urged the first place Matth. 16. v. 19. &c. which concerned the promise , And , though Dr. H pretends in the end of this Chapter , that he attends me in this Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot , yet he gave it no such at●endance in order to answering it but onely p. 60. 61. 62. he would needs engage me thence to confesse a point of my faith that is , that S. Peter had something , or some degree of power which the rest had not , that so he might clear himself from having calumniated our tenet . Since then I must be forc't to repeat again what I said there , I shall do it by arguing after this sort . These words , I will give vnto thee the Keyes of the Kingdome of Heaven , &c. importing a promise , were spoken to S. Peter after a particular manner , therefore the promise was made to S Peter after a particular manner . The consequence is evident , for the promise was made by speaking it ; If then it were spoken to S. Peter after a particularizing way , the promise was made to S. Peter after a particular manner . The antecedent I prove thus , those words were spoken to S. Peter after a manner not competible nor common to the rest of the Apostles ; therefore they were spoken to S. Peter after a particularizing way . The consequence is most evident , since particular , is expresly the same with not common or not competible to the rest . The Antecedent is proved no lesse evidently from the whole Series of the Text ; where we have first a particular Blessing of S. Peter , sprung from a particular act of his , to wit , his Confession of Christ's Divinity . Blessed art thou ; his particular name , and , to avoyd all equivocation which might communicate that name ▪ designing whose sonne he was , Simon Bar-Iona : my heavenly father hath revealed it vnto th●e , in particular . Next follows Christ's applying his words in particular here upon , And I say vnto thee ; then alluding to his particular name given him by Christ himself with an emphasis and energy , Thou ar● Peter ( or a Rock ) and upon this Rock will I build my Church , &c. And after all these particular designations follows the promise in the same tenour copulatively . And I will give vnto thee ( still with the same speciality ) the Keyes of the Kingdome of Heaven , and whatsoever thou shalt bind on earth shall be bound in Heaven , and whatsoever thou shalt loose on earth shall be loosed in Heaven . Now , hence Iargue . The Confession of Christ to be the Son of God , the Blessing there-upon , The name Simon Bar-Iona , The designed allusion to that name , are not competible nor common to the rest of the Apostles ; therefore , the promise-expressing words concomitant were spoken to S. Peter in a way not common , or competible to the rest of the Apostles . But ( to returne whence wee came ) these words are a promise of the Keyes , and their power ; therefore a promise of the Keyes , and their power was made to S. Peter , after a manner not common , that is particular , and that upon occasions originally springing from , and constantly relating , and alluding to S. Peter's particular person and particular name . And thus much for the promise . Next , as for the performance of this particular promise , wee argue thus . It is worthy our Saviour , not onely to perform his promise , but also to perform it after the manner , and tenour he promised . But he promised the power of the Keyes to S. Peter after a particular manner , ( as hath been shown ) ●●erefore he perfo●med his promise , and gave it to S. Peter after a particular manner , and consequently ( which is the position wee vltimately aym at ) S. Peter had the power of the Keyes after a more particular manner then the other Apostles . The Major is evident ; because no man living would think himself reasonably dealt with if a promise were not performed to him after the manner it was made ; nay , reason would think himself deluded , to have his expectation raised ( as in prudence it would ) by such a particular manner of promising to something extraordinary , and more then common , and , when it comes to the point , to have his hopes defeated by a common , and meerly - equall performance . The Minor is already proved in the foregoing paragraph . The conclusion is the position in controversy . Reason therefore informs us , supposing once that the promise was made to S. Peter after a particular manner that it should be performed to him after the same manner , nor need 's it any other proof from Testimonies , if we once grant ( as none will deny ) that our B. Saviour did what was most reasonable , and fitting . Yet some of our Drs , arguing ad hominem against the Protestāt , make choice particularly of that place of Iohn 21. v. 15. 16. 17. to infer such a performance . I proceed therefore in the way I begun , and endeavour to show two things ; first that reason gives it , secondly that the Scripture favours it , that this place signifies a particularity of performance to S. Peter , or a performance to him after a particular manner . The first I prove ad hominem thus , the promise being made to S. Peter after a particular manner , and register'd in Scripture ( as hath been shown ) it is fitting that the correspōdent performance so worthy our Saviour should be exprest there likewise ; especially in the Protestant Grounds who grant a kind of self-perfectnes and sole-sufficiency to Scripture . But , there is no other place in Scripture so apt to signify a particular performance as this ( for the other places cited by Dr. H. Receive yee the Holy Ghost , & ●s my father sent me so send I you , expresse onely a common performance ) therefore in all reason wee should think that the particular performance is exprest there . The second I show thus , the particular promise had preceeded , apt in it's own Nature to breed some greater expectation in S. Peter . These words were apt to satisfy that expectation ; they signify'd therefore a particular performance ▪ Again , the thrice particularizing him by his name , and relation , Simon sonne of Ionas , denotes the speaking of the following words to him particularly . But the following words , pasce oves ineas , were apt , and sufficient to instate him in the Office , and give him the Authority of a Pastor : It was therefore given him in a particular manner to be a Pastour in these words . The Major is e●ident , the Minor is proved . For , should any Master of a family bid one of his servants in the same words feed his sheep , that servant would think him self sufficiently Authorized to perform that duty . Thirdly , the word amas me plus his , Dost thow love me more than these , manifestly put both a particularity , and a superiority in S. Peter above the other Apostles in the interrogatory : Therefore , the inference there-upon ; feed my Sheep , in ordinary reason should signify after the same manner , and sounds as if it were put thus , Dost thow love me more then these , to which S. Peter assenting , our Saviour may be imagin'd by the naturall sence of the words to reply , If it be so that thou lovest me more then these , then feed my Sheep more then these ; or , have thou a Commission to feed my Sheep more then these , sence he is more likely to perform his duty better , and so more capable and worthy of a higher charge who bears a greater affection to his Master . This paraphrase the words them selves seem to ground . For otherwise to what purpose was it to make an interrogation concerning a greater degree of love ? or , to what end was that particularizing , and perferring words [ more then these ] put there if they had no correspondent influence nor connexion with the inference which ensves upon it . Fourthly , the verb pasce being exprest imperatively , and spoken by a lord to his servant , ought in all reason to signi●y a Command , unles the concomitant words in the Text force another sence upon it , which cannot be alledged here . Since then every command of a lawfull Superiour gives a Commission to do that which he commands , and that the words expressing this command are most evidently by the circumstances in the Text , in a particular manner spoken to S. Peter , it follows that S. Peter had by them a particular Commission given him to feed Christ's flock , which is the thing to be proved . Fifthly , the property of the word pasce , as it is distinguished from praedicate shows that there was a kind of ordinary care commanded to S. Peter , whereas by the pure Apostleship he and his fellows had but an extraordinary and ( as it were ) a voyager Authority ; for , an Apostle might preach in many Cities ; but , to be Pastor he must fix himself in one Citie because he could be but a particular Pastor : But , S. Peter having for his charge , oves & Agnos , that is , all the faithfull , ●ould ●ever be out of his own Iurisdiction , so that being still in his seat , he needed not fix any where ; and , that he did so was 〈◊〉 abundanti ; Wherefore Praedicate being spoken in generall to all he Apostles ▪ pasce , to S. Peter onely , & pasce having an especiall force above Praedicate it follows that something was here given to S. Peter by that word , especially and particularly . This is , Reader , what I conceive follows gen●inly out of the Texts themselves , as explicable grammatically . Two things I desire both mine Adversary and thee to take notice of . The one , that we are not now disputing how the many-winded Commenters interpret this or that word ; but what follows out of the acknowledg'd words of the Texts , as managed by Grammaticall skill . Nor do I pretend to Evidence out of my own interpretation ( that is , Animating of dead words ) neither my cause needs it , nor can my own reason suffer me to engage soe far , assuring me how seldome demonstrations are to bee expected from the tossing of meer words ; My onely intent then ( as I tould thee at first ) was to show what I conceived most connaturally and probably follow'd out of these Texts , and their circumstances . Nor is it sufficient for mine Adversary to imagin that another explication may be invented . But ( since our contention now is , about what the words can-best bear ) he is to show that another can so connaturally agree to the same particularizing circumstances in the said Texts . And , if any man living can draw an argument out of the same words , more coherent with all the circumstances there found , and more connected in it self then mine is , nay from any other Text in Scripture , to show that S. Peter had no promise of the power of the Keyes made to him in a particular manner , and no performance of that promise in the same manner , in which is founded his superiority to the other Apostles , I will candidly confesse my self to have the worst in this wit-combat , and shall lay down the cudgells for the next comer . Sect. 3. Dr. H's solutions or contrary explications of those two places of Scripture , sustain'd by most senceles paralogisms , and built onely upon his own sayings ; nor shown nor attempted to bee shown more naturally consequent from the Texts themselves and their circumstances . AGainst , this inference of mine from the words of these Texts Dr. H. never goes about to show from the force of the same words a more connaturall explication , which is the onely method to show his advantage over us in Scripture ; but , in stead thereof , endeavours onely to enervate our deductions thence by some solutions gather'd here and there . Now , this method of proceeding had been allowable , in case we had built our faith upon such wit originiz'd explications ; or , if in trying our acutenes with them in their own wordish way we had pretended to evidence or conclude demonstratively that this must be the sence of those places ; for then indeed any may be otherwise , which they could imagin , would have destroy'd our must be so ; and wee were bound in that case to maintain our explication against any other , not onely which the words might be pretended to favour , but what the most voluntary dreamer could fancy . But , since wee pretend not to evidence or conclude demonstratively thence , and onely intend to show out of the force of the words that our exposition is more probable , and connaturall ; he hath noe way to overcome in these circumstances , but by showing us another out of the force of the same words more probable and connaturall ; which since he never attempts to do ( as far as I can see ) 't is plain he is so far from having acquitted him self in that point that he hath not so much as gone about it ; and all the voluntary solutions and possibilities of another explication he hath produced out of his owne f●cy without endeavoring to shew them more naturall out of the force of the Texts , are so little to the purpose , that they are not worth answering . Yet wee shall glean them up from the places in which he hath scattered them , and give them , which is more then their due , a cursory reflection . Solution 1. The words of the Commission were delivered in common to all the Apostles . Of Schism p 87. l. 2. Reply . The delivering them in common evinces no more but that each Apostle had the power of the Keyes ; but , leaves it indifferent whether each had it equally or in equally ▪ since it expresses neither ; nor is there any so silly as not to see that mo●e persons may have the same thing yet one of those may have it in a more particular manner than the rest . Now then , since wee have a place of Scripture expressing a promise of the Keyes in a particularising manner to S. Peter , how can the other places of a common delivery prejudice the having them more especially ; since it abstracts from having them equally , or inequally ; and so is indifferent to and consistent with either . Solution 2. They are delivered equally to all and every of the Apostles , as is evident by the plurall style throughout that Commission . Of Schism p 87. l. 2. 3. 4 5. Reply . To think that a bare plurality can prove ; much less evidence an equality is such a peece of bedlam like non-sence that I wonder the silliest old wife should be gulld with such an affected peece of foolery . Paul's , and Pancras by this Logick must be equall , because they are both in the plurall call'd Churches ; nay every peece of the world's frame is a mani●est instance a●a●nst this paralogism ; since in every species in Nature the particulars or individualls are plurally styled by the same word , and agree in the same generall notion , though there be hundreds , sometimes thousand degrees of inequality between them . Yet this infinitely weake reasoner hath ( as I dare undertake to show ) above fourty times made this argument against us ; and to surpasse his otherwise unparaleld'self , he calls it an evidence . Were it not pretty to put some parallels to this peece of Logick , and make Dr. H. argue thus . Constables and Kings are in the plurall styled Magistrates . ergo ( cryes the Dr. ) it is evident they are both equall ; A Captaine and a Generall are both plurally styld Commanders ; ergo ( concludes the Dr. ) it is evident they are equally such . The like argument he hath made heretofore for the equality of Apostles , pillars , foundation-stones , &c. because all of each sort were named by one plurall name . Pardon me then Reader if I have given such a harsh character to this monstrous peece of Logick I professe I know not what better name to call it by truly ; and , besides other considerations , I cannot but resent it in the behalf of man's nature Which is Reason , and am angry with Dr. H. in his owne behalf that he hath by his passion , and interest so totally defaced it in him self as to produce that for an evidence which is so far from the least degree of probability that it is the greatest impossibility imaginable . But especially , when I see that the same person who acknowledges Schism greater then sacriledge , or idolat●y , would persuade rationall Souls into it by such putid non-sence , I confesse , I cannot contain my expressions from taking such liberties , as truth and Iustice make lawfull , but the concernement of my cause necessary . Solution 3. Each single Apostle had this power as distinctly promised to him as S. Peter is pretended to have , and the words of Scripture , Math. 18. v. 18. are most clear for that purpose . Of Schism p. 88. Reply , there is not a word there expressing any distinction in order to any other Apostle , much lesse singularizing each of them distinctly as you here pretend but a common and plurall donation onely whatsoever you shall binde , &c. and , as for your Syllogism by which you would evade the shamelesnes of this assertion Answ . p. 66. by saying that you mean't onely the Apostles were each of them singly to have and exercise the power of the Keyes , and not all together in common , or joyn'd together in Communion ; first , neither agrees with your other words , for it is one thing to say each could distinctly use that power , another thing to say as you ( of Schism p. 8● . l. 13. 14. ) this power was distinctly promised to each of them , and then quoting , Math. 18. v. 18. as most clear for that purpose where nothing is found but a cōmon expression whatsoever yee shall binde on earth shall be bound in heaven , &c. without any distinction at all exprest . Nor can such a pretended meaning stand with common sense , unles the Dr. will confesse him self to have calumniated our tenet , which imputation he hath before taken such pains to avoid ; for either it is put in opposition to us , or not ; if not , what does it there , or to what end are all those testimonies brought of Schism p. 89 to second it ? If it be put in opposition to us , and yet mean onely ( as Dr. H. says here ) that it was promised to all the Apostles as to twelve single persons each singly to have and exercise it , and not all together in common ; then our tenet must necessarily be supposed and pretended by him to be , that no single Apostle could bind or loose , but all of them together in common onely which is so manifest a calumny that himself dares not openly own it , though he slily impose it ; as he did the other about the Keyes being S. Peter's inclosure . Yet it is as necessarily his , as the excuse given is his ; which if he disclame he acknowledges the objected fault . Solution 4. The addressing the speech to S. Peter in the singular is a token onely that Peter as a single person should have power , but not , either that no others should have it too ( observe Reader how the calumny he formerly would have acquitted himself of , still sticks to him ) or that the manner in which S. Peter should have it should be singular to him , and so as it was not to each of them , Answ . p. 64. 65 Reply , this is onely your own saying ; show us out of the words themselves that this is more probable , as I show'd the contrary , and then I shall acknowledge that you have animated the dead letter more artificially then I ; otherwise you have done nothing : for the question is not whether you can say so , or no ; but whether the words oblige you to say so . Solution 5. The particularity , gives him particularly the power , but excludes not others from the same power and the same degree of power . Answ . p. 65. Reply . This is onely said again , not shown that the words gave occasion to say it , which was onely to be done . He quotes indeed drily the places of Scripture , yet puts down no words , as his custome is , but talks before and after the barren and unapply'd citations what he pleases . Wee take the words of the Text , debate them minutely and particularly , and bring them home to the point , to show that our tenet of a more particular powre is more probable out of their native force . Let him do the like and show by the same method his explication more connaturall then mine and I shall grant he won the field in this probability-skirmish . Himself will not deny that S. Peter had as much promis'd him as the rest when it was promis'd in common , Math. 18. v. 18. The having then over and above this common promise at another distinct time and with most particularizing and distinguishing circumstances a promise of he same Keyes ; most manifestly is a priviledge peculiar to S. Peter , and that on which wee ground the probability of having them promis'd in a particular manner , and consequently performed in the same sort ; which wee make accoūt wee find with the like particularities Io. 21. Let the Reader then observe what countenance the words , Grammatically & prudentially scann'd , give to our explications and deductions , and expect what other explication , so well circumstanc'd , Dr. H. can deduce of the same words taken in their own native force and energy , not what he will say upon his owne head . Solution 7. The speciall energy of the applying the words particularly to S. Peter , concludes that the Ecclesiasticall power of aeconomy or stewardship in Christ's house belongs to single persons , such as S. Peter was , and not onely to Consistories , or Assemblies . Of Schism p. 87. Reply . This is still your own saying without ever endeavoring to show from the words , and their circūstances , they persuade that this is the sense of them . But , let it be so that you have evinc't against the Presbyterians from this place that a community must not govern but a Bishop , that is , one who is Superiour to that community ; who sees not how much better , and more probably it follows hence that S. Peter was Superior to the consistory of the Apostles ( they being present when those particularizing words were spoken , whence Dr. H. proves the Episcopall Authority over the consistory ) then it will follow that in succeeding times , and distinct circumstances , some one should be chief and over the Assembly . Again , the words not being expresse for his position , he can onely make a parallell deduction thence after this sort , if he will argue from the words , that the same should be observed in a Bishop and his consistory afterwards , which was I deated in this first consistory of the Apostles ; wherefore , since Dr. H. grants no higher degree of Authority in S. Peter than in the rest of the Apostles , he can conclude no more but this , that the Presbyters are all equall in Authority , as the Apostles were ; that is , there ought to bee no more-highly-authoriz'd Bishop over them , but onely that one of those equally-dignify'd Presbyters ought to sit , talk , or walk before the rest , according to Dr. H's explication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Primacy of order . Thus whiles the Dr. disputes from this place against the Presbytery , he falls into Popery . As for what he tells me here that it is the interest of S. W. as well as of the Protestants to mantain this point against the Presbyterians who a lone can gain by the questioning it . I answer , that I love the Presbyterians so well as not to wish them renounce their reason , that is , man's nature , which they must doe if they assent to what the Protestants say upon a probability onely , nay a totally improbable , and rather opposit Text. Nor should I wish them so much hurt , as to beleeve Episcopacy , unles I made account the Catholick Church was able to give them rigorously convincing evidence for her Authority asserting it , which is impossible the Protestants should do , unles they plow with our heifer , and recur to our Rules of faith , universall Tradition , so oft renounc'd by them for other points . Observe , Reader , that I had shown his explication of this place of Scripture against the Presbyterians to make unavoidably against thim self , Schism Disarm'd p. 95. In reply to which dangerous point ( Answ . p. 66 ▪ par . 16. ) he onely calls my reasons expressions of dislike to his argument against Presbytery , that it is not pertinent to the question , that it hath not ( as he supposes ) any show of the least di●ficulty in it and so ends . As if my showing that our tenet follows more naturally out of the words , even as explicated thus by him self , were onely an expression of dislike , impertinent to our question , or had not , if proved , any show of the least difficulty in it ; yet he braggs at the end of this Section , that he hath attended me precisely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 step by step , though he makes when he spies danger such large skips over me . Solution 8. The words , feed my Sheep , are nothing but an ●xhortation to discharge that duty to which he was befor● commissionated . Rep. p. 68. par . 10. p. 63. Reply , had he ever a particular Commission given him , correspondent to the particularizing promise , but here ? or was not the word pasce spoken imperatively by a Master to his servant as apt to signify a Commission as the words , Goe teach all Nations , were ? how then appears it from the words that this was onely an exortation ? and , if it does not , what is it more then Dr. H's own saying ? Solution 9 The circumstances in the Text can never work a change in the matter , an inculcated , expresse , particulariz'd explication , introduc'd with a question to quicken , and impresse it can never be converted by these accumulation● into a Commission for supremacy . Answ . p. 63. Reply , first you must show that the words persuade it was onely an Exhortation ; else all this and your following discourse falls to the ground . Next , such particularizing circumstances to S. Peter in the presence of the rest are apt in their owne nature to make him or any man living ready to apprehend that the thing promised belonged to him in a particular manner : els to what end serv'd they , would no● a common promise have sufficed if this had not been intended ? Thirdly , there needed no converting the signification of the pasce from an Exhortation into a Commission of Supremacy . The word was apt before of it self to signify a Commission ; the accumulation of particularizing circumstances gave it to signify a particular Commission . Let the reader examin Dr. H. by what force of the words he proves t' is an exhortation onely , since the words themselves are words of Commission , there being nothing proper to a meer exhortation in them . And as for the Drs parallell here that ( Christ's praying the same prayer thrice did not make it cease to be a prayer and commence a precept , t 's soe silly as a sillier cannot be imagin'd ; since neither the words of Christ's prayer are apt to be converted from a praying to a commanding signification ; nor was it likely or possible that Christ should impose precepts upon his heavenly father to whom he pray'd , as he could upon S. Peter , not lastly is it onely the thrice saying that wee build upon , as abstracted from all the other particularising circumstances but the thrice saying a precept , and a precept thus exprest . Solution 10. The asking him thri●e , lovest thou me , made S. Peter no doubt deem it a reproach of his thrice denying his Master . Answ . p. 63. The Text saith , Peter was greeved , because he said vnto him the third time , Lovest thou me , which Sure he would not have been , if he had looked on it as an introduction to so great a preferment . Reply : Dr. H. hath here at unawares bewray'd what kinde of Spirit he is of ; who makes account that the getting some great preferment is a ground of more gladnes then our Saviours seeming to doubt of his love to him would be occasion of sorrow . But he shall give me and all good Christians ●eave to think that good S. Peter was of another temper ; and that he valued the good opinion of his Master , questioning so much his love to him , above the attainment of any dignity imaginable . Though I must confesse Dr. H's Noe doubt , and Sure , upon which all depends , are two sure cards , were they authoris'd by any thing besides his own words ; and , 't is a very competent answer with him to say he is sure , and there is no doubt but that S. Peter gap't so much after a preferment that he car'd not , in comparison of it , what opinion his B. Master had of him , in order to his loving him . Again , how do the words soe put it beyond all doubt that the asking him thrice , lovest thou mee , was deemed by S. Peter a reproach of his thrice deniall ; whereas the Text tells us that S. Peter was fully persuaded of his Masters knowledge of his love , and confidently appeal'd to that knowledge , Lord thou knowest all things , thou knowest that I love thee . Nor have wee any ground to think that S. Peter apprehended his sweet Master so cruell as to upbraid a forgiven sin , especially seeing the return of so much love in the breast of his dear Disciple . If Dr. H. pretend that it was to excite in him a greater care of Christ's flok , the words indeed give countenance to it . But then it should be ask'd what necessity was there of exciting a greater care in S. Peter in particular ? had he shown him self of soe negligent a nature as to give occasion of doubt that he was not likely without this exciration to perform well this particular charge ? or rather , did not his whole carriage demonstrate the quite contrary that he was ever most zealous , vehement , and hot to prosecute any thing he went about ? What reason then there could be of a particular incitement to S. Peter to perform and look well to his charge , more than to the rest without some particularity in his charge more than in the rest , passes reason to imagin ▪ The force therefore in this thrice repetition of lovest thou me in all probability and according to the words rationally explicated , wee make to bee this ; that since it is ever the method of God's sweet providence to dispose and fit the person for the charge , ere he imposes the charge it self , and the best disposition to perform any charge with exact diligence is a greater affection towards the person who imposes it , our Saviour , by asking S. Pe●ter thrice in that tender manner lovest thou me more then these , lovest thou me , excited and stirred up in him a greater affection , both to dispose him at present for the particularly-exprest charge of feeding his Sheep , and also to minde him for the future upon what terms and conditions , and with what dear and tender expressions he had pledged vnto him the care of his flock . This explication , I say , of that thrice asking wee think most connaturall and consonant to the Text , as rationally scann'd according to what is most befitting the divine wisedom ; by which rule or any other principle had Dr. H. guided himself in stead of recurring to and relying upon meerly his owne fancy for his voluntary explications , I hope he would have been of the same minde too . Solution 11. Wee need seek no other performance of this promise than that which was at once afforded all the Apostles together . As , suppose a Generall should promise a Commission this day to one , and to morowe should make the like promise to Eleven more , that one being in their company , and then , upon a set day some weeks after , should se●● twelve Commissions to those twelve , one for each of them , I wonder who would doubt of the exact performance of this promise to that first , or seek for any more speciall performance of it Reply p. 67. Reply : Dr. H. pretends a parallell , and yet ▪ leaves all that in which the force of the parallell was to be put , taking the common and indifferent circumstance onely . First he puts the supposition that a Generall should promise a Commission this day to one , but he omits all that in which wee place the strength of our argument , to wit , that the Generall should promise the said Commission to that one in a manner of expression not competent or competible to the rest , as he did here , sounding an advantage over the rest in his desert , his confessing of Christ's Godhead by the revelation of his heavenly father ; with such allusion● to his name , and other particularisations , as in all prudence are apt to breed an expectation of something particular in the thing promised . He should have made his Generall have promist a Commission to one in this manner , and then the answer had been , that that one man so manifoldly particulariz'd , and , as it were , call'd and singled out from the rest in their owne presence , had no reason to think himself ingenuously deal't with , if his acknowled'g desert being particular , and the promise there upon so particularly directed to him , and him alone at that time , he had received an equall Commission onely , that is , such a one as was common to all the by standers , and not particular at all to himself . Next , Dr. H's following words , suppose this Generall should to morrow make the like promise to eleven more , that one being in their company , hath two equivocations in it ; the one in the words , the like promise ; by which if he means the promise of the same common thing , to wit the power of the Keyes , t' is granted ; but , if he mean's ( as he ought , this being the thing in controversy , and the sence best suting with that word ) that the like promise denotes a promise made after th● same manner , and apt to breed no more nor higher expectation of the thing to be given then if it had been exprest 〈◊〉 common onely then 't is palpably false and flatly deny'd . The next equivocation lies in these words , suppose he should make a promise to eleven more ▪ that one being in their company ; by which one would think that S. Peter who had it promised particularly before , had it not promised again in common now , but onely stood by at this time while it was promis'd to the other eleven . By which device he hath avoided another point in which wee put force , and left it out in his parallell ; and 't is this , that S. Peter went a breast with the rest in having the common promise made to him as well as they had ; and exceeded or was preferr'd before them in this priviledge , that , over and above his common promise , hee had a promise made to him at other times particularly and in a particularizing manner , so that the Drs similitude hath not so much as one foot left to hop on , that is , it resembles no part of the point as it is in question betveen us , nor touches at all the controverted difficulty , and is all one as if , going about to paint Cesar , he should draw onely the rude lineaments common to all mankind , and omit all the particular proportions and colours which were proper to delineate that person . But the Dr. makes up his similitude by supposing twelve Commissions sent to the twelve Captains , in which he would subtly have his Reader suppose the Commissions were equally ; for , if they were unequall it would prove iust contrary to his pretence . But what he mean's by his seal'd Commissions , or how he thinks this is verified in the Apostles , wee shall ere long discusse when he declares his meaning in it . Dr. H's parallell having thus lamely play'd it's part , let me see if I can make another more pat , and expresse then his was . Suppose then the late King of England , as head of the Church there , could have made , and had been to create Bishops all over England ; and had already cast his eye particularly upon some one particular person so far as to give him in particular the sir name of Bishop ( as he did S. Peter the name Cephas , a Rock ) this done , upon occasion of a particular service of his first acnowledging or confessing him King ( which wee may suppose not to have been then acknowledged ) he breaks out into those parallell expressions . Happy art thou N. N. who , when others weakly doubt of my Royalty dost out of a particular affection to me acknowledg me King ; and I say vnto thee , Thou art Bishop , and upon this Bishop I wil build the Church of England , and thus built it shall stand strong against all opposition ; and J will give vnto thee the power of binding & loosing and whatsoever fault against our Ecclesiasticall laws , thou shalt absolve from , I will hold that person thus absolved guiltles ; and whatsoever thou shalt refuse to pardon , I will hold it unpardon'd likewise . Now I appeal to Dr. H's cōscience whether this person he would not in prudence judge by this carriage that he should have some thing particualr given him , and whether though the King afterwards , in a common exposition , had promis't to make him , aud the rest Bishops , yet there would not remain still imprinted in his minde an expectation that he should be a Bishop in a higher degree then the rest ; to wit , an Arch-Bishop of Canterbury or Yorke ? since I think it as plain in prudence that such a carriage , and such expressions should breed such an expectation , as most prudentiall actions use ordinarily to bee . Therefore , it was worthy our Saviour not to delude the expectation of S. Peter iustly , rationally and prudently raised by his particularizing carriage , and expressions to higher hopes ; Therefore , he satisfy'd it with a proportionable performance ; therefore S. Peter had in higher manner and degree the power of the Keyes than the rest of the Apostles , which is the thing to bee evinced . And thus ends this wit-combat between me , and Dr. H. in which , I hope , I have performed fully my taks , which was to shew out of the very words in the Text that they sound in all probability and likelihood more favorably to my advantage . And , if Dr. H. goes about to answer me , let him show out of those very words , p●udentially scann'd , that they persuade another interpretation , and not tell us of his own fancy what he is able to imagin , as he does here all over . Nor let him thinke t' is sufficient to solve my deductions by showing them not to spring from those words by rigorous evidence . For , first , this is to oppose that which was never pretended ; for , I pretend not to evidence by my private wit working upon pliable natur'd words : a greater probability is pretended from the letter of the Text as it lies ; how he will impugn this but by showing his more probable from the letter of the same Text I confesse I know not . Next , to fancy an explication which the words themselves persuade not , and so to solve my probable deduction , because another is possible in it self is very disallowable , and unreasonable ; because a meer possibility of another , destroy's not the probability of this ▪ onely a greater , or equall probability pretended , can frustrate a greater probability presumed , where the Grounds of controverting exceed not probability . And-lastly , to think to prejudice our tenet or faith even by solving those places thus interpreted by privates skill , is the weakest errour of all ; since neither our faith nor my self as one of the faithfull , rely at all upon any place of Scripture , as thus interpreted . This conceit therefore is noe wiser than if a man should thinke to throw mee down , or disable me from walking by taking away my stilts , and yet leaving me my leggs whereas I stand a thousand times more firm upon these , than I did upon the former . And I so totally build my faith upon the sence of the Church , so litle upon places of Scripture play'd upon by wit , that what Dr. H. ob ects , and thinks me in chanted for holding it . ( Answ . p. 64. ) I freely , and ingenuously confesse , to wit , that the infallibility of our Church , consisting in this that she acknowledges no rule of faith save immediate attestation of forefathers , would equally have done it , and equally have ascertain'd me that S. Peter was cheef of the Apostles , as if our Saviour had never asked S. Peter three times , lovest thou me ? Although , in other respects , I doubt not but that these sacred Oracles of the written word are both a great confort , and ornament to the Church , and very usefull to our Doctors ; yet not to hammer or coine a faith out of them by the dints and impressions of wit , as the Protestants imagin . Sect. 4. D H's most wilfull and grand Falsification in pretending an Authour for him and concealing his words , found to bee expresly & point blank against him . His unparallell'd weaknes in dogmatizing upon the mysticall sence of another , which , almost in every point , contradicts his Doctrine . AFter Dr. H. had pretended ( of Schism p. 88. ) that the power of the Keyes was as distinctly promis't to each single Apostle as to S. Peter ; and , after his falsifying manner , quoted Matth. 18. v. 18 as most clear for that purpose , where no such distinction , or singularizing expression was found ; his discourse sprouts out into another branch of accordance in these words . And accordingly , Math. 19. the promise is again made of twelve thrones for each Apostle to sit on one , to judge , id est ( saith the Dr. ) to rule or preside in the Church . The Cath. Gent. and S. W. made account this interpretation was an odde one Dr. H. Answ p. 67. referr's us to his Reply c. 4. Sect. 10. and there , he sayes , the sence which S. W. never heard of , was vouched from S. Augustine . But , upon view of the place , I neither finde a word of S. Augustine put down to vouch it ; nor so much as a citation of any place in that father ▪ where wee may look it : onely he barely tells us that S. Augustine long ago so understood it , leaving us without any direction to look for this sentence in whole volumes , where he is sure wee are not likely to finde it ; and this he calls vouching his interpretation . Is not this neat ? But , I commend his wit ; he loves not be confuted , if he can help it ; which , had he told us where to finde this vouching it from S. Augustine , he providently foresaw was likely to follow . By the same prudentiall method he govern's himself in the two other Testimonies he addes to that of S. Augustine , in these words ; to whom I may also adde Hilarius Pictaviensis , and the Author imperfecti operis ; and this in all , without either relating us to the places , or quoting the words . But , since he is so reserved , I will take the pains to do it for him , knowing well that the Reader by this time grown acquainted with the Drs tricks will expect some mystery of iniquity in such aldesign'd omission . Not will Dr. H. suffer him to be deluded in that his expectation , being very apt to give his Readers satisfaction alwaies in that point . Note , Reader , what is in question at this time . Wee interpret this place to relate to the day of iudgment ▪ and to mean the Apostles sitting upon twelve thrones to judge , the Dr. interprets it of the regeneration of the world by faith in Christ or the first beginning or settling of Christ's Church immediately , or not long after his Ascension , and the Holy Ghost's coming ; and of the Apostles sitting then upon twelve Episcopall chaires , to judge ( id est saith he ) to preside in the Church . Now , to our Testimonies . Hilarius Pictaviensis his interpretation of this place is found in his explication of some passages upon S. Mathew . the title of that particular Section is , De adventu filij hominis ad iudicium in maiestate sua , of the comming of the son of man to iudgment in his maiesty . After this follows the Text which he is to interpret to mean the time of the regeneration by grace according to Dr. H. put down thus , Canon 28. Cum autem venerit filius hominis in maiestate sua & omnes Angeli cum eo , & reliqua . But when the son of man shall come in his maiesty , and all his Angels w●th him , and the rest . This seems very ominous to Dr. H's interpretation of this place for the regeneration by grace ; and to relate as expresly to the day of judgment as words can signify . But let us proceed to the Authours own words , upon which Dr. H builds . De iudicij tempore aduentuque commemorat quo fidelis ab infidelibus separabit , atque ab infructuosis fructuosa discernet , hoedos , viz. ab agnis , & in dextrâ & sinistrâ collocans , vnumquemque dignà aut bonitatis aut malitiae suae sede constituet . He speaks of the comming and time of iudgment , in which he will separate the faithfull from the infidells , discern the fruitfull from the vnfruitfull , to wit , the goats from the Lambs , and placing them on his right hand , and his left , shall set every one in the seat of his goodnes , or wickednes . And now I appeal to the judgment of the most partiall friend of Dr. H. whether this be not to renounce all shame , honesty , and conscience , respect to his Readers , care of his own and other men's salvations , to name fathers as vouching his explication , so expressly opposit to it , that 't is impossib●e to invent words more fully signifying mine , more palpably contradicting his interpretation . His third testimony from Author imperfecti operis upon the words sedebitis & vos &c you also shall sit upon twelve thrones , &c. afford's us first this comment ; futurum autem erat vt in die iudicij responderent Iudaei , &c. It was to happen in the day of judgment that the Iews would answer , Lord wee did not know thee the Sonne of God when thou wast clad with thy body vos respondeb●tis , &c. yee shall answer ; wee also were men as you are , &c. Thus he literally . But , wee will grant that this Author whoever he was ( for he is not certainly known ) more inclin'd to the mysticall sence ; and wee pardon Dr. H. at present that extreme weaknes of dogmatizing not upon the literall , but mysticall sence of an interpreter , let us see whether ( though in that one point of relating to the resurrection it bee for him according to the said mysticall sence yet whether ) in all the rest it be not expressly against him , and absolutely inconsistent with his whole doctrine . His transition from the literall to the mysticall sence is this . Adhuc autem audeo subtiliorem introducere sensum , & sententiam sapientis cuiusdam viri referre . But I dare be so bold as to introducere a more subtil sence , and relate the opinion of a certain wise man ; that , as the people of the Iews were divided into twelve tribes secundum quasdam proprietates animorum , & diuersitates cordium , quas solus Deus disce●n●re & cognoscere potest ; according to certain propenties of their minds , and diuersities of their hearts , which onely God can discern and know ; that some should be , as it were , of the tribe of Ruben , others of the tribes of Simeon , Levi , or Iuda , &c. Omnes autem in quibus habitat Christus , sedes sunt Christi . All Christians , in whom Christ dwells , are the seat of Chr●st - then coming to his mysticall explication of the day of judgment , he hath these words ; in sedem autem , &c. Christ begun to sit in the seat of his maiesty ever since the Gentiles begun to beleeve in him ; wherefore , since the time that Christ sit upon the seat of his maiesty , the Apostles also sit upon twelve thrones , that is , in all Christians , secundum diuersita●es animorum quos supra tetigimus , according to the diversity , of minds which wee have touched before-Omnis enim , &c. For every Christian which receives the word of Peter is the throne of Peter , and Peter sits in him ; so also they are they thrones of all the Apostles who have received and keep in themselves the doctrine of all the Apostles-Sic ergo , &c. So therefore , the Apostles sitting in Christian thrones , distinguished into twelve parts , according to the differences of Souls , judge the twelve tribes of Israël , that is , all the Iews . For when the words of the Apostles judge the Iews , also the Apostles themselves seem to judge them . Hence . Note first that Dr. H. makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify an Episcopall chaire , whereas this Author , who was brought to second him , makes it signify any Christian soul that receives Christ's faith . Note secondly , that these twelve parts of Christianity , subject to the twelve Episcopall chairs of the Apostles , are , according to Mr. H's doctrine , twelve lesser Provinces , distinguish't and appointed by Apostolicall consent ; whereas this Author makes them onely , to be differenced by the diversity of their Spirits , and Souls . Note thirdly that if governing and presiding in twelve Episcopall chairs bee signified here ( as he pretends ) it follows that the Apostles governd and presided over they knew not whom ; for these twelve parts of Christianity ( according to this Author ) are distinguish't secundum diuersitates animorum , according to diversities of minds , quas solus Deus discernere & cognoscere potest , which onely God can discern , and know ; and this Author makes here the Apostles sitting upon twelve thrones , to bee their sitting in all Christians ●ccording to this diversity of minds . Note fourthly , that he makes the Apostles sitting in them to bee their receiving the Apostles doctrine ; that is , there being converted by them ; whic● Dr H. told us before ( Answ . p. 51. l. 25. 26. ) was nothing to the matter of Iurisdiction . Note fifthly , that their being judged by the Apostles , which Dr. H. makes to signify their being governed by them ; is explicated by this Author to be this ; that the Apostles thaught them their doctrine , and put their words in them , by which they were judged ; not that they sit in Episcopall chairs , ruled , and presided , as Governors preside , as the Dr expresses himself , Answ . p. 67. l. 25. Note sixthly , that this place cannot be pretended to relate more properly ▪ and really to the time immediately after Christ's resurrection than the concomitant circumstances already scann'd , really and properly signify those things they mysticall allude to ; since ●he agreeing of them to this explication is that which sustains and countenances it : Seeing then it is a madnes to pretend that a Christian soul is really , and properly , a throne of an Apostle , that those twelve partes of Christianist's whose distinction is unknown to the Apostles should bee really and properly ●welve Provinces to bee governed by their Episcopall presiding , or that their planting ( Christ's doctrine in their hearts should be really and properly to judge and preside over them ; so it is equally a madnes to pretend that the Apostles life time ( and not the day of ●udgment ) is signified here really and properly ; since , the word it self not necessarily denoting it , this interpretation is onely built upon the applicablenes of the circumstant expressions ; which being all mysticall , and improper , cannot make it proper and literall but mysticall , and improper onely . Thou seest then , Protestant Reader , to w●●t rare Drs thou entrustest thy hopes of salvation , who either bring Testimonies for their tenet , which is most expressively against them , when the Author speaks literally ; or els dogmatize upon a mysticall sence , and pretend 't is mean't really . Which method were it follow'd there is no such contradictions in the world but might be made rare truths . The testament given in Mount sina would be really a woman , and ●gar , Abraham's handmaid . Gal. 4. v. 25. Christ's doctrine would be reall corne ; preaching would be reall sowing ; men would bee in reality meere vegetables ; the good , wheat ; by bad , tares ; Heaven nothing in reality but a barn ; the Angels would be really reapers , and sweaty tann'd country-drudges , with sickles , rakes and forks in their hands preaching , loding into carts , driving home , and unloading into this barn mens Souls by Dr. H's learned Metamorphosis ( far out-vying Opid's ) turn'd really into meere Vegetables , and so many grains of wheat . These and millions of others perhaps greater absurdities might an Atheist object to Christianity , and make it the most ridiculous absurdity nay the perfectest madnes that ever abus'd the world , by interpreting mysticall things really ; that is , by following Dr. H's method here ; who , out of a place evidently mysticall , and so exprest by the Author , deduces dogmatically as a reall truth that the promise was made for twelve reall , and properly called thrones , for each Apostle to si● on one , to rule , and preside in the Church in the Apostles time And , were it worth the pains to looke for the omitted place in S. Austin , I doubt not but wee should finde it of the same mysticall strain in some Homily , or other : for he writ no comments upon S. Mathew ( that I know of from whence wee may certainly expect such a literall explication . Sect. 5. How Dr. H. goes about to prove the donation of equall power from the Descent of the Holy Ghost and from fathers , by an heap of weaknesses ; contrad●ction of his own , calumnies of our tenet ; forg●ries of his Advers ary's sence and words , denying his own ; avoydings to answer , and other shuffling impertinencies . IT follows in Dr. H. of Schism p. 88. in the half-side of a leaf , parenthesis , and when that promise ( to wit of twelve Episcopall thrones ) was fina●ly performed in the descent of the Spirit . Act. 2. the fire that represented that Spirit was divided , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sate upon every one of them , without any peculiar mark allow'd S. Peter , and they were all filld ' with the Holy Ghost , and so this promise equally performed , as it was made , to all . Observe , Reader , these words particularly ; and then I an confident if thou knowst what Controversy is , thou with pity me for being task to answer such a dreamer . Here is not a word here which even seems to make against us but these , without any particular mark allow'd to S. Peter , and the having the Holy Ghost equally ; neither of which are , or can be prov'd by any man living ( for who can see man's heart , or know in what degree he hath the Holy Ghost , but God onely ? or who can tell us now that S. Peter had no peculiar mark , or greater tongue of fire , than the rest , as the wise Dr. pretends and builds upon , nothing being recorded either pro , or con , concerning that impertinent curiosity . Nor can these ridiculous arguments seem in the least sort to make against S. Peter's higher Authority , and our tenet , but by supposing Dr. H's false , and weak principle to bee true , that none can be higher in Authority but he must necessarily have more of the Holy Ghost in him . As for all the other words , they nothing at all concern our purpose , or impugn our present tenet ; since wee hold that each Apostle had the promise made , had a performance of that promise , that the fiery tongues sate on every of them , &c. And , as for his saying that this promise of twelve thrones was finally performed in the descent of the Holy Ghost , though it be most miserably weak , ( as shall be shown ) yet it nothing at all impugns us ; inducing onely that each Apostle had power in the Church , which wee voluntarily grant . To answer these phantastick toyes the better , I will take the whole peece a sunder into propositions , and impugn them singly . The first proposition is , that the promise of the twelve thrones of Episcopall presidency was finally performed in the descent of the Spirit . Observe , Reader , that our question is about Authority and Iurisdiction ( as Dr. H's chairs to rule and preside in tells thee ) and then ask Dr. H. whether it was ever heard of before in this world that the coming of the Holy Ghost gave Iurisdiction or Authority to the Apostles , but zeal , charity , knowledge , courage , vigor , strength , and such other gifts onely . See the Scripture , Luke 24. 49. Tarry yee in Hierusalem untill yee be endued , virtute ex alto , that is , with power , or powerfulnes , efficaciously to prosecute what they were a ready design'd and commissioated for ; not , till you have finally Authority and Iurisdiction given you . Again , the Holy Ghost fell upon all the 120. as appears by Act. 1. and upon multitudes both of men and women in many places and occasions afterwards , and yet , no man ever dream'd that they got by this means any Authority , or Iurisdiction But to show the absurdity of this conceit there needs no more but to reflect upon the Drs words . He sayes that the promise of twelve thrones of presidency or ●●welve Episcopall chairs ( as he expresses him self A●sw . p. 67. was finally performed in the descent of the Spirit , if so , then the Holy Ghost consecrated the twelve Apostles actually Bishops , for the finall performan●e is the actuall giving a thing , and the thing , to be given then , is by him exprest to be twelve Episcopall chairs : wherefore actually then , and not before , the Apostles were made Bishops , and had so many Episcopall chairs given them : so pretty a foolery that laughter is it's properest confutation . But , to mend the iest , himself in other places strenously defends that the distinction of the Apostles presidencies of Provinces by Apostolicall agreement long after the coming of the Holy Ghost , as appears by the place Gal. 2. on which hee relies . And , if we should ask him how there could be twelve Episcopall chairs to rule , and preside in without twelve sorts of subjects to be presided over , and ruled , that is , twelve Bishopricks ; and then ask him again where those twelve distinct Bishopricks were at the coming of the Holy Ghost , I know the good man , in stead of making good his owne argument , would be forc't to turn taile ( as he does often ) and bid us prove the contrary . The second proposition is this . The fire which represented that Spirit was divided and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the Dr. ) sate upon each of them , Who ever deny'd but that each of them had a tongue of fire , and that this tongue of fire sate upon them ? what then ! what follows hence against us . He tells us Answ . p. 68. in these words , This I suppose an argument of some validitie that the promise being seald distinctly to every one of them was mean't ( in the making of it ) distinctly to every one of them . Grant the inference , shown lately to be nothing worth , whas tenet of ours does his conclusion contradict ? onely this , that the promise of the Keyes was mean't to one Apostle onely or els to them altogether , or in common , so that each single Apostle could not use it ; neither of which being out tenet , as he willfully counterfeits , his argument of some valedity onely impugns a calumny forg'd by himself ; and onely proves that he hath bid his last adieu to all sincerity , who newly hath pretended an endeavour to clear himself of calumny in making our tenet to be that the power of the Keyes was S. Peter's peculiarity , and inclosure , and yet ever since reiterates it upon all occasions with the same vigour . Once more Mr. H. I desire you to take notice , that wee hold , and are readie to grant , nay mantain , and ●ssert , that each particular Apostle had the power of the Keyes given him , and that he could use them singly ; the inequality and subordination of this power in the other Apostles to a higher degree of it in S. Peter is that wee assert . If yoouintend really to impugn it , bring proofs for an equality , and no subordination ; and do not thus willfully wrong your own conscience , hazard the losse of your own and other men's Souls , and lastly , thas openly abuse your Readers by calumniating our tenet , and calling your wise proofs arguments of validity , whereas they neither invalidate nor touch any thing which our adversary holds . The 3d proposition is this . There was no peculiar mark of fire allow'd to S. Peter . In answ . Schism . Disarm . p. 97. call'd this proof a dumb negative , and askd him how he knew there was no particular mark allow'd S. Peter , since he was not there to see , and there is noe history either sacred or profane that expres●es the contrary . Now the Dr. in stead of shewing us upon what Grounds he affirmed this ( which properly belong'd to him ) makes this impertinent and prevaricating objection ( Answ . p. 68. ) It seem's a negative in S. W. mouth is perfectly vocall though it be but dumb in another man's , so that the good Dr. supposes that I go about to prove S. Peter to have had a peculiar ma●k of fire because 't is no where heard of , so much is the most common sence above his short reach . Whereas I onely ask't him why he did affirm it without knowing it ? or how he could know it having noe ground to know it ? perhaps it would clear his understanding a litle better to put his sence , and mine into syllogisme ; mine stand's thus ; No man not having ground from sense nor Authority can know , and so affirm a matter of fact ; but Dr. H. hath neither ground from sense nor Authority that S. Peter had no peculiar mark ; therefore he hath no ground to know it , nor affirm it . His can onely make this Enthymene ; wee read of no peculiar mark or fire allow'd S. Peter , therefore he had none . Or if it be made a compleat syllogism it must be this the Apostles had nothing which is not read of in Scripture , but S. Peter's peculiar mark of fire is not read of in Scripture , therefore he had noe such mark . And then , the sillines of the Major had shown the wisedom of it's Author , who may conclude by the same Logick as well that the Apostles had no noses on their faces , since this is equally not mentioned in Scripture as S. Peter's peculiar mark is . Next , it was ask't him why S. Peter could not be head of the Church but God must needs watch all occasions to manifest it by a particular miracles ? or why he could not be chief of the Apostles without having a greater tongue of fire ? so that could the equality of fiery tongues bee manifested , yet , the silliest old wife that ever liv'd could not possibly stumble upon a more ridiculous proof ; but , the position it self which he affirmed , being impossible to be manifested , it surpasses all degrees of ridiculousnes , and ough● to move rather a iust indignation in any Christian who understands what belongs to Grounds of faith , to see it so brought to the lowest degree of contempt and disgrace as to be debated by such childish non-sence , and by one who professes him self a Christian and a Dr. Now Dr. H. against these exceptions made in Schism Disarm'd sayes not a word ; that is , he neither goes about to show that there was no particular mark , nor that it was to any purpose had there been one , onely he tells us ( Answ . p. 68. ) that , thought it be a negative argument ( that is , though it prove nothing ) yet he hopes by being annex't to the affirmative probation precedent , it will not be a gagge to make that dumbe and negative also . So that he confesses it does no good at all , onely he hopes it will do no hurt to his affirmative probation ; that is , to his a●gument of some validity already spoken of ; and truly no more it does , for it remains still as arrant an affected , & willfull calumny of our tenet as ever it was . I added , that if wee may judge by exteriour actions , and may beleeve that out of the abundance of the heart the mouth speaks , then perhaps the Dr. may receive some satisfaction in this point also that S. Peter , had in more peculiar manner the Holy Ghost . For it was he that first burst out into that heavenly Sermon wh●ch converted three thous and. First , the Dr. calls this ( Answ . p. 68. l. 12. 13. ) in a prettie odd phrase , a doubty proof , to evidence on S. Peter's behalf . Whereas , I onely brought it for the Drs sake who good man uses to fancy any Scripture-proof better then a demonstration , not for mine owne or my tenet's inte●est , having diclaimed the necessity of consequence from his being fuller of the Holy Ghost to his being higher in dignity Schism Disarm . p. 97. l. vlt. p. 98 l. 1. 2. Nor did I pretend it as an evidence , as the Dr. calumniates , expressing both my intent and degree of reliance on it sufficiently in these moderate words ; perhaps the Dr. may receive some satisfaction , &c. Secondly , he sayes I bring it to evidence he know's not what , for 't is not exprest but left doubtfully betwixt his being Head of the Apostles , and his having some peculiar mark ▪ yet one ( he supposes ) designed to inf●r , and conclude the other whereas the intended point is expressely put down in my words now repeated by him self to wit , that S. Peter had in a peculiar manner the Holy Ghost ; and the necessary connexion of this with his higher Authority expressly disclaim'd in the place even now cited . Thirdly after he had repeated my whole discourse , he subjoyn's immediately , here was one honest word the ( perhaps . ) As if our Saviour's words out of the abundance of the heart the mouth speaketh , and those others of the Scripture that S. Peter converted three thousand by his first Sermon were all dishonest words . But , since I intended onely to give the Dr. some satisfaction , of which ( knowing his humor ) I was not certain why was it not honester to expresse my self ambiguously then to cry a loud , Certainy , surely , no doubt , unquestionably , irrefragably , as Dr. H. does all over before his Testimonies ; whereas , all is obscure , uncertain , falsified , not a word in them sounding to the purpose , as hath been shown all over this book . It may be the Reader may accound Dr. H. the greater wit for using such confident , and loud-crying expressions when there is so litle wooll , but I hope he will thinke S. W. the honester man for speaking withim compasse . Fourthly , he sayes that the Dr. ( meaning himself ) may not be satisfy'd thence that S. Peter had received the Holy Ghost in a more particular manner , to which he addes of his own falsifying invention , or was designed head of the Apostles , as if I had pretended this either as equivalent , or necessarily consequent out of the former whereas he knows I absoluty disclaimed against him any such pretence ; This done without having afforded owne word of answer or sence , he bids us farewell in these words , I shall answer it no further then by repeating . Good night good Dr. But to let the Reader see how much stronger my [ perhaps ] is than the Drs surely , I will briefly put doun the import of this late proof ad hominem ; and 't is this , that since out of the abundance of the heart the mouth speaks : 't is probable that S. Peter had the Holy Ghost in his heart more abundantly or in a higher degree , since he first exprest it 's interiour motions by speaking , and speaking soe vigorously , and powerfully : Now then , since , in Mr. H's Grounds , the receiving the holy Ghost seald the Commissions of the Apostles , and finally performed the promise of their ruling , and presiding in the Church whence he contended also that all had this promise equally performed , that is , according to him , had equally the Holy Ghost lest one should exceed ano●her in Iurisdiction ; it follows unavoidably ad hominem it against him , that if be probable S. Peter had the Holy Ghost in an higher degree , it is probable likewise that he had a higher rule , and presidencie in the Church performed to him . The argument bearing this sence , who sees not 't is Dr. H's task to let us knowe why this so early and vigorous pouring forth argued not a fuller measure of the Holy Ghost within ? what does he ? He calumniates me to bring this as a cl●ar evidence , putting the words , clear evidence in other letters , as if thay had bene mine ; falsifies my known pretence twice , calls the word [ perhaps ] the one honest words ; says the Dr. may not be satisfie'd by the reason alledged that S. Peter had received the Holy Ghost in a more particular manner ; and then , in stead of telling us why he may not be satisfie'd , immediately concluding that he shall not answer it further than by repeating it . Thus Dr. H's reason , like some sorry creature , taken tardy in a tale , first mutters , and stammers , as if it would say something or were hand-bound with some bad excuse ; but , seing it could make no coherence , at length very honestly hands down it's head , and sayes iust nothing . The fourth proposition is , And they were all filled with the Holy Ghost , which he tells us here , was sure no distinct argument of his . But , why it should not be as good , and sole suffi●ient a proof as this , that the fire was divided and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as he pedantizes it ( sate on every one of them , which he called Answ . p. 68. l. 3. an argument of somevalidity ▪ I had no ground in the world to imagin ; both of them equally impugning our tenet , that is , not at all . For wee equally grant that each single Apostle had power giuen him , to bind , and loose , or Authority in the Church ( which he without any ground will have signified by the division of this fire ) as wee do that they were all filled with the Holy Ghost . The fifth and last proposition immediately follows the former , and is this ; and so this promise equally performed as it was made to all ; that is , all had equally the Holy Ghost ; and this is pretended as deduced out of the fourth ▪ saying that they were all full of it . Schism Disarm . p. 98. showd the weaknes of this arguing from fulnes to equality by the instances of our Saviour & Barnabas , who are both said in Scripture to be full of the Holy Ghost , as also of the saints in heaven being full of glory , though there were an inequality between them in those respects ; and , by the parallell ridiculousnes of the plow man's silly argument , who concluded alleggs equall , and that none had more meat in it than another , because all were full . To take of these exceptions , and strengthen his feeble argument , the Dr. offers nothing ; though he braggs at the end of the Section that he hath attended me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely he tells us here p. 69 gentily that he is not concern'd to doubt but that they which are full of the Holy Ghost may have it unequally if by unequally be meant the inequality of divine endowments . How he is concern'd to doubt it , shall be seen presently ; in the meane time let us reflect on his other words , and ask him what is meant by the Holy Ghosts abiding in the Souls of the faithfull ? or by what other way he imagins him to be there than by divine endowmēts onely . I hope he thinks not that the Holy Ghost is hypostatically united to them or incarnate in them . An inequality then of divine endowments is all the inequa'ity which can be imagin'd in this matter ; and thefore , if any inequality prejudice Dr. H's tenet he is concern'd to avoid this . Now , how much it concerns Dr. H's circumstances to avoid an inequality of the Holy Ghosts being in the Apostles , is as plain as it is that it concerns him to say any thing to the question , and not talk onely in the aire . He is about to impugn S. Peter's higher Authority by the performance of the promise of Authority , and Commission made finally ( as he thinks ) by the descent of the Holy Ghost upon them ; wherefore , unles he prove that the Holy Ghost descended equally upon each , he can never argue hence against the inequality of S. Peter's Authority pretended by us , and so it avalis him nothing . He saw this in his book of Schism , where he used these words They were all fill'd with the Holy Ghost , and so this promise equally performed to all . But , being shown the infinite weaknes of his arguing from fulnes , to equality he shuffles about , neither positively standing to his pretended proofby going about to make it good , nor yet granting or denying any thing positively or giving any ground to fix upon any word he says , but telling us first , in a pretty phrase , that he is not concerned to doubt of the consistance of fulnes , and inequality of the Holy Ghost if it bee mean't of the inequality of divine endowments , and then , when he should telle us the other part of his distinction , and of what other inequality besides that of endowments and graces , the Holy Ghost can be said to be in the Apostles founding Commission , and so concerning him to impugn and deny he shufflingly ends thus ; Our question being onely of power , or Commission to Authority and dignity in the Church , and every one having that sealed to him by the Holy Ghost descent upon every one , there is no remaining difficulty in the matter . Where first he sayes , the question is of power , and dignity , whereas indeed it is of the equality or inequality of this dignity , not of the dignity it self , since none denyes , but that each Apostle had power in the Church , but that the rest had equall power to S. Peter . Secondly he never tells us , in what manner of the Holy Ghosts inexistence , besides that of divine indowments , this Authority was founded . Thirdly he instances onely against us , that every Apostle had power ; so tacitely calumniating our tenet , again , and leaves out the word eq●ally which could onely contradict and impugn it . Fourthly , that this coming of the Holy Ghost gave Cōmission and Authority is onely his owne wor●s , and proved from his own fancy ▪ And lastly when he hath used all these most miserable evasions he concludes that there is no remaining difficulty in this matt●● ; when as he hath not touch't the difficulty at all , but avoided it , with as many pitifull shift's , as a crafty insincerity could suggest to an errour harden'd Soul. Sect. 6. Our Argument from the Text , Tues Petrus , urged ; his arts to avoid the least mentioning it , much lesse impugning it's force , which hee calls evacuating it . With what sleights hee prevaricates from it to the Apocalyps . His skill in Architecture , and miserably-weak arguing to cure his bad quiboling . Dr. H. of Schism p. 89. 90. alledged some Testimonies out of the fathers affirming that the power of binding was conferred on all the Apostles ; that the Church is built upon Bishops ; that all in S. Peter received the Keyes of the Kingdomio of Heaven ; & that Episcopacy is the presidency of the Apostles . Now since Dr. H. pretends to impugn our tenet by these , and these infert onely that more Bishops have the power of the Keyes besides S. Peter ; it follows necessarily that he counterfeihed our tenet to be that none had this power but S. Peter onely . Hence Schism Disarm'd charged this either insincere or silly manner of discoursing upon him as a pittifull ingnorance , or els as malicious to pretend by objecting these that wee build not the Church upon Bishops in the plurall , nor allow any Authority to them but to the Pope onely . Hee replies Answ . p 69. that 't is apparent those words inject not the least suspition of that . I answer , 't is true indeed ; for it was , not a suspition they injected ( as he phrases it ) but plain and open evidence , see of Schism p 89. l. 28. 9. where after the testimony had told us that the Church is built upon Bishops the Dr. addes within a parenthesis [ in the plurall ] so placing the particular energie , and force of that place in the plurality of Bishops founding the Church . See again p. 90. l. 11. 12. &c. S. Basil calls Episcopacy the presidency of the Apostles ; the very same ( addes the Dr. ) that Christ bestowd upon all , and not onely on one of them ▪ Yet as long as Dr. H. can deny it , and say with a gentile confidence that 't is apparent his words did not inject the least suspition of that , words shall lose their signification , and his Readers ( if he can compasse it ) shall be fool'd to deny their eye sight . As for the Testimonies themselves , there is not a word in them expressing that this power was in like manner entrusted to every single Apostle , as well as to S. Peter , ( which yet he sayes p. 90. l. 16. 17. &c. ) if by as well he mean's equally , as he must , if he intend to impugn our tenet ; And the other sence which Answ . p. 70. l. 2. 3. he relies on , that from the Donation to S Peter , all Episcopal power which in the Church flows , and in which he puts force against our tenet , it as much favours , and proves it , as the being the fountain and source of all honour , and Magistracy in a Commonwealth , argues that that person from whom these flow is highest in dignity , and supreme in command in the same common wealth . After this he catches at an expression of mine , saying that the former Testimonies rather made for us ; which moderate words though I hope the later end of my former paragraph hath sufficiently iustify'd them , yet wee must answer the impertinent carpings of our Adversary , else the weak man will be apt to think that the shadow he catch't at is most substantiall , and solid . My word 's in relation to the said Testimonies were these ; Nay rather they make for us ; for the Church being founded on Apostles , and Bishops , prejudices not S. Peter to be the cheefest ; and , if so , then the Church is built most chiefly on S. Peter , which is all w●e Catholicks say . Now my discourse stands thus , If so , that is , if S. Peter be the cheefest then the Church is built more chiefly upon him , and I made account ( as I lately shew'd ) that those Testimonies rather made S. Peter the chiefest ; but , this peece of willfull insincerity first makes my if so , relate to , if it prejudices not , &c. and disfigures my discourse by making me say , if it prejudices not S. Peter to be the chiefest , then the Church is built chiefly upon him , and that I inferr from Testimonies not preiudicing that the thing is true . Next , he calumniates me most grossely , and manifestly Answ . p. 70. l. 35. 36. by making me bring this for a clear Evidence on my side ; whereas , my words ( Schism Dism . p. 99. ) are onely , Nay rather th●y make for us ; which are so far from pretending a clear evidence from them , that they neither expresse the least reliance on them , not say positively that they make for us at all . He shall not catch mee calling toyes Evidences , as is his constant guize : yet , to render his calumny more visible , he prints the words clear evidence , in a different letter , so that the honest Reader would easily take them to be my words . Then ▪ when he hath done , hee grows suddainly witty , an● insults over me without mercy calling mee an immortall disputer ; and truly I shall not dispaire of being immortall , if nothing be likely to kill me but Dr. H's harmles blunt reason . Next he tells me that I have deformed his answer to the Text tu es Petrus ; but in what I have deformed it he tells me not Nor , indeed , was it an answer at all to us , since he not at all put our argument , much lesse impugned it . Our argument stands thus , that the name Peter , signifying a Rock , and this name being not onely given particularly , to S. Peter , but also after a particularizing manner ; in all probability S. Peter was in particular manner a Rock to build Gods Church . Now the way for Dr. H. to take in this wit contest about words of Scripture ( according to the method already set down ) is to show out of the words , that it was not either given to S. Peter in particular , and after a particularizing manner ; or els , that , though this were so , yet that there was no ground ( prudentially speaking ) to think that S. Peter was in an higher degree or in a particular manner a Rock than the rest . As for the first to wit the giving the name to him in particular wee argue thus from it . Suppose there were twelve Orators , and yet one of those twelve called antonomastically or particularly Orator and were as well known by that name , and as comonly called by it , as by his own proper name ; certainly if that name were suppo●ed to be prudently appropriated to that one , it were great imprudence not to think that that person was in an higher degree an Orator , than the rest . Since then our ●aviour made this common appellative of Rock the proper name to S. Peter ( none being call'd Peter but he ) and that wee cannot doubt of our Saviours prudence in thus appropriating it to him , wee expect what Dr. H. can show us ( not out of his own head , but ) out of plain reason working upon the words Grammatically attended to ) sounding to our disadvantage so much as this sounds to our manifest advantage . As for the second , to wit the repeating the words after a particularizing manner , besides all other circumstances concerning the power of the Keyes heretofore which are competent to this also , two things in particular are energeticall or of force here ; to wit that repeating the name Pe●er to him [ Tues Petrus ] follow●d immediatly after his confession of Christ's divinity ; an occasion as proper to make him confirm'd a Rock in a particular manner and degree , as it would be to confirm the Antonomasticall title of Orator to that other parallell person upon occasion of some excellent oration made and pronounced by him . Wherefore , as the repeating and confirming the name Orator to him , by some eminent , and knowing Governour , upon such a proper occasion , would in prudence argue that this person was in an higher proportion & degree an Oratour , so the repeating this name in such a way to S. Peter [ and I say vnto thee thou art Peter , or a Rock ] after a parallell occasion , his particular confession of Christ's divinity , as much fitting him for it , ought in prudence to infer that he was in an higher degree a Rock than the rest . The other thing in which a particular energie is placed is in the allusion of the words [ hanc Petram ] as impossible to relate to the other Apostles in the same particular manner , as it is to pretend that all their particular names were Peter . This in the sence of our argument from the Text [ Tu es Petrus ] as joyn'd with the antecedent , and subsequent circumstances in stead of solving which or showing that his opposite sence more probably or connaturally follows from the very words Grammatically , or rationally explicated , Dr. H ( of Schism p. 91. ) first puts down the bare word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes that it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly the same then relinquishes both the signification which the Scripture and their own translation gives that word ( as shall be shown ) and shows out of an odd place in Homer , that it is an ordinary stone , though he knows well that Poets are the worst Authors to fetch the propriety of words from , than by Math. 16. that apply'd to a building it must needs signify a foundation-stone thence , by the Apocalyps , a precious stone ; this done he fall's to deduce from the measuring a wall in the same Apocalypse , and dogmatizes upon it , though he knows it is the obscurest and most mysticall part of Scripture ; and then thinks he hath play'd the man , and that this rare proof is worthy to shut up finally the discourse against S. Peter's Supremacy , and ( as himself confesses ) the most substantiall part of ●his Controversy ; now to his toyes . He assures us Answ . p. 71. that his answer cannot misse to have this discernable efficacy in it , that there b●ing no more mean't by it , then that Peter was a foundation stone , and all the other Apostles being such as well as he this cannot constitute him in any Superiority over them , &c. I Reply : first , that pretended answer Misses of being an Answer to the place Tu es Petrus and is turn'd to be an argument from the foundation-stones in the Apocalyps . Why did not he show that the particularizing circumstances in the objected place had noe force in them , or were as congruously explicable some other way but in stead of doing so , ramble as far as the Apocalypse , ferrying over the question thither by the mediation of Homer , and such another unconnected train of removalls as was vs'd once to prove , that Cooper came from King Pipin . His answer therefore hath mis't to be an answer at all to that place , that is , of being all it should bee . Next , how knows he no more is mean't by it than that S. Peter was a foundation-stone , unles he can answer first the particularizing circumstances in the Text , which entitle him to be a Rock after a particular manner , or show that his contrary sence more genuinly emerges out of or a grees to the words there foūd : Thirly , that the other Apo●tles are such as well as S. Peter , if by [ as well ] he means that the rest were so too , 't is true , but nothing against us , who hold voluntarily that the Church was built upon all the Apostles : but , if by [ as well ] he means equally as hee ought , this being the question between us , then wee expect he should show us out of the words that this is equally probably their sence . Till he show this , our argument from the words makes still in his prejudice , and is iustly presumed to constitute S. Peter in some higher degree a Rock then the rest were . His reason against S. Peter's Superiority upon these Grounds , is , that Christ on●ly is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chief corner-stone , and no other place in the foundation gives any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of power to one foundation above another , which he manifest's from the known position of foundation-stones , one by , not on the top of another . Thus this Apocalypticall Architect . In answer , first , I ask him how he knows that this place in the Apocalypse was designed to signify the order of dignity amongst the things there specified , which is in question , or onely this , that all the Apostles were foundations upon which the Church is built , which is graunted , till he manifest the former he can not pretend to deduce any thing from it against us . Secondly 't is impossible to p●etend that it was design'd to prove any such order of dignity : for , it neither shows us which was the chief corner stone , or that the chief corner-stone was higher , bigger , or more precious then the rest . So that , if the bringing no positive signe of an higher position prejudices S. Peter's Superiority it prejudices Christ also as much , expressing noe peculiar eminency to the head corner-stone at all more than to the rest . Thirdly the corner-stone signifying some eminency of power as appears by our Saviour's being call'd the head corner-stone , and this wall being-four-square Apoc. 21. v. 16. it follows that there are other corners besid's that which is allow'd to our Saviour , and consequently three chiefs in power over the rest of the Apostles , which being against both our principles , it is manifest that the order of dignity was not intended to be here signifyed , and consequently the whole place is quite besides the Drs purpose , and our question . Fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. H. grāts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in near three score places of Scripture taken for a Rock and so trāslated by themselves ; and in particular , in this very place in Controversie Mat. 16. v. 18. super hanc Petram , upon this Rock , &c. although the other Apostles be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foundations , yet , since none of them is exprest to be a Rock but S. Peter onely , nor that the Church is built on any of them els as on a Rock , still he hath good title in all reason to bee in a more eminent notion a foundation-stone . For the notion of a foundation-stone not cōsisting in this that it rise higher , that it be longer vpwards or shorter , but that it bee unmoveable , and the strongest bearer of the superstructure ; and , a Rock in the Scripture being exprest to be the best for that purpose , as appears Mat. 7. v. 24. 25. it follows that S. Peter was in a more eminent manner a foundation-stone , and that the Church had a particular firmnes , and immoveablenes in being built upon him ; yet the Dr. can imagin noe distinction amongst foundation-stones under that notion , as long as they lye one by , not on the top another . So wise an Architect is the good man that he forgets , that to bee in a higher degree a foundation-stone is to bee in a higher degree of firmnes , but in a lower degree of position . Thus Reader tho seest what advantage Dr. H. would gain should I delight to quible with him in his own , and onely way . But I am already weary of this wordish stuffe . Next he undertakes to solve an argument which none objects but himself , and 't is this , that if S. ●eter be the first stone , and soe Superiour , then the next stone ( that is the second ) must needs be Superiour , to all the rest , &c. Soe kinde an Adversary have I that he leav's untouch't the argumente , from Tu es Petrus , which he pretends in this very place to answer ; and , in stead of doing so , help 's me with an argument of his own coyning from the Apocaly●se not worth a straw , ad then demolishes at pleasure , and very easily what his own ayrie fancy had built . But , as I never made any such argumēt as this which he thrusts upon me , so in that which I made Schism Disarm . p. 103. from the Iasper stone , I both exprest my self to do it for the Doctor 's sake , and renounced all reliance upon it in these words , that Catholicks who understand the Grounds of their faith sleight such poor supports as a self-fancied explication of the obscurest part of Scripture , Schism Disarm . p. 103. I objected , that his argument was negative , thus ; no distinction was put among the foundation-stones therefore there was none ▪ He answers that his conclusion onely ( not his proof ) was negative . Therefore the words tu es Petrus neither give nor affirm more of him than is given and affirmed of every of the other Apostles . Whereas , first he neither made any such conclusion , no not any conclusion at all against the Text Tu es Petrus , as wee object it ; nor tak●s notice of any particularizing circumstāce in the whole place so full fraught with them ; much lesse concludes against them . And , secondly his wise proof which inferrs this worthy conclusion is no other than this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rock and foundation are the same . As if there could not be foundation-stones less firm then a Rock , and so lesse worthy the notion and name of a foundation , or a thing fit to build on which if there be , as common sense tells us , then the notion of a Rock superadded to the bare notion of foundation , and that within the limits of that common notion ; that is , it signifies a thing in an higher degree apt to sustain the building , or , which is all one , in a higher degree a foundation . Next , I objected that it was a most pittifull piece of ignorance to persuade the Reader from a plurality and naming twelve Apostles that all were equall , He Answers p. 72. that that was not his reasoning , but the rest of the Apostles were foundation stones as well as Simon ; and therefore that , that title of tu es Petrus was not proof of inequality Thus the Dr. rowls the same stone still : for , ( to omit that he impugns not the Text , Tu es Petrus , as found in it's own place attended by a throng of manifestly particularizing circumstances , but the bare word Petrus onely , nor that neither , according to it 's particular efficacitie as it signifies a Rok ) either the words [ as well as Simon ] mean that the other Apostles were foundations also , and then he calumniates our tenet not impugns it , since , wee never deny'd but that each of them was such ; or els , [ aswell ] signifies equally , and then I would know whether he suppose it ( that is the whole question ) gratis , or infer it ? or from what he can bee imagined to infer it there ▪ but from a plurality onely of the common appellation . Ne●ther could I wrong Dr. H's reasoning faculty in thinking so , whose common custome it is all over to argue for an equality from a plurality , and most expressely of Schism p. 87. l 2. 3. 4. 5. whe●e also he calls it an evidence , and , why he should not think the self same proof , an evidence , here as well as there , or why he should omit it if he thought it such , I confesse I was so dull as not to apprehende . Thirdly I objected that he had quite overthrown his own cause ; since , granting that a foundation stone , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same and onely S. Peter having the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it follow'd on the Drs Grounds that he onely , and in good reason more particularly should be a foundation-stone . Dr. H. replies , first , that this is a st●ange argument were it put into form . Next , ( observe his kindeness ) he will not trouble him self with that ; but in stead of doing this , that is , in stead of showing my argument nothing worth , he recurr's to his owne confident sayings that t' is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same ; which I have shown to be certainly otherwise , and that there may be foundation , and yet not a Rock neither . Then , building upon his owne certain , he introduces his so oft repeated conclusion , with a Sure , and then all is evident , After this he puts a pretended parallell to my argument thus . T is as if I should say Man , and Enosh being the same and onely the Sonne of Seth having the name of Enosh it follows on these Grounds , that he onely , and , in good reason , that he more particularly should be a man , And when he hath done he findes out a way for S. W. to defend himself from not being a man ; not considering that if Enosh be the onely man , it unmans Dr. H. as much as S. W. But , I thanke him , I will none of his assistance ; and as for his pretended parallell I answer that when the ordinary appellative , properly signifying the speciall notion , is appropriated prudently to some one thing or person , that thing or person ought to bee esteemed as participating in a higher , and more eminent manner of that notion or nature Now that Enosh properly signifies the species of man I deny ; the Hebrew Criticks assuring us that it signifies man , not in his own nature , but as subject to miseries and afflictions , in such a manner as mortalis does in Latine . Whereas the word Adam signifying man according to his nature , denotes also that he in a particular manner was a man , who had that name appropriated to him by God , the whole species being ingrost in him . So likewise the common name of Filius hominis , Sonne of man , being appropriated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Saviour , and of Orator to Cicero , it argues that they had a particular right to these titles ; that is , were in a higher and more eminent degree the thing which was signify'd by those words . Again the name Enosh might bee in a manner accidentally imposed by his parents , and was his first name , which therefore cannot be imagin'd to have any mystery in it more then the bare conceit of his Parents ; unles wee suppose his parents to have bene propheticall , and then it had an especiall reason , whereas , this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Rock , was imposed by our Saviour ; who in each action guided himself by the highest prudence ; and imposed on S. Peter in particular , nay on him having another proper appellation , sufficient to call him by , before ; all which argued a particular mystery , and designes in order to that name ; and denote him by the Antonomasticall appropriation of that common word , to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and eminently what it signify'd by it ; to wit , a Rock . Hence appear's with what reason I made my fourth objection to Dr. H. that he would have all the Apostles call'd Peter . For since it is not imaginable why our Saviour should appropriate and particularize to S. Peter the common appellative , Rock , without some propriety in S. Peter fitting for that particular name ; and that , according to Dr. H. each Apostle was equally ( that is without any propriety or peculiarity ) such , ( for hee makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the self-same ) it follows that our Saviour had equall reason to give to each of the rest also the same name of Peter ; for , there ought to be noe particularizing in any action , where there is a pure indifferency in the reason of the action . Now then , since our Saviour govern'd him self ever by perfect reason , he ought to have given to all the rest , the name Peter , by the same reason by which he gave it to one , the reason according to Dr. H. being equall . But this man who pretends to evacuate ( as he call's it ) our argument from Tu es Petrus , never tells us why S. Peter had the name of a Rock in particular , and no one of the rest ; but recurs still ( Answ . p. 73. l. 14. ) to his old mistake that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and therefore that all are equa●ly foundation-stones , whereas indeed ( which much strengthens our argument from the word Petrus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dot● not signify a foundation-stone but a foundation onely , and so is rendred by their own translation Apoc. 21. v. 14. which abstracts , Grammatically speaking , from Sand , straw , wool packs , wood , rock , or whatsoever els can be competent to a foundation good , or bad . Now then , since S. Peter is call'd a foundation , according to him equally with the rest , and also a Rock which is given to none of the rest , let him either deny that to be a Rock and a foundation both is not to be in a more excellent manner a foundation , or let him grant that S. Peter was such . Sect. 7. Dr. H's master peece of affected weaknes . Attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or step by step , interpreted by his carriage to signify the neglecting to answer all that was of importance or difficulty . A Review of his totall performance in answering this last Section , acknowledged by himself to bee most important and fundamentall . AFter this Professour of Mysticall Architecture had done dogmatizing from his foundation stones ; in the next place he falls to descant upon the measuring a wall in the same Apocalypse ; gravely objecting that I make much game at his arguing thence . And truly , I still account it the most ridiculous method that ever a weak reason stumbled on , to undertake to dogmatize , that is , to build his faith and destroy his own interpretation of a Mysticall part of Scripture , so beyond all controversy obscure in the highest degree , that it seems to need another revelation to know the meaning of it , as great as that which first inspired it . And that 't is the most openly-pernicious folly that can be imagin'd , first to tell his Readers that Schism is as great a sin as Sacriledge , Idolatry , Antichristianisme , &c. as he does ( of Schism . c. 1. ) and then , in stead of bringing evident , convincing , and demonstrative reasons , which onely can secure the Soul of any consciencious man , ( especially confessing that salvation may be had , if he had still remain'd with the obedient party ) to bring obscure mysteries , which have puzzled all the world hitherto ; of which also his own head must be the interpreter , and without manifesting first , nay doubting himself ( as shall shortly be seen ) whether the place was mean't of our question , or made for his purpose . And yet after all this calling this piece of midnight obscurity , and his cimmerian proof thence , an Evidence . Of Schism . p. 91. l. 22. His argument is this . It b●ing there in vision apparent , that the wall of the City , id est of the Church , being measured exactly , and found to be 144 id est ( repeats the Dr. ) twelve times twelve cubits , 't is evident that this mensuration assignes an equall proportion whether of power , or Province to all and every of the Apostles the sence of which he repeats again here Answ . p. 73. To show the ridiculousnes of this proof Schism Disarm p. 102. ask't him , whether none of those precious stones , which equally made up this wall , be richer then the rest ? and why , if it were so , the inequality in richnes , should not more argue an inequality in dignity and Authority amonst those who were represented by them , than the equall bulk can argue an equality , since the worth , dignity & value of precious stones is taken from their richnes and not from their bulk . Next arguing against him in his owne way I inferr'd , that since the first stone in this wall represented S. Peter , ( as appeared by Dr. H's Grounds allowing that Apostle a Primacy of order ) and was there exprest to be a Iasper , the same stone whose lustre shined in our Saviour Apoc. 4. 3. and also in his Church , Apoc. 21. 11. it would have bene priz'd for a rare argument by Dr. H. were he in my case , ( though sleighted by me ) that S. Peter onely having the same lustre with our Saviour , was like him in representation ; and so , he onely resembles him as his Vicegerent , and Vicar . As also , that , being the same stone the Church is made of and the first of all the rest , that he is consequently the first part of the Church , that is , her head . In answer to those first exceptions the Dr. sayes nothing at all ; and so , is nothing punctuall in his promised attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , he vindicates not his argument to be worth a rush ; for , if the lustre & richnes be more valuable , and worthy in it's self , and so more apt to expresse dignity than the bignes or bulk ; then the inequality of richnes is more significative of inequality of dignity than the equality of bulk is of an equality under the same notion of dignity : nay more , ( as he was told ) there being an equality in the bulk found amongst them all , if there be found besides an inequality in richnes , as there is amongst those stones , every Lapidary , and even common sence will inform us that an inequality in dignity is unavoidable . But the good Dr. who at first thought his nice argument a rare busines , seing it marr'd , and all unravell'd , as easily happens to such cobweb stuffe , sees , and acknowledges now that it was neither worth , nor capable of repairing and so grew wise and let it alone ; hoping that his Readers would easily be perswaded that he had answered me perfectly and made good his argument , if he did but tell him in the end of the Section , that he had attended me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is a rare method of answering to make two litle pedātick Greek words , which a man would think had nothing in them , stop such great holes . In answer to that which concern's the Iasper stone , he tells us first ( if we will beleeve him ) that i● is most proper to signify the lustre of zeal , and other gifts . But , why it should be most properly significative of those he affords not the least attempt of any reason to oppose my contrary exceptions . Next , he tells me , that he can allow me ( in this sence ) to make my aduantage of it : And , seing wee must have no other signification of that particular lustre , nor yet know any reason why , I shall take his allowance , and make my advantage of it thus against him . His Grounds made the coming of the Holy Ghost finally perform , that is , actually give Authority to the Apostles ; since then the Holy Ghost neither was nor can bee any otherwise in the hearts of the Apostles than by his gifts , the allowing an advantage to S. Peter above the rest in those gifts , is the allowing him an advantage over them in Authority , according to the same Grounds . Nor can he deny but that I have gained S. Peter this advantage if I make good my cōditions propos'd here by himself ; in which I shall finde no difficulty , they being both tacitly granted already . The first condition is , that I must finde mean's to assure my self that S. Peter was signify'd by that Iasper-stone . Is not this a sincere man , and a pretty discourser , who would have me finde a thing ere it bee lost . I a●ready found that mean's ( he well knows ) in Schism Disarm . p. 103. ( which he braggs here he attends on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and that from his own words ; for , the twelve foundation-stones he grants to be the twelve Apostles of Schism p. 91 Now then , since himself in many places and particularly in that quoted by mee Schism Disarm . p. 103 grants S. Peter a Primacy of order , and Apoc. 21. 19. in the orderly recounting the stones the Iasper is mentioned to be the first in that order ; I see no possibility for Dr. H. to evade , but S. Peter was mean't by the Iasper . Himself saw the same also ; which made him soe shufflingly wary that in stead of replying to it , which was likely to cost him no lesse than either the denying his own most expresse words , or the most expresse words of Scripture , he onely tells me gentily , I must finde mean's to assure my self that S. Peter was signify'd by that Iasper-stone ; which he knew well I had already found , nor were they ever lost to me by any Reply of his . But in stead of invalidating that my assurance ad hominem , he tells me I must finde them again the second time , and this is the signification of that mungrell phrase , to attend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , never to take notice of his Adversaries argument but bidding him find it , or repeat it over again himself . The second cōdition is , that I must finde mean's to assure myself that the lustre of the Iasper exceeded the lustre of every of the other stones . This is another attendance of the same negligent strain as the former . Schism Disarm . p. 103. told him that the lustre of this stone shined in our Saviour Apoc. 4. 3. and also in his Church , Apoc. 21. 11 In stead of answering which , or giving any reason why our Saviour and his Church should bee represented by a lesse lustrous stone than the rest the sincere man onely bids me finde it again , whereas , it remains still visibly extant in it's originall integrity and untouch't yet by Dr. H. and so he knew well enough where to finde it himself without my showing him it , did ever answerer so lazily attend his Adversary as Dr. H. does me ? yet , if he still desire a reason of me , I shall give him this : that , in all reason wee should think ( unles hee knows something to the contrary ) that our Saviour and his Church deserved to be represented by the most lustrous and richest stone in the Company . Wherefore , the lustre of the Iasper being apply'd to them , we have noe reason to imagin the contrary but rhat it had a more perfect and glorious lustre than the rest . But this is not all I aim'd to induce hence ad hominem against Dr. H. my pretence was sufficiently intimated in the same place , that the lustre of the Iasper was used in the Apocalypse to represent persons of higher dignity and Authority to wit , our Saviour and his Church and soe the same stone representing S. Peter onely , exprest his higher dignity in a double relation , to our Saviour as being like in representation , and soe onely he resembling him as his Vicar , or Vicegerent : to the Church , as being the first part of her , that is her head , since his was the same stone she was of , and the first of all the rest . These objections I offer'd to show the Dr. overthrows in his own wordish way , and in his own weak argument : to which notwi●hstanding he gives no attendance at all , nor any other solution save onely sayes on his own head , that the lustre of the Iasper most properly signifies the lustre of zeal , and other gifts : but what Grounds he hath to thinke that it signified noe higher worth , or dignity , as apply'd to our Saviour and his Church , but onely zeal , and gifts ; or why , as apply'd to S. Peter ( to whom onely a mongst the Apostles it is attributed ) it should not signify the same as it did in other places , he offers nothing Onely he calls his sitting still when t' is his duty thus to be be stirre himself , a precise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendance . Lastly , for an upeshot , himself knows not whether this stil born argument from the equall mensuration of the wall makes for him or against him ; for , he infers onely that it assignes an equall proposition whether of power , or Province to all , and every of the Apostles . So that , it seems himself is in doubt whether it relates to an equality in power , or Province . Now then , this being so , and equality in power being the onely question between us , unles he first can show that it hath regard to power , whihc yet he no where so much as attempts , more than by saying it does so , he is utterly incapable to pretend hence that the power in all the Apostles was equall . Again ( to omit that his conceit of Apostolicall Provinces hath been shown to be perfectly chimericall and Groundles ) what doth the equality of their particular Province prejudice us ? since with this it may well consist , that one of those Governors though equall in his private charge , may be either constituted by the Supreme , or agreed upon by the rest of those twelve to be their chief , and him to whom in extraordinary occasions , and more universall affairs recourse is to be had , as to a Superiour . Wherefore till Dr. H. afford me Evidence that this Mysticall place hath reference to power , or indifferently either to power , or Province ( for though he bee in doubt what it signifies yet he tells us ( of Schism p. 91. ) t' is evident , I shall take the liberty my nature allows me , to assent vnto neither ; but rather to think that it relates to the different disposition of Souls , onely known to God , as his Mysticall Author before explicated himself in another occasion ; and , that the heavenly Hierusalem shall be made up of such , some of them resenting and resembling the Spirit that is the particular māner of the knowledg ; and affection of S. Peter , others those of S. Iohn , of S. Paul , &c. which the Allwise orderer , and coorderer of nature and Grace saw most fitly to be signified by such , and such prescious stones , for some qualites , and properties which he best saw by analogy , commonly agreeing to both . Mysteries to be venerated by an humble admiration , not to be proudly presum'd as with a literall , and grosse familiarity known or seen by our muddy and flesh-veiled eyes ; which they doe who pretend to dogmatize & bring rigorous evidence ( the onely rationall ground of faith ) from such depths of obscurity ; the most pernicious and boldest irreverence that can bee offer'd to be onely certain ground of faith ( evidence of Authority ) or to the profound unscrutablenesse of those Mysteries themselves . Having behaved himself thus gallantly in this point of the donation of the Keyes he takes his leave of us in this triumphant manner , And so much for this large 13. Section , which I have attended on precisely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being most important to our busines in hand , the case of our Schism fundamentally depending on the Supremacy of S. Peter , and consequently of his first part . Where , first he makes the solving our places from Scripture to be most important , which wee never built on at all for this or any other point of our faith as applicated by the private skill of Drs or wits . Secondly , his attendance on me , which he praises for so diligent , and precise , if examin'd is onely this ; that he hath prevaricated from his pretence & promise ; injured us in omitting our best place of Scripture , and calumniated our tenet all over ; that he hath not shown us from the words that his interpretation is more connaturall , nor one equalizing word of this power to counterpoise the many particularizing terms objected by us , nor given us any other explication of those particularizing Texts , save onely his conceit against the Presbyterians which he pretends not to show deducible from the letter , but sayes it upon his owne fancy onely ; that hee omits to answer , or take notice of the most forcible and energeticall parts of those Texts , and the most difficult arguments wee produce ad hominem against him ; that he hath not brought one Authority to second his interpretation of twelve thrones for twelve Episcopall chairs , though he promis'd us there ; but falsify'd and abus'd one Author , pretēding him to vouch his interpretation , though most expressly and point blank against him ; injured another , by taking literally , and in a dogmaticall rigour what he exprest himself to mean mystically and yet even that Mysticall explication contradicting and disgracing many parts of his doctrine in this point ; and dissemblingly concealing the words , and place where 't is found in the third Author . That hee hath shuffled about most pittifully to make good his negative arguments , and his proof of equality from a bare plurality and fulnes ; that pretending to answer the place , Tu es Petrus , he leav's the particular and proper signification of the word , which Scripture , and their one translation gives it , and all the particular circumstances in the Text which accompany this word , that is , he leaves and omits so much as to mention all in which we put force from that Text , and by the assistance of Homer skips aside from answering that Text to argue from another in the Apocalypse ; that , being come thither , he brings another negative proof argues from plurality , to equality again , gives for his solution Grounds for all the Apostles to be call'd Peter ; falls to measure a wall in the Apocalypse to prove equality of power , without proving first , or knowing nay doubting himself whether it relate to power , or no , that hee omits to reply to those passages which show'd him baffled in his own argument ; and lastly , when he hath done , to let the Reader see he hath used his utmost here , he praises this point as most important , and brags that he hath attended us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and precisely ; whereas he left the main passage , and all the circumstances that force was put in un attended , and untouch't ; and most miserably shuffled about , blunder'd & quibbled in all the rest . THE CONCLVDING SECTION . Reason why the Disarmer proceded no further in laying open Dr. H's fault . Objected Falsifications , clear'd ; and some of them retorted upon the Objector . An unparallell'd and evidently willfull one of the Drs , presented to himself and his Friends in requitall . Friendly counsel to the Dr at parting . AND now , understanding Reader , what dos't thou expect further ? that I should lose my own ill employ'd time , & vex thy patience , already cloy'd , with laying open this Drs weaknesses & false dealings through the rest of his book ? or rather , dos't thou not complain how unnecessary so long a refute is to such a Trifler ; and candidly correct mee ( as some iudicious friends have already done ) that it had bin abundantly sufficient , and as much as he deserved , to gather together a Catalogue of his manifest absurdities , and then leave him to the censure of iudicious & ingenious lovers of truth & reason ? I confesse in the tedious processe of this Reply , seeing nothing worthy a man , that is , nothing which pretended a rigorous or rationall discourse , I became wholly of their minde too : yet , I had such regard to the weaknes of the multitude of Readers , that I still proceeded in laying open minutely the unparalleld sillines & insincerity of their adored preaching Doctor ; and the tyranny of that consideration had transported me into farther inconveniencies , so as to shew him constantly like himself to the very end of his long book , had not I been partly urged , partly necessitated to desist , and my desistance warranted by these following reasons . First , that Wits & Schollars , who are the flower of Readers , are deterr'd & disenvited from reading books , especially Controversies , if they grow to any excessive bulk : And , to those that should read such , it would be in a manner ungratefull , when nothing is to be seen but the faults of a writer laid open , which was the reason , that , to give some tincture of solidnes to my Reply , & so to take of the tediousnes from knowing Readers , I have taken occasion to discusse some points ( as those concerning Possession , the Churches power to binde to beleef , the certainty of Tradition , &c. ) more largely than I was obliged out of any respect due to my Antagonist himself or his sleight way of writing . Secondly , I have given unexpected satisfaction before hand to more knowing persons , by laying Grounds before my Reply , which come home to the life of the question , & at least endeavor to clear it rationally ; which therefore I conceive would be more gratefull & profitable to them ; and on the other side ( being supererogatory to the task of a Respondent ) might deserve to excuse some part of that which was ungratefull , & to them unprofitable ; nay , all of it , confes 't by Dr. H. himself ( as shall be seen ) to be unnecessary . Thirdly , I had acknowledg'd some beholdingnes to the Catholike Gentleman's letter ; & , so , had drawn upon my self an engagement to vindicate it also against Dr. H's Reply . By which mean's I had two books of his to refute as far as I proceeded ; to both which had I reply'd quite through , it would have made too-large a volume . Fourthly , the B. of Derry had , e're I had answer'd Dr. H's first part , put out a refute to my Appendix to Schism Disarm'd ; which oblig'd me to leave some room in my already big book for him , and to bestow on him some part of that my defensive task otherwise due & intended to Dr. H. and so I had not room enough to prosecute all the less necessary trifles of that my long winded Adversary . Fifthly , the task it self of answering such kinde of sleight soul'd Writers was most tedious & irksom to any one who pretends to & ayms at Science ; nay most irrationall and senceles ; consisting in this , that , rigorous discourse & the immediate & evident connexion of terms ( that onely proper satisfaction to a reasonable Soul ) being neglected , upon which our Tenor & Rule of faith , immediate Tradition , is , at least , pretended to be built ; to leave this , I say , and to stand replying to every odd end of a worm-eaten Record or testimony ; which , without the help of this Tradition can claim no originall Authority at all , much less against it ; and , for the most part , is falsify'd , unauthentick , ambiguous in terms , or non-cluding if it hap to be true , & truly-proposed , besides many other weaknesses invalidating it ; which is to neglect sence for words ; and , instead of reasoning from Grounds , fall to quibbling in Sounds Sixthly , even in pursving this testimony way , I have shown to the eye of the Reader , this Drs manner of writing , so infinitely faulty & weak , so full fraught with falsifications , paralogisms , perverting both words & sence of Authors , omitting words most important for us , adding others most important for himself , suborning Arch-hereticks for true fathers , building upon Testimonies fetch 't from those of his own side , alledging places as for him , & concealing the words found to be directly against him , shuffling a way the true point , with a gentile slines , begging , or els mistaking the question all over ; as oft calumniating our tenets & positions , runing division upon a dow-bak'd If a long way , without ever considering the if not ; Talking voluntarily , to & fro , upon his own head in a preaching vein , blundering things in themselves most clear with needles distinctiōs & explications , which he uses , against their nature , to involue & confound : recurring to & dilating himself much in the generall terms , so to avoid coming to the particular point ; contradicting himself frequently , and in one point Nine or ten times , flourishing all over with certainly , surely , irrrefragably , infallibly , unquestionably , accordingly , plainly , manifestly , demonstrably , undoubtedly , clearly , expresly , we know , it is manifest , id est , perfectly , unavoidably , evidently , & innumerable such other expressions , all sprung from his own fancy to give countenance to the Testimonies , not from the Testimonies or any force of reason to make good those expressions : to which add his sober sermon-phrases so oft repeated , of no degree of truth , no appearance of force ; I did in the simplicity of my heart verily beleeve ; I shall not deem it necessary to descend to any further proof : His playing the Pedant all over in Greek to amuse the good women & silly children ; those , I say , & many other faults , follies & weaknesses , I have shown to any intelligent Readers eye so manifest & so frequent in him , that I could not conceive any imaginable necessity of laying him open further ; and that if he have been convinc't to behave himself so weakly & insincerely in that part of his book which himself accounts onely to have been fundamentall ; the like might iustly be expected ( without showing it by detail ) in the rest of his book , which he acknowledges to be lesse necessary ; in case we may have so good an opinion of him as to think he would treat more solidly & sincerely that which more imports & is substantiall to the question of Schism , and by consequence most highly concerns mens salvations , which depend there upon . Seaventhly I was disenvited by this , that , it is particularly against my inclination & temper ( whatsoever Mr. H's & his friends may conceive of mee ) to stand manifesting the faultines of others , further then I can be satisfy'd it is precisely necessary ; judging it the most illiberall task that a Soul which longs after Science could be put upon , to be employ'd in discovering the disingenuity & weaknesses of the wrongers of Truth ; and , professing with all sincerity , that I had rather candidly confess & acknowledge the virtues , & advance the fame of good Writers according to the degree I finde them to deserve , than to reveal the vices & shame of bad ones ; as my favourable expressions , on the by , concerning the acutenes of the Lords , Faukland & Digby , & the wittines of that Giant for fancy , Dr. Donne , in my Schism Disarm'd , clearly testify . Eightly , I was much deterr'd even from endeavouring any particular exactnes in this , much more from attempting the rest by reason of the dangers & in a manner imposibility to get my books printed here in England , and the great charge & hazard also I saw I was like to be at in sending them to France . It is very cheap & easie for them to brag of a quicker Reply , to whom the presse is free , & the book sellers shop licenced , both to print & vent them openly with security & advantage : whil'st those Authors , whose books , are prohibited printing in England vnder great penalties & forfeitures , after they have past the chargeable & tedious press beyond sea , may not be sold here but at the loss of forty shillings a book if the buyer pleases to prove Knave , are not yet by their sillily-insulting Adversaries allow'd what in reason is due for such disencouragements , hazards & delayings . Ninthly , 't is a farr more secure satisfaction to candid Readers to see a main part of a book answer'd cōpleatly & fully , than the whole slubberingly and imperfectly ( as I have , and shall show further , that Dr. H. hath answer'd mine ) for this latter method leaves a way open to omit many things , amongst which it may happen that some are very important ; whereas , the former manner of proceeding debarrs that licentiousnes , and all pretence of that excuse ; and so makes either the cause or the Writer unavoidably fall under a just suspect if it chāce to fall short of being satisfactory : But especially if that part of the book , which is thus fully reply'd to bee acknowledg'd by both sides to bee solely important , a conciser and solider way of satisfaction cannot bee imagin'd . Lastly , if all those former reasons alledg'd will exuse me from performing a needles duty , Dr. H. himself shall compleat my iust excuse , & confess this was needles : who in his book of Schism p. 92. after he had finish't his sleight discourse against S. Peters Supremacy ( the part which I have largly reply'd to ) he adds that 't is very unnecessary to proceed to the other part of it , &c. that this is in effect the onely ground of the Romanists pretensions , &c. that he thinks fit again to remind the Romanist , and peremptorily to insist on this exception against S. Peter's Pastorship over all the rest of the Apostles , and p. 94. that what he should add concerning the power of S. Peter's Successor , as such , would be perfectly , ex abundanti , more then needs , and so he desires it may be look't on by the Reader . The like he repeats in his Answer to Schism Disarm . p. 74. Saying that my 13th Section ( which vindicated S. Peter's Supremacy ) was most important to our busines in hand : that , the case of our Schism fundamentally depends on that Supremacy , &c. Thus he . Now then , I have fully reply'd to & vindicated our tenet in all that he calls fundamentall , onely necessary , our onely Ground , and which he professes he peremptorily insists on , it follows that , had I done more , I had done a busines not important , nor fundamentall , nor on which they peremptorily insist ; and so , it being also unnecessarily for mee to vindicate a point , which he thinks very unnecessary to prosecute , my further endeavors had been confessedly to no end , or frivolous , if taken alone ; but , joyn'd to my former reasons , absolutely vnwise & temerarious . I omit that Dr. H. neglecting to answer almost all my 9th Section of the 2d part of Schism Disarm'd , which prov'd the Protestants guilty of the materiall fact of Schism ; and all my 10th Section , which prov'd them guilty of the formall part of it ; that is , neglecting to answer all that part of my book in which I brought him to terms of reason , and which did intrinsecally , fundamentally , & substantially concern our question , and passing them over sleightly p. 224. after he pretended falsly that I beg the question , with telling the Reader that he will leave me to Skirmish with my own shadow wheras it was the hottest Schirmish in the book ( as any ordinary eye may discern ) I conceive it gives mee iust occasion to neglect answering that in him , which himself confesses neither substantiall nor fundamentall . I omit also that I was often blam'd by respected and knowing friends , for losing so much pretious time , in such a worthles foolery ; which I might have employ'd much better to mine own & others advantage ; they assuring me likewise that his Reply was not valued by any indifferent and iudicious persons ; nor by all on his own side but onely by a few ; who were so irrationall ( & therefore inconsiderable ) that they never examin'd any thing , but immediately took that to be in reality an Answer which was call'd so : & would iudge him alwaies to have the best , who should speak the last word , whether it were sence or no. Thus much to show that I had no precise necessity nor iust reason to vouchsafe Dr. H. a larger Reply . Yet , though in doing this I spare the Drs credit , I must not neglect to clear mine own , and add something more in vindication of my self from his senceles aspersions . But , indeed , in nothing can I more discredit & disgrace him than in rehearsing & clearing what he objects in this Kinde . For , by this the candid Reader seeing how inconsiderable the worst is he can say against mee , will discern that he had an ingenious Adversary , & conclude thence that it was the power of Truth , not any sleight of tricks , which thus baffled the Dr. If then my greatest faults be proved innocent , my lesser ones will ( I conceive ) be held so likewise ; since it is presumable that no man will accuse another of a greater faul but upon a better ground . Now the greatest vices of a Writer are falsifications ; for , what credit can ever be rationally given to any Writer who is once convinc't to have bely'd the Author he cites , & to have falsify'd wilfully . Faults of this sort he objects to me onely in two places , as far as I observe . In examining which I crave the Readers exactest diligence , & decline not his most rigorous censure ; nay , if he can in reason iudge that I wilfully chang'd any thing , that is , gain'd or endeavored to gain the least possible advantage by my mistake , ( which is the onely touchstone , as it is the sole reason of falsifying ) then I give him free leave to brand me in his thoughts for infamous , and shall in requitall pardon Dr. H. the long rowle of his wilfull or manifestly advantageous ones . 〈◊〉 first of these pretended falfisications is found related in his Answ . p. 201. and also put in the title to his 11th Section p. 195. To clear the Reader 's understanding the better , and mine own credit totally , I will put down first the substance of the point there handled , & the substance of my Answer given ; next , the circumstances amongst which my wrong transcription is found ; by which means one may easily & solidly iudge whether my oversight had any influence at all upon the point in hand ; and conclude , that , if evidently it had none , then it was onely a materiall lapse in transcribing Dr. H's words , equally incident to any man living , not a formall fault . In his book of Schism p. 124 , parag . 19. he attempts to prove that Kings have supreme power in Ecclesiasticall causes . Amongst his other marginall notes ayming to conclude this , in the following page we read these words ; So in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole third book is made up of iustinians . 1. e. the Emperor's constitutions de Episcopis , Clericis , & Sacris , concerning Bishops , Clergy men , & Sacred Offices . This is the substance , nay the totall of his objection . The substance of my Answer , ●ound Schism Disarm'd p. 167. is this , that all the laws found there , must not necessarily be Iustinians ; since the Keepers of laws use not onely to put in their law books those Constitutions themselves made , but also those they are to see observed ; amongst which are the Canons & laws of the Church , made before by Ecclesiasticall power . This is the main & substance of my Answer to that objection in generall . How weakly he reply's to this , telling us onely Answ . p. 202. that this cannot possibly be accommondated to the matter in hand , because 't is certain ( cries the strong reasoning Dr. ) he made many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ecclesiasticall matters , which the Authors name put to them and the persons to whom they were written ; I cannot totally omit to let the Reader see by the way how pittifull this Reply of his is , how nothing to the point : this being to say over again what we grant , and leaving untouch't what we object : since all this might have been done , whether those Constitutions had been originally his own or no ; and , will serve for an instance how weak this Dr. is in the following part of his book , were he duly call'd to account . But , this concerns not my task at present ; which is onely this , to put down substantially the question , his proof , & my Reply , that it may be thence iudged whether I could possibly be said to gain any advantage by the circumstances I faultred in . The first of those circumstances is that whereas his words were Iustinians Constitutions de Episcopis , Clericis , & Sacris ▪ I transcribed de Episcopis , Clericis , Laicis . Now , if he contend I transcribed one word wrong in answering his whole book , I grant it ; and , I conceive , Dr. H will not presume himself exempt from the like faillings : But , if he pretend that I falsify'd or did it voluntarily , plain sence will overthrow him quit me . No man does a thing voluntarily but for some end ; and the end an insincere Writer can be imagin'd to have in falsifying is to gain some advantage to his cause . If then it be most manifest that I neither did attempt nor could possibly gain thence the least advantage , nor that he himself attempts to shew I gain'd any , no man of reason but will acquit my sincerity , & accuse mine Adversary for a calumniator . First then that I did not attempt any advantage thence is clear both in my words which never put either the least force in the word Laicis , nor so much as mention'd it or any thing to that sence ; nor , yet , in the omission of Sacris Secondly , it is yet more manifest in that mine Adversary never goes about to show that I made the least use of this mistake , which yet solely imported in such an objection ; but rather on the contrary calls it a meannes , saying that I am come to that meannes of changing his words ( and indeed it is a strange meannes to change them to no purpose ) and alledges onely as the cause of that meannes ( forsooth ) that I did it ( not to gain any help to defend my tenet by it ) but to get some advantage of carping at them . But , that even this is as falsly pretended as the other , the Readers eye will inform him , if he please to peruse my Answer ( Schism Disarm . p. 167. ) where he will see that there is not a sillable which sounds like carping at his words , but a serious Answer to the point Thirdly , that I could reap no profit by such a mistake appears by the very point it self apply'd to my words : for , since he denies not but I transcrib'd right , and grants that he made laws de Episcopis & Clericis ; of Bishops and Clergy men ; to what end should I omit Sacris , sacred Officies since he that could make laws concerning those , who were over Sacred Officies , could a fortiori make laws for the Sacred Offi●ies themselves : as himself yeelds of Schism p. 125. l. 18. 19. And , lastly , this objection is convinced to be most senceles by this , that my Answer given was equally pertinent & strong , apply'd to Sacris , had it been there , as it was to Episcopis & Clericis , when this was left out : since it contended that law Keepers use to put in their law books the Constitutions & Canons of the Church to make them more powerfully observed & received : which equally fit 's the pretence that they made Constitutio●s de Sacris , as that they made them de Episcopis & Clericis . In a word , I confess , the infinit tediousnes of my dreaming Adversary made me write the whole book in some hast , caused by my impatience to stand triffling after that manner ; and my particular hast here appears also by leaving out the particle [ & ] before [ Sacris ] ( of which I wonder the Dr. made not another falsification ) as well as in mis-writing that word . And , it seems , the Antithesis or opposition between Clericis , & , Laicis , very obvious to one's mind , not particularly attentive , which seem'd warranted by my fore knowledge that Iustinian ( a secular Prince ) made laws concerning laymen also , made me not aware of my mistake ; and , on the other side , there was nothing in so unconcerning a change which could awaken in me an apprehension that I had erred ; which , had there been any force put particularly in that word , I should have reflected on . But I have said too much in excusing a materiall error , to which the best & wisest man living is obnoxious : materiall , I say ; since both the substance & import of the point there in hand , the perfect silence of mine Adversary in applying my mistake to the said point , and his onely ( but false ) pretence that I gain'd hence advantage to cavill at them , examin'd by any Readers eye , all conspire to excuse it from being formall & affected . Yet , this is my great falsification ; the rest are such pittifull toies that they blush for shame in their objector's behalf assoon as they show their faces ; & instead of blaming me , accuse him of the contumeliousnes he layd to my charge in the beginning of his book . The second falsification ( found here likewise ) is this , that whereas he said that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole third book is made up of Iustinian's Constitutions de Episcopis , &c. I call it Iustinian's third book . Where 's the difference ? onely here , that Iustinian ( as is agreed & granted by both ) writ those laws , but another collected them , so that , according to him 't is a falsification to call those laws Iustinian's book , which himself both here & in the following page confesses Iustinian constituted or writ , because another collected them into a Sy●nopsis . Alas poor man ! yet this falsification is plurally exprest with the former , & put in the title of his Section as a busines of great concern . Now , he never pretends that this empty chimera of a falsification , has any influence at all upon my cause or Answer , onely he tells me I have ill luck : and , indeed so I have ; but 't is onely in this that I have lost my time in confuting so weak an Adversary . My third falsification ( alas ) is found objected in his Answ . p. 167. Attend Protestant Readers , & all you that run to this Drs Sermons , with such a gaping admiration ! See in these two present calumnies of his how sillines & in sincerity are at fisticufs about their iust claim to him , leaving it a drawn Match to which of them he more properly belongs : Either qualification being in the height , they admit no comparison & so no Vmpirage I shall put down the very words , the very page , & the very line , where my words & his are found ; and then leave them that love Truth better then his person , to abhor such an open Affector of Fals-dealing ; and those that hug an airbred opinion of him above the respect due to Truth & honesty , to the iust regret , which such inexcusable follies & disingenuities of their preaching Dr. will cause in their partiall Souls . In his book of Schism p. 118. l. 11. 12. 13. 14. to prove that Kings had a proper power to erect Metropolitan's , he cited the 12. Canon of the council of Chalcedon : where ( he said ) mention was made of cities honored with letters Patents from the Kings , with the name & dignity of Metropoles : Now , the Greek as put down by himself , being onely that they were honored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies precisely [ with the name of a Metropolis ] no more ; and , it being contended & proved by me out of Dr. H's own friend Balsamon , that they had no dignity of Iurisdiction , I excepted with good reason against his rendring the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies onely with the name , by that double & advantageous expression of [ name & dignity . ] My exception Schism Disarm . p. 145. l. 3. 4. &c. was delivered in these words , that the council sayes onely , those cities were honored with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ the name alone ] which the Dr. fluent in his expressions englishes name & dignity . Now this particle [ alone ] after [ name ] he calls a falsification , insincerity , & alledges it is put in by me ; whereas , 't is most palpably manifest , I used the word [ alone ] as my own word not the councill's , and put it in opposition to his double phrase of [ name & dignity . ] And , how it is possible to correct one , who insincerely translates a single word by two different ones , without vsing the limitative particle [ onely ] or [ alone ] to restrain his extravagant interpretation , no man living can imagin . To evidence yet more clearly that I used the word [ alone ] as mine own not the councils , I was so exact as to put it down in a different letter from that in which I put [ the name ] pretended to be the councils words ; to wit , in the comon letter , in which I used to put mine own words throughout the whole book as contradistinguish't fom the words of others ( as is to be seen Schism Disarm . p. 145. l. 4. 5. ) yet all this minute wa●ines , which left no possible room for any cavill , was not sufficient to secure my sincerity , nor stave of Dr. H. from his needfull , & now grown naturall insincerity ; look Answ . p. 167. l 2 and you shall see he changes the word [ alone ] in which he contends my falsification consists , from the roman letter in which I writ it ( and by thus writing it , ownd it for mine ) into the Italic or translation letter , which signifies that I pretended it the council's word and translated it thence . And , when he hath thus changed my word , thus distinctively put , & consequently my intention , and the import or application of that particle , he calls his manifest falsification of my words , my falsification of the Councils ; and Grounds his cavill & calumny meerly upon his own insincere carriage ; in which I must tell him plainly he has committed a peece of most open knavery . Let the Dr. & his friends patdon me these plain expressions , till they show me why he that accuses another of falsifying ( which is Knavery in the height ) and builds his uniust accusation onely upon the same fault committed by himself at the same time , may not with justice & modesty both be branded with that qualification , which he would thus vniustly affix upon another . My fourth falsification ( Si Dijs placet ) is found in the same places as the former , Schism Disarm . p. 1 5. I cited the council that those Metropolitanes ( erected by Kings ) should enjoy onely the honour ; and then alledged Balsamon's words , that this honour mean't no more but that that Bishoprick should be called a Metropolis . Now , Dr. H. in his Answ . p. 167. l. 19. assures his Reader that [ this is another falsification ] such another as the former , you may be sure . But why good Dr. ? Do you go about to show that I put not down the Authors words aright , but mangledly & corruptly to my onely & best advantage , as your custome is ? Nothing less ; he pretends to show no such thing ; though this be the very thing we use to call a falsification . Strange ! How comes this then to be a falsification when not one word is shown to be falsify'd ? why thus . Balsamon ( alledges the Dr. ) Say's no more then this that [ some asked , or heard , or were told , &c. ] Good ! use thine eyes again , Reader , & see whether , Schism Disarm . p. 145. l. 13. 14. &c. in the very place to which he relates , I did not put down minutely & particularly both in Greek and English those very words as told us by Balsamon , with which the Dr. here correc'ts me , and slily intimates to the abused Reader , that I either disguised or omitted it . The testimony was this as set down by me verbatim out of Balsamon : [ Some desired to know what that honour mean't ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and received Anwer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that except onely that this Bishoprick , was called a Metropolis , in all other things it was subject to the former Metropolis . ] Now I never pretended that Balsamon told us this as his own opinion , but as the judgment of others , I quoted him as an Historian , not as judge : nor can the very words put down by me [ Some desired , &c. ] possibly permit such a conceit . Nor , had it been my advantage ( could common sence have born it ) to have pretended this as the sentence of Balsamon ; for , I ever conceived it came from persons of greater Authority and supposed more knowing in those affairs , that is , from the council or some of the council , at least from persons , who perfectly understood it's meaning . For , of whom should we imagin in reason such a question was ask't , but of such persons ? or why should we think that Balsamon , writing upon that council with pretence to explicate it , should intend to put down a frivolous question & an impertinent Answer , and not rather a solemn question proposed by some concerned persons about the sence of that council , and satisfy'd by some iudicious persons intimately acquainted with , or of that council it self , if not of the whole council ; which is most sit , as it is most able , to interpret it 's own meaning . It had been then both impossible the words put down by my self should bear it , and also very disadvantageous to my cause to pretend Balsamon spoke this of his own judgment : and consequently the irrationall & perfectly groundles aspersion of this Dr. ly all at his own door , & challenge him aloud of the insincerity he objects to others . The reason he gives why this was a falsification ( forsooth ) is introduced with another [ besides ] and is still asmuch besides the purpose as the former . Besides this , I say ( marke the strength of the Drs words ) It is clear that this of being onely called M●tropolitans , was the punishment inflicted on them by the council , which as I said , &c. well Dr. let the council mean what it please , or let my consequence hold well or ill , that is another question ; but , did I omit any word of Balsamon in this present testimony ( which you pretend I falsify ) which seem'd to oppose my tenet ? did I add or change any title in favour of it ? nay did I add , detract , or change the least particle how unconcerning soever , or do you goe about to show any such thing ? how then , and with what face can you pretend I falsify'd it ? If all ill consequences or deductions be falsifications , then it is impossible , where men maintain different opinions , but one side or other must necessarily be falsifiers . Since then I neither pretended not could pretend any more , but that Balsamon told us what honour meant by relating the Answer given to those demanders , and this is verbatim avouched in those words as put down by me , nor is my putting them down reprehensible by my very Adversary , it follows ( what ever my consequence or arguing thence be ) that I am acquitted of insincerity ; and that the groundles pretence that I falsify'd is proved to be an undeniable evidence that Dr. H. most willfully and weakly calumniated And , as for his endeavour to invalidate my consequence , layd out here in those pretty terms of , I say , it is clear ; as I said , &c. were time & place proper to Answer it , I dare undertake to show that these bold words are the best proof he brings for it , what ever Glosses he makes from the abused council . And now , kinde Reader , I have acquitted my self , & shown to thine eye , that the greatest faults the most calumniating Adversary could pick out of my writings are perfectly innocent : but , what worthy requitall for so much iniustice can I offer to Dr. H. I could present thee , Reader , with a long black Scrowl of egregious & wilfull falsifications from the rest of his long book , which I have so mercifully spared ; nay , I could show thee a new brood of most enormous ones in his very book of Schism , which escap't my observation when I first answered it ( so pregnant & fruitfull are his writings of such helps ) I could let thee see there , p. 103. how citing the Novels that Iustinian ordained the Arch-bishop of Iustiniana should have in that diocese , locum Apostolicae Sedis , ( as he puts it ) and then Englishes it , the place or dignity of an Apostolicall Seat , which thus put equalls him in a manner to the dignity of any other Apostolicall Seat by this independency ; the false dealing man leaves out the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Rome ] though found closely woven in the context thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Apostolicall Seat of Rome ; which marrs all his Market , and signifies he was there in the Pope's place or stead ; that is , was his Vicegerent , and so subordinate & dependent on him . I could show thee , how not content to falsify thus grosely & wilfully onely in the same testimony , he doubles or rather trebles my former fault & shame ; and that , whereas the question was whether the Emperor could do it dependently on the Church and executing her orders , which we grant ; or independently , & without her orders , which we deny & he pretends , the Dr. puts down onely that the Emperor constituted this Arch-bishop should have locum Apostolicae Sedis , the place of an ( as he falsifies it ) Apostolicall Seat ; but leaves out what follows immediately in the same sentence to his preiudice , & vtter overthrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : according to those things which were decreed by the holy Pope Vigilius ; which signifies that the Pope made that Arch-bishop his Vicegerent in those Countries by his decree , and that this order of the Emperor was subsequent , conformable to & onely executed the former intentions & orders of the Pope ; all expresly against him & for us , and therefore both those & the former words being thus important , and thus industriously singled & culled out by the Dr. it is impossible but his most partiall Admiter , ( if he have not absolutely renounc't his reason & resolved the slender fading thing into the Drs Authority ) must see & confess he was wilfully fraudulent , & intended to breed in the Readers minde by the words thus maimedly & falsly put , another apprehension than the testimony it self , rightly dealt with , could have caused Yet , as long as this Enemy to Truth & true dealing , makes zealous professions of his entire desire to speak the full Truth of God , and that he did in the sincerity of his heart verily beleeve , and such like womanish demurenesses , he hopes there will be found a company so weakly simple as to give him credence , and that his moderate & bashfull language will to these good weak sighted Souls be a cloack thick enough to hide or excuse his immoderately shamefull deeds . Of such kinde of falsifications , Reader , I could afford thee variety were it necessary ; but I have already done enough to secure thee from this Drs Arts , and the consequence of them , Schism , as maintain'd & asserted by him . Peruse my book attentively , & thou shalt observe I never call his materiall error in transcribing , a falsification ( I doubt not but I could show thee one hundred such of his for my single one were it worth the pains ) but onely when I manifest the advantage he got by such a carriage , which he never goes about to show in those he objects to mee . Again , thou ●eest how easily those falsifications he pretends as mine , are clear'd ; nay shown to thine eye to be unconcerning toies or groundles willfull calumnies ; His which I objected in Schism Disarm'd , are left by him unclear'd , as this Treatise hath from place to place shown thee And so , Reader , I leave thee to thy candid thoughts , which I desire thee to employ in ruminating upon the Dr. as put in this pickle ; requesting of thee in mine Adversary's behalf not to be too rigorous in thy censures of him ; abate as much as the consideration of humane errablenes & frailty can suggest to a rationally-compassionate minde ; onely be not partiall in what is evidently fraudulent , and then thou shalt right Truth , thy self , & mee too by one impartially ingenuous & rationall act . I have onely one word to speak to the Dr. and then I take my leave . You see Dr. H. it will not do ; no tricks can prevail against Truth : she will conquer , and knows how to defend herself by the weakest Weapon . Were it not better now to give God and his Church the honour due to them , and show at length your willingnes to acknowledge faults so plainly & undeniably open , than to continue your fruitles pains to show your self unretractably obstinate . Nor do I impute them ( however I may seem rigorous & too plain ) originally to you : I know the necessity of your cause obliges you forcibly to rely on such uniustifiable waies I know , and your self cannot but know the same , how miserably you are glad to pervert the words , voluntarily mistake , and thus mistakingly propose to your Readers , the true import and sence of your Testimonies ; and to content your self with any sleight gloss , which ( not your impartiall judgment gives absolutely to be the meaning , but what ) your partiall fancy can imagin may be defended on some sleight fashion to be the meaning . See in the Index what undeniable self contradictions , weaknesses absurdities , voluntary mistakes , & falsifications , your task of defending Schism hath put you upon : Be true to your own best interest , a sincere conscience ; be true at least to your own honour , and , neglect , for the future , the defence of that cause , which must inevitably throw you upon such Rocks . The further you reply the worse it will still fare with you . For , to clear your self of these falsifications & other manifold faults satisfactorily , is impossible ; eye-sight attesting them ; not to clear your self of them is doubly disgracefull , fluttering up & down ( as your way of writing is ) entangles you more : Sit still , and you will be safer . You cannot but see & acknowledge that your position of a probable faith leads directly to Atheism , if follow'd , and that , since none has reason to assent further then he has reason , that is , further then the reasons given convince ; and , since no probability can possibly convince the thing is true , or , that the Authority speaks true , it is impossible any man living can have any obligation in your Grounds to assent that any point of faith is true , or any Authority to be beleeved ; nay , if he will not renounce his nature , he ought to suspend in both these ; that is , embrace no faith at all . The necessity of holding which tenet so fundamentally pernicious to all Christianity , so odious to all good Christians , unavoidably follows out of your principles of Schism , built upon the rejecting the onely certain Rule of faith , immediate Traditiō ; and the consciousnes to your self that your weak testimony-way reaches no further than probability , enforces you to own it , and aym at no higher a pitch of satisfaction , that is , none at all , for , how can probability satisfy ? Look behinde you then , & see what a great deal of industry & time you have fruitlesly lost in turning over promiscuously multitudes of Authors , without first studying Grounds , that is , without first laying your thoughts in order , with evident deduction from and connexion with first Principles . This task , onely is called knowledge , the former without this is more apt to lead to ignorance & mistake leaving onely a confusion of motley incoherēt thoughts in a mans head , impossible to be orderly rank't in the posture of knowledge , unles regulated by fore layd Grounds . Look before you , and you shall see many late wits , whose gallant self-understanding Souls , own their nature , & rationally scorn to submit to any assent but upon rigorous & demonstrative Evidence , either of the thing it self , in Science , or of the Authority , in faith . Suffer your self to be won to the imitation of these pursvers of knowledge ; leave talking words , & begin to speak Sence ; leave of to diffuse & scatter abroad your fleeting thoughts in a Sermonary & Preaching way , and begin to connect them into rigorous discourse , that is , instead of aiery talk , begin to iudge & know , instead of empty florish , learn to be solid . Ina word aym seriously to know , that is , to assent upon Evidence , and then , I am confident , our understandings will meet in a ioynt-assent , and ( I hope ) our wills in a consent & submission to the Authority of that Church , whose Rule of faith , immediate Tradition , is evidently demonstrable . This , S● , is the hearty wish of him who ( however you may apprehend him ) protests he preserves a more prompt zeal & naturall alacrity to honour & serve you in what you can iustly be concieved deserving , than he hath to discover the faults your tenets made you commit , which yet was at present his unavoidable duty , the truth of your miscariages being ioyn'd to the certainty & concernment of his cause you iniur'd by them , YOVR SERVANT , S. W. FINIS . THE APPENDIX VINDICATED AGAINST THE PRETENDED REPLY OF Dr. Bramhall L d of Derry . THE INTRODVCTION . LITTLE remains to bee reply'd to my second Adversary in substantiall and fundamentall points , either in behalf , of R. C. or S. W. if those passages in which I bring Dr. H. to Grounds bee duly reflected on : since , neither can my Lord of Derry deny but that there is now a breach made between us in the points now controverted ; nor does hee pretend demonstrative and rigorous Evidence that the Pop'es Authority was an vsurpation , and so their renouncing it no criminall breach but a lawfull self-enfranchisement : Nor lastly , does hee endeavour to shew that less , than such rigorous Evidence ( that is , that probable reasons ) are sufficient ground to renounce , such an Authority ; and soe strongly supported by a long possession , an vniversall delivery of immediate forefathers as come from Christ , &c. or , that it was prudence to hazard a Schism , & consequently their salavations upon the uncertain lottery of a probability . This was all which fundamentally concern'd this Controversy ; and this is wholly omitted by his fellow Mr. H. aswell as himself ; and , consequently , till they speak out directly to this point ( to do which they are ever very warily loath ) they can onely hope it from courtesy , not claim it from iustice , that they are vouchsafed any answer at all ; since , they who will not bee drawn to speak to the purpose , deserve to been neglected , and suffer'd to talk to no purpose . Now , for satisfaction how little can bee said to those most concerning points , to omit other places , I refer my Reader to Sect. 9. & 10th of the 2 d part of Schism Disarm'd left in a manner wholly unanswer'd as yet by Mr. H. and to my Grounds before the foregoing Treatise . In answer to the Title Down-Derry hee shows himself mystically proverbiall , and tells the amused Readers , that it were strange if hee should throw a good cast who seals his Bowl upon an undersong . I must confess the Bp. is far the better Bowler ; & that S. W. is so unexpert as not to understand what should bee mean't by sealing a Bowl vpon an undersong . Onely lest hee should conceit some petty victorie in having thus pos'd his Adversary , hee may please to take notice that it nothing concerns him ; for the Bp : is beholding for the title Down-Derry ( and consequently the world , for this rare bowling phrase sprung from that happy occasion ) to the merry stationer ; who without my knowledge or approbation would needs make it the post-past to his Bill of fare . The iest was very proper & fatall ; but , whether courteous or no , I leave the Bp. and him to scuffle for it : and address my self to a serious examin of the Bishop's Reply . Wee have seen already that hee is a good Bowler , let us see now whether hee bee an honestman . Sect. 1. How my L d of Derry omits totally to mention the second part of our charge ; and preuaricates from answering any title of the first , by cavilling groundlesly at unconcerning toyes ; giving us generall terms in stead of the particular thing ; falsifying openly the Council of Ephesus ; contradicting common sence ; of controvertist turning Lawyer , and impugning the Extent of the Pope's Authority , instead of the substance of it ; wilfully misrepresenting every word of our Rule of faith , as put down by his Adversary ; and , lastly , by plainly confessing hee will not answer our charge or Objection . IT was objected that the crime of Schism would appear to bee iustly charged upon his Church not onely with colour , but with undeniable Evidence of fact ; by the very position of the case and the nature of his exceptions . Meaning , that there was a manifest fact of renouncing and breaking from an Authority long acknowledg'd as of Christ's Institution , upon Exceptions short of Demonstration ; that is , short of power to convince a rationall understanding ; that is , Passion & not those reasons must move first the will , and by it the understanding to a conuiction ; that is , the breach or Schism was criminall . Now the good Bishop First leaves out the second part of these words , [ the nature of his Exceptions ] which concern'd himself ; and puts down onely the first part , to wit , the position of the case . Whereas , wee charge them not with Schism upon this single account , that they broke from a formerly-acknowledg'd Authority , which is the position of the case ; but , that they broke from it without hauing Evident & demonstratiue reasons and Exceptions against it , but , at best , pretended probable ones onely ; that is , such as are no waies either able to oblige the understanding to assent upon them , nor sufficient Grounds to renounce any Authority at all , much less an Authority held sacred before , & thus qualify'd . For , what a slack thing would the world bee , if probable Exceptions of the subjects ( I mean , such as are held noe more than probable by the subjects themselves ) should bee held sufficient ground to disacknowledge their Governour 's right , and alter the present Government ? Would any Government in the world remain on foot three years to an end , if this method were allow'd and practised ; unles , perhaps , force preuaild over reason ? The Bishop had good reason then to omit that which concern'd the nature of his own Exceptions : For , though himself and his friends love extremely to talk prettily , yet they cannot endure the reasons which make up their Discourse should bee brought to the test , or their validity to convince the understanding scann'd ; that is , they love not to speak out whether they bee demonstrative , or probable onely . They dare not assert the former , conscious that their best way of discoursing is onely thetoricall , topicall , and for the most part quibbling and blūdering in a wordish testimony , whence no demonstration , or ( it's proper effect ) conviction is likely to bee expected . Nor yet dare they for shame confess the latter ; knowing that a probability , though never so strong , still leaves room for a may bee-otherwise ; and so can never conclude that the thing must-bee ; that is , can never , without iniury to a rationall nature , claim it's assent that the thing 〈◊〉 : for , how can any man in reason assent that the thing is so upon that motive , which very motive permits that it may not bee so ? It was not therefore dishonesty in the Bishop , going about to impugn his Adversary , to omit one halfe of that which hee grounded himself on ; but a great deal of prudenc● and warines , or indeed a kind of necessity . Secondly proceeding upon this mistake of his own , hee wrangles with us , for calling this our chief objection against them ; as king us if stating the question and objecting bee all one ? No sure ; if wee speak rigorously : but a Charge against one is often call'd , an Objection . Now ours against you ( which you here purposely mutilate ) is this , that you left a preacknowledg'd Ecclesiasticall Authority , upon fantastick Exceptions , that is , unpon uncertain Grounds : Which objection ( if verify'd ) so euidently concludes you wilfull Schismaticks , that it is impossible to bee cloak't or evaded . Now the first part , which cōcerns your actuall reiecting that actuall Authority , is notorious to the whole world , and confest by your selves . The second , that you did it upon uncertain Grounds , your self when you are prest to it will confess also ; for , I presume , you dare not pretend to rigorous demonstration ; Both , because your self would bee the first Protestant that ever pretended it ; as also , because your best Champions grant your faith & it's Grounds but probable . And , should you pitch upon some one best reason or testimony pretended to demonstrate your point , wee should quickly make an end of the Controversy , by showing it short of concluding evidently , as you well know : which makes you alwaies either disclaime , or decline that pretence ; never pitching upon any one pretended conuincing or demonstrative reason which you dare stand to , but hudling together many in a diffused Discourse ; hoping that an accumulation of may-bee will persuade vulgar and half witted understandings that your tenet is certain , & must bee . Thirdly , the Bp. asks us who must put the case , or state the question ? telling us , that if a Protestant do it , it will not bee so undeniably evident . I answer , let the least child put it ; let the whole world put it ; let themselves put it : Do not all these grant & hold that K. H. deny'd the Pope's Supremacy ? Does not all the world see that the pretended Church of England stands now otherwise in order to the Church of Rome , than it did in H. the 7ths dayes ? Does not the Bps. of Schism . c. 7. par . 2. fellow-fencer , Dr. H. confess in expresse terms , And first , for the matter of fact , it is acknowledg'd that in the Reign of K. H. the 8th , the Papall power in Ecclesiasticall affairs , was , both by Acts of Convocation of the Clergy , & by statutes or Acts of Parliament , cast out of this Kingdome ? Was this power it self thus cast out before ? that is , was it not in actuall force till and at this time ? and is not this time extoll'd as that in which the Reformation in this point began ? Wee beg then nothing gratis , but begin our process , upon truth acknowledg'd by the whole world . Our case puts nothing but this undeniable and evident matter of fact : whence wee conclude them , criminally-Schismaticall , unles their Exceptions against this Authority's right bee such as , in their owne nature , oblige the understanding to assent that this Authority was vsurpt ; onely which can iustify such a breach . So that the Bishop first omits to mention the one half , of that on which wee build our charge , ( to wit , the nature of their Exceptions ; ) and , when hee hath done , wilfully mistakes , and mispresents the other : persuading the unwary Reader that the case wee put is involu'd in ambiguities , and may bee stated variously ; whereas 't is placed in as open a manifestation as the sun at noonday , and acknowledg'd universally . In neither of which the Bishop hath approved himself too honest a man. Now , let us see what hee answers to the case it self . It was put down , Schism Disarm . p. 307. thus ; that in the beginning of H. the 8ths reign , the Church of England agreed with that of Rome and all the rest of her Communion , in two points , which were then and are now the bonds of vnity , betwixt all her Members . One concerning faith , the other Government . For faith , her Rule was , that the Doctrines which had been inherited from their forefathers , as the Legacies of Christ and his Apostles , were solely to bee acknowledg'd for obligatory , and nothing in them to bee changed . For Government , her Principle was , that Christ had made S. Peter first , or chief , or Prince of his Apostles ; who was to bee the first Mover under him in the Church after his departure out of this world , &c. and , that the Bishops of Rome , as successours of S. Peter , inherited from him this priuiledge in respect of the successours of the rest of the Apostles ; and actually exercised this power in all those countries which kept Communion with the Church of Rome , that very year wherein this unhappy separation began . It is noe lesse evident that , in the reigne of Ed the 6th Q. Elizabeth and her successours , neither the former Rule of Vnity of faith , nor this second of Vnity of Government ( which is held by the first ) have had any power in that Congregation , which the Protestants call the English Church . This is our objection against you , &c. This is our case , ioyntly put by us and by the whole world ; which the Bp. calls an Engine , and pretends to take a view of it . But , never did good man look soe asquint upon a thing which hee was concern'd to view , as my L d of Deity does at the position of this plain case . First , hee answers , that wee would obtrude upon them the Church of Rome and it's dependents for the Catholike Church . Whereas , wee neither urge any such thing in that place , nor so much as mention there the word Catholik ; as is to bee seen in my words put down here by himself , p. 3. but onely charge them , that the Church of England formerly agreed with the Church of Rome in these two a foresaid Principles , which afterwards they renounced . In stead of answering positiuely to which , or replying I or noe , the fearfull , Bishop starts a side to this needles disgression . Next , hee tells us what degree of respect they owe , now to the Church of Rome : Whereas the question is not what they owe now , but what they did or acted then ; that is , whether or no they reiected those two Principles of faith and Government , in which formerly they consented with her . To this the wary Bp. saies nothing . After these weak evasions , hee tells us , that the Court of Rome had excluded two third parts of the Catholick Church from their Communion ; that the world is greater than the City : and so runs on with his own wise sayings of the same strain , to the end of the parag . Whereas , the present circumstances inuite him onely to confess or deny what they did ; and whether they renounced those two Principles of Vnity , or no : not to stand railing thus unseasonably upon his own head what our Church did ; shee shall clear herself when due circumstances require such a discourse . Again , whenas wee object that they thus broke from all those which held Communion with the Church of Rome ; hee falls to talk against the Court of Rome : as if all those particular Churches , which held Communion with the see of Rome , had well approved of nor ever abhominated their breach from those two a foresaid Principles ; but the Court of Rome onely . Did ever man look thus awry upon a point which hee aimed to reply to ; or did ever Hocus-pocus strive with more nimble sleights to divert his spectatour's eyes from what hee was about : than the Bp. does to draw of his Readers from the point in hand ? In a word , all that can bee gather'd from him in order to this matter consists in these words [ this pretended separation : ] by which hee seems to intimate his deniall of any separation made in the a foresaid Principles ; but it is so shameles and open an vntruth , that hee dares not own it in express terms ; nor yet , ( such is his shuffling ) will hee confess the contrary . I know his party sometimes endeavours to evade , by saying that our Church caused the breach by excommunicating them : but , ask whether they broke from and renounced that Government ( and so deserved excommunication ) ere they were thus excommunicated by it ; and , their own conscience with the whole world will answer , they did . It is that former breach of theirs , then , and reiection of that Government , which denominates them Schismaticks ; till they can render sufficient , that is , evident Grounds why they reiected it : for , otherwise , nothing is more weak , than to imagine that Governours should not declare themselves publikely and solemnly against the renouncers of their Authority ; or , that a King should not proc●ame for Rebells and incapable of any priuiledges from the commonwealth , those persons who already had disacknowledg'd his Right , and obstinately broken it's laws . Either show us , then , that our Excommunication separated you from your former tenets , to wit , from holding those a foresaid Principles of Vnity in faith and Government ; or else grāt that your selves actually separated from them both , that is , from our Church . This , my Lord , is the separation which uniustify'd , makes a criminall Schism : Excommunication is onely the punishment due to the antecedent crime . Order , which consists in Government being essentiall to a Church if intended to continue , it follows that since Christ intended his Church should continue , hee constituted the order of the Church , otherwise hee had not constituted a Church , since a Church cannot bee without that which is essentiall , to a Church . Wherefore , seing that which Christ instituted is of faith , it follows that order of Government is of faith , and so , must bee , recommended to us by the same Rule that other points of faith are . Hence , speaking of the two Principles , one of Vnity in faith , the other of Vnity in Government , I affirmed that the truth of the latter is included in the former , and hath it's Evidence from it . Must not hee now bee very quarelsome , who can wrangle with such an innocent and plain truth ? The iealous Bishop first alledges , 't is done to gain the more opportunity to shuffle the latter usurpations of the Pope's , into the ancient discipline of the Church . Not a iot , my Lord : the standing to this Rule , to wit , the immediate delivery of fathers to sons attestation , renders it impossible for an usurpation to enter ; Nor can you , or any else instance , that any usurpation either in secular or Ecclesiastical Government ever came in , prerending that tenour ; or show that it ever could , as long as men adhered to that method . It must bee either upon wit explications of word in the laws , or of ambiguous peeces of Antiquity , not upon this immediate delivery from hand to hand , ( in which wee place our Rule of faith ) that encroachments are built . Had wee , then , a mind to obtrude usurpations upon you , wee had recurr'd to testimony-proofs , ( the Protestants onely method ; ) where with hath a large field to maintain a probability-skirmish of the absurdest positions imaginable : not to this Rule of soe vast a multitude of eye-witnesses of visible things from age to age ; Which Rule is as impossible to bee crooked , as it is for a world of fathers to conspire to tell a world of Children this ly , that ten years ago they held and practised what themselves and all the world besides knew they did not . His second exception is far more groundlesly quarrelsom . 'T is against my making two Principles ; one in doctrine , the other in discipline : whereas , euery Child sees that doctrine & discipline , or faith , and Government make manifestly two distinet ranks or Orders ; the one relating immediately to information of the understanding or speculative holding , the other to action . But his reasons why they should bee but one are pretty : because , frustra fit per plura quod fieri potest per pauciora , It is in vain to make two rules where one will serve . By which maxim , rigorously misunderstood , as 't is by him , one may dispute against the making severall laws , and severall Commandments , with the like Logick , and say , all the treating them with distinction is vain , because this one Commandment to do well , or , to do no ill , includes all the rest . Again , hee imagins , because the truth of one depends on the other , therefore they ought not to bee treated distinctly : as if it were vain or needles , to deduce consequences , or , as if Mathematicians ought not to conclude any thing , but hover still in the generall Principles of Euclid , without making any progresse farther , because the truth of the consequences depends on those Principles . Are these men fit to write Controversies ; who cannot , or will not , write common sence ? After hee had been thus frivolously backward , hee adds , that hee readily admits both my first & second Rule , reduced into one in this subsequent form : those doctrines and that discipline , which wee inherited from our forefathers as the Legacy of Christ & his Apostles , ought solely to bee acknowledg'd for obligatory , and nothing in them to bee changed that is substantial or essentiall . See here , Reader , the right Protestant method , which is , to bring the Controversy , from a determinate state , to indetermination and confusion ; and , from the particular thing , to common words . Wee point them out a determinate form of Government , to wit , that of one supreme Bishop in God's Church : 't is known what it means : 't is known that the acknowledgment of that Government is now , and was at the time of the breach , the bond of Vnity between those Churches which held that Government , of which the Church of England was one : 't is known they renounced this form of Government , that is , that , which was and still is , to the Church they formerly communicated with , a bond of Vnity in discipline . Again , 't is known that wee hold the voice of the Church , that is , the consent of Catholick fathers immediately attesting that they received this doctrine from their forefathers , infallible ; and , that none cannot bee ignorant of what their fathers teach them & bring them up in : Which immediate receiving it from fathers wee call , here , inheritance . These , I say , are determinate points , manifesting themselves in their known particularities Now , the Bishop , instead of letting us know , I or noe , whether they broke that Principle of Vnity in discipline ( which 't is evident they did , by renouncing the Pope's Authority ) or that Principle of Vnity in doctrine , to wit , Tradition , delivery , or handing down by immediate forefathers , ( which 't is evident they did , out of the very word , Reformation , which they own & extoll ; Or , instead of telling us what particular Rule of faith , what particular form of Government , they have introduc't into God's Church in room of the former ; He refers us to Platonick Ideas of both , to bee found in Concavo Lunae ; wrapping them up in such generall terms , as hee may bee sure they shall never come to open light , lest by speaking out hee should bring himself into inconveniences . Observe his words . Those doctrines & that discipline which wee inherited from our forefathers , as the Legacies of Christ and his Apostles , ought solely to bee acknowledg'd for obligatory ; and nothing in them is to bee changed , which is substantiall or essentiall . But , what and how many those doctrines are , what in particular that discipline is , what hee means by In heriting , what by forefathers , what by substantiall : none must expect in reason to know : for himself , who is the relater , does not . Are those doctrines their 39 Articles ? Alas , noe : those are not obligatory , their best Champions reiect them at pleasure . Are they contain'd in the Creed onely ? Hee will seem to say so sometimes , upon some urgent occasion : but then ask him , are the processions of the divine Persons , the Sacraments Bap●ism of children , Government of the Church , the acknowledging there is such a thing as God's written word , or Scripture , &c. obligatory ? the good man is gravelld . In fine , when you urge him home , his last refuge will bee , that all which is in God's word is obligatory : and then hee thinks himself secure ; knowing that men may wrangle with wit coniectures an hundred yeares there , ere any Evidence , that is , conviction , bee brought . Thus the Bishop is got into a wood , and leaves you in another , and farther from knowing in particular what doctrines those are , than you were at first . Again , ask him what in particular that discipline is , own'd by Protestants to have come from Christ and his Apostles , as their Legacy , ( for hee gives us no other description of it than those generall terms onely ; ) and hee is in as sad a case as hee was before . Will hee say , 't is that of the secular power being Head of the Church , or that of Bishops ? Neither of these can bee : for , they acknowledge the french Church for their sister Protestant , and yet shee owns no such forms of Government to have come from Christ , but that of Presbyters onely ; which they of England as much disown to have been Christ's Legacy . It remains , then , that the Protestants have introduc't into the Church , at or since the Reformation , in stead of that they renounced , no particular form of Government , that is , no one , that is , they have left none ; but onely pay their adherents with terms in generall , putting them of with words for realities , and names for things . Again , ask him what hee means by inheriting : and hee will tell us , if hee bee urged and prest hard , ( for , till then , no Protestant speaks out , ) that hee means not the succession of it from immediate forefathers and teachers ; which is our Rule of faith and that which inheriting properly signifies ( this would cut the throat of Reformation at one blow ; since , Reformation of any point , and a former immediate delivery of it , are as inconsistent as that the same thing can both bee and not bee at once . ) But , that which hee means by inheriting is , that your title to such a tenet is to bee look't for in Antiquity ; that is , in a vast Library of books filld with dead words , to bee tost and explicated by witts & criticks : where hee hopes his Protestant followers may not without some difficulty , find convincing Evidence that his doctrine is false ; and that , rather than take so much pains , they will bee content to beleeve him and his fellows . Thou seest then , Reader , what thou art brought to : namely , to relinquish a Rule , ( that I may omit demonstrable ) open , known , and as easy to teach thee faith , as children learne their A. B. C. ( for , such is immediate delivery of visible and practicall points by forefathers ; ) to embrace another method , soe full of perplexity , quibbling-ambiguity and difficulty , that , without running over & examining thousands of volumes , ( that is , scarce in thy whole life time ) shalt thou ever bee able to find perfect satisfaction in it , or to chuse thy faith : that is , if thou followst their method of searching for faith , and pursvest it rationally , thou may'st spend thy whole life in searching , and , in all likelihood , dy , ere thou chusest or pitchest upon any faith at all . The like quibble is in the word forefathers , hee means not by it immediate forefathers , as wee do , ( that would quite spoil their pretence of Reformation ; ) but , ancient writers : and , so , hee hath pointed us out no determinate Rule at all , till it bee agreed on whom those forefathers must bee , and how their expressions are to bee understood ; both which are controverted , and need a Rule themselves . But the chiefest peece of tergiversation lies in those last words , that nothing is to bee changed in those Legacies , which is substantiall or essentiall : That is , when soever hee and his follows have a mind to change any point , though never so sacred , nay , though the Rules of faith and discipline themselves ; 't is but mincing the matter and saying they are not substantiall or essentiall , and then they are licenc't to reiect them . Wee urge ; the two said Principles of Vnity in faith and discipline are substantiall points & essentiall to a Church , if Vnity it self bee essentiall to it : These your first Reformers inherited from their immediate forefathers as the Legacies of Christ and de facto held them for such ; these youreiected and renounc't ; this fact , therefore , of thus renouncing them concludes you absolute Schismaticks and Hereticks , till you bring demonstrative Evidence that the former Government was an usurpation , the former Rule fallible ; onely which Evidence can iustify a fact of this nature . It is worth the Readers pains to reflect once more on my L d of Derry's former proposition ; and to observe , that , though white and black are not more different than hee and wee are in the sence of it , yet hee would persuade his Readers hee holds the same with us : saying , that hee readily admits both my first and second Rule reduced into one , in this subsequent form , &c. and then puts us down generall terms which signify nothing ; making account that any sleight connexion made of aire or words is sufficient to ty Churches together , and make them one . Iust as Manasseh Ben Israel , the Rabbi of the late Iews , in the close of his petition , would make those who profess Christ , and the Iews , bee of one faith ; by an aiery generall expression , parallell to the Bishops , here , that both of them expect the glory of Israël to bee revealed . Thus , dear Protestant , Reader , thou seest what thy best Drs would bring thee to : to neglect sence , and the substantiall solid import of words ; and , in stead thereof , to bee content to embrace an empty cloud of generall terms , hovering uncertainly in the air of their owne fancies . In a word either the sence of your cōtracted Rule is the same with that of our dilated one , or not : If not , then you have broke the Rule of faith held by the former Church , ( unles you will contend this Rule had no sence in it but non-significant words onely ) and by consequence are flat Schismaticks . But if you say 't is the same , you are reuinc't by the plain matter of fact , nay by the most undeniable force of self-evident terms : since no first Principle can bee more clear than the leaving to hold what your immediate forefathers held , was not to continue to hold what was held by the same forefathers ; and that to disclame their doctrine and discipline was not to inherit it . After hee had told us that the Church of England and the Church of Rome both maintaine this Rule of faith , ( that is , indeed a different thing , but the same words ; ) hee immediately disgraces the said Rule , by adding , that the question onely is , who have changed that doctrine , or this discipline ; wee , or they ? the one by substraction , the other by addition . Which is as much as to say , the pretended Rule is noe Rule at all ; or else that wee do not agree in it , which yet hee immediately before pretended ; for , sure , that Rule can bee no Rule to him that follows it and yet is misled , as one of us must necessarily bee , who according to him , hold the same Rule and yet different doctrines . Either then there is no Rule of faith at all ; or , if there bee , one of us must necessarily have receded from that Rule and proceeded upon another ; ere hee could embrace'an errour , or differ from the other . It being known , then , and acknowledg'd that wee hold now the same Rule as wee did immediately before their Reformation , that is , the Tradition of immediately forefathers ; it is evident out of the very word Reformation , that they both renounced the said Rule and wee continue in it . Next , hee assures his Reader , that the case is clear ; to wit , that wee have changed that doctrine & discipline by addition . This hee proves , by the wildest Topick that ever came from a rationall head : Because the Apostles contracted this doctrine into a summary , that is , the creed ; and the ancient Church forbad to exact any more of a Christian at his Baptismall profession ; whereas wee now exact more . What a piece of wit is here ? did ever Protestant hold , that there is nothing of faith but the 12. Articles in that creed ? doe not they hold that the Procession of the Holy Ghost , the Baptism of Infants , the Sacraments , &c. are the Legacies of the Apostles , and so of faith : yet , not found in that creed ? Is it not of faith with them , that there is such a thing as God's words ; though it bee not in that creed ? How then follows it , that they have changed Christ's doctrine by addition , who hold more points than are in that creed of the Apostles ? may not wee , by the same Logick , accuse the Church at the time of the Nicene Council ; who prest the word Consubstantiall , to distinguish Catholicks from Arians ? nay , may not wee , by the self-same argument , charge his own Church , for making & pressing the profession of their 39. Articles , in which are many things ( as hee wel knows ) not found nor pretended to bee found in the Apostles creed ? What an incomparable strain of weaknes is it then , to conclude us to have changed Christ's doctrine by addition ; from our obliging to more points than are found in that creed : whereas , 't is evident and acknowledg'd , that very many points were held anciently and ever , which are not put there ? And what a self contradicting absurdity is it , to alledge for a reason against us , that which makes much more against their own every way overthrown Congregation ? It being then manifest that the Apostles creed contains not all that is of faith ; it follows , that it was not instituted , as such , by them , or receiv'd , as such , by the ancient Church . Let us see then to what end it served , and how it was used by them ; the ignorance whereof puts the Bp. upon all this absurdity : which hee might partly have corrected , had hee reflected on his owne words , [ Baptismall profession . It is prudence in a Church and in any Government whatever , not to admit any to their Communion or suffer them to live amongst them , till they have sufficient cognizāce that they are affected to them and not to their Enemies party . Hence at their Baptism , ( the solemnity which admits persons into the Church ) they proposed to them some such form of tenets ( which they therefore call'd a symboll or badge ) as might distinguish them from all the other sects , rife at that time , for some time , the Apostles creed was sufficient for that , and to difference a Christian from all others : because , at the time it was made , the rest of the world was in a manner either Pagans or Iews . Afterwards , when other Adversaries of the Church , that is , Hereticks , arose against points not found in that creed ; it was necessary , upon occasion , to enlarge that Profession of faith or symboll , soe as to signify a detestation of , or an aversion from that heresy . Either , then , the Bp. must say , that no new heresy shall or can arise , against any point not found in the creed ; and then the Anabaptist is iustify'd and made a member of the Chimericall Geryon-Shap't Church of England : or else hee must grant that the Church , when such arise , must make new Professions or symbolls to distinguish friends from those foes ; unles shee will admit promiscuously into her Bowells , Adversaries for friends ; a thing able to destroy any Commonwealth , either Ecclesiasticall or temporall . This is evident out of naturall prudence ; yet this is that which my L d D. carps at , that when new up start heresies had risen , the Church should ordain such a Profession of faith and cōsisting of such points , as may stop the entrance of such into the Church . As then , if the reformed Congregation were to baptize one now , at age , and so make him one of their company , none can doubt but it were prudence in her ( had shee any Grounds to own herself to bee a Church ) to ask him such questions first , as should manifest hee were not a Socinian , Anabaptist , or Papist , but Protestant-like affected , that is , propose to him a Profession of faith , larger than is that of the creed , ( for each of those sects admits this , and yet differs from the Protestant : ) so , it could not bee imprudent in our Church , when new heresies arose , who yet admitted the creed , to propose some larger form of Profession , which might discover the affection of the party ; lest perhaps shee might make a free denizon of her community , an arrant Adversary , who came in cloakt and unexamind to work her all the mischief hee could . Yet , this due examination before-hand , the Bp. calls : changing of faith by addition ; thus perpetually goes common sence to wrack , when Protestant Drs goe about to iustify their Schism ; and , to make the non-sence more pithy , hee calls this a clear case , that wee have thus offended by addition . Again , hee tells us , to confirm this , that the Generall Council of Ephesus did forbid all men to exact any more of a Christian at his Baptismall Profession than the Apostles creed . Which is , first , a very round falsification and an open abuse of the Council . For , as may bee seen , immediately before the 7th Canon , Theodorus Mopsuestensis & Carisius had made a wicked creed , which was brought and read before the Council . After this begins the 7th Canon , thus ; His igitur lectis , decreuit sancta , &c. These things being read , the holy synod decreed , that it should bee lawfull for no man to compose , write , or produce [ alteram fidem ] another faith ; praeter eam quae definita fuit a sanctis Patribus apud Nicaeam Vrbem in Spiritu sancto congregatis , besides that which was defined by the holy fathers gather'd in the Holy Ghost at the City of Nice . Where , wee see , the intention of the Council was no other than this , that they should avoid hereticall creeds and hold to the Orthodoxe one ; not to hinder an enlargment to their Baptismall Profession , as the Bishop would persuade us . Hence , His first falsification is that hee would have the words alteram fidem ( which , taken by themselves , and , most evidently , as spoken in this occasion , signify a different or contrary faith ) to mean a prohibition to exact any more of a Christian at his Baptismall profession : So , by the words , any more , which hee falsly imposes to serve his purpose ; making the Council strike directly at the enlargment of such Profession . Very good ! His 2 d is , that , to play Pope Pius a trick , hee assures us , the Council forbids to exact any more of a Christian at his Baptismall Profession ; whereas , there is no news there of exacting , ( but , of producing , writing , or composing false creeds ) lesse of Baptismall profession . And , though the Council forbide this to bee done , his qui volunt ad cog●itionem veritatis conuerti , to those who are willing to ●ee converted to the knowledge of the truth : yet , the punishments following , extended also to Laymen , in those words , si vero Laici fuerint , anathematiz entur , if they ( the proposers of another faith ) bee Laym●n , let them bee excommunicated , makes it impossible to relate to Baptism ; unles the Bishop will say that , in those dayes , Laymen were Ministers of Baptism , or exacted , ( as hee phrases it ) Baptismall Professions . His third falsification is , that hee pretends the Council forbad to exact more than the Apostles creed : whereas , the Council onely forbids creeds different from that which was defin'd by the Council of Nice . So that , according to the Bishop , the creed defined by the fathers in the Council of Nice , and the Apostles creed , are one and the sasame creed . His fourth is , that hee pretends from the bare word [ fidem ] a Baptismal profession , for no other word is found in the Council to that purpose . Now , the truth is , that , upon occasion of those creeds containing false doctrine , the Council onely prohibits the producing or teaching any thing contrary to the doctrine anciently establish't ; as appears more plainly from that which follows concerning Carisius , Pari modo , &c. In like manner , if any either Bishops , Priests or Laymen bee taken , ( sentientes aut docentes , ) holding or teaching Carisius his doctrine , &c. let them bee thus or thus punisht . Where you see nothing in order to exacting Baptismall professions , or their enlargments , as the Bp. fancies ; but of abstaining to teach false doctrines which those Hereticks had proposed . Ere wee leave this point , to do my L d D. right , let us construe the words of the Council according to the sence hee hath given it , and it stands thus ; that the holy synod decreed it unlawfull for any [ proferre , scribere ; aut componere ] to exact , [ alteram ] any more , or a larger , [ fidem ] Baptismall profession , [ praeter eam quae a sanctis Patribus apud Nicaeam Vrbem definita fuit ] than the Apostles creed . Well , go thy wayes brave Bp. if the next synod of Protestants doe not Canonize thee for an Interpreter of Councils , they are false to their best interests : The cause cannot but stand , if manag'd by such sincerity , wit , and learning ; as long as women prejudic'd men and fools , who examin nothing , are the greater part of Readers . Having gain'd such credit for his sincerity , hee presumes now hee may bee trusted upon his bare word : and then , without any either reason or Authority alledged , or so much as pretended , but on his bare word onely , hee assures the Reader , if hee will beleeve him , that they still professe the discipline of the ancient Church , and that wee have changed it into a soveraignty of power above Generall Councells , &c. Yet , the candid man , in his vindication , durst not affirm that this pretended power was of faith with us , or held by all ; but onely , p. 232. alledges , first , that it is maintaind by many ; that is , that it is an opinion onely , and then 't is not his proper task to dispute against it , our own Schools and Doctours can do that fast enough and afterwards p. 243. hee tells us , that these who give such exorbitant priviledges to Pope's do it with so many cautions and reservations , that th●y signify nothing . So that the Bishop , grants that some onely and not all , add this to the Pope's Authority ; and that this which is added signifies nothing : and yet rails at it here in high terms , as if it were a great matter deserving Church-unity should bee broken for it , and claps it upon the whole Church . After this hee grants S. Peter to have been Prince of the Apostles , or first mover in the Church , in a right sence , as hee styles it : yet tells us , for prevention sake , that all this extends but to a Primacy of order . Whereas all the world , till my Ld D. came with his right sence to correct it , imagin'd , that to move did in a sence right enough , signify to act ; and so , the first mover meant the first Acter . Wee thought likewise that , when God was call'd primum mouens , the first mover , those words did , in a very right sence , import actiuity and influence ; not a primacy of order onely , as the acute Bp. assures us : But his meaning is this , that though all the world hold that to move first , is to act first ; yet that sence of theirs shall bee absolutely wrong , and this onely right , which he and his fellows are pleased to fancie : who are so wonderfully acute , that , according to them , hee that hath onely Authority to sit first in Council , or some things , ( which is all they will allow S. Peter and the Pope ) shall , in a right sence , bee said to move first or to bee first mover . I alledged , as a thing unquestionable even by understanding Protestāts , that the Church of England actually agreed with the Church of Rome at the time of the separation , in this Principle of Government , that the Bishops of Rome , as success●urs of S. Peter , inherited his priviledg●s , &c. as is to bee seen p. 307. by any man who can read English. Now , the Bishop , who hath sworn to his cause that hee will bee a constant and faithfull prevaricatour , omits the former pa●t of my proposition , and changes the busines from an evident matter of fact and acknowledged by Protestants , ( viz : that the Church of Englands Principle was actually such , and such at that time ) into the point and tenet it self , which is question'd and controverted b●tween us . His words are these , p. 6. Thirdly h●e addeth that , [ the Bishops of Rome , as successours of S. I●e er , inherited his priviledges ; ] whereas hee ought to have rep●esented my words thus , that the Principle agreed on by the Church of England and the Church of Rome before the breach was such ; and th●n have told us what hee thought of it , by ●●her expressing a deniall , or ● grant . But positivenes , even in things manifest and acknowledg'd , is a thing th● Bishop hates wi●h all his heart : for , were I or noe said to any point , the discourse might proceed rigo●ously upon it , which would marr all the Bp voluntary talk . It follows in my words put down by him , p. 6. that the Bishops of Rome actually exercised this power ( viz : of first mover in the Church ; S. Peter's priviledge ) in all those countries which kept Communion with the Church of Rome , that very year wherein this unhappy separation began Mee thanks , it is not possible to avoid being absolute here . But , nothing is impossible to the Bp. hee either will not speak out at all , or , if hee does , it must bee of no lower a strain than flat contradiction Hee tells us , first , that it cometh much short of the truth in one respect : and why ? for the Pope's ( saith hee ) exercised much more power in those countries which gave them leave , than ever S. Peter pretended to . So that according to the Bp. hee did not exercise S. Peter's lesser power , because hee exercised a power far greater , that is hee did not exercise S. Peter's power , because hee exercised S. Peter's power , and much more ; which is as much as to say , Totum est minus parte , and more does not contain lesse A hopefull disputant , who chuses rather to run upon such rocks , then to grant that the Pope actually govern'd as supreme in those countries which were actually under him A point which it is shamefull to deny , dangerous positively to confess ; and therefore necessary to bee thus blunder'd . Secondly , hee tells us , that it is much more short of that universall Monarchy , which the Pope did then and doth still claim . And why ? for ( saith hee ) as I have already said ( observe the strength of his discourse , his saying is proving ) two third parts of the Christian world were not at that time of his Communion ; meaning the Greeks , Armenians , &c. Are moderate expressions of shamelesnes sufficient to character this man , who in every line manifests himself in the highest degree deserving them ? Our position as put down even by himself was this , that the Pope's did actually , then exercise this power in those countries which kept Communion with the Church of Rome ; and the Bps answer comes to this , that hee did not exercise it in those countries which kept not Communion with the Church of Rome . But , to give the Reader a satisfactory answer even to the Bps impertinences , I shall let him see that the Pope exercis'd his power at that time even over those countries ; as much as it can bee expected any Governour can or should do over revolters , whom hee cannot otherwise reduce . As , then , a Governour exercises his power over obedient subjets , by cherising them and ordering them and their affairs soe as may best conduce to their common good ; but cannot exercise it over contumacious and too potent Rebells , any other way than by proclaiming them Outlaws and incapable of priviledges or protection from the laws of the Commonwealth : so , neither could it bee imagi●'d or expected by any rationall man that the Pope , in those circumstances , though hee were supposed and granted by both sides law●ull Governour ) could exercise power over them in any other way , h●n onely in i●flicting on them Ecclesiasticall punishments or censures , and excommunicating or outlawing them from that Commonwealth which remain'd obed en● to him ; as he Bp. complainingly grant ; hee did . Having thus shustled in every tittle of the sta●e of the question , hee accuses his Refuter that hee comes not neer the true question at all . Can there bee a more candid stating a question and free from all equivocation , than to beg●n with a known matter of fact and acknowle●ge● by bo●h sides ; and thence to conclude those acters , 〈◊〉 is , breakers , Schismaticks , unles they can bring ●●ffic●ent reasons to warrant such a breach ? But , let u● exami● a lit●l● the ground of his Exception . The true question ( saith hee ) is not , whether the Bishop of R●me had any Authority in the Catholi●e Church . Good Reader ask the Bp. whether his Refuter , or any Catholike , or even moderate Protestant , ever mou●d such a question : and , wh●ther it bee not frivolousnes and insincerity in the abstract , to impose on us such as stating of the question ; whenas every child sees , it is not barely his hav●ng any Authority , but his having a supreme Authority , which is question'd and deba●ed between us and the Protestant ? It follows in him immediately , The Pope had Authority in his Diocese , as a Bishop , in his Province , as a Metropolitane , in his Patriarchate as the chief of the five Protopatriarchs ; and all over , as the Bishop of an Apostolicall Church , or S. Peter . Where , all the former words are totally besides the purpose , nor ever made the question by us , as the Bp. calumniates . But , the last words ▪ which grant the Pope had Authority all over , as successour of S. Peter , deserve consideration and thanks too , if meant really : for , these words grant him an Authority more than Patriarchall ; nor a ●●y primacy onely but an Authori●y all over , that is a power to act as the highest in Gods Church and in any part of the Church , that is , an universall Iurisdiction all over or over all the Church , at least in some cases . Now , in this consists the sustance of the Papall Authority ; and had they of England retain'd still practically a subjection to this Authority , as thus character'd ; they had not been excommunicated upon this score onely . But , the misery is , that this our back-friend , after hee hath given us al● this fair promising language , that the Pope's Authority is higher than Patriarchall , ( as the Climax in his discourse signifies ; ) that it is all over or universall ; and lastly , that hee hath this universall Authority as hee is successour of S. Peter : after all this , I say , if hee been prest home to declare himself ; as before hee granted S. Peter the first mover in Church , and then told us that , in a right sence , it meant but a Primacy of order ; so hee will tell us the same of these flattering expressions , and th●t the words [ Authority ] doth not , in a right sence , signify a power to act as a Governour , ( though all the world else understand it so ) but onely a right to sit , talk , or walk first : Et sic vera rerum nomina amisimus . Thus , my Refuter hath shown that I stated the question wrong : now , let us hear him state it right . The true question ( saith hee ) is , what are the right bounds and limits of this Authority : and then reckons up a company of particularities , some true , most of them co●●erning the extent of the Pope's Authority i●self and debated amōgst our owne Canon-Lawyers , some flat lies and calumnies ; as , whether the Pope have power to sell palls , pardons , and Indulgences , to impose pensions at his pleasure , to infringe the liberties and customes of whole nations , to deprive Princes of their Realms and absolve their subjects from their Allegiance , &c. Was ever such stuff brought by a Controvertist ? or was ever man soe frontles as to make these the true state of the question between us ; that is , to pretēd that our Church holds these things as of faith ? To manifest more the shallownes of my Adversary ; the Reader may please to take notice of the difference between the substance of the Pope's Authority , as held by us , and the extent of it The substance of it consists in this , that hee is Head of the Church , that is , first mover in it , and that hee hath Authority to act in it after the nature of a first Governour . This is held with us to bee of faith , and acknowledg'd unanimously by all the faithfull as come from Christ and his Apostles ; so that none can bee of our Communion who deny it : nor is this debated at all between Catholike & Catholike , but between Catholike and Heretike onely . Hence , this is held by our Church as a Church ; that is , as a multitude receiving it upon their Rule of faith , universall Attestation of immediate Ancestours , as from theirs , and so upwards as from Christ ; and not upon criticall debates or disputes of learnedmen . The , extent of this Authority consists in determining whether this power of thus acting reaches to these and these particularities or no ; the resolution of which is founded in the deductions of divines , Canon-Lawyers and such like learnedmen : and , though sometimes some of those points bee held as a common opinion of the schoolmen , and ( as such ) embraced by many Catholikes ; yet , not by them as faithfull , that is , as relying ●pon their Ancestours , as from theirs , as from Christ ; but , as relying upon the learnedmen in Canon-law ; and ; implicitely , upon the reasons which they had to judge so and the generality's accepting their reasons for valid : which is as much as to say , such points are not held by a Church as a Church , no more than it is that there is an Element of fire in Concavo Lunae , or that Columbus found out the Indies . The points , therefore , are such , that hee who holds or deems otherwise may still bee held one of the Church or of the Commonwealth of the faithfull : nor bee blameable for holding otherwise , if hee have better reasons for his tenet than those other learned men had for theirs , as long as hee behaves himself quietly in the said Commonwealth . Perhaps a parallel will clear the matter better . The acknowledgment of the former Kings of England to bee supreme Governours in their Dominions was heretofore ( as wee may say ) a point of civill faith , nor could any bee reputed a good subject who deny'd this ; in the undifputable acknowledgment of which cōsisted the substance of their Authority : But , whether they had power to raise ship money , impose subsidies , &c. alone and without a Parliament , belong'd to the extent of their Authority , was subject to dispute , and the proper task of Lawyers ; nor consequently did it make a man an Outlaw , or ( as wee may say ) a civill Schismatick to disacknowledge such extents of his Authority , so hee admitted the Authority it self : I concieve the parallell is soe plain , that it will make it 's owne application . This being settled , as I hope it is ; so let it stand a while , till wee make another consideration . A Controversy ( in the sence which our circumstances determine it ) is a dispute about faith ; and so a Controvertist , as such , ought to impugn a point of f●ith ; that 〈◊〉 hee ought to i● pugn that which is held by a Church as a Church , or that which is held by a Church upon her Rule of faith Hence , if the Government of that Church bee held of faith according to it's substance , and not held of faith according to it's extent ; hee ought to impugn it according to the substance of the said Government , and not it's extent : otherwise , hee totally prevaricates from the proper office of a Controvertist , not impugning faith but opinions , no● that Church as a Church and his Adversary ; but , falsly supposing himself as it were one of that company , and to hold all the substance of it's Authority , hee sides with one part of the true subjects and disputes against the other , in a point indifferent to faith , unconcerning his duty . These things , Reader , observe with attention ; and then bee thine own judge , whether hee play not the Mountebank with thee instead of the Controvertist , who , in his former book , pretended to vindicate the Church of England ( which renounced the substance of this Authority ) by impugning the extent of it onely : and here , undertaking to correct his Refuter and state the question rightly , first grants , in very plain but wrong mean't terms , the whole question , to wit that the Pope hath Authority over the whole Church as successour of S. Peter ; and then tells thee , that the true question is about the extent of it and what are the right limits and bounds of this Authority , which kind of questions yet hee knows well enough are debated by the obedient and true members of that Commonwealth whence hee is Outlaw'd and which hee pretends to impugn . His 8th page presents the Reader with a great mistake of mine : and 't is this , that I affirmed it was and is the constant beleef of the Casholike world , ( by which I mean all in Communion with the Church of Rome , whom onely I may call Catholikes ) that these two Principles were Christ's owne ordination recorded in Scrpture . Whereas , hee cannot but know , that all our Doctour●s de facto did and still do produce places of Scripture to prove that former Principle , to wit that Tradition is the Rule of faith , as also to prove S. Peter's higher power over the Apostles : nor is it new that the succession of Pastours , till wee all meet in the Vnity of Glory , should bee Christ's own Ordination , and recorded there likewise : Nor can I devise upon what Grounds hee and his fellow-Bishops of England , who hold Scripture onely the Rule of faith , can maintain their Authority to bee iure divino , unles they hold likewise that it bee there recorded , and bee Christ's Ordination , that following Pastours succed into the Authority of their predecessours . But the pretended mistake lies here , that whereas I said the Bishops of Rome inherited this priviledge from S. Peter , m●aning that those who are Bp● of Rome being S. Peter's successours , inherited this power ; hee will needs take mee in a reduplicative sence , as if I spoke of the Bishop of Rome , as of Rome : and then hee runs on , wildly and boldly challenging mee that I cannot show out of Scripture that S. Peter was at Rome , that our own Authours say S. Peter might have dy'd at Antioch , and the succession into his power have remain'd th●re , &c. Answers soe frivolous , soe totally impertinet to the point in hand , that I wonder how any man can have the patience to read such a trifler or the folly as to think him worth heeding . To omitt that hee pick't these words , which hee impugns here , out of a paragraph following a leaf after , which totally concern'd a dangerous and fundamentall point , as shall presently bee seen ; and so , it importing him to neglect it , hee cull'd out and mistakingly glanc't at these few loose words , which hee thought by a device of his own he could best deal with , for a colour of his necessary negligence . What hee adds of the Council of Chalcedon hath been answer'd an hundred times over , and by mee , Schism Disarm . p. 109. 110. &c. nor deserves any reiteration , till hee urge it farther ; especially being soe rawly put down . Onely because hee builds upon their giving equall priviledges to Constantinople ▪ without manifesting what those priviledges were : wee shall take leave to think that , as Rome still remain'd first in order , ( as his late words granted , and Protestants confess ) notwithstanding those equall priviledges ; so , for any thing hee knows , it might still remain Superiour in Iurisdiction ; and , till hee evince that priviledges in that place mean't Iurisdiction , to which the word will bee very loath , hee is far from bringing it to our question , or to any purpose . His next task is a very substantiall and important one , striking at the Rule and Root of all our faith : yet , by voluntary mistaking no less than every syllable of it , hee quickly makes clear work with it . Hee was told , that wee hold our first Principle by this manifest Evidence , that still the latter age could not bee ignorant of what the former believed , and , as long as it adhered to that method , nothing could bee alter'd in it Which the wily Bp. answers , by telling us that the Tradition of some particular persons or some particular Churches , in particular points or opinions of an inferiour nature , which are neither soe necessary to hee known , nor firmly believed , nor so publikely and uniuersally professed , nor derived downwards from the Apostolicall age by such unin●or upted succession , doth produce no such cer●a●nty either of Evidence or adherence . Where . First , hee knows , wee mean Tradition of all the Churches in Communion with the see of Rome , that is , of all who have not renounced this Rule of immediate Tradition : for all who differ from her never pretended this immedi●te delivery , for those points in which they differ from her , but receded from that Rule ; as the Apology for Tradition hath manifested , indeed plain reason may inform us : It being impossible and self condemning , where there was an Vnity before , for the beginners of a Novelty to pretend their immediate fathers had taught them that which the whole world sees they did not . Now , the Bp. talkes of Traditions of some particular persons , or some particular Churches : desirous to make his Readers believe wee rely on such a Tradition and so defective as hee expresses ; that is , hee makes account our pretended Tradition must not bee styl'd universall , unles it take in those persons and those Churche also who have formerly renounced and receded from this Rule of Tradition . Which is as much as if hee had said , a thing cannot bee absolutely white , unles it bee black too . Secondly , wee speake of believing , that is , of points of faith : but , the Bp. talkes of opinions , and those not concerning ones neither , but ( as hee styles them ) opinions of an inferiour nature . And then , having , by this sleight , changed faith into opinion , hee runs giddily forwards , telling us fine things concerning questionable and controverted points , of Opinions in the Schools , and how hard a thing it is to know which opinion is most current , &c. Is not this sincerely done and strongly to the purpose ? Thirdly , hee cants in these words [ So necessary to bee known . ] I ask , are they necessary or no ? If they bee not necessary , why does hee seem to grant they are , by saying onely that they are not so necessary ? But , if they bee necessary , then why does hee call them opinions onely , and that too of an inferiour nature ? Can that bee necessary to bee held or known , which hath no necessary Grounds to make it either held or known ? Opinions have neither . Fourthly , hee speaks of points not so publike●y professed : whereas , every point of faith is publike and notorious ; being writ in the hearts of the faithfull by the teaching of their Parents and Pastouts , sign'd by all their expressions , and seal'd by their actions : Nor is there any point of faith ( for example , in which the Protestant differs from us , which is not thus visible and manifesting our Church now , and was then when they first broke from that doctrine of their immediate ? ●ncestours . Fifthly , hee speaks of points not universally professed : that is , if any heretick , receding from immediate Tradition of his fathers , shall start a novelty , & propagate it to posterity ▪ the Tradition and profession of this point in the Church must not bee said to bee universall , because that heretick professes and delivers otherwise : and so , Socinians , by the Bps argument , may assist their cause and say , it was not universally professed that Christ was God , because the Arians anciently profest otherwise . The like service it would do an Arian or any other Heretick , to alledge ( as the Bp. does ) that the Christian world must bee vnited , otherwise the Tradition is not certain ; for , as long as that Heretick has a mind to call himself and his friends Christians ( which hee will ever do , ) so long hee may cheaply cavill against the Authority of the whole Church . But , empty words shall not serve the Bps turn : Let him either show us some more certain Rules to know who are Christians , who not , that is , some certainer Rule of faith than is the immediate & practicall delivery of a world of fathers to a world of sons : o● else let him know , that all those who have receded from this immediate delivery , ( as did acknowledgd'ly , the Protestants at the time of their Reformation , as also the Greeks , Arians , &c. in those points of faith in which they differ from us ) are not truly , but improperly , call'd Christians ; neither can they claim any share in Tradition or expect to bee accounted fellow-deliverers of faith , who have both formerly renounced that Rule and broach't now doctrines against it , which like giddy whirlpools run crossely to that constantly-and directly flowing stream . Lastly , hee requires to the Evidence and certainty of Tradition , that it bee derived downwards from the Apostles , by such an uninterrupted succession . Wee are speaking of the Rule of faith itself , that is , of Tradition or the deriving points of faith from the Apostles immediately from age to age , ( or , if hee pleases , from ten years to ten years ; and wee tell him that this Rule is a manifest Evidence , because 't is impossible the latter age should bee ignorant of what the foregoing age beleeved : Hee runs away from Tradition , or the delivering , to points delivered , and tells us they must come downwards from the Apostles uninterruptedly , ere they can bee certain : Whereas , this point is confest by all and avouched most by us , who place the whole certainty of faith in this uninterrupted succession . The point in question is , whether there be any certain way to bring a point downwards uninterruptedly from the Apostles , but this of Tradition or attestation of immediate fathers to sons ? or rather , wee may say , 't is evident from the very terms , that it could not come down uninterruptedly bur by this way : since , if it came not down , or were not ever delivered immediately , the descent of it was mediate or interrupted , and so it came not down uninterruptedly . The like voluntary mistake hee runs into , when hee calls the Apostles creed a Tradition : since , hee knows wee speak of the method or way of conveying points of faith downwards ; not , of the points convey'd . But , I am glad to see him acknowledge that the delivery of the Apostles creed by a visible practice is an undeni●ble Evidence that it came from the Apostles ; If hee reflect , hee shall find that there is scarce one point of fai●h , now controverted between us and Protestants , but was recommended to his first Reformers by immediate forefathers as derived from the Apostles , in a practice as daily visible , as is the Apostles creed ; and , that the lawfulnes of Invoking saincts for their intercession , the lawfulnes of Images , Praying for the Dead , Adoration of the B. Sacrament , &c. and , in particular , the subjection to the Pope as supream Head , were as palpable in most manifest and frequent circumstances , as was that creed by being recited in Churches and professed in Baptism . After I had set down the first part of the matter of fact , to wit , that , at the time of the Reformation , the Church of England did actually agree with the Church of Rome in those two Principles ; I added the second part of it in these words , It is noe lesse evident that , in the dayes of Edward the sixth , Q Elizabeth and her successours , neither the former Rule of Vnity in faith , nor this second of Vnity in Government have had any power , in that Congretion , which the Protestants call the English Church . The Bp. who must not seem to understand the plainest words lest hee should bee obliged to answer them , calls this down right narration of a matter of fact my Inference ; and , for answer , tells us hee holds both those Rules . Well shuffled my Ld pray let mee cut . Either you mean you hold now the sence of those Rules , that is , the thing wee intend by them ; and then you must say you hold the Pope's supremacy , and the Tradition of immediate forefathers , both which the world knows and the very terms evince you left of to hold at your Reformation : or else you must mean that you hold onely the same words taken in another sence , that is , quite another thing ; and then you have brought the point , as your custome is , to a meere logomachy , and shown yourself a downright and obstinate prevaricatour , in answering you hold those words , in stead of telling us whether you hold the thing or noe . Possum-ne ego ex te exculpere hoc verum ? The Principle of Vnity in Government to those Churches in Communion with the see of Rome immediately before your Reform , was de facto the acknowledgment of the Pope's Authority as Head of the Church ; the Principle of Vnity in faith was , then , de facto the ineheriring from , or , the immediate Tradition of Ancestours : De fac●o you agreed with those of the Church of Rome in those two Principles ; de facto you have now renounced both those principles and hold neither of them ; therefore you have de facto broke both those bonds of Vnity ; therefore de facto you are flat Schismaticks . As for what follows that there is a fallacy in Logick ●all'd of more interrogations than one , I answer that there is in deed such a fallacy in Logick , but not in my discourse who put no interrogatory at all to him . As for the two positions which so puzzle him , the former , of S. Peter's being supreme more than meerly in order , hee knows well is a point of my faith , which I am at present defe●ding against him , and have sufficiently exprest my self , p. 307. l. 1● &c. by the words first Mover ●o mean a Primacy to act first in the Church , and not to sit first in order onely . The latter point is handled in this Treatise in its proper place . No sincerer is his 12. page than the former : I onely put down , p. 308 what our tenet was , and hee calls my bare narration my second inference ; and , when hee hath done , answers it onely with voluntary railing , too silly to merit transcribing or answering . The matter of fact being declared , that actually now they of the Church of England had renounced both the said Principles ; it was urged next , that , his onely way to clear his Church from Schism is , either by disproving the former to bee the necessary Rule of Vnity in faith , or the latter the necessary bond of Government ? for , if they : bee such Principles of Vnity , it follows inevitably that they , having broke them both , ( as the matter of fact evinces ) are perfect Schismaticks ; since a Schismatick signifies one who breaks the Vnity of a Church , What sayes my Ld D. to this ? this seems to press very close to the Soul of the question , and so deserves clearing Hee clears it , by telling us wee are doubly mistaken , and that hee is resolu'd to disprove neither ; though , unles hee does this , the very position of the matter of fact doth alone call him ●chismatick . But , why is hee , in these his endeavours to vindicate his Church from Schism , so backwards to clear this concerning point ? Why ? first , because they are the persons accused : By which method , no Rebell ought to give any reason why hee did so ; because hee is accused of Rebellion by his lawfull Governour . Very learnedly . Now , the truth is wheresoever there is a contest , each side accuses the other , and each side again defends it self against the the others accusations : but , that party is properly call'd the defendant , against which accusations or objections were first put ; and that the Opponēt or Aunswerer which first mou'd the accusations . It being then most manifest , that you could not with any face have pretended your Reform , but you must first accuse your former actuall Governour of vsurpation , your former Rule ▪ of faith of Erroneousnes : it follows evidently , that wee were the parties first accused , that is , the defendants ; you , the accusers or opponents : for , whoever substracts himself from a former actuall Governour , and accuses not that Governour of something which hee alledges for his motive of rising ; that person , eo ipso , accuses himself : since then wee never accused you of breaking from our Goverment till you had broke from it ; and , you could not have broke from it , without first accusing the say'd Government , and objecting some reason against it , as the motive of your breaking : You must therefore oppose , and alledge those reasons , and show them sufficient ones ; else , your very fact of renouncing that former Government doth unavoidable convince you of Schism . Next , hee tells us , that if the proof did rest on their sides , yet hee does not approve of my advice . And , I dare swear in the Bps behalf that hee never spoke truer word in his life ; and will bee bound for him that hee shall never follow any advice that bids him speak home to the point or meddle with such a method as is likely to bring a speedy end to the Controversy . Make an Heretike speak out ( saith S. Augustin ) and you have h●lf-confuted him But , what reason gives hee why hee disapproves of my advise ? Will hee shew us a more easy , efficacious or likely way to bring the dispute to a finall Conclusion . His reason is , because , saith hee , it is not wee who have alter'd the doctrine or discipline which Christ lef● in the Church but they , &c. and so runs rambling forwards with his own sayings to the end of the Section . All the world sees and Dr. H. acknowledges you have alter'd the discipline left in the Church of England in K. H's dayes ; and now you are to give a reason to iustify this alteration . you tel us you have made none . I am not ignorant of the dexterity with which you have shuffled a reserve into those words , [ which Christ left in the Church ] to persuade the Reader the discipline of the Church of England in H the ●th's d●yes was not the same which Christ left to his Church . But , I prest no more than that it was used then as a thing held to have been inherited from Christ ▪ and that it was then and still is a bond of Vnity to all ●hose that communicated in it ; and , therefore , that you now reiecting it must either shew it to bee no necessary bond of Vnity , or necessarily remain convinced of destroying Vnity , that , of Schism . Mee thinks a man who pretends to answer should either say I , or No ; they are usvally the returns wee make to questions But S Austin's saying is Oracle ; no speaking out , hee thanks you . Hee knew well enough that either part of the Contradiction own'd would have some means to go about to disprove ; which , by destroying all doubt in the case , would have destroy'd his own and the Authority of all those who speak against Evidence . Altum silentium is all you can get from him ; onely , in the hard streight hee is driven to of either saying nothing or nothing to the purpose , hee tels you hee is not obliged to answer , because hee has not alter'd the discipline left by Christ to his Church of England in K. H. the 8th's dayes , of which my objection runs , 't is false even to ridiculousnes ; for , I cannot imagin hee fancies his Authority can so much over sway the simplicity of any Reader his book will meet with , as to hope to make him beleeve the Church of England in his Lops time had the same discipline she had in K. H's dayes . If hee mean of the discipline left by Christ to the Primtive times , 't is no less false and more impertinēt : first ▪ in answering of the Primitive times , to an objection concerning the time of H. the 8. Secondly , whenas I begun with an evident matter of fact , beyond alldispute , and thence grounded a progress to a decisive discourse , in skipping aside to a point mainly disputable between us , in stead of answering to that Evidence , and , which is still weaker , by thinking to carry that whole matter by barely saying it . And , if the Reader please now to review the Bishops first Section with a narrower eye , I am confident hee will percieve that ( besides that hee hath not said a word in answer to us ) above three quarters of the said Section is made up of this stuff : to wit , of reuolving and repeating over his own tenets and the very question , and talking any thing upon his own Authority without a syllable of proof ; and , twice or thrice , where hee pretends any , they are mere falsifications & abuses ; as hath been shown . I must request the Reader , whom the love of truth may invite to seek satisfaction in perusing a book of this nature , to right himself the Bp. and mee , by giving a glance back upon my words , p. 306. 307. where I affirmed that it would appear that Schism was iustly charged upon his Church with undeniable Evidence of faith , by two things , viz : out of the very position , of the case , and out of the nature of his Exceptions . How hee hath reply'd to the first , which is the position of the case , hath already been shown : to wit , that hee would not speak one positive word , I or no to a plain matter of faith ; nor bee willing to step forwards one step by answering directly to any thing which neerly concern'd the question ; but stood continually capering and flickhering up and down in the air , at the pleasure of his own fancy . As for the second thing , to wit , that it would appear out of the nature of 〈◊〉 Exceptions ; I show'd that hee , in reciting my charge , had purposely omitted that as loath his Exceptions should bee brought to the test of Reason , or have their sufficiency examin'd . And , to let thee see that hee did this purposely , looke Schism Disarm'd p. 309. and thou shalt see the whole paragraph , which concern'd that second point , omitted , without any Reply pretended . I shall therefore repeat it again here , and leave it to the Bishop's second thoughts . They must remember how their forefathers , who began that which they call Reformation , were themselves of this profession before their pretended Reform . They ought to weigh what reasons their Ancestours should have had to introduce such an alteration . They must confess themselves guilty in continuing the breach , unles they can alledge causes sufficient to have begun it , had the same ancient Religion descended to these dayes . For , the constant beleef of the Catholike world was , at the time of our division , and still is , that these Principles are Christ's own ordination , recorded in Scripture , derived to us by the strongest Evidences that our nature is capable of to attain assurance what was done in Antiquity : Evidences inviolable by any humane either poweror proof , except perfect and rigorous demonstration ; to which our Adversaries doe not so much as pretend ; and , therefore , without farther dispute , remain unanswerably convicted of Schism . I suppose I need not inform the Reader , what service it would have done to the Controversy , and how necessary it was for my Ld D. to tell us , whether his reasons were rigourously evidencing or demonstrative ; or else , that less than demonstrative reasons , that is , probable ones would serve : This would quickly have decided the busines . For , nothing is easier than to show , that a wrongly pretended demonstration does not conclude evidently or convince that the thing is ; nothing easier , than to show , out of the very terms , that a probability cannot rationally convince the understanding : But , the danger of this disadvantage and the fear of this quick decision is the reason his Ld. will tell us neither . Thus , Protestant Reader , thou seest how dextrously thy Bp. hath behaved himself in answering both parts of our charge against him ; and which alone fundamentally concern our question : to wit , how hee hath , by shuffling about , avoided to say a positive word to one ; and totally omitted so much as to mention the other . And this , in the Bishops right sence , is call'd vindicating the Church of England and replying to S. W. Sect. 2. How my Ld of Derry goes about to acquit the Protestants both ( a tanto ) and ( a toto ) as hee styles it : grounding his violent pr●sumptions of their innocency on contradictions both to common reason and his good Friend Dr. H. on his own bare word that his party are Saints ; and his non-sencicall plea that those who began first to separate from our Church , were , ere that , united to it . HItherto I have been somewhat larger in replying , than I intended , because the former points were fundamentally concerning and totally decisive of the question . His Exceptions ( since hee dares not own them for demonstrations , ) are , consequently , in our case , trifles , toyes , and nothing to the purpose : and therefore , as they cannot challenge any at all , so I ought not to wrong my self in giving them too large an Answer ; unles in those places where they touch upon a point that is more important . In the first place hee maintains , that , it many wayes acquits the Protestants continuing the breach , because , not they , but the Roman-Catholikes themselves did make the first separation . Wee will omit the perfect non-sence of this plea ; which equally acquits any Villain in the world , who insists in the steps of his forefather Villains . For , may not hee argue against honest men by the same Logick , and say , that they are acquitted ; because , not Villains , but they who were honest men formerly , begun first the Villany : It being equally infallible and necessary , that hee who first turn'd naught , was , ere hee turn'd so , good before ; as it is , that hee who first separated was , ere hee separated , united to that Church , that is , a Roman Catholike . But I have say'd enough of this , Part 1. p. 92. 93. therefore : let us now examin his reasons , why this many wayes ( as hee sayes ) acquits them . First , hee sayes , it is a violent presumption of our guilt , that our own best friends did this . The word best might have been left out : they were ever accounted better friends who remain'd in their former faith ; and the other Bps look't upon as Schismaticks , by the obedient party . But yet , it might seem some kinde of argument against us , did those , who were friends in all other respects , voluntarily oppose us in this , and out of a free and unbiassed choice ; as the Bp. must pretend , else hee does nothing . Let us examin this then . Your own good friend , Dr. H. shall give you satisfaction in that point ( of Schism p. 136 ) where , speaking of this Act of the Clergy in renouncing the Authority of the Roman see , ( the palpable truth obliging him ) hee hath these words , It is easy to beleeve , that nothing but the apprehension of dangers , which hung overthem by a premunire incurred by them , could probably have inclined them to it . Thus hee . The , violent presumption , then of our guilt , which you imagin concluded hence , is turn'd into a iust presumption , or rather a confest Evidence , of the King 's violent cruelty and their fearfull weaknes . Rare Grounds doubtles , to acquit you for being led by their Authority , or following their example . Secondly , hee tells us that , though it do not alwaies excuse a toto , from all guilt , yet it excuses a tanto , and lessens the guilt ; to bee misled by the examples and Authority of others , &c. Let us examin this , as apply'd to the Protestants . How could they think their example to bee follow'd or their Authority to bee rely'd on , whom they confess to have done what they did out of fear , that is , out of passion , and not out of the pure verdict of reason & conscience ? Again , if their example were to bee follow'd , why do not they follow it rather in repenting of their Schism , and renouncing it ; as those Bps did after the King's death ? since , the imminent fear , which aw'd them at the time of their fall and during the King's life , ioyn'd with their retraction after his death , of what they had done , render it a thousand times more manifest that their conscience took part with the obedient side , had they had courage enough to stand to it . Moreover , sometimes , the first beginners of a fault may bee less culpable then their followers ; according to the degrees of the provocations which press upon their weaknesses . Theirs wee have seen to bee no less than the expectation of death and destruction ; such was the violence of the King 's in humane cruelty , and their present disadvantageous case which expos'd them to it . Your con●inuance in Schism , compar'd to the motiv●s of their fault , is , in a manner , gratis ; All your reason , heretofore , of thus continuing being for your Livings and interest ; and , at present , onely a vain-glorious itch to approve your selves to your party for braue fellows ; in railing against the Pope and defending a Chimera bom●inans in vacuo ( the Church of England ) found no where save in the imaginary space of your own fancies ▪ Thirdly , hee assures us , that , in this case , it doth acquit them not onely a tanto , but , a toto , from the least degree of guilt ; as long as they carefully seek after truth , and do not violate the dictates of their own conscience : and then bids mee , if I will not beleeve him , beleeve S. Austin ; who sayes , that they who defend not their false opinions with pertinacity , but are ready to embrace truth and correct their errours when they finde them , are not Hereticks . I Answer , S. Austin sayes well ; onely obstinacy makes an heretick : and so far wee beleive him . But , does S. Austin say that Bp. Bramhall ad his fellows are not obstinate , or that they neglect not to seek , not refuse not to embrace truth found ; and , by consequence , are not Hereticks and Schismaticks ? The generall words of the father signify nothing to your purpose ; unles they bee apply'd to your party : and who makes the application ? The Bp. himself : and upon what Grounds ? upon his own bare word ; and then cries , They are totally acquited from Schism : That is , hee makes an acquittance himself for himself ; writes it with his own hand , set his own seal to it , and subscribes it with his own name ; and then brings it into the Court to clear himself of the whole debt , and that by his own Authority . Reader , trust neither side as they barely testify of themselves : but , trust what Evident reason and thine own eyes tell thee . Reason tells thee , 't is evident they renounc't those tenets which were the Principles of Vnity to the former Church both in faith and Government : Reason tells thee , that such a fact is , in it's own nature , schismaticall ; unles they can produce sufficient motives to iustify it : Reason tells thee , that noe motives less than certain , that is , demonstrative ones , can suffice to alledge for such a revolt ; which yet they never pretend to : Therefore , reason tells thee and any one who understands morality and nature , as evidently as that two and three are five , that their revolt did not spring from the pure light of reason ; but , from an irrationall Principle , that is ▪ from passion and vice : And , so , wee cannot but judge them obstinate and , consequently , Schismaticks ; unles they can show us these sufficient , that is , demonstrative reasons to excuse their , otherwise manifestly schismaticall fact : or , if wee do , wee must renounce the light of our own reason to do them an undeserved favour . Thus much in generall . Now , as for this Bp. in particular ; Thou hast seen him shuffle up and down when hee should have answer'd to the charge objected : Thou hast seen him wilfully mistake all over , to evade answering : Thou hast seen him totally omit so much as to mention one half of the charge , and totally to avoid the whole import , nay , every tittle of the other . There needs nothing but thine own eyes , directed by any first Section , to make all this evident to thee . 'T is by these evident testimonies of thine eyes , these undeniable verdicts of thy reason , Reader , by which thou must judge of these men , whether they bee carefully inquisitive after & readily embrace the truth , or rather bee obstinate Schismaticks ; and not by the dark holes of their consciences ; which they assert to bee sincere by their bare sayings ouely ; obtrude them , thus weakly authoriz'd upon they easy credulity , and then tell thee thou must beleeve S. Austin that they are guiltles and acquitted from Schism . In the second place , I glanced at the inconsequence of his proof , that those Bishops were not Protestants because they persecuted Protestants ; instancing in some sects of Protestants , which persecuted others . Hee replies : what then were Watham and Heath , &c. all Protestants ? Then , My Ld ( which is onely the question between us ) your argument was naught : for , let them bee accidentally what they will , you cannot conclude them no Protestants from the persecuting Protestants ; as long as 't is shown and known , that those who were Protestants did the same . Secondly , if they were Protestants , hee demands , of which sect they were ? I answer , that , as , between every species of colour which wee have names for , there are hundreds of middle degrees which have no names ; or , as , in a perpetuall motion , there are millions of unnam'd proportions sow'd all along in it's progress , to whose quantities wee can give no particular names : so , within the latitude of the name Protestant or Reformer and every sect of it , there are thousands of others soe petite and minute , that they have not deserved a name from the world . I see the Bp. mistakes us and his own sect ; for hee makes account the Protestant Profession and it's subordinate sects are fixt things , which may bee defined : whereas Experience teaches us , that the fellow in the fable might as easily have taken measure of the Moon , to fit her right with a coat , as one can imagin one notion to fit the word Protestant . 'T is ever in motion , like the rowling sea , and therefore hath such an alloy of no ens in it , that it admits noe positive definition ; but , must bee described , like a privation in order to the former habit . No-Papist and a Reformer is the best character I can make of it . Since , then , those Bishops were Reformers and no-Papists , ( for they renounced the Pope's Authority which gives this denomination , & reformed in that point : ) it follows , that they were Protestants , though the new-born thing was not as yet christend with any other name than that common one of Reformation ▪ But , my Ld. D. makes account that none can bee a Protestant , unles hee hold all which the now-Protestants doe : Whereas , 't is against nature and reason , to expect that the Protestants could at first fall into all their present negative tenets ; nemo repentè fit turpissimus . The former faults must by degrees get countenance , by growing vulgar & quotidian , an by little & little digest their shamefulnes ; ere the world could bee prepared to receive or men's minds apt and audacious enough to broach new ones . First , they renounc't one point , then another , and so forwards , till at lenghth they have arrived to Quakerism ; which therefore is the full-grown fruit of the Reformation . Thirdly , whereas I told him , those Bishops , by renouncing the Pope , held the most essentiall point of their Reformation , and so had in them the quintessence of a Protestant : The Bp. first , calls this , our Reformation ; as if wee had not ever held them Schismaticks , that is , separated from our Church , for doing so . Since , then , they went out from us , by that fact ; they left to bee of us : and , if they were not of us , how was it our Reformation , in any other sence , than as the Rebellion of those who were true subjects before is to bee imputed to those who remain true subjects still ? was ever common sence so abus'd ? Next , hee braggs , that , then ( to wit , if renouncing the Pope bee essentiall to a Protestant ) the Primitive Church were all Protestants ; which is onely sayd , and flatly false : that then , all the Greci●n , Russian , Armenian , Abyssen Christians are Protestants at this day ; which is onely said , again , and partly true , partly false , and that which is true onely steads him soe far , as to evince that the Protestants are not the onely men but have fellow-Schismaticks : And lastly , that then , they want not store of Protestants even in the bosome of the Roman Church it self ; which ( to speak moderately ) is an impudent falshood , and a plain impossibility . For , who ere renounces the substance of the Pope's Authority and his being Head of the Church , doth , ipso facto , renounce the Rule of Vnity of Government in our Church , and , by consequence , the Rule of Vnity of faith , which Grounds and asserts the former ; that is , such a man renounces and breaks from all the Vnity of our Church , and , so , becomes totally disunited from our Church : Now , how one , who is totally disunited and separated from the whole body of our Church , can bee intimately united to her still , no understanding but the BP s can reach ; which , as Mithridates could use poison for his daily food , can , without difficulty , digest contradictions , and findes them more connatural and nutritive to his cause than the solidest demonstrations . Now , if my L d D. bee not yet satisfy'd with my reasons , p. 311. that the renouncing the Pope is essentiall to Protestantism ; to which yet hee is pleased to give no answer : I send him to learn it of his friend , Dr. H. who ( of Schism p. 145. l. 5. ) seems even to strain sence it felf to express this ; calling this disclaiming the Pope's power tbe Bottome upon which the foundation of Reformation was laid , that is , the foundation of their foundation , their fundamentall of fundamentalls . Now then , how those Bishops should not bee then Protestants , who held the fundamentall of fundamentalls of Protestantism , passes my skill to explicate , and , as I am persuaded , my L ds , too . Sect. 3. How my L d of Derry endeavours to clear his Church from Schism , by bringing Protestants to speak in their own cause , nay the very Act or statute for which wee accuse them , as an undeniable Testimony for them . Likewise , how hee produces for his chief Plea a Position opposit both to his own and our party's acknowledgment , nay , to the very eysight of the whole world ; twisting in it self a multitude of most direct contradictions ; and , lastly , quite annihilating at once all the Papists in the world . HIs third Section pretends to make good his second grownd for dividing from the Church ; which was this ; because , in the separation of England from Rome , there was no now law made , but onely their ancient liberties vindicated . This I calld ( as I could do no less ) notoriously false , and impudence it self ; alledging that a law was made , in H. the 8th's time , and an oath invented , by which it was given the King to bee Head of the Church , and to have all the power which the Pope did , at that time , possess in England . Hee asks , if this bee the language of the Roman Schools ? No , my L d , it is and ought to bee the language of every sincere man who bears any respect to truth , shame , or honesty , against those who are profest and sworn Enemies of all three ; in case his circumstances have put him upon the task to lay such persons open and confute them . Hee appeals to any indifferent Christian judge . I decline not the Tribunal ; nay more , I shall bee willing to stand to the award of the most partiall Protestant living , who hath but so much sincerity as to acknowledge the Sun's shining at noonday , or that the same thing cannot both bee & not bee at once . But. First , hee goes about to acquit himself , by confessing that hee sayd no new law was made then ; but denying that hee said no new statute was made . Wee will not wrangle with him about the words ; onely , I say , if there were something new , it was new ; and , a statute , made and approved by the King and his Parliament , ( as this was , ) wee Englishmen use to term a law : if then there were a new statute made ( as hee confesses , ) I concieve I have not wrong'd in the least the common language of England , to call it a new law . But , his meaning is , that King H. the 8th did noe new thing when hee renounced the Pope's Authority , but what had been done formerly ; and therefore . Secondly , hee quotes Fitz-herbert and my Lord Cook , who say , that this statute was not operative to create a new law , but declarative to restore an ancient law : That is , hee quotes two of his own party to prove hee sayd right ; and two Protestants to speak in behalf of Protestants . Convincing proofs , doubtles against us . Thirdly , hee promises to make it appear undeniably . Whence , or from what Authority ? from the very statute it self ; which sayes , That England is an Empire , and that the King as Head of the body politick , consisting of the Spirituality and temporality , hath plenary power to render finall iustice for all matters . That is , hee quotes the schismaticall King himself and his schismaticall Parliament , ( who made this statute , ) to speak in their own behalfs . Does such a trifler deserve a Reply ? who , in a dispute against us , cites the authorities of those very persons against whom wee dispute ; nay , that very Act of theirs which wee are challenging to have been schismaticall : and relies upon them for undeniable Testimonies . Fourthly , hee alledges another statute , made in the 24. of King H. the 8th : the best hee could pick out , you may bee sure ; yet , there is not a syllable in it concerning spirituall Iurisdiction ; directly , that is , not a syllable to his purpose . 'T is this , The Crown of England hath been so free at all times , that it hath been in no earthly subjection ; but immediately subjected to God in all things touching it's Regality , and to no other ; and ought not to bee submitted to the Pope . Wee are disputing about spirituall Iurisdiction , and whether it were due to the Pope : and , the Bp. brings a statute which fpeaks of the Crown of England it self , as not to bee submitted to the Pope , as touching it's Regality ; that is , a statute which expresly speaks of temporall Iurisdiction . Hee tells us , that Ecclesiasticall greivances are mention'd in that statute ; but sleightly omits so much as to name them , much less to urge them ; which were they worth it , wee may bee sure hee would have done with a triumph . And , besides , hee knows wee hold every good King is to take order to see Ecclesiasticall grievances remedy'd , and the Canons of the Church observ'd : Nay , hee knows ( if hee knows any thing ) our own Lawyers grant that Ecclesiasticall affairs sometimes fall under temporall power indirectly ; as , on the other side , temporall affairs fall indirectly under the Ecclesiasticall . Yet , that there is any more than this , nay even so much in this statute my L d D. hath not shown us ; and , if wee will bee judged by the words of the statute which hee cites , they look quite another way . But , what matters it what this statute sayes ? being made two years after his unlawfull marriage with Anna Bullon : which was the source of all his rebellion ; intended , in all Likelihood , when that match was made up . As for his pretence that I conceal'd some of his particulars ; hee knows , I undertook no more than to answer the substance , and to show that such kindes of particularities were not worth alledging : as I did in this very place , and shall do again presently more amply . Fifthly , hee quarrells with mee for calling his Authorities , meer Allegations , which hee tells us are authentick Records , &c. whereas my words were onely these , ( p. 311. l. 30. ) that hee brought diverse allegations , in which the Pope's pretences were not admitted , &c. Now , I concieve , a Record or any other Authority alledged , is an Allegation ; which was the word I vsed : the word [ meer ] was meerly his own fiction , to gain an occasion to cavill ; as the place now cited , where my words are found , will inform the Readers eyes . These straws being stept over , with which the learned Bp. thought to block up our passage ; Wee come to the point it self . Whether King H. the 8th did any more than his Ancestours . My L d of D. in his vindication ; to show hee did no more or made no new law , gathers up Instances from our former laws and reiterates them here , ( though sometimes hee uses a phrase louder than h●s proofs ) how the Pope's were curb'd or limited in their pretences . Wee answer'd , that , to limit an Authority implies an admittance of it , in cases to which the restraints extend not : Hee replies , that this ( meaning those laws ) was not meerly to limit an Authority ; but to deny it ( p. 20. l. 20. ) yet , in the next page , hee denies not equivalent laws in france , spain , Germany , Italy , and , in his ( vindication ( p. 73. l. 7. 8. &c. ) hee affirms that the like laws may bee found in Germany , Poland , france , spain , Italy , sicily , and , if wee will trust Padre Paolo , in the Papacy it self . These things being put , granted , and confest , from his own words , I shall now appeal , even to the Bp s best and bosom-friend , whether impudence was not a moderate character for that man's genius or humour , who should go about to pretend that King H. the 8th did no more in this particular , that is , renounced the Pope's Authority no more than his Ancestour Kings had done before him . For. First , this is opposite to the common notion and generall opinion of the whole world , both Catholicks , Protestants , Puritans , and of what ever sect or sort : who ever deem'd Henry the 8th to bee the first King of England who renounced the Pope's Supremacy and challenged it to himself : Nor had they ever that conciet of France , Spain , Italy , &c. in which , notwithstanding , the Bp. grants equivalent laws to the former laws of England , to which ( according to him ) K. H. superadded nothing . This particularity , I say , in K. H. the 8th all the world , as far as I ere heard , always held in their free and naturall thoughts : though , when they are put to it to defend a desperate cause , artifice wrongs nature and puts some of their non-plust Controvertists to assert and maintain the most open absurdities . Secondly , it is , in particular , against the confession and profession of his own party , the Protestants ; who sing Halleluiahs incessantly to this happy time , in which England was freed from the yoke of Rome : which is an evident argument of their pretence , that , till now , they groan'd under this yoke ; that is , that , till now , the Pope's Headship was acknowledg'd here ; and , by consequence , that K. H. the 8th did more than his Ancestours did formerly , when hee shook it of . Thirdly , this position contradicts in terms their Reformation in this point of the Pope's Supremacy , which yet rings in every man's ears and is confest by themselves : for , it is impossible and contradictory there should bee a Reformation in any thing which was not otherwise before . It was , therfore , otherwise in England before K. H. the 8th's time , notwithstanding all these former power-limiting laws alledged by the Bp. and consequently , 't is evident from the very terms , that K. H. superadded to these laws in renouncing the Pope's Authority ; and that the contrary position is most absurd , impossible and contradictory . Fourthly , it being confest by themselves , and particularly by Dr. H. ( of Schism p. 132. ) in these very words , For the matter of fact , it is acknowledg'd that , in the reign of K. H. the 8th , the Papall power in Ecclesiasticall affairs was , both by Acts of convocation of the Clergy and by statutes or Acts of Parliament , cast out of this Kingdome . This , I say , being confest ; and it being also evident in terms , that nothing can bee said to bee cast out of a place unles before it were in it : 't is likewise evident in terms , that this power was in England before , notwithstanding the former laws , cited by my L d D. then in power in this country : and , that those statutes and Acts of Parliament , made by K. H. which cast it out , did some new thing against that Authority , that is , did create new laws , and not onely declare the old . Fifthly , since , according to him , these laws made by H. the 8th did no more than the former laws , those former laws also must bee pretended to have cast out the Pope's Supremacy , and to have begun a Reformation : which yet wee never heard pretended , and hee must show us when and how this Authority of the Pope in England twinklingly went out and in again ; otherwise it could never bee said to bee cast out a fresh in K. H's reign . Sixthly , this position of his is particularly opposite , also , to the common consent of all Catholike countries , ( in which notwithstanding the Bp. affirms there are found equivalent laws ; ) who all look't on K. H. the 8th , after those Pope renouncing Acts , as a Schismatick , and on England , both then and ever since , as schismaticall . Now , that they should esteem and abhor England as schismaticall , for doing the same things themselves also did , is against common sence and impossible . Seventhly , since ( iust vindication , p. 73. l. 8. ) hee quotes Padre Paulo , that the like laws were to bee found in the Papacy it self : and 't is perfect non-sence to affirm that , in the Papacy , of which the Pope is both spirituall and temporall Governour , hee should not bee held for Head of the Church : 't is most manifest that the like laws in other places , and in particular amongst our Ancestours in England , did not take away from him that Headship in Ecclesiasticall matters ; and , by consequence , that K. H. the 8th , who deny'd him that Headship , did something new which his Ancestours had not done , and , when hee enacted this , created new law . 'T is most manifest , likewise , that those like laws in the Papacy are onely to distinguish the Pope's spirituall power , there , from his temporall , that is , to limit it's bounds , not to deny it : and , consequently , those mutually-like laws in other countries and in England formerly , did onely limit it likewise : Whence follows inevitably , that K. H's law , which totally abolish't , renounc't , and deny'd it , was of another far different strain , and new law . Eightly , this position is demonstratively convinc't of falshood , by the evidēt and acknowledg'd effect : for , who sees not that , upon this new law made by K. H. England stood at another distance from Rome than formerly ? for , formerly , notwithstanding all their laws , they held still the Pope was Head of the universall Church , reverenced him as such , held this as of faith ▪ and this till the very time of the breach : Whereas , after K. H's law , hee was held , by the party which adhered to that law , no Head of the universall Church , nor reverenc't as such ; & ( if any thing ) rather the contrary , that England was absolutely independent on him was held as of faith . Is not this as evident , as that the sun shines ; and may it not , with equall modesty , bee den'yd that there ever was such a man as K. H. the 8th ? Ninthly , this very position takes away the whole question between us , and makes both us and all the Controvertists in England on both sides talk in the aire ; wrangling , pro and con , why K. H. cast out the Pope's Authority here : whenas , ( according to this illuminated Adversary of mine ) hee had actually noe Authority there , at that time , to cast out . Lastly , this position is so thriving an absurdity , that , from non-sence and contradiction , it prosperously proceeds to perfect madnes and fanaticknes ; and comes to this , that there neither is nor ever was a Papist country in the world . For , since 't is evident in terms , that the King and his complices , who made that Pope disclaiming Act , were not Papists or acknowledgers of the Pope's Authority , after they had thus renounc't the Pope's Authority : Again , since , according to the Bp. the same laws were formerly made receiu'd , and executed in England ; it follows , that our Ancestours equally renounced the Pope's Authority also , and so could bee no Papists neither : and , lastly , since hee grants equivalent laws infrance , Spain , Italy , Sicily , Germany , Poland , &c. it follows by the same reason , that those countries are not Papists neither , no , not the very Papacy it self . And , so , this miraculous blunderer hath totally destroy'd and annihilated all the Papists in the world , with one self contradictory blast of his mouth . And now , Christian Reader , can I do any less , if I intend to breed a due apprehension in thee of the weaknes of his cause and falshood of this man , than appeal to thy judgment , whether any mad man , or born fool could have stumbled upon such a piece of non sence ? Dos't not think my former words very moderate and very proper to character this man's way , when I said , How ridiculous , how impudent a manner of speaking is this , to force his Readers to renounce their eyes & ears and all Evidence ? Could any man , without a visard of brass on pretend to secure men's Souls from Schism , ( a sin which of Schism c. 1. themselves acknowledge as great as Idolatry , ) by alledging such sublimated non-sence for a sufficient excuse or ground ; when the acknowledg'd fact of schismatizing and renting God's Church , cries loudly against them : nay more , ( since less motives and reasons cannot iustify such a fact , nor a continuance of it ) to bring such an heap of contradictions , for perfect Evidences and demonstrations ? Pardon mee you , whose weaker or seldomer reflections on the certainty of faith , and , by consequence , of the certainty of an eternall concernment in these kind of Controversies , make you think courtesy violated by such home-expressions ; which may breed a smart reflexion , and stir up a more perfect consideration in the Readers mind's . Examin my harshest words in the utmost rigour , as apply'd to his Demerits ; and , if they exceed , hold mee for blamed ; if not , then think , ( as reason grants ) that it is equally moderate , ( but far more necessary ) to call great and wilfull faults by their right names of Cosenage , impudence , &c. if they deserve them ; as 't is to call smaller lapses by theirs of a mistake or an oversight . How can it ever bee hoped that Truth should bee righted ; as long as her Adversaries may take the liberty to act impudently against her , and her Defenders must bee afraid to tell the world their faults and to say what they do ? Again , were this shameles position of this Bp s some odd saying on the by , or some petty branch of his discourse , it deserv'd less animadversion : but , 't is the substantiallest part of his vindication , where hee huddles together many laws , which , de facto , consisted with the acknowledgment of the Pope's Authority both in England and other Catholike countries , to parallell K. H's which were absolutely inconsistent with it , and to show that K. H. did no more than his Ancestours and other Catholikes did . So that , hee alledges this as a chief ground of their vindication , and wee shall see again afterwards an whole Section built on this one particular ground . Now , had hee grounded himself on a foundation of some sandy probability , it had been ( though still insufficient , yet more pardonable and ( in comparison of the other ) honourable ; or , on an aiery fancy of some odd Crotchet of his own head ( as was Dr. H's conciet of the Apostles Exclusive Provinces , ) it had been to bee pittied , if sprung from weaknes , or laught at , if from wilfulnes : but , to ground his vindication , that is , to build his and his adherents security from Schism and eternall damnation , on the meer vacuum of non sence and perfect cōtradiction , confutable by the contrary tenet , acknowledgment and sight of the whole worlds eyes ; is such a piece of shamelesnes that it can admit no sufficient character ; as a non ens is incapable of a definition . As for his particularities entrenching or pretended to entrench on the Pope's Authority , whether they were lawfully done or no , how far they extended , in what circumstances and cases they held , in what not , how the letter of those laws are to bee understood , &c. all which the Bp. omits , though hee press the bare words ; it belongs to Canon and secular Lawyers to scuffle about them , not to mee : I hold my self to the lists of the question , and the limits of a Controvertist . And , Whenas hee asks mee , what lawfull Iurisdiction could remain to the Pope in England , where such and such laws had force ? I answer , the same that remains still to him in france , where you confess equivalent laws have force ; the same that remains to him still in Spain , Italy , Sicily , &c. So that either you must speak out according to the Grounds , and say there it not a Papist country in the world , that is , not a country that acknowledges the Pope Head of the Church ; which is to put out the eyes of the whole world , for wee see de facto that hee is acnowledg'd and exercises Iurisdiction in Catholike counttries or else confess that they retain still something , notwithstanding those equivalent laws , which you renounc't . This something , which they still retain more than you doe , is that which makes you Schismaticks for rejecting it ; and is so far from grounding your excuse , ( for which you produce it , ) that it enhances your guilt and Grounds a most iust accusation against you : that , Whereas such and so many strong curbs were set by the former laws of England ( as are also in Catholike countries ) to secure you from the least fear of any extravagant encroachmēts nay by which you confess here p. 36. they kept their priviledges inviolated , yet , your desperately-seditions humour could neither bee contented with that freedome from too much subjection which your own forefathers and all other countries then in Cōmunion with you enioy'd , but you must quite extirpate the inward Right it self , totally abolish and renounce the very substance of th● former Ecclesiasticall Government , and cast it out of the Kingdome . Sect. 4. My L d of Derry's senceles plea from the Church of England's succeeding the British Church in her pretended exemptions from forrain Iurisdiction , and the uniustifiablenes of those pretensions . The perfect weaknes of his Corroboratory proof , and utter authenticknes of the Welsh Pueriles . THe scope of his fifth Chapter , as himself here acknowledges , was to show that the Britannik Churches were ever exempted from forrain Iurisdiction for the first 600. ye●rs . Now , his book being entitled a vindication of the ●hurch of England , to show this whole process frivolous I ask't what this belong'd to us ; unles it bee proved that their practicks were an obliging precedent to us ? To show more the impertinency of this allegation ; I deny'd , that the Church of England hath any title from the Britannick Churches , otherwise than by the Saxon Christians ; who onely were our Ancestours , and by whose conquests and laws all that is in the Britannick world belongs and is derived to us . The Bp. replies : yes , well enough ? and , why ? first ( saith hee ) Wales and Cornwall have not onely a locall but a personall succession ; and therefore noe man can doubt of their right to the priviledges of the Britannick Churches . Grant it : what is this to our purpose ? how does this vindicate the Church of England or take of my exception ? For , let their succession bee what it will , it follows not that the body of England ( of which our Controversy is ) hath any such priviledges by descending from Cornwall or Wales . Again , 't is evident that for these many hundred years , they acknowledg'd the Pop'es Authority as much as England . And lastly , 't is a clear case , they were under those which were under the Pope . But , the wily Bp. being ask't an hard question , to wit , whether the Church of England had any title from or dependence on the Britannick Churches , answers quite another matter , and then tels us hee hath done well enough . Secondly , hee sayes , that there is the same reason for the Scots and Picts , who were no more subjected to forrain Iurisdiction than the Britans themselves . I answer none of the Picts are now extant but totally exterminated , & so no succession from them : And , as for the Scots , what doe they concern the Church of England's vindication , our purpose , or my question ; unles hee can show , which hee never pretends , that his Church of England receives title to any thing by way of the scottish Churches ? Again , since they have been submitted to the Pope , what avails it if they had any exemption anciently : for , they could never derive it to us , for want of continuation of succession ? yet as long as hee tells us hee does well enough , all is well . Thirdly ( hee should have said first , for , the two former answer are nothing to the purpose , ) hee tells us , that , among the saxons themselves , the great Kingdomes of Mercia and Northumberland were converted by the ancient Scots , and had their Religion and Ordination first from them , afterwards among themselves , without any forrain dependance ; and so were as free as the Britons . where , all the force lies in those words , [ without any forrain dependance ] which hee obtrudes upon us on his own credit onely , without a word of proof : or , if there bee any shadow of reason for it there , it must bee this , that ●hey were converted by the ancient Scots , which himself tells us , two pages after , is nothing at all to Iurisdiction . But , that which is of main importance is , that hee brings , here , no proof , that the Britons and Scots and Picts had no forrain dependance , save his own word onely : And , the trifles hee brings afterwards are of less credit than even his own words ; as will bee seen when they come to scanning . Fourthly , hee assures us , ●●at , after the Conquest , throughout the rest of England , a wo●●d of British Christians did still live mixt with the saxons . And how proves hee , this ? because otherwise the saxons had not been able to people the sixth part of the Land. I ask , did hee measure the Land , and number the saxons ? If not , how does hee know , or how can hee affirm this ? Or how does hee prove the Land must necessarily bee peopled , as fully as before , immediately after a Conquest so universall and cruell ? Our historians tell us that , to avoid their barbarous cruelty which spared none , the ancient Britains retired into Wales : yet hee would persuade us , both without and against all history , that a world stayd behind ; and this , not because the saxons stood in need of them ( as hee pretends , ) who as 't is known , brought their whole families with them ; but , indeed , because the Bp. stood in need of them , to make good his cause . But , granting the likelihood , that some few of them remain'd still in their former homes , how can the Bp. make any advantage of it ? Thus : Who can deny ( saith hee ) those poore conquer'd Christians and their Christian posterity , though mixed with saxons , the iust priviledges of their Ancestours ? A compassionate man ! who speaks a great deal of tender-hearted non-sence , rather than hee will seem unmercifull , not to the ancient Britons ( as hee pretends , ) but to his own cause ; which hee shows to bee good-naturd , at least , though it bee destitute of reason : for , unles hee can show , ) which yet never was pretended by any Protestant or man of common sence ) that those who remain'd had yet British Bishops amongst them ; or , unles hee can pretend that they remain'd not subject to the Bishops of the saxons ; it is a madnes to imagin those few lay people should inherit those former supposed priviledges : For , since , all the world grants that they ( if there were any such ) became subject to the Bishops of the saxons , which were subject to the Pope ; all pretence of their exemption from that power to which their Governours were subject is taken away : And the Bp s mercifull reason is all one , as if some few Englishmen by some accident remaining and settling in France , should pretend an exemption from the french laws both Ecclesiasticall and temporall , and to enioy the priviledges they had while they were in England , that is , while they were under another Government . But , His last reason is to the purpose and a rare one ; 't is this , that the saxon Conquest gave them as good title to the priviledges , as to the Lands of the Britons . As if hee made account , that Ecclesiastical Iurisdiction is a thing of that nature as to bee won by the sword ; or that the Saxons could plunder the Britons of their spirituall priviledges as well as of a bag of money . But , the iest is , hee would have those priviledges at once goe into Wales , with the British Bishops , and stay at home in England : not considering that Ecclesiasticall priviledges are things inherent in men , that is , in the Ecclesiasticall Governours , as enioyers or else as conservers and dispensers of them to the people ; and , in the Governed , as subiect to those Governours and laws ; not , in stones , woods and mountains , as hee fancies . Again , whereas those priviledges originally belong to Ecclesiasticall Governours and are annex't unto them as such , as they are supposed to doe in the Bp s case ; they cannot bee transmitted to posterity but by a succession into the Authority of the former Governours : wherefore , let him either show that the after Bps of the Church of England ever had succession of Authority from or were impower'd by the British Bishops ; or else let him confess that they could inherit no priviledges from them ; and , by consequence , that his pretence of it is groundles and impertinent . What is said hitherto was to show the inconsequence of deriving those priviledges from the British to ●he English Church , in case the British had any such priviledge of independency , as the Bishop contends : But , My second objection was , that this pretended exemption of the British Church was false . My reason was , because the British Bishops admitted appellation to Rome at the Council of Sardica . In answer First , hee tells mee , that , ere I can alledge the Authority of the Council of Sardica , I must renounce the divine Institution of the Papacy : and why ? for ( said hee ) that Canon submitted it to the good pleasure of the fathers , and groundeth it upon the memory of S. Peter , not the Institution of Christ . Which is , first , flat falsification of the Council : there being not a word in it either concerning the Papall power it self , or it's Institution ; but concerning Appeals onely . Next , since wee call that of divine Institution which Christ with his own mouth ordain'd ; and never any man made account or imagin'd that Christ came from heaven to speak to the after Pope's , and so give them a Primacy ; but ▪ that hee gave it by his own mouth to S. Peter , whiles hee lived here on earth : This , I say , being evidently our tenet ; and the Council never touching this point at all ; what a weaknes is it to argue thence against the diuine Institution of the Papacy , and to abuse the Council , saying , that it submitted this to the good pleasures of the fathers ? Secondly , hee asks , how does it appear that the British Bishops did assent to that Canon ? which a little after hee calls my presumption : And truly , I shall ever think it a most iust presumption , that they , who confessedly sate in the Council , assented to what was ordain'd by the Council in which they sate ( as was their duty ) unles some objection bee alledged to the contrary ; as the Bp brings none . Thirdly , hee sayes the Council of sardica was no generall Council after all the Eastern Bishops were departed ; as they were before the making of that Canon . What means hee by the Eastern Bishops ? the Catholicks , or the Arians ? The Arian Bishops indeed fled away , fearing the judgment of the Church , as Apol. 2. & ep . ad solitarios S. Athanasius witnesses : but how shows hee that any of the 76. Eastern Bishops , were gone , ere this Canon , ( which is the third in that Council ) was made ? So that , my L d of Derry is willing to maintain his cause , by clinging to the Arians against S. Athanasius and the then Catholike Church ( as hee does also in his foregoing Treatise , p. 190. 191 ) denying , with them , this to have been a generall Council , because his good Brother Arians had run away from it , fearing their own just cōdēmnation . Fourthly , hee says the Canons of this Council were never received in England or incorporated into the English laws . I ask , has hee read the British laws in those times ? if not , for any thing hee knows , they were incorporated into them ; and so , according to his former Grounds , must descend down to the English. But , wee are mistaken in him : his meaning is onely that the aduantages and priuiledges should bee inherited from the Britons , not their disadvantages or subjection : So sincere a man hee is to his cause , though partiall to common sence . Lastly ( saith hee ) this Canon is contradicted by the great generall Council of Chalcedon , which our Church receiveth . Yet it seems hee neitheir thought the words worth citing , nor the Canon where the abrogation of the Sardica Canon is found worth mentioning : which argues , it is neither worth answering nor looking for I am confident hee will not find any repealing of the Sardica Canon exprest there : It must therefore bee his own deduction , on which hee relies ; which , till hee puts it down , cannot bee answerd . As for their Church receiving the Council of Chalcedon ; the Council may thanke their ill will to the Pope , not their good will to receive Councils : For any Council , in which they can find any line to blunder in mistakingly against him , they receive with open arms ; But , those Councils which are clear and express for him , though much ancienter ( as this of Sardica was ) shall bee sure to bee rejected and held of no Authority ; and , when a better excuse wants , the very running away of the guilty Arians shall disannul the Council and depriue it of all it's Authority . Hee subjoyns , there appears not the least footstep of any Papall Iurisdiction exercised in England by Elentherius : ( I answer nor any certain footstep of any thing else in those obscure times : ) but the contrary : for , hee referd the legislative part to King Lucius , and the British Bishops . Here you see my Ld D. positive and absolute : But , look into his Vindication , p. 105. and you shall see what Authority hee relies on for this positive confidence ; viz. the Epistle of Eleutherius ; which , himself , conscious it was nothing worth and candid to acknowledge it there , graces with a parenthesis , in these words ( If that Epistle bee not counterfeit : ) But , now wee have lost the candid conditionall [ If , ] and are grown absolute . Whence wee see , that the Bp. according as hee is put to it more and more to maintain his cause , is forced still to ab●te some degree of his former little sincerity : And thus , this if-not counter feited testimony is become one of his demonstrations , to clear himself and his Church from Schism . Now , though our faith relies on immediate Traditiō for it's onely and certain Rule , and not upon fragments of old Authours : yet , to give some instances of the Pope's Iurisdiction anciently in England , I alledged S. Prosper , that Pope Celestin [ Vice sua ] in his own stead sent S German to free the Britons from Pelagianism , and converted the scots by Palladius . My L d answers , that converting and ordaining , &c. are not acts of Iurisdiction : yet himself sayes here , p. 193. that all other right of Iurisdiction doth follow the right of ordination . Now what these words [ all other ] mean is evident by the words immediately foregoing , to wit , all other besides Ordination and Election ; by which 't is plain hee makes these two to bee rights of Iurisdiction . So necessary an attendant to errour is self contradiction and non-sence . But the point is , hee leaues out those words I relied on [ Vice sua , in his own stead , ] which show'd , that it belong'd to his office to do it . These words omitted , hee tells us , that hee hath little reason to beleeve either the one , or the other : that is , hee refuses to beleeve S. Prosper a famous and learned father , who lived neer about the same time and was conversant with the affairs of the Pelagians ; and chuses to relie rather on an old obscure Authour , whence no prudent man can Ground a certainty of any thing , and which , if hee would speak out , himself would say hee thought to bee counterfeit . What follows in his 25. page is onely his own sayings ? His folly in grounding the Pope's Supremacy on Phocas his liberality hath been particularly answer'd by mee heretofore , Par● . 1. Sect. 6. whether I refer him . I found fault with him for leaving the Papall power and spending his time in impugning the Patriarchal● : And , I concieve it stands with very good reason to reprehend mine Adversary , and call him back , when hee runs away from the whole question . First , hee observes how readily wee decline all manner of discourse concerning the Pope's Patriarchall power . When 't is not the question , wee do ; as any man , who understands what it is to dispute , would : But , does hee ever find that wee decline it when 't is the question ? I suppose , by this time , my largenes in handling it in this foregoing treatise , Part. 1. Sect. 15. hath corrected his wrong apprehension in that point . Next , hee is puzzled to know the reason of this , but hee may well conjecture ( hee sayes , ) that 't is because wee find that our spirituall Monar●hy , and a Patriarchall dignity are inconsistent in the same subject . What insuperable difficulties the Bp's sooth-saying fancy proposes ? As if it were soe hard a matter for Bp. Vscher to have beenat once Bp. of Armagch , and yet Primate too of Ireland ; and , as such , my Lord of Derry's Superiour : what greater difficulty hee imagins , that a Primate and an higher , ( that is , a Papall ) power should joyn in one person , than there is that a Primacy , that is , the highest in that continent , should bee thus linkt with an inferiour dignity in the same continent , needs a revelation from the fancy that first dream't it . Lastly , hee s is shrewdly peremptory , and shuts up thus , And yet , a Patriarch the Pope was , and so always acknowledg'd to bee , and they cannot deny it . Is not this a pleasant man to wanton it thus with a needles cruelty ; who puts us upon the rack , and will make us by force confess a truth , which himself knows every Catholike in the world ever granted , held , and maintain'd ? And , what weak-iudging Reader , seeing such confident expressions , would not remain astonisht at it and admire the Bp. for a most terrible disputant ; who over bears his Adversary with such an unresistable career of Authority , and all to beats with such mighty stroaks the hissing aire ? Amongst other proofs of the British liberties , ( as the BP . tells us here , ) hee produced the answer of Dinoth to Austin ; which hee deems soe choyce and rare a proof that hee reiterates it , and with new vigour insists on it here : gleaning those exceptions hee thought the easiest , from this treatise , my former against Dr. H. and partly from the Appendix to the Manuall of Controversy . My first exception , in this place , was , that the word Pope was not then used alone to signify the Bp. of Rome : Hee quotes Bellarmin against mee , and ( so wise a man hee is ) expects that Catholike Writers shall bee of the same mind in all things , even in controvertible and indifferent point , that is , hee makes account there are neither Catholick Schools , nor that any difficulties occur in Historians ; nor , to come neerer the point , that Catholikes should disagree even so much as in a Criticism about a word , as this is . As for the instance from the Council of Chalcedon , Beatissimus & Apostolicus vir Papa , hoc nobis praecepit , I answer that , though there bee neither Vrbis Romae or any such like expression immediately conjoyn'd to the word Papa , yet , which is equivalent , the comitant circumstances sufficiently de●ermin'd and indigitated the person ; nay , although the word Papa had been totally omitted , yet the person had been perfectly known : for , these words are down in the Council as spoken by Boniface , sedis Apostolicae vicarius , the Pope's vice gerent , in answer to a demand of the Council what orders hee had received from Pope Leo. So far then is the word Papa in that place from being emphaticall or expressive of the BP . of Rome , taken singly and alone ; that it was rather , rigorously speaking , a needles word as found in that place . My second exception against their being called Bishops of Caerleon , after the remouall of the seat to S. Davids , was not put by mee in this place nor urged against him at all , but against Dr. H. But , conceptum sermonem retinere quis potest ? though it concern'd not his Province hee must still needs bee doing . Hee had found by chance an odd testimony , ( the best Minerva of a word stuff't brain ; ) and hee was with child till hee had brought it to light . Nor hath hee yet any thing to take of my exception , besides one testimony of an historian , ( for Sr Henry's is either built on the welsh paper or on this same Authour's words : ) and , on the other side , himself must confess , that it is a passage unparallell'd in history , perhaps ever since the beginning of the world , that a seat should bee translated from one place to another , as this was from Caerleon to Menevia ; and yet retain the title of the seat whence it was translated ; and this during the successive Government of five and twenty Bishops , as this testimony sayes . Again , had the name Caerleon been translated likewise to Menevia , that is , had Menevia changed it's name into Caerleon , it had been more likely ; or , had Caerleon's Arch Bishops , onely for some conveniency , resided at Menevia , and the right of Iurisdiction belonged still to Caerleon , it might more easily bee conceived feisible : but , that the seat it self should bee translated , and Menevia bee made the lawfull Metropolis , and yet not own her self for such , but let a cashier'd place so long keep the title due in right to her , is highly improbable . But , the maine is , that it is most evident in history , the Bp's of S. Davids or Menevia were called Menevenses , ( as himself cannot but know , is frequent in history ; ) and so styled by their good friend , Dr. H. in his Appendix , p. 176. by Ranulphus Cestrensis , l. 1. c. 52. by Daniel Powell , a Protestant , who set forth Giraldus ( the BP's Authour , ) in his marginall notes on Itinerarium Cambriae , ● . 1. c. 1. and lastly by Dinoth himself , the title of whose book ( cited by Pi●seus ) is Defensorium Iurisdictions sedis Menevensis : I conceive all these Testimonies will easily outweigh the BP's single one : which yet is all that secures it from being contradictory to cōfest history ; & so , 't is uterly undeserving any credit . Add , that , grant the name of Caerleon had been retain'd by them , so that the Bishops of menevia were call'd Bishops of Caerleon ; yet they could not but very unhandsomely bee , called BP's of Caerleon upon Vske . This particular exactnes then in this expressing the locality of his Bishoprick , which is found in the Abbot's words , argue that the counterfeiter of this paper imagin'd this Bishop still to have resided neere Vske at Caerleon , after the locall translation of the seat thence ; and so , still it remains an argument of it's imposture . My third exception , as hee calls it , is such that the Bp. cannot , hee confesses , find the edge of it . Perhaps the bluntnes lies in his apprehension , not in my exception . Let us see . I objected , that S. H. spilman found no other Antiquity in that Welsh manuscript worth the mentioning ; and , that this shrewdly imply'd , it was made for this alone . Hee asks how I know S r H. found no other Antiquities in it ? and alledges , that there might bee many more , and yet not proper for a Collection of Ecclesiasticall Councils . Pray does S r H. neglect all passages which are not of this grave nature ? How came hee then to take notice of this toy ? was this single Abbot either pretended to bee a Council , or these words of his some authentick act of a Council ? I conceive you will not conclude it was ; otherwise Dr H. would not have undervalued it as inconsiderable , and a proof you could unconcernedly and easily partwith as he does in his Appēdix , p 168. How then was it so proper for à Collection of Ecclesiasticall Councils ? whereas the Collection might have been entire and perfect , though this had been omitted . Since then Sr H. who adored any new reuived piece of Antiquity , found nothing in this manuscript worth mentioning but this ; in all likelihood it was made for this onely . Secondly , hee replies , in case there had been no other Antiquity in it , would S. W. condemn his creed for a counterfeit , because it is not huddled together confusedly with some other Treatise in one Volume . No ; my Ld : my creed is sufficiently authoriz'd to my hand , nor hath any iust exceptions against it : This poor manuscript hath nothing at all to assert it's Authority , and lies under many and very suspicious Exceptions . But , in case one , who holds not his creed , should bee dealt with to beleeve it onely upon these Grounds , that it was found in a certain manuscript newly brought to light by one who holds the same creed ; and this manuscript not authoriz'd by any testimony asserting it to have been writ by the Apostles , but onely that it might bee it was ; and against this very might bee many exceptions brought , and amongst the rest , that the style was very new and modern , and so unlikely to have been the Apostles own words ; again , in case this manuscript , whence onely this creed is pretended to bee evinced , had nothing in it worth note but this very creed : that man were very weak and foolish , to beleeve his creed thus slenderly proposed or rather totally unauthoriz'd ; nor can they bee iudg'd less weak who can think such a manuscript , absolutely unauthentick and manifoldy excepted against , a fitt Ground to build their assent upon to clear themselves from Schism , that is , to secure themselves from , otherwise , due damnation , as themselves confess . Will hee have mee reckon up again the exceptions against it ? To omit then what hath been sayd here , First , it is onely Sr H's coniecture , that M. Moston's manuscript was transcribed out of an ancienter Copy : now , if this meer conjecture happen to fail , the wise busines is at an end . Secondly Sr H. who brought it to light , confesses , hee knows not when and by whom that manuscript was composed : which is as much as to say , it hath nothing to authorize it . Thirdly , 't is onely Sr H's conjecture , that those words were the answer of Dinoth to S. Austin upon that occasion . 4ly the same conjecture is all the Ground that the famous Dinoth was that Abbot . 5ly the English found , in an interlineary manner with the Welsh , in that manuscript , is evidently modern and later than K. H. the 8th : which altogether disgraces the pretended Antiquity of that manuscript , and Grounds a iust presumption of it's being forged to countenance his or his successours renouncing the Pope's Authority . 6ly the learned in Welsh affirm , that both the welsh language is modern , and the spelling it is unlike to the ancient manner ; and doth manifestly and particularly resemble externs smattering , when they first learn or write that language . Diuers instances of which are found in few lines , which evidences a forgery . 7ly , the Protestants are challenged to have abus'd it in the translation ; and yet ( so brave a proof it is ) they are glad to add paraphrases to make sence of it . 8ly , it is not past seventeen or eighteen years , since this new piece of Antiquity came to light . All which and much more to the same purpose may bee seen in the Appendix to the Manuall of Controuersies . 9ly , considering the foresayd exceptions ; as also that an English line is put alwayes word by word under each welsh line , ( a method unheard of in Antiquity ) as our Ianua linguarum or the Praxis at the end of Clenard's Greek Grammar uses to bee ; it was in all likelihood invented ( after the form of our ●ueriles , or Ianua linguarum ) by some Minister , who was a Schoolmaster , to teach the welsh School boy's English , and withall to instill into them a dislike of the Pope : the chief and most necessary point of their Cathecism in those days ; when all art was used to pervert the minds of the welsh and English , and to blot out and disgrace , ( as much as in them lay ) whatever concern'd the Catholike Church or it's Government . 10ly , in case all these exceptions were waved , still the book is of no Authority in the world : for , there is no difficulty , but a craf●y fellow may counterfeit a passage , & pretend it to have been found in Antiquity , which may cohere so handsomly together , that no great flaw can bee found in it , nor grounded exceptiō taken against it ; yet , it follows not hence that this piece of handsome forgery must therefore bee rely'd on as authentick , unles hee can produce sufficient Grounds to authorize it : viz. prove from Antiquity that such a person was held to bee the Authour of it ; & that this pretended saying of this Authour , or the book which recommended it , was acknowledg'd by the common consent of good and learned men ( which is that which gives Authority to all books ) to have come down not corrupted , ( at least in that passage ) to our times . Vnles these bee shown , still such a book , however it tells it's tale handsomly , fall● short of having any Authority ; since it wants all things which can Ground Authority . See then Reader , what weak men wee have to dispute with ; who think the deed done and that they may iustly obtrude upon the easy credulity of the world any pretended scrap of Antiquity ; so they can solve exceptions against it , ( which yet they will never doe ) though they bring not nor even goe about to bring the least proof to gain it Authority , but totally neglect that necessary task ; nay more , confess themselves to seek in those points , as wee have seen lately , and as Mr Fuller tacitly grants by waving to patronize it ; who ( in his Church History , Cent. 7. part . 3. ) going about to rehearse this wise testimony , bid it in plain terms Shift as well as it could for it's own authenticalnes . In a word , the busines comes to this , that , had there been some welsh pamphlet or ballad , made in Ed. the 6th's dayes against the Pope , found in some Library in manuscript , printed & put forth by some Protestant Authour , and supposed by the partiall Antiquary , without the least proof , extracted out of ancienter copies , presently there needs no more to authorize it , soe it bee but against the Pope : that Ballad shall bee confidently asserted to have been sung by the old British Bards , and to have signify'd the sence of the British Churches in those days And thus , Protestant Reader , thou seest what demonstrations thy BP's and Dr's bring thee , to secure thy Soul from the horrid sin of Schism ; which yet ( Dr. H. of Schism , c. 1. ) they tell thee is greater than Idolatry . Lastly ▪ put case all had been true , yet what had they concluded ; unles they had proved likewise that this Abbot , in saying so , had spoken the mind of the then Catholike world ? for , no man that hath any sence in his head will undertake to defend , that , in the space of fifteen or sixteen hundred years , there cannot bee found some few who , either out of disgust , ambition , interest or ignorance , might speak or act against the Pope's Authority or against the most inuiolable right that can be imagined , but 't is clearly sufficient to maintain that in so saying , they pronounced not the sence of the then Catholike world . Have there been heresies , against almost all other points of faith arisen in severall ages ; and shall wee imagin noe possibility of opposition against that point which concerns Government ? Or , will it bee deem'd by any indifferent man a competent proof against true faith , to say , that such and such hereticks deny'd it ? No more ought it to bee held sufficient , that such or such persons now and then deny'd that point which concerns Government ; unles such a deniall can Ground an inference that God's Church in that age held otherwise . If then the Bp. will , first , clear his welsh copy book of all the exceptions brought against it ; next , assert and establish it's Authority ; and lastly , evince that this Abbot , in thus saying , spoke the thoughts of the world at that time ; hee will conclude strongly against us : and , till hee does this hee does nothing ; For , onely the beleef of a Church , relying on immediate Tradition , pretended and evinced , can bee possibly held able to counterpoise the tenet of a Church which confessedly relies on immediate Tradition possest . As for what the Bp. addes concerning his corroboratory proof from the British Synods , I must confess indeed that corroboratory is a very thumping and robust word ; but what does it corroborate ? Does it prove that the Authour of this welsh manuscript was worth a straw ? Not a iot . The chief strentgh of this corrobototy proof lies in this , that all the British Clergy did , in those Synods , renounce all obedience to the see of Rome : as hee tells us here , p. 29. and urges mee to answer it . I shall ; and reply , that 't is an arrant falsification at once of all Historians : for , if hee means that they onely disobey'd the Pope , in not conforming themselves to his commands , I grant 't is clear in all history they did so ; and so have many , who remain Catholikes , done , who yet own the Pope's Authority it self : but , if it signifies , as his circumstances and words make it , that they renounced the Pope's Authority and deny'd his power to command or Supremacy , 't , is absolutely false ; no such thing being debated or deny●d in those Synods . Yet , to corroborate this , this Bp. tells us , ( in his iust vindication p. 104. ) That Austin , S. Gregory's Legate , proposed three things to them ; first , that they should submit to the Roman Bishop : 2ly that they should conform to the Roman customes about the obseruation of Easter , and administration of Baptism ; and Lastly , that they should ioyn with him in preaching to the saxons . All which are pretēded to bee deny'd in those Synods . Whereas , again , the first pretended proposall of S. Austin's is a very flat falsification of the Bp's ; no such thing being there proposed : The three proposalls were concerning Easter , Baptism and preaching to the English , as your friend , Dr. H. ( who happen'd here to bee more ingenuous ) tells you expresly out of Bede ( Appendix p. 181. l. 8. 9. ) Yet the Bp. cites there for this proposall and deniall , Beda & omnes alij , in the margent ; that is , at once belies Bede and all our Historians : and , to compleat the iest ( in his vindication , p. 104. l. 1. 2. ) hee brags that this would strike the question dead And truly soe it hath : for , whereas the question before depended most upon the Bp's own words , and partly on his sinc●rity ; nothing is more questionles now than this , that hee is a most unquestionable falsifier . Now , to falsify , wee are told , signifies to corroborate , that Protestant cause ; and so is no shame , but a beautifull stain and an honorable scar . Again , hee assures us here from his corroboratory proof , that all the British Cler●y , did r●nounce all obedience to the Bp of Rome , of which all our Historiographers do bear witnes . You see by his many [ All 's ] what care hee hath of sincerity . Whereas the Right of their subjection never came into play , much less did they profess a renouncing all obedience , but onely in not conforming to the customes of another Church . Nor shall hee find one Historiographer who affirms that they deny'd all subjection due , or disacknowledg'd the Pope's Headship ( though in some things they disobey'd him ) except his welsh paper , and those of his own side who presume it upon their own conjecture . And to confute his [ All ] Pitseus tells us onely , that neque in maiori tonsurâ , neque in ritu baptismatis , neque in celebratione Paschatis se Romanae Ecclesiae ullâ ratione conformare voluerunt . Which shows that there was no talk there of the Pope's Authority , but of conforming to rites and customes . Yet this the corroborating Bp. there calls an evident demonstration , that I but trifle vainly against the testimony of Dionothus . But , in case this British Clergy which made these laws had renounced the Pope's Authority : Let us see what cause hee had to brag of them . S. Bede , l. 2. c. 2. calls them unfaithfull , naughty and detestable people . Their own Country man , Gildas , sayes they were wolues , enemies of truth , and friends to lies , enemies of God , and not Priests , marchants of mischief and not Bp's , impugners of Christ and not his Ministers , more worthy to bee drawn to Prison , than to Preisthood . And the Bp's dear friend , Iohn Fox , tell us , out of an old Chronicle , ( Acts l. 2. p. 114. ) that all things , whether they pleased or displeased Cod , they regarded alike ; & , not onely secular men did this , but their Bishops and Teachers without distinction . Thus my Ld D. hath again corroborated the Protestant cause by crying Hail Brethren well met , to those folks who have been proved to bee detestable fellows and enemies of God , that is , as good as Atheists : of which gang if this Dinoth were one , wee shall neither wish the Pope such friends , nor enuy them to the Protestants . And this may serue for another of the Bp's demonstrations against the Pope , to vindicate his Church from Schism , and secure his Readers from damnation , ( which hee acknowledges due to that vice ; ) by their relying on such proofs , and adhering to such good company . I am not ignorant that there is a thing , call'd an Answer or account to H. T 's Appendix , which confuted this forged manuscript , writ by Dr. H though I briefly hinted here some exceptions found in it , without taking notice of their pretended answer ; partly , because I know by long experience , that nothing but shuffling impertinences ▪ paralogisms , and falsifications are to bee expected from that Authour ; and principally because I understood that the sayd Appendix is patroniz'd by the same learned pen that writ it ; and those Exceptions shown untouch't by the mock shirmish of his Adversary . Thither I refer the Reader for compleat satisfaction where hee will see my BP . more fully confuted , and my present charge against the sleight Accountant , most amply made good . Sect. 5. How my Ld of Derry digresses from a Papall Authority to a Patriarchall ; that is from t ? who le question . His prafest resolution not to return to it but upon conditions , and such as hee is sure no Catholike can yeeld to . His waving the whole scope of his Adversary's Discourse : together with diverse impertinent , non sencicall and unskilfull Replies . MY Lord of Derry undertook to prove three things in his 6th Chapter : first , that the King & Church of England had sufficient Authority to withdraw their obedience from the Roman Patriarch . 2 ly , that they had iust Grounds to do it ; and 3 ly , that they did it with due moderation . I objected , that this was to shuffle away the whole question . For , whereas the question is of the Priviledge given by Christ to S. Peter , and from him descended to the Pope's his successours ; that is , whereas our Controversy is about a Papall Authority , or that of the Head of God's Church , held by us and by themselves formerly to bee of faith , and of divine Institution ; hee leaves this to talk of a Patriarchall Authority , not held as from Christ , but of humane Institution . By which sleight hee tacitly intimates that the Authority actually in force in England at the time of the Reformation , and then renounced , was onely Patriarchall , not Papall : which waves the main , if not the whole charge , and is plainly contradictory to the whole world's eyes at that time . Now , what excuse brings the Bishop for this fundamentall shuffling , importing no less than the avoiding the whole question ? Hee tells us here p. 30. that when hee first undertook this subject hee cōceived the great strength of the Roman sampson did lie in his Patriarchate . By which words if the Bp. pretends that hee intended to express himself finely , I shall grant it , but if hee sayes that hee intended to speak truly , I have so good an opinion of those of his own party , that I am confident the most partiall and simplest of them will bee too candid and too wise to beleeve him . For , how can it bee imagin'd that a Bp. and so well read a man as hee is accounted to bee should bee ignorant that the Reformers renounc't a Papall Authority and higher than Patriarchall , and that a Papall Authority , that is a Supremacy over the whole Church in Ecclesiasticall matters , was held immediately before the Reformation or rejection of it . Who knows not likewise that they stand accused by us of the fact of renouncing an Authority far higher than Patriarchall ? yet this Bp. undertaking that subject ( that is to vindicate his Church from Schism in renouncing that higher Authority ) pretends hee conceived that the great strength of the Roman sampson lay in his Patriarchate ; though hee knows the Patriarchate was held but of human , that Papacy of divine Institution ; the Patriarchate limited to some particular part within God's Church , the Papacy , ( which they actually renounced ) held to bee universally extended and to have no other bounds or limits but God's Church ; the Papacy superior , nay supreme ; the Patriarchate inferior and subordinate to the former . This is the notion which both the former and present world nay themselves too had of the Papacy , at least ere they rejected it ; which a man would think supperadds a great and manifold increase of strength above the other . But the sincere Bp. thinks otherwise now , though in his former book hee confesses the Pope had quitted the Patriarchall power , that is , pretended none for these last 600. years , and here enlargeth it to a 1000. Which shows that Dr. H. and hee are the Simeon and Levy of the Protestant fraternity , and have the same fundamentall faults common to both . But now being taken tardy , and caught running away from the question , hee is well contented ( hee sayes ) to give over that subject , ( to wit his disgression to the Patriarchate ) but yet , not but upon two conditions ; wise ones you may bee sure . Observe by the way , Reader , that though other disputants make account it is their duty and absolute obligation to speak to the point in hand ; in the Bp. 't is a courtesy and to bee condescended to conditionally , 't is against his nature and inclination to hold to the question , and therefore wee must bribe him to it 〈◊〉 s●bscribing to the bargain hee proposes . The first condition hee requires ere hee will leave of rambling to a Patriarchate , and come home to the question , is , that wee must not presume the Pope is a spirituall Monarch without proving it . What hee means by spirituall Monarch I know not ; 'T is a word without sence till it bee explicated : For , either hee means by Monarch a Commander in whose breast all concernments of the subjects are put , so that his will is a law to dispose of them as hee lists ; and then wee held not the Pope to bee such a Monarch ; for this , however it bee call'd Monarch , is indeed flat Tyranny : or else , hee means a Monarch is the ordinary chief Governour , and such wee hold the Pope to bee in the Church , and shall ever presume hee is so , till his subjects who actually rebell'd against his Authority disprove it . Wee hold on the Governours side ; your first Reformers were , before their separation , actually his subjects ; actually they deny'd their subjection , and rose against his Government : ' This actuall rising against him , this very fact , I say , proves you Rebells ; his former long-enjoy'd possession stands a proof of his Right unles you evidence and demonstrate him an vsurper ; or , though none , yet that the Government ought to bee abolish't . But the Bp. will not hold to the question , unles wee will grant that when a subject rises against a former long possest Governour , hee shall at pleasure call the Governour to account , and oblige him to prove his title ere hee will acknowledge him ; and , on the other side , that the subject must bee freed from all obligation to give account of his rising against his Governour , or from being bound to prove that the Authority hee rebell'd against was an usurpation and unjust . Good sence , but hard law ! His second condition ere hee will come to the question is , that wee must not attempt to make Patriarchall priviledges to bee Royall Prerogatives , what hee means by Royal Prerogatives , I know not , there being no determinate certainty what Royalty is ; the notion varying according to diuerse countries . But , hee understands perhaps that a Patriarch shall not bee independēt of the King in Ecclesiasticall affairs within his own Patriarchate , and that this is the King's priviledge ; to which condition hee knows no Catholike will ever yeeld any more than to the former ; otherwise wee must grant that S. Peter could not preach at Rome , if Nero were a King ; not S. Iames at Hiernsalem without unkinging Herod . Yet the Bp. will bee even with mee ; for , as I will not condescend to his conditions , so , on the other side , hee neither hath heretofore , nor ever will hereafter bee brought to hold to the question or speak directly to the point ; as hath been seen hitherto all along , and shall more particularly bee seen hereafter . Nor will hee long defer his revenge , but puts it in execution the very next thing hee does ; being assured to have demanded such conditions , as should never bee granted ; for , Whereas hee had remou'd the question from a Papall Authority , held of divine , to a Patriarchall acknowledg'd but of human Institution ; not to desert our question totally , and to give him fair law , I put the case that the Papall Government had been onely of human Institution , it ought not to have been rejected unles the abuses had been irremediable . I urged that considering , this Head was chosen , in that case , to preserve Vnity in Religion , and that eternall dissentions would inevitably follow upon it's rejection , and a separation of the rejecters from the rest of that common-wealth which acknowledg'd that Head , therefore far weightier causes must bee expected , or greater abuses committed , ere , not onely the person , but this very Government should bee abolish't . Now the matter of fact being evident , and confest that the first Reformers consented with all the Churches in Communion with the Church of Rome in their submitting to that Authority , till they began to reject it ; that they acknowledg'd it lawfull , ere they began to disclame it as unlawfull ; that they held none at that time true Christians but those who agreed , consented and submitted to that Authority ; that the acknowledging this Head then was , ( as it still is to us ) the Principle of Vnity in Government for all Christianity , & as such then held by them : Likewise , it being equally evident & confest that they have now actually renounced that Authority thus held , acknowledg'd , and submitted to by all , whom they then deemed Christians , as the Rule and Ground of all Vnity in that commonwealth : These things , I say , being so , I had good reason to put that supposition , not as our bare tenet , ( as the Bp. seems to imagin ) but as the evident matter of fact , as the case stood then . One would think it were the Bp's task now to show that , notwithstanding all this , the first Abolishers of this Authority had sufficient reasons to disannull it ; and that the abuses of the sayd Authority did outweigh the right use of it , so that it might and ought have been rejected by one part of that Christianity , though once establisht ; or , ( which is all one ) long accepted by their common consent , as this was de facto . What does the Bp. ? Hee tells us what hee and the Protestants now held concerning that point , putting ( as it were ) his counter tenet to ours , sayes the Pope is onely as a Proclocutor in a Generall Assembly , was their steward , that is , not their Governour , ( all contrary to the matter of fact which my case is built on ) that they nourish a more Catholik-Communion than wee , and such other stuff all out of his own head , without a word of proof , & then thinks the deed is done . Was ever such an Answer contriu'd ? the poak-full of plums was pertinent , if compar'd to ' this . But still the Bishop is innocent ; t was my fault , who would not accept of the two conditions hee proposed which should have been the guerdon of his returning to the question ; that is , without the performance of which hee thinks himself not bound to speak a word to the purpose ; And so the Reader must look upon him hereafter as on a man who hath got or took licence to run astray . Observe , Reader , in what a different manner the Bp. & I treat thee . I still bring thee to evident and acknowledg'd matter of fact , or such suppositions which need onely application , and another name to bee so , according as the case stood at the time of the first breach ; Whereas , the Bp. brings thee his own sayings , their party's tenet for Grounds and proofs : things not acknowledg'd , but disputable , nay disputed in this present debate ; that is , obscure , as far as concerns this question . And this is his solemn manner all over this treatise ; which shows that hee hates the light , his unfriendly betrayer , but truth's Glory ; and , that the obscurity of ambiguities is most proper and least offensive to his errour-darkned eyes . I demanded of him whether hee would condescend to the rejection of Monarchy , and to the extirpation of Episcopacy for the misgovernment of Princes , or abuses of Prelates . Hee answers that never such abuses as these were objected either to Princes or Prelates in England . Not objected ? that 's strange ! Read the Court of K. Iames , and the charge against King Charles in Westminster Hall. Did not the Scots and Puritans object Popery , intolerable pride , and overburthening weak consciences to your Brother Bp's . Can there bee greater abuses objected than these in your Grounds ? or is not the design to bring in Popery ( which makes such a noise in your book , as a Pandera's box of all mischiefs and inconveniences ) as horrid an accusation against you , as the same inconveniences were against Popery when it stood on foot in K. H's daies . I was told by a worthy grave person and whose candour I have no reason to suspect , that in a priuate discourse hee had with the late Arch-Bishop of Canterbury in his own garden concerning the point of Schism , the Arch-Bishop confest , upon his urging the evident matter of fact , that hee was in a Schism ; upon which free confession of his , being prest again by that Gentleman how hee could in conscience remain in a Schism and separated from God's Church , hee reply'd that it might lawfully bee done if warranted by an intention to reunite by such compliance a schismatizing Congregation to the Body it broke from : citing to make good his plea , a place from S. Austin , in reference to some Catholike Bishops complying with the Donatists for the same end . Now , I ask , whether in case the Arch-Bishop had endeavoured to bring in Popery , Episcopacy ( held to bee of divine right ) ought therefore to bee abolisht ? If bee answer ; No , ( as I suppose his interest will prevail above his Grounds to make him ) then I ask again why an inferiour actuall power , to wit , Episcopacy , should not bee held to merit abolishing for Popery's sake ; and introducing it so fraught with inconveniences , which Popery , ( so full alas ! of grievances ) though held immediately before equally of divine Institution , and of far higher Authority , deserved to bee abolish't for it's own sake , as accompany'd with the sayd grievances ! Secondly , the Bp. tells us that they seek not extirpation of the Papacy , but the reducing it to the primitive constitution : which is as good sence , as to give a manabox on the ear , and then tell him you intend not to strike him . They have already totally extirpated it in England , in such sort as all the world sees and acknowledges the Pope hath not the least influence upon the English Congregation , over which before hee had the greatest ; yet , they hope to bee taken for moderate men , as long as they speak courteous non-sence and tell us , they seek not to extirpate it . Thus the Bp. wanders from the purpose ; but still all is my fault who would not grant him his two conditions . Thirdly , hee tells us that Monarchy and Episcopacy are of divine Institution , so is not , ( saith hee ) a Papall soueraignty of Iurisdiction . That Monarchy should bee of divine Institution , I much wonder , surely the Venetians and Hollanders are in a sad case then , who thus continue without relenting to break one of God's Commandments ; especially , their Brethren , the Hollanders , who renounced the Monarchicall Government of the King of Spain . But the learned Bp. hath some text or other in Scripture which hee interprets onely according to Grammar and Dictionary-learning without ever looking into Politicks , the science which concerns such points & passages ; which would have taught him that Government was instituted for the good of the Governed ; and , that , since human affairs are subject to perpetuall mutability and change , it happens that in some countries and some circumstances one form of Government is convenient , in others another , according as it happens to bee best for the Governed : which comes to this that no particular form of Government is of divine Institution , and constituted to endure ever , seing the end to which all Government is directed , the good of the Governed , is mutable and changeable . As for the next part of his third excuse that the Pope's Authority or Headship in Iurisdiction is not of divine Institution , as Episcopacy is ; you see 't is his old trick ; onely his own bare saying , and which is worse , saying over again the very point in dispute between us . Whereas , the point which wee urge here is a plain matter of fact , that those who first renounc't the Papall Authority , held immediately before they renounc't it as firmly that it was divine Institution , as the Protestants do of Episcopacy now ; and therefore ought to have renounc't it , upon the pretended pressure of inconveniencies , no more than Episcopacy ought to bee abolish't upon the like inconveniences . Nay more , the first Reformers ere they grew newfangled and chang'd their mind , held it much more firmly ; for they held it a point of faith , and abhorr'd all them who renounc't it as Schismaticks and Hereticks both ; whereas the Protestants acknowledge the Huguenots of France for Brothers , who yet deny Episcopacy , which the Bp. tells us upon another occasion is of divine Institution . But , 't is all one with the Protestants whether they renounce all Christ's Institutions or no ; if they do but hate Rome ; they are saints and Brothers . The common faction against the Pope is more powerfull to unite them , than the professed and obstinate rejecting Christ's ordinances , is to disunite them . As for his Bravado how rarely hee could iustify his Parliamentary Prelacy , what weak performances it would afford were it put to triall , may bee judged from his numerous and enormous contradictions in this present treatise , bragg'd on by the Protestants to bee his Master peece . Sect. 6. How my L● of Derry states the whole question false , by pretending , against the plain matter of fact , that they separated onely from the Court , and not from the Church of Rome . His Grounds of separation shown insufficient in many regards ; nay confest such by himself , granting there was another remedy besides division . That the Reformers have neither left any open and certain method of coming to Christ's faith , nor any form of Government in God's Church , nor by consequence any Church . His weak plea for England's independency from the Council of Ephesus . Five palpable contradictions cluster'd together , which the Bp. calls the Protestants more Experience than their Ancestors . HIs sixth section pretends to vindicate his Grounds of separation ; to take notice of which the Bp. is violently importunate with the Reader bidding him observe and wonder . Nor can I doe any less , seeing such monstrous stuff throughout this whole Section . It begins , we are now come to the Grounds of our separation from the Court of Rome . And this is the first Monster , which the Bp's pen more fruitfull of such creatures , than Africk it self , proposes to our observation . Which , if it bee not as foul and uncouth an one as errour could hatch , and obstinate Schism maintain , you shall pay but pence a peece to see it , and say I have abus'd you too . The charge against the Protestants was this , manifested by undeniable matter of fact ; that they had rejected the acknowledgment of S. Peters , and his successours , ( the Pope's ) Headhip over God's Church ; and that they had receded from this Rule of faith , that nothing is to bee adhered to , as of faith , but what was inherited , ( that is immediately delivered ) by their forefathers , as the doctrine of Christ , and his Apostles ? That they renounced the former is manifest by the whole worlds and their own Confession ; That they renounced the latter , is no less manifest , by the same undeniable attestation ; and indeed out of the very word Reformation , which signifies a not immediate delivery . It is no less evident that the acknowledgment of the former , both was at the time of the Reformation , and now is the Principle of Vnity in Government to those Churches in Communion with the see of Rome ; that is , to all the Churches they themselves communicated with , or were united to , before they broke ; for , 't is as visible as the sun at nonday , that France , Spain , Portugal , Italy , &c. consent and center in a ioynt acknowledgment of the Pope's Headship , and are therefore held by Protestants , Puritans , and all contrary sects for Papist Countreys . It is evident likewise that the acknowledgment of the latter was , and is to the sayd Churches the Principle of Vnity in faith , for they ever held the living voice of the Church , that is , the immediate Tradition or delivery of Pastours and forefathers an infallible Rule of faith ; wherefore , ' it is unavoidably consequent that the Protestants dissenting from , and disagreeing in both the sayd Principles , in which these then-fellow - Churches consented and agreed , were and are separated from all those Churches , and all that belong to those Churches : And this according to the two sayd Principles . Again , since nothing can bee more essentiall to a Church than that which is the Rule , and Root of Vnity both in faith and Government , it follows that the Protestants dissenting in both and acting accordingly , that is , having separated according to both , separated and broke from the former Church , consisting of those Churches thus united , according to the Essentialls and fundamentalls of a Church ▪ Now then after all this , as evident as that two ad three make five , to wave answering this true charge , that they broke by this double dissent from all those Churches , and to make as though they separated from the Court of Rome onely and to defend themselves as breaking onely from that Court , is to say , that none hold those two Principles but onely the Court of Rome ; which ( to speak moderately ( is perfect Impudence , the most proper and characteristicall expression of this Bp's manner of writing ; but the blame is mine , for had I perform'd those two powerfull conditions , the Bishop , had not thus ●huffled of the true charge , nor avoided thus the whole question . I shall desire the Reader to consider once again the true charge , for otherwise it is impossible hee should iudge of the sufficiency or insufficiency of their Grounds for separation ; as likewise to reflect that , though hee pretend here they had sufficient Grounds , yet hee thinks it not safe to speak out to the point ( as I urged him heretofore ) nor tell us whether those Grounds of his exceptions bee demonstrative , that is apt to infer with absolute necessity , therefore the Authority was an vsurpation , and not come from Christ ; or , though come from Christ , yet , for those reasons , to bee rejected : nor dares hee confess that they are onely probable , yet sufficient : For , if probable reasons were sufficient to abolish an Authority as an vsurpation , held , till those reasons appear'd , to have been of Christ's Institution ; what Government in the world could stand ? Nor lastly , that there is a middle sort of proof between demonstration and Probability ; that is , above a may bee , yet below a must bee , which can convince sufficiently the understanding and oblige it to an assent contrary to it's former faith . These points are of too hard digestion for verb ●ll souls , and come so neer the first Principles , that they would quickly end this and all Controversies , should they come to bee perfectly scann'd . Wherefore , as before hee totally omitted to answer those words of mine which prest him to declare himself in that point ; so , here , constant to his Principles , hee absolutely declines to inform us what kinde of proofs they must bee ; onely hee calls them Grounds , & sayes they are just and sufficient . His pretended Grounds I reduce to three generall Heads : some of them entrench upon Eternity & conscience : some urge onely temporall inconveniences ; Lastly , some are of a middle nature , and pretend to more knowledge of Right . Those of the first sort are all meer falshoods and calumnies , and equally competent for any Heretick in the world to object against the Church in a like occasion ; that is , are no wayes proper or serviceable to his cause . For , may not any Heretick voluntarily object that the Church impos'd new Articles of faith upon him , when hee had a mind to beleeve or hold nothing of faith , but what agreed with his own fancy ? Might not hee complain of new creeds impos'd , when the Church , upon occasion of new emergent heresies , added to her publick Professions some points of faith ( held so formerly ) which might distinguish her old friends from up start foes ? Might not hee complain of Perill of Idolatry , as your Brother Puritans did for surplisses , and your reform'd Communion-table , when hee had a mind to deny that Christ was more than a man as did the Arians , or to renounce any decent or rationall practice in God's Church ; might not hee pretend that all Hereticks and Schismaticks in the world were good Christians , and that the Church was tyrannicall in holding them for excommunicate ? Might not hee shuffle together faith with opinions , and alledge falsly , as you doe here , you were forced to approve the Pope's rebellion against generall Councils , and taking Oaths to maintain vsurpation of the Pope ; whenas , you know and confess your self , one may bee of our Church , and yet neither hold the Pope above the Council nor accept of such Oaths ( Iust vindic . p. 200. ) Again , all these Exceptions you produce are the very points you pretend to dispute against us ; wherefore it depends upon the goodnes of your reasons , whether those Articles pretended to bee new were indeed such , and endangering Idolatry , or no ; in iudging which concerning points Fancy must bee allow'd to pass no verdict onely rigour of reason , that is , demonstration , can bee presumed sufficient to render points , held formely by themselves , and their immediate forefathers as of faith , sacred and Christ's doctrine , to bee obnoxious to Exceptions of new , false and Idolatrous . Yet nothing is more evident than that you have no such reasons , for our Drs have vindicated these very points against your Reformers , in such a manner , that ( to speak much within compass ) the unpassionate part of the world never imagin'd you have carried the cause clearly , and conclucluded decisively against us ; which is an Evidence , that you have not evidenced against us , nor demonstrated the counter Authority upon which you build your contrary tenet . To omit that the Evidence of our Churches Authority hath been pretended by our late Controvertists , and as yet unreply'd upon by your party ; nay that your own best writers confess you have nothing but pro●ability wheron to Ground your faith . All which shows the vanity of your pretended fear of Idolatry , and new points of faith , and cōcludes your breach temerarious and irrationall . And as for your fear of separating from the Communion of three parts of that which you call Christendome , it shall bee shown hereafter ( Sect. 10 ) from your own side , that you had ten times more Communion even with that in materiall points , when you were in our Church , than you can pretend to have had since . His second sort of Grounds are those which relate to temporall inconveniences , and injuries to the civill state , by reason of the Pope's pretended encroachments ; against all which hee hath told us before ( p. 21. ) that diverse Catholike countries have laws in force ; that is , that men may remain Catholiks without holding , nay resisting those pretended encroachments ; and tells us here p. 36. that al ▪ other Catholike countries maintain their priviledges inviolated . Yet these pretended inconveniences hee huddles together in big terms , and puts them for a ground of their separation from our Church , in which Church yet hee confesses they might have continued still in union , and have stood out against them ▪ Now whether many of these were Abuses or just Rights hee knows is disputable between canō and civil Lawyers ; of which kinde of Cōtroversy I neither think my self nor the Bp. a competent iudge , since this kind of learning is not our proper profession . Yet hee will needs have mee engage into such questions , nothing concerning our present quarell , which is about a point of faith , not a point of law . Our question is whether these Exceptions of his were sufficient Grounds of renouncing the Authority it self , and separating from the former Church . That they were not , I show . First , those inconveniences hee reckons up , as extortions , vsurpations of more than belong'd to them , causing animosities between the crown and the miter , &c. though they had been true , are evidently abuses of the Officer and argue no fault in the Office it self of Head of the Church , nor that the Right use of it ought therefore to bee taken away . Secondly , some of those pretended Abuses are his own deductions onely ; as that it is against the right ends of Ecclesiasticall Iurisdiction ; which hee endeavours not to show evidently out of the science of Politicks , which is proper to those matters , nor any thing else of this nature ; but out of two or perhaps three matters of fact which onely inferr'd that it happen'd so sometimes ; and then by the same reason Episcopacy and all the Offices in the world must bee abolish't and abrogated . Thirdly , that some of those pretended Abuses are indeed such , and not rather just Rights . hee no way proves ; for hee onely puts down that such and such things were done , but whether rightfully or no I presume hee will not think himself such a rare Iuris vtriusque Doctor , as to make a fit umpire to decide law quarrells of this highe'st nature ▪ And , on the other side , none is ignorant that either party had learned lawiers for them to avouch their pretences . I omit that the Kings were worsted so metimes and renounc't their pretence , as in that of investitures . Fourthly , the temporall laws hee cites , conclude not evidently a Right ; for , it is as easy for a Canon-lawier to object that the temporall laws wrong the Ecclesiasticall , as it is for civill lawiers to say that the Ecclesiasticall wrong theirs ; but with this disadvantage to the latter that reason gives more particular respect and charines ought to bee used in disannulling or retrenching Ecclesiasticall laws , than temporall , by how much they are neerer ally'd to the Church , and by consequence to the order of mankinde to Beatitude . Fifthly , hee abuses those pretended Abuses most unconscionably ; saying , that the Pope usurp't most unjustly all Right , civill , Ecclesiasticall , sacred , prophane , of all orders of men , Kings , Nobles , Bishops , &c. Which is such a loud-mouth'd calumnie ; such a far-stretching fiction , that it is as big as all Christendome . For , by this , no man in the Church was master or owner of his own Kingdome , Estate , house , nay not of the very bread hee eat , but by the Pope's good leave . Thus the Bishop in a fury of Schism runs himself out of breath ; nor will any thing pacify him or bring him into temper to speak a word of truth or sence , but my granting him his two conditions , that is my denying my own tenet , which I am defending . Sixthly , grant all those Abuses had been true ; was there no other remedy but division ? Had not the secular Governours the sword in their hand ? did it not ly in their power to chuse whether they would admit or no things destructive to their Rights ? yes : for the Bp. tells us p. 36. that All other Catholike countries , ( which hee knows held the Pope's supremacy , as well as England ) do maintain their own Priviledges inviolated : And , as for England , hee tells us , in a slovenly phrase , that our Ancestours were not so stupid as to sitt still , and blow their noses ; meaning that they did the same which other Catholike countries did ; so that , according to himself , there was a remedy still , and a means to keep their priviledges inviolated . Seventhly , put case , these temporall inconveniences had not been otherwise remediable , I conceive there is not a good Christian in the world that understands what a Church is , will say that Ecclesiasticall Communion is to bee broken for all the temporall concernments imaginable : For , first , that the well being and peace of a Church cannot consist without Vnity , is so evident , that the very terms would convince him of a contradiction who should deny it ; since distraction and dissention , ( the parents of dissolution and ruine ) must needs bee where there is no Vnity . Secondly , not onely the well being of a Church , but the very Being of it consists in it's Vnity ; for what scholler knows not that things of this nature have no other Vnity , ( nor consequently Entity or Being ) but that of order , that is of Superiority and subordination : Whence follows , that , if this Order bee broken , which is done by disacknowledging the former Ecclesiasticall chief Magistrate , the Vnity of the Church is dissolu'd , that is , her Entity is annihilated , that is , there is no one Church , that is , there is no Church . This act then of yours since it dissolu'd that which was the chief bond of Vnity in the former Church , was in it's own nature destructive , of a Church . A mischief which out-weighs the necessity of remedying the highest temporall inconveniences imaginable . Thirdly , since Christ came from heaven to plant a Church , and the Being of a Church consist in Order , it follows that Christ instituted the Order of the Church ; otherwise hee had not constituted a Church ; that is , hee had not done what hee came to do : Wherefore that fact which breaks the Order of the Church , and that in the highest manner by disacknowledging the highest Magistrate in the Church , is by good consequence in the highest manner against Christ's Institution and command , that is , in the highest manner sinfull and criminall ; and so , no temporall inconveniences can bee a competent plea for such a fact ; since no temporall inconvenience can bee a sufficient reason for a man to sin . Fourthly , if the Communion of a Church may bee broken for temporall miscarriages it follows that all the generall Councils were to no purpose ; since whensoever the observation of these generall Councils hapens to bee inconvenient to the temporall state , that is , sute not with the humours of the Governed , but are likely to breed combustion , the remedying the temporall ills ( according to the Bp. ) ought to oversway . The consequence is evident ; for general Councils cannot bee more sacred than the Communion of the Church , since they are the effects of it ; or rather , indeed , they have their form and Essence from this Communion . Since then this fact of theirs as appears by the charge broke Church Communion , and by the Bishop's plea , because of temporall inconveniences , they may for the same and with better reason break Councils too , and there 's an end of all . Fifthly , faith , that is , the supernaturall knowledge of God , is so essentially necessary for the salvation of mankinde , that no worldly consideration ought to ballance it . Now then since faith , if not one is none ; nor can it bee preseru'd one but by some certain Rule to keep it one , it follows that no temporall mischief can deserve a remedy accompany'd with the renouncing this certain Rule of faith : Wherefore , temporall inconveniences cannot with any face bee alledg'd by a Christian who held formerly no certain Rule of faith but the living voice of the present Church , that is immediate Tradition ( as did the first Reformers ) for a plea for them to renounce the said Rule of faith ; which brings faith to an uncertainty , that is , to a nullity , or no obligation of holding any thing to bee of faith . Yet this former Rule of faith , the first Reformers renounc't , when they renounced the Pope's Headship recommended by that Rule . Sixthly , the matter of fact not onely charges you to have rejected the Rules of Vnity in faith and Government in the Church you left , and by consequence ( since both then and now you acknowledge her a true Church ) broke Church Communion , but it is also equally evident , that your Grounds since have left the Church no Rule of either , but have substituted opinion in stead of faith , or obscurity of Grammaticall quibbling in stead of Evidence of Authority , and Anarchy in stead of Government . For , the Rule of faith if the former Church was so easy and certain a method of coming to Christ's law that none that had reason could bee either ignorant or doubtfull of it ; what easier than Children to beleeve as they were taught , and practice as they were shownd . What more impossible than for fathers to conspire to either errour or malice , in teaching their Children what was most evident to them by daily practice of their whole lives to have been their immediately foregoing fathers doctrine , and was most important to their and their Children's endles bliss or misery ? And , what more evident than that they who proceed upon this principle , ( as Catholikes do ) will alwaies continue , and ever did to deliver & embrace what was held formerly ; that is , to conserve true faith . Now in stead of this , though the Protestants will tell us sometimes upon occasion that they hold to Tradition and at present beleeve their immediate forefathers , yet if wee goe backward to King H. the 8th's time , their chain of immediate delivery is interrupted , and at an end , ( the Reformation , which they own , broke that , and shows their recourse to i● a false hearted pretence ) ours goes on still : Whether run they then finding themselves at a loss here , for an easy , open , and certain method of faith . Why , they turn your wits a woolgathering into a wildernes of words in the Scriptures : ask them for a certain method to know the true sence of it ; they 'l tell you , 't is plain , or that you need no more but a Grammar and a dictionary to find out a faith ; nay less , and that common people , who neither understand what Grammar nor dictionary means , may find it there , though our eyes testify that all the world is together by the ears about understanding the sence of it . Ask them for a certain interpreter ; perhaps sometimes they will answer you faintly that the generall Councils and fathers are one ; that is , you must run over Libraries ere you can rationally embrace any faith at all ; and , if you bee so sincere to your nature , reason , as to look for certainty which books are legitimate fathers , which not ; which Councils generall , authentick , and to bee beleeved , which not ? you are engag'd again to study all the School-disputes , & Controversies which concern those questions . And , if you repine at the endles laboriousnes of the task , the insecurity of the method , and the uncertainty of the issue , and urge them for some other certainer , shorter , and plainer way of finding faith ; they will reply at length , and confess , as their best Champions , Chillingworth and Faulkland do very candidly , that there is no certainty of faith , but probability onely ; which signifies that no man can rationally bee a Christian , or have any obligation to beleeve any thing ; since it is both most irrationall and impossible there should bee any oblig●tion to assent upon a probability . And thus , Reader , thou se est what pass they bring faith and it's Vnity to ; to wit , to a perfect nullity and totall ruin . Next , as for Government , let us see whether they have left any Vnity of that in God's Church ! That which was held for God's Church by them , while they continued with us were those Churches onely in Communion with the see of Rome ; the Vnity of Government in this Church was evident , and known to all in what it consisted , to wit , in the common acknowledment of the Bishop of Rome as it's Head. Since they left that mother , they have got new Brothers , and sisters , whom before they accounted Bastards and Aliens : so that , God's Church now , according to them , is made up of Greeks , Lutherans , Huguenots ; perhaps Socinians , Presbyterians , Adamites , Quakers , &c. For they give no Ground , nor have any certain Rule of faith to discern which are of it , which not . But wee will pitch upon their acknowledg'd favourites . First the Church of England holds the King the Head of their Church . Next the Huguenots , ( whom they own for dear Brothers , and part of God's Church ) hold neither King , nor yet Bishop , but the Presbyte●y onely : strange Vnity which stands in terms of contradiction ! Thirdly , the Papists are accounted by them , lest they should spoil their own Mission , part of God's Church too ; and these acknowledge noe Head but the Pope . Fourthly , the Lutherans are a part of their kind hearted Church ; and , amongst them , for the most part , each parish-Minister is Head of his Church or Parish , without any subordination to any higher Ecclesiasticall Governour . Lastly the Greek Church is held by them another part , and it acknowledges no Head but the Patriarch I omit those sects who own no Government at all . ( Is not this now a brave Vnity where there are five disparate forms of Government , which stand aloof , and at arms end with one another , without any commonty to unite or connect them ? Let them not toy it now , as they use , and tell us of an union of charity ; our discourse is about an Vnity of Government , either then let him show that God's Church , as cast in this mold , has an Vnity within the limits and notion of Government , tha● is , any commonty to subscribe to some one sort of Government either acknowledg'd to have been instituted by Christ , or agreed on by common cōsent of those in this new-fashion'd Church ; or else , let him confess that this Church thus patch't up , has no Vnity in Government at all . Wee will do the Bishop a greater favour , and give him leave to set aside the french Church and the rest , and onely reflect upon the form of Government they substituted to that which they rejected ; to wit , that the King , or temporall power , should bee supreme in Ecclesiasticall Affairs . Bee it so then , and that each particular pretended Church in the world were thus govern'd , wee see that they of England under their King , would make one Church ; they of Holland , under their Hogen Moghen Magistrates another ; France under it's King a third , and so all the rest of the countries in the world . Many Churches wee see here indeed in those Grounds , and many distinct independent Governours ; but where is there any Vnity of Government for the whole ? where is there any supreme Governour , or Governours to whom all are bound to submit , and conform themselves in the common concerns of the Church ? Or , without this , how is it possible there should bee any Vnity of Government or a Church , that is , a thing connected , united , or made one by Order , or by Vnity of Government ? The Church is God's Family ; can that bee calld a Family , where mutually independent persons live in severall rooms of the house , ( that is are many families ) without any Master , or Mistress of the house , or some person , or persons higher than the rest , by subordination to whom they become united or made one . The Church is a City , whose Vnity is in it self : can that bee calld a City , where each Master of a family is supreme , that is , where there are an hundred distinct supremes which stand aloof from one another without any Colligation of themselves under the notion of Governed ; by which means those many otherwise wholes become now parts and make up one whole , which is done by submitting to some superiour Magistrate or Magistrates ? The Church is a Christian Common-wealth ; can there bee a Common-wealth which can bèe calld one , if every City and town have a particular supreme Governour of it's own , without owing deference to any superiour or superiours ? Does not common sence inform us that in this cause each City is a particular , that is , one compleat self bounded Common-wealth ? that is , that those many Cities are more ones , that is , many Cōmon-wealths ? Wherefore either show us some one standing , ordinary form of Magistracy or Government to which all Christendome ought to submit , and some Magistrate , or Magistrates , Governour , or Governours to whom they owe a constant obedience , ( which is impossible in your Grounds ) or else acknowledge plainly that you have left no Vnity of Government in God's Church at all , but have unravell'd all the frame and disannull'd all the Being of a Church , which consisted essentially in Order ; and made that parts of it have no more connexion or Vnity than a rope of sand . Yet as long as these pittifull shufflers can but tell the abused Reader in generall terms that they acknowledge the discipline left by Christ and his Apostles , they make account their adherents will renounce both their eyes and common sence , and bee content to follow hood-wintk't after the empty tinkling sound of these hollow and nothing signifying phrases . Perhaps , the Bp. will reply , that a generall Council is acknowledg'd by them as of obligatory Authority ; and that , therefore , there is yet a means left for Vnity of Government in the whole Church . Vpon which answer the good Protestant Reader thinks them humble and reasonable men . But this is indeed the greatest mockery that can bee invented . For , first , they give us no certain Rule to know which is a generall Council , which not , that is who are to bee call'd to that Council , who not ; for once taking away a certain Rule of faith , there is no certainty who are Hereticks , that is , men not to bee call'd to a Council as to sit in it and vote ; who good Catholiks , that is , to bee call'd thither to sit and vote there . Next , generall Councils being onely call'd upon extremities , if the Churche's Vnity in Government consist onely in them , it follows that the Church hath actually no Vnity of Government but just at that pinch when a generall Council is to bee call'd ; that is , it is never a Church , but at that happy time onely , when it is most unhappy . But , the greatest piece of foolery is , that , they having renounc't an actuall standing Authority , pretend ( to show their goodnes , ) a readines to submit to the Authority of a generall Council , which themselves will acknowledge with the next breath impossible to bee had ; that is , they profess themselves very humbly and heartily ready , though they have renounc't one Government , yet to submit to another , which can never bee , and so is never likely to trouble or controll them . Is not this a piece of hollow hearted humility . Yet that such Councils as they will daign to call generall are held by them impossible , Dr. H. tells us Reply p. 30. in those words , generall Councils are now morally impossible to bee had , the Christian world being under so many Empires , and divided into so many Cōmunions , that it is not visible to the eye of man , how they should bee regularly assembled ; Here , Reader , thou seest all n●y discourse asserted ; to wit , that God's Church , as they have form'd it , is so divided into disparate parts , that , as there is no Vnity of Government in it now , ( for if there were , there would bee also a means to assemble a generall Council ) so it is impossible there should bee any for the future according to their Grounds , till some one temporall Governour come to Lord it ov●r the whole , or greatest part of the Christian world , which in all likelihood will bee never . Consider again their candour , they have renounc't the former notion of God's Church , and his Authority whose proper office it was to call a generall Council of that whole Church , as hee did often , and then profess a willingnes to submit to such a Council , or a Representative of their new notion'd Church ; but , with the next breath , lament ( alas ) that such a generall Council , or Representative cannot possibly bee had , ( after themselves had taken order to hinder all means of having it ) and so they are free and need obey no body . How much better and stronger were it argued thus ; that , since it is most irrationall and unbeseeming God's Providence , that his Church should bee destitute of a means to remedy her extremities , that is ; of means to gather a generall Council , and that there was a means to doe this before you rejected the Pope's Authority , and by your own Confession no possibility of it since ; that therefore , you have renounced the right notion of a Church , and the right Government of that Church . This then is our totall charge against you ; that you have broke the Vnity of the former Church , ( and not of the Court onely , as you trifle it ) which you were in , by renouncing those Principles in which consisted her Vnity both in Faith and Government , and to which Principles the whole Church , you broke from , consented . Thus far the matter of fact evidences . Nor is it less evident that you have substituted no certain Rule of faith , nor any certain or particular form of Government ; which can ground an Vnity , to your new fashion'd Church in either respect , but , that you have turn'd Evidence of Authority ( the onely certain Rule and Root of faith ) into a drowsy probability ; and , by consequence , faith thus grounded , into Opinion ; as , likewise , that you have turn'd the former Government of the Church into a perfect Anarchy ; there being no colligation or Vnity of the whole together , ty any by of Government ; and that ( had not God's mercy been above your malice ) you had made the Church , our Hierusalem , which is built as a City at Vnity with it self , ( that is which hath an Vnity of Government ) an heap of stones ; without , connexion , without order , and consequently without being which consisted in that Order . This is your crime , in this lies your sinfull guilt of Schism and heresy , that your fact and tenet is intrinsecally destructive to the very being of God's Church , and that it tears and rents it peece-meal all asunder . A mischief equally pernicious to man-kind's attaining Beatitude , as the renoūcing the supreme Government in a Kingdome or commonwealth would bee in order to their safe enjoyment of their temporall livelihoods ; and , therefore , no waies to bee ballanced or excused by alledging temporall inconveniences ; since it as far ouerpoises it's excuse as Eternity of bliss does a peece of earth ; that is , infinitely . His third sort of Grounds , is the weaknes of the Pope's pretences , and the exemption of the Britannick Churches from forrain Iurisdiction by the Council of Ephesus . For the fitst , the Bp. never so much as directly mentions that in which wee place the strength of the Pope's pretence , of his supreme Authority , much lesse impugnes it , save onely a little on the by ( as it were ) in his sleight way : 't is this , that it was held and deliver'd by a world of immediate fathers to sons as from their fathers , & so upwards as from Christ , that this Authority was sacred , of Christ's Institution , of faith , and recommended to us by the same Rule that assured us Christ was God. Vpon this tenure as strongly supported as nature could bear , held demonstrably evident , and so shown by us ; not yet answer'd or pretended to bee answer'd by the Protestant party , wee Ground this Doctrine of the Pope's Headship , or the substance of his Authority : But , I fear , the Bp. either understands not our tenure , ( for , otherwise , sure hee would have nam'd it ) or else hee is impugning some Canon Lawier , and the extent of the Pope's Authority ; in stead of impugning the Church , and the substance of the said Authority As for his second trifle ; I have already shown ( Sect. 4. ) that the Britannick Churches have no influence upon our Churches descended from saxons ; nor shall hee ever show a syllable in the Council of Ephesus exempting them from the Pope's Iurisdiction , as Head of the Church ; however Cyprus and some others are there exempted from a neighbouring superiour falsly pretending a Iurisdiction over them ; But of this more shall bee said hereafter in this present Section . The Vnity of the Church being of such importance , and the fact breaking it , by consequence so hainous , the alledging the greatest abuses imaginable are absolutely concluded insufficient excuses for such a fact ; much more , unles it bee shown , there were no other possible means to remedy them . Hereupon I alledged that it was of little concernment to examine whether his complaints were true or false , since hee does not show there was no other remedy , but division . First , the Bishop replies sharply . What ? is it of little concernment to examin whether the Grounds bee sufficient or no ? well leap't my Lord ; I speak of the inconsiderablenes of their truth , or falshood ; your L● talks of inconsiderablenes of their s●fficiency , & pretends against both plain words and conscience that I wave that . There may bee ob●ections against the Abuses perhaps of all Governours in the world , and these also true : but their truth does not infer their sufficiency for rejecting that very Government as long as they are less considerable than good of the Government it self , and that there is another cure : This it that in which I show'd your manner of arguing defective in the main , because you never prou'd nor ever shall , that there was no other remedy except division ; for , unles you put in this ( and more too ) your argument stands in this posture , True complaints against Governours , whether otherwise remediable or no , are sufficient reasons to abolish that very Government . At which position , if spoke out candidly , I hope you will blush : though it bee perfectly your own , cloak't a little in other , ( but equivalent ) terms . Next , hee tells us it is a negative and so it belongs not to him to prove it . Yes , my Ld , it belongs to your party , or any one who rises against an actuall Authority , either to show that that Authority was none , or else that though it was a lawfull one , yet there was no other remedy for it's Abuses , but a totall Abolishment of it . Otherwise , the very maiesty which Government carries in it's notion , the Vnity , peace , and a thousand blessings and conveniences which spring from that Vnity , found in the common acknowledment of that Authority , oversway the private credit , or any other less publike concerns , which the disobedient party can pretend to ; and render's their fact of rising , irrationall and destructive to the common , engaging them needlesly in a thousand distractions , and by consequence , hazards of ruin which attend such divisions . Thirdly , hee would persuade the Reader that a negative is not capable of proof , or at least not so easily capable of it ; for answer I refer him to any boy who hath been two years at the Vniversities , who will inform him that negatives may witht equall evidence bee concluded in Celarent & Ferio as affirmatives may in Barbara , and Darij . Lastly , the proof which hee proposes for his negative to show no other remedy , ( but dares not much stick to them ) are both equally competent to France , Spain , &c who yet ( as hee tells us in the next page in contradiction to himself , here ) found other remedies to preserve their priviledges inviolated , and his pretended proofs are such pittifull ones , ( though on them is built the sufficiency of their motives ) that they evencry for mercy as soon as they show their faces . They are these that the King of England could not call the Pope and his ourt to a personall account , and that the Pope would not ease them upon many Adresses made ? what then ? Had not the King the sword in his own hands ? did it not ly in his power to right himself as hee ●isted , and to admit those pretended eneroachments onely so far as hee thought iust and fitting ? Nay do not your self lay open and repeat in many places that not onely Kings of England but also those of all other countries both could and did do it often , and by doing so preserve their priviledges inviolated ? How does this prove then that there was sufficient Grounds of dividing from the former Church , since your self confess so often it could have been remedied otherwise ? Or , how is it a sufficient motive to abolish an Authority for the Abuses , which very pretended Abuses they had power to curb and keep within compass without dividing , and so that they should not violate their priviledges ? Not a word then hath the Bp. brought to prove they had sufficient Grounds of division , that is , that there was no other remedy : but , in stead thereof , expresly told us the contrary , and manifoldly contradicted himself . I added . And much more , if the Authority bee of Christ's Institution no iust cause can possibly ●ee given for it's abolishment . The merry Bp. laughs at this , ( as hee calls it ) Kind of arguing ; which neither looks like an Argument , nor was pretended by mee as such ; but as a consideration which much aggravates the charge and obliges in all reason the renouncers of this Authority to look very charily to the sufficiency of the causes of th●t their division : For since it follows out of the terms , that , ere they renounced it , and by thus renouncing it left to bee Catholikes , they immediately before held it as Catholikes do , that is , held it as a point of faith , and of Christ's Institution ; and since it is evident that none ought to change his faith which hee and his Ancestours immemorially embrac'd but upon evident Grounds ; again , since it is evident likewise and confest that temporall motives ought not to make us break Christ's commands , which is done by rejecting a Government which hee instituted : Two things are consequent hence to their disadvantage ; one , that their motives ought to bee rigoro sly evident and demonstrative for their renouncing it , since d●nger of damnation ensves upon their miscarriage , and this even in their own thoughts as they were lay'd in their minds when they first began to meditate a breach : The other , that the pretended causes ( especially temporall inconveniences ) for the abolishing this Authority can no waies iustify the first breakers who held it formerly a point of faith , since no iust causes can bee given to renounce an Authority held to bee instituted by Christ ; As then it had been rationall to Reply to King H. the 8th remaining yet a Catholike , and beginning to have thoughts to abolish this Authority , upon such and such temporall inconveniences that his maiesty and his Ancestours had held it of divine Institution and that therefore there could bee no iust cause to abolish it , so it is equally seasonable to Reply to my Lord of Derry , who undertakes here to vindicate him by alledging the same thing , that these causes nor any else were sufficient to make them begin to break , because ere they begun the breach , they held this Authority to bee of Christ's Institution ; and therefore it is a folly for him to think to iustify them by huddling together causes and motives , and crying them up for sufficient till hee can show they had Evidence of the Truth of the opposite point , greater than the pretended Evidence of Authority , universall Tradition , which they actually had for their former tenet If a cause bee sufficient to produce an effect , and equally apply'd 'tis manifest the same effect will follow . Hence , as an argument of the insufficiency of their motives of Division , I alledged that all other Catholike countries had the same exceptions , yet neither broke formerly , nor follow your Example . Hee answers , first ; Few or none have sustain'd so great oppression ; which signifies , I know not well whether any have or no : or , for any thing I know , some have ; Nor does hee prove the contrary otherwise than by a pleasant saying of a certain Pope . Any thing will serve him . Next hee tells us , all other countries have not right to the Cyprian priviledges , as Brittain hath . And how proves hee that this country had any by that Council ? Is England named in the Council of Ephesus , which exempted Cyprus from the Patriarch of Antioch ? No. Is Brittain at least ? No. How come wee then to bee particularly priviledg'd by that Council . Why the Bp. of Derry thinks so . His Grounds ? Because that Council ordains , that no Bp. should occupy a Province , which was not from , the beginning under his Predecessours . And how proves hee the application , that England was never anciently under the Pope as Head of the Church ? from Sr Henry Spelman's old-new manuscript , and two or three raggs of History , or misunderstood Testimonies . Are they demonstrative or rigorous Evidences ? Here my Ld is wisely silent . Will less serve than such proofs to iustify such a separation ? Hee is silent again . Were they a thousand times as many , are they of a weight comparable to a world of witnesses proceeding upon the Grounds of immediate d●livery from hand to hand , which recommended and ascertain'd the contrary ? Alas ! hee never thinks of nor considers that at all ; but very wisely puts his light grains in one end of the scales , negl ●cting to put our pounds in the other ; and then brags that his thin grains are overweight . The third particularizing motive is his own unprou'd saying , and is concluded with a boast that hee is not the onely schismatick in the world but hath Brothers . Is this the way to argue against us ! To call all those Christians which profess the name of Christ , and communicate with himself in the same guilt , and then say hee hath fellows in his schism ? Hee knows wee grant them not to bee truly-call'd Christians , but in the name onely and equivocally , as a painted man is styld ' a man ; If hee will show that any Congregation of truly-call'd Christians partakes with him in the separation from Rome , let him show that these pretended Christians , for those points in which they differ from us , did not renounce the onely certain Rule of faith , Tradition , or delivery of immediate forefathers ; or , that there is any certain and infallible Rule but that . Otherwise , they are cut of from the Rule and Root of faith , and by consequence not in a true appellation to bee call'd faithfull or Christians ; otherwise , they heard not the immediately foregoing Church for those points which they innovated , and so are to us no properly call'd Christians , but , according to our saviours counsell as Heathens and publicans : I mean those who knowingly & wilfully separated . Talking voluntarily , my Ld , according to the dictates of your own fancy will not serve in a rigorous Controversy . First , show that those you call Christians have any infallible or certain Rule of faith , and so any faith , and , that they have not onely a probable and fallible Groūd , that is opinion onely for their faith ; and then you shall contradict your own best and more candid writers who confess it in terms ; and do such a miracle as your Ancestours never attain'd to ; nor any of wit and ingenuity attempted , seeing it impossible to bee done rationally . I alledged , in the next place , to show more their inexcusablenes and the infussiciency of their pretended motives for breaking , the example of our own country and forefathers , who had the same cause to cast the Pope's Supremacy of the Land , yet rather proferr'd to continue in the peace of the Church , than to att●mpt so destructive an innovation . The Bp. replies , first , that wee should not mistake them , a●d that they still desire to live in the Communion of the Catholike Church , &c. No , my Ld , I doe not mistake you , but know very well you would bee willing and glad too , the former Church should own you for hers ; I doubt not but you are apprehensive enough of what honour would accrue to you if wee would account you true Catholikes ; and what disgrace you get by being accounted Hereticks and Schismaticks by us . But yet your desire of staying in the Church is conditionall , that you may bee permitted to remain in her Communion , and yet have liberty still to do and hold what you list . Do you not think every Rebell , that renounces both the former Government and laws , loves not still to bee held a good Commonwealths man , and not to bee outlaw'd or punish't , but permitted to enjoy the priviledge of the Commonwealth , whose Vnity hee hath broken , so hee may have his own intentions ? Had Iack Straw , or Wat Tiler , after they had rebell'd , a mind to bee thought Rebells , or to bee hang'd ; or , upon the Governours declaring them Outlaws and punishable , was it a competent plea for them to say they desir'd to remain in the peaceable Communion of the Commonwealth as far as the Court would give them leave ? Your fact , my Ld , of breaking the Vnity of the former Church is much more evident than theirs , being visible to the eyes of the whole world ; and infinitely more hainous , since it concerns the order to Eternity . After this fact so visible , so enormous ; 't is no charity nor courtesy in you , but a request of an unreasonable favour from us , to admit you into Communion ; and would bee most absurd in Government , most contradictory in terms ; signifying thus much that they should bee still held by us for good subjects , who profess and defend still their Rebellion against the former Church Government ; and for the right faithfull , who have no Rule of faith at all , nay pretend themselves to no more than an opinion-grounding or probability . Secondly , hee tells us , our Ancestours did not stupidly sit still and blow their noses , when they saw themselves thus abused ? I answer whether they blew their noses or no it matters not ; but , did they renounce the Pope's Authority as Head of the Church ? This is the thing I deny'd of them , and charge upon the Bp. what saies hee to this ? Hee denies it too , after hee had shuffled about a while ; ( for hee must have the liberty to take his swing ) that is , hee saies the same I do , and grants , what hee pretend's to confute . For , after hee had reckon'd up what things our Ancestours had done against the Pope , hee adds , as the top of the Climax , that they threatned him further to make a wall of separation between him and them . Which shows that this is the most they did . For , if they but threatned they did it not . But , 't is evident that you have done what they onely threatned to do , and in excuse of your doing it , you adde immediately , that you have more Experience than your Ancestours had . Thus the Bp. something candidly at present : Yet , wee have seen him heretofore , in contradiction to himself here , both affirm and maintain that K. H. the 8th when hee renounc't the Pope made no new law , but onely declar'd the ancient law of England ; which signifies that the wall of separation was not onely threaten'd but made formerly ; for the former laws were actually in force before K. H's time , nay in the very beginning of his Raign , as himself confesses p. 2s . l. 7. 8. And wee shall see him hereafter bring an whole Chapter to make good the same impudent assertion , which would put out the eyes and blot out the acknowledg'd notions of the whole world . An excellently bad cause needs an excellently good memory . Now then since you have at unawares acknowledg'd so much truth as that they who had the same causes of separation which you have , yet did not separate as you do , let us reflect a little upon the reason you give of this difference . 'T is this , that you have more experience than your Ancestours ; but whence this greater experience springs , or out of what Experiments which they had not , you gather'd this experience , you have not one word . Are you wiser than they were in the Art of Governing as to this point ? Sure your self do not beleeve it , nor can say it with modesty ; since by professing you made no new law in this matter , ( that is retain'd the old , which you receiu'd from them ) you confess you know not how to make better . Were they cowards and durst not make those prouisions they saw necessary for the common good ! Neither . They actually did ( say you ) exclude the Pope's Supremacy out of England as far as they judged it necessary for the tranquillity of the Kingdome . Well then , if they did as much as they judged necessary , and knew as well what was necessary as you , why did you do more , Because , forsooth , you had more experience . But does this experience , furnish you with a reason sufficient to iustify your separation ! If it do , produce it ; if not , why do you alledge this more experience ? And , indeed , how come you to pretend to it ! For , since experience of necessity supposes an Experiment whence 't is deriu'd , either some new thing happen'd by which this great necessity of separation which your Ancestors were ignorant of came to bee discover'd to you , or else you had no more experience than they . Therefore , good my Ld , tell us what this new Experimēt was : But , it seems you thought it either not handsom to bee owned , or not worth the owning that assigne us none at all , telling us onely in generall terms you have more experience than your Ancestors had , &c. that is , in stead of producing some cause of separating which might vindicate your Church from Schism , to assigne an effect without a cause ; and defend it with the same plea as a man would do his Rebellion , who rising against his actuall Governours , and upon that score standing accused of Treason , should go about to maintain it was therefore lawfull for him to Rebell , because hee was wiser than the former sub●ects ; and then tell that troublesome Adversary who should press him to prove this greater Wisedome , that hee has more experience , and that hee is so . However , since you are resolu'd to make a secret of this rare Experiment , and that , by consequence , wee are not to expect from you any Grounds of your greater experience , let us see at least what it is you pretend to have more enperience of . 'T is this , that their Ancestors remedies were not soueraign or sufficient enough , &c. Now these remedies of theirs being their rationall laws , ( as hee intimates presently after ) do but observe how , like a reeling Dutchman making indentures with his legs , the Bp's discourse staggers now to the one , now to the other far distant side of the contradiction . Hee tells us here that the remedies , that is , laws of our Ancestours were not sufficient enough ; yet maintains stoutly before that in the separation no new law was made , that is , that the same laws or remedies were formerly as then , but were not formerly sufficient ; that is , that the same thing is not as sufficient as it is . And this signifies for the Bp. to have more experience than his Ancestors . Again , it being alledged here that the former laws were insufficient , and acknowledg'd the page before that all other Catholike countries do maintain their priviledges inviolate , by means of their laws ( as I conceive and hee intimates ) which laws hee sayes , p. 21. are equivalent to those of England which hee pretends here not to bee sufficient ; it follows that the laws of other countries were equivalent to those of England , but those of England not equivalent to them ; or , that , though equivalent to one another , that is , of equall force , yet the one was sufficient , the others not , that is , of less force : And , thirdly , that all Catholike countries did maintain their priviledges inviolate by means which did not maintain them , or by laws which were not sufficient to do it . Lastly , hee tells us , p. 20. that the former laws deny'd the Pope any Authority in England , and p. 21. l. 9. that those laws were in force before the breach , that is , did actually leave him no Authority in England ; and here , that those nationall laws were not sufficient remedies ; Whence 't is manifestly consequent , according to him , that those laws which deny'd the Pope all Authority , and were actually in force , that is , actually left him none , were not sufficient remedies against the Abuses of that Authority , which they had quite taken a way . And this plenty of contradictions the Bp's book is admirably stor'd with ; which are his demonstrations to vindicate his Church from Schism ; onely hee christens the monstrous things with a finer name , and calls them their greater experience . Whereas , indeed , as for more experience hee brags of , God know ( poor men ) 't is onely that which Eve got by eating the Apple , the expeperience of evill added to that which they had formerly of good . Their Ancestors experienc't an happy Vnity , Vnanimity , Vniformity and constancy in the same faith while they remain'd united to the former Church ; and they since their breach have experienc't nothing but the contrary ; to wit , distractions , dissentions , Vnconformity , with a perpetually-fleeting Changeablenes of their tenet ; and , at last , an utter dissolution and disapparition of their Mock Church , built onely in the Air of phantastick probabilities . In the last place I alledged , that the pretences upon which the Schism was originally made were far different from those hee now takes up to defend it . For , it is well known that had the Pope consented that K. H. might put away his wife and marry another , there had been no thoughts of renouncing his Au●hority . Which shows that at most , the scales were but equally ballanc't before , and the motives not sufficient to make them break , till this consideration cast them . A great prejudice to the sufficiency of the other reasons you alledge , which you grant , in the next page , were most certainly then obseru'd or the greatest part of them . For since they were observed then , that is , since the same causes were apply'd then , apt to work upon men's minds , those same causes had been also formerly efficacious , that is , had formerly produc't the effect of separating as well as now , had there not been now some particular disposition in the patient ; and what particular disposition can bee shown at the instant of breaking , save the King's lust , which was most manifest and evident , I confess I cannot imagin , nor ( as I am persuaded ( the Bp. himself ; at least hee tells us none , but onely in generall terms sayes they had more experience than their Ancestours . Sect. 7. The first part of the Protestant's Moderation , exprest by my L d of Derry in six peeces of non-sence and contradiction ; with an utter ruin of all Order and Government . His pretended undeniable Principles very easily and rationally deny'd . His Churche's inward charity , and the speciall externall work thereof ( as hee calls it ) her Good-friday-Prayer , found to bee self contradictory Pretences . His Moderation in calling those tenets Weeds , which hee cannot digest ; and indifferent Opinions , which hee will not bee obliged to hold . That according to Protestant Grounds 't is impossible to know any Catholike Church , or which sects are of it . HIs next Head is the due Moderation of the Church of England in their reformation . This I called a pleasant Topick ; Hee answers so were the saddest subjects to Democritus , I Reply , the subject is indeed very sad for never was a sadder peece of Logick produced by a non-plust Sophister , yet withall so mirthfull , as it would move laughter even in Heraclitus . The first point of their Moderation , is this , that they deny not the true being to other Churches , nor separate from the Churches but from their accidentall errors . Now , the matter of fact hath evidenced undeniably that they separated from those points which were the Principles of vnitie both in faith & Governmēt to the former Church with which they communicated , and consequently from all the persons which held those Principles ; and , had their separation been exprest in these plain terms and true language , nothing had sounded more intolerable and immoderate : wherefore my L d took order to use his own bare Authority , to moderate and reform the truth of these points into pretended erroneousnes , and the concerningnes or fundamentalnes of them into an onely accidentalnes , and then all is well , and hee is presently ( if wee will beleeve his word against our owne eyes ) a moderate man ; and so are the Protestans too who participate his Moderation . But , if wee demand what could be Essentiall to the former Church if these too Principles ( renounced by them ) which grounded all that was good in her , were accidentall onely ? or how he can iustly hold her a true Church whose fund●mentall of fundamentalls , the Root & Rule of all her faith , was , as he saies here , an error ; his candid answer would shew us what common sence already informs us that nothing could be either Essentiall or fundamentall to that Church . And so , this pretended Moderation would vanish on one side into plain non-sence , in thinking any thing could be more Essentiall to a Church then Vni●y of faith , and Government ; on the other side into meer folly and indeed cōtradiction in holding her a true Church , whose Grounds of both ( that is of all which should make her a true Church ) are Errors & Lies . His Church of England defines , Art. 19. that our Church erres in matters of faith ; Art. 22. that four points of our faith are vain fictions & contradictory to God's word . The like character is given of another point Art. 28. Our highest act of deuotion , ( Art. 31. is styled a blasphemous fiction & pernicious imposture ; and ( Art. 33. ) that those who are cut of from the Church publikely ( I conceive they mean Catholikes or at least include them , whom they used to excommunicate publikely in their Assemblies ) should be held as Heathens and Publicans . Again , nothing was more uncontrollably , nay more laudably common in the mouths of their Preachers , then to call the Pope , Antichrist ; the Church of Rome , the whore of Babylon , Idolatrous , Superstitious , Blasphemous , &c. And , to make up the measure of his fore fathers sins the Bp. calls here those two Principles of Vnity both in faith & Government , without which she neither hath nor can have any thing of Church in her ( as hath been shown in the foregoing Section ) both Errors and falshoods . Now , these expressions , if taken as falling from their mouths & pens , I conceive sound not over much of Moderation . All the Moderation consists here , that my Ld of Derry had a mind to break a good iest , and assure us very Sadly p. 39. l. 7. that ( notwithstanding all this ) they forbear to censure us ; which signifies , first , that they do not censure at all whom they have already censured in the height ( as is manifest by their former expressions ; ) next , that though they beleeve those former expressions to be true , and that wee are indeed such , that is though they hold us for such , yet they do not censure us for such : Awitty contradiction ! And lastly that though our Church erre in credendis , contradict Scripture blasphemously & perniciously in her doctrine , nay though her all grounding Principles be flatt Errors , and that she pertinaciously & unrelentingly persist in those doctrines ( as she does ) nor is ever likely to change or retract them , yet for all this she is not to be held as hereticall ( though this be the very definition of Heresie ) but as a true Church still , nor is to be censured to be otherwise . Good charitable non-sence ! Hee tells me , first , that hee speakes of forbearing to censure other Churches , but I answer of communicating with them , and that therefore I err from the purpose . Yet himself six lines before ( so forgetfull he is ) quotes S. Cyprian for removing no man from our Communion , &c. And how they should refuse to communicate with any , unles they first iudge him & censure him to deserve to be avoided , that is , naught , I must confess I know not . Next , hee tells us one may in some cases very lawfully communicate with materiall Idolaters , Hereticks , &c. In pious offices , though not in their Idolatry , Heresie , &c. Thus we have lost the question . Who for bids them to go to visit the sick with them , or such like religious duties ? The question is whether they may communicate with them in any publike solemne act , performable by Catholikes , as they are subjects of such a common wealth , from which the other is out law'd , or performable by those others , as belonging to a distinct sect ? Again this position of Moderation destroies all order & Government both of Church & state ; for , by this , out law'd persons may be traffick'r & treated with so we joyn not with them in their rebellion ; and all the whole world ( heathens too ) may be of one Communion ; especially all Hereticks , who all agree in some common Principle of Christianity with the rest . The Bishop's Proviso makes all the world Brothers & friends , though one part should remain most obstinate enemies both to God & his Church ; for still , as long as this Principle holds of communicating with them in all things but their Errors , God's Church shall become a courteous gallimafry of all the filth Hell & Error could compound to deform her , and wear in her externall face a motley mask of as many colours as there are sects in the world : Perhaps Heathens too must make up a part of this Communion , provided we abstain onely to communicate with them in their Idolatry . Thus they who want Grounds to give nerves to their Government , are forced to embrace a counterfeit Kind-heartednes ; and under that plausible vizard vent much refined perniciousnes as is able at once to ruin all sence , reason , order , discipline , Government , common wealth , Church . Thirdly he tells us that the Orthodox Christians did sometimes communicate with the hereticall Arians . By which you see he is a kind disposition to admit even those to his Communion who deny Christ's divinitie . The Arians were known to cloak themselves so craftily in words , that they could not for a long time be certainly discover'd ; nor is it any wonder that for a while Hereticks be tolerated , untill they be both heard and a time of repentance be prescribed them . Fourthly , he tells us he hath shown how the Primitive Catholikes communicated with the Schismaticall Novatians in the same publike divine offices . But he is so reserved as not to direct us where he hath shown this ; nor could an ordinary inquiry finde it out ; and in his p. 282. which place seems most proper for that discourse , he onely names the word [ Novatians ] without proving any thing concerning them . Now the Novatians were simply Schismaticks , and transported onely by a too rigorous zeal to a disobedience to the Church in a formerly received practice ; with such as these it is lawfull to communicate , till , upon their contumacy , the Church shall excommunicate them . Again , as long as Schismaticks & those who are erroneous in faith , are onely in via ( as we may say ) and not in termino , and hardned into an obstinacy , there is a prudentiall latitude allow'd by the Church , delaying her censures as long as shee can possibly without wronging her Government , as was de facto practised in England till the 10th of Q. Elizabeth : But this is not enough to prove they were admitted into Communion , because they were tolerated for a certain time while there was hope they would not be obstinate , but would return , the Apostle himself prescribing a time of triall , before they are to be avoided upon necessitie . But , can my L d of Derry show a parallell to our case , that any renounc't the former Rule of faith , immediate Tradition of Ancestors , the former Government , and many other points recommendedy that Rule , and obstinately persisted to disavow both , reviling , writing against , excommunicating , nay persecuting with loss of Estates , and often times of life the professors of the thus renounced faith & Government ; can he show , I say , that such were ever admitted by the Church into Communion ? unles he can show this , he beats the Air , for this onely comes to our point . S. Cyprian's case reaches not hither ; he had no reason to remove any from his Communion , since he was in the wrong ; nor could hee possibly see with evidence that the immediate Tradition of all those Churches with whom hee communicated did avouch his tenet , for hee was the man that brought in the noveltie ; your renouncing the former Rule of faith , immediate delivery of fore fathers , and the former Government , with many other points recommended by that Rule , is most evident , nay confest , avouched , & still maintain'd by your own obstinate selves . Fifthly , hee told us that the Catholikes call'd the Donatists their brethren . I answer , so are Catholikes bound to call the Protestants now ; nay Turks , Heathens , and in generall all men who are yet in a capacite to attain beatitude , that is , all but the damned in hell , who are eternally hardned in enmitie against God. S. Peter ( Art. 3. v. 17. ) call'd the Iews who crucyfy'd Christ , his Brethren , yet never meant by that appellation that they were good Christians . Sixthly , he objects that the Donatists proceeding upon my Principle would not acknowledge the Catholikes their Brethren . And what is this Principle of mine ? 'T is this , as put down here by himself ; that a man cannot say his own religion is true but he must say the opposite is false ; nor hold his own certain without censuring another man's . Good Reader , reflect a little upon this proposition he cavills at , and then take , if thou canst , the just dimensions of the unmeasurable weaknes of error and it's Abettors . Do not truth and certainty involve essentially in their notions an oppositenes and contrarietie to falshood & error ? Does not true signifie not-false ? How is it possible then a man indued with the common light of reason can hold a thing true and yet not hold it 's opposite false ? yet this plain self evident proposition , in other terms the self-same with this , that a thing cannot both be & not be at once , is denied by the Bp. nay accounted disgracefull to hold it . Whereas , indeed , it is not mine nor the Donatists onely , but the common Principle of nature , which the silliest old wife and least boy come to the use of reason cannot but know . Error prest home cannot burst out at length into less absurdities than denying the first Principles . The Bishop of Derry having shown us how well skill'd he is in Principles by renouncing that first Nature-taught one , proceeds immediately to establish some Principles of his own , which he calls evident & undeniable , so to confute the former . The first is , that particular Churches may fall into error : where , if by Errors , he means opinions onely ; 't is true : if points of faith , 't is not so undeniable as he thinks ; in case that particular Church adhere firmly to her Rule of faith , immediate Tradition , for that point already there setled ; that is , if shee proceed as a Church . If he wonder at this , I shall increase his admiration by letting him know my minde , that I see it not possible how even the pretended Protestants Church of England ( could it without self condemnation have owned the immediate delivery of fore fathers , and onely proceeded & stuck close to that Rule ) should ever come to vary from the former Protestant Beleef ; for , as long as the now fathers taught their Children what was held now , and the Children ( without looking farther ) beleeved their fathers and taught their Children as they beleeved , and so successively , it followes in terms that the posterity remote a thousand generations would still beleeve as their fathers do now . But , as their religion , built on Reformation , that is , not immediate Tradition , will not let them own immediate Tradition for their Rule of faith , so neither , did they own it , could their certainty arrive to that of our Churches , strengthen'd by so many super-added assistances . His second Principle is , that all errors are not Essentiall or fundamentall . I answer that if by Errors he means onely opinions , as he seems to say in the next paragraph , then none at all are Essentiall ; but what is this to my proposition which spoke of Religion not of opinions ; unles perhaps ( which is most likely & consonant to the Protestant Grounds ) the Bishop makes account that Religion and opinion are all one . But , if he means Error in a matter of faith , then every such error is fundamentall and ( to answer this third Principle with the same labour ) destroies the being of a Church . For , since a Church must necessarily have a Rule of faith , otherwise she were no Church , and that 't is impossible to conceive how man's nature should let her proceed so quite contrary to her Principles as to hold a thing as a matter of faith , not proceeding upon her onely Rule of faith , this being a flat contradiction ; Again , since the Rule of faith must be both certain and plain ( without which properties 'tis no Rule ) it follows that an error in a matter of faith argues an erroneousnes in the Rule of faith , which essentially and fundamentally concerns the being of a Church . His fourth Principle is that every one is bound , according to the just extent of his power , to free himself from those not essentiall errors . Why so , my L d ? if those errors be not essentiall , they leave according to your own Grounds , sufficient means of Salvation , and the true being of a Church : How prove you then that you ought to break Church Communion which is essentially destructive to the being of a Church to remedy this , or hazard your Salvation ) as you know well Schism does ) when you might have rested secure ? Is it an evident and undeniable Principle that you ought to break that in which consists the being of a Church to remedy that which you confess can consist with the being of a Church ? or , is it an undeniable Principle that you ought to endanger your soul where you grant there is no necessity ? Say not I suppose things gratis , your friend Dr. H. tells you out of the fathers how horrid a crime Schism is , how vtterly unexcusable ; the undeniable evidence of fact manifests you to have broke Church Communion , that is to have Schismatized from the former Church , which you must be forced to grant unles you can show us that you still maintain the former Principles of Vnity both in faith and Government . These are the points which you violently broke and rejected ; show either that these were not fundamentally concerning the Vnity and cōsequently the Entity of the former Church , or else confess that you had no just cause of renouncing them , and so that you are plainly both Schismatick & Heretick . But 't is sufficient for your Lp's pretence of Moderation without so much as mentioning them in particular to say here in generall terms that the points you renounc'd were not essentiall , were accidentall , were errors , vlcers , opinions , hay & stubble , the plague , weeds , &c. And thus ends the first part of your wisely maintained Moderation , as full of contradictions & absurdities as of words . The second proof of their Moderation is their inward charity . I love to see charity appearing out-wardly : me thinks hanging and persecution disguize her very much , and your still clamorous noises against us , envying us even that poore happines that we are able with very much a doe to keep our heads above water and not sink utterly . He proves this in ward charity by their externall works , as he calls them their prayers for us ; He should have said , words , the former were their works , and prou'd nothing but their malice . But let us examin their prayers : they pray for us he sayes daily ; and we do the same for them ; nay more , many of ours hazard their lives daily to do good to the souls even of themselves , our enemies ; and to free them , as much as in us lies , from a beleeved danger . Which shows now the greater charity ? But their speciall externall work , as he calls it , is their solemn anniversary prayer for our conversion every good friday . And this he thinks is a speciall peece of charity in their Church ; being ignorant ( good man ) that this very thing is the solemn custome of our Church every good friday , as is to be seen in our Missall , and borrowed thence by their book of common prayer , among many other things ; But let us see whether the Protestants , according to their Grounds , can be sayd to pray for us at all in particular on Good friday , or for our conversion , as he , forget-full of his own tenet , affirms . Their prayer is this , Mercifull god , who hast made all men , and hatest nothing that thou hast made , nor wouldest the death of a Sinner , but rather that he should be converted and live ; have mercy upon all Iews , Turks , Infidells , and Hereticks , &c. Fetch them home to thy flock , that they may be saved , &c. I ask , now , under which of these heads does he place Papists , when he pretends their cōversion is here pray'd for in particular ? Vnder that of Hereticks ? How can this stand with his Principles , who acknowledges ours a true Church , that is , not hereticall ? and , lately told us , as a point of his Churches Moderation , that she forbears to censure others . Again , they grant us to be of Christ's flock , already , & in a capacy to be saved , whereas those they pray for here are supposed reducible to Christ's flock , ( that is , not yet of it ) and by being thus reduced , capable of Salvation ; that is , incapable of it before they be thus reduced ; none of these therefore are competent to us , nor are we prayed for there , as Hereticks , if his own Grounds & his own pretended Moderation are to be held to by himself . Much less will he say we are pray'd for there under the notion of Iews , Turcks , or Infidels , for this were to censure us worse , nor was ever pretended by Protestants . It follows then that our conversion in particular is not there pray'd for at all , but that there is such a pittifull dissonancy between the pretended Church of England's doctrine & her practice , that her greatest Bp's & Doctors cannot make sence of one related to the other . Nay more , since hee culls out this Good friday , prayer for the speciall externall work of their charity towards us , and that this cannot concern us at all ( without a self contradiction ) it follows that their other externall works argue no charity at all towards us . And this is the great inward charity the Bp. brags of , as a proof of their due Moderation . He adds , that we excommunicate them once a year , that is the day before Good-friday . I reply , that to expect a Church should not excommunicate those whom she holds to be Schismaticks and Hereticks , is at once to be ignorant of the Churches constant practice , and the common Principles of Government . It being equally evident , that the Church in all ages tooke this course with obstinate Adversaries of faith , as it is , that Society in the world can subsist without putting a distinction and separating avowed enemies and Rebels from true subjets & friends . If then they hold us Hereticks , ( and unles they hold us such , they do not pray for us in particular as is pretended ) they ought in all reason to excommunicate ; as indeed sometimes they did some particular Catholikes in their Churches ; though not all our Church in generall , their new started congregation was conscious to herself , that she had no such Authority ; which made her also instead of those words in our Good-friday prayer , ad sanctam Matrem Ecclesiam Catholicam atque Apostolicam revocare digneris , recall them to our holy Mother the Catholike & Apostolike Church , vary the grave and too authoritative phrase , ( too loud ( alas ) for her as taken in contra distinction to us ) into that dwindling , puling puritanicall expressions of one flock , the rem nant of the true Israelites , one fold , under one Shepheard , &c. equally pretendable ( if taken alone ) by Quakers , as by them , since they include no visible Marks in their notion , which can satisfy us of any distinction between the one & the other . The third proof of their Moderation is , that they added nothing but took away onely from the former doctrines of the Church , which he expresses by saying they pluck up the weeds , but retain all the plants of saving truths . I answer'd that to take away goodnes is the greatest evill , &c. He replies that he spake of taking away errors . No my L d , this was not the intent of your discourse there ; both because you pretended there to prove something whereas I conceive to rely on onely the cheap saying that all is erroneous you tooke away , proves nothing , but is a meere self supposition , as also because it is not a proof of Moderation to take away errors , but a rigorously requisite act of Iustice . Your intent then was to show the Moderation in your method of proceeding , which you pretended all the way long , to have been that you added no new thing but onely took away something of the old . This I glanc't at as a fond and idle pretence ; since till you prove evidently and demonstrably from your new Rule of faith , that the former of immediate Tradition which asserted those points denied by you did there in erre , the presumption stands against you that it was Christ's doctrine which you maimed by thus detracting from it ; or , if you suppose gratis that 't was not Christ's doctrine , but errors & falshoods , then it is not proper to call it Moderation , but rather an act of necessary charity to root it out : I know it is an easy matter to call all weeds which your nice stomachs cannot digest ; but if that point of immediate Tradition renounced by you , which onely could ascertain us that there was any such thing as Christ or God's word , be a weed , I wonder what can deserve to be called a flower . What he vapours of holding what the primitive fathers iudged necessary and now Catholike Church does , is an emptie brag & vanishes into smoak by it self , since ( as shall shortly bee shown ) their Grounds can never determin what is the Catholike or universall Church . In order to the same proof of his Moderation , I likewise answered that he who positively denies ever adds the contrary , to what he takes away ; and that he who makes it an Article that there is no Purgatory , no mass , no prayer to Saints , has as many Articles as he who holds the contrary . He replies that he knows the contrary : instancing that they neither hold it an Article of faith that there is a Purgatory , nor that there is none . I ask , what kinde of things are their thirty nine Articles ? Are they of faith , or opinions onely ? I conceive his Lp. will not say they are meere opinions , but contra-distinctive of the Protestant faith from ours ; at least the good simple Ministers were made beleeve so when they swore to maintain them , and unles they had certainty as strongly grounded as divine beleef for those points or Articles ; how could they in reason reject the cōtrary tenets which they held by divine beleef . Now the 22. Article defines the negative to Purgatory & three other points of our doctrine ; yet this ill-tutour'd Child tells his old crasy mother , the Church of England , that she lies & that he knows the contrary . Now his reason is better then his position ; 't is this because a negative cannot be an Article of faith . So that he would not have held it of faith against the Manichees , that there are not two God's ; because the proposition is negative ; nor that the Divells shall not be saved , nor the Saints in Heaven damn'd , nor that there is no Salvation but through Iesus-Christ ; all these by the Bishop's Logick must cease to be Articles of faith , and become indifferent and unconcerning opinions , because they are all negatives . After this he talks ramblingly again as his custome is , of Theologicall opinions , indifferent opinions , &c. and then on his own kinde word assures us that these points are such , and so wipes his hands of them . His last proof of their Moderation , is their preparation of minde to beleeve & practice what ever the Catholike Church even of this present age doth universally beleeve & practice . Proofs should be visible & known ; and he brings us here for a proof a thing hid in the dark hole of their own breasts , nor ever likely to come to light but by their own sayings onely ; all other Symptoms standing in opposition to it . But the greatest foolery is , that , as I told him , they first say there is no universall Church ; or , if any , indeterminate , so that no body can tell which it is , and then make a hollow-hearted profession of a readines to beleeve it , and conclude themselves moderate Reformers . My Ld replies that then they have renounced their creed the badge of their Christianitie . I answer , we doubt not but they have ; and that , as they hold onely the word Church and not the thing , so they hold onely the word , the creed , and not the sence of it both in that and what other Articles their fancie pleases . Is it not then wisely argued , to think to confute us by bringing us to this absurditie ( as he imagins ) that then they have renounced their creed ; whereas 't is our known tenet , which we hold as undoubtedly as we do that they are out of the Church . The next absurditie he brings me to upon this account , is , that then they have renounc't their reason also . As little can we doubt of this as of the former , having seen lately how you deny'd the first Principles and common sense almost in every particular of this discourse ; and , even this present maner of arguing testifies how little reason your bad cause will allow you the use of . But how proves he that then they must have lost their reason ? Thus ; for , if there be many particular Churches wherefore not one universall Church , whereof Christ is the Head and King. Very good , my Ld , but if you give us no certain Rule to know what congregations are to be truly accounted Churches and which not such , but hereticall , and show us no some common ty of ordinary Government in the Church , how will you make up of them one universall Church , which may bee known for such ? This is the thing we object ( as you well know ) that you give us no such Rule to know a true Church by ; This is the reason why we affirm you deny an universall Church , because you deny all Grounds which can establish such a Church . As for what I alledged that if they say there is a Catholike Church 't is indetermin'd , that is none knows which it is ; He answers , first , that then 't is all one as if it were not . Very true , for if there be no determinate one , there is none at least to us . Next , that this is a calumny , to say they know not determinately which this Church is . Let us examine whether it be or no. Two things are requisite to the notion of an universall or Catholike Church . One , that the particular companies , which compound it , be indeed true Churches ; that is , consisting of true beleevers , and not hereticall Congregations ; without certain knowledge of which none can possibly know which is the universall Church , made up of them ; The other that these particular Congregations of true beleevers cling together , by mean's of order , into one entire company , to be called , when thus united , one universall Church . For the first , I appeal to any candid & learned Protestant , whether he ever in his life knew any of their Authors who gives us a positive Catalogue of which particular Congregations are to he held for true Churches and a part of the universall ; which no , but to be excluded from it as hereticall : or whether himself can stand to it positively upon Grounds given & agreed upon by them , that such & such a Congregation is without the verge of the universall Church , such with in it . My self have lived in circumstances to be aswell acquainted with their doctrine as most men are ; and I profess sincerely were my life at stake & onely redeemable by the resolving this question , I could not determin absolutely upon any Grounds constantly acknowledg'd by them , whether Presbyterians , Anabaptists , or Quakers are to be excluded from the universall Church , or no. And if we cannot determin of sects so neer at hand , though prest to it by our conversation & carriage to declare & express our selves distinctively , much lesse can we expect it in order to the Armenians , Ethiopians , Iacobites , with whose customes and tenets we are so litle acquainted But alas ! how vain is it to expect from Protestants such a distinctivenes of true beleevers from false , who have no Grounds to make such a distinction . For what Principles have they to character a true beleever ? Is it to acknowledge the letter of the Scripture sufficient ? All Hereticks in the world almost own this ; Arians & Socinians who deny Christ's divinity most of all . Is it the true sence of it ? how shall they agree in this without some certain mean's or Rule to interpret it & make them agree . Must the common doctrine of the universall Church interpret it ? This is the very thing we are in quest of , and ( till wee know what particular Congregations are to bee held true Churches ) know not yet which it is . Must consent of fathers ? They have no Authority but from the Church in which they lived , and as declarers of her doctrine ; unles therefore we have some Rule to conclude antecedently , that the Church whose doctrine they taught was the true Church , we are still ignorant whether they be true fathers and to be beleeved , or no. Is it the private Spirit ? The most frantick Enthusiasts then have an equall pretence ? Is it private reason ? In steps the Socinian , and indeed all heresies in the world , for every one hath a private reason of his own , and can use it to his power in interpreting Scripture . But my L d of Derry seems to drive another way , affirming here p. 43. that he knows no other necessary Articles of faith but the Apostles creed , though other Protestant Authors affirm more . This then according to him must be the fundamentall Rule of faith and the Touch stone to try who are true beleevers , who not . The Puritans therefore who deny'd one of those Articles , to wit Ghrists descent into Hell , must be excluded quite from the universall Church ; yet we see Protestants communicate with them aswell nay more than with Anabaptists , nor are they look't upon with a different eye from the other sects , or as more separated from the Church than the rest . Again , as Puritans are excluded by this Principle , so all that reject any thing but these twelve Articles are admitted by it , as part of God's Church . Hence it follows that though any sect deny the Government of the Church by King , by Bishops , by Pope , by Patriarch , by Lay-elders , by private Ministers , nay all Government , the Procession of the holy Ghost , all the Sacraments , nay all the whole Scripture , except what interferes with those twelve points , are members of God's Church . Reader , canst thou imagin a greater blasphemy ? Again , when he says the Apostle's creed is onely necessary and fundamentall , he either mean's the words of the Apostles creed onely , or the sence & meaning of it . If the former , the Socinians and Arians hold it , whom yet I conceive he thinks no part of God's Church . If the latter , either the Protestants or we must be excluded ( contrary to his tenet ) from the universall Church ; for since points of faith are sence , and we take two Articles , to wit , that of Christ's descending into Hell & that of the Catholike Church , in a different sence , it follows that we have different points of our creed , or different creeds ; and therefore either we or they must fundamentally err and be none of the universall Church . Where then is this determinate universall Church , or how shall we finde it by the Protestants Principles , no certain mean's being left to determin which Congregations are worthy to be call'd particular Churches and so fit to compound that universall ; which not , & to be excluded from her . For the second point ; in case there were many particular Churches , yet an universall signifies one universall , every universality involving an Vnity ; and so , they must have some ty to vnite them , according to the natures of those particulars : Now those particulars consist of men governable according to Christ's law ; and so the whole must be a body united by order and Government , for things of the same species or kinde cannot be otherwise exteriorly united . But I have already shown ( in the foregoing Section ) that the Protestants Grounds have left no such order & subordination of universall Government in God's Church ; therefore no universall Christian Common-wealth , that is , no universall Church . To show then this determinate universall Church being the proper answer for the Bishop let me see how he be haves himself in this point . First , he toyes it childishly , telling us that the Protestants acknowledge not indeed a virtuall Church , that is one man who is as infallible as the universall Church . I answer nor wee neither : Ere he calumniates the Church with any such pretended tenets , let him show out of her decrees they were hers , otherwise if he will dispute against private men , let him quote his Authors & fall to work . Secondly , he tells us they acknowledge a Representative Church , that is a generall Councill : with signifies nothing , unles they first determing certainly who are good Christians and fitt to vote there , who Hereticks & so vnfit ; that is , till they show what Congregations are truly to be called Churches ; and what Church , made up of such and such , is to be esteemed universall ; otherwise , how can a Representative of the universall Church , which is a relative word , be understood to be such , unles it be first known which is the universall Church it ought to represent . Thirdly , he tells us they acknowledge an Essentiall Church . I marry , now we come to the point . Expect now , Reader , a determinate universall Church , so particularly character'd that thou canst not fail to acknowledge it . The Essentiall Church , that is ( saith he ) the multitude or multitudes of beleevers . His [ that is ] seem'd to promise us some determinate mark of this Church ; and he onely varies the phrase into [ beleevers ] a word equally obscure as the former , equally questionable , nay the self same question . For 't is all one to ask which is a Congregation of right beleevers , as to ask which is a true Church . But this is his vsuall and even thrid bare trick , with which Mountebanklike he deludes his Readers , and is too much inveterate in his manner of writing ever to hope to wean him of it . They can do no more than shuffle about in Generall terms & hold still to indeterminate , confused , & universall expressions , who have no Grounds to carry home to particular things . He concludes with telling his Reader that we are in five or six severall opinions what Catholike Church is into which we make the last resolution of our faith . Whither away my Lord ? The question at present is not about the resolution of faith , nor about the formall definition of a Church . but about what visible materiall persons & countries make up the Church . That you cannot pitch upon these in particular I have already shown ; that we can , is as visible as the sun at noon day ; to wit those countries in Communion with the See of Rome . These and no other are to us parts of the uniuersall Church . Every ordinary fellow of your or our side can tell you what these are ; 't is as easie to do it , as to know which is a Papist-Country ( as you call it ) which not : And , even in those places where they live mixt with others , as in England , they are distingvishable from others by most visible Marks . Our Rule to distinguish our flock from Stragglers , is the acknowledgment of immediate Tradition for the Rule & Root of faith ; and of the present Government of our Church under S. Peter's successor ; who so ever renounced this Government , or differ'd from us in any other point recommended by that Rule , at the same time and in the same act , renounced the said ever constantly certain Rule ( and , by renouncing it , their being of the Church ; ) as did your selves confessedly in the reign of King Henry the 8th and the Greeks with all out casts for those points in which they differ from us . To this all Catholikes agree , what ever school men dispute about the Resolution of faith . Show us a Church thus pointed out visibly , and such evident & manifest Grounds why just so many and more can be of it , or els confess you have lost the notion of an universall Church , nor hold or know any . Sect. 8. Nine or ten self contradictions in one Section . How hee clears our Religion and condemns his own . The Incoherence of the former Protestans blody laws with their own Principles . How hee steals by false pretence from showing a visiblety of Vnity in the Church , to invisible holes . The reason why the succession into S. Peter's dignity should continue to the Bp. of Rome Plentifull variety of follies , non-sence and quibbling mistakes . The sleight account hee gives of the order Brother hood and fundamentalls of his Church . HIs 8th Section presents us with his fifth Ground to iustify their separation ; and 't is this that the King and Church of England did no more than all other Princes & Republikes of the Roman Communion have done in effect . This word [ in effect ] deserves a Comment ; and then , if it bee candidly explicated , we shall finde it ●ignifies the whole busines , though it seeme to speak coyly & mincingly . Did they ever make laws to renounce and abrogate the Popes Authority , and define absolutely against essentiall right ? Did they ever erect an Ecclesiasticall Superior ( as you did the Arch-Bishop of Canterbury ) and pretend that he was in no manner of way subordinate to the Pope , but vtterly independent on him ? Did any of them ever separate from the Church by disacknowledging his Head ship , and by consequence the Rule of faith , immediate Tradition , which asserted it ? Not one : Did not your self in your vindication p. 184. after your had put down the parallell acts of Henry the 8th to other Princes , when you came to the point confess that Henry the 8th abolished the Iurisdiction of the Bishop of Rome within his Dominions , but the Emperors ( with whom you run along with your parallel in other points ) did not so . Did not your self here p. 37. where you put downe a gradation of the oppositions of the former Kings to the Pope tell us onely , as the highest step of it , that they threaned him further to make a Wall of separation between him & them . If then they but threaned to do what K. H. ( as appears by this law which vtterly renounces the Pope ) did , it follows plainly that they did nothing , and King Henry did all , as farr as concerns our Controversy ; which is not about extent of his Authority , or in what cases he may be check't from exercising particular Acts of that Authority , but about the denying the very Right it self , and ( which is consequent ) by denying joyintly the Rule of faith , and by those denialls separating from the Body of the former Church , which held both . The signification then of this iuggling phrase in effect ( as apply'd to our purpose ) by his own interpretation , is this ; that other Catholike countries did just nothing , and King Henry the 8th did all . To no imaginable purpose then save onely to show his diligence in nothing the politicall wranglings between Kings and Popes , are all the instances produced by the Bishop that Catholike Kings in such & such particular cases permitted not the Pope to execute what he intended , unles he can deny his own words and prove that they did as much as K. Henry and not threaned onely . But my Ld of Derry having taken a great deal of pains to gather together these notes , which ( the way being new ) he made account would come of bravely , grows much perplex't to see them all defeated at once by showing plainly that they are nothing to the purpose , and therefore both heretofore and especially at present complains much that we answer them not in particular , assuring the Reader , that would our cause have born it , we had done so . Was ever man so ignorant of the common laws of disputing ? Needs any mory answer be given to particulars which one yeelds to , than to say he grants them ? We grant therefore all his particular instances of these contess between Kings & Popes , and yeeld willingly that such & such materiall facts happen'd & many more ; not entring into that dispute how far they were done iustly , how far un iustly , which is little to our purpose , since the Authority it self was still acknowledg'd on both sides . What need we answer each in particular , by saying , first I grant this , next I grant the other . Now the use or application he makes of them , that is , to pretend thence that they did as much as King Henry the 8th , so to iustify him , is a particular point and , one ; and to this I have answer'd particularly , both here and also in my third Section , where I have demonstrated it to be the most shameles & manifoldly contradictory absurdity , that ever bid defiance to the universall acknowledgment and ey-verdict of the whole word . Vpon occasion of his alledging that all Catholike countries do the same in effect against the Pope as the Protestants , I raised an exception of his incoherent manner of writing ; To which he thus replies p. 45. But what is the Ground of his exception ? nothing but a contradiction . As if he made account that a contradiction is a matter of nothing , nor worth excepting against . His contradiction is this , that our doctrine concerning the Pope is injurious to Princes & prejudices their crowns , and yet that we hold & do the same against the Pope in effect as Protestants do . He would salve the contradiction , first , by alledging that Papists may be injurious to Princes in one respect & one time , and do them right in another respect and another time . Well , my Lord ; but , since the doctrine of the Papists concerning the substance of the Pope's Authority is ever constantly the same ( for none can be Papists longer then they hold it ) it knows no varitie of respectt not times , and so if it be prejudiciall in it self once 't is prejudiciall alwayes . The extent of it varies upon occasions : this consists in an indivisible & cannot alter . This substance of his Authority , is the point which belongs to you to impugn , if you go to work consequently , since you are onely accused of Schism for rejecting this , not for hindring him from acting in particular cases . Either grant then that this tenet is not pre●udiciall to Princes , being like yours , and then you contradict your former pretence , that it was ; or say that yours is prejudiciall to Princes also , being the same in effect with it ; and then you have evaded indeed a contradiction , but by as great an absurdity . Secondly , to show his former answer was nothing worth , he alledges that I have changed the subject of the Proposition , and that he spoke not of Papists , but of the Pope & Court of Rome ; No Ld , but I would not let you change the subject of the whole question . 'T is a separation from all the Churches in Communion with Rome that you stand accused of ; the undeniable fact evidences that you have broke from all those Churches by renouncing those two said Principles of Vnity in which they agree . This is our accusation against you , and so your excuses must be apply'd to this or else they are no excuses at all . Now one of your excuses is that the Pope's Authority is prejudiciall to Princes ; and it must be mean't of the Pope's Authority as held universally by all those Churches , else why did you separate from all those Churches upon that pretence . But those Churches universally ( as you say ) hold the same in effect with the Protestants ( for you say you separated from the Court onely : ) what needed them excuses from you to them , unles there had been a contradiction in the busines . Had you opposed onely some attempts of the Court of Rome by your tenet , you might have remain'd still united with France , Spain , &c who did ( as you confess ) the same in effect ; but now you remain disunited from Catholike countries and their Churches in the very tenet of the Pope's Authority , held by them as our eyes testify , therefore 't is evident 't was the doctrine of all those Churches you lest , and would vindicate your self for leaving by pretending that doctrine injurious to Princes , and by consequence you contradict your self . In order to the same point , and to let him see that those restrictions of the Pope's Authority avouched by the laws & practice of Catholike countries concern'd not faith as the Protestants renouncind the Authority it self did , I told him ( Schism Disarm . p. 321. ) that the Pope's did not cast out of Communion those Catholike divines which opposed them ; and that this argues that it is not the Roman Religion nor any publike tenet in their Church which binds any to these rigorous assertions which the Protestants condemn . He replies first thus , I know it is not the Roman Religion , their Religion & & ours is the same . So you say , my L d to honour your selves which such good company ; but , answer seriously , are not the Roman Religion & yours different in this very point of the Pope's Supremacy , which is the thing in hands ? and do not the Romanists excommunicate you and think you of another Religion because you hold it ? True it is you may account them of your Religion because you have no bounds but voluntary , and so can take in & put out whom you please ; but they who are bound to a certaine Rule of Religion , cannot do so ; because your new fashion'd tenets stand not with their Rule : To what end then is this show of condiscension , to shuffle away the point ? Again , if these rigorous assertions which you impugn be not their Religion , some other more moderate tenet concerning the Pope's Authoritz is their Religion ; for 't is evident that all Catholike Doctors defet something to the Pope as a point of their Religion , or as received upon their Rule of faith ; why did you then reject the more moderate tenet which belongd to their Religion , because some men attribute more to him by their more rigorous tenets , which you acknowledge belong not to their Religion ? or how do you hope to excuse your self for rejecting the more moderate tenet of the substance of the Pope's Authority , by alledging that others held the extent of it too rigorously ? Is this a sufficient Plea for your breaking God's Church ? Secondly , he confesses that those rigorous assertions extending thus the Pope's Authority are not the generall tenet of our Church . Whom do you impugn then ? or to what end do you huddle together those pretended extravagancies for your vindication ? must you necessarily renounce the substance of the Popes Authority which was generally held by all , and so break the vnitie of the Church , because there was a tenet attributing too much to him , which you confess to have been not generally held , nay generally resisted ? what Logick can conclude such an Act pardonable by such a Plea ? Thirdly , hee affirms that the Pope's many times excommunicated Princes , Doctors and whole Nations , for resisting such rigorous pretences . True , he excommunicated them , as pretending them disobedient , or infringing some Ecclesiasticall right , as he might have done , for violently and unjustly putting to death some Ecclesiasticall person , and in an hundred like cases : and no wonder , because as a Prelate he has no other Weapons to obtain his right when it is deny'd him . But did he ever excommunicate them as directly infringing the Rule of faith , or did the Catholike world ever looke upon them as on Hereticks when thus excommunicated , as they look't upon you renouncing in terms the very Authority it self ? Nay did not the Pope's when their Passion heated by the present contest , was over , admit them into Communion again , though still persisting in their unretracted opposition ? what weaker then than to think they were separated from the Church for oppositing those more rigorous pretences ? or that those came down recommended by that Rule of faith , as did the Authority it self which you rejected , and for rejecting it be came held by all the Churches of that Communion for Schismaticks & Hereticks . Fourthly , to let us see that hee will not stand to his former Answer hee tells us that the Pope & his Court had something else to do than to enquire after the tenets of private Doctors . That is , after himself had taken a great deal of pains to prove that all Catholike Kings , abetted by their Doctors and Casuists , had thus resisted the Pope in these particular cases that is , that it was Publikely done all over the whole Church , hee alledges in the next place that onely private . Doctors held it . So fruitfull is error of contradictions . Fifthly , hee alledges , that perhaps those Doctors lived about the time of the Councells of constance & Basile , and then the Popes durst not meddle with them . Yet many , if not most of the instances produced by him are modern , some of them , as that of Portugall , in our dayes , and not past seaven years ago , another of the Venetians in this very last age ; which no [ perhaps ] can make happen in the time of those Councells . Score up another self contradiction . What hee means by their living perhaps out of the Pope's reach , none can tell . The Pope's Spirituall Iurisdiction , by which hee acts such things , & excommunicates , reachers as far as those Churches in Communion with Rome , as all men know , and if our Bishop speak of those who lived in other places , hee changes the subject of the question , for wee speake of Doctors abetting Roman Catholike Kings & Kingdomes , in such opposition . Sixthly , hee asks what did the Sorbon Doctors of old value the Court of Rome S. Trifle not my Ld ; they ever valued the tenet of the Popes Supremacy as a point of faith ; what they thought of the Court concerns not you , nor our Question ; nor are you accused or out of the Church for not over valving or not justly valuing the Court , but for under-valuing the very substance of the Pope's Authority , and calling that an Error which the Rule of faith delivered us as a point of faith . In a word all your process here is convinced to be perfectly frivolous & to no purpose ; since none of these things you alledge as done by Catholike countries are those for which you are excommunicate , cast out of the Church , & accused for Schismaticks & Hereticks by us : but another far greater , not at all touched by you ; towit , the renouncing & disacknowledging the very inward Right of the Pope . Which shows that all your allegations are nothing but laborious cobwebs , signs of a fruitles industries , but vtterly unable to support Truth . I upbraided them upon occasion , for their bloody laws and bloodier execution . Hee referrs me for Answer , to his Reply to the Bishop of Chalcedon . Where hee makes a long-law preamble no wayes appliable to the present case ; which even by his own Confession is this , whether ( though treasonable acts be punishable ) acts of Religion ought for any reason be made treason , and the exercisers of them punish't as Traitors meerly upon this Score because they performed such acts . That this was the case , is evidenced most manifestly out of the laws themselves every where extant ; which make it treason and death to hear a Confession , or to offer up the unbloody Sacrifice of our Saviours Body , &c. and out of their own remitting this strange treason at the very last gasp , nay rewarding the persons osten , if they would renounce their tenets & accompany them to their Churches . These are our manifest and undeniable proofs : what arguments does hee hring to blinde the Evidences ? nothing but obscure conceits to be look't for in mens breasts , pretended fears & ielousies that all who exercised such acts of Religion were Traitors , & meant to kill and slay the Governors , or at most some particular attemps of private persons , either true or counterfeited ; if some were true , it was , no wonder that such hert burnings & passions should happen , where people were violently forced to renounce the faith they had so zealously embraced & were bred & brought up in ; and per adventure no Protestant party living under Catholikes but have had the same or greater examples of the like attempts . Yet I excuse not those who attempted any thing against Government , nor accuse the Governors for treating them as they deserved : onely that the faults of some should be so unreasonably reflected upon all , nay upon Religion it self , as to make the formality of guilt consist in the performing such acts of Religion , was most senceles , malicious , nay self condemning , since their own Profession admits the hearning a Confession to be a lawfull act of Religion , and you would yet willingly hear them , if the people were not wiser then to go to such sleightly authoriz'd Ghostly fathers . Nor do I apprehend that you would think your selves very well dealt with if the present Government because of some ●isings of some of your party against them , which they know to have been back't , promoted , & fomented by some of your Lay Clergy , should there upon presently make laws to hang as Traitors every one of the said Clergy , whom they found either hearning a Confession or speaking of the Church Government by Bishops ; a point as much condemn'd by the present Government as any of our tenets was by Queen Elizabeth . If then you would think this very hard dealing , acknowledge others comparatively moderate , and your selves to have been most unreasonably cruell . In his p. 48. if hee mean as hee sayes , hee clears our Religion from destroying subjection to Princes , I subsume ; But , the Supremacy of the Pope is to us a point of faith , that is a point of Religion , therefore the holding the said Supremacy , is according to him ( if hee means honestly , that is , as hee speaks ) no wayes injurious to Princes . If any extent of this power , pretended to bee beyond it's just limits , hath been introduced by Canon-Lawyers or others , let him wrangle with them about it ; our Religion and Rule of faith owns no such things , as is evident by the universality of Catholike Doctors declaring in particular cases against the Pope , when it is necessary , as the Lawyers in England did against the King , without prejudice to their Allegiance ; which I hope characters those Doctors in his eye to bee good sujects to their Governors . Yet he is sorry to have done us this favour , or to stand to his own words , even when they signify onely Courtesy . Hee alledges therefore that these instances cited by him ( of Catholikes disobeying the Pope in behalf of Kings , ) were before these poysonous opinions were hatched , and so they do not prove that all Roman Catholikes at this time are loyall subjets . Yet himself in his vindication p. 194. ( so naturall is self contradiction to him ) told us of as violent acts done against the Pope in Cardinall Richlieu's dayes ; in Portugall very lately , and in a maner the other day , in which also the Portugeses were abetted by a Synod of French Bishops in the year one thousand six hundred fi●ty one , who were positive & very round with the Pope in their behalf . These were some of his instances in this very seventh Chapter ; which now ( a badd memory and self contradiction is ever a certain curse to falshood ) hee tells us were before our seditions , opinions were hatched . Now what seditious opinions have been hatched or can bee pretended to have been hatched within this five years , I dare say hee is ignorant : And , lest you should think I wrong him , you shall hear him contradict himself yet once-more ( so fully does hee satisfy his Reader on all sides ) & affirm here p. 49. that hee hopes that those seditio●s doctrines at this day are almost buried . So that spell the Bishop's words together , and they sound thus much , that those pretended seditious doctrines had their birth & buriall both at once , and were entomb'd in their shell ; that is , were never hatch't at all : So cruelly if you but confront the two faces of the same Ianus does hee fall together by the ears with himself , baffle & break his self divided head , & with one splay leg trip up the other . After this , hee presents the Reader with a plat from of the Church fancied by mee , as hee sayes ; for which greevous fault he reprehends mee ironically , telling mee that 't is pitty I had not been one of Christ's Councellors when hee form'd his Church ; that I am sawcy with Christ , what not ? Now I never apprehended Christ had any Councellors at all when he first form'd his Church , till the Bishop told mee hee had , & wish't I had been one of them ; or fancied any thing at all , unles hee will say that what Catholikes received from their forefathers and what with their eyes wee see left in the Church still , is onely the work of my fancy : which is non-sence ; for I onely took what was delivered , as of faith , by immediate Tradition , to wit that S. Peter was constituted by Christ Prince of his Apostles , and that the Pope was his Successor into that Office ; and then show'd the admirable conveniencies , the moderation , the necessity of that form of Government , how innocent if taken in it's due limits ( as held out to us by the Rule of faith ) to temporall Government , nay how beneficiall to the same , how absolutely necessary for and perfectly concerning the Vnity in the Church ; how impossible the said Vnity is without it , &c. which , if it bee Saucines , hee may with the same reason accuse all divinity of Saucines which takes what faith hath delivered , for example that Christ was Incarnate , & thence proceeds to show the conveniency , necessity , &c. of the Incarnation ; But the poor Bp. who has busied all his life in not in quaint concieted stories & odd ends of Testimonies , never had leisure to reflect , that this is the method which Science takes when it proceeds a posteriori ; first building upon what it finds to have been done , by experience or other Grounds , and thence proceeding to finde out the causes why or by which such things were done . In Answer , the Bishop pretends first that hee will take my frame in peeces ; whereas hee not so much as handles it , or looks upon it ; formine concern'd a Visible ty of Church Vnity , his discourse reckons up out of S. Paul seven particulars , all which ( except onely the common Sacrament of Baptism ) are invisible & latent , & some of them no wayes proper to a Church . The first is , one Body . Well leap't again , my L d , you are to prove first we are one Body , if the Vnity of Government ( conseru'd by all those who acknowledge the Popes Head ship ) be taken away by you ; but you suppose this , and then ask what can be more prodigious then for the members of the same Body to war with one another ? wee were inded once one Body , and as long as the mēbers remain'd worthy of that Body there was no warr between them : But , as when some member becomes corrupted , the rest of the members if they do wisely , take order to cut it of , lest it infect the rest , so 't was no prodigy but reason that the members of the former Church should excommunicate or cut you of , when you would needs be infected , and obstinacy had made you incurable : nay when you would needs be no longer of that Body . The former Body was One by having a visible Head , common nerves & Ligatures of Government & Discipline united in that Head ; the life●giving Blood of faith , essentiall to the faithfull as faith●full , derived to those members by the common Channells or veins of immediate Tradition : You separated from that Head , you broke a●sunder those nerves of Government , you stop't●up and interrupted those Channells or veins the onely passage for divine beleef ( that is certainty grounded faith ) your task then is to show us by visible tokens , that is , by common exterior ties , that you are one Body with us still , not to suppose it , and talk a line or two sleightly upon that groundles supposition . Secondly , one Spirit ; that is the Holy Ghost which hee rightly styles , the common soul of the Church . But his Lp must prove first that they are of the Body of the Church , ere they can claim to be informed by the Soul of it . It is not enough to talk of the Spirit , which is latent & invisible ; & Quaker or Adamite can pretend that at pleasure ; but you must show us visible Marks that you are of that Body , and so capable to have the same Spirit or Soul ; otherwise how will you convince to the world that you have right to that Spirit . Thirdly , one hope of our calling . This token is both invisible again ; and besides makes all to be of one Church ; Iews & all , if they but say tthey hope to go to Heaven ; & who will stick to say that ? Fourthly , one Lord ; in order to which hee tells us wee must be friends , because wee serve the same Lord Dark again ! How shall wee know they serve the same Lord ? Because they cry Lord , Lord ? or because they call him Lord ? Their visible acts must decide that . If then wee see with our eyes that they have broke in peeces his Church , & renounced the only-certain Grounds of his law , they must eithers how us better Symptoms of their service and restore both to their former integrity by reacknowledging them ; else wee can not account them fellow servants to this Lord , but Rebells & enemies against this Lord & his Church . Fifthly one faith . But how they should have one faith with us , who differ from us in the onely certain , that is ▪ in the onely Rule of faith ; as also in the sence , that is , in the thing or tenet of some Articles in the creed ; or , indeed , how they can have faith at all but opinion onely , whose best Authors & writers confess they have no more than probability to Ground their faith , hee knows not ▪ & so sayes nothing ; and therefore is not to be beleeu'd for barely saying wee have one faith . Sixthly , one Baptism . As if Hereticks who are out of the Church could not all be baptised But hee tells us that by Baptism wee fight vnder the same Standard . That wee should do so because of Baptism I grant indeed ; But , as hee who wears the colours of his Generall , & yet deserts his Army & fights against it , will find his colours or Badgeso far from excusing him , that they render him more liable to the rigour of Martiall law & treatable as a greater enemy ; so the badge of Christianity received in Baptism , is so far from being a plea for them who are out of the Church or for making them esteemed one of Christ's and hers , if they run away from her & take party against her , that it much more hainously enhances their accusation , and condemns you whom the undeniable matter of fact joyn'd with your acknowledgment of ours for a true Church manifests most evidently to have done both . Lastly , one God who is father of all , &c. By which if it be mean't that God is a father by Creation or ordinary Providence , them Iews , Pagans , & Atheists are of God's Church too ; if in the sence as God is fathers of Christians , you must first prove that you have his Church on earth for your Mother , ere you can claim God in Heaven for your father . But , to shew how weak a writer this Bp. is let the Reader peruse here my p. 324. & 326. and hee shall see our charges is that without this Government , they have no common ty under that notion to vnite them into one Christian common wealth ; and therefore , that having rejected that Government , unles they can show us what other visible ty they have substituted to that , they cannot be shown to be Christians or of Christ's flock , but separates & Aliens from it . Wee deny them to be truly-nam'd Christians for want of such a visible ty ; now the Bishop , instead of showing us this , supposes all hee was to prove ; towit that they are of Christ's Church , and reckons up some invisible motives proposed by S. Paul , to Christians already acknowledg'd for such , to vnite them , not into one Church ▪ ( for that was presupposed ) but into one harmony of affections . There is no doubt then , but all the seven points alledged are strong motives to vnite Christians in Wills ; but it is as undoubted on the other side that none of them onely pretended , ( and being invisible they can be but pretended ) is a sufficient Mark to know who is a true Christian , who not : nor was this S. Paul's intent as appears by the quality of the persons hee writes to , who were all Christians . Now Christians being such because of their faith , it followes that the Vnity in faith is the property to Christians as such , and consequently in Government ( which , by reason of it's concernment , ought in all reason to bee a point of faith ) & not in charity onely , for this extends it self to Infidells & all the world . Since then , the Bp. goes not about to show visibly their Ground for vnity of faith , that is , a common Rule of faith to his fellows and the rest , nor yet a common Government which may show them visibly , & to us , to be of the Church , and on the other side stands indited by undeniable matter of fact to have rejected those points which were & are visibly such to the Church they broke from , 't is no lesse evident that hee hath not said a word to the purpose but stole it away ( as his custome is ) from the open field of the plain charge to invisible holes . In a word those proposalls of S. Paul are motives why Christians should be united in Wills , and also why those who are not Christians should be of the Church , and Christian common wealth , not the proper ties which make them of it ; for these must be visible , remarkable & known , as are de facto , our form of Government , our Rule of faith . The frame then of the Church , as put by me , was thus visible ; the joynts of it recounted by the Bp. out of S. Paul invisible ; yet the sincere man pretends here when hee brings these invisible points to take my frame in peeces ; & to look upon it in parcells . Which is to prevaricate from the whole Question , and , instead of answering , to abuse & wrong his Adversary . Secondly , hee sayes hee will not dispute whether Christ did give S. Peter a Principality among the Apostles , so wee will be content with a Principality of order ; and hee wishes I had exprest my self more clearly whether I bee for a beginning of order & Vnity , or for a single Head of power & Iurisdiction . I answer , I contende for no such singular Head ship of power , that no Bishop in the Church hath power but hee ; for this is known to bee the Heresy which S. Gregory did so stoutly impugn when hee writ against Iohn of Constantinople ; A Principality or Primacy of order I like well ; provided this order signify not , as the Bp. would have it a dry order which can do nothing ; but such an order as can act & do something , according to it's degree & rank ; as the word order imports , if taken in the Ecclesiasticall sence ; and as it is taken when it is appl●'d to the Hierarchy , as for example to P●triarch● ▪ Primates , Arch Bishops , Bishops , &c. Which ought to bee the proper sence of it in our Controversy , it being about an Ecclesiasticall preeminence . As for what hee tells us that the Principality of power resi●es now in a generall Council , besides other faults already noted , it falters in this , that generall Councils are extraordinary Iudicatures , and never likely to happen in the sence you take a generall Council . But , our Question is , whether the nature of Government require not some ordinary standing , Supremacy of power ever ready to over look the publike concerns , to promote the interests & conserve the peace of the Christian Commonwealth , by subordination to whom all the faithfull remain united in the notion of Governed ; If this bee necessary , as plain reason avouches , then wee ask where you have lest this standing ordinary Principality of power , since you have renounc't the Pope's Supremacy ? Thirdly I added , and consequently to his Successors . This consequence exprest in generall terms , hee tells us , hee likes well enough , and that such an head-shippe ought to continue in the Church ; but hee cannot digest it that such an Head ship should bee devolued to the Bp. of Rome : yet , what other Successor S. Peter had that could bee properly call'd such , ( that is such a one who succeeded him dying ) except the Bp. of Rome , himself will never attempt to show us . This consequence then of ours , applying in the Principality of S. Peter's to the Bishop of Rome ) which hee calls a rope of sand ) hangs together thus , that whensoever Christ conferrs any power to any single person to be continued for the future good of the Church , and has taken no further order for it's continuance hee is deem'd likewise to have conferd it upon those to whom according to the order of nature it is to come . Now the naturall order requires that offices & dignities should be devolu'd to those who succeed those persons dying who were vested with them , in case there bee no other ordinary & convenient mean● instituted to elect or transfer it to another . That Christ lest any such institute that his Church should continue this dignity by election , or traverse the common method of succession , wee never read ; but on the contrary wee fide de facto that the Bishops of Rome in the Primitive Church enjoy'd a Principality by succession , & not by nomination of the Catholike Church ; nor is it convenient but extremely preter naturall , that this Principality being of perpetuall necessity ( as hee grants ) the Church should remain without it at the death of every Pope , till all the Churches in Iapan , China , India , or where ever remotely disperst in all parts of the habitable world , should bee ask't & give their consent whether the Bishop of Rome should still continue with this Principality , or no. No other means then being layd or lest to cross this way of succession , as appears by common sence and the practice of the Church , it follows that this naturall order must take place , and so the particular dignity of S. Peter remain to those who succeeded him dying in his see of Rome . His Argument then which hee pretends parallell to mine , that such a Bishop of such a see died Lord C●ancellor of England , therefore all succeeding Bishops of the same see must succeed him likewise in the Chancellor ship of England , comes nothing home to my case ; for here is a supreme standing Magistrate , to elect another & traverse succession ; the transfering that charge is easily & conveniently performable ; here are positive laws & institutes made known & accepted that a King should do this ; But , put case that there were none of all these means of electing a new person , on foot in the world , and that the Chancellor ship were to be perpetuated , there would bee no doubt in that case but the naturall order would take place there also , and the Successors of that Bishop would succeed also into the Chancellor ship . Christ left ( hee tells us ) the cheif managing of his family to his spouse , that is , the Church . Pretty sence ! signifying thus much that the Church or universality of ●hristians must govern themselves , & have no cheif Governour at all ; Is it not rare that the Bishop should think Christ's family , and his Spouse or Church are two distinct things ! What hee adds , that hee lest it not to any single servant further then as subservient to his spouse ; is very true ; and all Governours in the world are or ought to bee subservient to the common good of the governed , as even the Angells are Spiritus administratorij , yet no more can the subjects command their Governours , than wee can command Angells . And so the chief Church , & her Bishop the chief Governour of Christ's family are for the good of the Church , thouh over the Church ; however my L d who looks into the sounds of words & not the meaning of them , enflames the expressions , & improves them to flanting & proud sence . Hee tells us that Rome may bee destroyed with an Earthquake ; I answer it must be an unheard of Earthquake which can swallow up the whole Diocese ; for , if the City onely run that hazard , the Clergy of the Roman Diocese yet remain who can elect to themselves a new Bishop ; And no harm will succed to our cause . Next , hee sayes , it may become hereticall or Mahumetan ? True , so may the whole Church if it had pleased God so to order causes . But that it pleases him not wee have this strong presumption , that the good of his Church , so much concern'd in the perpetuity of this succession ( as hath been shown ) will crave his perpetuall assistance to that see . Wee have also for pledge of this perpetuity the experience of his gratious conservation of it for sixteen hundred years , & the establishment of it at present , not giving us the least Ground to think it's ruine likely . If his Lp do , and that this trouble him , at least let him yeeld his obedience till that happens , and then preach liberty from Rome's Iurisdiction to those that shall live in that age . What hee addes concerning the Churches disposing of her offices is meer folly : Himself granted in the foregoing page that Christ himself ( & not the Church ) instituted this Principality ; let him them show first that the Church hath Authority to change Christ's Institutes , ere he thus frankly presume it left to the Churches disposall . Next , hee tells us that betweene Tyranny & Anarchy there is Aristocracy which was the ancient regiment of the Christian Church . Wee blame them not for renouncing any one sort of Government but all Government in the Church ; and alledge that there is no Kinde of Government which actually vnite ? God's Church in one but this of the Pope's Headship . An Aristocracy signifies a Government by some cheif persons , who sitt either constantly or else often , & easily meet that the difficulties occurring in the ordinary Government of the Cōmonwealth may bee settled by them . Was this the ordinary Government of the Primitive Church ? Had they any generall Council ( which the Bishop means by Aristocracy , as appears by his p. 56. l. vlt. till Constantine's time ? Nay have wee had any this six handred years or indeed eight hundred last past which they will acknowledge to bee such ! or , shall wee have any for the future ? they tell us not till towards the end of the world , and that even then 't is but probable neither ( See D r H. Reply p. 30. ) His position then comes to this , that Aristocracy in a generall Councill being the Ecclesiasticall H●ad ( p. 56. l. vlt. ) or the Government which vnites God's Church , the said Church had no Head nor Government at all till Constantine's time ; none betweene Council & Council afterwards ; none at all again this six or seven hundred years past ; and lastly perhaps shall have none at all for the future . Farewell Church Government , and many thanks to my good L d of Derry & D r. H d. But I most wonder that a man of his Principles could finde no middle sort of Government between Tyranny & Anarchy but Aristocracy ; Is Monarchy with him none at all , or none of the best , which even now hee told us was of divine Institution ? You good people who depend so zealously of this new Prelacy , observe how your Dooctrs have either a very short memory to inform you right , or a very strong will to cheat you into the wrong . Heed adds , that a Primacy of order is more sufficient in this case to prevent dangers and procure advantages to the Church than a Supremacy of power . Which signifies thus much directly in other terms , that hee who hath no power to act at all in order to the universall Church or as a first , hath power to procure her more good , & prevent more harms towards her , that is , hath power to act better for that Church , than hee , who has power to act , hath . And thus my friend here feasts his Readers with contradictions , his whole discourse being such in it's self & wants onely to bee put into something more immediate terms of the same signification . After I had put down the necessity & yet moderatenes of the Pope's Authority as held of faith by us , I added , that this was the bridle our Saviour put in the mouth of his Church , to wield it sweetly which way hee pleased . My Bp. replies that I make the Church to bee the Beast and the Pope's office to ride upon the Church . No , my Lord , I styl'd the Pope's office , the Bridle ; do bridles use to ride upon horses ? or did your Lp ever meet a bridle on horsback ? I see the Bishop is a better Bowler then hee is an Hors-man . Next , hee tells us that our Saviour put his bridle not into the mouth but hand of his Church . Good my L d inform us ( for you chop your Logick so snall & are grown so mysteriously acute that without a revelation none can understand you ) when the Church holds the bridle in her hand , as you say , whom does she govern by that bridle ? Do the whole multitude of beleevers hold the bridle & govern themselves ? Then there are no Governors at all , o●at least none distinct from the governed , which is all one . Or , do some Governors onely hold the bridle & weild by it the multitude of beleevers ? then returns his Lp's cavill & buffets himself , that then the Church is the Beast ( as hee irreverently wantons it ) and those Governors ride upon the Beast , and the bridle gets into the Mouth of the Church again , for as Governors are said to hold the reins or bridle , so , if wee will prosecute the metaphor into an Allegory , the Governed must be said to have it in their Mouths , that is to be ruled & guided by it . So unfortunate is his Lp that hee can neither approve himself a good Controvertist , nor a tolerable guibbler ; but , while hee pretends to be solid in the former , he still runs into contradictions ; when witty in the latter hee rambles into absurdities ; and , in either performance , his own both Arguments & Quips light upon his own head . I represented the advantages & cōveniences this Headship brought to the world when duly observed by good Pope's . Hee replies that I write dreaming as Plato did , and look upon men not as they are but as they ought to bee . This mistake is of the same strain , onely something more voluntary . I look not my Lord upon men at all in this place , but speak of the Office it self ; how admirabily convenient it is if rightly performed . What men do , or how they execute it , whether well or ill concerns not a Controvertist no● mee ; the point or tenet concerns mee . The personall managing this office is not of faith , and belongs not to mee but to Historians & Lawyers to talk of ; the Office it self is of faith , fals under the sphere of Controversy & is my task to defendit . What say you to the Office it self , as put down here by mee . Return my L d whence you stray'd ; and tell us , is not the Office it self thus moderately yet substantially exprest naturally conducing to the peace , Vnity , Faith , Discipline , & other universall conveniencies of Christendome ? or is it , though thus advantageous to the whole Church , to be rejected because of the abuses of particular persons ? These are the points between us ; what say you to these ? why , in the next parag . hee would have us look upon the case without an if or as a Pope should bee ; no my Lord , I ought not in reason to quit that method ; you & I are not disputing about mens lives , but the Catholike tenet and whether the very tenet bee advantageous to the Church or not . If wee leave this wee leave the whole Question . Yet wee must leave the Question , else my Lord will not proceed nor dispute ; telling us that if wee look upon the case without an if , or , as the Pope should bee ( that is indeed if wee look not upon the case ) then wee shall finde the Papacy as it is settled or would have been ( sayes hee ) the cause of Schisms , Ecclesiasticall dissentions , war amongst Princes , &c. Where first , if nothing follows out of my words but this disiunctive ( as it is settled , or would have been ) then it remains for any thing hee expresses , that , as it is settled , it is not apt to cause any of these inconveniences ; but onely would have been , in case some vicious attemptors had had the power to corrupt that which was actually well in the Church . Next , if hee speak of the Papacy , as it is settled , hee must look upon it as held by the Rule of faith and acknowledg'd by all Romane Catholikes ; otherwise if hee considers it according to what is disputable & wrangled about between Catholike & Catholike , hee considers it not as settled , for this is to bee not setled : nor indeed is this to speak of the Papacy it self ( about which Catholikes have no debates ) but of the extent of it . Now , let him either evince that Papacy as settled or held universally by all Catholikes , is in it's own nature the cause of Schisms , dissentions , Warrs , &c. Or grant that 't is not such , but the contrary ; as hee does here tacitly , by yeelding that if it were as it should bee it would bee faultles , and presently doubting whether it bee right settled , ( that is , as it should bee ) or no. The substance of the Pope's Authority being stated , I show'd all the Bishop's arrows falling on his own head ; because , not with standing such disputes , it is evident that the nature and notion of one Church is intirely conserved ; the Papacy standing firm in those very Catholike countries , which resisted the Pope , and those countries governing themselves in an Vnity of faith & Sacraments , & correspondence like one Body , as is visible ; whereas their Reform or renouncing the Pope has cut of England from all this Communication or correspondence , and made it no part of one Church greater then it self , but an headles Synagogue without Brother hood or order . Hee replies ; Neither so , nor so . How then , my Lord ? why hee tells us first that the Eastern Southern & Northern Churches admit none higher then the cheifest Patriarch . Well , my L d , are you and they both joyntly under the Government of those Patriarchs , or any other common Government ? If not , how are you then of one community or Brotherhood as Governed ? Next , hee alledges that agreat part of the Westerne Churches have shaken of the Roman Yoke . Grant it were so , and that those Congregations were in reality Churches , ( which wee deny ) yet are you united with those Churches under some common Christian Government , joyning you & them into one Christian Commonwealth ? If not ( as your eyes witnes 't is not ) then how are you their Brothers or of their community ? Show us this visible ty of order uniting you together ; To say you are one or united to them , without showing us this extern ty , is very easy , but convinces nothing . Thirdly , hee tells us that the rest of the Western world which acknowledge the Papacy , do it with very many reservations , cautions , and restrictions . Very good , my Lord ! if they onely restrain'd , they restrain'd something which they admitted , as thus restrain'd ; to wit , the substance of the Pope's Authority . Are you at least united with them ? Alas no : you are disunited from them , by totally renouncing ( and not restraining onely ) that Authority which visibly united them . Where then is your Brother hood ? where is your order ? Fourthly , hee answers , that for order , they are for it as much as wee . That you are for it & desire it ( if your Grounds would let you ( wee doubt not : But have you any such order uniting you visibly to the rest of the Christian world ? To say you are for it , when the Question is whether you have it no , without ever attempting to show us this visible order , signifies you neither have any nor can show any ; or , that you have indeed a feeble wish for it , but not efficacious enough to make you use means to obtain it . Fifthly , hee tells us , that for Christian Brother hood they maintain it three times larger then wee ; But he never goes about to show us any visible ty of Government , uniting them into one Cōmonwealth or Brother hood . 'T is a sufficient proof with him to say they maintain it ; that is , they call more Brothers then wee do ; but , whether they are so indeed or no 't is so evident with him ( though hee knows his own fellows say the contrary , as may bee seen in Rosse's view of Religio●s ) that it needs no proof though it bee all the Question ; Sixthly , as for their being an headles Synagogue , hee replies that they want no head who have Christ a spirituall Head. Wee are demanding a visible common Head or cheif Governmēt of the whole Church common to England with the rest , and hee relates us to Christ in Heaven . Such an Head is God Amighty to all mankind , must they therefore because of this invisible relation become one Cōmonvealth . Again , this latter , towit , whether Christ bee their spirituall Head or no , is invisible & unknown , and is to bee judged by the other thus ; that , if Christ have lest any Vnity of Goverment in his Church and commanded it to bee kept , and they have taken a course to leave no such Vnity , 't is evident that they have rebell'd against Christ as well as his Church , and so falsly pretend to have him for their spirituall Head. Next , hee tells us that they have a generall Council for an Ecclesiasticall Head. Which is to confess that there is no ordinary Vnity of Government in God's Church , but extraordinary onely , when a Council sits , that is , there is none de facto at present , nay morally impossible there should bee any ( as Dr. H. sayes Reply p. 39. ) and 't is a great chance when there is any , perhaps towards the end of the world , as the same Dr. imaginarily ghesses ; which you must conceive will bee in Antichrist's time , who ( according to their principles ) will bee the Head of the Church . And , lastly , that they have a gracious Prince for a politicall Head. Whos 's inward right if it bee lost by long prescription as the whole world grants it many , it follows that they can in that case pretend to no Head at all in case the successour hap to bee no Protestant . But I wonder the Bishop is so discourteous to his own tenet , that whereas they ever held the King to bee Head of the Church , or cheif in Ecclesiasticall matters , hee should now deny it and put him to bee onely a politicall Head , as contradistinguish't from Ecclesiasticall ; that is , give him no more then France , Spain , &c. Vse to do to their Kings , where the Pope's Headship is acknowledg'd . Again , wee ask not how they are one amongsts themselves in England under one pretended visible Head or Government , but how they are one with the rest of the Christian world , though having that pretended Head ? Is there any orderly common ty of Government obliging this Head to correspend with the other Head ? If not , where is the Vnity or common Headship of the whole , Church ? or how is England visibly ▪ united to it , vnder this notion ? If there bee , why should the Bp envy us the happy sight of this rarity which ( & onely which ) would satisfy the point , clear his credit , & vindicate his Church . His cavill that sometimes wee have two or three Heads , sometimes never an Head , is false & groundles ; since there can bee but one true or rightly-chosen Pope , however there may bee more pretended ones ; and , till hee who is chosen bee known & euidenced to bee such , the Headship or cheif Government is in the cheif Clergy of the chief see , whom wee call Cardinalls ; unles a generall Council actually sit . As secure a method for the peace & Vnity of a Commonwealth govern'd by an elective power , as mans wit can invent ; though ( as in all humane affairs ) the contingency of the subject admits sometimes of miscarriages , sidings & animosities . Hee promises us ( to shew the Vnity of Protestant Churches amongst themselves ) that the Harmony of Confessions will demonstrata to the world , that their Controversies are not so many , nor of so great moment as imagining . I answer , that truly I am so far from imagining any thing concerning their differences , that I know not even what the word Contreversy means ; till they give us some certain Rule to settle Controversies , & to tell us which Controversies are of faith , which of opinion onely : But does the Harmony of Confessions show us ( not in the common expressions of the word , but ) in the particularity of the thing , that they have one common certain Rule of faith , infallibly securing then that such points & no other were taught by Christ and his Apostles , or any particular sort of Government , obliging them to an Vnity under the notion of Governed , as a common ty ? Nothingless ; that is , it does less than nothing : and leaves my other objection good , that otherwise they have no more Vnity then a body composed of Turks , Iews , Hereticks , and Christians ; Nor does the Bp. disprove it otherwise than by reckoning up again the former motives to Vnity in affections out of S. Paul : Six of which are invisible ; and some of them equally pretendable nay actually pretended by Turks , Hereticks , &c. As deniable to them by him ; nor can they be in reason refused them , till hee gives us some certain Rule of faith , obligingly & satisfactorily convincing that such sects in particular are to be admitted , such to bee absolutely rejected , which hee will never do without entangling himself worse than formerly . And , as for Baptism , the seve●th motive ; 't is out of doubt amongst all the world , that Hereticks may have true Baptism , though the Bp. here forgets himself , & says the contrary . At least the Turks Ianisaries who are children of Christians , & so Baptised , cannot bee refused according to his Grounds to bee his Brother-Protestants ; this being the onely visible ty the Protestants have with the three parts of the world the Bp. so brags of . Lastly , I alledged , that their pretended faith consisted in vnknown fundamentalls , which is a meere Shist untill they exhibit a list of such points & prove them satisfactorily , that they , & onely they , are essentiall to Christian Communion . Hee replies , they need not do it . Why ? mee thinks the point seems very needfull ; yes , but the Apostles have done it ( hee sayes ) to their hands in the creed . And how proves hee that the Apostles intended this creed as a list of all fundamentalls ? onely ( for hee put neither before , nor yet here any other proof ) in that the Primitive Church ( saith hee ) hath ordained that no more should bee exacted of any , of Turks , or Iews in point of faith , when they were converted from Paganism or Iewism to Christianity . And , how proves hee the Primitive Church exacted no more ? out of his own manifold falsification of the Council of Ephesus already manifested ( Sect. 1. ) And this is the whole Ground of his certainty , that those points are onely fundamentall , or that they have any list of fundamentalls , and consequently that there is any Grounds of Vnity in materiall points amongst the Protestant Churches , or that they are of the Church , since the Church hath in her self Grounds of Vnity . I omit that the learned Bp. makes account Turks are Pagans , or to bee converted from Paganism ; whereas , 't is known they acknowledge a God : and affirms that the Primitive Church in the Council of Ephesus ( for to this hee relates as appears p. 5. ) held in the year 430. order'd any thing concerning Turks , which sect sprang not till the year 630. that is 200. years after . Both good sport , did not the Bp. cloy us with such scenes of mirth . Again , when hee saies the Apostles creed is a list of all fundamentalls ; either hee means the letter of the creed , and then hee grants Socinians & Arians to bee Christians ; both which admit the letter of the creed , interpreted their own way ; and excludes the Puritans from all hopes of Salvation for denying a fundamentall , towit , Christs descent into Hell. Or else , hee means the sence of the creed ; and then hee excludes the Roman Catholikes , whom yet in other circumstances hee acknowledges to bee of the Church ; for they hold some Articles found there , in another sence than do the Protestants . Let him then prove evidently that no points of faith were held formerly as necessary save those Articles in the Apostles creed ; next tell us whether hee means the letter onely or the sence of the creed ; then show us satisfactorily which is the onely true sence of it ; and , lastly , apply that piece of doctrine to particulars , and so show us which sects are of the Church , which excluded , & wee shall remain very much edifyd . Sect. 9. How the Bp. of Derry falsifies his Adversary's words & brings a Testimony against himself , attended by a direct contradiction , which hee terms , Fortifying . With what incomparable art hee clears himself of another . And , how hee totally neglects the whole Question & the Duty of a Controvertist in impugning opinions acknowledg'dly held onely by some in stead of points of faith held by the whole Church . HHis Eighth chapter pretends to prove the Pope & the Court of Rome most guilty of the Schism . Which hee makes account hee hath done so strongly that hee needs not fortify any thing ; yet , hee will needs do a needless bufines , and goes about to fortify ( as hee calls it ) in his way not with standing . To the first argument ( saith hee ) hee denieth that the Church of Rome is but a sister or a Mother , and not Mistress to other Churches . Which is first flatly to falsify my words , to be seen Schism Disarm . p. 327. which never deny her to bee a Mother but a Sister onely ; and this is his first endeavour of needles fortifying . Next , whereas the words Mistress may signify two things ; to wit a person that imperiously and proudly commands ; in which acception 't is the same with Domina , and correlative to Serva , a slave or hire ling slave : Or else a Teacheress ( as I may say ) or one which instructs , and so is coincident with Magistra , and correlative to Discipula , a Disciple or schollar ; Again , it being evident both out of the Council of Florence ( where it is defined Romanam Ecclesiam esse Matrem Magistramque omnium Ecclesiarum ) and also out of common sence that wee take it in this latter signification ; the quibbling Bp. takes it in the former ; that is not as understood by us but by himself , and then impugns his own mistake citing S. Bernard who exhorting Pope Eugenius to humility , bids him consider that the Roman Church , Ecclesiarum Matrem esse non Dominam , is the Mother not Lady of all Churches . And this is another attempt of his needles fortifying . My L d of Derry may please then to understand that when wee say that the Roman Church is Mother & Mistress of other Churches ; wee take the word [ Mother ] as relating to her Government , or power of governing , whose correlative is a sweet subjection , not a hard or rigorous slavery : and the word [ Mistress ] as expressing her power of teaching . Or , if the Bp. bee loath to grant the word [ Mistress ] taken in our sence , ( which yet hee never goes about to impugn or disprove ) let him but allow & stand to what the testimony himself brings here avouches , to wit that shee is Mother of other Churches , and that shee hath right to rule and teach her children as a Mother should do , & 't is as much as wee desire . Now , let us apply this & see how rarely the Bishop hath cleared himself of Schism & layd it at our do●e : Hee hath brought a testimony which asserts the Church of Rome to bee the Mother of other Churches , and so of the Church of England too , if shee be Church ; nor does himself in this place deny her that title , but seems to grant it ; But it is manifest de facto and by their solemn ordinances & publike writings , that her good Daughter the Church of England tells her flatly shee will not , ought not obey her ; and thus by the Bp ' s Logick shee becomes acquitted of Schism . Which I must confess is not onely a needles but a sleeveles manner of fortifying . Again , Schism involves in it's notion disobedience , and the Bishop in this chapter pretends to show her Schismaticall , that is disobedient ; to do which hee brings us a testimony which asserts our Church to bee Mother of other Churches ; and then concludes the Mother Schismaticall , because shee is disobedient to her Daughter : Pithy non-sence ! or , if made sence , flatly accusing their Church of Schism for disobeying her Mother ; and this deducible cleerly from that very testimony hee brought to prove the contrary , which kind of arguing is in the Bp s phrase call'd needles fortifying . His pretence of a new creed ( which was his second argument to prove us Schismaticall ) made by Pope Pius the fourth , is already shown ( Sect. 1. ) to bee a calumny : To which I add , that our creed is the points of our beleef or faith : since then 't is known that each point in that Profession of faith put out by him , was held as of faith by the former Church , ere hee thus collected them , 't is a contradiction to pretend that hee made a new creed till it be shown that any of those points there contained was not formerly of faith , and prove satisfactorily that the Apostles containes all necessary points of faith , which will bee manifested at the Greek calends . His third argument was because wee maintain the Pope in a rebellion against a generall Council . To this hee sayes I answer not a word . Let us see whether it deserves a word of Answer . The difference between a Controvertist and a Schoolman is the same as is between a Church & a School Controvertists therefore of severall Churches defend those points & impugn the contrary ones , which are held by those Churches as Churches , that is , as Congregations relying upon their Rule of faith . Either then let him show that our Church holds as of faith , or as received upon her Rule of faith the Pope's Supremacy to a generall Council , else in impugning that point hee totally prevaricates from the office of a Controvertist , hath done nothing which was his duty , and so merits no answer save onely this , that if hee will dispute against private opinions , hee must cite his Authors , & argue against them not the Church ; whose beleef is contained in the decrees of Councils , and universall consent of fathers & Doctors . Which answer I then gave him expresly , Schism Disarm . p. 327 ▪ Now , to show the vanity of this third argument , let him either manifest that our Church prest upon them this point of holding the Pope above Councils , so as to excommunicate them upon their contrary tenet ; else all pretence of our causing the Schism is avoided ; for , in case it were not thus prest , his argument stands thus ; very many Schoolmen & a great party among them held that opinion , where upon wee left their Church ; ergo , they are most guilty of the Schism . Which is as senceles a paralogism as a sleepy brain could have stumbled on . For , why should any break Church-Communion as long as hee can keep it with conscience ? or , how is my conscience concern'd in other men's opinions as long as they permit mee to hold the contrary : Now , that our Church permits the contrary tenet , and denies none Communion for it , himself testifies vindication p. 200. where hee puts down as one of the tenets of the now-french Church , that generall Councils are above the Pope , and may depose him , &c. The Bishop was conscious that hee had neglected the office of a Controvertist by impugning Schoolmen , Lawyers , & Courtiers instead of our Church ; and an opinion held by many , instead of a point of faith held by all . To delude the Reader , & in reality to oppose the former which belonged not to him , yet seem to strike at the latter , as hee ought , hee joyns both , however in consistent , into one ; and , being to wrangle against the Pope's Headship , proposes it first under this Chimericall notion , The Papacy ( Quà talis , or , as such ) as it is maintained by many . And this hee calls laying the Axe to the root of Shism , though it bee as directly leuell'd a stroak at his own legs , and inflicting as deep a wound on the supports of his cause as a contradiction can give to pretended sence . For since all Papists as such hold a Papacy or the Pope's Headship of Iurisdiction over the whole Church , and differ in this point from Protestants , it is evident that the Papacy of such , is that which is held by all ; for none can be Papists longer then they hold it . Now then to say the Papacy as such , as it is now held by many ; is the same as to say , the Papacy as held by all , as held by many onely : which is in other language to legitimate an Hircoceruus , and to clap together non ens and ens into the same notion . But , how does hee clear himself of this shuffling nonsence ? why first hee asks , do not some Roman Catholikes subject the Pope to a generall Council ; and others , nay the greater part of them , &c subject a generall Council to the Pope ? What is this to the Question whether these words [ the Papacy as such , as it is now maintain'd by many ] cohere in sence or no ? Secondly , hee asks whether hee might not then well say [ the Papacy quà talis , &c. ] No , my L d , for , it being evident that all Roman Catholikes hold the Papacy in some sence , if you call it the Papacy as such as it is held by many , pray how will you stile it as held by all ? as not such ? or the Papacy with super additions ? or can all hold what some do not hold ? Thirdly , hee saies , his conclusion was not against the Church of Rome in generall , but against the Pope & Court of Rome , that they were guilty of the Schism . For what ? for maintaining the substance of the Pope's Authority held by all ? then you accuse the Church of Rome in generall of Schism , for the Church in generall holds what all in her hold . Or was it for this opinion of the Pope above the Council , and others of this strain ? How were they guilty of Schism for this , unles they had deny'd you Communion for holding the contrary , or prest upon you an unconscientious approbation of it , which you know they did not Fool not your Readers my L d ; 't was not for this tenet which you impute to the Court of Rome , but for that of the Pope's Headship or Spirituall Iurisdiction over all God's Church , held by all Catholikes and by that whole Church equally then as it is now , for which you are excommunicated : and so , ought either to submit to that whole Church again in that point , as formerly ; or else ( if you would deal candidly ) impugn that whole Church ( and not the Court onely ) thus opposite to you in that mainly-concerning point . Fourthly , as hee saies although , aliquando bonus dormitat Homerus , that is , sometimes honest Homer takes a nodd , and though hee had stol'n a napp it had been neither felony nor treason , yet to let us see hee did not sleep , he will put his argument into form without a [ quâ talis ] which is to affect a sleepines still , or ( as our English Proverb saies ) to sleep fox sleep . Hee is accus'd of a contradiction & non-sence , and to clear himself hee tells us hee will now lay aside one part of the contradiction , and endeavour to make good sence of the other . Now his first argument is that the Court of Rome is guilty of Schism for preferring the Pope before a generall Council , to which I have already answer'd . His second , is that ours are thus guilty for making all Apostolicall succession & Episcopall Iurisdiction come from Rome onely . By which , if hee means our Church as a Church holds it ; ( as hee ought if hee speak like a Controvertist ) 't is a most gross & false imputation , as I told him : If of the Court of Rome onely , then , since they neither prest it as of faith nor deny'd you Communion for these points , but for another held by all ( as I lately show'd ) they cannot hence be concluded guilty nor you guiltles of Schism . This argument past over , hee confesses this tenet is not generall amongst us ; I add , but points of faith are generally held , therefore this tenet is but an opinion ; and being not generall ( as hee grants ) it follows that it is onely a particular or private opinion ; as I call'd it , & his own words evince it . Yet hee is loath these should be call'd private opinions because they are most common & most current : Whereas , unles they come down recommended by our Rule of faith , immediate Tradition or the voice of the Church , & so become perfectly common , generall , universall , & undoubtedly current , our Church looks upon them onely as deductions of private men's reasons , nor shall I own them for other . That the former is a common tenet hee brings Cardinal Bellarmine to say that it is almost de fide , or a point of faith , which the good Bp. sees not that it signifies it was almost reveald , or that the revelation fell an inch or two short of reaching our knowledge ; or , that God has not indeed reveald it , but yet that t was twenty to one but hee had done it . Next that the Council of Florence seem'd to have defin'd it : now the word [ seems ] signifies I know not that ever it defin'd it at all ; or , if it defin'd it so , 't is more than I know . Thirdly , that the Council of Lateran ( I suppose hee means not the generall Council there held ) defin'd it most expresly Yet the Bp , here descanting upon the words of that Council , sayes onely that they seem to import no less ; that is , it may bee they mean no such thing , or it may bee they mean much less . For the latter opinion ( as hee candidly here calls it ) hee tells us Bellarmine declares it to bee most true , that hee cites great Authors for it , saith that it seemeth ( again ) to have been the opinion of the old Schoolmen ; speaking highly ( at least seemingly ) of the Pope's Authority . So that all is seeming , all opinion and uncertainty . Now the use the Bp. makes of this gear is this ; The Court of Rome & many with it , held an over weening opinion of their own Authority , though they permitted us & whole Churches to hold the contrary , therefore wee very innocently broke God's Church ; or , therefore wee quite renounc't the Principles of Vnity in both faith & Government ( as the fact witnesses you did ) because they held an erroneous op nion too much extending the latter . In a word let Bellarmine & the Bp. wrangle about the opinionative point , I shall not think my self concern'd , as a Controvertist , to interrupt their dispute or ●oyn mine interest with either party however did I pretēd to treat a point of Canon-Law I might . The point of faith I undertook to defend as a Controvertist , whensoever I see any opposition to that , I acknowledge it my Province to secure it by my resistance . Sect. 10. My L d of Derry's vain pretence of his Churches large Communion . His frivolous and groundles exceptions against the Council of Trent . How weakly hee clears himself of calumny And how , going about to excuse his citing a Testimony against himself hee brings three or four proofs to make good the accusation . HEe pretended that the Protestants held Communion with thrice as many Christians as wee do . I reply'd that if by Christians hea means those who lay claim to the name of Christ I neither deny'd his Answer nor envy'd him his multitude ; for Manichees , Gnosticks , Carpocratians , Arians , Nestorians , Eutychians , and others without number , do all usurp the honour of this title . I added that I did not think hee had any solid reason to refuse Communion to the worst of them . Now , the Bp ' s task is evidently this to give us this solid reason & show it conclusive why hee admits some of these & rejects others . But 't is against his humour to go about to prove any thing ; Talking is his & an angry woman's best weapon ; and of voluntary talk he is not niggardly but deals us largess of it . First hee falls into rhetoricall exclamations against our prejudice , partiality , want of truth , charity , candour , & ingenuity Words are but vapour ; let him put certainly-establish't Grounds to conclude himself or any of his . sects , true Christians , which may not as well infer that all those other sects are such also ; otherwise his excl●mations which sound so high in Rhetorick , are very-flat noted and signify just nothing in Controversy , where the concernment of the subject renders all proofs inferior to rigorous & convincing discourse , & dull & toyish . Secondly , hee asks , wherein can I or all the world charge the Church of England , of Greece , or any of the Eastern , Southern , or Northern Christians , with any of these Heresies , and then reckons up afterwards the materiall points held by the Manichees , Gnosticks , &c. Suppose I could not ; are there no other heresies in the world but these old ones , or is it impossible that a new heresy should arise ! It was not for holding those very materiall points that I accused the Church of England or the Bp. as hee purposely misrepresents mee ; but this , that having no determinate certain Rule of faith , they had no Grounds to reject any from their Communion who held some common points of Christianity with them though differing in others . Again , since the Rule of faith Protestants pretend to is the Scripture , and all those Hereticks recurr'd still & rely'd upon the same ( nay even the Manichees upon the new Testament ) it follows that these are all of the Protestants Communion because they have the same Grounds & Rule of their faith ; if the Bp. reply that the letter of the Scripture is not the Rule of faith but the sence , hee must either show us some determinate certain way to arrive to the true sence of it , or else confess that this Rule is indeterminate & uncertain , that is ( as far as it concerns us ) none at all . Now , though indeed the Protestants hapt not to light into all the same materiall errors as did the Manichees , Arians , &c. Yet they agree with them in the source of all error ; that is , in having deny'd and renounc't the onely Ground of faiths certainty , Tradition of immediate forefathers , which alone could bring down to us security that Christ was God or that there was such a thing as God's word : and so , the deniall of this is in it's consequences equally nay more pestilentiall then is the denying the materiall point it self of Christ's divinity , or the asserting any other held by the worst of those Hereticks ; They agree with them all therefore in the root of all errors , though the branches chance ( and they but chance ) to be diverse ; as may bee seen if you do but consider what varieties of sects are sprung in England , since your strong hand which truly did forbid the liberty of interpreting Scripture is taken from you ; whereof some be as learned as yourselves , witnes the books of the Socinians ; for 't is an easy matter out of affection to turn Scripture to variety of errors , as was cleerly seen in Luther ; who because Carolostadius had publish't the absence of Christ's Body from the Blessed Sacrament before himself , found the middle tenet of compresence of both Body & Bread ; and so , by that base affection , saved a great part of the world , through God's Providence , from a wickeder error . Thirdly , hee tells us that some few Eastern Christians are called Nestorians , others suspected of Eutychianism , but most wrongfully . Though indeed nothing is more right full then to call them so , as even Protestants confess . But you see nature works in despite of Design , and that hee hath a mind to cling in very brotherly and lovingly with the Nestorians & Eutychians , though hee saies hee will not ; and those tenets of theirs which in the close of his paragraph hee pretends to detest as accursed errors , here hee strokes with a ge●tle hand , assuring us they are nothing but some unvs●all expressions : as if all heresies when exprest were not expressions , and also very unvsuall & new to faith & the faithfull Now their unvsuall expressions were onely these , that Christ had two distinct persons , and no distinct natures ; which are nothing in the Bp ' s mind ; had they deny'd Christ to be God too , it had been also an unvsuall expression : but , I must confess , a very scurry and pestiferous one , as were the former . But our favourable Bishop thimking it necessary to bolster up his Church with a multitude , boldly pronounces what hee knows not in excuse of those Hereticks , though it be contrary to the publike and best intelligence wee have from those remote countries . Fourthly , hee is very piously rhetoricall & tells us , that the best is , they are either wheat or chaff of the Lord's floar , b●t that our tongues must not winnow them . Which is as absurd as the former . That it is best for them to be wheat , I understand very well , but that it should be best ( as hee says ) that they are either wheat or chaff , I confess I am at a loss to conceive . Chaffe Ps . 1. v. 5. signifies the vngodly , and Mat. 3. v. 12. ( the very place which his Allego●y relates to ) it is said that Christ will burn the chaff ( of his floar ) in vnquenchable fire : which , mee thinks , is far from best . So miserably the Bp. comes of still , w●ether hee intends to speak finely or solidly . Our tongues indeed shall not winnow them , as hee says , nor do we pretend , to do so by our tongues , or voluntary talking ( that were to vsurp the method of discourse proper to himself onely ) but our reason will winnow them unles wee turn Beasts & use it not ; our proofs , if they be evident , as our charge of their Schismaticall breach is , will winnow them ; the Rule of faith ( the voice of the Church or immediate Tradition ) will winnow , or rather Christ hath winnow'd them by it , having already told them that if they hear not the Church they are to be esteemed no better than Heathens & Publicans . Since then 't is evident out of the terms that you heard not the Church for your n●w fangled Reformations , nor Ground those tenets upon the voice of the Church , nay according to your Grounds have left no Church , nor common suprem Government in the Church , to hear , it follows that you have indeed winnow'd your selves from amongst the wheat of Christians and are as perfect chaff ( I mean those who have voluntarily broken Church Communion ) as Publicans & Heathens . Now , to show how empty a brag it is that they hold Communion with thrice as many Christians as wee , to omit their no Communion in Government already spoken of Sect. 6. let us see what Communion they have with the Greek Church in tenets ( by the numerosity of which they hope for great advantages ) and whether the Protestants or wee approach nearer them in more points held equally by both . I will collect therefore out of one of their own side , Alexander Ross , the tenets of the present Greek Church , in which they agree with us , though in his manner of expressing our tenet , hee sometimes wrongs us both . The Greeks place ( saith hee ) much of their deuotion in the worship of the Virgin Mary , and of painted Images ; in the intercession , prayers , help and merits of the saints , which they invocate in their Temples . They place Iustification , not in faith , but in works . The sacrifice of the Mass is used for the quick and the dead . They beleeve there is a third place between that of the blessed and the damned , where they remain who deferr'd repentance till the end of their life ; If this place bee not Purgatory ( adds Ross ) I know not what it is nor what the souls do there . ( View of all Religions p. 489. ) And , afterwards p. 490. They beleeve that the souls of the dead are better'd by the prayers of the living . They are no less for the Churches Authority and Traditions than Roman Catholikes bee when the Sacrament is carried through the Temple the People by bowing themselves adore it , and falling on their knees kiss the earth . In all these main points ( if candidly represented ) they agree with us and differ from Protestants . Other things hee mentions indeed in which they differ from us both , as in denying the Procession of the Holy Ghost , not using Confirmation , observing the Iewish Sabbath with the L d' s day , &c. As also , some practises , not touching faith , in which they hold with the Protestants , not with us ; as in administring the Sacrament in both kinds , using leauened bread in the Sacrament , Priests marriage , there is no one point , produced by him , which our Church looks upon as a point of faith in which they dissent from us and consent with the Protestants except that one of denying the Pope's Supremacy ; for their onely not using Extreme-Vnction , which hee intimates signifies not that they hold it unlawfull , or deny it . Iudge then candid Protestant Reader , of they Bp ' s sincerity , who brags of his holding Communion with thrice as many Christians as wee do ; whereas , if wee come to examin particulars , they neither communicate in one common Government , one common Rule of faith , if wee may trust this Authour of their own side ( since if the Greeks hold the Authority of the Church and Traditions as much as Catholikes do , as hee sayes , they must hold it as their Rule of faith , for so Catholikes hold it ) nor yet in any one materiall point in opposition to us , save onely in denying the Pope's Supremacy . And how more moderate they are even in this than the greatest part of , if not all Protestants , may bee learned from the Bp ' s mistaken testimony , at the end of this Section , as also from Nilus an avowed writer of theirs for the Greek Church against the Latine , and one of the gravest Bp ' s and Authours of that party , who shuts up his book concerning the Pope's Primacy , in these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The summe is this ; As long as the Pope preserves order , and stands with truth , hee is not removed from the first and his proper Principality , and hee is the Head of the Church , and chief Bishop , and the successour of Peter and of the rest of the Apostles , and it behooves all men to obey him , and there is nothing which can detract from the honour due to him ; but if , when hee hath once strayed from the Truth , hee will not return to it , hee will bee liable to the punishment of the damned . Where , the Reader will easily judge whether the former words sound more incliningly to the Catholike or the Protestant tenet ; and , as for the latter words , But if , &c. There is no Catholike but will say the same . Thus much then for my L d of Derry's Communion with the Eastern Church . And as for his Communion with the Southern , Northern , & Western Churches , which hee thunders out so boldly as if all the world were on his side and of his Religion , if examin'd 't is no better than the former ; sence his side denies immediate Tradition of forefathers or the living voice of the present Church to bee the Rule of faith , which is to the Roman Church the fundamentall of fundamentalls . Nor has hee any other Rule of faith , that is , a plain and certain method of interpreting Scripture common to him and his weakly rel●ted Brethren ; so that if they hit sometimes in some points , 't is but as the Planets , whichare ever wandring , hap now and then to have conjunctions , which hold not long , but pursving their unconstant course , decline and vary from one another by degrees , and are at length crost by diacentricall oppositions . The rest of this paragraph insists again upon his often answer'd saying that the creed contains all necessary points , which is grounded onely upon his falsifying the Council of Ephesus , as hath been shown heretofore . To my many former replies vnto this pretence I add onely this , that either it is a necessary point to believe there is such a thing as God's written word ( or the Scripture ) or not : If not , then why do the Protestants challenge it for their Rule of faith ? Is not the Ground of all faith a necessary point ? But if it bee a necessary point , then all necessary points are not in the Apostles creed ; for there is no news there of the Scripture : nor is it known how much thereof was written when the Apostles made their creed , what hee adds of our having chāged from our Ancestors in opinions ; either hee means by opinions , points of faith held so by us , and then 't is calumny , and is to be solidly proued not barely said ; But , if hee mean School opinions , what hurt is done that those things should be changed which are in their own nature changeable ? Hee imagins that Dr. Field hath prou'd some thing against us in this point , and in answer shall imagin that those of ours who have reply'd to his toyes have disproved what hee is pretended to have proved : nor am I further concern'd , unles the Bp. had produced some weighty particular out of him which yet wanted answering , as hee brings none at all . After this hee will needs prove the Council of Trent not to have been a Generall one . His exceptions that the summons were not generall , that the foure Protopatriarchs were not present by themselves nor their deputies ; that there were not some present from the greater parts of all Christian Provinces , are already shown to bee frivolous & impertinent , till hee gives us some certain determinate notion of Church , and some certain Rule to know what sects in particular are of it , what excluded , as I have already manifested his Ground could give none . For , otherwise , those who are excluded from or are not of the Church have no right to be Summon'd thither ( unles to bee call'd to the Barr as Delinquents ) nor to sit there , nor are to be accounted Christians ; and so the summons may bee Generall , all may bee there that should be there , and some may bee present from the greater part of all Christian Provinces , notwithstanding the neglect or absence of these aliens . Hee ought then first put Grounds who are good Christians , & ought to bee call'd , who not ; ere hee can alledge their not being call'd as a prejudice to the Council . Our Grounds why it was generall are these . The onely certain Rule of faith and ( by consequence ) root of Christianity , which can secure us of God's word or any thing else is the immediate delivery or Tradition of forefathers ; Those therefore & onely those who adhere to this root are to bee held truly Christians of the Church ; those who broke from it any time ( as did the Protestants professedly , the Greeks & the rest as evidently when they began to differ from us in any point ) are not properly Christians , nor of the Church ; therefore a representative of the Church or Council is intire , universall & Generall , though those latter ( who are not of the Church ) bee neither call'd , Summon'd nor present , provided those others who adhere to this root of faith and so are indeed Christians , or adherers to Christ's law , be Summon'd & admitted : But such was our Council of Trent ; therefore it was Generall . Now , to disprove this Council to bee Generall , if hee would go to work solidly , the Bp. should first alledge that it was not a sufficient representative of the whole Church , which must bee done by manifesting definitely and satisfactorily , who in particular are of the Church , who not : nor can this bee performed otherwise than by showing some Rule & root of faith & Christianity better qualify'd to bee such , that is , more certain & more plain than this , which may distinguish those who are of the Church from those who are not of it ; or else to convince that the Greeks , Protestants , Lutherans , &c. When they began to differ from the Roman , innovated not , but were found adhering to that immediate delivery : otherwise they must confess that all were Summon'd that ought to have been Summon'd , all were there or might have been there who ought to have been there , and so the Council was Generall . Till this bee done all his big worded pretences of the absence of the whole Provinces , of the greater part of Christendome , want of due summons , fewnes of the members present , that the Greeks are not known Rebells , &c. are convinc't to bee but voluntary talk as is indeed almost all this Treatise , this being his peculiar manner of discoursing ; more fit for old wives & Gossips at their frivolous meetings , then for a Bp. and Controvertist handling matters of faith . Hee sayes that the Greeks though Hereticks should have been lawfully heard & condemned in a generall Council . What needed hearing , when themselves in the face of the whole world publikely confessed , maintained , & avowed their imputed fault : Condemned they were by generall Councils heretofore , though the Bp's particular faculty of saying what hee lists without a word of proof will not allow them to bee such , nor yet give us some certain way to know which Councils are such . Or , had it been an acknowledg'd generall Council and they heard & condemned there , still the B p. had an evasion in lavender ; hee laid up in store this reserve of words following , that they were never heard , or tried or condemned of heresy by any Council or person that had Iurisdiction over them ; and then hee is secure by talking boldy & proving nothing . His saying that though they were Hereticks yet they of all others ought especially to have been Summon'd : signifies thus much , that it is more necessary to a generall Council that Hereticks bee call'd thither , than that Orthodox fathers bee so . A substantiall peece of sence & worthy consideration ! I brought a similitude of a Parliament that known and condemned Rebells need not bee call'd , hee will needs have it run on four feet & prosecutes it terribly : some of his best trifles I shall reckon up . First , hee saies the Pope hath not that Authority over a generall Council as a King hath over a Parliament . I answer ; I am so plain a man that I understand not what the Authority of King or Parliament either taken singly or one in order to the other signifies : some Kings have more , some less Authority ; so have Parliaments ; witness those of England & France . To expect then I should know ●ow great the Authority of King or Parliament is by naming onely the common words is to expect that one should know how long a country is by naming it a country , or how big a mountain is by barely calling it a mountain . That these have some great bignes and those some great Authority I know by their common names ; but how great I know not . Words , my Ld , may serve you to give , whose cause will not bear sence , but they must not serve mee to take . Secondly , that the Greek Patriarchs are not known & condemned Rebells . Answer , this is onely said again , not prou'd , and so 't is sufficient to reply that they who call'd the Council & all in the Council held them so . Again , the errors which they publikely maintain'd have been condemned by Councils , & for the most part some of their own party being present . Now , why those who publikly profess those Errours should need a further calling to triall , or why they are not known Rebells is the B p' s task to inform us . Thirdly , he sayes , that the least Parliament in England had more members then the Council of Trent . They were therefore graver and more choice persons . The Church summons not parish-priests out of every great town , as the common wealth doth two Burgesses out of every corporation . Again , what was , it matters not ; but might not there bee a Parliament of England without having the fifth part of the members found in that Council , and yet bee a lawfull one too ? Rub up your memory , my L d. ( you pretend to bee a piece of a Lawyer ) and I beleeve you will finde an English law that Sixty members is a sufficient number to make a lawfull Parliament ; and before that law was made common consent & custome ( which is either equivalent or perhaps above law ) gave the same for granted . Fourthly , he excepts against the super proportion'd multitude of members out of one Province , which hee sayes never lawfull Parliament had . I ask , if other Provinces would neither send a fit number nor they had a minde to come , by what law , by what reason should it render illegitimate either Parliament or Council ? Now , 't is certain and not deny'd by any , but that Bishop's had as free liberty to come out of other Provinces as out of Italy had they pleased . Again , the principall busines being to testify the Tradition of former ages , & a small number of Bishops serving for that ; and the collaterall or secundary busines being to examin the difficulties those Hereticks , which were the occasion of the Council , produced , that they might be confuted fully , & out of their own mouthes , which is a thing to bee performed by committees , in which learned men that were not Bishops might sit , it little inferred the want of Bishops . Wherefore , if there were any error in the supernumerarines of Bishops out of some one Province , it was for some other end than for the condemnation of Heresies , & so is nothing to our purpose ; unles perhaps my L d will pretend that had those Catholike B p' s out of other Provinces been there , they would have voted against their fellow Catholikes in behalf of Luther or Calvin . which were a wise Answer indeed . Fifthly hee excepts that the Council of Trent is not received in France in point of Discipline . What then ? why , by his parallell to a Parliament hee concludes hence t was no lawfull Council . Which is to abuse the eyes of the whole world , who all see that France , who denies the admission of those points of Discipline , acknowledges it not withstanding a generall & lawfull Council , and receives it in all determinations belonging to faith , which are so essential to it as it were disacknowledg'd , were they deny'd ; though not in matters of fact , which are accidentall to it's Authority , nay allow'd by the Church it self ( however made & exprest generally ) to binde particular countries onely in due circumstances & according to their conveniencies . Lastly , hee alledges that they were not allow'd to speak freely in the Council of Trent . Which is a flat calumny ; and though most important to his cause could hee prove it , yet after his bold custome , 't is onely asserted by his own bare saying , by Sleidan a notoriously lying Author of their own side , and by a passage or two in the History of the Council of Trent , whereof the first is onely a ieering expression ( any thing will serve the B p. ) the other concerning the Pope's creating new Bp's nothing at all to his purpose ; since both these new & the other old B p' s were all of one Religion & Catholikes ; & so not likely to dissent in vo●ing Doctrines ; which kind of votes are essentiall to a Council & pertinent to our discourse , which is about Doctrines not about Discipline . After this hee puts down three solutions ( as hee calls them ) to our plea of the Patriarchall Authority . First , that Britain was no part of the Roman Patriarchate . And this hee calls his first solution . Secondly that though it had been , yet the Popes have both quitted & forfeited their Patriarchall power ; and , though they had not , yet it is lawfully transferred And this is his second solution . The third is , that the difference between them and us is not concerning any Patriarchall Authority . And this is his third solution ; which is a very really good one , & shows that the other need no reply : our charge against them being for renouncing the supreme Ecclesiasticall Authority of divine Institution ; not a Patriarchate onely , of humane Institution . If further answer bee demanded , first , the Greek Schismaticks , our enemies , confess that England was a part of the Pope's Patriarchate if it bee truly called a Western Church ; see Barlaam Monachus de Papae Principatu , c. 11 and Part. 1. Sect. 15. of the adjoyning Treatise . Next , it is falsely pretended that the Pope's have either quitted or forfeited their Patriarchall Authority ; and may with equall reason bee concluded , that a Bishop quits Episcopall Authority if hee is also a Patriarch ; or that a person must leave of to be Master of his own family , because hee is made King and his Authority universally extended to all England . Which last instance may also serve against the pretended inconsistency of the Papall and Patriarchall power , if it need any more answer than what hath formerly been given Sect. 4. I omit his calumnies against the Papall Authority charactering it falsly as a meere unbridled tyranny . And his thrice repeated non-sence ; when hee joyns in one notion Patriarchall Authority : a Patriarchy being a Government by one , an Aristocracy by many . Nor is his other calumniating expression much better when hee calls the Papall Authority , a Soveraign Monarchicall Royalty : since it was never pretended by Catholikes that the Pope is the King of the Church . The notion of Priest and Sacrifice being relative , the failing of the one destroyes the other : since then the Protestants have no Sacrifice they are convinced to have no Priests . This point in particular hee never touch't , but talk't a little in obscure terms of matter & form of ordination , as if it were not an easy thing to say what words they pleased , and do what actions they pleased . To this the Bishop onely replies that hee over did and set down the point of Sacrifice over distinctly . Next , hee tells us their Registers are publike offices , whether any man may repair at pleasure . whereas , our question is not of the Registers in generall , but of that one particular pretended Register of the right ordination of Protestant Bishops , kept conceal'd from the free perusall of Catholikes though the circumstances ( to wit their alledging the unlawfulnes of the Protestant Bishops ordination ) requir'd it should bee shown . His next paragraph concerning their uncharitablenes needs not bee repeated unles it could be mended . My expedient to procure peace & Vnity , which was to receive the root of Christianity , a practicall infallibility in the Church , hee seems willing to admit of . Onely hee adds that the greater difficulty will bee what this Catholike Church is ; and indeed to his party 't is an insuperableone ; though to us most facil , as I have shown formerly , Sect. 7. Hee call'd the Bishops of Italy , the Pope's parasiticall pentioners ; I reply'd , it seem'd his Lordship Kept a good table and had great revenews independent on any . Hee answers , hee was not in passion , and that hee Spoke onely against meer Episcopelles ; which is to show that his passion is nothing abated yet ; by adding such unsavory Phrases to his former calumny . Next , hee says that , as for his self , hee never raised himself by any insinuations . I know , my L d , you are a Saint : but the point is can you clear your self from calumny and prove that those Bishops ( whom otherwise you calumniate ) ever used such insinuations . Hee was never ( hee saies ) parasiticall pentioner to any man , nor much frequented any man's table . You are still more Saint then formerly , my L d : But , can you prove that those Bishops ( whom otherwise you calumniate ) are parasites , or was it ever heard of or pretended that they sit at the Pope's table ? Hee adds , that , if his own table bee not so good as it hath been yet contentment & a good conscience is a continuall feast . Much good may it do you , my L d ; fall to , and eat heartily ; cannot you fare well & hold your tongue , but you must amongst your dainties slander your Neighbours , men better then your self , by calling them parasites , Episcopelles , the Pope's creatures , hungry , &c. Or if you do , can you expect less but that it shall be laid in your dish , to sauce your dainties ? But the point is how hee proves these worthy persons to bee hungry parasiticall pentioners , which unles hee does hee yeelds himself to bee a malitious calumniator . Now , his proof of it is contained in those words , whether those Bishops were not his hungry parasiticall pentioners they knew best , who know most . Well argued my L d ; there 's none can overthrow such a proof , because it is impossible to know where to take hold of it . Or , if any can bee taken , 't is this that the Bp. of Derry knows better then all the world besides . As for his pretence of his good conscience , and to free himself from being a Parasite , I would entreat his Lordship to examin his conscience truly , whether hee does not get his living by preaching that doctrine which hee puts in his books , the which how many notorious falsities contradictions & tergiversations they have in them may bee judged by this present work . Now , if hee does , let him consider whether any like parasitism can bee found as to hazard to carry men to damnation by taking away the highest principle that can correct them and bring all faith and Ground of faith to uncertainty & dispute , meerly to get his own bread ; for your other actions my L d I neither know what you do , nor think it handsom to enquire . In the close hee pretends to satisfy an exception of mine found in Schism Disarm'd . 'T was this , that hee quoted a testimony from Gerson against himself , which showed that the Greeks acknowledg'd the Pope's Authority , by their departing from the then Pope ( as Gerson sayes ) with these words , wee acknowledge thy power , wee cannot satisfy your covetousnes , live by your selves . Hee replies & endeavours to show that by [ Power ] in that place is mean't not Authority , nor iust power , but might . Whereas . First the very opposition of [ Power acknowledged ] to ( covetousnes which they could not satisfy ) argues that their sullen departure proceeded from their sticking at the latter , not the former , which was there acknowledg'd : Now if [ might ] were signify'd by the word [ Power ] in that place , the sence of the whole would stand thus ; wee separate not for want of acknowledging thy might , but for want of power to satisfy thy covetousnes , which is as good as non-sence . For , if hee had might to force them , what sence is there to say , wee depart because wee cannot satisfy your avarice , when departing could not save them ? whereas , in the other sence it runs very currently ; wee separate not for de fault of acknowledging thy Authority or iust power , but , because ( however this be iust , yet ) it is impossible wee should satisfy your covetousnes . Secondly , what , might or power , except that of Spirituall Iurisdiction , the Pope can bee pretended to have then had over the Greeks , appears not : It was mean't therefore of no such might , but of a rightfulnes of power . Thirdly , whereas hee sayes that Gerson apprehended the words in his sence , & cites the context for it , the very proof hee brings for him is against him . Gersons position ( according to the Bp. ) is this , that men ought not generally to be bound to the positive determinations of Pope's to hold & beleeve one & the same form of Government in things that do not immediately concern the truth of our faith and the Gospell . After which testimony the Bp. addes these words : From thence hee proceedeth to set down some different customes of the Greek & Latin Churches , both which hee doth iustify , citing S. Austin to prove that in all such things the custome of the country is to bee observed . And amongst the rest of the differences this was one that the Creek Church paid not such subsidies & duties as the Gallican Church did . Thus far the Bishop . Where it is manifest that the lawfulnes of resisting the Pope's determinations being in order to the not paying undue subsidies & Taxes , the discourse there relates to the no obligation of satisfying covetousnes , and touches not at all the point of power or might , as hee will have it . Let us take then Gersons sence in the former , and mine of iust power in the latter , and the discourse stands thus , that though men acknowledge the rightfull power of Pope's , yet they ought not generally be bound to their positive determinations in things not of faith , but belonging onely to the severall forms of Government & customes in severall countries , as paying subsidies , duties , &c. And pertinently to the same sence , the Greeks might bee imagined , as indeed they did , to answer . Wee acknowledge thy power , or cannot deny your rightfull Authority , but esteem not our selves bound to obey your determinations importing such covetous demands , contrary to the custome and Priviledges of our Church ; wherefore wee think our selves excused not to meddle with you at all . Fourthly , the Bp. sayes that it seems the Pope would have exacted those subsidies & duties of the Grecians , and that there upon they separated from him . Which countenances all I said formerly , & implies more strongly my sence ; towit , that it was there upon ( as the Bp. confesses ) that is , upon their denying subsidies , not upon their denying the rightfulnes of his power as coming under another & a cheaper notion , that they separated . Fifthly , the very demanding subsidies , had there not been some preacknowledg'd power to Ground & countenance such a demand , seems incredibile , & had required a more positive Answer , then ( wee cannot satisfy your covetousnes ) and rather this , you have nothing at all to do with us , nor the least Superiority to Ground the pretence of paying you any thing at all . Whereas this answer rather sayes , wee ow you indeed subjection , but not such a subjection as engages us to satisfy your encroaching demands . Lastly , hee sayes Gerson hence concludes that upon this consideration they might proceed to the reformation of the french Churches and the Liberties thereof , notwithstanding the contradiction which perhaps some of the Court of Rome would make , which more & more evidences that the acknowledgment of the Popes iust power was retained by the Greeks , and encroachments upon their Liberties onely deny'd , which the French Church intended to imitate ; Now , 〈◊〉 cannot bee pretended with any shame that Gerson and the french Church mean't to disacknowledge the Pope's iust power , as Head of the Church , nor will Gersons words even now cited let it bee pretended ; for then without any ( perhaps ) not onely some ( as hee doubts ) but all in the Court of Rome would most certainly have contradicted it . Their consideration then being parallell to that of the Greeks , as the Bp. grants , it follow'd that they acknowledg'd the Pope's Authority though they passively remain'd separate rather than humour a demand which they deem'd irrationall . Thus the Bishop first cited a testimony against himself , as was shown in Schism Disarm'd ; and would excuse it by bringing three or four proofs , each of which is against himself also ; so that as hee begun like a Bowler , hee ends like one of those Artificers , who going to mend one hole use to make other three . THE CONCLVSION . The Controuersy between us is rationally and plainly summ'd up in these few Aphorisms . 1. THat ( whatsoever the Extent of the Pope's Authority bee or bee not , yet ) 't is cl ar that all Roman-Catholikes , that is , all Communicants with the Church of Rome or Papists ( as they call them ) hold the substance of the Pope's Authority ; that is , hold the Pope to bee Supreme Ecclesiasticall Governour in God's Church . This is euident out of the very terms , since to acknowledge the Papall Authority is to bee a Papist or a Communicant with the Church of Rome . 2. The holding or acknowledging this Authority is to all that hold it , that is to the whole Church of Rome , or to all those particular Churches united with Rome , a Principle of Vnity of Government . This is plain likewise out of the terms ; since an acknowledgment of one Supreme Governour either in Secular , or Spirituall affairs is the Ground which establishes those acknowledgers in submission to that one Government ; that is , 't is to them a Principle of Vnity in Government . 3. 'T is euident and acknowledg'd that ( whateuer some Catholikes hold besides , or not hold , yet ) all those Churches in Communion with the Churches of Rome hold firmly that whatsoever the living voice of the present Church , that is , of Pastours and Fathers of Fam●lies , shall unanimously conspire to teach and deliuer Learners and Children to have been recieued from their immediate fathers as taught by Christ and his Apostles , is to bee undoubtedly held as indeed taught by them , that is , is to bee held as a point of faith ; and that the voice of the present Church thus deliuering is infallible , that is , that this deliuery from immediate forefathers as from theirs , as from Christ , is an infallible and certain Rule of faith , that is , is a Principle of Vnity in faith . This to bee the tenet of all these Churches in Communion with Rome both sides acknowledge , and is Evident hence that the Body made up of these Churches ever cast out from themselves all that did innouate against this tenure . 4. 'T is manifest that all the Churches in Communion with Rome equally held at the time of the Protestant Reformation in K. Henry's dayes these two Principles as they do now , that is , the substance of the Pope's Authority or that hee is Supreme in God's Church , and that the living voice of the present Church delivering as aboue said is the infallible Rule of faith This is manifested by our Aduersaries impugning the former Churches as holding Tradition and the Pope's Headship ; nor was it ever pretended by Friend or Foe that either those Churches held not those tenets then , or that they have renounc't them since . 5. The Church of England immediately before the Reformation was one of those Churches which held Communion with Rome , ( as all the world grants ) and consequently held with the rest these two former tenets prou'd to have been the Principles of Vnity both in faith and Government . 6. That Body of Christians or that Christian Common-wealth consisting of the then-Church of England and other Churches in Communion with Rome , holding Christ's law upon the sayd tenure of immediate Tradition and submitting to the Ecclesiasticall Supremacy of the Pope , was a true and reall Church . This is manifest by our very Adversaries acknowledgment , who grant the now Church of Rome , even without their Church , to bee a true and reall one , though holding the same Principles of Vnity both in faith and Government . 7. That Body consisting of the then Church of England and her other fellow communicants with Rome , was united or made one by means of these two Principles of Vnity . For the undoubted acknowledgment of one common Rule of faith to bee certain is in it's own nature apt to unite those acknowledger's in faith , that is , to unite them as faithfull and consequently in all other actions springing from faith And the undoubted acknowledgment of one Supreme Ecclesiasticall Governour gave these acknowledgers an Ecclesiasticall Vnity or Church-communion under the notion of Governed or subjects of an Ecclesiasticall Commonwealth . Now nothing can more neerly touch a Church , than the Rules of faith and Government , especially if the Government bee of faith and recieved upon it's Rule . Seeing then these principles gave them some Vnity , and Communion as Faithfull , and as belonging to an Ecclesiasticall Commonwealth , it must necessarily bee Church Vnity , and Comunion which it gave them . 8. The Protestant Reformers renoun'ct both these Principles . This is undeniably evident since they left of to hold the Popes Supreme power to act in Ecclesiasticall affairs , and also to hold diverse points , which the former Church immediately before the breach , had recieved from immediate Pastours & fathers , as from Christ . 9. Hence follows unavoidably , that those Reformers in renouncing those two Principles did the fact of breaking Church Communion , or Schismatizing . This is demonstrably consequent from the two last Paragraphs , where 't is proved that those two Principles made Church Communion , that is , caused Vnity in that Body which themselves acknowledge a true Church ; as also that they renounced or broke those Principles ; therefore they broke that which united the Church , therefore they broke the Vnity of the Church or Schismatiz'd . 10. This renouncing those two Principles of Ecclesiasticall Communion , prou'd to have been an actuall breach of Church Vnity , was antecedent to the Pope's excommunicating the Protestants , and his commanding Catholikes to abstain from their Communion . This is known , and acknowledg'd by all the world ; nor till they were Protestants by renouncing those Principles could they bee excommunicated as Protestants . 11. This actuall breach of Church Vnity in K. Henry's , E d the 6th's and the beginning of Q. Elizabeth's reign , could not bee imputable to the subsequent Excommunication , as to it's cause . 'T is plain , since the effect cannot bee before the cause . 12. Those subsequent Excommunications , caused not the actuall breach or Schism between us . For the antecedent renouncing those two points , shown to have been the Principles of Ecclesiasticall Vnity , had already caused the breach , disvnion or diuision between us ; But , those between whom an actuall diuision is made are not still diuisible , that is , they who are already diuided are not now to bee diuided : Whefore , however it may bee pretended , that those Excommunications made those Congregations , who were antecedently thus diuided , stand at farther distance from one another ; yet 't is most senceles and unworthy a man of reason to affirm that they diuided those who were already diuided ere those Excommunications came . Especially , since the Rule of faith , and the substance of the Pope's Authority consist in an indiuisible , and are points of that nature , that the renouncing these is a Principle of renouncing all faith and Government : For , who so renounces a y Rule may , nay ought , if hee go to work consequently , renounce all hee holds upon that Rule , whether points of faith , or of Government , nay even the letter of God's written word it self ; that is , all that Christ left us , or that can concern a Church . 13. The renouncing those two Principles of the former Church Vnity , as it evidently disv●ited mens minds in order to faith and Government ; so , if reduced into practice , it must necessarily disvnite or diuide them likewise in externall Church carriage . This is clear , since our tenets are the Principles of our actions , and so contrary tenets of contrary carriage . 14. Those tenets contrary to the two Principles of Church Vnity were de facto put in practice , by the Reforming party ; and consequently , they diuided the Church , both internally and externally . This is most undeniably evident ; since they preach't , writ and acted against the Tradition , or delivery of the immediately foregoing Church as erroneous in many points , which shee deliver'd to them as from immediate . fathers and so upwards as from Christ ; and proceeded now to interpret Scripture , by another Rule than by the tenets , and practice of the immediately foregoing faithfull . And , as for the former Government , they absolutely renounc't it's influence in England , preach't , and writ against it : Nay kept Congregations apart before they had the power in their hands ; and , after they had the power in their hands , punish't and put to death ( and that vpon the score of Religion ) many of the maintainers of those two Principles of Church Vnity . 15. Hence follows that the Protestants breach was a perfect and compleat fact of Schism . For , it diuided the former Ecclesiasticall Body both internally and externally , and that , as it was an Ecclesiasticall Body , since those two said Principles concern'd Ecclesiasticall Vnity . 16. The subsequent Excommunication , of our Church was therefore due , fitting and necessary . Due ; for it is as due a carriage towards those who have actually renounced the Principles of Vnity both in faith and Government , and so broken Church Vnity , to bee excommunicated by that Body from which those Renouncers thus broke , as it is towards rebells , who have renounc't both Supreme Government and fundamentall laws of a Common-wealth , and so , diuided the Temporall Body , to bee denounced and proclaimed Rebells by the same Common-wealth . Fitting , since the effect of it they most resent , which was to keep the true faithfull apart in Ecclesiasticall actions from them , signify'd no more than this , that they who had broken both internally and externally from the former Body should not bee treated with , in Ecclesiasticall carriages , as still of it , nor bee owned for parts of that Commonwealth of which already they had made , themselves no parts . Lastly , necessary ; all Government and good order going to wrack if opposite parties bee allow'd to treat together commonly in such actions in which their opposition must necessarily , and frequently burst out and discover it self ; which will ineuitably disgust the more prudent sort , hazzard to peruert the weaker , and breed disquiet on both sides . Thus far to evidence demonstrably that the Extern Fact of Schism was truly theirs ; Which done , though it bee needless to adde any more to prove them formall Schismaticks , themselves confessing that such a fact cannot bee iustifiable , by any reasons or motives whatsoever , of Schism , c. 1. Yet I shall not build upon their standing to their own words , knowing how easy a thing it is , for men who talk loosely and not with strict rigour of Discourse to shuffle of their own sayings ; I shall therefore prosecute mine own intended method , and alledge that , 17. The very doing an Extern fact , of so hainous a Nature , as is breaking Church Vnity concludes a guilt in the Acters , unles they render reasons truly sufficient to excuse their fact . This is evident , a fortiori , by parallelling this to facts of far more inferiour malice . For , who so rises against a long settled , and acknowledg'd Temporall power , is concluded by that very fact of rising to bee a Rebell , unles hee render sufficient reasons , why hee rose . Otherwise , till those reasons appear , the Good of Peace , settlement , order and Vnity , which hee evidently violates by his rising conclude him most irrationall , that is , sinfull , who shall go about to destroy them . The like wee experience , to bee granted by all Mankind in case a son disobey or disacknowledge one for his father , who was held so formerly , nay if a schoolboy disobey a petty schoolmaster ; for , unles they give sufficient reasons of this disobedience , the order of the world , which consists in such submission of inferiours , to formerly-acknowledg'd Superiours gives them for faulty for having broken , and inverted that order . How much more then the fact of breaking Church Vnity , since this entrenches upon an order infinitely higher , to wit Mankind's order to Beatitude , and in it's own nature dissolves , that is , destroyes Christ's Church by destroying it's Vnity ; and , by consequence , his law too ; since there remaining no means to make particular Churches interpret Scripture the same way , each of them would follow the fancy of some man it esteems learned , and so there would bee as many faiths as particular Congregations ; as wee see practic 't in Luther's pretended Reformation , and this last amongst us . 18. No reasons can bee sufficient to excuse such a fact , but such as are able to conuince that 't was better to do that fact , than not to do it . This is most Evident ; since , as when reason convinces mee 't is worse , to do such a thing I am beyond all excuse irrationall , that is , faulty in doing it ; so , if I bee conuinc't that 't is , onely-equally good , I can have no reason to go about it ; for , in regard I cannot act in this case without making choice of the one particular before the other , and in this supposed case there , is no reason of making such a choice , since I am convinc't of the equality of their Goodnesses , 't is clear my action in this case cannot spring from reason . 'T is left then that none can act rationally nor by consequence excusably , unles convinc't that the fact is better to bee done , than not to bee done . 19. In this case , where the point is demonstrable , and of highest concern , no reason meerly probable , how strongly soever it bee such , can convince the understanding , that the Contrary was better to bee done , but onely a manifest , and rigorous demonstration . For , though in the commoner sort of humane actions an high Probability , that the thing is in it self better , bee sufficient for action , yet there are some things of a nature , so manifest to all Mankind to bee universally good , that nothing , but rigorous Evidence , can bee pretended a Ground sufficient to oppose them . For example , that Parents are to bee honored , that Government is to bee in the world , that Vnity of Government is to bee kept up in God's Church , that there ought to bee certain Grounds for faith , and such like . Which , since on the one side they are such as are in their own nature demonstrable , and indeed self evident ; on the other so universally beneficiall , and consequently an universall harm , or rather a deluge of inconveniences , and mischief break in if the Acter against these should hap to bee in the wrong ; hee is , therefore , bound in these cases not to act till hee sees the utmost that is to bee seen concerning such affairs ; but affairs of this nature are demonstrable , or rather self evident ( as is said ) on the one side , therefore hee ought not to act , unles hee could see perfect demonstration , that 't is better to do the other : Wherefore , it being evidenced most manifestly in the 6th Section of this , Vindication of my Appendix , that this fact of theirs left neither , Certain Ground of faith , nor Vnity of Government in God's Church , nothing but a perfect and rigorous demonstration , could bee able to convince , the understanding that 't was better to ●ct . 20. The Protestants produce no such demonstration , that ●was better to act in this case . For , they never clos'd with severe demonstration , in any of their writings I have yet seen to Evidence rigorously either , that the Rule of immediate delivery was not certain , or that the Pope had no Supreme Authority in Ecclesiasticall affairs , or , lastly , that , though hee were such , yet the Authority was to bee abolish't for the Abuses sake ; Which were necessary to bee done ere they could demonstrate it better to break Church Vnity . Nor , indeed , does their manner of writing bear the slenderest resemblance , of rigorous demonstration : since demonstration , is not a connecting of Ayre and words , but of Notions and sence , and this from self evident Principles even to the very intended conclusion . Whereas their way of writing is onely to find out the sence of words by a Dictionary kind of manner ; which sort of Discourse , is the most fallible , most sleight and most subject to Equivocation , that can bee imagin'd . To omit that rigorous demonstration , is pretended by our party for our Rule of faith , immediate Tradition , which they renounc't ; and , consequently , for whatsoever was recieved upon it ( as was the Pope's Authority ) as yet unanswer'd by their side . Nay their own side sometimes acknowledge , our said Rule of faith infallible . See Schism Dispatch't . p. 104. & p. 123. 21. 'T is the most absurd , and impious folly imaginable to bring for their excuse , that they were fully persuaded the thing was to bee done or is to bee continued . For , since a full persuasion , can spring from Passion or Vice aswell , as from reason and virtue ( as all the world sees , and grants ) it signifies nothing in order to an excuse to say one was fully persuaded hee was to do such a thing till hee show whence hee became thus persuaded ; otherwise his persuasion , might bee a fault it self , and the occasion of his other fault in thus acting . 'T is not therefore his persuasion , but the Ground of his persuasion , which is to bee alledged and look't into . Which , if it were reason , whence hee became thus persuaded , and that hee knew how hee came to bee persuaded ( without knowing which 't was irrational to bee persuaded at all ) then hee can render us this reason , which persuaded him ; and reason telling us evidently that no reason , less than demonstration , is in our case able to breed full persuasion , or conviction , that it was , better to act ( as hath been proved Aph. 19. ) it follows they must give us a demonstrative reason , why 't was better to bee done , otherwise they can never iustify that persuasion , much less the fact which issued from it : But , the fact being evidently enormous , and against a present order of highest concern , and no truly Evident reason appearing , why 't was better , to do that fact , 't is from it self convinc't , and concluded irrationall , precipitate and vicious . If they complain of this doctrine , as too rigorous in leaving no excuse for weak , and ignorant persons who act out of simplicity ; I reply : Either their first Reformers , and themselves the continuers of the Breach , thought themselves ignorant in those things they went about to reform , or no. If they thought themselves ignorant , and yet attempted to make themselves iudges , 't is a plain self-Condemnation , and irrationall . If they were ignorant , or in some degree ignorant and yet either thought themselves not ignorant , or in some degree less ignorant , then I ask what made them think themselves wiser than they were except their own Pride : So that which way soever they turn , their fault and guilt pursve them . But , if they were indeed knowing in those things , then 't is apparent there are no truly sufficient , convincing or demonstrative reasons to bee given why they acted , since they were never able to produce any such , though urged and obliged there unto by the highest motives imaginable . Whence they remain still criminall as in the former cases , and indeed much more , leaving it manifest , that neither persuasion , nor their fact which was originiz'd from it , sprung from reason in their understanding , but from Passion and Affection in their Wills. THEREFORE THE PROTESTANTS ARE GVILTY BOTH OF MATERIALL , AND FORMALL SCHISM ; SINCE 'T IS EVIDENT THEY HAVE DONE BOTH A SCHISMATICALL FACT , AND OVT OF A SCHISMATICALL AFFECTION . FINIS . THE POST-SCRIPT . IF my Adversaries will undertake to reply in a rigorously demonstrative way , which , as it onely is conclusive , so none but it can avail them to iustify a Fact of this nature , they shall have a fair return , from their Disarmer . Otherwise , if they resolve to pursve their old method of talking preachingly , quotingly and quibblingly , hee can bee content to leave them to the Applause of weak and half-witted Readers , and to the Laughter and contempt of rationall and intelligent persons . INDEX TO THE TREATISE Against Dr. Hammond . A , ABsurdtiies in Dr. H. p. 215 three til ( this page the Collectour , neglected to gather them ) p. 216. three more . Other three p. 217. Heaps of others from p. 217. till p. 221. Also p. 272 and 274. Two more , p. 279. His Absurdity of Absurdities that it was forbidden by Moses his Law to converse with or preach to a Gentile , from p. 308. to p. 319. A shameless Absurdity in making a Testimony totally against him , speak for him by adding two Parenthesis of his own in the middle . p. 326 , 327 , 328. Another heap of Absurditis p. 232 , 233. Absurdity in deducing a Conclusion out of three Testimonies , in stead of shewing one expresse word in any one . p. 345 , 346. &c. with others of an inferiour strain . Absurdities about Saint John's Priority in place . p. 371 , 372 , 373. Another , p. 374. Many and most grosse Absurdities to avoid the clearing his inexcusable Falsification of Scripture p. 376 377 , &c. Absurd pretences , and his building on a ●silly , unauthentik and most unlikely Narration . p. 388 , 389. Absurd nonsence in obliging us to confesse what we hold as of Faith , instead of shewing us he had exprest we held so , and not calumniated our tenet . p. 390 , 391 , 392. More new Absurdites . p. 307 , 308. Absurdity in answering by a Paralel which in nothing resembled our objection . p. 410 , 411. Absurd Nonsence . p. 418 , 419 , 420. A Cluster of Absurdities about his twelve Thrones . p. 421 , 422. &c. all over . Another Cluster of toyish Absurdities . p. 435 , 436. An whole Army of Absurditias mustered up , which he nicknames a perfect Reply and attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my most important Section . p. 450 , 451. Abusing the Reader 's eyes four severall times . p. 198 , 199. Also p. 231 , 232 , 237 , 249 , 251 , 326 , 327. ( with what art he does so . p. 327 , 328. ) Also p. 329 , & 330. and in divers other places . Abusing a Testimony from Theophylact. p. 243 , 244. Abusing a Testimony from Scripture . p. 283 , 284 , 285. Abusing a Testimony from Anacletus . p. 297 , 298. &c. Abusing the Jewish Church and her Practice in their purest times . p. 311. Abusing the Primitive Christians as most uncharitable , and the Apostles as abetters of their fault . p. 318 , 319. Abusing Saint Peter and his Jewish Prosclytes by making them all Schismaticks . p. 315 , 316. His other manifold abuses come under the Heads of Calumny , cavill , false-dealing , and others . Actuall Power of the Pope in England at the time of the breach . p. 36. 37. The Antientnesse of that Actuall Power , p. 37 , 38. B BElief , what , according to Dr. H. p. 113 , 114. & 134. What truly . ibid. Blasphemy against Faith , and Ground of Faith ; p. 111. Another , p. 112. Three more , p 114. Other two , p. 200 ; 201. Doctor Hammonds manner of dogmatizing the seed of all Blasphemies p. 420. C. CAlumny against a pretended Adversary who medled not with him , p. 27 , 28. Also , p. 33 , 34. Calumniating our tenets , p. 96 , 103 , ( twice ) 104 , 403 , 404 ( twice ) 423 , 424 , 431 , 432 , 440. Calumniating his Adversary , p. 366 Calumny formerly imputed , manifested from his own words to be such , p. 390. 391. Cavill groundlessly made against a petty lapse , though rectify'd in the Errata , p. 172 , 173. Other groundlesse and senselesse Cavills , p. 186 , 230 , 276 , 277 , 278 , 302 , 366 , 367 , 368 , 426 , ( thrice ) 427. False Cavill that S. W. never consider'd his Allegations , when as he had answerd them particularly one by one , p. 211. A Cavill grounded upon a false pretence of his own , p. 342. Another built upon his own Falsification of his Adversaries words , p. 37● . Certainty of Faith a just ground for zeal , p. 10 , 11 , 12 , 20. Certainty and strength of Tradition , p. 12 , 13 , 16 , 45 , 46 , 97 , 119 , 120 , 132 , 134. Challenge made formerly to ●r . H that he could not shew one expresse word for Exclusive Jurisdictions in any of those Testimonies he produc'd to prove it . p. 343. This Challenge how rationall and moderate in the Offerer , how necessary and advantagious for the Accepter . p. 343 , 344. Challenge acceped , ibid. but totally prevaricated from , after acceptation , p. 345 : 346. Changing St. Hierom's words , p. 26. Changiing my words and intention , p. 31 , & 56 Changing the force and sence of the Father's words thrice by his Paraphrase or Translation , p. 8 , 79 , 80. 81. Changing the Question , almost all over . Changing the words of their own Translation , p. 195. Changing St , Chrysostom's intention and sense by omitting some of his words , p. 265 , 266. Multitudes of others of this sort , especially changing the Fathers and his Adversary's words , `and the letter in which-they were printed to his own advantage , I omit to recount most of them fall more properly under other Heads . Contradictions to himself , p. 102 , 104 , 115 , 116 , 123 , 135 , 140 , 142 , 145 , 146 , 148 , 173 , 174 , 185 ( twice ) 196 l. ult . 197 , l. 11. 216 , 238 , 239 , 244 ( twice ) 263 , 264 , 270 , 271 ( twice ) 272 , 287 , 293 , 294 , 369 , 392 , 393 , 405 , 423 , 432 , 446. Contradicting four places of his own , p. 204 , 205. Contradicting six other places of his own , ib. Nine Self contradictions shewn from p. 207. to p. 214. Contradicting himself and common sense both at once , 314 , 315. Contradicting himself , in denying his Irrefragable Evidence to be intended for what his own words evince he brought it , p. 334 , 335. In denying it to be a Proof for the point , p. 336. In denying seven Testimonies , which before he call'd , Clear Evidences , to be Proofs , p. 336 , 337. Contradicting himself with one Testimony five times , p. 417 , 418. Contradicting the scope of the present Controversie , and of his whole fourth Chapter , p. 205 , 206. contradicting the whole stream of Scripture , p. 309. 310 , 312 , 313 , 314. contradicting his own Tenet of Exclusive Provinces , p. 357. contradicting common sense , p. 310. 311 , 368 , 369. 393. contradicting himself and common sense at once , p. 314 , 315. contradicting at once all the most Substantial part of his Book , p. 350 , 351. E. Evidences , able to excuse the Protestants from Schism , how they ought to be qualified , p. 40 , 41. That they have no such Evidences , p. 42 , 43 , 44. A Testimony . Evidence how it ought to be qualified , p. 382. Dr. H's Evidences how qualified , p. 383. Evident demonstrably that H. the eighth was , p. 132 , 133 , 134. Evident demonstrably , that the Papacy was never introduc'd , p : 168 , 169 , 170. F. Fact evinc'd out of Histories concludes not Right , p. 51 , 52. Falsifications of Scripture , p. 194 , 195 , 196 , 197 , 307 , 339 , 343 , 403. False and common trick in citing Scripture , p. 354 , 355. False pretences from Scripture , 195 , 360 , 363. Egregious and most wilful , falssific●tions of Fathers & other Authors , discoverd , p. 245 , 246 , 247 , 248 , 249 , 250 266 , 267 , 268 , 269. 270 , 358 , 359 , 367 , 415 , 416. Falsifications of S. Ambrose reiterated , and shamelesly applyed to his own advantage , whereas it is expresly for us , p. 349. Falsification of Falsifications , p. 375. Falsely substituting the Arch-heretick Pelagius his Testimony for S. Hieroms , p. 239 , 240 , 241. Falsifying the words of the Testimony , as well as the Authority , p. 242 , 243. Falsifying his Adversaries words and plain intention , p. 73 , 74 , 370 , 371 , 376 , 428 , 433 , 465. An egregious and most notorious Falsification , as it was put in his Book of Schism , 468 , 469. A voluntary and shameful Falsification left undefended , p. 319 , 320 , 321 , &c. False Pretences that he answered some passages , p. 186 , 187 , 322. l. 3. and again ; l. 8 , 9. Also p. 387 , 394 , 413. Falsifying our pretence of Evidences , p. 175. False stating the Question , p. 39 , 69 , 70 , 71 , 74. and indeed almost over all the Book . False pretence of a silly Argument , as put by his Adversary , whereas he feigned it himself , p. 438 , 439. Falsification objected by Dr. H. cleared most evidently from p. 459 , to p. 468. Falsifying his Adversaries manner of Expression , wilfully to accuse him of a Falsification , p. 464. 465. G. GEneral Councels now morally impossible , and when probable to be had according to Dr. H. p. 141. Their Authority doubted of by him , p. 138. Grounds concluding the whole Controversie , p. 36 , to 55. I. IGnorance in Logick , p. 76 , 135 , 137 , 138 , 139 , 157. 158. 281. ( twice ) 376 , 384. ( twice ) 424. Ignorance in his Accidence , shewn by ten several Instances , p. 84. to p 90. Ignorance of the signification of the common School-terms , in telling us the Pope is not a Summum Genus , p. 159. Affected Ignorance of common sense , in impugning a Name or Title , instead of a Thing , p. 164 , 165 , 166. in arguing from Fulness to Equality , p. 261. 262. in concluding from either side of the Contradiction p. 304. 305. in deducing many consequences from perfectly unconcerning Premises p. 305. 306. 307. in building upon the reconcilement of contradictory Testimonies , ere he knows or goes about to prove them true p. 325. 326. in expecting the like from his Adversary p. 364. 365. in arguing from Plurality to Equality p. 429. Ignorance how the Holy Ghost is in the Faithful p. 429 , 430 Miserable Ignorance in Dogmatizing upon the Mystical sense of Testimonies p. 417. 418 ▪ 419 ▪ 443. 444. Ignorance of the way of interpreting Scripture p. 187. 188. 189 190. 278. 279. Ignorance of the distinction between a Title and an Argument p. 176. between an Interpreter and a Grammarian p. 187. between a Parenthesis and a Comma , p. 194. between a Parenthesis and a Comma p. 194. between Samaritans and Gentiles , p 308. affected Ignorance of our Tenet , p. 340. 341. 354. 369. 370. 385. 386. our Proofs , p. 264. of his being the Opponent , I the Defendant p. 249. Pitiful ignorance in not knowing the nature of a Proof , p. 338. Most nonsensical Ignorance , p. 401 , 402. Incertainty of Faith , unable to ground a rational zeal , p 14 , 15. Dr. H's . Churches absolute incertainty of her faith avowed by himself , p. 110. 111. Incertainty of faith , how absurd and disedifying , if brought into practice , or put in a Sermon , p. 125 , 126. Infallibility of our Church , how held by us , p. 97 , 98 ▪ No Church without Infallibity , p. 98 , 99. No Power to binde to Belief , without Infallibility , ib. Also p. 108 , 109. Denial of infallibility , pernicious to all Faith , p. 123. K. MR. Knots Position vindicated , p. 96. 97. 98 , 99. also p. 103. 104. M. MIstaking willfully every line of my Introduction , p. 55 , 56 , 57 , 58. &c. to 69 , his other Mistakes sprung from wilfullness or weakness are too many to be reckoned up : This one instance will abundantly suffice to inform the Reader what he may expect in his answering the rest and more difficult part of the Book . Motives of Union in our Church , p. 128. O. Omitting to answer to most concerning points , p. 95 , 145 , 312 , 313. ( four times ) 329 , 330. ( other four times ) 381 , 382 , 383. Omitting to reply to my Answers or Exceptions , and to strengthen his own weak Arguments , p. 157 , 173 , 174 , 117 , 158 , 329 , 330. ( six times ) 425 , 426 ( thrice ) 429 , 445 , 446 , 447. ( twice ) 447 , 448. ( twice ) Omitting to mention those words in my Epistle to the Reader , which solely imported , p. 31 , 32. To answer the true import of my introduction , p. 65 , 66. To answer whether his Reasons be onely probable or no , p. 90 , 91. To oppose our true Evidence , though he pretends it , p. 175. To answer his Adversaries challenge , that he had not one word in his many Testimonies to prove his main point , but what himself put in of his own head , p. 203. 204. Omitting to shew one testimony which confirmed his own , We know ; but instead of doing so , cavilling and railing at his Adversary , p. 302 , 303. Omitting his Adversaries chief words , and thence taking occasion to cavill against the rest , p. 278. Omitting to clear himself of his falsifying Scripture , p. 307 , 308. and of falsifying the Apostolical Constitutions , p. 319 , 320 &c. Omitting to reply to the Text of S. Mat. urged against him , p. 394 , also to two important Paragraphs of Schism , Dis . p 406 Omitting to cite the place , or even the Book of three authors ; whereof those which could be found , are expresly against him , p. 414 , to 421. Omitting our argument from Tu es Petrus , though pretending he puts it , p. 435 , 436 , Reasons why the Disarmer omitted that part of Dr. H's Book , which himself acknowledges unnecessary , p. 452 , 453 , &c. Opponents part belongs to the Protestants , Defendants to us , p. 47 , 48 , 76 , 77 , 274. P. PAtriarchy of the Bishop of Rome mistaken for Metropolitical power , p. 145. It s extent weakly impugned by four Testimonies , which not so much as mention it , p. 146. 147 , by Rufinus , 151 , 152 , 153. Rather justifiedly the Nicene Canon pretended to oppose it , p. 149 , 150. Acknowledged by the Greeks our Adversaries to extend to all the West , p. 155 , 156. Power of binding to Belief , what it consists in , p. 118 , 119 That our Church rationally claims , this Power , but that none else can , p. 120 , 121 , 122. Possession , not to be disturbed without sufficient motives p. 38 , This of the Popes in England not to be rejected upon less reasons , than rigorously evident that it was usurpt p , 40 , 41 , 42. Possession of Catholicks justly pretendable to have some from Christ , and so may be it self a Title , but that of Protestants cann ot p. 49 , So the advantages of ours , the disadvantages of their Possession , p. 129 , 130. Again , most amply , p , 178. 179. Theirs not truly named a Possession , p 180 181. Prevarication from his own most expres words , the whole tenour of his Discourse , the main scope of his most substantiall Chapter , and lastly , from the whole Question , p , 202 , to 207. From performing a most advantageous challenge , accepted by himself , p 345 346. Other Prevarications , p. 108 , 109 , 110 , 112 , 185 , 377 , 383 , 384 , 391 , 436 and in many other places too numerus to be noted . Proofs brought by Protestants against our ground of Faith , arrive not to a Probability , p. 44 , 45 , 46 , Dr. H's Proofs , which he formerly call'd Evidences , metamorphos'd now into Branches of Accordance , Agreeances and Fancies , and all deny'd by himself to be Proofs , except one , p. 360 , 361 , 362. That one found to be empty and ill-treated , p. 362 , 363 , 364. R. REspect for mine Adversaries avowed Ep. to the Reader . Also p. 18 , 19 , 472. 473. S. Schisms Nature and Definition , p. 70. Schisms , Divisions as put by Dr. H. in his Defence , wanting all the principall sorts of Schism objected , p , 136. to p. 144. T. TEstimonies b●ought by Dr. H. against himself , p , 149 , 162 , 171 , 232 , 234 , 235. 238 , 239 , 300 , 171 , 324 , ( thrice ) 368 , 433. Testimonies impertinent to the purpose , four , from Appeals denyed p ▪ 159 ▪ 160 161. 162 , 163 From , Names and Titles denyed , p 164 165 166 167 from S. Amb●ose , 23● . 232. and 234. from S. Chrysost . and Theophylact. p 233 from Clemens , p. 258. 259. from S Chrysost , again , p. 274 , 275 , also p 286 287 Three impertinent Testimonies for S. Johns being over the Jews onely , p. 366 , 367 , His Testimony from Scripture for his Exclusive Provinces truely explicated , and that Explication made good . p. 224 , 225 , &c. His most serviceable Testimony from the Arch-heretick Pelagius , p. 239. This Testimony mainly rely'd on , p. 242. 306. 346. 348. Testimony from S. Hierom , clearing the point of Exclusive Jurisdiction . p. 251. to 255. S. Chrysostomes express Testimony against himself , whom he cites most for him in this point , p 279. 280. Three most manifest Testimonies from S. Chrysost . for S. Peters Supremacy , p. 288. to 292. Testimony from S. Cyprian and S. Austinc , for S. Peters Authority , p. 292. to 297. Testimony from our own Canon Law senselesly brought against us , p. 297. to 301. A Testimony expresly against himself 〈◊〉 every Tittle brought to make good all his former Testimonies , p. ●26 . 327. Six Testimonies of 〈◊〉 shown invalid by Schism disarm'd , left unmaintained by their Alledger , p. 329. 330. Testimonies from Scripture for the promise and performance of a particular degree of Authority in S. Pe●●● urged p. 393. to 400 His own Testimony from S. Hillary expresly against him , p. 416 , A Testimony produc'd as for him , which contradicts him in five particulars , p. 418 419. His Testimony from Scripture for twelve Episcopall Chairs , p. 421. 423. The Testimony Tu es Petrus , &c. urged by us p. 434. 435. Testimony from Justinians Novels ●oubly and notoriously falsified , p. 468. 469. W. WEaknesse in producing blindly places of Scripture unapplyed to any Circumstance , p. 4 , 5. In imputing Contumeliousness to his Adversary , p , 6 , 7 , 9. Yet using worse himself , p. 6. 8 , 9 , 10. In expecting that Adversaries in a scrious quarrell should spare one another , p. 7. In his manner of writing Epist . to the Reader , p. 6 , 17 , 19 , In quoting Saint Hierom against the Disarmer to his own utter overthrow , p. 21 , 22 , 23 , &c. In totally mistaking the common sense of a plain Epistle to the Reader , p. 29 , 30. &c. In arguing by Ifs , p. 77 , 78. thrice . Also , p. 138 , 182 , 183 , 356 , 357 , Thirteen weaknesses about one point , p. 96 , to 106. There are innumerable others , but I am weary . A List of their common Heads may be seen , p. 454 , 455. The total sum of Dr. Hammond's faults committed in the first Part of his reply ( that is , within the compass of thirty seven leaves ) favourably reckon'd , is this . Absurdities , threescore and two . Abuses twenty nine : Blasphemies , seven . Groundless Cavils , fifteen . Calumnies , twelve . Contradictions , seventy six False-dealings , forty four , besides his changing the words and sense of others . Ignorances , great part of which are affected , fifty . Omissions of his necessary duty , forty Bringing Testimonies for him which are against him , one and twenty . Mistakes . Prevarications , Shufflings . Weaknesses . for the most part voluntary ▪ sans nombre . INDEX To the Treatise against my Lord of DERRY . ABsurdities , p. 484 , 485 , 491 , 493 , 496 , 498 , 506 , 516 , 521 , 527 , 528 , 529 , 530 , 536 , 537 , 541 , 542 , 574 , 594 , 595 , 603 , 621 , 622 , 629 , twice 635 , 640 , 641 , 647 , 524 , 570 , 571. Absurdity in bragging of his Churches large Communion , p , 641 , 642 , 643 , Breaking Church-Unity inexcusable , p. 569. 570. 571. 662. 663. 664. Cavills groundlesly rais'd , p. 483 , 484 , 485 , 499 , 501 , 502 , 524 , 541 , 565 , 572 , 599 , 632 , 935 , 952 , 653. Cavills against the Council of Trent answered , p. 645 , 646 , 647 , 648 , 649. Contradictions to himself p. 491 , 496 ( twice ) 500 527 , 540 ( twice ) 554 , 565 , 571 , 576 , 577. also , p. 578 , 579 , ( four times ) 590 , 591 , 594 , 601 , 602 603 , 604 , 607 ( twice ) 610 ( twice ) 611 , 621 , ( twice ) 631 , 632 , 633 , , 644 , 653 , 654 , 655 , 656 Other Contradictions . p. 497 , 498 , 522 , 527 , 528 , 582 , 583 , ( thrice ) 587 , 634 , 651. Contradicting the whole world's ages , p. 530 , 559 , 560. Controversy , what , p. 502. Creed of the Apostles why instituted , p. 492. why other Creeds or Professions , p. 492 , 463. Defendent , who properly , p , 511. Falsification of the Council of Ephesus in four respects . p. 493 , 494 , 495. of his Adversaries words , p. 525 , 526 , 630 , 631 , of the Council of Sardica , p. 537 , 538 , of Bede , p , 550 , of all our Historians at once , p. 549. False pretence of our stating the Question , p. 499. False stating the question , p , 500 , 501. Moderation of Protestants misrepresented from p. 581 , to 601. Mistaking wilfully our charge , p. 479 , 480. Omitting to tell us whether his Exceptions were Demonstrative or only probable , p , 475. Omitting one halfe of our charge , p. 477 , 478. Omitting to speak one positive word to the matter of Fact , p. 481 , 482. Omitting words most reli'd on by his Adversary , p , 540. Opponent , who properly , p , 511. Prevarication from answering and substituting common words for particular things , p. 486 , 487 , 488 , 489 , 490 , 599. Other Prevarications , p. 497 , 498 , 534 ( twice ) 569 , 570 , 575 , 632 , 633 , 638 , twice A most absurd and manifold Prevarication , p. 505 , 506 , 507 , 508. Again , 509 , 510. Also , 511 , 512 , 513 , Prevarications from the question , p. 553 , 557 , 562 , 563 , 564 , 592 , 600 , 607 , 608 , 612 , 613 , 614 , 615 , 616 , 621 , 622 , 623 , 624 , 625 , 526 , 627 , 635 , 650 , 651. Succession into St. Peters Headship due to the Bishop of Rome , p. 617 , 618. Testimony from the Council of Ephesus produced by . Lord D. p. 493 , 569 , & 573 , from English Statutes , p. 524 , from the Epistle of Pope Eleutherius , p. 539 , 540. Testimony from S. Prosper rejected by him , p. 540 , 541. His Testimony from the Welsh Manuscript m●nifoldly weak , from p. 542 , to p. 549. Unity of Faith broak by the Reformers , p. 570 , 571 , 572 , 657 , 658 , 659. Unity of Government broke by them , p. 573 , 574 , 575 , 576 , 658. 659. Universal Church impossible to be known by Protestant Grounds , from p. 595 , to p. 599. The total sum of faults committed by my Lord of Derry in his short Appendix , cast up , amount to . Absurdities , twenty nine , Cavils , sixteen . Contradictions , forty four . False dealings , twelve . Omissions of most important matters , which concerned the whole question , four . Prevarications , forty two . Corrections of the ERRATA IN the Title l. 2. dispach't . Epist . to the Reader p. 2. l. 11. this method ib. p. 6. t. 8. oratoriall . p. 12. l. ult . them , being . p. 13. l. 17. I doubt not p. 14. l. 32. be otherwise . p. 21. l. 15. his award . p. 32. l. 1. ruin more . p. 53. l. 11. if Christians . p. 54. l. 2. of schism . p. 54. l. 29. these positions . p 59. l. 17 extern . p. 95. l. 1. chap. 2. p. 105. l. 20 may not both . p. 108. l. 15. lawfull . p. 113. l. 22 most probable . p. 129. l. 20. have had . p. 142. l. 28. this consent . p. 146. l. 26 Bishops . p. 147. l. 26 quos . p. 149. l. 3 reply p. 34. p. 150. l. 26 in it . p. 152. l. 17 Bishops . p. 154. l. 20 epist . 10 p. 172. l. 7 Province . ib. l. 25 fifth . p. 173. l. 1 fifth p. 177. l. 11 his side . p. 187. 18. the word is . p. 195. l. 30 prepositive . p. 216. l. 29 offer here p. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. l. 17. p. 222. l. 22 a pact . ib. l. 28 a pact . p. 241. l. 7 our Doctors p. 252. l. 18 gentilem . p. 236● l. 7 il phras'd . p. 257. l. 13 hath no. p. 261. l● 20 same tune . p. 266. l. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 301. l. 7 prejudiciall . p. 306. l. 34 possibly . p. 308. : . 13 from all othe● . ib. 33. hence all . p. 310. l. 34 commanded togather together . p. 318. l. 20 take to be p. 322. l. 13 in soft-reason'd . ib. l. 17 attending . p. 346. l. 19 which he affirms . p. 347. l. 12 vers . 1. we . ib. l. 15 Greeks . p. 350. l. 16 argumentative . ib. l. 31 fourth , p. 353. l. 8 ●ad won . p. 359. l. 28 here . Answer . p. 53. ● 361. l. 2 to him Answ . p. 49. l. 32. 33. p. 365. l. 1 repugnancies . p. 378. ●28 of asks . p. 381. l. 23 , 24 assents not sprung . p. 382. l. 31 it would . p. 391. l. 13 inclosure . p. 393. l. 9. found . p. 87. ● . 406 l. 17 rule p. 407 l. 1. par . 10. Answ . p. 63. ib. l. 11 exhortation . p. 408. l. 12. preferment , Rep. p. 68. Reply . p. 412. l. 13. as our Saviour did , ib. l. 31. expression . p. 420. l. 15. hands , reaping . ● . 424. l. 20. 〈◊〉 your . p. 443. l. 33. destroy ours , from his own . p. 448. l. 27. proportion . p. 450. l. 10. explicated , ib. l. 28. us three . p. 459. l. 2. ingenuous . p. 462. l. 2. grant . p. 469. l. 8. his former fault . p. 480. 4. 5. the Bishops f●llow-sencer , Dr. H. of Schism , cap. 7. par . 2. confess , &c. p. 484. l. 8. Sons by attestation . p. 486. l. 5. none can be . p. 490. l. 11. than that the ibid. l. 33. immediate . p. 496. l. 33. some such things . p. 498. l. 23. all the Grounds . p. 500. l. 3. Church or Successour of S. Peter . p 502. l. 8. These points . p. 506. l. 1. and indeed . p. 507. l. 3. manifest in . p. 511. l. 6. doth aloud . p. 511. l. 17. Opponent or Accaser . p. 512. l. ult . have afforded some . p. 513. l. 7. his Church , since if he means the discipline of the Church of England , &c. p. 514. l. 11● flickering , p. 519. l. 24. by my first . p. 520. l. 27. of non-ens . p. 533. l. 26. utter unauthentickness . p. 542. l. 34. the concomitant , 549. l. 2. are put down . p. 550. l. 32. corroborate the. p. 554. l. 21. Levi. p. 557. l. 25. now hold . p. 568. l. 11 by any tie . p. 577. l. 11. conf●sses . p. 21. l. 7. 8. Pag. 578 l. 33. nationall Laws . p. 591. l. 28. that no Society . p. 595. l. 3. have it h●ld . p. 600. l. 30. and no more . p. 603. l. 1. any 〈◊〉 ib. l. 4. ●ontests . p. 604. l. 17. no , my Lord. p. 605. l. 12. renouncing , p. 609. l. 2. These Evidencies . p. 612. l. 7. in noting . p. 613. l. 22. evince , p. 617. l. 26. 27. applying the. p. 620. l. 16. unites God's . p. 634. l. 10. as such● p. 638. l. 20. discourse , dull . p. 642. l. 21. but there is . p. 644. l. 8. d●ametricall . p. 645. l. 27. or of the p. 651. l. 4. A Patriarchall A●istocraticall Authority . p. 666. l. 19. neither their . FINIS .